~ LIBRARY 1 OF THE Theological Seminary, PRINCETON, N. J. Case, . D, Shelf. Section » lT J5 3 Hook, . ii®„. . V.4 f SSjSgffiBk' 'rl£x: g&JIUta ■ \ / 7 4U , - V ' *s \ % % \ \ \ . * - i v '^' :.- . ■» > . . \v*N V -* *v v >■ vv . x /- * « V Digitized by the Internet Archive in 2018 with funding from Princeton Theological Seminary Library https://archive.org/details/comprehensivecom04jenk / Great Square 2 JrecjHuflu 1.2 feramaw Forum Sx.i. 3 Acropolis Parthenon £c. / l/ar: Sill i fittfX- _ _ 5 Eretriacusn. Fertwt ; _ 6 fwtasary* oumn £&l . . 7 Cucsu/rf i/t/fnn dc.i . . 8 Fart IttC’ . 9 Farr umtfuirus . \10 Temple of Theseus »■■«? t Anti o i .1rubi,i. 7** Fhjw frrmwiim toTarjrur an,/ return thr%utoh.1nfio< A loJorusttlem . -3. fhmi.bnt.nilem to .inti itch in Stria tin. I loyaae tt'i’v prut . intioch imPuidia. ami return throuah .In/imb m Srri.i to Jerusalem .4 . From Jerusalem to Antioch in Syria ami throuah Asm Minor. MacoJoniu . lireece amt return to Jin, nt/cm throuah (esnrea. i* from Jerusalem tsJnti. u-h in Syria and thro t'apra- tlocia. Galatia . Phryaia Zn/u and thro Marei/onta Bier i a .aid ream ti'Jerujalrm thro Krr and Cetane a _ Veyaae frntn teir.irea to ( 'reteMrhta Syracuse arul nhalh- to Bam . •'Ujcj PLAN OF THE TEMPLE PLAN Of THE TEMPLE Gate ..t = Haiti nil 8 Outer Wall ot the Court* ot the Levi ten 1 Oil and Wine House 2 Chambers tor tlirGuanb*, Simmers and Priest** 7t Small apartment* round theTeinple where the necessaries were kept 4 The Lepers Rooms Pillars suimomnc tire Galleries G Tire two Pillar* at tnr entrance of the Temple called .loss nndJacliin 7 Stones on which the Beasts tvere killeil for Burnt A- other Offerinjrs B Tl*e North (late and Porch. 9 Wood House . Here the wood was wormed anil prepared. ID The Xasarites R ooill 11 Hie miter Court 12 Tire Stairs leading- to tire upper apartments 7 Gate of Parhav 8 The Outer Wall of the Court of tire Priests 9 Cattle Gate 10 live Holy Place 11 live Holy of Holies 12 Solomons Porch 1 Muishan Gate 2 Parhar 3 Apartments of tire I.evites 1 The Stairs Leading to the Upper Chambers Cli ambers round. tlvr court of Israel 0 Galleries supported hi- Pillars BBAT MJKJB OEO '* VT .BJiATTLEBORO TYPOGPAFHlC COMPANY, l 1 TIIE COMPREHENSIVE COMMENTARY ON THE HOLY BIBLE; CONTAINING THE TEXT ACCORDING TO THE AUTHORISED VERSION ; WITH MARGINAL REFERENCES; MATTHEW HENRY’S COMMENTARY, CONDENSED, BUT RETAINING THE MOST USEFUL THOUGHTS ; THE PRACTICAL OBSERVATIONS OF REV. THOMAS SCOTT, D. D. # WITH EXTENSIVE EXPLANATORY, CRITICAL, AND PHILOLOGICAL NOTES, SELECTED FROM SCOTT, DODDRIDGE, GTLL, ADAM CLARKE, PATRICK, POOLE, LOWTH, BURDER, HARMER. CALMET, STUART, ROBINSON, BUSH, ROSENMUELLER, BLOOMFIELD, AND MANY OTHER WRITERS ON THE SCRIBTURES. THE WHOLE DESIGNED TO BE A DIGEST AND COMBINATION OF THE ADVANTAGES OF THE BEST BIBLE COMMENTARIES, » AND EMBRACING NEARLY ALL THAT IS VALUABLE IN HENRY, SCOTT, AND DODDRIDGE. CONVENIENTLY ARRANGED FOR FAMILY AND PRIVATE READING, AND AT THE SAME TIME PARTICULARLY ADAPTED TO THE WANTS OF SABBATH SCHOOL TEACHERS AND BIBLE CLASSES; WITH NUMEROUS USEFUL TABLES, AND A NEATLY ENGRAVED FAMILY RECORD. EDITED BY REV. WILLIAM JENKS, D. D. PASTOR OF GREEN ST. CHURCH, BOSTON. EMBELLISHED WITH ENGRAVINGS, ON WOOD AND STEEL, OF SCRIPTURE SCENES, AND ILLUSTRATIVE OF SCRIPTURE MANNERS, CUSTOMS, ANTIQUITIES, ETC. ACTS — RE VEL AT I ON. ■ ■ - - ■ ■ ■ - M. - - - BR ATTLEBORO’ : PUBLISHED BY THE BR4TTLEBORO’ TYPOGRAPHIC COMPANY. (INCORPORATED OCTOBER 26, 1836.) 1838. Entered, according to Act of Congress, in the year 1838, by THE BRATTLEBORO’ TYPOGRAPHIC CO., in the Clerk’s Office of the District Court of Vermont. PUBLISHERS’ ADVERTISEMENT. In presenting to subscribers the fifth and last volume of the Comprehensive Commen¬ tary, the publishers cannot refrain from expressing their pride and pleasure in being the means of laying before the religious public so important and valuable a work, complete. No pains or expense have been spared to render it in every respect worthy of patronage; and it may justly be said, that no work was ever issued in this country which more completely fulfilled all the promises of the original proposals than this. The number of pages in every volume except the last, exceeds the number stipulated for in the prospectus; while the Engravings are very much more numerous and expensive than was originally anticipated. The amount of matter comprised in the work is almost incredible. The pages are as long and nearly as wide as those of the common quarto Bibles, and the quantity of reading matter, in the whole work, (exclusive of the Supplement,) is equal to that in nearly seventy common octavos of 450 pages each. Printed in such a manner, the matter contained in the five volumes of the Commentary, would have cost the subscribers one hundred and seventy-five dollars, or about thirty-five dollars per volume ! Or reverse the calculation ; and the publishers have furnished subscribers with this great amount of valuable biblical matter, at the rate of less than twenty five cents each for octavo vol¬ umes of 450 pages ! A library , indeed, of the most valuable materials, equal to 70 octavo volumes, for fifteen dollars !! The expense of editing has been more than treble the original calculation; and the whole cost of ‘ getting up’ the work (exclusive of paper, printing, and binding) has been about fifty thousand dollars. — In conclusion, the publishers return their thanks to those of the subscribers who have continued cheerfully to receive and pay for the successive volumes of the Commentary, and they trust that none such will ever lament having, by their names and patronage, aided in bringing before the American people so important a work, and one calculated to be so extensively useful in our land. It is, m fact, as the publishers believe, a national work, adapted to the times, and to the circumstances of the people of the United States; and one of the most stupendous literary enterprises ever undertaken in America. No man, surely, will ever repent having purchased the work for his own use, or regret to leave so rich a legacy, and so valuable an heirloom to his descendants. The Supplementary, or sixth volume of the Commentary will be found an almost indispensable companion to the original work, and an invaluable aid to the Minister, Sabbath School Teacher, and every one who desires to study the Bible; and it is to be hoped, that every subscriber will make his set complete by adding this valuable volume. June, 1838. EDITOR’S NOTICE. Having now, by the Divine blessing, been permitted to bring to a close this fifth volume, which, with the Sup¬ plement, will complete the work, that, six years ago, I entered upon with trembling; it is my heart’s desire to bless and praise God for his great goodness experienced throughout it. To his glory, and the furtherance of his kingdom of love, righteousness, holiness, and peace, be this labor consecrated and devoted ; and may He accept and deign to bless it, for the Redeemer’s sake ! No alteration, of great moment, has been made in the arrangements for conducting this volume ; but the same helpers have been with me, and their efficient and indispensable exertions appear on every page of it. To the sound judgment and orthodox heart of my invaluable friend, the Rev. Mr. Hoadly, and to the assiduity, care, and taste of my son, J. W. Jenks, M. A., the work, in all its parts, since their early connexion with it, is abundantly indebted. A few contributions of scattered notes have been made by others, and are acknowledged in their places, excepting some which were kindly sent by my friend, Rev. J. Ward, and received too late, and a dissertation by Rev. Mr. Baiistow ; for both which, how¬ ever, I tender my sincere thanks. Nothing but such a djligent comparison, as this work necessarily required, of the labors ofHENRYand Scott, could haveshownhow greatly the latter was indebted to the former, especially in the Old Testament ; and the lack of acknowledgment can be accounted for, and reconciled with principle, only by the consideration, that, possibly, if it had been made in every case where it was due, the work would have been less acceptable to persons of the ‘establishment,’ whom the writer was very desirous to influence favorably. In the last volume of the New Testament, the originality and force of Dr. Scott’s mind more peculiarly display themselves ; and to this portion of his labors, probably, may be with most justice applied the well-known commendations of the present bishop of Calcutta; commendations in which generally I can join with great cor¬ diality ; holding, as I do, in most respects, the same theological views : yet I can by no means admit, that he is, at any moment, forgetful of his ‘system.’ On the contrary, no occasion is suflered to escape, — and it maybe satisfactorily accounted for, — in which he does not evince his own peculiarities. For this, however, there is abundant occasion to be grateful to God ; since, without question, tke high and just popularity of the excellent and finished work of this venerable man, combined with its extensive circulation, has tended to produce more distinct tones of evangelical sentiment, and a greater degree of uniformity in it, than previously obtained. The plan of re-editing, in this country, Henry’s Exposition in an abridged form, originated with J. C. Holbrook, Esq., and was by him com¬ municated to me. It was soon agreed to combine this with Scott’s admirable work, as far as practicable, and to add illustrations from all avail¬ able sources. To the accomplishment of this plan, brought out into its necessary details successively, Mr. Holbrook has devoted himself with unabating industry, talent, and perseverance, and a resolution to spare no needful expense, notwithstanding the overwhelming embarrassments of times unfavorable to literary enterprise. I had feared, that consequent disappointments, and loss of property, would have greatly retarded the appearance of the work, or compelled to its utter abandonment. But the formation of a stock company, under Mr. II. ’s superintendence, has, in the good providence of God, secured now to the Christian community among us its entire publication. It leaves the press with many prayers, l trust, for its usefulness; and the originator and conductor of the enterprise is not to be forgotten in them. It may be necessary to observe, that, in the notes, illustrations, and original remarks, a considerable range of research has been indulged in, without any other restriction of names, or subjects, than the occasion, and the necessary limits of the work, required. From this cause one advantage, of no small moment, is anticipated, — the creation of a habit, in the readers, of making all their inquiries and acquisitions concur to the elucidation of the blessed Word of God, and the application of its salutary truths to the diversified character and wants of man, in his education to be useful here, and prepared for higher service and blessedness in eternity. IP]U„(, Boston, June 1st, 1838. WILLIAM JLNKh. LIST OF ENGRAVINGS IN VOL . V . ( Map of Paul's Travels. Frontispiece— J Plan of the Temple at Jerusalem. ( Plan of ancient Athens. ON STElL. Vignette Title- r Christ biasing the Sacramental Bread and - x Wine, at the Lust Supper, f 1 Cor. 11:23— 29. View of Alexandria - - View of Damascus ... View of Antioch - View of Athens .... View of Cyrcne in Africa - Classical 2, 3 and 4-horse Chariots - Classical antique, showing a heathen sacrifice - Classical antique Altar - Roman Judges’ ( urule) Chair Roman Judgment-seat (?) Slitine-image of Diana's temple Plan of Greco-Roman Theatre Common classic Lamp ... Hinder part and tackling of a ship of the apostolic age - Classical ship ; furling or loosing sails, Ac. - - - - Ground-plan of the first (?) Christian church . Grecian Theatre (after Le Bruyn) Map of St. Paul’s hay, Ac. at Malta The most ancient dungeon in Rome, where Jugurtha was starved ; and Peter and Paul, says tradition, confined . Accurate Plan of Ancient Rame, showing its former magnificence and power - - p. 82 - “ 47 - “ 98 . l< 98 - “ 98 Acts 8:28, 41 Acts 14:13. 77 Acts 17:23. 101 Acts 18:16. 108 Act* 16:16. 108 Acts 1«:‘28. 116 Acts 19:29. 116 Acts 20:8. 120 Acts 28:40. 159 Acts 28ill. 161 166 Acts 19:29. 168 169 169 174 ON WOOD. Sixteen views in Syria, Ac. - - - . p. 166 Fifteen views in Asia Minor, Ac. - - - “ 664 Mythological Zodiac of Demlera ; and sym¬ bols of India, Note, Rev. 4:7. - - - . “ 682 View of Corinth in 1810 - Roman Gladiators ‘set forth last * - Amphitheatre of Pompeii Triclinium of a Pompeian summer¬ house . Plan of the Roman dining-table, and its scats, numbered according to dignity - - Plan of the Grecian Gjynnasium, about 1 stadium square, and its offi¬ ces, promenades, r^ce- course, Ac. Plan of an ancient Grecian house, af¬ ter L* Bruyn .... Shapeless ‘dumb idol,’ (‘a stock,’ 'a atone,') #f the Sidonians Classical hospitality -pledge, and giv¬ ing fight hand ie proof of mutual pledge and friendly fellowship View of Ephesus, its site, and plain (as now) ..... Triumphal trophy, shewing the sev¬ eral pieces of classic armor - Roman legionary fully armed, of the apostolic age - 1 Cor. 4:9. 257 270 271 383 383 £88 1 Cor. 11:22. 295 1 Cor. 12:2. 297 Gal. 2:9. 359 378 Eph. 6.* 1 1 — 17 403 Eph. 6:11-17. 403 Letter from 7 Japmese to American women, re¬ questing the Gospel of salvation for their countrymen - More’s Diagram of tfie Apocul. picture of one of the Afghaun nation View of Khonos, on the site *f an¬ cient Colosse . ‘ Dens and Caves' in the ‘moun¬ tains ’ in Judea - Classic clowns given after victories, Ac. - - Ancient ‘bits,’ ‘bridle,* and ' bells on the horses * .... ‘Small helms’ of ancient ships Classic lainpstands, from Pompeii, of the age of the apostle John Joseph MeJe’s idea of the ‘sealed book * - - Classical phial, phiala, patera, com¬ monly used in libations - Ancient Egyptian balances ‘Mark’ of' animals sacred to the Hindoo god Siva .... Thyine wood (Thya-tree, or Thyon) Door of an ancient Egyptian house, with the ‘ name ’ of the owner ‘ written * over and os each side of it------- . 712 ; arwl i - - “ 733 423 Heb. 12-38. &55 Jh (Ties 1:12. 568 ! im*i 3*2, 3. 577 James 3:4. 577 Rev. 1:12. 663 Rev. 5:1. 633 Rev. 5:8. 6*4 Rev. 6:5. ' 686 Rev. 13:17. 7 1 Q Rev. 18:12. 722 Rev. 21.12. 729 CAMHRIDGE: STEREOTYPED BY FOLSOM, WELLS, AND THURSTON, PRINTERS TO THE UNIVERSITY. [2] AN EXPOSITION OF THE ACTS OF THE APOSTLES, PRACTICAL OBSERVATIONS AND NOTES. We have seen the foundation of our holy religion laid in the history of our blessed Savior, its great Author, as related and left on record by four several inspired writers, who all agree, That Jisus is the Christ, the Son of the living God. Upon this Rock the Christian church is built ; and how it began to be built thereon, comes here next to be related. 1. This history looks back to the preceding Gospels ; the promises there, are here made good ; particularly the great promise of the descent of the Holy Ghost, and his wonderful operations, both on, and with the apostles, making the Word mighty which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the pow¬ ers there lodged in them exerted in miracles wrought on the bodies, and much greater miracles on the minds of people, in pursuance of Christ’s purposes and promises, which we had in the Gospels. The proofs of Christ’s resurrection, which the Gospels closed with, are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with Him after He rose, (who had all before deserted Him, and one of them denied Him.) but by the working of the .Spirit with that testimony for the conversion of multitudes, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. H. It looks forward to the following epistles, introduces, and is a key to them, as the history of David is to David’s Psalms. The four Gospels showed us how the foundation of God’s house was laid; this shows us how the superstructure began to be raised. 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Savior of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apos¬ tles' doctrine, and joining in prayer and breaking of bread, under the conduct and precedency of men that gave themselves to prayer and the ministry of the Word, and in a spiritual communion with all in every place that do likewise. Such a body as this there is now in the world, which we belong to : and in this book we find the rise and original of it, vastly different from the Jewish church, and erected on its ruins ; but undeniably appearing to be of God, and not of man. * - Its penman was Luke, who, as Whitby shows, was, very probably, one of the 70 disciples; it should s&em he wrote this history when with Paul at Rome, during his imprisonment there, for the history concludes with Paul’s pleaching there in his owhliired house. Its title is, The diets of the Apostles ; of the holy Apostles, so the Greek copies generally, llev. 18:20. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. It is the history of the apostles ; yet here is in it the history of Stephen, Barnabas, and some other apostolical men, not of the 12. And of those that were apostles, the history of Peter and Paul only is here recorded ; Peter the Apostle of the circumcision, and Paul the Apostle of the Gentiles, Gal. 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for they were none of them idle, t It is called their acts, or doings. The history is filled with their sermons and their sufferings ; yet so much did they labor in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achieve¬ ments by both, that they may very well be called their acts. J '* Hf.nry. Luke, undoubtedly, intending this book as an appendix to his Gospel, inscribes it likewise to Theophilus. ( Pref ’. to Luke.) Indeed, the whole may be considered as one publication, in two parts : but the convenience of having the four Gos¬ pels together, seems to have induced Christians in early times to divide it, by inserting John’s Gospel between these two parts. It was written (as may fairly be concluded) within 30 or 31 years after our Lord’s crucifixion. But the circumstance which most of all demands our attention, and should raise our expectations respecting it, is this ; it records the fulfilment of the ancient prophecies concerning the kingdom of the promised Messiah, and the manner in which it should be established in the world ; and also of those predictions, or promises which our Lord gave to his disciples, ‘ while He was yet with them,’ concerning the powers to be bestowed on them, the success of their labors, and their persecutions. ( JVotes , Mat. 10:16-^-23. 24:6—3. Lu. 10:17—20, v. 18. 21:12—19. Jn. 12:27—33, tv. 31,32. 14:7—14, vv. 12,25,26. 15:17—21 16:1—3,7—13.) Scott. ‘ The Acts comprise a history of about 30 years, from the Savior's ascension, to Paul’s arrival at Rome after his appeal to Cesar . . . The book being continued to the 2d yr. of Paul’s imprisonment, could not have been written befoie A. D. 63 ; and as his death in 65 is not mentioned, was probably composed before. Hence Mich., Lard., Bens., Ros., Toml., and the generality of critics, date it in 63 : to its genuineness and authenticity, the earlier Christian fathers bear unanimous testimony.’ Horne. the pouring oul of the Holy Spirit on the day of Pwnteeost, and the first successes and sufferings of the apostles, little is recorded in the Scripture concerning must of them. Indeed the names of more than half of them tire never mentioned alter the first eh. ; and most of'the ancient records and' traditions of them are so mingled with fiction, as not to be entitled to implicit or indiscriminate credit. The events of several years of Paul are summed up in 2 or 3 chs. And though, after Luke the historian joined him, and became his faithful companion, (shown by his using * 1 tie,' in the narrative,) he is somewhat more circumstantial ; yet Paul’s epistles prove his labors, persecutions, and successes far greater, and instructions to his converts far more particular, than a cursory reading of this history would lead us to suppose. At the same time, the re¬ markable coincidence, even in minute particulars, of the history and the epistles, is such, as could never have taken place, had not both buen genuine. See Palty. Sc. ‘ Luke does not write a complete ecclesiastical history of the churuh for 30 yrs. nor of Paul’s life, for he has wholly omitted what passed among the Jews after Paul s con¬ version, and is totally silent concerning the spread of Christianity in the E. and in Egypt, as well as the foundation of the church of Christ af Rome, Paul’s journey into Arabia, and other interesting topics and labors. We shall perceive the histo.ian had 2 objects in view : — 1. To relate how the gifts of the Iloly Spirit were communicated at Pentecost, and the subsequent miracles of the apostles, by which the truth of Chris¬ tianity was confirmed. An authentic account of this matter was absolutely necessary, because Christ bad often assured his disciples that they should receive the Holy Spir¬ it : unbelievers, therefore, whether Jews or heal hens, might have made objections to our religion, had not this been shown. — 2. To deliver such account? as proved the claim of the Gentiles to admission into the church of Christ,— a claim disputed by the Jews, especially at the time Luke wrote the Acts. Hence the relations, chs. 8. 10. 11. — 3. Mich, too, thinks it probable, Luke might design only to record the facts he had either seen himself, or heard from eyewitnesses. — ‘ Ur. Benson^ however, thinks the book w as written, to 6how in its 3 parts, how the Gospel was propagated. I. Among the Jews only, from A. D. 33 to A. D. 41 ; this first part including ch. 2 to 1P:2. II. Among the devout Gentiles, (proselytes of the sate.) and further among the Jews, A. D. 4 i to 44 . Acts, 10 — 12, III. Among the idolatrous Gentiles, and further among the 2 preceding classes, A. D. 44 to 63. Acts, chs. 13 — 28.’ Horne: whom 3ee, (with Hug,) for Chronology of Acts ; and for an Analysis. Comp, too, ‘Sacred Chron.’ Ed. I The book contains also a specimen of true believers, as illustrating the nature and effects of genuine Christianity : and it should be carefully noted, that, rn every ago, all those multitudes who ar# called Christians, yet bear no resemblance to this speci¬ men, will be driven away ns chaff, at the great decisive day : and that the more w e are like these primitive believers, when ‘ grevt grace was upon them all,’ the more evi¬ dent it is, that we shall ‘be numbered with them in glory everlasting. ’ — Some inti¬ mations are also given of the manner, in which the piimitive church was constituted and governed, its ministers appointed, its ordinances administered : yet it can hardly be supposed, but that the eager disputants of all feed*] must feel considerably disap¬ pointed in this respect ; and secretly regret, that more particular and explicit infor¬ mation has not been given on these subjects ; but this the Lord for wise reasons has seen good to withhold. Scott. ‘ If a man wishes to learn how to prrarh well, he ran probably acquire it nowhere else so readily as by giving himself to the prayerful and profound 6tudy of the specimens contained in this book. At the same lime, we nave here a view of the character of the true church of Christ. The simplicity of this church must strike every reader. Religion is represented hs a work of the heart ; the pure nnd proper effect of truth on the mind. It is free from pomp nnd splerr- dor, and from costly and magnificent ceremonies. There is no apparatus to impress the senses, no splendor to dazzle, no external rite or parade adapted to draw the af¬ fections from the pure nnd spiritual worship of God. How unlike the pomp and pa¬ rade of Pagan worship ! How unlike the vain and pompous ceremonies which have since, alas ! crept into no small part of the Christian church*' • It is fact, that the religion of Jesus the Nazarene, who expired on a cross at Jeru¬ salem, 1800 years ago, was soon very extensively propagated among the nations; that it obtained a permanent establishment, which it preserves to this day ; and that the prophets had foretold that this would be the case, as to the kingdom of the Mes¬ siah : but the book before us is the only history, which expressly relates the manner in which this religion was first promulgated. — Here we are informed, that II obscure men, whom Jesus had called to be his attendants and apostles, having continued with II i m till his crucifixion, saw and conversed with Him after his resurrection, and after¬ wards beheld Him ascend from them towards heaven, ‘ till a cloud received Him owl ul their sight.’ In a few days, having appointed one in the room of the 12th, who hud betrayed bis Lord and destroyed himself, and being accompanied with asinall number of disciples, the Holy Spirit, according to the promise of their Lord, descended upon them in a most extraordinary manner, enabling them to speak divers languages, and work stupendous miracles; and in all respects qualifying them for their arduous un¬ dertaking. Accordingly, without further delay, wdthin less than 2 months from the time when, Jesus was crucified ; and at Jerusalem, under the immediate notice of his crucifiera, they began boldly to declare, that lie was risen from the dead, ascended in¬ to heaven, nnd exalted at the right hand of God ; that He w'as the promised Messiah, * the Prince of Life,’ the Savior and Judge of the world, and as such entitled to all confidence, obedience, and adoration ; and openly to charge the people, the priests, and the rulers, with murdering * the Lord of glory.’ They were themselves unarm¬ ed, and unprotected, except by a divine power; they possessed neither human learning, eloquence, nor influence : yet they hud all the wisdom and the folly, the Itarningand the ignorance, the religion and the irveligion, with all the obstinate a id varied prejudices, and corrupt passions and habits of the whole world to encounter ; as well as the power of rulers and princes to oppose them : notwithstanding which, they became decidedly and permanently triumphant. They employed no weapons, but sim¬ ple testimony to the facts which they had witnessed, cogent arguments, affectionate persuasions, holy, beneficent lives, fervent prayers, and patient sufferings, even unto death. — With the Jews they reasoned from the SS. of the O. T., and showed how' ex¬ actly these had been fulfilled in Jesus of Nazareth ; and when they afterwards went among the Gentiles, they reasoned with them from such principles as they themselves acknowledged. — Proceeding in this manner, and everywhere attended by a divine power, both manifested in undeniable miracles, and by inw'ardly preparing men’s hearts to receive the truth ; they had such astonishing success, that many hundreds of thousands, if not millions, not only from among the J&ws and proselytes, but also from the grossest nnd most licentious idolaters, became the avowed di9cipl.es of the crucified Jesus, and the devoted worshippers arid se- vants of ‘ the one living and true Go I.’ Thus, in ‘ the Acts of the ApostIe3,’ there is given ns the only history of the manner, in which the most extraordinary revolution that ever took place in the moral f and religious state of the world was first begun : and if this account be true, the Gos¬ pel must be divine. Jerusalem, Cesarea, Antioch, and Ephesus, all great and cele- b'ated cities, nay, Rome itself, the proud capital of the world, were among the places, in which the miracles are attested to have been wrought, and the success at¬ tained. in the full view of the vehement and powerful opposers who never ventured to deny the facts, though they could not account for them, without allowing the truth of the Gospel. — To suppose, that such a religion as Christianity, which directly opposes every corruption of the human heart, without making the least allowance, either to ** persons in the highest stations, or to its most zealous friends, could have prevailed in the world «s it has, by such instruments and means, and in the face of such powerful opposition, without the power of God succeeding it : is to assume, without shadow of proof, a fact immensely more incredible, than any of the miracles recorded in Scrip¬ ture, or all of them combined. Scott. t We must not here expect a full and particular history of the labors and successes of the apostles and primitive evangelists : a select specimen alone is given. After A. D. S3. ACTS, I. The Acts inscribed to Theophilus. CHAP. I. 1 Christ preparing his apostles to the beholding of his as* tension, gathered) them together into the mount Olivet, comumndeth then) to expect in Jerusalem the Bending down of the Holy Ghost, promised) after few days to •end it : by virtue whereof they should be witnesses unto Him, even to the utmost parts of the earth. 9 After his as¬ cension they are Warned by two angels to depart, and to •et their minds upon his second coming. 12 They ac¬ cordingly return, and, giving themselves to prayer, choose Matthias apostle in the place of Judas. THE former treatise a have I made, O Theophilus, of all that Jesus began both to do and teach, 2 Until b the day in which he was taken up, after that he through the Holy Ghost had given com¬ mandments c unto the apostles whom he had chosen : 3 To whom also he shewed him¬ self alive after his passion by many d infallible proofs, being seen of them forty days, and speaking of the things pertaining to the king¬ dom of God : 4 And, 'being assembled togeth¬ er with them, commanded fthem that they should not depart from Jerusalem, hut wait for the prom¬ ise of the Father, which, saith he, ye R have heard of me. a Lu. 1:1 — 4, &c. 16:15 — 19. g ether • b Lu. 24:51. ver. d Lu ^4:15. Ju. f Lu. 24:49. 9 I H 3:16. c. 20, 21. g"Jn. c. 14, 15,16. c Mat 28:19. Ma. e or, tating to - Chap. I. The inspired historian begins bis narrative of the Acts of tire Apostles with a brief recapitulation of his gospel, or history of the life of Christ, inscribing this, as he had done that, to his friend Theophilus. V. 1—5. It was usual with the ancients, both Christian and heathen writers, thus to inscribe their writings to some particular persons. But the directing of some of the books of the Scripture so, is an intimation to each of us to receive them as if directed to us in particular, to us by name, for our learning. H is gospel he here called the former treatise, intending this for a continu¬ ation and confirmation of that : let not new sermons and new books make us forget old ones. I. Christ both did and taught ; v. 2. His doctrine was confirmed by his miracles, which proved Him a Teacher from God, John 3:2. Those are the best ministers, that both do and teach, whose lives are a con¬ stant sermon. His apostles were to carry on and continue what He began, Heb. 2:3. II. The truth of Christ’s resurrection is maintained and evidenced, v. 3. That part of what was related in the former treatise, was so material, that it was necessary to be oil all occasions repeated. 1. The proofs Were infallible, plain indi¬ cations, both that He was alive, (lie walked, talked, ate, drank with them,) and that it was He Himself, for He showed them, again and again, the marks of the wounds in his hands, and feet, and side ; the utmost proof the thing was capable of, or required. 2. They were many, and often repeated ; He was seen by them 40 days; not constant¬ ly, but frequently appearing to them, and bringing them by degrees to be fully satis¬ fied of it, so as to do away all their sorrow for his departure. Christ’s staying on earth so long after He was entered on his state of exaltation and glory, to confirm his disciples’ faith, and comfort their hearts, was such an instance of condescension and compassion to believers, as may fully assure us, that we have a High Priest touched with our infir¬ mities. III. A general hint of the instructions He furnished his disciples, now He was about to leave them. 1. Concerning their work ; Christ’s choice is always attended with his charge. It was their receiving the Holy Ghost, that sealed their commission, John 20:22. He was not taken up till He had thus finished his work. 2. Concerning the doctrine they were to preach ; the things pertaining to the kingdom of God ; He let them more into the nature of it, as a kingdom of grace in this world, and of glory in the other ; and opened to them that covenant, the great charter by which it is incorporated. This was intend¬ ed to prepare them to receive the Holy Ghost, and to be one of the proofs of his resurrec¬ tion, so it comes in here; the disciples, to whom He showed Himself alive, knew that it was He, not only by what He showed them, but by what He said to them. None but He could speak thus clearly, thus fully, of the things of the. kingdom of God. IV. A particular assurance, that they should now shortly receive the Holy Ghost, with orders to expect it, v. 4, 5. He being assembled together with them, probably in the interview at the mountain in Galilee, which He had appointed before his death; for there is mention of their coming together again, v. 6. to attend his ascension. Though ordered to Galilee, yet they must not con¬ tinue there, but return to Jerusalem, anil not depart thence. 1. The command to wait, was to raise their expectations of something great : in 1 Jerusalem must the Spirit be first poured out, i because Christ was to be as King upon the holy hill of Zion; and because the Word of the Lord must go forth from Jerusalem. This favor done to Jerusalem, teaches us to for¬ give our enemies and persecutors. 2. His assurance that they shall not wait in vain. They had already been bteathid upon with the Holy Ghost, John £0:22. hut now they shall have larger measures of his gifts, graces, and comforts, and be baptized with them; where there seems to he an allu¬ sion to those O. T. promises of the pouring out of the Spirit, Joel 2:28. Is. 44:3. — 32 1 15. ‘ Yie shall be cleans'd and purified by the Holy Ghost, ns the priests were baptized and washed with water, when conseciated to the sacred function. Ye shall be sancti¬ fied by the truth, as the Spirit shall lead you more and more into it, and your consciences i purged by the witness of the Spirit, that ye may sene the living God in the a post lesllip. Ye shall hereby be more effectually than ever engaged to your Master, as Israel to Moses in the cloud, and in the sea, so that ye shall never, for fear of any sufferings, for¬ sake Him again, as once you did.’ 1st. The Spirit was given by promise, at this time the great promise, as that of the Messiah was before, Luke 1:72. and that of eternal life is now, 1 John 2:25. Tem¬ poral good is given by Providence, but the Spirit and spiritual blessings by promise. Cal. 3:18. not as the spirit of men, by a course of nature, Zech. 12:1. hut by the Word of God. As Christ, so the Spirit, is received by faith. 2d ly. It was the promise of the. Father, of Christ's Father, owning his mission ; our Father, who, if He give us the adoption of sons, will certainly give us the Spirit of adoption, Gal. 4:5, 6. 3Jly. This promise of the Father they had heard from Christ innnv a time, especially ill the farewell sermon a little before He died, wherein He assured them, again and again, that the Comforter should come. You have not only heard it from Me, but you had it from John ; when he turned you over to Me, he said. Mat. 3:11. I indeed baptize you with water, but He that comes af¬ ter me, shall baptize you with the Holy Ghost. A great honor Christ now does to John, to make this great gift of the Spirit, now at hand, to be the accomplishment of his words. Now this gift of the Holy Ghost thus prom¬ ised, prophesied of, wailed for, is what we find the apostles received in the next ch., for in that this promise had its full accomplish¬ ment; for it is here promised to he given NOTES. Chap. I. V. 1 — 3. The phrase, ‘ began both, &c.’ simply means, what Jesus had done and taught, [comp. (5en. 9:20. Mark 6:7. . 21. It is, however, not only difficult, but perhaps impossible, to delineate, with any tolerable precision, the state of the apostles’ minds at this crisis ; in which darkness nnd light, hopes and fears, carnal and spiritual views and expectations were blended so inti¬ mately, that almighty power alone could separate them And this was A. D. 33. ACTS, I. Christ's ascension to heaven. 5 For John h truly baptized with water; but ye shall be baptized with the Holy 1 Ghost not many days hence. 6 When they therefore were come together, they asked of him, saying, Lord, wilt > thou at this time restore k again the kingdom to Israel ? 7 And he said unto them, It 1 is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive m power, after that the Holy Ghost is come upon you : and ye "shall be witness¬ es unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. 9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10 IT And while they looked steadfastly toward heaven as he went up, behold, two 0 men stood by them in white apparel ; 11 Which also said, Ye men ?of Galilee, why stand ye gazing up into heaven ? this same Jesus, which is taken up from you into heaven, shall i so come in like man¬ ner as ye have seen him go into heaven. h Mat. 3:1-1. 1 Mat. 24:36. 1 n I.u. 24:47—49. i c. 2:4. 10:45.11: fii.’o 1,2. ' " Mat 28: 19." 15. m or, the power o Ju. 20:12. 1 Mki^1:3.4. o/ the Holy p c. 2:7. 13:31. k Is. l;«o. Da. 7: Ghost coming q Jn 14:3. 1 Th. 27. Ghost coming upon you . 4:16. nnt many days hence. He does not tell them ll»w many, because they must keep every day in a frame fit to receive it. Other Scrip¬ tures speak of the gift of the Holy Ghost, to ordinary believers, this speaks of that particular power which, by the Holy Ghost, the first preachers of the Gospel, and plant¬ ers of the church, were endued with ; ena- . bling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it ; so that by virtue of this promise, and the performance of it, we receive the N. T. as of divine inspiration, and venture our souls upon it. V. 6 — 11. Here we have an account of Christ’s ascension. Observe, I. The question the disciples asked Him at this interview, ‘ Surely Thou wilt not at all restore the kingdom to the present rulers of Israel.’ Or rather, ‘ Surely Thou wilt now restore it to the Jewish nation, as far as it will submit to Thee as its king !’ Two things w ere amiss : 1. Their expectation of t he thing itself, that Christ would restore [and perfect] the. kingdom to Israel, i. e. make the nation ; of the Jews as great and considerable as | it was in the days of David, Solomon, ylio, 1 and Jehnshaphat ; whereas Christ came to: set up his own kingdom, and that a kingdom ot heaven, not to restore the. kingdom to Israel, an earthly kingdom. See how apt even good i men are to place the happiness of the church too much iu external pomp and pow- , er ! How apt we are to retain wiiat we have imbibed, and how hard it is to get over the prejudices of education ! The disciples i having early imbibed the notion, that the I Messiah was to be a temporal' prince, were j slow to have any idea of his kingdom as! spiritual. See also how naturally vve tire [ biassed in favor of our own people ! They j thought God would have no kingdom in llie-y world, unless it were restored to Israel ; whereas the kingdoms of this world were to become bis, in whom He would he glorified, i whether Israel sink or swim. See also how ; apt we are to misunderstand Scripture, and ! to understand that literally, which is spoken i figuratively, and to expound Scripture by j our schemes, whereas we ought to form our | schemes by the Scriptures. Rut when the Spirit shall he poured out from on high, our i mistakes will lie rectified, as the apostles’ j soon after were. 2. Their inquiry concerning the time; I they were inquisitive into what their Master j had never directed or encouraged them to j inquire into, and were impatient for the set- ' ting up of that kingdom, in which they ; promised themselves so great a share, and would anticipate the divine counsels. Christ had told them, that they should sit on thrones, Luke 22:30. and now nothing w ill serve but they must be in the throne immediately ; whereas he that helieveth, doth not make haste, but is satisfied that God’s time is the best time. II. Christ’s check to this question, as a little before to Peter’s concerning John, v. '■ 7. Christ is now parting from them, and ] parts in love; yet He gives them this re- [ bake, which is intended for a caution to his j church in all ages, to take heed of splitting ! on the rock which was fatal to our first pa- ; rents, — an inordinate desire of forbidden t know ledge, and intruding into things w hich ! we have not seen, because God has not shown. Buxtorf mentions a saying of the i Rabbins concerning the coming of the Mes- \ siah ; Perish the men who calculate the time ! III. He appoints them their work, and I with authority assures them of an ability to go on with it, and of success in it, v. 8. ' If Christ make us serviceable to bis honor, in our own day and generation, let that be enougli for us, and let not us perplex our- [ selves about times and seasons to come, I Christ here tells them, 1. That their work should be honorable and glorious ; Ye shall be witnesses, maityrs, j unto Me. They shall proclaim him King, , and confirm their testimony, not, as witnesses ' do, with an oath, but with the divine seal of ‘ miracles and supernatural gifts. 2. That their power for this work should be sufficient. They had not strength of their own fur it, nor wisdom or courage enough; ‘But ye shall receive the power of the Holy Ghost coming upon you, So it may he read, shall be animated and actuated by a better spirit than your own; ye shall have power to preach the Gospel, and to prove it out of the Scriptures of the O. J’.,’ which, when they were filled with the Holy Ghost, they did to admiration, oh. 18:28. ‘and to confirm it both by miracles and by suffer- ings.’ 3. That their influence should he great and very extensive; ‘ Ye shill be witnesses for Christ, and shall carry his cause, first, in Jerusalem, and thence throughout all Judea, where before ye have labored in vain. Thence ye shall proceed to Samaria , though at your first mission ye were forbid¬ den to preach in any of the cities of the Sa¬ maritans. Your usefulness shall reach to the uttermost part of the earth, and ye shall be blessings to the whole world.’ IV. Having left these instructions with them. He leaves them,!’. 9. so w e w etc told, Luke 24:50. and while they had their eye fixed on Him, receiving his blessing, He was gradually taken up, and a cloud received Him nut of their sight. He went, not as Elijah, in a chariot and with horses of fire, but lie rose to heaven, as He rose from the grave, purely by his own power; his body being now, as the bodies of the saints will be at the resurrection, a spiritual body, and raistd in power and inconupticn. V. Two angels appeared to them, and delivered them a seasonable message from God. There was a world of angels ready to rereive our Redeemer, now that He made his public entry into the Jerusalem above : these two, appear as tiuo men in white ap¬ parel, bright and glistering; for they know, according to the duty of their place, that they are really serving Christ, when minis¬ tering to his servants on earth. We are told what they said, 1. To check their curiosity. Why stand ye gazing, as men frightened and perplexed, as men astonished and at their wits’ end * Christ’s disciples should never stand at a gaze, because they have a sure rule to go by, and a sure foundation to build upon. 2. To confirm their faith concerning Christ’s second coming: which their Mas¬ ter had often told them of. When we stand gazing and trifling, the consideration of our Master’s second coming should quicken and awaken us : and when we stand gazing and done, at once, and effectually, in most things, by the descent of the Holy Spirit : though in a few particulars, they were left, for some time looser, under a degree of error or prejudice. — The change wrought in the minds and hearts of the apostles, on the day of Pentecost, was as truly miraculous as the gift of tongues. They were no longer the same men ; nay, in many respects, men of a widely different spirit and char¬ acter; possessing an enlargement of mind, and a superiority to carnal prejudices, hopes, and fears, beyond what could have possibly been pre¬ viously conceived. Scott. ( I.) Promise.] ‘ Epange/ian : the effects of divine power, i. e. the faculties and strength necessary to their otlice, or the divine power showing its efficacy in them, John 14-.16, 17.’ Kiun. (6.) 1 At this time, is the point of their inquiry ; to this solely, there¬ fore does Christ answer.’ Barnes. (7.) Power.] ‘ Dunamis : those high spiritual endowments necessary to the discharge of their apostolic office, including a perfect knowledge of Christianity, zeal, and perseverance in the propagation, and unshaken constancy in the profession of it.’ Bloomf. (8.) Uttermost.] Commentators say, this expression must not be too much pressed ; but the Japanese have traditions of a religion once made known nniong them of similar character to the Christian ; and we have no proof that some, even, of those present did not carry the Gospel even to the furthest comers (then peopled) of America, Africa, and Oceanioa. It would he both Ririons and profitable to collect the dim recollections, in all these nations, of holy teachers coming among them from remote re¬ gions. The Mexicans and Peruvians have such traditions. Ed. V. 9 — 12. The instructions and promises, which have been consider¬ ed, seem to have been delivered, as our Lord was leading the disciples forth to that part of the mount of Olives, whence Jle ascended.— The place belonging to the village of lieihany, from which Jesus ascended, was about a mile from Jerusalem : this was called a sahbath-day’s jour¬ ney ; probably, because it might generally be necessary to go so far on that day, in order to attend the service of the synagogue. Scott. (11.) In like manner ] Among other reasons why Jesus should thus return, Barnes gives the following : ‘The great transactions of redemp¬ tion have been public, open, offen grand. The apostasy was public, in the face of angels and the universe. Sin has been open, public, high¬ handed. Misery has been public, and has rolled its deep and turbid waves in the face of the universe. Death has been public; all worlds have se.cn the race cut down and moulder. The death of Jesus was public; the angels saw it ; the heavens were clothed with mourning; the eartii shook ; and the dead arose. The angels have desired to look into these things, (1 Pet. 1:12,) and have felt an intense solicitude about men. Jesus was publicly whipped, cursed, crucified ; and it is proper that He should publicly triumph ; that all heaven rejoicing, and all hell at length humbled, should sec his puhlic victory. Hence He will come in the clouds, (emblem of sublimity,) — with angels, — with fire, — and will raise t lie dead, and exhibit to all the universe the amazing close of the scene of redemption. . . . These vs. present the most grand and won¬ derful events this world has ever known .. . consolation for the Chris¬ tian . .. ceaseless alarm to the sinner.’ Ed. A. D. 83. ACTS, I. The church , after his ascetisio/l. 12 IT Then r returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath-day’s journey. 13 And when they were come in, they went up into an upper room, where abode both 8 Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. 14 These all continued with one accord in prayer and supplication, with the ‘women, and Mary the mother of Jesus, and with his brethren. 15 IT And in those days Peter stood up in the midst of the disci¬ ples, and said, (the number of the names together were about an hun¬ dred and twenty,) 1G Men and brethren, this scrip¬ ture must needs have been fulfilled, which u the Holy Ghost by the mouth of David spake before con¬ cerning Judas, which was guide vto them that took Jesus. 17 For he w was numbered with us, and had obtained part of this ministry. 18 Now* this man purchased a field with the reward y of iniquity ; and falling headlong, he burst asun¬ der in the midst, and all his bowels gushed out. 19 And it was known unto all the dwellers at Jerusalem ; inso¬ much as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. r Lu. 24 52. u P* 41.9. Jn. w Lu. 6:IG. s Lu. 6:13— 16. 13:18. x Mat. 27:5— 10. t Li i 23:49,55. v Mat. 26:47. Ju. y 2 Pet. 2:15. 24:10. 18.3. trembling, the consideration of it should comfort and encourage us. V. 12 — 14. We are here told, 1. From whence Christ ascended, v. 12. from that part of the mount of Olives, where the town of Bethany stood, Luke 24:50. There He began his sufferings, Luke 22:39. therefore, there He rolled away the reproach of them, l>v his glorious ascension, and tints showed that his passion and his ascension had the same reference and tendency. Tints would He enter on his kingdom in the sight of Jerusalem, and of those undutiful, un¬ grateful citizens of his, that would not hove Him to rci»n over them. It was prophesied of Him, Zech. 14: 4. That his feet shall stand on the mount of Olives, before Jerusa¬ lem, shall stand last there; and presently it follows, The mount of Olives shall cleave in two. This mount, is here said to be near Je¬ rusalem, a sabbath-day's journey from it, i.e. a little way; some reckon it, 1000 paces ; others, 2000 cubits; some 7 furlongs ; oth¬ ers, 8. Bethany, indeed, was 15 furlongs from Jerusalem, John 11:18. but that part of the mount of Olives next to Jerusalem, whence Christ began to ride in triumph, was but 7 or 8. The dial. par. on Ruth, 1. says. We are commanded to keep the sab¬ baths and the holy days, so as not to go above 2000 cubits; which they build on Josh. 3:4. and .thus far it is a rule to us, not to journey on the Sabbath, any more than in order to the sabbath- work; and, as far as is necessary to that, we are not only allowed, but enjoined, 2 K. 4:23. 2. Whither the disciples returned. They came to Jerusalem, according to their Mas¬ ter’s appointment ; there they went up into an upper room, and there abode; not that they all lodged and dieted in one room, but there they assembled every day, and spent time together in religious exercises, in expecta¬ tion of the descent of the Spirit. It was sard indeed, by the same historian, that they were continually in the temple, Luke 24:53. but that was in the courts of the temple, at the hours of prayer, where they could not he hin¬ dered from attending ; but, it should seem, this upper room was in a private house. 3. Who the disciples were,, that kept to¬ gether. The eleven apostles, v. 13. and Mary the mother of our Lord, v. 14. It is the last time mention is made of her in the Scriptures. There were others, here said to be the brethren of our Lord, his kinsmen ac¬ cording to the flesh; and, to make up the 120, in 15. we may suppose all or most of the 70 dis¬ ciples, were with them, associates with the apostles, and employed as evangelists. 4. These all continued with one accord in prayer and supplication. It was now a time of trouble and danger with the disciples of Christ, they were as sheep in the midst of wolves; and, they had before them a great work, they were waiting also for the descent of the. Spirit on them . The Spirit descended on our Savior when He was praving, Luke 3:21. Those are in the best frame to receive spir¬ itual blessings, that tire in a praying frame. Christ’s premise now shortly to send the Ho¬ ly Ghost, was not to supersede prayer, but to quicken and encourage it. God will be inquired of for promised mercies, and the nearer the performance seems to he, the more earnest we should he in prayer for it. Their accord intimates, they were together in holy love, and those who so keep the unity of the Spirit in the bond of peace, are best pre¬ pared to receive the comforts of the Holy Ghost. See Mat. 18: 19. V. 15 — 26. The apostles were ordained 12, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs. Rev. 12:1. Mat. 19:28. Care was taken, before the descent of the Spirit, to fill up the vacan¬ cy, occasioned by Judas’ sin and ruin, which now we have an account of the doing of; our Lord Jesus, probably, having given direc¬ tions about it, among oilier things which He spake pertaining to the kingdom oj God. 1. The house consisted of about an hun¬ dred and twenty names, that is, persons ; some think, men only, distinguished from the women. Liglitfoot reckons the 11 apostles, the 70 disciples, and about 39 more, all ol Christ’s own kindred, country, and con¬ course; and that these were a sort of synod, or congregation of ministers, a standing presbytery, ch. 4: 23. to whom none of the rest durst join themselves, ch. 5: 13. and that they continued together, till the persecution at Stephen’s dealli dispersed them till hut the apostles, ch. 8: 1. but he thinks that, beside these, many hundreds in Jerusalem, if not | thousands, at this time, believed ; and we read of many that believed on Him there, hut durst not confess Him; therefore I cannot think, a3 lie does, that tfiey were now form- I ed into distinct congregations, for the preaching of the Word, and other acts ol 1 worship ; nor that there was any thing of that till after the pouring out of the Spirit, and the conversions in the following ch. Here ! was the beginning of the Christian church. 2. The speaker was Peter, who had been, ! and still was, the most forward man ; there¬ fore notice is taken of his forwardness and zeal, to show that he had perfectly recover¬ ed the ground he lost by denying his Master; and Peter being designed to be t he apostle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterward, when it comes to speak of the Gentiles, it keeps to tlte story of Paul. (1.) His account of the vacancy made by the death of Judas, is very particular, and, as became one that Christ had breathed upon, he notices the fulfilling of the Scrip¬ tures in it. He lost his money shamefully enough, r. 18. his life more shamefully. We were told. Mat. 27:5. that he went away in despair, and was suffocated ; so the word signifies there, and no mote; here it is added, that, being strangled, or choked with grief and horror, he fell headlong, fell on his face, so Dr. Hammond, and partly with the swelling of his own breast, and partly with the vio¬ lence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. 'Pile suf¬ focating Matthew relates, would make him ; swell till he burst, which Peter relates. He ! burst asunder with n great noise, so Dr. Ed- | wards, which was heard by the neighbors, j and so, as it follows, it came to be known, v. 19. His bowels gushed out ; Luke writes ; like a physician, understanding all the en¬ trails of the middle and lower ventricle. (12.) ‘A 11 sabbath-day’s journey” was 2,000 cubits or paces, or 71 stadia. Lit. 24:13. .In. 11:18. This had been determined, not by Moses hut by the Rabbins. See Light/. The distance of Olivet is variously stated at 6, or 5 stadia ; either might he correct, according to the, point in Jerusalem, or in tite mountain, reckoned from.’ Bloomf. V. 13, 14. Mary is mentioned in a very ctirsorv manner, as one of the company who joined in prayer; but without any peculiar distinction, or the least appearance of her exercising authority ever the apostles, or even of giving them counsel, or at all interfering in their measures. — Continued.] ‘The word signifies, to go on, in performing or enduring any thing, courageously, and with a certain invincible hardiness and resolution of mind.’ Beza. ‘ Pursued with great ardor and intentness of soul.’ Dodlridge. Scott. (13.) Upper-room.] Note, Jer. 22:13, 14. ‘ Dpiphanius says, it was on Mi. Sion, and that a church was afterwards erected on the place where it stood.’ Doddridge. Ed. V. 15. Names.] ‘ I. e. persons, men : .(Rev. 3:4.) so used by Polybius, Ovid, Statius, Horace.’ Bloomf. The Jews required 120 lbr a council, in any city, so some suppose the disciples took care to get that number together. Id. V. 16 — 18. It is most reasonable to suppose Peter was directed by a divine admonition, to lake the lead on this occasion-, and the whole transaction showed, how fully all concerned were satisfied, that he was sincerely and deeply penitent. In his address, he called the disciples ‘Men and brethren.’ Our Lord never thus addressed the people ; and perhaps it implied an equality, not suitable to the dignity of his charac- ter : but the apostles frequently did, in speaking to the Jew's, as well ns Christians, yet never in addressing the Gentiles : and it seems lo imply, that they recognised n two-fold relation to them, as men of the same nature descended from Adam, and' as brethren of the same favored fam¬ ily descended from Abraham. Scott. (10.) 1 White David [Ps. 41: 9. 10, so Wolf, Kckerman, Ac., 69:25. 109:8, so Bloomf., Doddr., Ac.] prophesied of the calamities which should beftil his persecutors, it was revealed to him, by the Holy Spirit, that the enemies and murderers of the Messiah should inherit those corses in all their terror, ami yet he more miserable than the persons on whom they were more immediately to fall. This fact is asserted in these words, ns what was revealed, by the same Spirit, to Peter.’ Dodd. Hr.. 18.) Purchased.] 1 1. e. occasioned the purchase. Comp. Gen. 42:3?. 1 K. 14:16. Is. 6:10. 1 Cor. 7:16, AcJ Doddr. ‘ I rather Incline to think it a figurative cataehresis, by which Judas might he said to have bought the field with the wages of iniquity, by receiving such wages as would have bought it. So 2 K. 5:26. Possessed by being buried in it, seems too forced ; and the fact wants confirmation.’ Bloomf. ‘An expression similar to “Ae purchased repentance dearly," Ac.’' Dr. A. C. Kuin., Ros Heinrich, Dr. A. C. Ac-, make vs. 18, 19. a parenthesis of Lake’s, not Peter’s. Ed. V. 19. This seems a parenthesis, not of the. npostle, but of the histo¬ rian. — It is remarkable, that he does not say, in our,^:t their proper tongue, and this, I think, shows that the writer was not a Hebrew, but either a Hellenist, or a Gentile. Prqf. to Luke. Mat. 27: 6 — 10, v. 8. Some think, that judas also was buried in this field ; if so, he bought a A. D. 33. ACTS, II. Matthias elected in the place of Judas v 20 For it is written in the book of Psalms, Let * 1 his habitation be desolate, and let no man dwell therein : and * his b bishopric let another take. 21 Wherefore of these men c which have companied with us all the time that the Lord Jesus went in and out among us, 22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 23 And they appointed two, Jo¬ seph called d Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed, and said, Thou, Lord, which e knowest the hearts of all men, show whether of these two thou hast chosen, 25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26 And they gave forth their lots, and the lot fell upon Matthias ; and he was numbered with the eleven apostles. CHAP. II. i The apostles, filled with the Holy Ghost, and speaking divers languages, are admired by some, and derided by oiliers. 14 Whom Peter disproving, and shewing that the apostles spake by the power of the Holy Ghost, that Jesus was risen from the dead, ascended into heaven, had poured down the same Holy Ghost, and was the Messias, a man known to them to be approved of God by his miracles, wonders, and signs, and not crucified with¬ out his determinate counsel, and foreknowledge : 37 he buptizeth a great number that were converted. 41 Who afterwards devoutly and charitably converse together: the apostles working many miracles, and God daily in¬ creasing his church. AND when the day of Pentecost a was fully come, they b were all with one accord in one place. z Ps. 69:'i5. C Ln. 10:1,2. Jo. 2:23. a Pa. 109:8. 15:27. a Le. 23:15. b or, office, or, d c. 15:22. b c. 1:14. charge. e Je. 17:10. Re. Bovvelling is part of the punishment of trai¬ tors. And, perhaps Christ had an eye to the fate of Judas, when He said of the wicked servant, that He would cut him in sunder, Mat. 24: 51. (2.) The public notice taken of this. It was known to all the dwrllcrs in Jerusalem , known as a remarkable judgment of God on him that betrayed his Master, v. 19. known to be true, incontestably so, and every body spoke of it ; one would think this should have awakened those to repentance, that had had any hand in the death. of Christ, when they saw him that had the first hand, thus made an example. But their hearts were hardened, and as to those of them tliaL were to he softened, it must he done by the Word, and the Spirit working with it. One proof of tile notoriety of the thing mention¬ ed, the field purchased with Judas’ money, was called Aceldama, — the field of blood, be¬ cause it was bought with the price of blood, which perpetuated Lhe infamy, not only of him that sold that innocent precious blood, but of them that bought it too. Look how they will answer it, when God shall make inquisition for blood. (3.) Let none be surprised, or stumble at it, that this should he the exit of one of the twelve, for David had foretold not only his sin, (which Christ had noticed, John 13:18. from Ps. 41 : 9.) but also his punishment , Ps. 69: 25. Perhaps Judas had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live in, and so it became desolate, [people detesting the very place where the suicide lived and died.] The substitution of another in his room, is quoted from Ps. 109: 8. With this quota¬ tion, Peter very aptly introduces the follow¬ ing proposal. God will not suffer any pur¬ pose of his to be frustrated, any commission of his to be vacated, or any word of his to be undone, for the miscarriages of them that are intrusted therewith. Judas is hanged, hut his bishopric is not lost, and Christ’s cause shall never be lost for want of wit¬ nesses. (4.) The substitute, v. 21, 22. must be one of these wen, & c. the 70 disciples, a wit¬ ness with us of his resurrection. By this, it appears, that others of the disciples were with the 11 when Christ appeared to them, else they could not have been witnesses with them, as competent witnesses as they of iiis resurrection. The great thing which the apostles were to attest to the world, was, Christ’s resurrection, for that was the great proof of his being the Messiah, and the foundation of our nope in Him. See what the apostles were ordained to, not to a sec¬ ular dignity and dominion, hut to preach Christ, and the power of his resurrection. The nomination of the person to succeed Judas. 1. Two, who were known to have been Christ’s constant attendants, and men of great integrity, were set up as candidates for the place, v. 23. They njrpoinled two; i.e. the hundred and twenty did so, for to them Peter spake, and not to the eleven. Of neither of the two do we read elsewhere, ex¬ cept this Joseph he the same with that Jesus who is called Justus, whom Paul speaks of, Col. 4:11. and who is said to he of the cir - enmeision, a native Jew, as this was ; and who was a fellow-worker with Paul unto the kingdom of God, and a comfort to him. Some think this Joseph, is he that is called Joses, Mark 6: 3. the brother of James the less, Mark 15:40. and was called Joses the just, as another person was culled James the just. Some confound this with that Jo.^es mentioned Acts 4: 36. But that was of Cy¬ prus, this of Galilee ; and, it should seem, to distinguish them, that was called Barna¬ bas, — a son of consolation this Barsabas, — a son of the oath. These two were, both of them, such worthy men, and so well qualified for the office, that they could not tell which of them was fitter, hut all agreed it must be one of these two. They appeal to God, (as the Searcher of hearts,) by the lot, v. 26. Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God ; and therefore as he must he baptized, so he must be ordained, by the Holy Ghost, as they were all, not many days after. Chap. II. V. 1 — 4. Between the prom¬ ise of the Spirit and his coining, there in¬ tervened but a few days; during these, the apostles, though under orders to preach, were yet silent. We have here an account of the descent of the Holy Ghost. Observe, I. When and where; which is particu¬ larly noted for greater certainty. 1. When the day of pentecost was fully come. There, seems a reference to the man¬ ner of expression in the institution of this feast, Lev. 23:15. Ye shall count 7 sabbaths complete, from the. day of the offering of the first-fruits, the next but one after the pass- over, the 16th of Abib, which was the day Christ rose. This day was fully come, i.e. the night preceding, with a part of the day. PRACT. OBS. Let us remember, that nil instruction should he re¬ duced to practice; and that ministers should begin to do, and then to teach , that their example may illustrate, confirm, and adorn their doc¬ trine. We do not indeed expect the miraculous powers of the Holy Spirit ; but we must experience his purifying baptism, or we never can serve God, or be made meet for the inheritance of heaven. But it be¬ hooves us to leave ‘secret things to the Lord, to whom they belong and to submit to hjs wisdom, in all the dispensations of his providence and grace. It is enough, that He has engaged to give his people strength adequate to their trials and services -. that, under the influence of the Holy Spirit, they may, in one way or other, be witnesses for Christ on earth; xvhile in heaven He manages their concerns with the most perfect wisdom, truth, and love. — A little company, united in love, ex¬ emplary in their conduct, fervent in prayer, and prudently zealous in hurying-plaoe among strangers for himself, with 1 the wages of his ini¬ quity.’ Num. 31:8. 2 Pet. 2:15, 16. SCOTT. V. 20 — 22. Let his, &e.] (20) This varies considerably from the Sept., and especially as the plural pronoun is used in both. (Ps. 69:22 — 28, v. 25.) — His, Ac.] Verbatim from the LXX. Ps. 109:8. Id. (20.) Habitation .] ‘ Epaulis : like the Heb . tyrh, properly, a shep¬ herd’s hut, with the enclosed cattle-yard, and also generally a habitation of any kind. See Ilesychius. Hence the Latin aula and caula, [and the English hall.] From the rustic hut, says Valckenaer, the word was transferred to other habitations : for all men were originally rustics and shepherds. Bishopric.] Episcope : in the Sept, it answers to the He¬ brew hqda , which denotes any office committed to one’s administration. Kuin.’ Bi.oomf. (22.) Ordained to be.] ‘ The Gr. is simply genesthai, &c. be mrulc, no rite was used, ami none is alluded to.’ Ur. A. C. Resurrection , r. 15 :1 4. and see Btoomf. Ed. V. 23 — 26. As Jesus had personally appointed the other apostles, many expositors have nrgued, that this prayer was immediately addressed to Hi hi ; and the language favors the supposition. Matthias, sorne suppose to have been the same with Nathanael, because both their names signify ‘ the gift of God :’ but this is very uncertain. It is remarkable, that Matthias is never mentioned i# Scripture, except on this occasion, but Barsabas is, 15:22 — 35, vv. 22, 32. The whole account, when compared promoting tiie cause of Christ, by every mean in their power, will gen¬ erally increase with rapidity. — The crimes and awful end of some min¬ isters, who have been high in rank and reputation in the church, should by no means lead men to despise that sacred calling : but such instances loudly require others, ‘ to look to themselves,’ to t heir motives and in¬ tentions, as well as to their doctrine and moral conduct. — But when mer¬ cenary and ungodly men are removed ; we should beseech the Great Searcher of hearts, to fill their places in the .church, xvitli such ministers as have known Christ, and are capable of being witnesses for Him, and of declaring to others the efiicacy of his sufferings, and 1 the power of his resurrection.’ Indued, in every thing, when we have gone as far as xve can, ‘according to the wisdom given’ to us, we(should, in one way or other, refer the decision to the Lord. Scott. with the surprising hlindness of the disciples to the true meaning of the prophecies, before the resurrection of Christ, illustrates the evange¬ list’s words, ‘Then opened He their understandings, to understand the Scripture :’ Lute 24:44—49, v. 44: for there is a constant recurrence to the sacred oracles, and a clear and sound interpretation of the passages adduced. — It is wonderful, that any person should have referred to this narrative, in the argument concerning the choice of ministers ; when the case was most evidently extraordinary, and one which could never again occur : and when the 11 apostles, with a number of the 70 disci¬ ples, probably formed the far greater part of the company present. Sc. (25.) Place.] See Kuin. and Bloom/., proving that hell is meant. Ed. (26.) 1 Grotius ’ account seems probable, that they put their lots into two urns, one of which contained l lie names of Joseph and- Matthias, and the other a blank and the word apostle. In drawing these out, the blank came up with the name of Joseph, and tile lot on which was writ¬ ten the word apostle came up xvilh the name of Matthias.’ Burder, Beza, and Bloom/, think the decision was made by throwing dice. Id. NOTES. Chap. II. V. 1. The word ‘Pentecost’ implies, that this was the fiftieth day ; i. e. from the second day of unleavened bread, whence ‘ the feast of the ingathering ’ of the harvest was com¬ puted. — Different opinions are maintained, concerning the persons as¬ sembled on this occasion; whether the apostles only, or the whole com¬ pany of disciples; but the language of the sacred writer obviously im¬ plies the pouring out of the Spirit, on not the apostles only, but on all A. D. S3. ACTS, II. Descent of the Holy Ghost on the disciples. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled cail the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. c c. 4:31. was fully past. (1.) The Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jerusalem from all parts of (he country, and of |rroselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, contributing much to propagate the Gospel into all nations. (2.) This feast was kept in remembrance of the giving of the law on nit. Sinai, whence the incorpo¬ rating of the Jewish church was to be dated, which Lightfuot reckons to be just 1447 years before. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evan¬ gelical law, not to one nation, but to every creature. (3.) This feast happened on the first day of the week ; which was an addi¬ tional honor put on that day, and a confir¬ mation of it to be the Christian Sabbath, the day the Lord hath made, to be a standing memorial in his church of those two great blessings, — the resurrection of Christ, and the pouring out of the Spirit. This serves not only to justify us in observing that day under the style and title of the Lord's day, but to direct us, in sanctifying it, to give God praise, particularly for those two great bless¬ ings; every Lord’s day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one, once a year, on Easter-day, and of the other, once a year, on Whit-sunday. Oh ! that we may do it with suitable affections. 2. It was when they were all with one ac¬ cord in one place, we are not told, particular¬ ly, whether in the temple, Luke 24:53. or in their own upper room. But it was at Jerusalem, because it had been the place God chose to put his name there ; the proph¬ ecy was, that from hence the Word of the Lord should go forth to all nations, Is. 2:3. and it was. now the place of the general rendezvous of all devout people; there God had promised to meet them, and bless them, here therefore He meets them with this blessing of blessings. This teaches us not to fall out with places, nor conceive preju¬ dices against them. Here they were with one accord. We can¬ not forget how often, while their Master was with them, there were strifes among them, which should be the greatest ; but now we hear no more of these; what they had re¬ ceived already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes on which those contests were grounded, and had dis¬ posed them to holy love. They had prayed more together of late than usual, ch. 1:14. and that made them love one another better. By his grace He tints prepared them for the gift of the Holy Ghost. Would we have the Spirit poured out upon us from on high 1 Let us be all of one accord, and, notwith¬ standing variety of sentiments and interests, as, no doubt, there was among those disci¬ ples, let us agree to love one another; for where brethren dwell together in unity, there the Lord commands his blessing. II. How the Holy Ghost came. 1. Here is an audible summons to awa¬ ken their expectations, v. 1. a sudden, un¬ expected sound from heaven, Lev. 6:1. the sound of a wind, for the way of the Spirit is like that of the wind, John 3:8. Ez. 37: 9. It was a rushing, mighty wind ; it came not only with a great noise, but with great force, as if it would bear down all before it. This was to signify the powerful influences and operations of the Spirit of God on the minds of men, and thereby on the world, that they should be mighty through God to the casting down of imaginations. It filled not only the room, but all the house , where they were sitting. Probably, it alarmed the whole city, but, to show that it was super¬ natural, presently fixed on that particular house ; as some think the wind that was sent to arrest Jonah, affected only the ship that he was in, Jon. 1:4. and as the wise men’s star stood over the house where the child was. Tin's would direct the people who observed it, whither to go, to inquire the meaning of it. This wind filling the house, would strike an awe on the disciples, and help to put them into a very serious, reverend, and composed frame, to receive the Holy Ghost. Thus the rough convic¬ tions of the Spirit make way for his gentle comforts. 2. A visible sign of the gift they were to receive, cloven tongues, like as of fire; v. 3. and it sal, not they, those cloven tongues, Imt He, the Spirit, -signified thereby, rested on each of them, as He is said to rest on the prophets of old. Or, as Hammond de¬ scribes it, ‘ An appearance of something like flaming fire, [a lambent flame,] light¬ ing on every one of them, which divided asunder, and so formed the resemblance of tongues, with that part of them that was next their heads, divided or cloven.’ (1.) The outward sensible sign, was to confirm the fitillt of the disciples themselves, and convince others. (2.) The sign was fire, that John Baptist’s saying concerning Christ might he fulfilled. He shall baptise you with the Holy Ghost, and with fire ; with the Holy Ghost, as with fire. Ezekiel’s mission was confirmed by a vision of burning coals of fire, ch. 1:13. and Isaiah’s bv a coal of fire touching his lips, ch. 6:7. The Spirit, like fire, melts the heart, separates and burns up the dross, and kindles pious and , devout affections in the soul, in which, as in the fire upon tlte altar, the spiritual sacrifi¬ ces are offered up. This is that fire Christ came to send on the earth. Luke 12:49. I (3.) This lire appeared iu cloven tongues. ' The operations of the Spirit were many; that of speaking with divers tongues was one, and was singled out to be the first in¬ dication of the gift of the Holy Ghost, and to that this sign had a reference. (4.) This fire sat upon them for some time, to show the constant residence of the Holy Ghost with them. The prophetic, gifts of old were conferred sparingly, and but at some times, but the disciples of Christ had the gifts of the Spirit always with them ; though the sign, we may suppose, soon disappeared. III. The immediate effect. 1. They were all filled with the Holy Ghost, more plentifully and powerfully than before; filled with the graces of the Spirit, and more than ever under his sanctifying influ¬ ences, were now holy, heavenly, spiritual, more weaned from this world, and better acquainted with the other; were more filled with the comforts of the Spirit ; rejoiced more than ever in the love of Christ, and die hope of heaven, and in it all their griefs and fears were swallowed up. Thev were also, for the proof of this, filled with the gifts of the Holy Ghost, which is especially meant here; they' were endued with mirac¬ ulous powers for tlte furtherance of the Gos¬ pel. It seems evident to me, that not the 12 apostles only, but all the 120 disciples, were filled viith the Holy Ghost alike at this time; all the 70 disciples, who were apos¬ tolical men, and employed in the same work, and all the rest too that were to preach the Gospel ; for it is said, expressly, Eph. 4:8, 11. When Christ ascended on high, which refers to this, v. 33. He gave gifts unto men, not only some apostles, such were the twelve; but some prophets, and some evangelists , such were many of the 70 disciples, itinerant preachers, and some pastors and teachers settled in particular churches, as we may suppose some of these afterward were. The all, here, must refer to the all that were together, ch. 1:14, 15. — v. I. 2. They began to speak with ether tongues, beside their native language, though they had never learned any other. They spake not matters of common conversation, hut the Word of God, and the praises of his name, substantial, weighty sayings, worthy to he had in remembrance, so the Greek. Probably not only one was enabled to speak one language, and another another, but every one to speak (livers languages, as be should have occasion. And they spoke, not here and there a word of another tongue, stammeringly, in broken sentences ; hut spake it us readily, properly, and elegantly, as if it had been their mother-tongue. They spake not from any previous thought or meditation, Imt as the Spirit gave them ut¬ terance; He furnished them with the matter as well as the language. Now this was, (1.) A very great miracle, it was a mita- cle on the mind, for in the mind words are framed. They had not only never learned these languages, hut, for auglvt that appears, had never so much as heard these languages spoken, Or had any idea of them, 'l imy were neither schulars nor travellers ; nor the disciples, which would form n more exact fulfilment of Joel’s prophe¬ cy (18 ; and it is plain that others, besides the apostles, were ‘ filled with the Holy Ghost,’ nt a very early period. (6, 3, 5, 8.) As afterwards, mirac¬ ulous pow ers, and the gift of languages, were conferred on others, by the laying on of the hands of the apostles; so without this, t tie gift of tongues was now conferred on converts in general. Indeed, eilher the apostles assembled alone, as if Tor this-special purpose, of which no in¬ timation is given ; or else the whole company partook of the blessing : and this certainly accords lo the tradition ol the church in ancient times. Scott. \ . 2, 3. The shape of the mitre, worn by bishops, is by some thought to have been derived from the supposed form of these divided tongues; but if they sat .on every oi(e present, (as the original determines,! and oth¬ ers besides the apostles were present, the ground of this distinction fails. Indeed, it is more likely, that there appealed several divisions in the tongues, than merely two; as the former xfonld be a more exact emblem of the gift ot speaking divers languages conferred at the same time. Id. (2.) k Strong wind, loud and repeated peats of thru. iter, coruscations of lightning, and lambent flames resting on those who were objects of the Deity’s regard, are all employed by them [the Greeks, Romans, Ac.] to point out the mode in which iheir gods were reported to make their [8] will known to their votaries. Every thirg of this kind was probably borrowed from the account given by Moses, or the appearance on Mount Sinai; [comp, too, Gen. 3:24. 15:17.] for traditions of this event were carried through almost every part of the habitable world, parllv bv the expelled Canaanites, partly by the Greek sages, travelling through Asiat¬ ic countries, (comp. Townstnd's Arrang. holes on Dan.l in quest of | hi- losophic truth ; and partly by means of the Gr. vers, of the Sept., made nearly 300 R. C.’ Dr. A. Clarke. (3.) Cloven.] ‘ Rather, distributed, see Mark/and ; so the l utg. ; dis- perlita Eatck. tr. dividing themselves. Ras., Ac. tr. discursilantes, run¬ ning hither and thither.’ Supposing the opinion of the later Jews, i see S> hoettgen,) to have been entertained by the earlier , it is not unreason¬ able to suppose, that God would vouchsafe to use a symbol accordant with the notions of that age, and therefore intelligible to all. Storr urges string objections to the manner of accounting for this bv some Germans, as Ruin., Hermann , Eichhorn, Ac. Mich., Ros., J/rze/,J‘au- tus. Ruin, refer lo the electric tluid. IVetstein tgge his citations) ob¬ serves, that the ancients believed i lie presence of the Deitx lo he indicat¬ ed by fire, and that a (lame burning from the lieu,) WH8 accounted a sign or symbol of Divine favor ; and that a little longue ef fire, or a radiated head, indicated the sanctity of those on when: it was found. Ed. A. D. 33. 4 And they were all 4 filled with the Holy Ghost, and began e to speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6 Now fwhen this was noised abroad, the multitude came togeth¬ er, and Were 6 confounded, because that every man heard them speak in his own language. 7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak h Galileans ? 8 And how hear we every man in our own tongue, wherein we were born ? 9 Parthians, and Medes, and Elamites, and the dwellers in Mes¬ opotamia, and in Judea, and Cap¬ padocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and Arabians, we do hear them speak in our tongues ‘the wonderful works of God. 12 And they were all amazed, and were in doubt, saying one to another, i What meaneth this ? 13 Others mocking, said, These men are full of new wine. 14 IT But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and heark¬ en to my words : d c. 1:5. teas made. h c. 1:1!. e Ma. 16:17. c. g or, troubled in iT Co. 12: 10,28." 10:46. f when this voice mind. J c. 17.-20. had had any opportunity of learning lan¬ guages, either by books or conversation. (2.) A very proper, needful, and serviceable miracle. The language the disciples spake, was Syriac, a dialect of the Hebrew ; so that it was necessary that they should be endued with the gift, both for the under¬ standing of the original Hebrew of the O. T. in which it was written, and of the original Greek of the N. T., in which it was to be written. But that was not all; they were commissioned to preach the Gos¬ pel to every creature, to disciple all nations. But here is an insuperable difficulty at the threshold ; How shall they master the seve¬ ral languages so, as to speak intelligibly to all nations 1 It will be the work of a man’s life to learn their languages. Therefore, to prove that Christ could give authority to preach to the nations, He gives ability to ACTS, Ii. preach to them in their own language. And it should seem, that this was the accomplish¬ ment of that promise which Christ made to his disciples, John 14:12. Greater works than these shall ye do. For this may well be reckoned, all things considered, a greater work than the miraculous cures Christ wrought: Christ Himself did not speak with other tongues, nor did He enable his dis¬ ciples to do it, while He was with them; but it was the first effect of the pouring out of the Spirit on them. And Abp. Tillotson thinks it probable, that if the conversion of infidels to Christianity were now sincerely and vigorously attempted, by men .of honest minds, God would extraordinarily counte¬ nance such an attempt with all fitting assist¬ ance, as He did the first publication of the Gospel. V. 5 — 13. We have here an account of the public; notice taken of this extraordina¬ ry gift, with which the disciples were all on a sudden endued. Observe, I. The great concourse of people now at Jerusalem. [The religious centre of the world, as London is the commercial, and Paris the literary.] It should seem, there were more than usual at the feast of pente- cost. The expression, out of every nation, is hyperbolical, denoting, that there were some from most of the then known parts of the world. 1. All were either Jews originally, dis¬ persed into those countries, v. 9, 11. or proselytes to the Jewish religion, but natives of those countries. Whitby observes, that the Jewish writers about this time, as Philo and Josephus, speak of the Jews as dwelling everywhere through the whole earth ; and that there is not a people upon earth among whom some Jews do not inhabit. 2. What brought -them all together to Jerusalem at this lime was, a general expec¬ tation of the appearing of the Messiah ; Daniel’s weeks were just now expired, the sceptre was departed from Judah, and it was then generally thought that the kingdom of God should immediately appear, Luke 19: 11. Th is brought the most zealous and devout to Jerusalem, to sojourn there, that they might early share in the blessings of Messiah’s kingdom. II. Their amazement when they heard the disciples speak in their own tongues. The Parthians hear one of them speak their lan¬ guage, the Medes hear another of them speak theirs ; and so of the rest, v. 11. Probably they spake of Christ, and redemp¬ tion by Him, and the grace of the Gospel; these are indeed the great things of God, which will be forever marvellous in our eyes. It was strange, and kind as strange, and helped to engage their affections, as a plain indication of the favor intended to the Gentiles, and that the knowledge and wor¬ ship of God should no longer be confined to j the Jews; and this is to us a plain intima- | tion of the mind and will of God, that the sacred records of God’s wonderful works should be preserved by all nations in their own tongue ; that the Scriptures should be The people amazed at the disciples. read, and public worship performed, in the vulgar languages of the nations. III. The scorn some natives of Judea and Jerusalem made of it, probably the Scribes and Pharisees, and chief priests, who al¬ ways resisted the Holy Ghost, v. 13. Not that they were so absurd, as to think that wine would enable men to speak languages they never learned ; but these, being native Jews, knew not, as the others did, that these were really the languages of other na¬ tions, and therefore took what they said to be gibberish and nonsense, such as drunk¬ ards, those fools in Israel, sometimes talk As when they resolved not to believe the finger of the Spirit in Christ’s miracles, they turned it off with this, * He casteth out devils by compact with the prince of the devils ;’ so when they resolved not to believe' the voice of the Spirit in the apostles’ preaching, they turned it off with this, These men arc full of new wine. V. 14 — 36. We have* here the first-fruits of the Spirit in Peter’s sermon, directed, not to those of other nations in a strange lan¬ guage, but to the Jews in the vulgar lan¬ guage, even to them that mocked, for he begins with the notice of that, v. 15. and addresses his discourse, v. 14. to the men of Judea and inhabitants of Jerusalem but we have reason enough to think, that the. other disciples continued to speak to those who understood them, in the languages of their respective countries, the wonderful works of God. And it was not by Peter’s preaching only, but that of all, or most, of the 120, that 3000 souls were that day converted, and added to the church; but Peter’s sermon only is re¬ corded, to be an evidence that he was thor¬ oughly recovered, and restored to the Divine favor ; he that had sneakingly denied Christ, now as courageously confesses Him. I. His account of the miraculous effusion of the Spirit, is designed to awaken them all to embrace the faith of Christ, and to join themselves to his church. T\ue things he resolves it into, — the fulfilling the Scrip¬ ture, and the fruit of Christ’s resurrection and ascension, and, consequently, the proof of both. 1. It was the accomplishment of the prophecies of the Old Test.,, which related to the kingdom of the Messiah. He speci¬ fies, Joel, ch. 2:28. It is observable, that though Peter was filled with the Holy Ghost, and spake with tongues as the Spirit gave him utterance, yet he did not set aside the Scrip¬ tures, nor think himself above them ; nay, much of his discourse is quotation out of the O. T., to which he appeals, and with which he proves what he says. Observe, (1.) The text Peter quotes, v. 17 — 21. refers to the last days, the times of the Gospel, therefore called the last days, because the dispensation of God’s kingdom among men, which the Gospel sets up, is the last dispensation of divine grace, to the end of time. Or, in the last days, i. e. a great while after the ceas¬ ing of prophecy in the O. T. church. Or, in the day immediately preceding the de¬ struction of the Jewish nation, in the last V. 4. A more stupendous miracle than this can scarcely be imagined ; as every one must perceive, who carefully considers the subject ; and recollects with what difficulty an adult person acquires the accurate knowledge and pronunciation even of one language, so as to speak it with propriety, and without hesitation.— The diversity of languages intro¬ duced by the power of God, as a judgment on the presumptuous and rebellious builders at Babel, has always been the great obstacle to the diffusion of useful knowledge, and of true religion. Scott. (4.) Speak with tongues.] Many essays have been written on this, see Bloom/., but the Ed. perceives nothing lit to overthrow the opinions of Henry and Scott, and the Fathers. Ed. V. 5. The "phrase, ‘ every nation under heaven,’ is general, not uni¬ versal, and the interpretation of it, which the subject absolutely re¬ quires, should render us cautious of deducing conclusions, and attempting to prove doctrines, from single expressions, at least not more energetic ; especially when clear testimonies of Scripture must be explained, differ¬ ently than their obvious meaning implies, to establish such conclusions. Scott. (5.) Devout.] 1 Eulabeis : never used in the N. T. for proselytes. It means men of integrity, piety, as Simeon, Luke 2:25. Every. j Hyper¬ bolical ; as that of Xen. “he killed all, and took a few alive.” Philo, N. T. VOL. V. 2 too, makes king Agrippa say to the Jews, “There is no nation-in the world where a part of you is not to be found.” ’ Bj.oomf. V. 6 — 11. The Hebrew', or the Syriac, was generally used. From the different regions afterwards mentioned, it is computed, that seven or eight distinct languages, and many more different dialects of the same language, must have been thus spoken, tjiat each of this company might hear bis native tongue. — ‘ The strangers of Rome,’ mean native Jews, and persons proselyted to their religion, who generallyresided at Rome, but then sojourned as strangers at Jerusalem. — (9) The peculiar dialect of the Galileans no longer was perceived by the inhabitants of Judea. 8. (7.) Galileans. ] Was the name thus early given to the sect l Ed. V. 13* New.] ‘I.e. sweet: it could not at that season have been new.' Dr.-A. Clarke. V. 14 — 21. It may here be observed, that the descent of the Holy Spirit on the day of Pentecost was no more than the beginning of the accomplishment of this prophecy. — The word ‘ prophecy ’ may denote, not only the fluency of the persons in speaking of divine things, for the instruction of others, as the term is sometimes used ; but also their pre¬ dicting future events, especially those concerning tfie approaching ruin of the unbelieving Jewish nation. — The quotation, though in general made in the words of the Sept., varies from that version, and from Hie A. D. S3. ACTS, II. Peter's sermoJi at Jerusalem. 15 For these are not drunken, as ye suppose, seeing k it is but the third hour of the day. 16 But this is that which was 'spoken by the prophet Joel ; 17 And it shall come to pass in the last days, saith God, I will pour out mof my Spirit upon all flesh : and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams : 18 And on my servants and on my hand-maidens I will pour out in those days of my Spirit ; and they "shall prophesy : 19 And 1 will shew wonders in heaven above, and signs in the earth beneath ; blood, and fire, and vapor of smoke*: 20 The °sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come : 21 And it shall come to pass, that whosoever p shall call on the name of the Lord shall be saved. 22 Ye men of Israel, hear these words ; Jesus of Nazareth, a man approved of God among you, by miracles and wonders and signs, which God did by him in the midst of you, as ye r yourselves also know : 23 Him, being “delivered by the determinate counsel and foreknowl¬ edge of God, ye ‘have taken, and "by wicked hands have crucified and slain : 24 W^m T God hath raised up, having loosed the pains of death : because it was not possible w that he should be holden of it. k 1 Tli. 5:7. 1 Joel 2:28—32. irt Is. 44:3. Ex. 36: 27. d c. 21:4, 9, 10. 1 Co. 12:10. 0 M 1.18:24. 2 Pc. 3:7, 10. p Ps 86:5. Rn. 10:13. 1 Co. 1: 2. He. 4: 16. q -In 14:10,11. He. 2:4. r Jn. 15:24. s l.u. 22:22. 24: 44. c.3:l8. t c. 5:30. U M;it. 27:1. v Lu 24: 1 . c. 13: 30,34. 1 Co. 6: 1-1. Ep. 1:20. C, l. 2:12. I Tli. 1:10. He. 13:20. 1 Pe. 1:21. \v Jn. 10:18. days of that people, just before that great and notable day of the Lord, spoken of, v. 20. [1.] There should be a more plentiful and extensive effusion of the Spirit of grace from on high than had ever yet been. The prophets of the O. T. had been filled with the. Holy Ghost, and it was said of the people of Israel, that God gave them his good Spirit to instruct them, Nell. 9:20. But now the. Spirit shall be poured out, not Only on the Jews, but on all flesh, Gentiles as well as Jews; though yet Peter himself did not un¬ derstand it so, as appears, ch. 11: 17. Or, on all flush, i. e. on some of all ranks and conditions of men. The Jewish doctors taught, that the Spirit came only on wise and rich men, and nt' the seed of Israel ! [2.] The Spirit should be in them a Spirit of prophecy ; bv the Spirit, they should bo enabled to fore¬ tell things to come, and to preach the Gospel to every creature. This power shall be given without distinction of sex, age, or outward condition, v. 18. or, in general, men and women, whom God calls his servants and his handmaids. The mention of the daughters , v. 17. and the handmaidens, v. 18. would make one think the women noticed, ch. 1:14. received the extraordinary gifts of the Holy Ghost, as well as the men, ch. 21:9. and Paul, finding abundance of the gifts both of tongues and prophecy in the church of Corinth, saw it needful to prohibit women’s use of those gifts in public, 1 Cor. 14:26, 34. [3.] One great thing they should prophesy of, should be the judgments coming on the Jewish nation, the chief thing that Christ Himself had foretold. Mat. 24. at his en¬ trance into Jerusalem, Luke 19:41. and when lie was going to die, Luke 23:29. and these judgments were to be brought on them, to punish them for their contempt of the Gos¬ pel, and their opposition to it, though it came to them thus proved. Josephus speaks of prodigies that preceded the Jewish wars, ter¬ rible thunders, lightnings, and earthquakes; a fiery comet hung over the city a year, and a flaming sword was seen pointing down upon it; a light shone on the temple and the altar at midnight, as if it had been noon¬ day. Lightfoot gives another sense of these presages. The blood of the Son of God, the fire of the Holy Ghost now appearing, the va¬ por of the smoke in yvhich Christ ascended, the sun darkened, and the moon made blood, at the lime of Christ’s passion, were all loud warnings given to that unbelieving people. to prepare for the judgments coming upon them. Or, it may be applied, and very fitly, to the previous judgments themselves, by which that desolation was brought on. The blood points at the wars of the Jews with the neighboring nations, with the Samaritans, Syrians, and Greeks, in which abundance of blood was shed, as there was also in their civil wars, and the struggles of the seditious, (as they called them,) which were very bloody ; there was no peace to him that went out, or to him that came in. The fire and vapor of smoke, here foretold, literally came to pass, in the burning of their cities, and towns, and synagogues, and temple at last. And this turning of the sun into dark¬ ness, and the moon into blood, speaks the dissolution of their government, civil and sacred, and the extinguishing of all their lights. Lastly, The signal preservation of the Lord’s people is here promised, v. 21. (2.) He applies this prophecy to the present event, v. 16; it is the accomplishment of it, the full accomplishment of it : and so this Spirit of grace, the Advocate, or Comforter, that was given now, according to the prom¬ ise, will, according to the same promise, continue with the church on earth to the end, and will work all its works in it and fur it, and every member of it, ordinary and extraordinary, by the means of the scrip¬ tures and the ministry. 2. It was the gift of Christ, and the pro¬ duct and proof of his resurrection and ascen¬ sion. From this gift of the Holy Ghost, he takes occasion to preach unto them Jesus ; and this part of his sermon he introduces with another solemn preface, v. 22. See what a stress Peter lays on Christ’s mira¬ cles ! The matter of fact was not to be de¬ nied ; ‘ They were done in the midst of you, in the midst of your country, your city, your solemn assemblies ; I appeal to yourselves. The inference from them cannot be disputed ; the reasoning is as strong as the evidence; if lie did those miracles, certainly God ap¬ proved Him, declared Him to be, what He declared Himself to be, the Son of God, and the Savior of the world l for the God of truth would never set his seal to a lie.’ They were witnesses of his death and suf¬ ferings also, but a few weeks ago; and this was the greatest miracle of all, that a Man approved of God, should thus seem to be abandoned of Him ; and a Man thus approved among the peopAe, and in the midst of them. Heb. text, in nearly the same particulars. Instead of ‘ afterward,’ or ‘ after these things,’ we here read, 1 in the last days the order of the clauses in v. 17. is changed ; ‘ and they shall prophesy,’ at the end of the 18th, is added; as is ‘above,’ and ‘beneath,’ in the 19th. The Sept, has ‘notable,’ or illustrious , instead of terrible, whicii is here retained. — The conclusion of the prophecy is omitted. Scott. (14.) The eleven stood as witnessing to Peter’s account. Ed. (15.) Third.) ‘I. e. nine o’clock, the hour of prayer, previous to which the Jews scarcely ever eat or drank.’ Dr. A. C. ‘None who regarded religion did so. Light/, quotes from Beracbotb, “ It is not lawful for a man to taste any thing before he shall have prayed his prayer.” So Jos. says, the Sabbath assembly was not usually dismiss¬ ed to breakfast till the sixth hour, i. e. after the prayers appropriated to that hour. Even the Gentiles accounted it disgraceful to get drunk in the day time. See Plaut., Seneca, ALLian. Cicd Bi.ooMf. (1G — 18.) ‘Peter quotes neither the Heb. nor Sept., hut from memo¬ ry.’ Bloom/. (18.) And on, Ac.] ‘ Rather, Yea. farther : i. e. in other nations, also, my servants [in all nations and times] shall have the same gifts. This [important promise, thus expressed bv the peculiar copula¬ tive kai jrel shows, that the most inconsiderable things in the scriptures are not to be neglected.’ Markiand. Ed. (19.) Blood, fire, smoke, &c. denote war, which causes them ; and, perhaps, calamitous times in general, political, civil, social, and domes¬ tic. ‘It was an opinion common to Hebrews, Greeks, and Romans, that, by prodigies of the kind here mentioned 19,20), were portended public calamities, and the ruiu of estates.’ Bloom/. Vapor of Smoke.) ‘ Smoke the densest.’ By fire may more correctly bq understood, ig¬ nited meteors, sulphurous and inflammable bodies, which burn and shine ; and by smoke, thick and black vapors, which ascend from the earth, and oftuscalc the light of the sun and moon, so ( h'uin .) that they receive that rubicund color, (blood,) which is usually observed to pre¬ cede earthquakes.’ Bloomf. Dr. A. C. refers v. 20. to the darkness of the sun and redness of the moon, during an eclipse of tile sun ; and v.13. to war, devastations with Are, dagger, and sword. SeeVoddr. In. V. — —2 1. ‘ 111 Scripture, that is said to be done by “ the determinate conns' 1 if God,” which is done according to what Me had written and declared in his Word; all predictions concerning things future, being declarations and determinations that they shall come to pass. (Mat. 26:24. Luke 22:22.) . .. This only doth suppose, that God can foresee and foretell, vvliat man, not hindered by Him, but left to his own incli¬ nations, will do. And if that foresight hath any influence on the will, to make the action necessary, then ... all our actions must be necessa ry.’ li'hitby. Did this learned writer suppose, that, according to the doctrine of Calvinists, the foresight , or even the decree, of God has any influence on the will or free agency of mail ? If either he, or oth¬ ers, who have brought tile same objections, suppose tiiis, they are very blameably ignorant of the doctrine which they would confute. — God foresees and foretells, what ‘ man left to his inclinations will do and God determines to leave him to his inclinations. The permission is enough in such a case; but to determine, by preventing grace, to make the sinner willing to submit, believe, and obey, requires a positive inter¬ position of a divine and new-creating power-, which none deserves, or, left entirely to himself, desires, and which God bestows or withholds, ‘according to the Counsel of his own will.’ — Again, such texts constrain both the above cited learned writers [Hammond as well as Whitby] to allow, that the event was certainly foreseen, and could not but take place; though the persons concerned were under no coercion, and acted according to the lusis of their own hearts. But did God certain!) fore¬ see this, as h's own all-wise determination and decree ; or as something independent on his decree, which could neither he altered nor prevented? JVotes, 4 23—28, v. 28. Mat. 26:21—24. Lake 22:21— 23.— ‘ The pains of death ’ would introduce ‘ the pains of hell,’ to sinful nmn. But the sin¬ less Savior, as our Surety, endured the former, till He could say, ‘It is finished :’ and having done so, it was impossible that Me should tie hold¬ en under the power of the latter; or that any of his believing people should be subjected to them. ’ Scott. ' (23.) Foreknowledge.] Bloomf. contends, xvith Krebs, that the con¬ text requires prognosis, tr. foreknowledge, to be tr. decree, counsel, as in 1 Pet. 1.2. Christ’s sufferings not depending so much on any pre¬ science as on the divine decrees. ‘ This signification of prognosis is not only confirmed by the usage of the Heb., but the Gr. For the Hebrews use ydh, as the Greeks do gnbnai, in the sense of (by a metonymy cf cause for effect) decree, appoint. So Herod., 7:5, 4. I’hilo, 966 B. See Elsr.er and Loesner.’ Bloomf. ‘ Though the awful subject of God’s foreknowledge , no finite mind can comprehend, yet it is possible so to understand what relates to us in it, as to avoid the extremes of pre¬ sumption or despondency. God's foreknowledge is spoken of in refer¬ ence to us, not to Himself. To omniscience there can be neither fore- A. D. 33. ACTS, II. Peter's sermon at Jerusalem. 25 For David speaketh 1 con¬ cerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved : 26 Therefore did my heart re¬ joice, and my tongue was glad ; moreover also my ilesh shall rest in hope : 27 Because thou wilt not leave inv soul in hell, neither wilt thou suffer thy Holy One to see corrup¬ tion. 23 Thou hast made known to me the ways of life ; thou shalt make me full of joy with thy countenance. 29 Men and brethren, * let me freely speak unto you of the patri¬ arch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being za prophet, and knowing that God had sworn a with an oath b to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne ; 31 He seeing this c before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 32 This d Jesus hath God raised up, whereof e we all are witnesses. 33 f Therefore, being by the right hand of God exalted, and having 6 received of the Father the prom¬ ise of the Holy Ghost, he hath shed forth h this, which ye now see and hear. 34 For David is not ascended into the heavens : but he saith him¬ self, The Lord 1 said unto my Lord, Sit thou on my right hapd, x Pa. 16:8—11. b He. 6:17. g Ju. 16.7,13 c. v or, Imny. c 1 Pe. 1:11,12. 1:4. z 2 Sr.. 23:2. d ver. 21. h c. 10:45. E|..4:S- a 2 Sa. 7:12, 13. e Lit. 24:48. i Pa. 110:1. Mot. Pa. 132:11. f c. 5:31. Ph. 2:9. 22:44. should be thus abandoned by them too ! But both these mysteries are here explained, v. 23. Neither God’s designing it from eter¬ nity, nor his bringing good out of it to eter¬ nity, would in the least excuse their sin ; for it was their voluntary act and dee'd, from a principle morally evil ; it was justly looked upon as a national act, because done both by the vote of the great council, and by the voice of the great crowd, the majority. II. Christ’s resurrection effectually wiped away the reproach of It is death, v. 24. This therefore he insists most largely on. ]. He describes his resurrection; God loosed the bands- of death, — the. sorrows of death ; the word is used (or travailing pains; and some think, it signifies the trouble and agony of his soul, in which it was exceeding sorrowful, even to the death ; from these pains and sor- rows of soul, this travail of soul, the Father loosed Him, when at his death. He said, It is finished. Thus Dr. Goodwin understands it: Lightfoot gives another sense of it, alluding to his having broken the power of death, auti destroyed its pangs on In’s own people. But most refer this to the resurrection of Christ’s body. And death, says Mr. Baxter, as a sep¬ aration between soul and body, is by priva¬ tion a penal state, though not dolorous by positive evil. But Hammond shows, that the Sept., and from them the apostle here, use the word for cords and bands, as Ps. IS: 4. to which the metaphor of loosing and be¬ ing held best agrees. 2. He attests the truth of his resurrection, v. 32. 3. Because the Scripture hail said, that lie must rise again, before He saw corruption, therefore it was im¬ possible that He should be holdcn by death and the grave ; for David speaks of his being raised, so it comes in, v. 25. The Scripture he refers to, is Ps. 16: 8 — 11. which, though in part applicable to David as a saint, yet refers chiefly to Christ, of w hom David was a type, and shows us, (1.) The constant regard our Lord Jesus had to his Father, in his w hole undertaking. I foresaw the Lord before Me continually, John 13:31,32. 17:4,5. (2.) The assurance He had of his Father’s presence and power going along witli Him. He is on my right hand : this was an article of the covenant of redemption, Ps. 89:21. (3.) The cheer¬ fulness with which our Lord Jesus went on i:i his work, notwithstanding the sorrows He was to pass through. ‘Being satisfied that the good pleasure, of the Lord shall prosper in my hand, therefore doth my heart rejoice, and my tongue is glad, and the thought ol my sorrow is as nothing to Me.’ (4.) The pleas¬ ing prospect He had of the happy issue of his death and sufferings ; He was putting off the body, but my Jlesh shall rest; the grave shall be to the body, while there, a bed of sweet repose ; it shall rest in hope, that Thou will not leave my soul in hill; what follows is the matter of his hope, or assurance rather : that the soul shall not continue in a state of separation from the body; for that would be the continuance of death’s triumph over Him w ho was, in truth, a Conqueror over death : that the body shall lie but a little while in the grave ; not to see corruption ; therefore it must return to life, on, or before, the third day after death. This was typified by the law concerning the sacrifices, that no part of the flesh of the sacrifices which was to be eaten, should be kept till the third day, for fear it should see corruption, and begin to pu- \ trefly, Lev. 7: 15 — 18. That his death and sufferings should be, not to Him only, hut to all his, an inlet to the blessed immortality. ‘ Thou hast made known to Me the ways if life, and by Me made them known to the world , and laid them open.’ That all his sorrows and sufferings should end in perfect and per¬ petual felicity. Thou shalt make Me full of joy with thy countenance. The reward set before Him, was, joy, a fulness of joy; and the smiles witli which the Father received Him, when, at his ascension, He was brought to the Ancient of days, filled llitn with joy un¬ speakable : and that is the joy of our L'ftd, into which all his shall enter, and in which they shall be for ever happy. HI. Here is Peter’s comment on this text, especially so much of it as relates to the resurrection of Christ, v. 29. David is here called a patriarch, because he was the father of the royal family, and a man of great note in his generation, and whose name and mem¬ ory were justly very precious. Now we must consider, that, as he could not say of himself, (for he died, and was buried, and his sepulchre remained when Peter spake, his bones and ashes in it, nobody ever pretending lie I had risen,) that he should not see corruption ; | it was plain he did see corruption. Paul urges this, ch. 13: 35—37. Comp. 1 K. 2:2. Therefore certainly lie spake it as a prophet, with an eye to the Messiah, whose sufferings the prophets -testified beforehand, and with them the glory that should follow ; so did David in that Ps., as Peter here plainly shows. 1. David knew that the Messiah should de¬ scend from his loins, v. SO. that God had sworn to him. He promised him a son, the throne of whose kingdom should be established for ever, 2 S. 7: 12. And it is said, Ps. 132: 11. God swore it in truth unto David. When Jesus was born, it was promised, that the Lord God would give Him the throne of his father David, Luke 1:32. And all Israel knew that the Messiah was to Le the Son of David, i. e. that, according to the flesh, He should be so by his human nature ; for ac¬ cording to the Spirit, and by his divine nature, He was to be David’s Lord. This David kept in view', in penning iiis Psalms. 2. Christ being the Fruit of his loins, and, consequently, in his loins when he penned that Ps., if what he says, as in his own per¬ son, be not applicable to himself, (as plainly it is not,) we must conclude it points to that Son of his that was then in his loins, in whom his family and kingdom were to have their perfection and perpetuity; therefore, when he says, that his soul should not be. left in its separate state, nor his flesh see corruption, without doubt he must be understood to speak of the resurrection of Christ, v. 31. And as Christ died, so lie rose again, ac¬ cording to the Scriptures; and that He did so, we are witnesses. Further, as David did not rise from the dead, so neither did he ascend into the heavens, bodily , as Christ did, v. 34. knowledge nor after -knowledge nothing can be future to Cod, lie lives in all we call futurity ; nothing past, because He equally exists in all past time ; past, present, and future can have no relation to God, who exists in an infinite, indivisible, and eternal now. .. Because Cod can dr all things , it does not follow that iiemust ; because lie can know all tilings , that lie must. What God has ordained as absolutely certain, He knows as absolutely certain; what He has ordained as contingent, (i. e. sach tilings as his infinite wi.sdpm has thought proper to poise on the possibility of being, or not being, leaving it to the will of intelli¬ gent beings to turn the scale,) that lie knoWs of foreknows as contin¬ gent. To deny this, would involve the most palpable contradictions, the most monstrous absurdities, making every act, good or. evil, God’s own act, confounding all distinctions of right and wrong, virtue and vice, guilt and innocence !’ Dr. A. C., whom see. ’ Ed. (24.) Pains.] Odines : lit. chains, bonds, equivalent to the Ileb. cliebe- lyrn, originally ropes, bonds, and, by a figure, pains. Is. 13:8. Jer. 49:24. Comp, the metaphors, 1 Tiles. 5:4. 1’s. 119:61. 18:5. 116:3. 2 S. 22:6. Ps. 91:3. (where Death is a fowler); and the note and cut, Ps. 13:5. Ed. V. 25. r foresaw.] The word seems to refer to place, not time. In hell.] Keber, the Hebrew word for grace, is never rendered hades, (in the I.XX). ‘ Sheol, on the contrary, is never rendered a tomb , or grave, nor construed with... .to bury, a thing almost inevitable, in words so frequently recurring, if it had ever properly signified a grave.’ Campbell, in Scott. (25. See on the double sense of prophecy, p. 310, Vol. III. Ed. V. 26. Heart.] The IJeb. has kebod, ‘glory,’ equivalent, it would seem from the parallelism, Gen. 49:6. to animus, mind, heart. Sec n/oomf. Id. V. 27. Hell.] Gr. Hades : Tartarus to the wicked, Elysium to the good. Corruption, < ffC.] ‘ Unto dust shalt thou return was man’s sen¬ tence after the fall, therefore it could be executed on none but the fallen. The immortality of Jesus’ human nature was a necessary consequence of its being pure from transgression.’ Dr. A.C. ‘Hades answers the Heb. Sheol, orcus, the subterraneous seat of the impious spirits.’ Bloomfield. V. 29. With us.] ‘ Only the royal family could be buried within the city.’ Iiuin. See the mosque noxv over David’s tomb, in the vignetle, title, Vol. III., mid .comp, note there, on the back of the title page. Ed. V. 30. ‘The [superfluous] words “according to the flesll, He would raise up Christ,” are omitted in the A. C. D., ** Barb. 1., Ed. Syr., Erp., Copt., 2Eth., Arm., Vulg., A2th., Cyr., Iren., Victoria., Fills-, and in other books, we have after “his throne,” “ to raise up Christ accord¬ ing to the flesli.” The common reading is defended by De Dieu, Wolf, TIeuman, and others : but has been, with reason, rejected by Bengel, Mill, Schott, Griesbach, [Schoettgen, Pr. White, Bp. Pearce, Dr. A. C.,] and others; since the very variety of reading betrays a gloss. 4 no words are not to be found in Ps. 132. nor ill the par- pass. 25. 7:12. Ps. 89:5. and by omitting the words the reading is rendered more difp.cull ; which points to the real origin of the common reading. On omitting them, we must subaud tina [one] at “ to sit,” i. e., a successor to the kingdom, namely, Christ. Kuin. David indeed spoke of himself, but he spoke just as if he had foreseen what had now happened. 'PeC'C V. 33—36. The scope of Peter’s argument was, to show that the erm A. D. S3. ACTS, II. The effect of Peter’s discourse. 35 Until I make thy foes thy foot¬ stool. 36 Therefore let all the house > of Israel know assuredly, that k God hath made that same Jesus, whom ye have crucified, both 1 Lord and m Christ. 37 IT Now when they heard this, they were pricked n in their heart, and said unto Peter and to the rest oLthe apostles, Men and brethren, what 0 shall we do ? 33 Then Peter said unto them, f Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise i is unto you, and to your children, 'and rto all that are afar oft’, even as many as the Lord our God shall call. 40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. I Zee. 13:1. n Eze. 7:16. Zee. 19. Icc. 5:31. 12:10. q Joel 2:28. 1 Ju. 3:3-5. o c. 9:6. 16:30. r Ep. 2:13,17. m I’s. 2:2,6— 8. p Lit. 24:47. c. 3: And, to prove that when lie spake of the res¬ urrection, he meant it of Christ, he observes, that when in another Ps. he speaks of the next step of his exaltation, he plainly shows that he spake of another person, and such another as was his Lord, Ps. 110; 1. The Lord said unto my Lord, when He had raised Him from the dead,' Sit Thou at my right hand, in the highest dignity and do¬ minion there ; be thou intrusted with the administration of the kingdom, both of providence and grace; sit there as King, un¬ til I make thy foes either thy friends or thy footstool,’ v. 85. IV. We now come to the application of this discourse concerning the death, resur¬ rection, and ascension of Christ. 1. This explains the meaning of the pres¬ ent wonderful effusion of the Spirit in those extraordinary gifts, as some bad asked, v. 12. What meaneth it ? This Jesus being ex¬ alted to the right h ind of God ; so some, to sit there ; by the right hand, we read it, by God’s power and authority; it comes all to one ; and having received of the Father, to whom He is ascended, the promise of the Holy Ghost, He hath given what He received, Ps, 6S: 18. and hath shed forth this which you now see and hear ; for the Holy Ghost was to be given when Jesus was glorified, and not be¬ fore, John 7: 89. Now this which you see and hear is from the Holy Ghost, whose com¬ ing is an evidence that Jesus is exalted, and that He has received this gift from the Father, to confer it on the church, which plainly speaks Him to be the Mediator, or middle Person between God and the church. The gift of the Holy Ghost was a performance of divine promises already made, here called the promise of the Holy Ghost; also, a pledge of all Divine favors further intended; what you now see and hear, is but an earnest of greater tilings. 2. This proves, what you are all bound to believe, that Christ Jesus is the true Messiah and Savior of the world ; this lie closes his sermon with, as the conclusion of the whole matter, v. -£6. Therefore let all the house of Israel know assuredly, that this truth lias now received its full confirmation, and we our full commission to publish it ; for they were charged to tell no man that He was Jesus the Christ, till after his resurrection. Mat. 16:20. 17:9. Tills is the great truth of the Gospel | which we are to believe, that that same Je¬ sus, the very same that was crucified at Jeru¬ salem, is He to whom we owe allegiance, and from whom we are to expect protection, as Lord and Christ. V. 37 — 41. We have seen the wonderful effect of the pouring out of the Spirit, in its influence on the preachers of the Gospel. We are now to see another blessed fruit of it, in its influence on the hearers of the Gospel. Let us see the method of it. I. They were startled, and convinced, and put upon a serious inquiry, v. 37. Having patiently heard Peter out, they were pricked to the heart, or in the heart, and, under a deep concern and perplexity, applied themselves to the preacher with this question. What shall we do ? It was very strange such im¬ pressions should he made on such hard hearts all of a sudden ! Yet, when they heard this plain scriptural sermon, they were much affected with it. 1. It put them in pain ; Peter, charging the death of Christ upon them, as accessaries, awakened their con¬ sciences, and t lie reflection they now made upon it, pierced them, as they "had pierced Christ. Those that are truly sorry for their sins, and ashamed of them, and afraid of the consequences of them, are pricked to the heart. 2. It put them on inquiry. Minis¬ ters are spiritual physicians, they should be advised with, as here, by those whose con¬ sciences are wounded ; and it is good for people to be free and familiar with those ministers, as men and their brethren, who | deal for their souls as^ for their own. Those j that are convinced of sin, would gladly know- j the wav to peace and pardon, ch. 9: 6. 16:30. II. Peter and the apostles direct them vvliat they must do, and what in so doing they might expect, v. 33, 39. 1. Repent ; j this was the same duty Juhn the Baptist and Christ had preached, and now the Spirit is | poured out, it is still insisted on; ‘ Repent, repent.’ 2. Be baptized, every one of you, in the nameqf Jesus Christ ,’ i.e. ‘ firmly believe the j doctrine of Christ, and submit. to his grace 1 and government; and make an open, solemn j profession of this, and come under an en¬ gagement to abide by it, by submitting to the ordinance of baptism; be proselyted to Christ and to bis holy religion, and renounce your infidelity.’ They must be baptized in the name of Jesus Christ. They believed in the Father and the Holy Ghost, speaking by the prophets ; but they must also believe in Jesus, that He is the Christ, the Messias, promised to the fathers ; ‘ Take Jesus for your King, and by baptism swear allegiance to Him ; take Him for your Prophet, and hear Him ; take Him for your Priest, to make atonement for you; ’ which seems pe¬ culiarly intended here ; for they must be baptized in his name for the remission of sins, on the score of his righteousness. 3. This is pressed on each particular person ; there is grace enough in Christ, be ye ever so many, and grace suited to the case of every one. Israel of old were baptized unto Mo¬ ses in the camp, the whole body together, when they passed through the cloud and sea, I Cor. 1(5:1, 2. for the covenant of pecu¬ liarity was national ; but now every one of you, distinctly, must be baptized in the name of the Lord Jesus, and transact for himself in this great affair. See Col. 1 : 28. 2. He encourages them to take that course: (1.) ‘It shall be for the remission of sins. Repent, and be baptized into the faith of Christ, and in truth you shall be justified, which you could never be by the law of Moses.’ (2.) ‘ You shall receive the gift of the Holy Ghost as well as we ; for it is de¬ signed for a general blessing : some shall receive these external gifts, and each, if sincere in your faith and repentance, his internal graces and comforts ; shall be scaled with the Holy Spirit of promise.’ (3.) ‘ Yonr children shall still have, as they have had, an interest in the covenant, and a title to the external seal of it.’ v. 39. The promise was very express. Is. 44:3. 59:21. Gen. 17:7. Now it is proper for an Israelite, when he is by baptism to come into a new dispensation of this covenant, to ask, ‘ What must be done with my children 1 Must they be thrown out, or taken in with me 1 ’ 1 Taken in,’ says Peter, ‘ by all means; for the promise, that great promise, of God’s being to you a God, is as much to yon and to your children now as ever.’ (4.) ‘ Though the promise is still extended to your children as it has been, yet it is not, as it has been, confined to you and them, but the benefit of it is designed for all that are afar off,’ we may add, and their children, for the blessing of Abraham comes on the Gentiles, through Jesus Christ, Gal. 3: 14. Rom. 9: 4. even on as many particular per¬ sons in each nation, as God shall call effec¬ tually into the fellowship of Jesus Christ. III. These directions are followed with a needful caution, v. 40. The unbelieving Jews were an untoward generation, per¬ verse and obstinate, they walked contrary to God and man, 1. Thess. 2: 15. wedded to sin and marked for ruin. Now as to them. Save, i. e. separate yourselves, distinguish yourselves, from this untoward generation. cified Jesus was indeed the promised Messiah, and that lie was actually risen, ascended, and glorified. When the Jews were convinced of this, and induced to believe on Him in that character; they would readily learn from Scripture, and from further instructions, the spiritual nature of his kingdom and salvation, the intent of his sufferings and death, and the various doctrines of his religion. Scott. (35.) Foes thy footstool.] An expression derived from the ancient custom towards the vanquished, Josh. 10:24. Ps. 60:11. Sec Ovid, Virg., Prudentius, Jos., and cuts, 2 K. 17:6. Ps. 110:1. and in. at the end of Jeremiah. Er>. V. 37 — 10. The apostle’s arguments were invincibly conclusive, and his application most highly interesting; though in other respects his discourse was peculiarly plain and simple. 11m if we duly consider the complicated evidence of our Lord’s doctrine and miracles, and the ob¬ stinate unbelief of the Jews notwithstanding; we shall perceive, that neither Peter’s words, nor yet the miracles which the people witnessed, would have produced those effects which followed, had not the Holy Spirit also been communicated, to remove the veil of pride, prejudice, and sinful affections from their minds. ‘The Comforter being come, He convinced them of sin, of righteousness, and of judgment.’ John 16:8 — 11. For ‘ the promise,’ both the general promise respecting the Messiah, and the blessings of his kingdom, as made to Abraham their father, Gen. 12:1 — 3. 17:7, 8. and the particular promise of the Spirit quoted from Joel, 16 — 21. was made, or proposed, ‘to them and to their [12] children ;’ ami not to those present only, but to all, however dispersed, whom God should call by his Gospel. The promise, as made to Abral ham, included also his posterity ; and that of the new covenant did the same to those who should he interested in it ; and the language here ac¬ cords with this. Jer. 32:39—41. Horn. 11:11 — 21. 1 Cor. 7:10—14. The male descendants of Abraham were circumcised, as included in the promise, and as a part of the visible church ; and this passage may in¬ timate, that the infant-offspring of Christians, being also included iti the promise, and in the covenant of their parents, and being a part of the visible church, should be admitted to baptism, which is the outward sign of the same spiritual blessings, as circumcision was. Gen. 17:9 — 12. S. (33.) Gift, &c.) ‘Comp. v. 17. i. e., the effects of d ivine grace, a full and accurate knowledge of divine things, a fervent and constant striving after holiness, a most ardent desire to profess and propagate the doctrine of Christ.’ Kuin. (39.) All afar off.] ‘ Peter seems to have understood Gentiles, [so (Ecum., Uloomf., £c.] but (comp. Acts 10.) not till they had passed over to the Jewish religion.’ Kuin. ‘ The Spirit of God, by which he spoke, had doubtless the calling of the Gentiles, in view.’ l)r. A. C., Henry, Scott. Since Peter knew not of this calling of the Gentiles, he could only mean the dispersed of Israel : but the Spirit of God might have a further view.’ Doddr. ‘ The phrase is equally applicable to those who have been afar off from God, by their sins, and their evil affections.' names. Ed. A. D. 33. ACTS, II. 41 H Then they that gladly re¬ ceived his word were baptized: and the same day there were added un¬ to them about three thousand souls. 42 And * they continued stead¬ fastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul : and many 1 wonders and signs were done by the apostles. 44 And all that believed were together, and “had all things com¬ mon ; 45 And sold their possessions and goods, and v parted them to all men , as every man had need. s 1C'). 11:2. He. t Ma. 16:17. v Is. 58:7. 2 Co. 10:25. u c. 4:31,34. 9.1,9. 1 Jn. 3:17. State of the primitive church. ing them, the whole form Christ prescribed was used in the name of the Father , the Son, and the Holy Ghost. Those that receive (lie Christian covenant, ought to receive the Christian baptism. 4. Hereby there were added to the disciples about 3000 souls that same day. The conversion of these 3000 with these words, was a greater work than the feeding of 4000 or 5000 with a few loaves. They who are joined to Christ, are added to the disciples of Christ. When we take God for our God, we must take his people to be ours. V. 42 — 47. In these vs. we have the his¬ tory of the truly primiliue church, of tile first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence. I. They kept close to holy ordinan¬ ces, and abounded in all instances of piety and devotion ; for Christianity, admitted in the power of it, will dispose the soul to communion with God, in all those ways wherein He has appointed us to meet Him, and promised to meet us. 1. They were diligent and constant in their attendance on the preaching of the W'ord : continued in the apostles’ doctrine ; or, as it may be read, continued constant to the. apostles’ teaching or instructions. 2. They kept up the communion of saints, v. 42, 46; not only had a mutual af¬ fection, but a great deal of mutual conversa¬ tion ; they were much together. They were concerned for one another, sympathized with one another, and heartily espoused one an¬ other’s interests. They had fellowship with one another in religious worship ; the tem¬ ple was their place of rendezvous : and though they met with tire Jews in the courts of the temple, yet the Christians kept to¬ gether by themselves, and were unanimous in their separate devotions. 3. They fre¬ quently joined in the ordinance of the Lord’s supper ; they kept up this memorial of the death of Christ, because it was an institu¬ tion of Christ, to be transmitted to the suc¬ ceeding ages of the church. They broke bread from house to house, — house by house ; not in the temple, for the eucharist was pe¬ culiar to the Christian institutes, and there¬ fore they administered that ordinance in private houses, -choosing such houses of the converted Christians as were convenient, to which the neighbors resorted. 4. They continued in prayer, after the Spirit was poured out, as well as before, for prayer will never be superseded till it comes to be ! swallowed up in everlasting praise. Break | ing of bread comes in between the H erd and 1 prayer, for it lias reference to both, and is a help to both. The Lord’s popper is a ser¬ mon to the eye, and a confirmation of God’s Word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God. 5. They abounded in thanksgiving ; were continually praising God, v. 47. They that have re¬ ceived the gift of the Holy Ghost, will be much in praise. II. They were loving one to another, and very kind ; their charity was as eminent as their piety, and their joining in holy ordi¬ nances knit their hearts, and very much en¬ deared them to one another. 1. They had frequent meetings for Chris¬ tian converse, v. 44. All that believed, were together ; not all those thousands in one place; but, as Lightfoot explains it, differ¬ ent companies or congregations, according to their languages, nations, or other refer¬ ences. They thus expressed and increased their mutual love. 2. They had all things common : perhaps common tables, or, there was such a concern for one another, and such a readiness to help one another, as there was occasion, that it might be said, They had all things common, according to the law of friendship; one wanted not what another had, for he might have it for the asking. 3. They were very cheerful, and •very generous in the use of what they had ; a great deal of religion appeared in their common meals ; they did eat their meat with gladness and singleness of heart. None have such cause to be cheerful as good Christians have ; it is pity, but that they should al¬ ways have hearts to be so. It made them very liberal to their poor brethren, and en¬ larged their hearts in charity. They did eat their meat with singleness of heart, — with liberality of heart ; so some ; they bid the poor welcome to their table, not grudgingly, but with all the hearty freedom imaginable. It becomes Christians to lie open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sowed plentifully, and who hope to reap so. 4. They raised a fund for chari¬ ty, v. 45. This was to destroy, not property. Be not rebellious like this rebellious house J partake not their sins, that you share not their plagues.’ To separate from wicked people, is the only way to save ourselves from them ; we may thereby expose our¬ selves to their rage and enmity, but it is belter to have the trouble of swimming against their stream than the danger of being carried down it. Those that repent, and give themselves to Jesus, must evidence their sincerity by breaking off all intimate society with wicked people. IV. The happy success and issue, v. 41. The Spirit wrought with the Word, and did wonders by it. These, that had many of them been eyewitnesses of the death of Christ,’ and the attendant prodigies, un¬ wrought upon, were yet wrought upon by the preaching of the Word, for that is the power of God unto salvation. 1. They received the Word ; admitted its conviction, accepted its offers. 2. They gladly received it; though humbling to them, and likely to expose them to the enmity of their countrymen. 3. They were baptized ; believing with the heart, they made confes¬ sion with the mouth, and enrolled them¬ selves among the disciples of Christ by that sacred rite and ceremony which He had in¬ stituted. And though Peter had said, ‘ Be baptized in the name of the Lord Jesus,’ yet we have reason to think that, in buptiz- V. 41. As it is highly improbable, that there should have been none of John’s disciples in this large company; we may fairly infer, that Christ’s baptism was not precisely tire same institution with John’s; and that from this time, at least, John’s disciples were baptized, when they were admitted into the Christian Church, according to the form appointed by our Lord after his resurrection. 19:5, 6. Mat. 3:5, 6. 28:19, 20. John 3:22 — 24. As so great a number were baptized on this occa¬ sion, and as they were not by the river Jordan ‘ where was much water,’ or near to any other river; but in the midst of a populous city, crowded also with strangers, it is at least Highly probable, that they were not baptized by immersion : especially seeing the baptism of the Holy Ghost, represented by it, is constantly, and in several places of the chapter, spoken of, as ‘ poured out ’ upon them. (See on 33.) Scott. Received.] ‘ The Gr. apodcchesthai, as applied to things, denotes to receive, assent to, approve, admit, follow the authority of, die. So Xen., Eurip. See Kypke, J measure of the same effects, as this extraordinary communication did. To suppose that, now Christianity is publicly professed among us, and we have no longer need of the miraculous gifts of the Holy Spirit, xve therefore do not want His sanctifying operations : is as unreasonable, as it would be to argue from the present improved state of agriculture, that the influences of the sun ami rain are become unnecessary : and the state of those congregations, where such notions are maintained, too plainly show the real tendency of them. If Peter and Paul should come again on earth to preach the Gospel, and to confirm their doctrine with the most undeniable miracles ; no saving effects would follow, ex¬ cept the Holy Spirit were given to render the Word successful. It should also be noticed, as the evident doctrine of the sacred oracles, that when God so remarkably pours out his Spirit, in abundance of spiritual gifts and graces, on numbers of every rank and station, as to effect a gr; at revival of true religion ; it may also be expected, that He will re¬ markably punish those, who persist in neglecting and despising his groat salvation. Scott. 16:18. 18:17. It occurs frequently in other parts of the N. T., and usu¬ ally as applied to the followers of Christ. Comp. Acts 5:11. 7:38. 8:1,3. 9:31. 11:22, 26. 12:1, 5. <&c. It is used, in classic writers, to denote an assembly of any kind, and is twice thus used in the N. T. Acts 19:39, 41. where it is tr. assembly.’ Barnes. Such as should be saved.] ‘ So- zomcnous : rather the saved, those who are being sat ed, those who are placed in a state of salvation, by having rejected the Jewish super¬ stitions, and embracing the Christian religion. See Maltby on Mat. 1:21. So Mark/and, Whitby.' Bloomf. ' Luke speaks, as an historian, of a thing which fell under his view, of a fact relating to the Jews, not to the hidden counsels of God.’ Wetstein. NOTES. Ciiap. III. V. 1 — 11. The events in this ch.. and that which follows, seem to have occurred soon after those which have been considered. The apostles and primitive believers generally attended lbs temple-worship at the hours of prayer ; of which the Sd and 9th, or 9 o'clock in the morning and 3 in the afternoon, when tiie morning and evening sacrifices were offered with burning of incense, xvere the chief. The two apostles Peter and John seem, however, on this occa¬ sion to have gone up to the temple apart from (lie others ; perhaps to seek an opportunity of preaehing to the people, as well as to offer their supplications before God. The Beautiful gale of the temple was erected by Herod the Great:1 it was above 15 yards high, and about 8 yards wide, being formed of Corinthian brass, with the most exquisite work¬ manship. [50 cubits high, its doors 10 c., adorned more than the other A. D. 33. ACTS, III. The lame man is healed. 3 Who seeing Peter and John about to go into the temple, asked an alms. 4 And Peter, fastening his eyes upon him, with John, said, Look on us. 5 And he gave heed unto them, expecting to receive something of them. t> Then Peter said, Silver and gold have 1 none ; but such as I have give I thee : In c the name of Jesus Christ of Nazareth rise up and walk. 7 And he took him by the right hand, and lifted him up : and im¬ mediately his feet and ankle bones received strength. 8 And he, leaping d up, stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9 And all the people saw him walking, and praising God : 10 And they knew that it was he which sat for alms at the Beautiful gate of the temple : and they were filled with wonder and amazement at that which had happened unto him. 11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch e that is called Solo¬ mon’s, greatly wondering. 12 IT And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this ? or why look ye so earnestly on us, as though by our own f power or holiness we had made this man to walk ? c c. 4:10. e Jr. 10:23. c. 5: f 2 Co. 3:5. d Is. 35:0. 12. lie had not been used to meet with daily sup¬ plies there. Our prayers and our alms should go together ; Cornelius’ did, ch. 10: 4. Objects of charity should be in a par¬ ticular manner welcome to us, when we go up to the temple to pray. Peter, instead of turning from him, as many do from objects of charity, turned to him, nay, fastened his eyes upon him, v. 4. John did so too. The man justly thought this gave him cause to expect he should re¬ ceive somethin g from them, v. 5. But Peter said. Silver and gold have I. none. The apostles were very poor, had but just enough for themselves, and no overplus. Peter and John had abundance of money laid at their feet, but that was appropriated to the main¬ tenance of the poor of the church, and they would not convert any of it to their own use, nor dispose of it otherwise than according to tlie intention of the donors. Public trusts ought to be strictly and faithfully observed. Yet Peter goes far beyond bis highest ex¬ pectations. Those who are poor in the world, may yet be rich, very rich, in spirit¬ ual gifts, graces, and comforts ; certainly there is that which we are capable of te- ceiving, which is infinitely better than silver and gold ; the merchandise and gain of it better, Job 28 : 12, &c. l'rov. S : 14, &c. The cure of his disease would enable him to work for his living, so that he should not need to beg any more ; nay, lie would have to give to them that needed , and it is more blessed to give than to receive. Those may he, and ought to he, otherwise charitable and helpful to the poor, w ho have not wherewith¬ al to give in charity. A.s every one has re¬ ceived the gift, so let him minister it. Let us now see how the cure was wrought. Peter bids him rise up and walk ; which would have been a banter, if he had not pre¬ mised, in the name of Jesus of Nazareth, lie bids the cripple rise up and walk ; which does not prove that he had power in himself to do it, but proves (if he attempt to rise and walk, and, in a sense of bis own impotency, depend on a divine power to enable him to do it) that lie shall he enabled ; and by rising and walking lie must evidence, that that power has wrought upon him; and then let him take t lie comfort, and let God have, the praise. Thus it is in the healing of our souls, that are spiritually impotent. If we set ourselves to do what we can, God has promised his grace to enable us to do what we cannot : and by that promise we parta/ce of a new nature ; and that grace shall not be in vain; it was not here; his feet and ankle - bones received strength ; which they had not done, if lie had not attempted to rise, and been helped up; be does bis part, and Peter does his, and yet it is Christ that does all. He leaped up ; did not steal up, w ith fear and trembling, as weak people do when they begin to recover strength ; but started up ; as one refreshed with sleep, boldly, and with great agility, and as one that questioned not his own strength. He held Peter and John, v. 11. We need not ask why. I be¬ lieve he scarcely knew himself: but it was in a transport of grateful joy ; he would have them stay with him, while he published to all about him what God had done for him by them. Those whom God hath healed, love his instruments, and see the need of their' further help. He went into the temple, not only to offer up his praises and thanksgivings to God, hut to hear more from the apostles of that Jesus in whose name he had been healed. Those that have experienced the power of Christ, should earnestly desire to grow in their acquaintance with Christ. Here was that Scripture fulfilled. Is. 35 : 6. rPhen shall the lame man leap as a hea t. IST ow that this man was newly cured, he was in this excess of joy and thankfulness. All true converts walk, and praise God ; but perhaps young converts leap more in his praises. See how the. people , that were eyewitnesses of this miracle, were influenced by it. 1. They were entirely satisfied in the truth of the miracle, and had nothing to ob¬ ject against it, v. 10. They all knew the ' man ; and for that reason he was chosen to lie the vessel of this mercy. Now they were not so perverse as to make any doubt u bother he was the same man, as the Pharisees had questioned concerning the blind man that Christ cured, John 0:11. They now saw him walking and prai.ing God, v.9. perhaps noticed a change in his mind: for he was now as loud in praising God, as he used to he in begging. The best evidence that it was a complete cure, was, that he praised God for it. Mercies are then petfccied, when they are sanctified. 2. They were filed with wonder and amazement, *r. 10. gr> ally wondering, v. 11. in an ecstasy. There seems to be this effect of the pouring out of the Spit it, that the people, at least those in Jerusalem, were more affected with the miracles the apostles wrought than with tiiose of Christ Himself ; and this was in order to the miracles answering their end. 3. They gathered about Peter and John; some, only to gratify their curiosity with the sight of men that had such power ; others, with a desire to hear them preach, con¬ cluding that their doctrine must needs be of divine original, which thus had a divine ratification. They fioc.ked to them in Sol¬ omon’s porch, a part of the court of the Gen¬ tiles, w here Solomon had built the outer porch of the temple. Or, it was some clois¬ ters or piazzas, Herod had erected on the same foundation on which Solomon had built that stately porch [or propyluii "!] that bore his name. Here the people met, to see this great sight. V. 12 — 26. We have here the sermon Peter preached after lie had cured the lame man. I. He humbly disclaims the honor of the miracle, as not due to them , who were only the ministers of Christ, or instruments in his hand. Christ had done such things many a time, and they had not duly regarded it, or been affected with it; why marvel now; and give so much of the praise to them 1 Why look so earnestly on us ? Useful men must sec to if, that they he very humble. II. He preaches Christ to them; that was his business, that he might lead them into obedience to Christ. 1. He preaches Christ, as the true Messiah, promised to the fathers, v. 13. for, He is Jesus the Son of God ; they had lately condemned Christ as a blasphemer, for saying, He was the Son of God, yet Peter avows it ; He is his Son Jesus ; to Him, dear as a Son; to us, Jesus a Savior. God hath glorified Him, in raising Him up to be King, Priest, and Prophet, of his church ; lie hath glorified Him as the God of our fathers, whom he names with respect, for they were great names with the men of Israel, and justly, the God of Abraham, of Isaac, and of Jacob. God sent Him into the world, pursuant to the promises to those patriarchs, that in their seed the families of the earth should be blessed, and the covenant with them, that God would be a God to them, and their seed. The apostles call the patriarchs their fathers, and God the God of those putriurchs, from whom the Jews were descended; to intimate to them, that they had no evil design on the 8, with richer and thicker plates of silver and gold. Jo s , in Ur. A. C.] It is supposed to have separated the court of the Gentiles from the in¬ ner court. [The text of Jos. is by no means clear. Dr. A. C-l The purpose of the apostles to work a miracle in this man’s behalf, seems to have arisen from nil immediate divine suggestion to their mind. The circumstances attending this miracle need no comment. There is not the least probability in the tradition of the Jews, tiiat this very portico was built by Solomon, and was spared by the Chaldeans, when they burnt the rest of the temple. Scott. ‘ A portico 400 c. Ions, built by Solomon, on the E. side of the outer court, was left standing by Herod.’ See Jos. Ed. (1 ) Together.] ‘ Rather, about that time.’ Grot., Doddr., Dr. A. C .’ 9 th hour.] 1 Tile Jews divided the time between sunrise and sunset into 12 hours.’ Doddr. Some of the Rabbins make sunrise, noon, and sun¬ set to be the three seasons for prayer : a division natural, beautiful, and exceedingly appropriate, Ps. 55:17. Id. (4.) Look on us.] ‘Said, to fix his attention to them distinctly, and to the act, and that he might perceive that the healing came from them.’ Barnes. (5.) Expecting, &c.] ‘ For it was a constant custom for all who entered the temple, to carry money with them for the treasury, or poor, or both. ’ In many parts of the E. no superior is approached without a gift, comp. Ex. 23:15. and in ‘ Catholic ’ and Oriental countries the doors of houses of worship are still places of alms. Martial mentions the custom, too, among the Gentiles. Ed. V. 12 — 16 Holiness. (12) ‘Here is a plain evidence of the varia lion of the Roman doctrine from that of the apostles, assisted by the Holy Ghost : for the apostles here plainly disclaim any excellency or piety in them, which might make them worthy to be God’s instruments, above any others, in working such miracles; but the catechism of the council of Trent plainly declares, that God confers on us many benefits by the merits of the saints ■, and Lorinus, on the place, declares, that innumerable histories, and the practice of the church, show that the merits of the saints are prevalent for the working of miracles.’ Whitby. — Through faith, &c.) Some expositors interpret this of the faith which the lame man exercised in the name of Jesus ; and the proba¬ bility that he had heard and seen Christ Himself, as well as the piety which apparently accompanied his gratitude to Peter and John for his A. D. S3. ACTS, III. Peter’s discourse after the cure. 13 The Gorl &of Abraham and of Isaac, and of Jacob, the God of our h fatherSj hath glorified ‘ his Son Jesus •'■whom ye delivered up, and denied > him in the presence of Pi¬ late, when he k was determined to let him go. 14 But ye denied the Hoty 'One and the m. Just, and desired a mur¬ derer to be granted unto you ; 15 And killed the n Prince of life, whom God hath raised “from the dead ; whereof p we are witnesses. 16 And his name, through faith in his name, hath made this man strong, whom ye see and know : yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17 And n ow, brethren, I wot that through ignorance qye did it, as did also your rulers. 13 But those r things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19 Repent ye 'therefore, and be ‘converted, that your sins may be "blotted out, when the times of refreshing ’shall come from the presence of the Lord ; V.35. m c. 7:52. 22:14. n or, author. Jti. 1:4. 1 Jn. 5:11. o Mat. 28:2—5. Bp. 1:20; p c. 2:32. q Lu 23:34. Jn. 16:3. I Co. 2:8. e M*U 22:32. h c. 5:30.31. i Jn 17:1. Ep.l: 20 --22. Pi. 2: 9,11. He. 2:9. lie. 1:5,13. ) Jn- 19:15. k Mat. *7:17—25. Lu. 23:16—23. 1 Ps 16:10. Lu. r Lu. 24:44. c. 26; 22,23. s c. 2:38. t Is. 1:16—20. Joel 2:13. u Is. 43:25. v Je. 31:23—25. Zep. 3:14—20. Re. 21:4. Jewish nation, bat were well-wishers to it; and the Gospel they preached, was the reve- lation of the mind and ivill of the God of Abraham. See ch. 26: 7, 22. Luke 1 : 72, 73. 2. He charges them flat and plain with the murder of this Jesus, as he had done be¬ fore, mentioning the circumstances of the case, and aggravating their guilt, v. 13 — 15. Particularly, the holiness and justice of the Lord Jesus, which are something more than his innoceiicv, were a great aggravation of the sin. Observe, also, the antithesis : ‘ \ ou preserved a murderer, a destroyer of life ; and destroyed the Savior, the Author of life.’ 3. lie attests his resurrection as before, ch. 2: 32. and ascribes the cure to the power of Cljrist, v. 16. He repeats it again, The faith which is by Him hath given him this soundness. Here, he appeals to themselves concerning the truth of the miracle ; the man was not acquainted with Peter and John before, and they knew him to be a cripple from a child. The miracle was wrought publicly, and they had liberty to examine it immediately, and may yet. The cure was complete, perfect soundness. It was done by the name of Christ, not merely by naming it as a spell or charm, hut by us as professors and preachers of his name, by virtue of a Commission and instructions re¬ ceived from Him, and a power He has in¬ vested us with: a power of Christ is fetched in, through faith in his name, a confidence in Him, a dependence on Him, a believing ap¬ plication to Him, and expectation from Him, even that faith which is by Him, which is of his working, not of ourselves, but the gift of Christ, and for his sake, that He may have the glory of it ; for lie is both the Author and Finisher of our faith. Lightfoot suggests, that faith is twice named in this v., because of the apostles’ faith in doing this miracle, and tile cripple’s faith in receiving it; but I suppose it relates chiefly, if not only, to the former. By this true and just account of the miracle, Peter both confirmed the great gospel-truth they were to preach to the world, — that Jesus Christ is the Fountain of all power and grace, and the great Healer and Sav ior ; and recommended the great gospel-duty of faith in Him, as the only way of benefit by Him. It explains, like¬ wise, the great gospel-mystery of our salva¬ tion by Christ ; it is his name that justifies us, that glorious name of his. The Lord, our Righteousness ; but wc, in particular, are justified by that name through faithin it, ap¬ plying it to ourselves. Thus does Peter faithfully preach unto them Jesus, and Him crucified. III. lied oes all he can to convince them, yet is careful not to drive them to despair. The guilt was very great, but, t 1. He mollifies their crime, by a candid imputation of it to their ignorance, and by calling them brethren, v. 17. This was the language of Peter’s charity, and teaches us to make the best of those whom we desire to make better. Perhaps some of the rulers, and people, did therein rebel against the light and convictions of their own conscien¬ ces, and did it through malice; but the gen¬ erality went down the stream, and did it through ignorance; as Paul persecuted the church, 1 Tim. 1 : 13. 2. He mollifies the effect of their crime, — the death of the Prince of life ; this sounds very dreadful, but it was according to the Scriptures, v. IS. whose predictions, though they did not necessitate their sin, yet did necessitate his sufferings ; so He Himself saith, Thus it is written, and thus it behooved Christ to suffer. You did it through igno¬ rance, may he taken in this sense, ‘ You fulfilled the Scripture, and did not know it. God was fulfilling the Scripture, when you were gratify ing your own passions.’ It was not only deter mined in the secret counsel of God, but declared to the world many ages before, by the mouth and pen of the prophets, that Christ should suffer, in order to the ac¬ complishment of his undertaking ; and it was God Himself that showed it by them, who will see that his words he made good. Now, though this is no extenuation at all of their sin, in hating and persecuting Christ tq the death, yet it was an encouragement to them to repent, and hope for mercy on their repentance; not only because in gene¬ ral God’s gracious designs were carried on by it, hut because in particular the death and sufferings of Christ were for the remis¬ sion of sins, and the ground of that display of mercy which he now encouraged them to hope for. IV. To apply his sermon, he exhorts them all to turn Christians, and assures them it would be unspeakably for their advantage for ever. 1. They must believe. (1.) That Jesus Christ is the promised Seed, that Seed of Abraham according to the flesh, in which, God had told Abraham, all the kindreds of the earth should be blessed, v. 25. Gen. 12: 3. and not the families of Israel only; all have some benefits by Him, and some have afl benefits. (2.) That Jesus Christ is a Prophet, that Prophet like unto Moses, which God had promised to raise up to them from among their brethren, v. 22. This refers to Deut. 18. Christ is a Prophet; in Him all divine rev¬ elation centres ; He is a Prophet, like unto Moses, a Favorite of Heaven, more inti¬ mately acquainted with the divine counsel, and more familiarly conversed with, than any other prophets. He was a Deliverer of his people, and their Guide, a Prince and a Lawgiver, the Builder of the true tabernacle, as Moses was of the typical one. [Christ, like Moses, was the introducer of a new dispensation.] Moses was murmured against by Israel, defied by Pharaoh, yet God owned him, and ratified his commission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the Word of the Lord, so did Christ. There was no prophet like unto Moses, Num. 12 : 6, 7. Deut- 34 : 10. hut a greater than Moses is here where Christ is. He is a Prophet of God’s raising up; He took not this honor of Himself, hut was called of God to it. He was raised up unto Israel in the first place ; He executed this office in his own person, among them only; they had the first offer of divine grace ; therefore. He was raised up from among them ; of them, as concerning the flesh, Christ came; which, as it was a great honor done to them, so it was both an obligation on them, and an encouragement to them, to embrace Him. The O. T. church was blessed with many prophets, a constant suc¬ cession of prophets for many ages, which is here noticed, v. 24. hut those servants being abused, last of all God sent lltetn bis Son who lmd been in his bosom. (3.) That times of refreshing will come from the presence cure, fiivors the opinion that he was a believer. Yet it does not appear that lie previously expected a cure; and the texts referred to, will, I think, convince the attentive reader, that the faith of the apostles was intended. (Mat. 21:21,22. Mark 11:20 — 26 ) [Faith always receives, never gives. l)r. A. C.] This was designed to show, that Jesus was risen ; that He was indeed the Messiah, and as such honored by the God of Abraham : and that the apostles were his servants and witnesses. — Every reflecting person must observe the very great difference, which there was in the manner of our Lord’s working his miracles, and that of his apostles. His language was that of omnipotence and sovereignty, ‘ I will, be thou clean ‘ Peace, lie still ‘ Damsel, arise.’ Nor did lie ever, except in the case of Lazarus, which has been considered, even appeal by prayer to his Father, or give the least intimation of any power exerted, except what was inherent in Himself. He never hesitated to receive the greatest honor, which xvas rendered on these occasions ; He never cautioned any man against supposing that lie wrought miracles by ‘ his own power, and to manifest his own glory.’ (John 2:6 — 11, v. 11.) But the apostles wrought their miracles expressly ‘in his name,’ and by faith in Him : they were afraid of receiving any honor to them¬ selves, except as the undeserving instruments in the hands of Jesus: they referred all the honor to their Lord : and they never mentioned the Father ; except to show, that the God of Abraham was fulfilling in ‘ his Son Jesus,’ the promises made to the patriarchs, and was determined to glorify in every way that Person, whom the Jews had treated with contempt and indignity. No satisfactory reason ever was, or ever can be, given of this manifest difference; but by allowing that Jesus knew [16] Himself to be ‘One with the Father’ and co-equal to Him ; ami that the apostles were conscious, that they were weak and sinful men, who depended on Jesus alone for every tiling. — His name, fee ] His power accompanying the use of ‘his name,' with ‘faith in his name:’ even ‘ the faith that is by Him,’ effected the cure. Scott. (16.) '•And it is by faith in his name that He hath strengthened this poor man , whom you see here before you, and know to have been una¬ ble from his birth to walk: [Kta,] 1 repeat it, It is his name, and the faith which is centred in IJim , nnd which derives its efficacy from his power, that has given,’ Ac. Doddr., adopting the pointing of Hein- sius. Ed. V. 17. Wo/.] ‘From the Anglo-Saxon uitan, to know.’ Ur. A. C. V. 19 — 21. The xvords [The times of refreshing, Ac.] may be ren¬ dered, perhaps more clearly, ‘ That seasons of refreshment may come [so Tertullian, Heinsius, Lightf., De Dieu, Raphelius, Doddr., Ur. A. C., Ac.,] from the presence ef the Lord : and that He may send Jesus Christ, xvho hath been before preached unto you, Ac.’ — ‘ Divine refreshment would no doubt immediately mingle itself witli the sense of pardon, and eternal happiness would at length certainly succeed. But the following clause seems to intimate, that Peter apprehended, that the conversion of the Jews as a people, would be attended with some extraordinary scene of prosperity and joy, and open a speedy way to Christ’s descent from heaven, in order to “ the restitution of all things.” Vitringa agrees in this interpretation.’ Doddr. The prophets in general predicted, not only glorious times to the church, under the reign of the Messiah, but to the nation of Israel when converted to Him. (Marg Ref. y.) That A. D. 33. ACTS, III. Peter’s discourse after the cure. 20 And he w shall send Jesus Christ, which before was preached unto you : 21 Whom the heaven must re¬ ceive until the times xof restitution of all things, which God hath spok¬ en 7 by the mouth of all his holy prophets since the world began. 22 For Moses truly said unto the fathers, A 'prophet shall the Lord your God raise up unto you of your brethren, like unto me ; him shall ye hear in all things whatsoever he shall say unto you. 23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. w c. 1:11. He. 9: x Mat. 17:11. i De. 18:15—19. 28. y Lu. 1:70. of the Lord,v. 19. and that they will be the times of the restitution of all things, v. 21. There is a future state, another life after this; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of time. The absence of the Lord occasions many of the securities of sinners, and the distrusts of saints ; but his presence is hastening on, which will for ever silence both. Some un¬ derstand this of a state on this side the end of time ; but it is rather to be understood of that end of all things, xohich God hath spoken of by the mouth of all his holy prophets since the world began ; for this is that which Enoch, the seventh from Adam, prophesied of, Jude 14. and the temporal judgments, which the other prophets foretold, were typical of that which the apostle calls the eternal judg¬ ment. This is more clearly and plainly re¬ vealed in the N. T. than it had been before, and all that receive the Gospel have an ex-, pectation of it. With this will come the times of refreshing, v. 19. of consolation to the Lord’s people, like a cool shade to those that have borne the burden and heat of the day. All Christians look for a rest that remains for the people of God, after the toils of their present state, and, with the prospect of that, they are borne up under their present suffer¬ ings, and carried oil in their present ser¬ vices. 2. He tells them they must, (1.) Repent, bethink themselves of'what they have done amiss, return to their right mind, admit a second thought, and submit to the convic¬ tions of it; they must begin anew. (2.) Be converted, face about, return to the Lord their God, from whom they had revolted. It is not enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Christianity, but the power and dominion of a carnal, worldly, sensual mind, for that of holy, heavenlv, and divine principles ancLaffection^. (3.) Hear Christ, the great Prophet j attend his dictates, receive his doctrine, submit to his government. Hear Him with a divine faith, as prophets should be heard, that come with a divine commission: in all things ; ‘ let his laws govern all your actions, and his coun¬ sels determine all your submissions.’ A good reason is here given, why we should be observant, of, and obedient to, the Word of Christ; for it is at our peril if we turn a deaf ear to his call, and a stiff n^ck to his yoke, v. 23. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the O. T. ; but the destruction of the soul, a spiritual and eternal destruction, is threat¬ ened for slighting Christ, this great Prophet. 3. He tells them what they might expect. (1.) Pardon of their sins ; this is always spoken of as the great privilege of all those that embrace the Gospel, v. 19. This inti¬ mates, that when God forgives sin. He re¬ members it no more against the sinner ; it is forgotten, as that which is blotted out ; all nation had long been harassed and oppressed in various ways, and was at the time, when Peter spoke, under the Roman yoke, which was ex¬ tremely galling : and the wickedness of the rulers and people, in cruci¬ fying the Messiah, might seem to have tilled up the measure of their na¬ tional guilt, and ripened them for destruction. Rut as Jesus, after his re¬ surrection, had directed his apostles to ‘ preach repentance and remission of sins in his name to all nations, beginning at Jerusalem Luke 24:44 — 49, v. 47.) and as the success of their first attempt had been so signal, and they had hitherto met with no opposition; it is probable, they ex¬ pected that Christ would soon ‘restore the kingdom to Israel,’ having first brought the nation in general to repent and believe in Him ; (1:4 — 8.) and would afterwards, by their means, bring the other nations to em¬ brace the religion of Israel, and so, as proselytes, to seek admission into the kingdom of the Messiah. Then, perhaps, they expected that Jesus would return again from heaven, set up a triumphant kingdom on earth ; and, destroying all obstinate enemies, would introduce those glorious days, which all the prophets had foretold. — It is undeniable, that the apostles, for a considerable time after the day of Pentecost, did not clearly understand many things, relating to the calling of the Gentiles, the rejection of the .Pews, and the fulfilment of the prophecies. (2:14 — 21. 10:9—16, 44—48. 11:1—18. 15:1—21. Mat. 24:3.) Their minds were enlightened, and their prejudices dissipated; rapidly indeed, yet gradu¬ ally, and as their present circumstances and duties required. Thus the ancient prophets were inspired to foretel as much, as it was proper should at the time be known; yet they did not immediately, or cer¬ tainly, know the meaning of their own predictions; (1 Pet. 1:10 — 12.) and the apostles and primitive Christians after the event understood them far more clearly, than the prophets themselves had done. In like man¬ ner, after the conversion of Cornelius, and the council at Jerusalem, Christians in general would understand Peter’s words, concerning Ihe 1 pouring out of the Spirit on all flesh,’ more distinctly than he did when he uttered them; and alter the destruction of Jerusalem, and the abol¬ ishing of the Mosaic dispensation, the surviving Christians would more exactly perceive the meaning of the words before us, than Peter him¬ self did nt the time. Our Lord had told the apostles: ‘ It is not for you to know the times and the seasons, which the Father had put in his own power,’ (1:7.) and there is ground to believe, that this, in many respects, was not clearly revealed to them, but left to be discovered by the event. (2.14 — 21.) "Had the nation of Israel, as a body, embraced the Gospel, ‘ the times of refreshment would have come from the pres¬ ence of the Lord :’ nnd when the nation shall thus turn to their long re¬ jected Messiah, those times will come. But the prophets who foretold these events, predicted also a national rejection of the Messiah, and dreadful desolations to the people, xvith long-continued dispersions. It was not, however, necessary, that the Holy Spirit should, on this oc¬ casion, make known ‘tile times and seasons’ of these dispensations; and, without such an immediate revelation, the apostle might expect that these happy limes for his nation were at hand. Even to the end of the X. T., such an obscurity is left on these subjects, that diverse opin¬ ions still prevail, in respect of the reign of Christ during the millenni¬ um, whether it is to be personal or spiritual ; (Rev. 20:4 — 6.) and his N. T. VOL. V. 3 the bitter things written against the sinner, Job 13 : 26. are wiped out, as it were with a sponge ; it is the cancelling of a bond, the vacating of a judgment : but if no repent¬ ance, no remission. The most comfortable fruit of the forgiveness of our sins will be when the times of refreshing shall come ; the comfort will be complete, when the pardon shall be allowed in open court, and our jus¬ tification published before angels and men ; when, whim He justified, them He glorifies, Rom. 8: 30. During these times of toil and conflict, we cannot have that full satisfac¬ tion of our pardon, and in it, that we shall have when the refreshing times come, which shall wipe away all tears. (2.) The comfort of Christ’s coining, v. 20, 21. ‘ He shall send Jesus Christ, the same Jesus, the very same which before was preached unto you; for you must not expect another dispensation, another Gospel, but the continuance and completion of this; some way or other Jesus shall be seen to you.’ It is agreeable to a state of trial and probation, that the glori¬ fied Redeemer should be out of sight, be¬ cause we must live by that faith in Him, which is the evidence of things not seen : be¬ cause He must be believed on in the world. He must be received up into glory. Ham¬ mond reads it. Who must receive the heavens, that is, who must receive the glory and power of the upper world ; He must reign till all be made subject to Him, 1 Cor. 15:25. Ps. 75: 2. Yet it is promised, that He shall be sent to all that repent, and are converted, v. 20. ‘ He shall send. Jesus Christ, who was preached to you, both before and since his resurrec¬ tion, and you shall have his spiritual pres¬ ence, the comfort of his being sent. He shall send Him to destroy Jerusalem, and the nation of unbelieving Jews, and to de¬ liver his ministers and people from them, and that shall be a time of refreshing, which you shall share in.’ Then had the churches rest ; so Hammond. He shall send Him to judge the world, at the end of time, and then you shall lift up your heads xvith joy , knowing coming to set up his kingdom all over the earth, has been very generally, even by diligent expositors and other learned writers, confounded with his coming to judge the world : and in various other particulars this obscurity and inaccuracy is found. Now, that which was to be obscure¬ ly foretold, a prophet or apostle might but obscurely foresee : and the historian merely records the apostle’s discourse. Scott. (19.) - Repent , be converted.] ‘ Metanoesate indicates a change of mind and purpose ; epistrepsate, a change of conduct.’ Blotted out.] The ancients marked on wax tablets, [with a metal pointed at one end and flat at the other], and erased by closing up the marks with the flat part ; this is the proper meaning of the Gr., here. The metaphor is in Is. 43:23. 2 Mac. 43:23. is from creditors crossing out their debtors’ accounts when discharged, Col. 2, &c. It is an image frequent in the Rabbins; so Valok., Ruin. But the primary sense is to wipe off, for as aleipho, menus to besmear with oil, exaleiphb means the contrary, to wipe off the oil. together to tempt the Spirit of the Lord ? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10 Then k fell she down straight¬ way at his feet, and yielded up the ghost : and the young men came in, and found her dead, and, carrying her forth, buried her by her hus¬ band. 1 1 And 1 great fear came upon all the church, and upon as many as heard these things. 12 IF And by the hands of the apostles were m many signs and wonders wrought among the peo¬ ple ; (and they were all with one accord in Solomon’s porch : 13 And “ of the rest durst no man join himself to them : but 0 the people magnified them. 14 And believers were the more added to the Lord, multitudes p both of men and women ;) 15 Insomuch that they brought forth the sick s into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 16 There came also a multitude out of the cities round about unto Jerusalem, bringing rsick folks, and them which were vexed "with un¬ clean spirits : and 'they were heal¬ ed every one. j Ps 50:18. ver.3. k ver. 5. 1 c. 2:43. m c. 4:30. Ro.15: 19. He. 2:4. n Jn. 12:42. o c. 4:21. p c. 2:47. q or, in every street. t Ma. 18:17, 18. Jn. 14:12. s Ja. 5:16. was a great affront Ananias put on the Holy Ghost, as if He could be imposed on : and it had a direct tendency to invalidate the apos¬ tles’ testimony; for if they could not by the Spirit discover this fraud, how could they by the Spirit discover the deep things of God, which they were to reveal to the children of men ? It was therefore necessary, that the credit'of the apostles’ gifts and powers be supported, though at this expense. (2.) It was designed to deter others from the like presumptions, now at the beginning of this dispensation. Simon Magus afterward was not thus punished, nor Elytnas; but Ananias was made an example now at first, that with the sensible proofs given what a com¬ fortable thing it is to receive the Spirit, there might be also sensible proofs given what a dangerous thing it is to resist the Spirit, and do despite to Him. IIow severely was the worshipping of the golden calf punished, and the gathering of the sticks on the sabbath-day , when the laws of the second and fourth commandment were now newly given ! So was the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his com¬ pany, when the fire from heaven was now' newly given, and the authority of Moses and Aaron now newly established. 2. He was buried immediately, for that was the manner of the Jews, v. 6. The young men, who, it is probable, were ap¬ pointed to the office of burying the dead, as among the Romans the libitinarii and pollinc- tores ; or the young men that attended the apostles, they wound up the dead body in grave-clothes, (John 11 : 44. note,) carried it out of the city, and buried it decently, though he died in sin, and by an immediate stroke of divine vengeance. IV. The reckoning with Sapphira, found guilty of sharing with her husband in his sin, by a question that Peter asked her, v. 8. Ananias and his wife agreed to tell the same story, and, the bargain being private, and by consent kept to themselves, nobody could disprove them ; therefore, they thought they might safely stand in the lie, and should gain credit to it. How sad, to see those*relations who should quicken one another to that which is good, harden one another in that which is evil. Before he passes sentence, he shows her the evil of her sin. They both tempted the Spirit of the Lord; as Israel tempted God in the desert, when they said, Is the Lord among us ? Or is He not ? ‘ Can the Spirit in the apostles discover this fraud 1 Can they dis¬ cern that this is but a part of the price, when we tell them it is the whole ?’ They saw they had the gift of tongues ; but had they the gift of discerning spirits '! Those that pre¬ sume on security and impunity in sin, tempt the Spirit of God ; they tempt God, as if He were altogether such an one as themselves. Then fell she down straightway ! With some sinners God makes quick work, while with others He bears long ; for which difference, doubtless, there are good reasons; but He is not accountable to us for tliem. Many sud¬ den deaths there are, which are not to be looked upon as the punishment of some gross sin, like this; but here it is plainly in judgment. Some put the question concern¬ ing the eternal state of Ananias and Sapphi¬ ra ; but secret things belong not to us. Some ask, whether the apostles kept this money 1 I think they did; they had not the supersti¬ tion of those who said, It is not lawful for us to put it into the treasury : for unto the pure all things are pure. What they brought, was not polluted to them they brought it to ; but what they kept back, was to them that kept it back. Use was made of the censers of Korah’s mutineers. V. The impression this made on cite peof pie; notice is taken of this in the midst of the story, v. 5. for, no doubt, it was all the talk of the city. And again, a. 11. 1. They that had joined themselves to the church, were hereby struck with an awe of God, and of his judgments, and with a greater veneration of this dispensation of the Spirit which they were now under. It was not a damp or check to their holy joy, but it taught them to be serious in it, and to rejoice with trem¬ bling. All that laid their money at the apostles’ feet after this, were afraid of keep¬ ing back any part of the price. 2. All that heard it, were put into a consternation by it, and were ready to say, Who is able to stand before this holy Ijord God, and his Spirit in the apostles 1 As 1 Sam. 6: 20. V. 12 — 16. Here is an account of the progress of the Gospel. 1. Of the miracles the apostles wrought, v. 12. many miracles of mercy for one of judgment. The miracles they wrought proved their divine mission ; they were not a few, but many, of divers kinds and often repeated ; they were signs and wonders, such wonders as were confessedly signs of a di¬ vine presence and power ; they were not done in a corner, but among the people, who were at liberty to inquire into them, and, if there had been fraud or collusion, would have discovered it. II. The effects of these miracles. 1. The church was hereby kept together, and con¬ firmed in its adherence both to the apostles, and to one another ; They of the church were all with one accord in Solomon's porch. It was strange the rulers of the temple suf¬ fered them to keep their meeting there. But God inclined their hearts to tolerate them there a while, for the more convenient spreading of the Gospel ; and thus early was the institution of public-worship ob¬ served in the church, which must by no means be forsaken, for in that a profession of religion is kept up. Their being united, shows also that there was no discontent or murmuring at them about the death of Ana¬ nias and Sapphira, as there was against Moses and Aaron, about the death of Korah and his company, Num. 16: 41. The sepa¬ ration of hypocrites, by distinguishing judg¬ ments, should make the sincere cleave so much the closer to each other, and to the gospel-ministry. 2. It gained the apostles very great respect. (1.) The other ministers kept their distance ; Of the rest of their company, though endued with the Holy Ghost, durst no man join him¬ self to them, as their equal dr associate ; for none of them at this time did such signs and wonders as the apostles did : and therefore they acknowledged their superiority, and in every thing yielded to them. (2.) All the people magnified them, and had them in great veneration ; spake of them with respect, and represented them as the favorites of Heaven, and unspeakable blessings to this earth. Observe, The apostles were far from magnifying themselves, they transmitted the glory of all they did, very carefully and faith¬ fully, to Christ, and yet the people magnified them; for they that humble themselves shall be exalted, and those honored, that honor God only. 3. The church increased in number,!). 14. So far from being deterred by the example made of Ananias and Sapphira, they were rather invited by it into a society that kept such a strict discipline. Notice is taken of the conversion of women as well as men, more notice than generally was in the Jew¬ ish church ; as among those that followed Christ while He was on earth, so among those that believed on Him after He went to heaven, great notice was taken of the good women. 4. The apostles had abundance of patients, Had the rich or the lazy attempted thus to live on the common fund contributed by others’ labor, it would have been the inevitable ruin of the church, from the first,’ &c. See Wetstein, in Bloomf. Ed. (9.) 7'empt.] 1 So to act, as to seem to doubt of the omnipotence, veracity, or any other of the attributes of God.’ Beza. Ros. (10.) Ghost.] I. e., spirit, Anglo-Saxon, gust, innate, spirit ; the Gr. here is exepsyxe, breathed out, expired. Ed. V. 12 — 16. (13.) Join himself, &c.] ‘ As if he had been a believer, and by way of putting a cheat on the apostles. Such unbelievers as were displeased with the apostles, and hated the cause, would have been glad to put any trick on them, that they might thereby lessen their esteem among the people, yet durst not: seeing it might prove no less than fa¬ tal for any to go about to deceive them.’ — As Peter was the readiest speaker, and stood foremost in every transaction, and as he was one of the first who experienced persecution ; it seems he was more no¬ ticed by the people, than any of the other apostles, in these miracles. (19-12.) Scott. N. T. VOL. V. (11 _ 15.) ‘These things: and believers were the more added to the Lord, multitudes both of men and women : and they [the new converts, perhaps, Bloomf] were all with one accord in Solomon’s porch. And of the rest [i. e., those, perhaps, who were not converts, but thought and spoke well of them ; Bloomf.] durst no man join himself to them.- but the people magnified them. And by the hands of the apostles were many signs and wonders wrought. Insomuch that, Ac., Sherlock. Bed.] Kline : a couch, or bed of richer persons. Couch.] Krabbaton, a mean and low couch, or bed for a poorer person. So the rich and poor both applied. Shadow.] Ros. thinks this is only mentioned, not approved, and it was but an ineffectual superstition. But the context clearly suggests they were healed.’ Bloomf. (13.) ‘ And none of the rest, who were not really converted to Christianity, presumed to join himself to them , as some mean-spirited creatures might possibly otherwise have done, for a while, in a low view of some transient advantages, by a share in the distributions that were made.’ Doddr. The rest.] ‘ I. e., of the different Jewish sects. Calm. 4 A. D. 33. A C I S, V. Imprisonment and release of the apostles. 17 IT Then the high priest rose up, and all they that were with him, (which is the sect of the * Saddu- cees,) and were filled with “indig¬ nation, 18 And laid their hands on the- apostles, and put them in the com¬ mon v prison. 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all w the words x of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught. But y the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors : but when we had open¬ ed, we found no man within. 24 Now when the high priest and z the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. t c. 4:1,2. 23—27. 17:8. u or, envy. w Ex. 24:3. y c. 4:5,6. v c. 12:5— 7. 16: x Jn. 6:63,63. zc.4:l. and gained abundance of reputation both to them and their doctrine, by the cure of them all, v. 15, 16. It should seem, even the shadow of ^Peter had the desired effect, as the woman’s touch of the hem of Christ’s garment had ; and in this, among other things, that word of Christ was fulfilled, Greater works than these shall ye do. A n:l if such miracles were wrought by Peter’s shadow, we have reason to think they were so by the other apostles, as by the handker¬ chiefs from Paul’s body, ch. 19 : 12. no doubt, both being with an actual intention in the minds of the apostles thus to heal ; so that it is absurd hence to infer a healing virtue in the relics of saints that are dead and gone; we read not of any cured by the relics of Christ Himself, after He was gone, as certainly we should, if there had been any such thing. V. 17 — 25. In these vs. we have the malice of hell and the grace of heaven struggling about the apostles ; the one to drive them off from their good work, the other to animate them in it. I. Their enemies were, the high priest, as ringleader, Annas or Caiaphas, who saw their wealth and dignity, their power and tyranny, their all inevitably lost, if the spir¬ itual and heavenly doctrine of Christ pre¬ vailed; and tire sect of the Sadducees, who had a particular enmity to the Gospel of Christ, because it confirmed and established the doctrine of the invisible world, the res¬ urrection of the dead, and the future state, which they denied. These were exaspe¬ rated to the last degree, when they heard and saw what flocking there was to the apostles, and how considerable they were become, they rose up in a passion, as men that could no longer bear it, being filled with indignation at the apostles, for preaching the doctrine of Christ, and curing the sick ; at the people for hearing them, and bringing the sick to them to be cured ; and at them¬ selves and their own party, for suffering this matter to go so far, and not knocking it on the head at first. Thus are the enemies of Christ and his Gospel a torment to them¬ selves. They laid their hands on them , perhaps their own hands, (so low did their malice make them stoop,) or, rather, the hands of their officers, and put them in the common prison, among tiie worst of malefactors ; hereby designing to restrain, terrify, and to disgrace them. They could lay nothing criminal to their charge, yet, while they had them in prison, they kept them from going on in their work. Satan has carried on his design against the Gospel, very much, by making the preachers and professors of it despicable. II. Gpd sent his angel to release them, and to renew their commission to preach the Gos¬ pel; for the Lord will never desert his wit¬ nesses, his advocates ! This deliverance is not so particularly related as that of Peter, ch. 12 : 7, fyc. but the miracle here was the very same. When miraculously set at lib¬ erty, they must not think it was, that they might save their lives by making their es¬ cape from their enemies. No; it was, that they might go on with their work with so much the more boldness. Recoveries from sickness, releases out of trouble, are grant¬ ed us, not. that we may enjoy the comforts of our life, but that God may be honored with the services of our life. Let my sold live, and it shall praise Thee, Ps. 119:175. Bring my sold out of prison, as the apostles here, that I may praise thy name,JP s. 142:7. See Is. 88: 22. Now in the charge given them, observe, 1. They must preach in the temple. One would think it had been prudent in a more private place ; but, no ; ‘ Speak in the tem¬ ple, for that is the place of concourse, that is your Father’s house.’ It is not for tire preachers of Christ’s Gospel to retire into corners, as long as they can have any oppor¬ tunity of preaching in the great congrega¬ tion. 2. They must preach to the people ; not to the princes and rulers, fa- they will not hearken ; but to the people, who are willing and desirous to be taught, and whose souls are as precious to Christ, as the souls of the greatest. 3. How; Go, stand, and speak : which intimates, not only that they must speak publicly, but boldly, resolutely, i. e. ‘ Speak it as persons resolved to stand to it, to live and die by it.’ 4. What; all the words of this life. This life which you have been speaking of among yourselves. Or, ‘ of this life which the Sadducees deny.’ Or,£of this life emphatically ; this heavenly, divine life, in comparison with which the present earthly life does not deserve the name.’ Or, ‘ these words of life, the very same you have preached, these words which the Holy Ghost puts into your mouth.’ The words of the Gospel are the words of life; quick¬ ening words ; they are spirit, and they are life ; words whereby we may be saved; that is the same with this here, ch. 11 : 14. III. They went on with their work, v. 21. when they heard that it was the will of God, v. 12. Perhaps, they began to question whether they should preach as publicly in the temple as they had done, because they had been bid, when persecuted in one city, to flee to another. But now that the angel or¬ dered them to go preach in the temple, their way was plain, and they ventured without any difficulty, and feared not the lace of man, but set themselves immediately to tbeir duty'. They entered into the temple early in the morning, as soon as the people began to come together there, and taught them the Gospel of the kingdom. The case, here, was extraordinary; [the command express on this particular point;] the whole treasure of the Gospel is lodged in their hands ; if they be silent now, the whole work falls to the ground ; which is not the case of ordinary ministers, who, therefore, are not, by this example, bound to throw themselves into the mouth of danger ; and yet, when God gives opportunity of doing good, though we be under the restraint and terror of human powers, we should venture far, rather than let go such an opportunity. IV'. The high priest and his party went on with their prosecution, v. 21. They called the council together, a great and extra¬ ordinary council, all the senate of the children of Israel. Before, they had convened only a commit¬ tee of the kindred of the high priest, who were obliged to act cautiously; but now they call together all the eldership, i. e. says Light- Foot, all the three courts or benches of judges, not only the Sanhedrim, consisting of 70 elders, but the other two judicatories, erected, one in the outer court-gate of the temple, the other in the inner or beautiful gate, consisting of 23 judges each. So that, if there were a full appearance, here were 116 judges. Thus God ordered it, that the confusion of the enemies might be more •public, and the apostles’ testimony against them; and that those might hear the Gospel, who would not hear it otherwise than from the bar. Ilowbeit, the high priest meant not so, but it was in his heart to cut the apos¬ tles all off at once. We may suppose the high priest makes a solemn speech to them, setting forth the oc¬ casion of their coming together; that a very dangerous faction was now lately raised, by the preaching of the doctrine of Jesus, which it was needful, for the preservation of their church, speedily and effectually to suppress; that it was now in their power to do jt, for he had the ringleaders of the faction now in prison, to be proceeded against, if they would but agree to it, with the utmost se¬ verity. An officer is despatched immediate¬ ly to fetch the prisoners to the bar. But see hoyv they are baffled, disappointed, and shamed. 1. The report the officers make, is, ‘The prison-doors truly found we shut with all safe¬ ty ;’ nothing had been done to weaken them ; ‘ the keepers had not been wanting to their duty ; we found them standing without before, the doors, and knowing nothing to the contrary, hut that the prisoners were all safe; but when we went in, we found no man therein, none of the men we were sent to fetch.’ Probably they found the common prisoners there. Which way the angel fetched them, whether by some, back way, or opening the door, and fastening it close again, (the keepers till the while asleep,) we are not told ; however it was, they were gone. Now think how blank the court looked, v. 24. They were extremely perplexed, were at their wits’-end, having never been so dis¬ appointed of a thing they were so sure of. It occasioned various speculations ; some sug¬ gesting, that they were conjured out of the prison ; others, that the keepers had played tricks witli them, not knowing how many friends these prisoners had, that were so much the darlings of the people. Some feared that, having made such a wonderful escape, they would be the more followed ; others, that though perhaps they had fright¬ ened them from Jerusalem, they should hear v. 17. Sect.] ‘ Hairesis [whence heresy] : a choosing, election ; a taking up an opinion; anti, lastiy, I lie persons, or part v, who maintain them.’ ' Bi.ooms. V. 19. ‘ Thicss, Eckermann, Heinrichs, Eiclihorn, &c. by endeavoring to account for this liberation, independently of Divine agency, create (as usual) more difficulties than they remove. Their vain speculations have been overturned by Storr.' Ulcomk. V. 21. Senate.] ‘ Gerousian : elderhood. So the Lacedemonians called their senate. Vausanias.' Id. V. 2-1. Chief priests.] ‘ The chiefs of the 24 classes of priests.’ Kutrt. A. D. S3. ACTS, V. The apostles arraigned before ike Sanhedrim. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26 Then went the captain with the officers, and brought them with¬ out violence : for 1 they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council : and the high priest asked them, 28 Saying, Did not we bstraitly command you that ye should not teach in . this name ? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood c upon us. 29 IF Then Peter and the other apostles answered and said. We d ought to obey God rather than men. 80 The God of our fathers raised up Jesus, whom ye slew and hang¬ ed e on a tree. 31 Him hath God exalted fwith his right hand to be a E Prince and a h Savior, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses ‘of these things ; and so is also the j Holy Ghost, whom God hath given to them that obey him. 33 IF When they heard that, they b were cut to the heart , and took counsel to slay them. «. Mot. 51.26. a c. 4:19. h Mat. 1:51. h 0.4:18. e Ga. 3:13. 1 Pe. i Lu. 24:47. e Mat. 57:55. c. 2:54. j e.2:4. 2:23, 36. 3:15. f Ph. 2:9. it c. 7:51. 7:52. g Is. 9:6. of them again in some part or other of the country, where they would do yet more mis¬ chief, and it would be yet more out of their power to stop the spreading of the infec¬ tion ; and now they began to fear, that in¬ stead of curing the ill, they have made it worse. . Those distress and embarrass them¬ selves, that , think to distress and embarrass the cause of Christ. 2. Their doubt is, in part, determined ; and yet their vexation is increased by an¬ other messenger, who brings them word that their prisoners are preaching in the temple, v. 25. Prisoners, that have broken prison, abscond, for fear of being retaken: but these prisoners, that here made their escape, dare to show their faces even there where their persecutors have the greatest influence. Now this confounded them more than anything. V . £6 — 12. I. The seizing of the apostles a second time. We may think, if God de- [ signed this, ‘ Why were they rescued from their first imprisonment T But that was de- j signed to humble the pride, and check the ! fury, of their persecutors ; and now God would show that they were discharged; not because they feared a trial, for they were ready to surrender themselves, and appear before the greatest of their enemies. They brought them with all respect.. One would think they had reason to do so, in reverence to the temple, that holy place, and for fear of the apostles, lest they should strike them, as they did Ananias, or call for fire from heaven on them, as Elias did ; but all that restrained their violence, was, their fear of the people, who had such a veneration for the apostles, that they would stone them if they ottered [such good men] any abuse. II. Their examination ; being brought before this august assembly, the high priest, as the mouth of the court, told them what it was they had to lay to their charge, v. 28. 1. They who make void the command¬ ments of God, are commonly very strict in binding on their own commandments. 2. Besides this disobedience, they spread false doctrine among the people, or at least a sin¬ gular doctrine, which was not allowed by the Jewish church, nor agreed with what was delivered from Moses’ chair ; Ye have filled Jerusalem with your doctrine. Some take this for a haughty, scornful word ; de¬ spising their doctrine as silly, they are an¬ gry that men, whom they looked upon as despicable, should make themselves thus considerable. The third charge is, they had a malicious design against the government, and aimed to stir up the people against it, by representing it as wicked and tyrannical, and that had made itself justly odious both to God and man ; ‘ Ye intend to bring this man's blood, the guilt of it before God, the shame of it, before men, upon us.' See here how those that with a great deal of presump¬ tion will do an evil thing, yet cannot bear to hear of it afterward, or to have it charged on them. When they were in the heat of the persecution, they could cry, daringly enough, ‘ His blood be on us, and on our chil¬ dren ; lot us bear the blame for ever.’ But now that they have time for a cooler thought, they take it as a heinous affront to have his blood laid at their door. III. Their answer ; Peter and the ether apostles all spake to the same purport, (whether severally examined, or answering jointly,) depending on the promise, that, when brought before councils, it should l>e given thorn in that same hour v>hal they should speak, and courage to speak it. 1. They justified themselves in their disobe¬ dience to tlie commands of the Sanhedrim, v. 29. They do not plead the power they had to work miracles, but simply appeal to a maxim universally owned, which even nat¬ ural conscience subscribes to, and which comes home to their case. 2. They justify themselves in doing what they could to fill Jerusalem with t lie doc¬ trine of Christ; ‘ Now,’ say they, ‘ we will tell you who this Christ is, and what his Gospel is, and then do you judge whether we ought not to preach it ; nay, and we shall take this opportunity to preach it to you, whether you will hear, or whether you will I forbear.' People’s being unwilling to hear : of their faults, is no good reason why they should not he faithfully told of them. It is a common excuse made for not reproving sin, that the times will not bear it. But they whose office it is to reprove, must not ho awed by that; the times must bear it, and shall bear it; Cry aloud, and spare not ; cry aloud and fear not. They are told also what honors God put upon this Jesus, afid then let them judge who was in the right, the persecutors of his doc¬ trine, or the preachers of it. He calls God the God of our fathers, not only ours, but yours, to show that, in preaching Christ, they did not preach a new god, nor entice people to come and worship other gods, nor set up an institution contrary to that of Moses and the prophets, hut adhered to the God of the Jew¬ ish fathers, and that that name of Christ which they preached, answered the promises made to the fathers, and the covenant God entered into with I hem, and the types and j figures of tlie law lie gave them. The God of Abraham, Isaac, and Jacob, is the God and Father of cur Lord Jesus Christ ; see what honor He did Him. (1.) He raised Him up; i. e. qualified Him for, and called Him to, his great undertaking. It seems to refer to the promise God made by Muses, A Prophet shedl the Lord your God raise up unto you. Or, it may be meant of his raising Him up from the grave. (2.) He exalted Him with his right hand ; hath lifted Him up. ‘ You loaded Him with disgrace, but God has crowned Him with honor ; and ought we not to honor Him whom God honors 1 ’ God has exalted Him, — ivith his right hand, i. e. by his power put forth ; Christ is said to live by the power of God. Or, to his right hand, to sit there, to rest there, to rule there. (3.) ‘ He has appointed Him to he a Prince and a Savior, therefore we ought to preach in his name, and to publish the laws of his gov¬ ernment, ns He is a Prince ; and the offers of his grace, as He is a Savior.’ Observe there is no having Christ to be our Savior, unless we be willing to take Him for our Prince. (4.) He is appointed, as a Prince and a Savior, to give repentance to Israel and remission of sins. Therefore they must preach in his name to the people of Israel, for his favors were designed, primarily and princi¬ pally, for them ; and none that truly loved their country, could be against that. Had lie been exalted to give deliverance to Israel from the Roman yoke, and dominion over the neighboring nations, the chief priests would have welcomed Him with all their hearts. But repentance and remission of V. 26. ‘ Tyrants, not fearing God, are constrained to fear their own suhjects. ’ Beza. Perhaps the expectation of a temporal kingdom was revived by the miracles of the apostles, among the bulk of the common people: so that, while they neither understood nor embraced the Gos¬ pel, they favored the cause, and excited the fears of their persecuting rulers. Scott. V. 28. Name.] ‘ I. e., person ; so Pearce, Ros., Kuin., “respecting this person.” This.] The Gr. phraseology, here, denotes contempt, so Pricaeus; and see Schoettgen.’ Bloo.hf. V. SO. Tree.] ‘ Xulon : timber, and “ tree,” once meant the same.’ Id. V. 31. It is the evident doctrine of Scripture, that true repentance is ‘ tlie gift of God and to exclude this most obvious meaning of the words, as many expositors do, is, in fact, an attempt to improve the language of Scripture, and to obscure one evidence of our Savior’s Dei¬ ty, and of all salvation coming wholly from his fulness of grace. ‘ Re¬ pentance was not indeed actually wrought in Israel, by his efficacious grace i. e., not in all Israel ; for it certainly was in great numbers: but if any who heard the apostles were convinced that they must re¬ pent or perish, yet found their hearts still hard and their wills rebellious ; was it not a most important and seasonable instruction, to be assured, that Jesus was exalted ‘to give repentance,’ as well as pardon to the penitent ? that, as one with tears cried to Him, ‘ Help my unbelief;’ they might cry to Him, ‘Turn Thou me, that I may be turned :’ ‘Pour on me the Spirit of grace and supplications, that I may look unto Thee, whom I have pierced, and mourn’ with ‘that godly sorrow, which worketh repentance unto salvation.’ Repentance.] '•Mctanoia: when ii signifies the awakening and change of the mind for the better, is the gift of God, of his mere grace.’ Beza. Scott. V. 32. ‘ The testimony, arising from this miraculous communication of the Spirit to Christians, at that time, entirely removes the objection from Christ’s not appearing in public, nfter his resurrection. Forbad there been any imposture, it bad been easier, of the two, to have per¬ suaded the people at a distance, that He had so appeared to the Jewish rulers, or even to the multitude, and yet had been rejected ; than that He had given his servants such extraordinary powers. Since, had this assertion been false, every one might have been a witness to the false¬ hood of such a pretence, without the trouble and expense of a journey to Jerusalem, or any other distant place.’ Doddr. Obey. j See on 29. ‘There is no true obedience, without faitb, or true faith without obedi¬ ence.’ Beza. Scott. If man could and would obey every law of the mixed constitution God has given him, how much more accessible to spiritual influences might he become ! What now unknown develop¬ ments of his higher nature might he not expect ! E.D- V. 33—39. ‘ Origen, who had read Jos., and declares that he examined things relating to the Scripture,. . . out of a love to truth , speaks thus -. “ We say there was one Theudas before the birth of Christ, who among the Jews declared himself to be somebody.” And again, ‘ that Judas Galileus, and Theudas who was before him , being not ol God, perished. And a third time, “ Because they gathered from the scriptures, that tlie A. D. 33. ACTS, V. Gamaliel's speech to the Sanhedrim. 34 Then stood there up one in the council, a Pharisee, named 1 Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space ; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 For before these days m rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves : who was slain ; and all, as many as n obeyed him, were scattered, and brought to nought. 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he "also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Re¬ frain from these men, and let them alone : p for if this counsel or this work be of men, it will come to nought : 39 But if q it be of God, ye can¬ not overthrow it ; lest haply ye be found even to fight r against God. 1 c. 22:3. A.D. 8:10.JVlat.l5:13. m In the 3 d year n or, believed. q Job 34:29. ICo. before the ac - o Lu. 13:1,2. 1:25. count called p Pr. 21:30. Is. r c. 9:5. 23:9. sins are blessings they neither value, nor see their need of, therefore, they can by no means admit his doctrine. Observe, wher¬ ever repentance is wrought, remission is without fail granted, and on the other hand, there is no remission without repentance. It is also Jesus Christ that gives, and is au¬ thorized to give both. (5.) All this is well attested ; the apostles themselves are ready to testify on oath, if required, that they saw Him alive after his resurrection, and saw Him ascend into heaven; and, also, that they experienced the power of his grace on their hearts, raising them up to that which was far above their natural capacities. But that is not all, the Holy Ghost is witness, a wit¬ ness from heaven ; for God hath given his gifts and graces to them that obey Christ. Therefore we must preach in his name, be¬ cause for this end the Holy Ghost is given us, whose operations we cannot stifle. Note, The giving of the Holy Ghost to obedient believers, not only to bring them to the obedience of faith, but to make them em¬ inently useful therein, is a very strong proof of the truth of Christianity. God gave the Holy Ghost by his Son and in his name, John 14: 26. and in answer to his prayer, John 14: 16. nay, Christ sent Him from the Father, John 15:26. 16: 17. and this proves the glory to which the Father has exalted Him. The great work of the Spirit being not only to justify Christ, 1 Tim. 3: 16. but to glonly Him, and all his gifts having a di¬ rect tendency to exalt his name, proves that his doctrine is divine, else it would not be carried on thus by a divine power. And, lastly, the giving of the Holy Ghost to them that obey Christ, both for their assistance in their obedience, and as a present recom¬ pense for their obedience, is a plain evi¬ dence that it is the will of God that Christ should be obeyed ; ‘ and then judge whether we ought to obey you in opposition to Him.’ IV. The impression the apostles’ defence of themselves made on the court; instead of yielding to it, they raged against it, and were filled, 1. With indignation; they were cut to the heart, not, as the people, in remorse and god¬ ly sorrow, ch. 2 : 37. but with rage and indig¬ nation. Thus the same Gospel is to some a savor of life unto life, to others of death unto death. 2. With malice; since they see they can¬ not stop their mouths any other way than by stopping their breath, they take counsel to slay them, hoping that so they should cause the work to cease. While the apostles went on in the service of Christ, with a holy se¬ curity and serenity of mind, perfectly com¬ posed, and in a sweet enjoyment of them¬ selves, their persecutors went on in their opposition to Christ, with a continual per¬ plexity and perturbation of mind, and vexa¬ tion to themselves. V. The grave advice of Gamaliel, a lead¬ ing man in the council, on this occasion, the scope of which was to moderate the fury of these bigots, and check the violence of the prosecution. Gamaliel is here said to be a Pharisee by profession and sect, by office a doctor of the law, one that studied the scrip¬ tures of the O. T., read lectures on the sa¬ cred authors, and trained up pupils in the knowledge of them ; Paul was brought up at his feet, ch. 22 : 3. and tradition says, Ste¬ phen and Barnabas. Some say he was the son of that Simeon that took Christ in his I arms, when presented in the temple ; and grandson of the famous Hillel. He is here said to be in reputation among all the people for his wisdom and conduct ; it appearing by this passage that he was a moderate man, and not apt to go in with furious measures. Men of temper and charity are justly had in reputation, for checking the incendiaries that otherwise would set the earth on fire. Observe, ]. His necessary caution ; putting the apostles forth a little while ; he might speak the more freely, and be the more freely an¬ swered, and then he reminds the house of the importance of this matter, which in their heat they were not capable of considering as they ought, v. 35. ‘ You are men, that should be governed by reason ; men of Is¬ rael, that should be governed by revelation. Have regard then to God and his Word. Take heed to yourselves, now you are angry, lest you meddle to your own hurt.' The per¬ secutors of God’s people had best look to themselves, lest they fall into the pit they dig. We have need to be cautious whom we trouble, lest we be found making the hearts of the righteous sad. 2. To pave the way to his opinion ; he cites two instances of factious, seditious men, such as they would have the apostles thought, whose attempts came to nothing of them¬ selves; whence he infers, that if these men were indeed such as they represented them, their cause would sink with its own weight, and Providence would infatuate and defeat them, and then they needed not persecute them. 3. His opinion, (1.) That they should not persecute the apostles, v. 38. As the mat¬ ter now stands, my advice is, * Refrain from these men ; neither punish them for what they have done, nor restrain them for the future. Connive at them.’ It is uncertain whether he spake this out of policy, for fear of offending either the people or the Ro¬ mans, and making further mischief ; or, whether he was under some present convic¬ tions, at least of the probability of the truth of the Christian doctrine, and thought it de¬ served better treatment, at least a fair trial; or, whether it was only the language of a mild, quiet spirit, that was against persecu¬ tion for conscience-sake ; or, whether God put this word into his mouth beyond his own intention, for the deliverance of the apostles at this time; we are sure there was an over¬ ruling Providence in it, that the servants of Christ might not only come off, but honora¬ bly. (2.) That they should refer this mat¬ ter to Providence. That which is appa¬ rently wicked and immoral, must be sup¬ pressed, else the magistrate bears the sword in vain; but that which has a show of good, and it is doubtful whether it be of God or men, it is best not to use any external force to suppress. Christ rules by the power of truth, not of the sword. But, ‘ If this coun¬ sel, this work, this forming of a society, and incorporating it in the name of Jesus, be of men, it will come to nothing. If it be the time of the Messiah was come ; first Theudas, and after him Judas, tu- rnultuated, in the time of the taxing.” Hence do the fathers unanimous¬ ly say, that those words of Christ, “All that came before Me were thieves and robbers,” relate to these two, Theudas, and Judas of Gali¬ lee ; which shows their belief, that both of them were before the time of Christ’s preaching. So that it is extremely evident, that the ancient fathers agreed in this, that there was a Theudas pretending to great things, even before the coming of our Lord ; though Jos. has taken no notice of him.’ Whitby, in Scott. Lightfoot supposes, that the Theu¬ das, mentioned by Josephus, was the son of this Theudas ; and that he took his name, as engaging in the same enthusiastic attempts. Luke 2:2. Luke merely records Gamaliel’s speech ; and it indisputable, that he spake of facts well known to his hearers. As to Josephus, his mistakes and omissions are so numerous and palpable, that his authority ought not to be opposed to other authentic histories ; or to facts, which, at the time, were known and allowed to have occurred. According to this opinion, [Gamaliel’s,] which was the verdict of common sense, and sup¬ ported by the most conclusive arguments, the continuance of Christian¬ ity to this day, a religion, neither supported by human authority, nor paying court to any man’s corrupt passions; nay, opposed by all the power, wealth, philosophy, learning, superstition, idolatry, open pro- fhneness, false religion, vices, and popular prejudices, of the whole world ; and declaring exterminating* war against all the corrupt propen¬ sities of the human heart, without favoring one more than another ; and also the ruin of the Jewish church and nation, and other persecuting powers, are irrefragable demonstrations, that it ‘ was no work or coun¬ sel of men,’ but indeed a revelation from God ; and, that those who op¬ posed it actually fought against Him, and incurred his righteous displea- • Ttot object of moral cultuie is to regulate, not exterminate the native propensities the human constitution : to harmonize ami properly subordinate the propensities, sen nicnts, and intellectual faculties : not to destroy any one of them. Ed. sure for so doing. — How different the introduction of Christianity in the world, and its preservation and continuance to this day, from those of Paganism and Mohammedism ! Scott. (36,37.) Theudas.] ‘A common name. It seems most probable (and so Origen, Seal., Beza., Cain., Lighif., Dru., Casaubnn, Grot., Ham., Iiasnage, Heum., Krebs, Limborch, Whitby, Doddr., Lardner, Morus, Ros., aud Kuin.) there were two : Jos. mentions one more recent, Ga¬ maliel another, who (so Casaubon and Krebs) lived about the time of Christ’s birth. Beza and Kuin., however, think in the time when (as Jos., Ant. 17, 24.) innumerable seditions, which Varus could hardly suppress, reigned in Judea. For those events (as they observe) which happened at the lime in which, after the death of Herod the Great, there was an interregnum in Judea, while Arehelaus had gone to Rome, to obtain the confirmation of his father’s will, and when Jesus was yet in Egypt, Jos. has passed over in silence, as he has done this insurrection of Theu¬ das, which .probably occurred at that time ; not to mention many other events, of which, nevertheless, the truth is unquestionable. The second Theudas they suppose to have been a son or grandson of the first, and who again brought together his scattered followers; similar instances of which may be remarked in long-buried and almost forgotten sects, which sometimes revive. But this second may have simply adopted a name already popular.' Bloomf. Judas of Galilee.] ‘ Schoeltgen, from the Rabbins, finds that this Judas “ began a third sect, besides the Pharisees and Sadducees, the Essenes. Judas Galilteus was the founder of the Nasireeans, called also, Essenes. They stirred rebellion against the Romans, holding that no man ought to command other men, nor be called Lord, save God only.” Juchasin. . Toxin er.) Apographs : a census, of property as well as persons, Luke 2:1. This census was not that of Herod’s reign, by Augustus’ order, but that by Quirinus, after Ar- chelaus, the son of Herod, had been exiled by Augustus to Vienna, and his kingdom reduced to the form of a Roman province. See Deyling.' Kuin. A. D. S3. ACTS, VI. The apostles are bealen and dismissed. 40 Ami to him they agreed : anil when they hail called the apostles, and "beaten them, they commanded ' that they should not speak in the name of Jesus, and let them go. 41 IT And they departed from the presence of the council, rejoicing u that they were counted worthy to suffer shame for his name. 42 And daily Tin the temple, and in every house, they ceased not to teach and preach Jesus Christ. CHAP. VI. 1 The apostles, desirous to have the poor regarded for their bodily sustenance, as also careful themstlves to dispense the Word of God, the food of the soul, 3 appoint the oflice of deaconship to seven chosen men. 5 Of whom Stephen, a man full of faith, and of the Holy Ghost , is one. 12 Who is taken of those, whom he confounded in disputing, 13 and afterward falsely accused of blasphemy against the law and the temple. AND in those days, when the number of the disciples was multiplied, there arose a murmur¬ ing of the Grecians "against the Hebrews, because their widows were neglected in b the daily minis¬ tration. » Mai 10:17. 12:10. Pli. 1:29. v 2Ti.4:2. t c. 4: IS Ja 1:2. IPs. 4: a c. 9:29. 11:20. u Mat.5:12. 2 Co. 13—16. b c. 4:35. counsel and work of foolish men, that know not what (hey do, they will run themselves out, and they will make themselves ridicu¬ lous. If it be the counsel and work of po¬ litic and designing men, who, under color of religion, are setting up a secular interest, let them alone a while, and they will throw off the mask, and make themselves odious ; Providence will never countenance it, and your persecuting and opposing it is very needless ; there is no occasion for giving yourselves so much trouble, and bringing such an odium on yourselves, to kill that, which, if you give it a little time, will die of itself. The unnecessary use of power is an abuse of it. On the other hand, ‘ If it shotdd prove, that these preachers have their commissions and instructions from God, that they are as truly his messengers to the world as the O. T. prophets were ; then what do you thiuk of persecuting them, of this at¬ tempt of your’s, v. 33. to slay them ? It must be fruitless; if it be of God, you cannot over¬ throw it; and it may be dangerous. Pray let it alone, lest haply ye be found even to fight against God ; I need not tell you who will come off by the worst in that contest." Such was the advice of Gamaliel ; we wish it were duly considered by those that persecute for conscience-sake, for it was a good thought, and natural enough, though we are uncertain what he was. The tradition of the Jewish writers is, that, for all this, he lived and died an inveterate enemy to Christ and his Gospel ; and though now he was not for persecuting the followers of Christ, yet he was the man who composed that prayer which the Jews use to this day, for the ex¬ tirpating of Christians and Christianity. On the contrary, the traditions of the Papists is, that he turned Christian, and became an em¬ inent patron of Christianity, and a follower of Paul, who had sat ut his feet. If that had been so, it is very probable we should have heard of him somewhere in the Acts or Epistles. VI. The determination of the council, u.40. 1. Thus far they agreed with Gamaliel, that they let fall the design of putting the apostles to death 2. Yet they could not forbear giving some vent to their rage. Therefore theyficat them, scourged them as malefactors, stripped them, and whipped them, as they used to do in the synagogues, notice of the ignominy of which is taken, v. 41. Thus they thought to make them ashamed of preaching, and the people ashamed of hearing them. VII. The wonderful courage and constancy of the apostles, in the midst of all these in¬ juries and indignities; when dismissed, they departed from the council, and we do not find one word they said by way of reflection on the court, and their- unjust treatment ; all their business wgs, to preserve the possession of their own souls, and to make full proof of their ministry, notwithstanding the opposi¬ tion ; and both these they did to admiration. 1. They bore their sufferings with an in¬ vincible cheerfulness, v. 41. When they went out, perhaps, with the marks of the lashes appearing, hissed at by the servants and rab¬ ble, it may be, or public notice given of the infamous punishment they had undergone, instead of being ashamed of Christ, and their relation to Him, they rejoiced that they were counted worthy to suffer shame for his name. [They had not been hardened by sin, but were of delicate sensibility,] yet they reckoned it an honor, to suffer this shame, — were honored, to be dishonored for Christ. They rejoiced, not only though they suffered shame, but that they suffered shame J their troubles increased their joy. 2. They went on in their work with inde¬ fatigable diligence, v. 42. They were pun¬ ished for preaching, and commanded not to preach, and yet they ceased not to teach and preach; they omitted no opportunity, nor abated anything of their zeal or forward¬ ness. They preached daily ; not only on sabbath-days, or on Lord’s days, but every day, not fearing they should either kill them¬ selves, or cloy their hearers. They preached both publicly in the temple, and privately in every house ; in promiscuous assemblies, to which all resorted; and in the select assem¬ blies of Christians for special ordinances. They visited the families, and gave partic¬ ular instructions to them, according as their case required ; even to the children and ser¬ vants. And the subject matter of their preaching was Jesus Christ; not themselves, but Christ, making it their business to ad¬ vance his interest. This was the preaching that gave most offence to the priests ; who were willing they should preach anything but Christ ; hut they would not alter their sub¬ ject to please them. It ought to be the con¬ stant business of gospel-ministers to preach Christ ; Christ, and Him crucified ; Christ, and Him glorified ; nothing beside this, but what is reducible to it. Chap. VI. V. 1 — 7. Hitherto the disci¬ ples, (for so Christians were at first called, learners of Christ,) were all with one accord ; this had been often noticed to their honor; hut now that they were multiplied, there arose [as is usual] a murmuring , not an open Hill¬ ing out, but a secret heart-burning. 1. The Grecians, or Hellenists, were Jews scattered in Greece, and other parts, who or¬ dinarily spake Greek, and read the O.T. in the Greek version, and not the original He¬ brew. The Hebrews were native Jews, that used the original Heb. of the O. T. It seems their joint embracing of the faith of Christ did not prevail, as it ought, to extin¬ guish their little jealousies before conver¬ sion ; not understanding, or not remember¬ ing, that in Christ there is neither Greek nor Jew, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another. 2. The complaint was, that their widows were neglected in the daily administration, i.e. in the distribution of the public charity, and the Hebrew widows had more care. Ob¬ serve, the first contention in the Christian church was about a money-matter ; pity the little things of this world should be make-baits among those that profess to be taken up with the great things of another world. A great deal of money was gathered for the relief of the poor, hut, as often happens in such cases, it was impossible to please every body in the laying of it out. The apostles, at whose feet it was laid, did their best to dispose of it, so as to answer the intentions of the donors, and, no doubt, were far from respecting the He¬ brews more than the Grecians ; yet here they are complained to, and implicitly complained of. Perhaps this complaint was groundless and unjust ; those who, on any account, lie under disadvantages, (as the Grecian Jews did, in comparison with them that were He¬ brews of the Hebrews,) are apt to be jealous that they are slighted, when really they are not so ; envy and covetousness are to be found among the poor as well as among the rich, notwithstanding the humbling provi¬ dences they are under, and should accommo¬ date themselves to. Some suggest, that though their other poor were well provided for, yet their widows were neglected, because the managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maintained by her husband's children. See 1 Tim. 5:4. But, I take it, the widows are here put for all the poor. TRACT. OBS. No state of the church has yet occurred entirely free from hypocrites, and other evils resulting from human depravity and the subtlety of Satan : nor is there anything so excellent, which artful men will not counterfeit, to gratify their avarice, or their love of applause and honor from men. — And does not the narrative, with which this ch. opens, most solemnly warn us, to watch against, and subjugate all our passions, not only the violent and disgraceful, but the plausible likewise, the love of money and of reputation, the ambition, not only of honor from worldly men, but also of consequence in the church ? — Deceit and lies are, in all things, hateful to the God of truth ; but most of all, when introduced into the immediate concerns of religion. If any of us are conscious of having committed so enormous a crime, let us be thankful, that the doom of Ananias has not been ours; and let us show our deep repentance, by keeping at the utmost distance from a repetition of the atrocious provocation. — On special occasions, the Lord interposes, in an extraordinary manner, to detect such offenders, as are about to become V. 41, 42. The apostles went away rejoicing; ‘rightly judging, that a punishment of this kind, though generally shameful, became a glory to them, when borne in so excellent a cause, and for the sake of Hint, xvho . . . had submitted not only to stripes, but to death, for them.’ [Alas I how seldom is true glory associated with the huzzas of men ; yea, though the happiness of the race so much depends on the exertions of kindred spirits with the apostles, and its misery has been so much in¬ creased by the glorified ones of the earth !] Doddr. Scott. a snare to some, and a scandal to others. — Whatever conduces to the purity and reputation of the church, eventually promotes its enlarge¬ ment. When unsound professors of the Gospel are excluded or detected, the surest method is taken to bring in an increase of true believers : and, if the apparent severity of reproof or censure, which ministers must at some times necessarily exercise, be connected with manifest and en¬ larged benevolence, that unfavorable impression, which might other¬ wise be made on the minds of men, will be prevented ; and they will notwithstanding possess confidence and affection. But how wretched must they be, whose vexation is increased by the success of the Gos¬ pel ! For God will surely destroy all those, who ‘will not have Him to reign over them:’ this every man will perceive, in proportion as he re¬ gards the testimony of his apostles ; and of the Holy Spirit, whom God has always given as the Teacher, Sanctifier, and Comforter of those who obey his beloved Son. Scott. NOTES. Chap. VI. V. 1. Grecians.'] ‘ Foreign Jews, who spoke Greek. Erasmus, Drusius, Heinsius, Seal., Light?., Ham., Le Clerc, Schoettg., Beng., Itos., &c. Proselytes were in origin and religion Gen¬ tiles, but afterwards made Jews, by circumcision, and now finally con¬ verted to Christianity. Camerar., Beza, Salmasius, Wolf, Zeigler, they had pray¬ ed, they k laid their hands on them. 7 If And ‘the word of God in¬ creased; and the number of the disciples multiplied in Jerusalem greatly ; and a great company of the priests m were obedient to the faith. 8 IT And Stephen, full of faith and power, did great wonders and miracles among the people. % c. 11:24. k c. 9:17. 13:3. 1 24. 19:20. h c. 8:5.28. 21:8. Ti 4:14. 5:22. m Ps. 132 : 9, IS. 1 Re. 2:6,15. 2 Tl. 1:6. Jn. 12:42. ] c. 1:24. 1 Is. 55:11. c,12. maintained ; by these two the kingdom of Christ must be advanced, and additions made to it; by the Word and prayer other or¬ dinances are sanctified to us, and sacraments have their efficacy. The great business of gospel-ministers is, to give themselves con¬ tinually to prayer, and to the ministry of the Word ; they must still be either fitting and furnishing themselves for those services, or employing themselves in them ; either pub¬ licly or privately ; in the stated times, or out of them. 5. How this proposal of the apostles was agreed to, and presently executed, by the disciples; it was not imposed on them by an absolute power, though they might have been bold in Christ to do that, Philem. 8. but proposed, as what was highly convenient, and then the saying pleased the whole multi¬ tude, v. 5. It pleased them to see the apos¬ tles so willing to discharge themselves from intermeddling in secular affairs, and so to transmit them to others ; it pleased them to hear, that they would give themselves to the Word and prayer; therefore they neither dis¬ puted the matter, nor deferred the execu¬ tion of it : the majority of votes fell on the persons here named; and the rest acquiesc¬ ed, as the members of societies in such cases ought. We may conjecture, that they were such as had sold their estates, and brought the money into the common stock ; and all of the Grecian or Hellenist Jews, for they have all Greek names, and this would be most likely to silence the murmurings of the Grecians. Nicolas, it is plain, was one of them, for he was a proselyte of Antioch; and some think, that the manner of expression intimates, that they were all proselytes of Je¬ rusalem, as he was of Antioch. The first named is Stephen, the glory of them all ; a man full of faith and of the Holy Ghost ; lie had a strong faith in the doctrine of Christ, and was full cf it, above most; full of fidelity, full of courage, so some ; for he was full of the Holy Ghost, cf his gifts and graces ; he was an extraordinary man, and excelled in everything that was good ; his name signifies a crown. Philip is next, be¬ cause he, having used this office of a deacon well, thereby obtained a good degree, and was afterward ordained to the office of an evange¬ list, a companion and assistant to the apos¬ tles, for so he is expressly called, ch. 21 : 8. Comp. Epli. 4: 11. And his preaching and baptizing, which we read of, ch. 8: 12. were certainly not as a deacon, for it is plain that that office was serving tables, in opposition to the ministry of thcWord, but as an evange¬ list ; and when he was preferred to that of¬ fice, we have reason to think he quitted this, as incompatible. As for Stephen, nothing w'e find done by him, proves him to be a preacher of the Gospel ; for he only disputes in the schools, and pleads for his life at the bar, v. 9. and ch. 7:2. The last named is Nicolas, who, some say, afterward degenerated, and was the founder of the sect of the Nicolaitans, Rev. 2: 6, 15. But some of the ancients clear him from that charge, and tell ns, that though that vile, im¬ pure sect denominated themselves from him, yet it was unjustly, and because he only in¬ sisted much on it, that they that had wives, should be as though they had none; thence they wickedly inferred, that they that had wives, should have them in common; which therefore Tertuilian, when he speaks of the community of goods, particularly excepts, all things arc common among us, ex Apt our wives, Apol. cap. S9. The apostles, (1.) Prayed with them, and for them, that God would give them more and more of the Holy Ghost, and of wisdom. All that are employed in the service of the church, ought to be committed to the con¬ duct of the Divine grace by the prayers of the church. (2.) Laid their hands on them, that is, blessed them in the name of the Lord, for laying on hands was used in blessing ; so Jacob blessed both the sons of Joseph; and, without controversy, the less is blessed of the greater, Heb. 7: 7. the deacons, by the apos¬ tles, and the overseers of the poor by the pas¬ tors of the congregation. Having by prayer implored a blessing on them, they did by the laying on of hands assure them that the bless¬ ing was conferred in answer to the prayer ; and this was giving them authority to exe¬ cute that office, and laying an obligation on the people to be observant of them therein. 6. The advancement of the church here¬ upon, v. 7. (1.) The Word of God increased; now that the apostles resolved to stick more closely than ever to their preaching, it spread the Gospel further, and brought it home with the more power. Ministers, disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a mean, to the success of the Gospel. (2.) The number of the disciples multiplied in Je¬ rusalem greatly. When Christ was upon earth, his ministry had least success in Je¬ rusalem ; yet now that city affords most con¬ verts. God has his remnant even in the worst of places. (3.) A great company of the priests were obedient to the faith. Then is the word and grace of God greatly magni¬ fied, when those are wrought upon by it, that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. But they evidenced the sincerity of their believing the Gospel of Christ, by a cheerful compliance with all its rules and precepts. V. 8 — 15. Stephen, no doubt, was dili¬ gent and faithful in bis office, and though it appears here that he was a man of uncom¬ mon gifts, and fitted for a higher station, yet, being called to that office, lie did not think it below him to do its duty. And being faithful in a little, he was intrusted with more; and though we do not find him prop¬ agating the Gospel by preaching and bap¬ tizing, yet we find him here called out to very honorable services, and owned in them. I. He proved the truth of the Gospel, by working miracles in Christ’s name, v. 8. 1. He was full of faith and power, i. e. of a strong faith, by which he was enabled to do great tilings. By faith we are emptied of self, and so are filled with Christ, who is the wisdom of God, and the power of God. 2. Being so, he did great wonders and miracles among the people, openly, and in the sight of all ; for Christ’s miracles feared not the strictest scrutiny. It is not strange that Stephen, though not a preacher by of¬ fice, did these great wonders, for we find that these were distinct gifts of the Spirit, and divided severally, 1 Cor. 12 : 10, 11. And those signs followed not only them that preached, hut them that believed, Mark 16: 17. II. He pleaded the cause of Christianity against those that opposed it, and argued against it, v. 9, 10. 1. His opponents, v. 9. Hellenist Jews, who seem to have been more zealous for their religion than the native Jews ; they were of the synagogue of the Libertines ; the Romans called those Liberti or Libertini, who, either being foreigners, were natural¬ ized, or, being slaves by birth, were manu- mised, or made freemen. Some think that these Libertines were such of the Jews as had obtained the Roman freedom, as Paul had, ch. 22 : 27, 28. and probably lie was the most forward man of this synagogue of the Libertines in disputing with Stephen, and engaged others in the dispute ; for we find him busy in the stoning of Stephen, and consenting to his death. There were others that belonged to the- synagogue of the Cyre- nians and Alexandrians, of which syna¬ gogue the Jewish writers speak ; and others that belonged to tlieir synagogue, who were (5.) ‘ Mosh., Mich., Morus, Heinr., as Camer., and Grot, think the seven were all Hellenists, and only had charge of the Hellenistic widows : see on v. S. Mosh. and Kuin., think (but precariously) the whole mul¬ titude, v. 2. of the Jerusalemite Christians was divided into seven par ties or families, for which there were as many places of public worship. Ttie number seven was chosen as a favorite with the Jews; and so Heinr.' Bloomf. V. 7. ‘A happy event of a time of trial.’ Beza. Indeed, the triumph of the Gospel, without this, would in some respects have been incom¬ plete. It seems probable, that some of these converted priests became ministers of the Gospel : yet no intimation is given in the N. T., of any priest, of the family of Aaron, being employed as a Christian minister. John the Baptist was a priest ; Barnabas was a Levite : but nothing else, in this respect, is said either of priests or Levites. It may, then, be a matter of inquiry, whether this circumstance were not intentionally or¬ dered, to mark, not a gradual transition, but an immediate and entire change, in the external administration of the church. Scott. V. 8. ‘It appears plainly, from the foregoing history, that it was not as a deacon that he ’ (Stephen) ‘ preached : but the extraordinary gifts of the Spirit he received eminently qualified him for that work. And no doubt many Christians, not statedly devoted to the ministry, and whose furniture was far inferior to his, would be capable of declaring Christ anil his Gospel to strangers, in an edifying and useful manner, and would not fail accordingly to do it, as Providence gnve them a call and an op- port unity .’ Doddr ., in Scott. — ‘ He that will plead a commission from God to preach the Gospel, without an ordinary mission, must show the like extraordinary gifts or miraculous assistances : God never sending any person to do his work, without some testimony from Himself, or from persons commissioned by Hint.’ Whitby, in Scott. — It is most likely Stephen was previously a preacher : but if not, it can hardly be suppo¬ sed he would undertake that important office, however qualified, at Je¬ rusalem, and amidst the apostles, without their sanction ; or that others, in such circumstances, would do this. At the same time, it must fairly be allowed, that extraordinary cases may arise, which would justify the dispensing with ordinary rules ; and remarkable persons may be raised up, though not endued witii miraculous powers, who may be fully war¬ ranted to teach the ignorant, not only privately, but in the most public manner; though not expressly appointed to the ministry. John the Baptist wrought no miracles •. yet his ministry, as entirely distinct from the priesthood, was from God, without any human appointment : and it is far from clear, that all the prophets wrought miracles ; indeed it is re¬ corded of only a few of them that they did; and they were not sanc¬ tioned, but opposed, by the stated ministers of religion : yet their call¬ ing was divine. This appeared by' the agreement of their instructions with the Scripture, and by the effects of their labors. General rules, however, though they admit of some exceptions, form the measure of our conduct in all ordinary cases : and it is extremely dangerous to give n kind of unlimited sanction to all who suppose themselves, or are sup¬ posed by their favorers, to be qualified for the public ministry, to engage in it, xvilhout any appointment from the church and its ministers. Sc- A. D. S3. ACTS, VI, Particular account of Stephen. 9 Then there arose certain of the synagogue, which is called the syn¬ agogue of the Libertines, and Cy- renians, and Alexandrians, and of them of Cilicia and of Asia, disput¬ ing with Stephen. 10 And they were not able "to resist the wisdom and the spirit by which he spake. 11 Then they suborned 0 men, which said, We have heard him speak blasphemous words against Moses, and against God. 12 And they stirred up the peo¬ ple, and the elders, and the scribes, and came upon him, and caught him, and brought Aim to the council, 13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: 14 For f we have heard him say, that this Jesus of Nazareth shall *> destroy this place, and shall change the "customs which Moses deliver¬ ed us. 15 And all that sat in the council, looking steadfastly on him, saw his ■ face as it had been the face of an angel. n Lu. 21:15. p c. 25:8. r or, rites. o 2 K. 21:10, 13. q Da. 9:25. s Ex. 31:30,35. Mat. 26:59,60. of Cilicia and Asia ; and if Paul, as a free¬ man of Rome, did not belong to the syna¬ gogue of the Libertines, he belonged to this, as a native of Tarsus, a city of Cilicia; it is probable that he might be a member of both. The Jews that were born in other countries, and had concerns in them, had frequent occasion, not only to resort to, but to reside in, Jerusalem. Each nation had its synagogue, as in London there are French, and Dutch, and Danish churches: and those synagogues were the schools, to which the Jews of those nations sent their youth to be educated in the Jewish learning. Now those that were tutors and professors in these synagogues, seeing the Gospel grow, and the rulers conniving at the growth of it, and fearing what would be the consequence of it to the Jewish religion, which they were jealous for, being confident of the goodness of their cause, and their own sufficiency to manage it, would undertake to run down Christianity by force of argument; it was a fair and rational way of dealing with it, and what religion is always ready to admit. But why did they dispute with Stephen, and not with the apostles themselves'! (l.)Some think, because they despised the apostles as unlearned and ignorant men, but Stephen was bred a scholar, and they thought it their honor to meddle with their match. (2.) Others think, it was because they stood in awe of the apostles, and could not be so free and familiar with them, as they could be with Stephen, who was in an inferior office. (3-) Perhaps, they having given a public challenge, Stephen was chosen and appointed by the disciples to be their cham¬ pion ; for it was not meet that the apostles should leave the preaching of the Word of God, to engage in controversy. (4.) Some historians say, that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set on him as a deserter, and with a particular fury made him their mark. (5.) Probably they disputed with Stephen, because he was zealous to argue with them, and convince them. And this was the service God had called him to. 2. We are here told how he carried the point in this dispute, v. 10. They could neither support their own arguments, nor answer his: though not convinced, yet they were confounded. It is not said, They were not able to resist him, but, They were not able to resist the wisdom and the Spirit bp which he spake, that Spirit of wisdom which spake by him. Now was fulfilled that promise, Luke 21: 15. III. At length, he sealed it with his blood ; so we shall find in the next ch., here we have some steps taken by his enemies to¬ wards it. When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against him, to swear blasphemy on him. ‘ On such terms,’ saith Baxter here, ‘do we dispute with malignant men. And it is next to a miracle of Providence, that no greater number of religious persons have been mur¬ dered in the world, by the way of perjury and pretence of law, when so many thou¬ sands hate them, who make no conscience of false oaths.’ They suborned men, in¬ structed them what to say, and then hired them to swear it. Observe, 1. How, with all possible art and indus¬ try, they incensed both the government and the mob against him, that, if they could not prevail by the one, they might by the other, v. 12. They stirred up the people, that, if the Sanhedrim should still think fit to let him alone, yet they might run him down by a popular tumult; they also find means to stir up the elders and the scribes against him, that, if the people should countenance and protect him, they might prevail by authority. 2. How they got him to the bar ; They came upon him in a body, and flew upon him as a lion on his prey; so the word signifies. Having caught him alone, they brought him triumphantly, and, as it should seem, so hastily, that he had none of his friends with him. 3. How they were prepared with evi¬ dence ready to produce against him, resolved not to be run aground, as they were when they brought our Savior on his trial, and then were to seek for witnesses. These were got ready beforehand, and were in¬ structed to make oath, that they had heard him speak blasphemous words against Moses, and against God, v. 11, 13, l4. Probably Ire had said something to that purport; and yet they who swore it against him are called false witnesses, because, though there was something of truth in their testimony, yet they put a wrong and malicious construc¬ tion on what he had said, and perverted it. Christ, and the preachers of his Gospel, never said anything that looked like blas¬ pheming Moses ; they always quoted his writings with respect, appealed to them, and said no other things than what Moses said should come. But, Let us see how this charge is supported and made out ; why, truly, when the thing was to be proved, all they can charge him with, is, that he hath spoken blasphemous words against the holy place and the law; and this must be deemed and taken as blas¬ phemy against Moses, and against God Him¬ self. This holy place, some understand of the city of Jerusalem, which was the holy city, but it is rather meant of the temple, that holy house. He is charged, also, with blaspheming the law ; of which they made their boast, and in which they put their trust, then when through breaking of the law they dishonored God, Rom. 2: 23. Well, but how can they make this out 1 Why, here the charge dwindles again ; for all they can accuse him of, is, that they had themselves heard him say, that this Jesus of Nazareth, who was so much talked of, shall destroy this place, and change the customs which Moses delivered us. He could not be charged with having said anything to the disparagement either of the temple or of the law. He had said, Jesus of Nazareth shall destroy this place ; destroy the temple, de¬ stroy Jerusalem; probably he might say so; and what blasphemy in that; or in this, that the just and holy God would not continue the privileges of his sanctuary to those that abuse them! Had not the prophets given the same warning to their fathers, of the de¬ struction of that holy place by the Chalde¬ ans ! Nay, when the temple was first built, had not God Himself given the same warn¬ ing, 2 Chr. 7: 21. He had said, This Jesus shall change the customs Moses delivered us. And it was expected the Messiah should change them, and that the shadows should be done away when the substance was come ; et this was no essential change of the law, ut the perfecting of it ; and if the Jewish church had not obstinately adhered to the ceremonial law, for aught I know, their place had not been destroyed ; so that for putting them into a certain way to prevent Hbpir destruction, and for giving them cer¬ tain notice of their destruction if they did PRACT. OBS. Unless partial and carnal self-love could be wholly destroyed out of every heart; envies, murmurs, jealousies, and discon¬ tents will creep in, and, in some degree, disturb every community on earth, however collected and governed. We should, however, repress the first risings of selfish passions in our own hearts ; and endeavor to prevent them in others, or to remove all occasions of them from others, as far as we can : and, if they begin to appear, such concessions and regulations should be made, without delay, as may disappoint that ene¬ my, who thus seeks to divide the house and kingdom against itself. In general, the ministers of Christ should leave to other men, as far as they can, the management of secular concerns, even such as belong to the church, or to charitable institutions ; that they may keep clear of all suspicion of partiality or injustice, and be more at leisure, and unin¬ cumbered in attending to their proper office. But, if it be unreasonable V. 9 — 14. No doubt Stephen foretold, that Jesus would destroy the city and temple, in case the nation of the Jews persisted in opposition to Him : but the apostles did not understand, till long after, that the Mo¬ saic law was to be abrogated ; so that this was their inference from his doctrine : and as the temple and city had before been destroyed, and yet the ritual law of Moses had not been altered ; this inference was preca¬ rious, and their testimony false. — (14.) The customs.) ‘The rites.’ The traditions of the elders, or what was called the oral law, as well as the written institutions of Moses, seem to have been meant. Scott. (9.) Libertines.) ‘ Of I.ibertina, a town or district (which afterwards had an Episcopal See) of Lybia. Pearce. But if a people, the phrase [32] and sinful for them ‘ to leave the Word of God,’ even to superintend the care of the poor, and those secular concerns which have an intimate con¬ nexion with piety and charity : how inexcusable must they he, wholeave the public ministry, and even the care of the poor and sick, to others, and waste their time in dissipated pleasures, luxurious indulgence, ambi¬ tious and covetous pursuits, or such studies as are foreign to the cleri¬ cal profession ! or who spend their time, abilities, and zeal, in political [or sectarian] disputes 1 — How irrational a creature is man I To assert, that an intelligent being is capable of deliberately supporting a system of religion, by subornation, perjury, lying testimony, and murder, might have been deemed a libel on human nature, and on reason itself, had it not been done in numberless instances. But the blame rests not on the understanding, so much as on the ‘ desperately wicked ’ heart. Scott. “ called ” would not be used. Most, from Chrysostom’s time, think they were, as is most probable, Jews, who, taken by the Homans in war, anil carried to Rome, were afterwards freed : at whose expense this syna¬ gogue was built. See Facciolati’s Lexicon. Alexandrians.) ‘Jews of Alexandrian origin. These had two-filths of Alexandria, and, so Philo, were very numerous there, having the freedom of the city, and their own prefect.’ Jos. Bloomf. (11.) Blasphemous.) ‘ Impious, abusive, and contumelious. This constituted a capital offence, since it involved contempt of the Temple and Religion ( Dealing ), which implied contempt of the Deity, who gave the Law, and was believed to be present in the Temple.’ Id. ALEXANDRIA, Egypt. Acts 6 : 9, 18 : 24, 27 : A. D. S3. ACTS, VII. Stephen's defence before the council. CHAP. VII. 1 Stephen, permitted to answer to the accusation of blas¬ phemy, 2 sheweth that Abraham worshipped God right¬ ly, and how God chose the fathers, 20 before Moses was born, and before the tabernacle and temple were built : 37 that Moses himself witnessed of Christ : 44 and that all outward ceremonies were ordained according to the heavenly pattern, to Inst but for a time : 51 reprehending their rebellion, and murdering of Christ, the Just One, who the prophets foretold should come into the world. 54 Whereupon they stone him to death, who commeudeth his soul to Jesus, and humbly prayeth for them. THEN said the high priest, Are these things so ? 2 And he said, 1 Men, brethren, and fathers, hearken ; The God of glory appeared unto our father Abraham, when he was in Mesopo¬ tamia, before he dwelt in Charran, 3 And said b unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. 4 Then Ccatne he out of the land of the Chaldeans, and dwelt in Charran : and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5 And he gave him none inherit¬ ance in it, no, not so much as to set his foot on : yet he promised d that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6 And God spake on this wise, That 'his seed should sojourn in a strange land ; and that they should bring them into bondage, and en¬ treat them evil four f hundred years. 7 And the nation to whom they shall be in bondage will I judge, said God : and after that shall they come forth, and serve s me in this place. 8 And h he gave him the cove¬ nant of circumcision : and so 1 Abra¬ ham begat Isaac, and circumcised him the eighth day ; and Isaac j begat Jacob ; and Jacob k begat the twelve patriarchs. a e. 22:1. e Ge. 15:13,16. iGe. 21:1— 4. b Ge. 12:1. f Ex. 12:40,41. I Ge. 25:26. c Ge. 12:5. g Ex. 3:12. k Ge. 29:32, Ac. d Ge. 13:15. h Ge. 17:9—11. not take that way, he is accused as a blas¬ phemer ! Lastly, We are here told how God owned him when brought before the council, v. 15. All that sat in the council, the priests, scribes, and elders, looking steadfastly on him, being a stranger they had not yet had before them, they saw his face as if it had been the face of an angel. It is usual for judges to observe the countenance of the prisoner, which some¬ times is an indication either of guilt or in¬ nocence. Now Stephen appeared at the bar with the countenance as of an angel, never better pleased in his life than now, when called out to bear his testimony to the Gospel thus publicly, and stand fair for the crown of martyrdom. Such an undisturbed serenity, such an undaunted courage, and such an unaccountable mixture of mildness and majesty, there was in his countenance, that everyone said, he looked like an angel. It should seem there was a miraculous splen¬ dor and brightness on his countenance, like that of our Savior, when transfigured ; or of Moses, when he came down from the mount.; God designing thereby to honor his faithful witness, and confound his persecu¬ tors and judges, whose sin would be highly aggravated, and would be indeed a rebellion against the light, if, notwithstanding this, they proceeded against him. Wisdom and holiness make a man’s face to shine, yet these will not secure men from the greatest indignities; and no wonder, when the shin¬ ing of Stephen’s face would not be his pro¬ tection ; though it had been easy to prove, that, if he had been guilty of putting any dishonor on Moses, God would not thus have put Moses’ honor on him. Chap. VII. In this cb. we have the mar¬ tyrdom of Stephen, the first martyr of the Christian church, who led the van in that noble army. Therefore his sufferings and death are more largely related than any other’s, for direction and encouragement to all who are called out to resist unto blood. Here is, 1. Ilis defence of himself before the council, in answer to the matters and things he stood charged with, the scope of which is to show, that it was no blasphemy against God, nor any injury at all to the glory of his name, to say, that the temple should he destroyed, and the customs of the ceremonial law changed. This he shows by going over the history of the O.T., and ob¬ serving, that God never intended to confine his favors to that place, or that ceremonial law; and that they had no reason to expect He should; for the Jews had always been a provoking people, and had forfeited the priv¬ ileges of (heir peculiarity ; nay, that that holy place and that law were but figures of good things to coine, and it was no dispar¬ agement at all to them to say, that they must give place to better things. He then ap¬ plies this to them that prosecuted him, and sat in judgment on him, sharply reproving them for their wickedness, by which they had brought on themselves the ruin of their place and nation, and then could not bear to hear of it. 2. Ilis death by stoning, and his patient, cheerful, pious submission to it. V. 1 — 16. I. The high priest calls on Stephen to answer for himself, v. 1. Guilty or not guilty ? This carried a show of fair¬ ness, yet seems to have been spoken with haughtiness ; and thus far he seems to have prejudged the cause, that, if it were so, that he had spoken such and such words, he shall certainly be adjudged a blasphemer, what¬ ever he may offer in justification or explana¬ tion. II. He begins his defence, and it is long; but it seems by his breaking off abruptly, just when he came to the main point, v. 50. it would have been much longer, had his enemies given him leave to say all he had to say. In general, 1. In this discourse he appears to be a man ready and mighty in the Scriptures, and thereby thoroughly fur¬ nished for every good word and work. They that are full of the Holy Ghost, will be full of the Scripture. 2. lie quotes the Scrip¬ tures, according to the Sept., by which it ap¬ pears he was one of the Hellenist Jews, who used that version in their synagogues. His following that, occasions divers variations from the Ileb. original, in this discourse, which the judges of the court did not correct, because they knew how he was led into them ; nor is it any derogation to the author¬ ity of that Spirit by which he spake, for the variations are not material. These vs. carry on this his compendium of church- history to the end of Gen. Let us see what this is to Stephen’s case. (1.) They had charged him as a blas¬ phemer of God, and an apostate from the church ; therefore he shows he is a son of Abraham, and values himself on being a faithful worshipper of the God of Abraham, whom, therefore, he here calls the God of glory. He also shows that he owns divine revelation, and that particularly by which the Jewish church was founded and incor¬ porated. (2.) They were proud of their being circumcised; therefore he shows that Abraham was taken under God’s conduct, and into communion with Him, before he was circumcised, v. 8. With this argu¬ ment Paul proves, that Abraham was justi¬ fied by faith, because he was justified when he was in uncircumcision : and so here. (3.) They had a mighty jealousy for this holy place : the whole land of Canaan ; called the holy land, Immanuel’s land-; the destruction of the holy house, inferred that of the holy land. ‘ Now,’ says Stephen, ‘ you need not be so proud of it ; for you came originally out of Ur of the Chaldees, where your fathers served other gods, Josh. 24: 2. and you were not the first planters of this country. Further, God appeared in his glory to Abraham a great way oft' in Meso¬ potamia, before he came near Canaan, nay, before he dwelt in Charran ; so that you must not think God’s visits are to this land : no ; He that brought the seed of the church from a country so far east, can, if He pleases, carry the fruit of it to another country as far west. Neither did God make haste to bring him into this land, but let him linger some years by the way, and his children 400 years : which shows that God has not his heart so much on this land as you have, neither is his honor, nor the happiness of his people, bound up in it. It is therefore neither blasphemy nor treason to say, It shall he destroyed.’ But how does this serve Stephen’s pur¬ pose. [1] s ince things are thus as to the Jewish nation, what need is there of so much ado, as if their ruin, when they bring it on themselves by sin, must be the ruin of the world, and of all God’s interest in it 1 No ; He that brought them out of Egypt, can bring them into it again, as He threat¬ ened, Deut. 28: 6S. and yet be no loser, while He can, out of stones, raise up children unto Abraham. Besides, [2.] The slow steps by which the promise made to Abra¬ ham advanced toward the performance, and the many seeming contradictions here taken notice of, plainly show that it had a spiritual meaning, and that the land principally in¬ tended to be conveyed and secured by it, was, the better country, i. e. the heavenly : as the apostle shows from this very argument, Ileb. 11:9,10. It was therefore no blasphemy NOTES. Chap. VII. V. 2. God of glory.] ‘ I. e. most worthy of glory and honor; it is meant to refute the crimination of blasphemy against God. Stephen here follows the tradition of the Jews, that God appeared twice to Abraham ; once when lie was in Chaldea, and again at Charran. So Philo.’ Bloomf. V. 4, 5. Both ‘Ur of the Chaldees,’ and Charran, or Ilaran, were, properly speaking, in Mesopotamia; though Ilaran was much nearer to the promised land than Ur was. Not so much, . V. 14. Seventy persons, including Jacob and Joseph, and Joseph’s two sons, are reckoned up by Moses ; among whom were some grand¬ children of Benjamin, who was not above twenty-five years of age, when Jacob went down into Egypt. And several grand-children of Jo¬ seph arc named in Chr., who are not mentioned in Gen. (1 Chr. 7:16, 20.) It is undeniable, that some of the grand-children of Jacob’s sons, who afterwards became heads of families in their tribes, were included in the number stated by Moses: and is it not the most obvious way of settbng the difficulty, between his account, and that of Stephen from (he Sept., to include five grand-children of Joseph ? Some learned men indeed would make up the number, by the w ives of the patriarchs : but it must have been very extraordinary at least that, with so many sons and grandsons, there should have been no more than five women ! and, if there were many more, why should five only be here added to the number ? Only two females (Dinah, and Serah, a descendant of Gad) are mentioned in Gen. : and (he Sept., which Stephen seems to have referred to, may be thus tr. : ‘All the souls which came with Jacob into Egypt, who came out of his loins, apart from the wives of Jacob’s sons, all the souls were sixty-six. But the sons of Joseph, who were born to .him in the land of Egypt, were nine. All the souls of the house of Ja¬ cob, who went down with Jncob into Egypt, were seventy-five souls.’ Joseph, and his two sons, and Jacob himself, complete the seventy of our version : and though the Sept, is not very accurate or perspicuous in this statement, three things are sufficiently clear: 1. That the addi¬ tional five mentioned in it were not women. In fact, with what pro¬ priety could the wives of Jacob’s sons be said to mine out of his loins ? 2. That they were sons; or male descendants of Joseph. And, 3. That the family of Jacob, containing some born in Egypt, and Joseph who was carried thither long before, as well as Jacob, and those who went down with him, are included. — ‘Reckoning some of the children born in Egypt, together with Joseph and his sons, and his sons’ sons, made up seventy-five persons.’ Hammond. Scott. ‘ The most probable [reconciliation of Acts with Gcn.J says Fain., is that adopted by Ham¬ mond, Cappellus, VVetst., Mich., hreuse, Ros., Ac. who remark, that the Sept, numbered among the posterity of Jacob the five sops of Manosseh and Ephraim, born in Egypt [who in scripture-style might be said to be Stephen's defence before the council. patriarchs were carried with his, each of them giving the same commandment con¬ cerning them that he had done ; and of them this must be understood, not of Jacob himself. But then the sepulchre in Sychem was bought by Jacob, Gen. 33: 19. and by that it is described. Josh. 24 : 22. How then is it here said to be bought by Abra¬ ham 1 Dr. Whitby’s solution of this is very sufficient. Jacob went down into Egypt and died, he and our fathers ; and ( our fathers') were carried over into Sychem ; and he, i. e, Jacob, was laid in the sepulchre that Abraham bought for a sum of money, Gen. 23. (Or, they were laid there, i. e. Abraham, Isaac, and Jacob.) And they, namely, the other patriarchs, were buried in the sepulchre bought of the sons of Emmor, the father of Sychem. Let us now see what this is to Stephen’s purpose. 1. He still reminds them of the mean be¬ ginning of the Jewish nation, as a check to their priding themselves in its glories ; hut if they answer not the intention of their be¬ ing so raised, they can expect no other than to be destroyed. The prophets frequently put them in mind of the bringing of them out of Egypt, as an aggravation of their contempt of the law of God; and here it is urged on them as an aggravation of their contempt of the Gospel of Christ. 2. He reminds them likewise of the wickedness of those that were the patriarchs of their tribes, in envying their brother Joseph, and selling him into Egypt ; and the same spirit was still working in them toward Christ and his ministers. 3. Their holy land, which they doted so much upon, their fathers were long kept out of the possession of, and met with dearth and great affliction in it ; therefore let them not think it strange, if, after it has been so long polluted with sin, it be at length destroyed. 4. The faith of the patriarchs, in desiring to he buried in the land of Ca¬ naan, plainly showed that they had an eye to the heavenly country, which it was the design of this Jesus to lead them to. V. 17 — 29. I. Stephen here goes on to in his loins, and are by a figure said to have gone down with him, the greater part, too, here denominating the whole. Ed.] and that these five were omitted by Moses, because they were born after Jacob’s departure, but by the Sept, at Gen. 46:20. are expressly added from 1 Clir. 7:14. [Ac.] That there were in Stephen’s time various calculations of this number (and so no inaccuracy to be supposed in the SS.) is evident from Philo., who, touching on this matter in an allegory, mentions both num¬ bers.’ Kuin. The very perplexed and dubious question, as Bloomf. (whom see) remarks, is, like most such, of little importance. Ed. V. 15, 16. It appears from this passage, and it is indeed highly proba- hje in itself, and confirmed by ancient tradition, that the bodies of all Jacob’s sons were embalmed, and carried up by their descendants, to be interred in Canaan. Jacob was buried in the cave of the field of Mnch- pelah, with his fathers, Abraham and Isaac. This Abraham bought of Epliron the Hittite. But Joseph, and probably his brethren, were buried at Sychem, or Shechem, in the piece of ground which Jacob bought of the sons of Emmor, or Ilamor, the father of Shechem ; and which he lef t as an inheritance to the descendants of Joseph. ‘Jacob died, he and our fathers, and they ’ (our fathers) ‘were carried over to Sychem and buried, he ’ (that is Jacob) ‘in the sepulchre which Abraham bought for a sum of money; and they ’ (the other patriarchs) ‘in that of the sons of Einmor, the father of Sychem.’ This rendering has been proposed by- several eminent men, to remove the obvious difficulty of reconciling the passage with the history in Gen. 33:19. Gen. 48:22. Josh. 24:29 — 32, v. 32. But it is rather a paraphrase than a tr. ; and not a fair paraphrase of the present text. Scott. (16.) ‘The difficulties here may be satisfactorily solved, if “ carried over” and “laid” be referred only to the words “our fathers,” and “ Abraham ” be cancelled ns spurious. Then tr. thus : “ they were re¬ moved to Sychem, and were buried in a sepulchre which had been bought fora sum of money from the sons of Emmor, father of Sychem.” Now it was a common tradition of the Jews, not only that the bones of Joseph, but also of his eleven brethren, were buried at Sychem ; as ap¬ pears by the rabbinical passages in Lightf. and Wetst. And so Jer. But Jos. says, the patriarchs were buried at Hebron. The tradition therefore was two-fold and different. And since we learn from Scrip¬ ture, that at Hebron were buried Abraham, and Sarah, Isaac, and Jacob, and (according to report) Adam and Eie ; especially loo, as nothing is said in the SS. of the burial-place of the brethren, so arose the tradition that the brethren also of Joseph were buried there. — At “bought,” Beza, Boch., and Pierce, subaud “Jncob,” from the context (comp. v. 15'; and they think that “ Abraham” was foisted in. So also Baver. Was- senburg, Valckn., and Tittinan, who refer the xvord (with great proba¬ bility) to the glosses. It is unquestionable, that sometimes all the MSS. unite in a false reading (see [my] note on Mark 15:25); and the intro¬ duction of the present one may be easily accounted for.’ Bloomf. V. 17—29. The words here rendered, ‘exceeding fair,’ some have rendered, ‘ Beloved by God ;’ but this is not a just tr. Neither is there A. D. 33. ACTS, VII. Stephen's defence before the council. gworn to Abraham, the people * grew and multiplied in Egypt, 18 Till another king arose, which knew not Joseph. 19 The same dealt subtly with our kindred, and evil entreated our fathers, so “that they cast out their young children, to the end they might not live. • 20 In which time Moses v was born, and was w exceeding fair, and nourished up in his father’s house three mouths : 21 And when he was cast out, Pharaoh’s daughter took him up, and x nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and y was mighty in words and in deeds. 23 And 1 when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24 And seeing one of them suffer wrong, he defended him, and aveng¬ ed him that was oppressed, and smote the Egyptian : 25 a For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another ? 27 But he that did his neighbor wrong thrust him awaj^, saying, Who made thee a ruler and a judge over us ? 28 Wilt thou kill me, as thou didst the Egyptian yesterday ? t Ex. 1:7 — 9. w or , fair to God. z Ex. 2:11, &c. ii Ex. 1:22. x Ex. 2:10. a or, Now. v Ex. 2:2, &c. y Lu. 24:19. relate, the wonderful increase of the people of Israel in Egypt, in a little time, from a family into a nation, v. 17; and the extreme hardships they underwent there, v. 18, 19. Now he seems to observe this to them, not only that they might further see how mean their beginnings were, Ezek. 16 : 4. and how much they were indebted to God for his care of them, which they had forfeited, and made themselves unworthy of; but also that they might consider, that what they were now doing against the Christian church in its infancy, was as impious and unjust, and would be in the issue as fruitless, as that the Egyptians did against the Jewish church in its infancy. II. Stephen was charged with having spoken blasphemous words against Moses; in answer to which charge, he here speaks very honorably of him. 1. Moses was born when the persecution of Israel was at the hottest, v. 20. and was himself in danger, as soon as he came into the world, as our Savior also was at Beth¬ lehem, of falling a sacrifice to that bloody edict. God is preparing for his people’s de¬ liverance, then when their day is darkest, and their distress deepest. 2. He was ex¬ ceeding fair ; he was sanctified from the womb, which made him beautiful in God’s eyes. 3. He was wonderfully preserved in his infancy, first, by the care of his tender parents, and then by a favorable providence, that threw him into the arms of Pharaoh's daughter, v. 21. Whom God designs to make special use of, lie will take special care of. And did He thus protect the child Moses ? Much more will He secure the interests of his holy Child Jesus, ch. 4: 27. from the ene¬ mies gathered against Him. 4. He was learned in all the wisdom of the Egyptians, v. 22. then famed for all manner of polite literature, particularly philosophy, astrono¬ my, and (which perhaps helped to lead them to idolatry) hieroglyphics. Moses, having his education at court, had opportu¬ nity of improving himself by the best books, tutors, and conversation, in all the arts and sciences, and had a genius for them. Only we have reason to think he had not so far forgotten the God of his fathers, as to acquaint himself with the unlawful studies and prac¬ tices of the magicians of Egypt, any further than was necessary to confute them. 5. He became a prime minister of state in Egypt; that seems to be meant by his being mighty in words and deeds. And in business none went on w'ith such courage, and conduct, and success. Thus was he prepared, by human helps, for those services, which, af¬ ter all, he could not be thoroughly furnished for without divine illumination. Now, by all this, Stephen will make it appear, that notwithstanding the malicious insinuations of his persecutors, he had as high and hon¬ orable thoughts of Moses as they had. III. Stephen notes the attempts Moses made to deliver Israel, which they spurned. This he insists much on, and it serves for a key to this story. Ex. 2 : 11 — 15. as does also that other construction of the apostle’s, Heb. 11:24 — 26. There it is represented as an act of holy self-denial, here as a de¬ signed entrance on the public service he was to be called out to, v. 23. When he was full 40 years old, in the prime of his time for preferment in the court of Egypt, it came in¬ to his heart (for God put it there) to visit his brethren the children of Israel, and to see which way he might do them any service ; and he showed himself as a public person, with a public character : 1. As Jsrael’s savior, v. 24. which, if he had been only a private person, he could not lawfully have done ; but he knew his com¬ mission from heaven would bear him out ; and he supposed that his brethren (who could not but have some knowledge of the promise made to Abraham, that the nation that should oppress them, God would judge) would have understood that God by his hand would deliver them ; for he could not have had, eitlier presence of mind, or strength of body, to do what he did, if he had not been clothed with such a divine power as evidenced a divine authority. 2. As Israel’s judge ; offering to accommodate matters between two con¬ tending Hebrews, wherein he plainly assum¬ ed a public character, v. 26. He showed himself to them as they strove, and, putting on an air of majesty and authority, he would have set them at one again, and as their prince have determined the controversy between them, saying. Sirs, ye are brethren, by birth and profession of religion ; why do ye wrong one to another? He gave them excellent laws and statutes, and determined on their com¬ plaints and appeals made to him. Ex. 18: 16. But the contending Israelite, that was most in the wrong, thrust him away, v. 27. would not bear the reproof, though a just and gentle one, for proud and litigious spirits are impatient of check and control, but was so enraged, that he upbraided Moses with the service he had done to their nation, in killing the Egyptian, which, if they had pleased, would have been the earnest of further and greater service, v. 28. Charging that upon any ground to conclude, either that Moses prophesied, as some have sup¬ posed, or indeed had true faith and grace, till a short time before he vis¬ ited his brethren. The clause ‘ fair to God,’ seems to refer to the Lord’s purposes concerning Moses, which induced Him to preserve him, when other children were destroyed ; and by means of his extraordinary beauty to accomplish this. Moses might be ‘ mighty in words,’ as ca¬ pable of calm, forcible, and conclusive reasoning; and yet be slow of speech, and destitute of the graces of elocution, as he modestly pleaded concerning himself. He had received some general intimation, that he should deliver his people ; but it does not appear, that he was expressly- commissioned to attempt their deliverance at this time. From some general computation, it is probable he supposed the appointea time was at hand ; but forty years more must elapse, before that event actually took place. He also concluded, that when so distinguished a person, as he had been in Pharaoh’s court, renounced all his prospects, to join in¬ terests with his enslaved people, as the deliverer whom God had raised up; they too, remembering the prediction and promise to Abraham, would readily attach themselves to him : but in this he found himself mistaken. ‘The speech of this single person is represented (35), as ex¬ pressing the sentiments of the whole body of the people: as their slow¬ ness afterwards to believe the mission of Moses, when attested by mira¬ cles, seems evidently to show that it was.’ Doddr. Scott. (18.) Another king, «fcc.) Of another family or dynasty; as we learn from Jos. Bloomf. — who understands knew not, to mean cared not. But comp. Wiseman’s Lects. and Notes, end of Gen., Ex. 1:8. Ps. 10.5:23—25. Ed. (19.) ‘ To egyptyze, came to be used for to act cunningly', use wicked devices.’ Hr. A. C. Pricceus best paraphrases, ‘ By oblique arts and crafty counsel he plotted our destruction, by imposing upon us heavier burdens than we were able to bear, that we might, without open force, be reduced to extinction.’ So an expression in Ezechiel the Tragedian, and Philo, on this very subject : and not only by imposing severe labors, that they should be thereby deterred from matrimony, or abandon their children (as some savages do) and [but] be themselves worn out by ex¬ cessive fatigues. [Comp, note, Ps. 81:6.] The words “cast out,” shall ye hear. 33 This k is he, that was in the church in the wilderness, with the angel 1 which spake to him min the Mount Sina, and with our fathers ; who "received "the lively oracles to give unto us : h Ex. 3:2. &e. f Ex. c. 7,8,9,10, k He. 2:2. c Mut. 22:32. He. 11,14. 1 Is 03:9. Ga. 11:16. a Ex. 16:35. 3:19. il Jos. 5:15. Eo. h De. 18:15,18. c. m Ex. 19:3,17. 5:1. 3:22. n De. 5:27,31. Jn. e Ex. 14:19. No. i or, as mi/self. 1:17. 520:16. j Mat, 17:6. . o Ho. 3:2. liim as his crime, and threatening to accuse him for it, which was the hanging out of the flag of defiance to the Egyptians, and the banner of love and deliverance to Israel: hereupon Moses fled into the land of Million , and made no more attempt to deliver Israel till 40 years after ; he settled as a stranger in Midian, married, and had two sons, by Jethro’s daughter, v. 29. Now let us see how this serves Stephen’s purpose. (1.) They charged him with blas¬ pheming Moses, in answer to which he retorts on them the indignities their fathers did to Moses, which they ought to be ashamed of, and humbled for, instead of picking quar¬ rels thus, under pretence of zeal for the honor of Moses, with one that had so great a veneration for him. (2.) They persecuted him for disputing in defence of Christ, and his Gospel; ‘ but,’ saitli he, ‘ you had best take heed,’ [1.] ‘Lest you hereby do as your fathers did, refuse and reject one whom God has raised tip to be to you a Prince, and a Savior; you may understand, if you will not wilfully shut your eyes against the light, that God will, by this Jesus, deliver you out of a worse slavery than that in Egypt ; take heed then of thrusting Him away, hut re¬ ceive Him as a Ruler and a Judge over youJ [2.] ‘ Lest you hereby fare as your fathers fared, who, for this, were justly left to die in their slavery, for the deliverance came not till forty years after.’ Mat. 23: 3S, 39. V. 39 — 41. Stephen here proceeds in his story of Moses; and let any one judge, if anything could be spoken more honorably of him. Here is, I. His vision of the glory of God at the bush, v. SO. Stephen notices this, and its being called holy ground, v. 33. as a check to those who prided themselves in the temple, that holy place, as if there were no commu¬ nion to be had with God but there; whereas God met Moses, and manifested Himself to him, in a remote, obscure place in the ivilder- ness of Sinai. Moses wondered at a sight all his Egyptian learning could not solve. He had the curiosity at first to pry into it ; but the nearer he drew, the more he was struck with amazement. He trembled, and durst not look wistly upon it; for he was soon aware that it was not a fiery meteor, but no other than the Angel of the covenant, the Son of God Himself. Stephen was accused for blaspheming Moses, ch. 6: 11. as if Moses had been Divine ; but by this it appears, that he was a man subject to like passions as we arc ; and particularly that of fear, on any appearance of the Divine Majesty and glory. II. The declaration he heard of the cov¬ enant of God, ii. 32. the covenant God made with Abraham some ages Ttgo, I will be to thee a God, a God all-sufficient. ‘ Now,’ saith God, ‘ that covenant is still in full force ; and now I will make it to appear so ; ’ for all the favors, all (he honors God put upon Israel, were founded upon this cove¬ nant with Abraham, and flowed from it. If the covenant be good, then G«d will be a God to their souls, and is so now they are separated from their bodies. Our Savior, by this, proves the future state, Mat. 22: 31. Those therefore who stood up in defence of the Gospel, and endeavored to propagate that, so far from blaspheming Moses, did the greatest honor imaginable to Moses, and that glorious discovery God made of Him¬ self to him at the bush. God, in declaring Himself tints Me God of their fathers, intimated his kindness also to their seed, that they should he loved for the fathers' sakes, Rom. 11:28. Deut. 7:8. Now the preachers of the Gospel preached up this covenant, the promise made of God unto the. fathers; unto which promise, those of the. 12 tribes, that did continue serving God , hoped to come, ch. 26: 6, 7. And shall they, under color of supporting the holy place, and the law, oppose the covenant which was made with Abraham and his seed, his spiritual seed, before the. law was given, and long be¬ fore the. holy place was built? Since God’s glory must be for ever advanced, and our glorying for ever silenced, God will have our salvation to be by promise, and not by Me law; the Jews, therefore, who persecuted the Christians, under pretence that they blas¬ phemed the law, did themselves blaspheme the promise, and forsook all their own mer¬ cies that were contained in it. III. The commission God gave him to deliver Israel out of Egypt. The Jews set tip Pdoses in competition with Christ, and accused Stephen as a blasphemer, because he did not do so too. But Stephen here shows that Moses was an eminent type of Christ, as he was Israel’s deliverer. It should seem, though God is present in all places, yet the expression, coming down to deliver them, is used, because that deliverance was typical of what Christ did, when, for us men, and for 'our salvation, He came down from heaven. IV. II is acting in pursuance of this com¬ mission, wherein he was a figure of the Messiah. And Stephen notices here again the slights they had put upon him, the af¬ fronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance. Now, by this example, Ste¬ phen would intimate to the council, that this Jesus whom they now refused, as their fathers did Moses, even this same has God advanced to be a Prince and a Savior, a Ruler and a Deliverer ; as the apostles had told them a while ago, ch. 5: 39. that the Stone which the builders refused, was become the head-stone in the corner, ch. 4: 11. For it does not at all derogate from Moses’ just honor to say, that lie was but an instrument, and that be is outshone by this Jesus, whom he encourages these Jews yet to close with, and to come into his interest, not fearing but that then they should be received into his favor, and receive benefit by Him, as the people of Israel V. 29, SO. 1 Pharaoh, as soon as lie knew that Moses [so distinguished a person] acted the patron and advocate of the Israelites, sought him out for p'unishment ; and Moses fled, perceiving the time for their deliverance was not yet come.’ Kuin. Madian .] Gr. Madiam : note, end of ch. Sinai.] Comp. Ex. 3:1. ‘Iloreb’i they were two peaks of the same mountain : note, end of ch. Ed. V. SO — -36. Some mnkc die expression, that ‘ God sent Moses, by the hand of the nngel,’ an objection to the conclusion, that this was not a created angel, but the ‘Angel Jehovah,’ the Angel or Messenger of the covenant, the Word and Son of God, by whom He has always been de¬ clared unto men. Mai. 3:1 — 4, v. 1. John 1:18. But it only implies the distinct personality of the Father and the Son; and that the Son, * having undertaken to becomo incarnate, always was the medium of communication between the invisible God and sinful man : and though lie often appeared in human form, yet was He • the God of Abraham, and of Isaac, and of Jacob;’ being One with and equal to the Father. ‘It would be too frigid an Interpretation to say, that the Lord called M oses by the ministration of an angel; when, (unless I am deceived,) this also is signified, that Mo*es was armed by his hand and power, seeing that Angel, namely Christ, (as the apostle explains it, 1 Cor. 10: 9.) was the true Deliverer and Lender, whose servant Moses was.’ Tteza. (34) t have seen, Jfcc.] This varies considerably from the Sept., Ex. 3:7. tind also from the Hab. [for Stephen, of course, quotes from memory.] But it gives the general meaning very clearly. Scott. (33.) ‘ In nil ages, and among nil nations, cleanliness [note, Ex. 29: 4.] in the celebration of sacred rites has been thought especially reqtii- [36] site; so it was usual to direct the shoes or sandals of the worshipper to be taken oft', previous to his entrance into a sacred edifice.’ Bloomf. V. 38. Lively oracles.] Logia zonta : ‘ As the subject is plainly the promulgation of the Law, by logia lou Theou (answering to the Heb. arnrolh rbay in Ts. 139:38 and 58. Num. 24:4.) are meant any divine or¬ acles. See the examples in Raphel. Now this, in respect of the con- text, is to lie understood of promises and divine precepts. They are moreover said to he zbnla, which Fisc., Alb., and Ileum., explain deliv¬ ered vivci voce. But this signification is unauthorized. Others, as Hein¬ richs, explain zonta, valid , strong, efficacious, quoting Heb. 4:2. where the apostle speaks of divine threatenings which will assuredly have their event, and in Soph., where panteia zunla means oracles of certain fulfilment. Now zSn is, not unfrequently, used metaphorically of what flourishes, exerts its force, &c., and Moms would explain zOnta, “ efficacious for procuring rewards and blessings.” But there is no need to resort to any such ambages. ZSn is often, in the Sept, and N. T., equivalent to zoopoiein ; [life-causing;] ns in 6:51. Heb. 10:20. where odos zosa is explained by Theoph "act, zoopoiousa , [file-making,] eis ztn agousa, [leading to life.] And in Deut. 32:47. the Law is said to be zbt, salvation. Therefore logia zonta, are most salutary precepts. Kuin. In this last mode of interpretation 1 must acquiesce. It had been long ago brought forward by Drusius, Beza, Vntablus, and Grot., (confirmed by the Vulg. “ vivifica") ; as also by Pearce, Valckn., and Schleusner. Now logion denotes an oracular response, delivered in prose ; chrtsmos, one in verse. So Thucyd. The name logia came at length to denote the Scriptures. So Procop., who mentions ta Christianbn logia.' Id. A. D. S3. ACTS, VII. Stephen’s defence before the council. 39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, 40 Saying p unto Aaron, Make us gods to go before us : for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. 41 And they made a calf'i in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. 42 Then God turned, and gave rthem up to worship the 8 host of heaven : as it is written 1 in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts, and sacrifices, by the space of forty years in the wilder¬ ness ? 43 Yea, ye took up the taberna¬ cle of Moloch, and the star of your god Remphan, figures which ye made, to worship them : and I will carry you away beyond Babylon. 44 IT Our fathers had the taber¬ nacle of witness in the wilderness, as he had appointed, "speaking un¬ to Moses, that T he should make it according to the fashion that he had seen. 45 Which w also our fathers 1 that came after, brought in with Jesus into the possession of the Gentiles, whom y God drave out before the face of our fathers, unto the days of David ; 4tJ Who found favor z before God, and desired ato find a tabernacle for the God of Jacob. 47 But Solomon b built him an house. p Ex. 32:1. q De. 9: 16. 103:19,20. r Pe. 81:12. e De. 4:19. 17:16. Je.l9:l3. t Ain. 5:25:26. Ps. 2 K. u or, who spake. v Ex. 25:10. 26: 30. Ha. 8:5. w Jos. 3:14. x or, having re¬ ceived. y Ne. 9:24. Ps. 44:2. 73:55. z 1 Sa. 16:1. a l Ch. 22:7. b 1 K. 6:1, &c. 8:20. were delivered by Moses, though they had once refused him. Yr. llis prophecy of Christ and his grace, r. 37. This is spoken of, as one of the greatest honors God put upon Moses, that by him He gave notice to the children of Israel of the great Prophet that should come into the world , raised their expectation of Him, and obliged them to receive Him. When his bringing of them out of Egypt is spoken of, it is with an emphasis of honor, this is that Moses ! Ex. 6: 26. And so it is here, this is that Moses! Now this is very full to Ste¬ phen’s purpose ; in asserting [insinuating, |ierhaps 1] that Jesus should change the cus¬ toms of the ceremonial law, he was so far from blaspheming Moses, that really he did him the greatest honor imaginable, bv show¬ ing how tile prophecy of closes was accom¬ plished, which was so clear, that, as Christ told them Himself, if they had believed Moses, they would have believed Him, John 5:46. He charged them, therefore, to hear that Prophet, to receive his dictates, to admit ihechangeHo would make in their customs, and to submit to Him in everything, as the greatest honor they can do to Moses and to his law, who said, hear ye Him ; and came to be a witness to the repetition of this charge by a voice from heaven, at the transfig¬ uration of Christ, and, by his silence, gave consent to it, Mat. 17:5. VI. The eminent services Moses continued to do to the people of Israel, after he had been instrumental to bring them out of Egypt, v. 3S. And herein, also, he ^as a type of Christ, who yet so far exceeds him, that it is no blasphemy to say, ‘ He has au¬ thority to change the customs that Moses delivered.’ 1. Christ is the President and Guide of a more excellent and glorious church than that in the w ilderness was, and is more in it, as the life and soul of it, than Moses could be in that. 2. Moses was im¬ mediately conversant with God, but never lay in his bosom as Christ did from eternity. Or, these words, v. 3S. may be taken thus ; Moses was in the church in the wilderness , but it was with the angel that spake to him in mount Sinai, that is, at the burning bush ; for that was said to be at mount Sinai, v. 30. that angel went before him, and was guide to him, else he could not have been a guide to Israel ; of this, God speaks, Ex. 23: 20, and 33:2. And see Num. 20: 16. He was in the church with the angel, without whom he could have done no service to the church ; but Christ is Himself that Angel, which was with the church in the wilderness, and therefore lias an authority above Moses. 3. Moses received the lively oracles from God, and de¬ livered nothing as an oracle to the people, but what he had first received from God. It was the principal privilege of the Jews, that to them were committed the oracles of God : and it was by the hand of Moses that they were committed. As Moses gave them not that bread, so neither did he give them that law from heaven, John 6:32. but God gave it them ; and He that gave them those cus¬ toms by his servant Moses, might, no doubt, when He pleased, change the customs by bis Son Jesus, who has received more lively oracles to give unto us, than Moses. VII. The contempt that was, after this, and notwithstanding this, put on him by their own ancestors, v. 35. They murmured, mu¬ tinied, refused to obey bis orders, and, sometimes W'ere ready to stone him. They made a calf, as if that w'ere as capable of going before them as he was. Observe, their secret disaffection to Moses, and inclination •to Egyptianism, (if I may so call it,) were, in effect, turning back to Egypt, it was doing it in heart ; many that pretend to be going toward Canaan, by keeping up a show of religion, are in their hearts turning back to Egypt, like Lot’s wife to Sodom; and will be dealt with as deserters, for it is the heart God looks at. Now if the customs Moses delivered to them, could not prevail to change them, wonder not that Christ comes to change the customs, and to introduce a more spiritual way of worship. V. 42 — 50. Two things we have in these verses. I. Stephen upbraids them with the idol¬ atry of their fathers, which God gave them up to, as a punishment for their early forsak¬ ing Him, in worshipping the golden calf. Comp. Deut. 4: 19. with Jer. 8:2. For this he quotes a passage out of Amos 5: 25, as less invidious. Some think Rem¬ phan signifies the moon, as Moloch does the sun ; others, take it for Saturn, for that planet is called Remphan, in the Syriac and Persian languages. The Sept, puts it for Chiun, as being a name more commonly known. They had images representing the star, like the silver shrines for Diana, here called the figures which they made to worship. Lightfoot thinks they had figures represent¬ ing the whole starry firmament, with all the constellations, and the planets, and these are called Remphan, ‘ the high representation, * like the celestial globe. Now for this it is threatened, I will carry you away beyond Babylon. In Amos it is be¬ yond Damascus, meaning to Babylon, the land of the north. But Stephen changes it, with an eye to the captivity of the ten tribes, who were carried away beyond Babylon, by the river of Gozan, and in the cities of the Medes, 2 K. 17 : 6. Let it not therefore seem strange to them, to hear of the destruction of this place, for they had heard of it many a time from the prophets of the O. T. who were not therefore accused as blasphemers by any but the wicked rulers. It was observed, in the debate on Jeremiah’s case, that Micah was not called to an account, though he proph¬ esied, saying, Zion shall be ploughed as a field, Jer. 26: 18, 19. II. He gives an answer particularly to the charge exhibited against him relating to the temple, that he spake blasphemous words against that holy place, v. 44 — 50. He was accused for saying, that Jesus would destroy this holy place ; ‘ And what if I did say so 1 ’ saith Stephen; ‘ the glory of the holy God is not bound up in the glory of this holy place, Out that may he preserved untouched, thougu this be laid in the dust;’ for, 1. It was not till our fathers came into the wilderness, in their way to Canaan, that they had any fixed place of worship ; and then at first it was hut a tabernacle, mean and movable, speaking itself to be short-lived, and not designed to continue always, a tab¬ ernacle of witness only, or of testimony, a figure for the time then present, lleb. 9: 9. 8:2. framed just as Uod appointed, and according to the fashion Moses saw in the mount; which plainly intimates, that ithad reference to good things to come ; its rise being heavenly, its meaning and tendency were so ; therefore, since the case was such as to the temple, and V. 40. To go before.] ‘It seems to have been the custom of the Oriental nations of antiquity, to bear the images of the gods [cuts Is. 46:1,2. Am. 5:26.] before the people in journeys or military expeditions, or in going out to battle ; since thus, they imagined, they should more effectually enjoy their guidance, protection, and support. Num. 10:33. Ueut. 31:8, 15. 4:3, 25. 3:21.’ Bl,OO.VtF. V. 41. Calf.] Thinking (so Le Clerc ) they were left to make their own laws, Ex. 33:1. the Israelites, after an Egyptian fashion, of symboliz¬ ing their divinities, [note, Jer. 43. end.] made this symbol of the true God. ‘ Under the figure of Apis, who was a bullock, [note, and cut, 1 K. 12:28.] the Egyptians worshipped Osiris, who formerly was an Egyptian king, and was supposed to have invented or introduced agriculture, horticul¬ ture, &c. That the ox, which among the ancients was a symbol of ag¬ ricultural labor, was to the Egyptians a symbol of Osiris, we learn from Plutarch.’ Kuin. V. 43. Tabernacle, &c.] Cut and note, Am. 5:26. ‘Moloch was a hollow image, (of brass, Jarchi ,) with the face of a calf and the hands outstretched. Drusius, Witsitts. Grot., Drusius, Mich., Gabler, &c., un¬ derstand Saturn ; Spencer, Deyling, Braun, Wits., Kraus, Morus, Bos., Heinr., &c., after Theophylact, make Moloch to be the sun. For the Egyptians worshipped the sun, and believed that the soul of Osiris [see on v. 41.] had migrated into it. (Euseb.) See Spencer. Hence Moloch, as the Mexican idols (Humboldt), had the head of an ox. See Munlhe.' Bloomf. Ed. V. 44 — 50. The language of their prophets, as well as the Bab. cap¬ tivity, should have taught the Jews to expect, that the temple would be destroyed, whenever their presumption and rebellion provoked God to be their enemy. 1 K. 8:27. 9:3 — 9. Is. 66:1, 2. Jer. 7:1 — 15. The chosen race, Abraham and his seed, had served God above 400 years, before the law of Moses was promulgated, or the tabernacle erected ; and Solo¬ mon’s temple was not built till 480 years afterwards. So that nearly half the time, from the calling of Abraham till the coming of the Messiah, the true, worshippers had served God, without the temple : and could those things be essential to true religion, which had not existed during so many ages ? (49, 50) Heaven, things, they were cut to the heart, and they gnashed on him with their teeth. 55 But he, being k full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, c 1 K. 8:27. f Le. 26:41. Je. c. 17:24. 9:26. Ho. 2:28, <1 Is. 66:1,2. 29. e Ex. 32:9. g 2 Ch. 36:16. 1 Is. 48:4. Th. 2:15. h c. 3:14. i Ga. 3:19. j c. 5:33. k c. 6:5. the patriarchs worshipped acceptably in the open air, it was no diminution at all to its glory, to say, that this temple made with hands should be destroyed, in order to the building of another made without hands ; which was Christ’s crime, Mark 14: 58. and Stephen’s. 2. That tabernacle was pitched first in the wilderness ; it was not a native of this land of yours, but was brought in, in the next age, by our fathers, who came after those who first erected it, into the possession of the Gentiles, into the land of Canaan, whom God drove out before the face of our fathers ; and why may not God set up his spiritual temple, as He did the material tabernacle, in countries now the possession of the Gen¬ tiles ? That tabernacle was brought in by those who carne t oith Jesus, that is, Joshua, as, for distinction-sake, and to prevent mis¬ takes, it ought to be read, both here and Heb. 4: 8. Joshua being named here, which, in Greek, is Jesus, by way of tacit intima¬ tion, that as the O. T. Joshua brought in that typical tabernacle, so the N. T. Joshua should bring in the true tabernacle into the possession of the Gentiles. 3. That tabernacle continued even to the days of David, above 400 years, before there was any thought of building a temple,!). 45. God had his heart so little on a temple, or, such a holy place as they were so jealous for, that, when David desired to build one, he was forbidden to do it; God was in no haste for one, as He told David, 2 S. 7: 7. there¬ fore it was not he, but his son Solomon, some years after, that built Him a house. David had all that sweet communion with God in public worship, which we read of in , his Psalms, before there was any temple built. 4. God often declared, that temples, made with hands, were not his delight, nor could | add anything to the perfection of his rest and joy. And as the world is God’s temple, ! wherein He is manifested, Rom. 1 : 20. so it is God’s temple in which He will be wor- j shipped. It was therefore no reflection at all on this holy place, however they might ' take it, to say that Jesus shall destroy this temple, and set up another, into which all na¬ tions shall be admitted, ch. 15: 16, 17. And it would not seem strange to them who con¬ sidered that scripture Stephen quotes. Is. 66: 1 — 3. which, as it spake God’s compar¬ ative contempt of the external part of his service, so it plainly foretold the rejection of the unbelieving Jews, and the welcome of the Gentiles into the church, that were of a contrite spirit. V. 51 — 53. Stephen was going on in his discourse, (as it should seem by the thread of it,) to show that, as the temple, so the temple-service must come to an end, and it would be the glory of both to give way to that worship of the Father in spirit and in truth, which was to be established in the kingdom of the Messiah, stripped of the pompous cer¬ emonies of the old law; and so he was go¬ ing to apply all he had said, more closely to his present purpose; but he perceived they could not bear it. If he tell them their power and tyranny must come down, and the church must be governed by a spirit of holiness and love, and heavenly-mindedness, they will not so much as give him the hearing. Probably he perceived they were going to silence him; therefore he breaks off abruptly, and by that spirit of wisdom, courage, and power, wherewith he was filled, he sharply rebukes his persecutors ; for if they will not admit the testimony of ^he Gospel to them, it shall become a testimony against them. I. They, like their fathers, were stubborn and wilful, and would not be wrought upon by the various methods God took to reclaim and reform them: but were enraged and in¬ censed against them ; Ye do always resist the Holy Ghost. 1. They resisted the Holy Ghost speak¬ ing to them by the prophets, whom they con¬ tradicted, hated, and ridiculed ; this seems especially meant here, by the following ex¬ plication, Which of the prophets have not your fathers persecuted ? Their fathers resisted the Holy Ghost in the prophets that God raised up to them, and so did they in Christ’s apostles and ministers, who spake by the same Spirit, and had greater measures of his gifts than the prophets of the O. T. had, and yet were more resisted. 2. They resisted the Holy Ghost striving with them by their own consciences, ana would not comply with their convictions and dictates. There is that in our sinful hearts, that always resists the Holy Ghost ; a flesh that lusts against the Spirit, and wars against his motions ; but in the hearts of God’s elect, when the fulness of time comes, this resistance is overpowered, the throne of Christ set up in the soul, and every thought that had exalted itself against it, brought into captivity to it, 2 Cor. 10: 4, 5. That grace, therefore, which effects this change, might more fitly be called victorious grace, than irresistible. V. 51 — 53. The supposition [that he here broke off, as suggested in Henry] is the more probable, as Stephen began his defence in the most calm and respectful language, and touched on such topics, as were suit¬ ed to conciliate and gain the attention of the audience : but nothing can well exceed the marked severity of his conclusion. Had it not been ex¬ pressly stated, that he was ‘full of the Holy Ghost,’ when he spake it, many would have been ready to censure him : but probably he was sen¬ sible, that the council were determined on his death, out of desperate enmity to his Lord ; and he was moved to bear this awful testimony against them, and thus to warn them against that destruction, which they were about to bring on themselves ; without further respect to their rank, or fear of their vengeance ; but not without tender compas¬ sion for their souls, as his dying prayer evinced. 1 Stephen, fired with a divine zeal, af length judges those who sat in judgment on him.’ Bcza. [38] II. They, like their fathers, persecuted and slew those whom God sent unto them to call them to duty, and make them offers of mercy. 1. What aggravated the sin of their fathers, was, that the business of the proph¬ ets they were so spiteful at, was, to show be¬ fore of the coming of the Just One ; to give notice of God’s kind intentions toward that people, to send the Messiah among them in the fulness of time. 2. They, however, had been the betrayers and murderers of the Just One Himself, as Peter had told them, ch. 3: 24. 5: 30. They had hired Judas to betray Him, and had, in a manner, forced Pilate to condemn Him ; therefore, it is charged upon them, that they were his be¬ trayers and murderers. Thus they were the genuine seed of those who slew them that foretold his coming, which, by slay ing Him, they showed they would have done if they had lived then; and thus, as our Savior had told them, they brought on themselves the guilt of the blood of all the prophets. III. They, like their fathers, put con¬ tempt on divine revelation, and would not be guided and governed by it; and this was the aggravation of their sin, that God had given, as to their fathers his Law, so to them his Gospel, in vain. 1. The law is said, v. 53. to be received by the disposition of angels, because angels were employed in the solem¬ nity of giving it ; in the thundcrings and lightnings, and the sound of the trumpet, Gal. 3 : 19. Deut. 33 : 2. Heb. 2 : 2. This put an honor both on the law and the Law¬ giver, and should increase our veneration for both. 2. They received the Gospel now, by the disposition, not of angels, but of the Holy Ghost; not with the sound of a trum¬ pet, but, which was more strange, in the gift of tongues, and yet they did not em¬ brace it. Stephen, probably, had much more to say, and would have said it, if they would have suffered him ; but they were wicked and unreasonable men with whom he had to do, that could no more hear, than speak, reason. V. 54 — 60. We have here the dealh of the first martyr of the Christian church ; and there is, in this story, a lively instance of the outrage and fury of the persecutors, and of the courage and comfort of the persecuted. Here is hell in its fire and darkness, and heaven in its light and brightness ; and these here serve as foils to set off each other. It is not here said, that the votes of the coun¬ cil were taken on his case, and that by the majority he was found guilty, and then con¬ demned and ordered to be stoned, according to the law, as a blasphemer; but, it is likely, so it was, and that it was not by the violence of the people, without order of the council, that he was put to death ; for here is the usual ceremony of regular executions, — he was cast out of the city, and the hands of the witnesses were first upon him. Let us observe, here, the wonderful dis¬ composure of the spirits of his enemies and persecutors, and the wonderful composure of his spirit. I. See the strength of corruption in the persecutors of Stephen ; malice in perfec¬ tion, hell itself broken loose, men become incarnate devils, and the serpent’s seed spit¬ ting their venom ! 1. When they heard these things, they were cut to the heart, v. 54. the same word used The crucifixion of Christ was the most flagrant violation of the sixth commandment, which ever was committed : and if David, having shed blood in war, or even having shed the blood of Uriah, must not build the temple ; could it be supposed that the temple would be continued to those, who had shed the blood of the prophets, and filled up the meas¬ ure of their crimes by ‘ crucifying the Lord of glory ? ’ Scott. (53.) Angels.] ‘ The ancient Jews believed that God, on all solemn occasions when He declares his special presence, was thus accom¬ panied.’ Kuin. V. 55. Standing, . 41. ACTS, X. 3 Ho saw in a vision evidently, about the ninth hour of the day, an angel fof God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord ? And he said unto him, Thy prayers and thine alms are come up for a memorial e before God. 5 And now send men to Joppa, and call for one Simon, whose sur¬ name is Peter. 6 He lodgeth with one Simon ha tanner, whose house is by the sea¬ side : he shall tell thee 1 what thou oughtest to do. 7 And when the angel which spake unto Cornelius was departed, he called two of his household ser¬ vants, and a devout soldier of them that waited on him continually : 8 And when he had declared all these things unto them, he sent them to Joppa. 9 IT On the morrow, as they went on their journey, and drew nigh unto the city, Peter went j up upon the house-top to pray, about the sixth hour : f He. 1:14. I. c. 9:43. J c. 11:5, &c. g Is. 45:19. i c. 11:14. which was to them the abomination of desolation. 2. He was, according to the measure of the light he had, a religious man ; a very good character is given of him, v. 2. He was no idolater, nor allowed himself in any of those immoralities the greater part of the Gentile world were given up to, to punish them for their idolatry. (1.) He possessed a principle of regard to the true and living God, was devout, and feared God ; he be¬ lieved in one God, the Creator of heaven and earth, revered his glory and authority, and dreaded offending Him by sin ; and though a soldier, it was no diminution to the credit of his valor to tremble before God. (2.) He kept up religion in his family ; he feared God, with all his house. He would not admit any idolaters under his roof ; but took care that not himself only, but all his, should serve the Lord. (3.) He was a very char¬ itable man ; he gave much alms to the people, the people of the Jews, notwithstanding the singularities of their religion. Though a Gentile, he was willing to contribute to the relief of one that was a real object of charity, without asking what religion he was of. (4.) He was much in prayer ; he prayed to God always. He kept up stated times for prayer, and was constant to them. Wherever the fear of God rules in the heart, it will appear both in works of charity and of piety, and neither will excuse us from the other. II. The orders given him from heaven. 1. He had a vision, about 3 of tiie clock in the afternoon, with us an hour of business and Conversation ; but then, because it was in the temple the time of the offering of the evening sacrifice, it was made by devout people an hour of prayer, to intimate that all our prayers are to be offered up in the virtue of the great Sacrifice. Cornelius was now at prayer, v. 30. and saw an angel, evidently with his bodily eyes, not in a dream, pre¬ sented to his imagination, but in a vision, presented to his sight. He called him by his name, Cornelius, to intimate the particular notice God took of him. This put Cornelius for the present into some confusion, v. 4. Therefore Cornelius cries, * What is it. Lord? What is the matter 1 ’ This he speaks as one afraid of something amiss, and longing to be eased of that fear, by knowing the truth ; or as one desirous to know the mind of God, and ready to comply with it. 2. The message. (1.) He is assured God accepts of him in walking according to the light he had, v. 4. Observe, prayers and alms must go together. Cornelius prayed, and gave alms, not as the Pharisees, to be seen of men, but in sincerity, as unto God ; and he is here told, that they were come up for a memorial before God. The sacrifices under the law are said to be for a memorial. See Lev. 2: 9, 16. 5: 12. 6: 15. And prayers and aims are our spiritual offerings, which God is pleased to take cognizance of, and have regard to. The divine revelation com¬ municated to the Jews, as far as the Gen¬ tiles were concerned in it, not only as it directed and improved the light and law of nature, but as it promised a Messiah to come, Cornelius believed and submitted to; what he did, he did jn that faith, and was accepted of God in it ; for the Gentiles, to whom the law of Moses came, were not obliged to become circumcised Jews, as those to whom the Gospel of Christ comes, are to become baptized Christians. (2.) He is ap¬ pointed to inquire after a further discovery of divine grace, now lately made to the world, v. 5, 6. Cornelius prays and gives alms in the fear of God ; is religious him¬ self, and keeps up religion in his family, and all this so as to be accepted of God in it ; yet there is something further, that he ought to do ; it is indispensably necessary that he embrace the Christian religion, now that God has established it among men. He that be¬ lieved the promise of the Messiah, must now believe the performance of that promise. Now that God had given a further record concerning his Son than what had been given in the O. T. prophecies, He requires that we receive that, when it is brought to us. And now, neither our prayers nor our alms come up for a memorial before God unless we believe in Jesus Christ; for it is that further which we ought to do. This is his command¬ ment, that we believe ; prayers and alms are accepted from those that believe that the Lord is God, and have not opportunity of V. 3 — 8. Philip, the evangelist, seems to’ have been at Cesarea at this time ; yet it did not please God to employ him in the case of Cor¬ nelius, as he had done in that of the Ethiopian treasurer. It does not appear, that Cornelius had the least acquaintance with the Christians at or near Cesarea. — His intercourse with the unbelieving Jews was suited rather to increase than remove his prejudices ; and, as far as it can now be judged, the reading of the Greek translation of the Scriptures was the principal and almost sole means, by which effects so beneficial and excellent had been produced. Scott. (3.) Evidently .] ‘ PhanerOs : added, to show that Cornelius was awake.' Lightf. — He saw, Ac.] ‘The text is as plain as it can be, that an angel of God did appear to Cornelius. It was something similar to the angelic appearance made to Daniel, ch. 9:20 — 23. and that especially to Zachariah, the father of John the Baptist. Luke 1:11., &c.' Dr. A. C. (6.) By the sea.] ‘ The ancients had their tanners’ houses and work¬ shops apart (50 cubits at least, so the Jewish Mischna) from towns, (on account of the fetid odor,) and near rivers, for convenience of water, necessary in preparing the skins. Simon was not a currier, but a tan¬ ner.’ Kuin. Perhaps, then, Peter chose this house, partly for its retire¬ ment. Ed. — What thou oughtest to do.] 1 From this it appears, that mat¬ ters of great moment had occupied the mind of Cornelius. He was not satisfied with the state of his own soul, nor with the degree he possess¬ ed of religious knowledge. . . . Perhaps he had heard of Jesus, and had been perplexed with the different opinions that prevailed concerning Cornelius directed to send for Peter. knowing more. But from those to whom it is preached, that Jesus is Christ, it is neces¬ sary to the acceptance of their persons, prayers, and alms, that they believe that, and rest on Him alone for acceptance. Cor¬ nelius has now an angel from heaven talking to him, yet he must not receive the Gospel from him, nor be told by him what he ought to do ; but all that the angel has to say, is, ‘ Send for Peter, and he shall tell thee.' As the former observation puts a mighty honor on the Gospel, so does this on the gospel- ministry. And as it was an honor to the apostle, that he must preach what an angel might not, so it was a further honor, that an angel was despatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people togeth¬ er, is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in. III. H is immediate obedience, v. 7, 8. Having a family, and kinsmen, and friends, v. 24. a little congregation of them, that could not go with him to Joppa, he sends for Peter ; and that as soon as ever the angel was departed. Where souls are concerned, no time is to be lost. He sent two of his house¬ hold servants, who all feared God, and a devout soldier, one of them that waited on him continually. A devout centurion had devout soldiers; officers in an army, that have such a great power over the soldiers as we find the centurion had, Mat. 8:9. have a great opportunity of promoting religion, at least of restraining vice and profaneness, in those under their command, if they would but im¬ prove it. When this centurion was to choose some of his soldiers to attend his person, and to be always about him, he pitched on such of them as were devout ; they shall be pre¬ ferred and countenanced, to encourage others to be so; he went by David’s rule, Ps. 101: 6. As Peter’s coming was a thing in which they were all concerned, for they had souls to save as well as he,t>. 8. he does not only tell them where to find Peter, but on what errand he was to come, that they might im¬ portune him. V. 9 — 18. Here Peter, to remove his dif¬ ficulty about going to Cornelius, because Cornelius was a Gentile, and to prepare him to go, has a vision, as Ananias had to pre¬ pare him to go to Paul. The Scriptures of the O.T. had spoken plainly of the bringing in of the Gentiles into the church ; Christ had given plain intimations of it, when He ordered them to teach all nations ; yet even Peter himself, who knew so much of his Master’s mind, cannot understand it, till it is here revealed by vision, that the Gentiles should be fellow heirs, Eph. 3: 6. I. The circumstances of this vision. God is pleased often to bring things to the minds of his ministers, which they had not thought of, just then when they have occasion to use them. It was when Peter, who was much in prayer, went up to pray, after David’s exam¬ ple, Ps. 55:17. about noon. From morning Him ; and now prayed to God that he might know what part to take.’ Dr. A. Clarke. (8.) House-top.] ‘That the Jews were accustomed to ofTer their prayers on the roofs of their houses, is plain from 2 K. 23:12. Jer. 19:13. 32:15. Zeph. 1:5. Neh. 8:16. Job. 3:11, 17. Dan. 6:10. [where, see note and cut.] Ps. 55:17. So also Taanith, (cited by Wetst .) “Let us go up to the roof, and implore mercy, — they went upon the roof, and he stood in one corner, and she stood in the other, &c.” ’ Bl. V. 9 — 16. ‘Peter, after he had received the Holy Spirit, needed to make daily proficiency in the knowledge of the benefit of Christ.’ Be- za, in Scott. — While his senses were closed to external objects, invisi¬ ble things were presented to his mind, as if he saw them with his eyes. — (15) Call not thou common.] ‘ Do not thou pollute.’ Gr. ‘ It was the priests’ office, in case of leprosy, and other matters of a like nature, to pronounce the thing or person under examination, clean or unclean. In the Heb. it is thus expressed, “ The priest shall cleanse,” “ The priest shall pollute him.” What God hath cleansed, i. e. by this vision and command declared to be clean, do not thou pollute, i. e. pronounce un¬ clean.’ Whitby. To inform a Jew, that God had cleansed those ani¬ mals, which before had been declared unclean, and that they were no longer to be deemed common, or rejected as such, was, in fact, to an¬ nounce the abrogation of the Mosaic law, and the introduction of an¬ other and more enlarged dispensation : and it plainly intimated, that uncireumcised Gentiles, whom God cleansed by faith and grace, were to A. D. 41. ACTS, X. The vision sent to prepare Peter. 10 And he became very hungry, and would have eaten : but while they made ready, he fell into a trance, 11 And saw k heaven opened, and a certain vessel descending unto him, as it had been a great sheet, knit at the four corners, and let down to the earth ; 12 Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter ; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is 1 common or unclean. 15 And the voice spake unto him again the second time, What God hath m cleansed, that call not thou common. 1 6 This was done thrice : and the vessel was received up again into heaven. 17 IT Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Corne¬ lius had made inquiry D for Simon’s house, and stood before the gate, 18 And called, and asked wheth¬ er Simon, which was surnamed Peter, were lodged there. 19 Whije Peter thought on the vision, the Spirit “said unto him, Behold, three men seek thee. k c. 7:56. Ue. 19: 11. 1 Le. 11:2, &c. 20: 25. De.M:3, &c. E/.e. 4:14. 1 Ti. 4:4. m Mat. 15: 11. ver. n c. 9:43. 28. Ro. 14:14, o c. 11:12. &c. 1 Co. 10:25, to night we should think too . long to be without meat; yet who thinks it too long to be without prayer1? He prayed upon the house- top, [Note and cut, Dan. 6: 10.] where he could neither hear nor be heard, and so might avoid both distraction and ostentation. He had this vision immediately after he had prayed, as an answer to his prayer for the spreading of the Gospel ; and because the ascent of the heart to God in prayer is an excellent preparative to receive the discov¬ eries of the divine grace and favor. He had it when very hungry , waiting for his dinner, v. 10. probably, he had not eaten before that day, though doubtless he had prayed before; and now he would have eaten, lit. have tasted, which intimates his great moderation and temperance in eating. Now, this hunger was a proper inlet to the vision about meats, as Christ’s hunger in the wilderness was to Satan’s temptation to turn stones into bread. 11. The vision ; not so plain as that to Cornelius, but more figurative and enigmat¬ ical, to make the deeper impression. 1. He fell into a trance or ecstasy, not of terror, but of contemplation, which was so great that he quite lost himself to this world, and so had his mind entirely free for con¬ verse with divine things; as Adam in inno- cency, when the deep sleep fell upon him. 2. He saw heaven opened ; that he might be sure that his authority to go to Cornelius was indeed from heaven; that it was a divine light which altered his sentiments, and a di¬ vine power which gave him his commission. 3. He saw a great sheet full of all manner of living creatures, let down to him, to the roof of the house. Some make this sheet, thus filled, to represent the church of Christ. All the benefit we have from the inferior crea¬ tures, comes down to us from heaven ; it is the gift of God, Ps. 8: 4 — 8. How should it double our comfort in the creatures, and our obligations to serve God in the use of them ! 4. Peter was ordered, by a voice from heaven, to use this plenty and variety, v. 13. The distinction of meats which the law made, was intended to put a difference be¬ tween Jew and Gentile, that it might be dif¬ ficult to them to dine and sup with a Gentile, because they would have that set before them, which they u'ere not allowed to eat ; and now, the taking off cf that prohibition was a plain allowance to converse with the Gentiles, and to be free and familiar with them. 5. Peter stuck to his principles, though hungry, v. 14. not knowing at first but that kill, and eat, was a command of trial, whether he would adhere to the more sure Word, the written law; and if so, his answer had been very good, Not so, Lord. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected : and if God, by his grace, has preserved us from gross sin unto this day, we should, like Peter, use that as an argument with ourselves, to abstain from all appearance of evil. So strict were the pious Jews in this matter, that the seven brethren, those glorious martyrs under An- tioclms, chose rather to be tortured to death in the most cruel manner, than to eat swine’s flesh. 6. God, by a second voice from heaven, proclaimed the repeal of the law in this case, v. 16. He that made the law’, might alter it when He pleased, and reduce the matter to its first state. God had, for reasons suited to the O. T. dispensation, restrained the Jews from eating such and such meats, which, while that dispensation lasted, they w’ere obliged in conscience to submit to ; but He has now, for reasons suited to the N. T. dispensation, taken off that restraint, and set the matter at large, and we ought to make use of, and stand fast in, the liberty ■wherewith Christ has made us free, and not call that common or unclean, which God has now declared clean : welcoming it as a great mercy, that we are freed from the dis¬ tinction of meats, which was made by the law ol Moses, and that now every creature of God is good, and nothing to be refused; chiefly because conscience is hereby freed from a yoke, in things of this nature, that we might serve God without fear. Though the Gospel has made duties which were not so by the law of nature, yet it has not, like the law of Moses, made sins that were not so. Those who command to abstain from some kinds of meat, at some times of the year, and place religion in it, call that common which God hath cleansed ; and, in that error, more than in any truth, are the successors of Peter. 7. This was done thrice, v. 16; but, wheth¬ er Peter’s refusal was repeated the second and third time, is not certain ; surely not, when his objection had the first time received such a satisfactory answer. The doubling of Pharaoh’s dream, and so the trebling of Peter’s vision, were to show that the thing was certain, and engage him so much the more to notice it. But at last the vessel was received up into heaven. Those who make this vessel to represent the church, including both Jews and Gentiles, as this did both clean and unclean creatures, make this very aptly to signify the admission of the believ¬ ing Gentiles into the church, and into heaven too, into the Jerusalem above. III. The providence which very oppor¬ tunely explained this vision to Peter, v. 17, 18. 1. Peter had no reason to doubt the truth of it, as a heavenly vision ; all his doubt was concerning the meaning. 2. Yet he was made to know presently, for the men sent from Cornelius were just now come to the house. God knows what services are before us, and therefore how to prepare us ; and we then better know the meaning of what He has taught us, when we find what occasion we have to use it. V. 19 — 33. We have here the meeting between Peter and Cornelius. Paul was de¬ signed to be the apostle of the Gentiles, and to gather in the harvest among them, and Peter to be the apostle of the circumcision ; yet it is ordered, that Peter shall reap the first- be received into the church, without regard to the ceremonial law, or to their unclennness according to it. Scott. (9,10.) Eighth.] ‘A usual time for prayer among the Jews. So Schabboth (cited by IVetst.) All operatives eat at the 5th hour, but the disciples of the wise, at the 6th. Eaten.] The Gr. is perpetually used of taking a meal, without reference to any precise quantity ; of which examples in abundance are in Limb., Elsn., Raph., and Valc.k. Made ready.] The Gr. is perpetually used, (as here,) to denote cooking. Trance.] Ekstasis : properly, a removal of anything from any former state : but it is especially applied to that alienation, or (as we call it) absence, of mind, by which, even though awake, our senses are so far from conveying to us the impression of external objects, that the mind seems, as it were, to have retired from the body, ami to be wholly ab¬ sorbed in the contemplation of internal and spiritual images or objects. So Doddr., who observes, that the word properly signifies such a rapture of mind, as gives the person who falls into it a look of astonishment, and renders him insensible of the external objects round him, while in the mean time his imagination is agitated in an extraordinary manner with some striking scenes which pass before it, and take up the attention. See some extraordinary instances, mentioned by Guallperius ; [and by the 2d commission of the French Academy, appointed to report on “An¬ imal Magnetism.” Ed.] — T.ightf. observes, that there were 7 ways in which God formerly revealed himself to men; 1. by dreams : 2. by ap¬ paritions while they were awake : 3. by visions while they slept : 4. by a voice from heaven : 5. by Urim : 6. by inspiration, or auricular reve¬ lation: 7. by a sort of rapture or ecstasis ; of all the other modes the most excellent, by which n man was snatched into heaven, (2 Cor. 12: 2.) and was in the Spirit: (Rev. 1:10.) and which is the one here meant, as in Gen. 2:21.’ Bl. (9.) ‘From Joppa to Cesarea was about 12 or 15 leagues; the mes¬ sengers could not have left the house of Cornelius till about 2 hours be¬ fore sunset ; therefore they must have travelled pint of the night, in order to arrive at Joppa next day towards noon.’ Calmet, in Dr. A. C. ‘Joppa was 9 [Germ.] miles [above 40 Eng.] from Cesarea. On the day that the angel had appeared to Cornelius, when fasting and praying, he sent messengers to Peter (3 — 7.) The messengers on the 2d day are received with hospitality (v. 23.) ; and on the 3d day they return with Peter to Cesarea. On the 4th day they approach to Cesarea, v. 24, 50.’ • Kuin. (10.) Hungry.] ‘ It appears they were making ready for the family. — The dinner, among the ancients, was a very slight meal ; and they had no breakfast ; their supper was their principal meal : and in very an¬ cient times they ate only once in the day. The supper was the meal at which they saw their friends, their daily business being finished.’ Dr. A. C. (12.) ‘The apostles, while they thought that the distinction of clean and unclean animals and meats was to continue, and the Gentiles were unclean, had forgotten, or never understood, the contrary declaration of Christ, in Mat. 15:17, 18. Nay, even our Lord’s precept, “Go, proselyte all nations, baptizing them,” and the keepers before the door kept the prison. 7 And, behold, the angel *of the Lord came upon him, and a light shined in the prison : and he smote Peter on the side, and raised him up, saying, Arise up quickly. And h his chains fell off from his hands. 8 And the angel said unto him, Gird thyself, and bind on thy san¬ dals : and so he did. And he saith unto him, Cast thy garment about thee, and follow me. 9 And he went out, and followed him ; and wist not ‘that it was true which was done by the angel ; but thought he saw a 3 vision. 10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city, which opened to them of his own accord ; and they went out, and passed on through one street ; and forthwith the angel departed from him. ( or, instant and 6:18, 19. I Th. h c. 16:26. tamest prayer '5:17. Ja. 5:16. i Pg. 126:1. Iras wade. 2 g Hs. 37:32,33. c. J c. 10:3,17. Co. 1:11. Ep. 5:19. raiment, v. 4. some say, in the same prison into which lie and the other apostles were cast some years before, eh. 5:18. lie was delivered to four quaternions of soldiers, i. e. to 16, who were to guard him, 4 at a time, that he should not escape, or be rescued. Thus they thought they had him fast. 4. Herod’s design was, after Easter, to bring him forth unto the people. Probably, he had put James to death privately; which (lie people had complained of, not because it was unjust to put a man to death, without a public hearing, but because it deprived them of ihe satisfaction of seeing him executed ; therefore Herod, now that he knows their minds, will gratify them with the sight of Peter in bonds, of Peter on the block, that they might feed their eyes with such a pleasing spectacle. And very ambitious surely he was to please the people, who was willing thus to please them ! He would do this after Easter, pascha, the passover, cer¬ tainly so it ought to be rend, for it is the same word that is always so rendered ; and to insinuate the introducing of a gospel- feast, instead of the passover, when we have nothing in the N. T. of such a thing, is to mingle Judaism with our Christianity. Herod would not condemn him till the pass- over was over, some think, for fear lest he should have such an interest among the peo¬ ple, that they should demand the release of him, according to the custom of the feast : or, after the hurry of the feast was over, and the town was empty, he would entertain them with Peter’s public trial and execution. Thus was the plot laid, and both Herod and the people long to have the feast over, that they may gratify themselves with this bar¬ barous entertainment. V. 5 — 19. We have here an account of Peter’s deliverance, by which Herod’s de¬ sign against him was defeated, and his life preserved for further service, and a stop -given to this bloody torrent. I. What magnified his deliverance, was, 1. It was a signal answer to prayer, v. 5. Prayers and tears are the church’s arms ; therewith she fights, not only against her enemies, but for her friends : and to those means they have recourse. (1.) Delay gave time for prayer. Probably James was hur¬ ried off, so suddenly, so privately, they had not time to pray for him; but Peter must be continued to them, and therefore prayer for him is stirred up, and time is given them for it, by Herod’s [apparently casual] putting off of the prosecution. (2.) They were very particular and fervent in their prayers for him ; the death of James alarmed them to a greater fervency in their prayers for Peter ; they fear the enemy will make a full end. Prayer was made without ceasing ; it was fervent prayer; it is the word used con¬ cerning Christ’s praying in his agony more earnestly; it is the. fervent prayer of the right¬ eous man that is effectual, and availeth much. Some think, it denotes the constancy and continuance of their prayers ; so we take it ; they prayed without ceasing : it W'as an extended prayer ; they prayed in public, then in their families, then in their closets, and so without ceasing : or first one knot of them, and then another, and then a third, kept a day of prayer, or rather a night of prayer, for him, r. 12. Times of public distress and danger should be praying times with the. church; we must pray always, but then especially. 2. That when the king's commandment and decree drew near to be put in execution, then his deliverance was wrought, as Estli. 9:1, 2.; the very night, before Herod designed to bring him forth. God’s time to help is, when things are brought to the last extremity, when there is none shut up or left. Dent. 32:36. Further, it was when lie was fast bound with two chains, between two soldiers ; so that if he offer to stir, he wakes them ; and besides this, though the prison doors, no doubt, were locked and bolted, yet, to make sure work, the. keepers before the door kept the prison, that no one might so much as attempt Jlti angel releases Pclcr. to rescue him. Never could the art of man do more to secure a prisoner ! It was, too, w hen he w'as sleeping between the soldiers ; fast asleep ; not terrified with his danger, though very imminent, and there was no vis¬ ible way of escape ; not expecting deliver¬ ance. Thus the church, Ps. 126: 1. We were like them that dream. 3. That an angel was sent from heaven on purpose to rescue him ; which made his escape both practicable and warrantable. (1.) The angel of the Lord came upon him, lit. stood over him ; he seemed as one aban¬ doned by men, yet not forgotten of bis God. Gates and guards keep all bis friends from him, but cannot keep the angels of God from him, who invisibly encamp round about them that fear God, to deliver them, Ps. 34: 7. Wherever the people of God are, and how¬ ever surrounded, they have a way open heavenward, nor can anything intercept their intercourse with God. (2.) A light shirred in the prison ; Peter shall see his W'ay clear. The soldiers, to whom Peter was chained, were either struck into a deep sleep for the present, (as Saul and his soldiers were when David carried off his spear and cruse of wa¬ ter,) or struck with consternation, as the guard set on Christ’s sepulchre. (3.) The angel awaked Peter, by a blow on his side, a gentle touch, enough to rouse him, though the light that shone on him did not awake him. The language of this stroke, was. Arise up quickly; not as if the angel feared coining short by bis delay, but Peter must not be indulged in it. (4.) His chains fell from his hands : for it seems they had handcuffed him, to make him sure. Tradi¬ tion tells a formal story about these chains, that one of the soldiers kept them for a sa¬ cred relic, and they were long after present¬ ed to Eudoxia the empress, and I know not w hat miracles are said to be wrought by them ; and the Romish church keep a feast on the first of August, yearly, in remem¬ brance of Peter’s chains, — The feast of Pe¬ ter’s chains ; whereas this was at the pass- over. Surely they are thus fond of Peter’s chains, in hopes with them to enslave the world 1 (5.) He was ordered to dress him¬ self presently, and follow the angel ; and he did so, v. 8, 9. It is said, when Peter went out after the angel, he wist not that what was done by the angel, was really matter of fact, but thought he saw a vision ; by this it appears that a heavenly vision was so plain, and carried so much of its own evidence along with it, that it was hard, to distinguish between w hat was done in fact, and what was done in vision. Ps. 126: 1. Peter thought the news was too good to be true. (6.) lie was led safe by the angel out of danger, v. 10. Guards were kept at one pass and at another, but Peter and the angel made their wav through with¬ out opposition ; nay, for aught that appears, without any discovery; so it was, they safely passed the first and second ward. But still there is an iron gate, after all, that will stop them, no, it opened to them; they did not so much as put a hand to it, but it opened of remarks, 1 Wherever he sees it necessary, Luke carefully gives dates and facts, to which any might have recourse who might lie disposed to doubt his statements.’ Ed. V. 4, 5. 1 Herod had his own soldiers in the city (see Jos.), and they guarded Peter in the mode usual with the Romans, whose customs (ex¬ cept in matters of religion) Agrippa, who had been educated at Rome, studiously imitated. See Jos. Among the Romans, the night watch was distributed among quaternions, or detachments of four soldiers, each of whom watched three hours ; and since Herod chose that Peter should he watched by four soldiers, of whom two should be in the pris¬ on, and two be stationed at the gates, four quaternions were necessary. See Veget. A quaternion was the regular number for a guard, as a file is with us. So Polyb. Philo.’ Blooxif. (4.) Easter.] ‘A Saxon goddess, whose festival was in April ; how improper and absurd then is this translation !’ Dr. A. C. Similar is the objection made to the use of the idol names of the months and days of the week. Ed. V. 6. ‘ It was the Roman custom, to fasten the prisoner with a small and light chain to some soldier, who was appointed to guard him ; one end of which chain was fastened to the right hand of the prisoner, and the oilier end of it to the left hand of the soldier. Seneca, Pliny, mid N. T. VOL. V. 9 Lucian, allude to the custom. Two chains connected to two soldiers were used for the better securing Peter.’ Pearce. Bloomf. V. 7. 1 tlezel thinks the light here mentioned was lightning, which melted Peter’s chains, and caused the doors to open, &c. ! ! Wolf con¬ jectures the prison had an outer iron gale, v. 10. and was in the city, near the judgment-hall. Dc Dieu and Fcsscl (from Adrichomius), sup¬ pose it was Herod’s private prison, in his palace court: and from this area and prison. (F. thinks,) extended a street, through which was the outlet from the palace to the city, closed by an iron gate. Walch ob¬ serves, from Jewish writers, that Jerusalem had three walls, the interior and most ancient having sixty, the outer ninety towers, and the middle fourteen ; in one of which, with an iron entrance-gate, Peter was con¬ fined. Tliis, Kuin. thinks not improbable, as jails were formerly in towers. On the side.] The usual method of waking one, see examples in PriccBUS and Wetst.’ ^D- V. 8. Sandals, See..] Cuts, end of Jer. ‘ Thus the angel reassures him, hinting his deliverance is certain, and cannot be hindered during his 55 Ed. preparation.’ I vptll U1 IOII* , ■ , j | V. 10. The wards or watches here mentioned, seem to have included the stated guard of the prison, as well as the soldiers especially appoint¬ ed to keep Peter. . C OTT. [65] A. D. 44. ACTS, XII. Christians slotv to believe God's mercy. 11 And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent khis angel, and hath 1 delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12 And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark ; where many m were gathered together, praying. 13 And as Peter knocked at the door of the gate, a damsel came n to hearken, named Rhoda. 14 And when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15 And they said unto her, Thou art mad. But she constantly af¬ firmed that it was even so. Then said they, It is his 0 angel. 16 But Peter continued knock¬ ing : and when they had opened the door, and saw him, they were astonished. 17 But he beckoning p unto them with the hand, to hold their peace, q declared unto them how the Lord had brought him out of the prison. And he said, Go, shew these things unto James, and to the brethren. And he departed, and went into another place. < 2 Ch. 16:9. Ps. 34:7. Da. 3:28. 6:22. He. 1:14. Ps. 33 : 18, 19. 97:10. 2 Co. 1: teas there. 10. 2Pe. 2:9. o Mat. 18:10. m ver. 5. p c. 13:16. n or, to as/f who q Ps. 66:16. its own accord, by an invisible power ; and, probably, shut again of itself, that none of the guards might pursue Peter. When God will work salvation for his people, no diffi¬ culties are insuperable. (7.) When this was done, the angel departed from him, and left him to himself ; for he was out of danger, knew where he was, and how to find out his friends. Miracles are not to be expected, when ordinary means are to be used. II. Having seen how his deliverance was magnified, we are next to see how it was manifested both to himself and others. 1. So many strange and surprising things coming together upon a man, just waked out of sleep, put him for the present into some confusion ; so that he knew not where he was, what he did, nor whether it was fancy or fact; but, at length, Peter came to himself, was thoroughly awake, and found that it was not a dream, but a real tiling. Thus souls who are delivered out of a spiritual bondage, are not at first aware what God has wrought in them ; many have the truth of grace, that want the evidence of it. But when the Com¬ forter comes, whom the Father will send, sooner or later, He will let them know of a surety what a blessed change is wrought in them, and what a happy state they are brought into. 2. Peter came to his friends, and told them the particular account of this, and it is very entertaining. (1.) He considered the thing, v. 12. how imminent his danger was, how great his de¬ liverance; and now what has he to do, what improvement must he make of this deliver¬ ance I What must he do next! God’s provi¬ dence leaves room for the use of our prudence. (2.) He went directly to a friend’s house, which, it is likely, was near the house of Mary, a sister of Barnabas, and mother of John Mark, whose house, it should seem, was frequently used for the private meeting of the disciples. (3.) There he found many gathered together praying, at the dead of night, praying for Peter’s deliverance. Observe, [1.] They continued in prayer, in token of their impor¬ tunity ; as long as we are kept waiting for a mercy, we must continue praying for it. [2.] It should seem that now, when the affair came near to a crisis, and the very next day was to determine the event, they were more fervent in prayer than before; and it was a good sign that God intended to deliver Pe¬ ter, when He thus stirred up a spirit of prayer for his deliverance, for He never said to the seed of Jacob, seek ye my face in vain. [3.] They gathered together for prayer on this occasion ; though that would make them obnoxious to the government if discovered, yet they know what an encouragement Christ gave to joint prayer, Mat 18: 19, 20. And it was always the practice of God’s praying people, to unite their forces in pray¬ er, as Esth. 4: 16, 2. Chr. 20:4. [4.] They were many, as many perhaps as the room would hold ; and first one prayed, and then another. It was in the night, when others were asleep, which was an instance both of their prudence and of their zeal. It is good for Christians to have private meetings for prayer, especially in times of distress, and not to let fall or forsake such assemblies. [5.] Peter came to them when thus employ¬ ed : which was an immediate, present an¬ swer to their prayer. It was as if God should say, ‘ You are praying that Peter may be restored to you ; now here lie is.’ Is. 65: 24. Thus the angel was sent to Daniel, Dan. 9: 20, 21. Ask, and it shall be given. (4.) He knocked at tile gate, and had much ado to get them to let him in. v. 13 — 16. He knocked, designing by it to awaken them out of their sleep, and, for aught that appears, not knowing that he disturbed them in their devotions. Now when he knocked there, [1.] A damsel came to hearken ; not to open tile door till she knew who was there, a friend or a foe, and what their bus¬ iness was, fearing informers ; it should seem by her being named, that she was of note among the Christians, and more zealously affected to the better part than most of her age. [2.] She knew Peter’s voice, having often heard him pray, and preach, and dis¬ course, with a great deal of pleasure. But instead of letting him in immediately, out of the cold, she opened not the gate for gladness. Thus sometimes, in a transport, of affection to our friends, we do that which is unkind. In an ecstasy of joy she forgets herself, and opened not the gate. [3.] She ran in, and probably went up to an upper room, where they were together, and told them that Peter was certainly at the gate. But when she spake of Peter’s being there, they said, ‘ Thou art mad; it is impossible it should he lie, for he is in prison.’ Sometimes that which we most earnestly wish for, we are most backward to believe, because we are afraid of imposing on ourselves; as the dis¬ ciples, who, when Christ was risen, believed V. 12 — 17. The other apostles seem to have been absent from Jeru¬ salem: but James, the son of Alplieus, who wrote the epistle, was in some place of concealment in the neighborhood. — * It is utterly incredi¬ ble, that he [Peter] now went to Home, and made an abode of twenty- live years, which the popish writers pretend.’ Dodlr., in Scott. It would be easy to multiply similar instances, in which the legends of the Romish church as much contradict the sacred history, as ils tradi¬ tions make void botli the commandments and testimonies of God. Sc. (12.) Mark.] ‘That this was Mark the evangelist, is a general and highly probable opinion of the commentators.’ Hloomf. (IS.) Angel.] Note, Mat. 18:10. ‘ The Jews believed tutelary angels were appointed to all men ; so did the Gentiles, for Censorinus savs, [66] not for joy. However, she stood to it, that it was he. Then said they. It is his angel, v. 15. ‘ A messenger from him, that makes use ofliis name,’ so some, as Dr. Hammond ; his guardian angel, or some other angel, that has assumed his shape and voice, and stands at the gate in his resemblance, so some, sup¬ posing his angel to appear as a presage of his death approaching; and this agrees with a notion winch the vulgar have, that some¬ times before persons have died, their ward has been seen, i. e. some spirit exactly in their likeness for conntenanee and diess, when they themselves have been at the same time in some other place ; they call it their ward, that is, their angel, who is their guard. If so, they concluded this an ill omen, that their prayers were denied, and that the lan¬ guage of the apparition was, ‘ Let it suffice you, Peter must die, say no more of that matter.’ And if we understand it so, it only proves that they had then such an opinion of a man’s ward being seen a little before his death, but does not prove that there is stu h a thing. Others think, they took this to.be an angel from heaven, sent to bring them a grant to their prayers. But why should they imagine that angel to assume the voice and shape of Peter, when we find not anything like it in the appearance of angels 1 Per¬ haps, they herein spake the language of the Jews, who had a fond conceit, that every good man has a particular tutelar angel, that has the charge of him, and sometimes per¬ sonates him. The heathen called it a good genius that attended a man ; but since no other scripture speaks of such a thing, thin- alone is too weak to bear the weight of such a doctrine. We are sure, that the angels are ministering spirits for the good of the heirs rf salvation; that they have a charge concerning them, and pitch their tents round about them; and we need not be solicitous that every par¬ ticular saint should have his guardian angrl, when we are assured he has a guard of angels. (5.) He continued knocking ; though they delayed to open to him, yet at length they let him in, v. 16. But when they saw him, they were astonished. It was both surprising and pleasing to them, in the highest degree. (6.) The company, that came together with so much zeal to pray for him, gathered about him with no less zeal to congratulate him on his deliverance; and herein they were so noisy, that when Peter himself begged them to consider what peril he was yet in, if they should be overheard, he could not make them hear him, but was forced to beckon to them with the hand to hold their peace, and had much ado thereby to command si¬ lence, while he declared unto them how the Lord Jesus had by an angel brought him out of prison; and, it is very likely, having found them praying for his deliverance, he did not part with them, till he and they had together solemnly given thanks to God for his enlarge¬ ment ; or if he cotdd not stay to do it, it is likely, they stayed together to do it ; for what is won by prayer must be worn with praise; and God mast always have the glory of that which we have the comfort of. Ps. 66: 16, 20. (7.) Peter sent the account to others of his friends ; Go, show these things to James, and to the brethren with him ; who, perhaps, were met together in another place at li e same time, on the same errand to the throne of grace ; which is one way of keeping up “ the Genius is a god, in whose protection so far as each one is, he lives : it is appointed so assiduous an observer of us, that it is never absent longer than an instant ; but accompanies us from birth to the last day < f life.” And Marti anus says, “Genius — the guardian and most faithful brother keeps the hearts and minds of all.” See also Macrob. The Gentiles thought, moreover, (continues Kuin.,) that the gods assumed the figures of this or that man, and his voice. So IJomer. And the Jews (see Debbani Rabbit, and Midras Coheleth) had the same persuasion re¬ specting angels.’ B/oomf. Ed. (16.) Beckoned.] ‘ Rutaseisas : waved down; a motion usual for enjoining silence ; see the classics, quoted by Wetst.' Bi.oo.mf. Herod’s ostentatious magnificence. A. D. 44. ACTS, XII. 18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. 19 And when Herod had sought for him, and found him not, he ex¬ amined the keepers, and command¬ ed that they should be put to death. And he went down from Judea to Cesarea, and there abode. 20 H And Herod r was highly displeased with them of Tyre and Sidon : but they came with one accord to him, and, having made Blastus ' the king’s chamberlain their friend, desired peace ; be¬ cause their ‘country was nourished by the king’s country. 21 And upon a set day, Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. 22 And the people gave a shout, saying, It is u the voice of a god, and not of a man. r or, bare a hos- s That was over t Eze. 27:17. li/e mind , in- Vie king's bed- u Jude 16. tending war. ** chamber. the communion of saints, acting in concert, though at a distance; like Esther and Mor- decai. He would have James and his com¬ pany to know of his deliverance, not only that they might be eased of their painful fears concerning Peter, but might return thanks to God with and for him. (S.) Peter had nothing more to do for the present than to shift for his own safety, which lie did accordingly ; he departed, and went into another place more obscure, and therefore more safe. He knew the town very well, and knew where to find a place that would shelter him. Even the Christian law of self- denial and suffering for Christ, has not ab¬ rogated and repealed the natural law of self- preservation, and care for our own safety, as far as God gives an opportunity of providing for it by lawful means^ III. Having seen the triumph of Peter’s friends in his deliverance, let us next observe the confusion of his enemies thereupon ; which was so much the greater, because peo¬ ple’s expectation was so much raised of the putting of him to death. 1. The guards were in the utmost conster¬ nation upon it, for they knew how highly penal it was to them to let a prisoner escape, v. 18. Thus have the persecutors of the Gospel of Christ been often filled with vex¬ ation, to see its cause conquering, notwith¬ standing their opposition. 2. Houses were searched in vain for the rescued prisoner, v. 19. Who can find whom God hath hidden 1 Jer. 36: 26. In times of public danger, all believers have God for their Hiding-place ; which is such a secret, that there the ignorant world cannot find them ; such a strength, that the impotent world cannot reach them. 3. The keepers were reckoned with for a permissive escape ; Herod examined the keep¬ ers, and, finding that they eould give no sat¬ isfactory account how Peter got away, he commanded that they should be put to death, according to the Roman law, and that, 1 K. 20 : 39. Probably these keepers had been more severe with Peter than they needed to be, as the jailor, ch. 16: 24. and with others that had been their prisoners on the like ac¬ count ; and now justly are they put to death for that which was not their fault, and by hi in too that had set them to work to vex the church. Or, if they had not thus made them¬ selves obnoxious to the justice of God, and it he thought hard* that innocent men should suffer thus for what was purely the act of God ; we may easily admit the conjecture of some, that though they were commanded to be put to death, to please the Jews, who were sadly disappointed by Peter’s escape, yet they were not executed ; but Herod’s death, immediately after, prevented it. 4. Herod himself retired upon it; he went down from Judea to Cesarea, and there abode. He was vexed to the heart, as a lion disap¬ pointed of bis prey ; and the more because be had so much raised the expectation of the people of the Jews concerning Peter, how he would very shortly gratify them with the sight of Peter’s head ; it is such a mortification to his proud spirit, that he cannot bear to stay in Judea, but away he goes to Cesarea. Josephus mentions his coming to Cesarea, at the end of the third year of his reign over all Judea, Antiq. 19: 7. and says, he came thither to solemnize the plays that were kept there, by a vast concourse of the nobility and gentry of the kingdom, for the health of Ce¬ sar, and in honor of him. V. 20 — 25. In these verses, we have, I. The death of Herod. God reckoned with him, not only for patting James to death, hut for designing and endeavoring Peter’s death ; lor sinners will be called to an account, not only for the wickedness of their deeds, but of their endeavors, Ps. 28:4. Some sinners, God makes quick work with, Observe, 1. How the measure of liis iniquity was filled up; it was pride that did it; that is it that commonly goes more immediately before destruction, and a haughty spirit before a fall, as with Nebuchadnezzar. Dan. 4:30, 31. It is the glory of God to look on every one that is proud, and bring him low, Job 40: 11. The instance of it here is very remarkable, and shows how God resists the proud. (1.) Tyre and Sidon had, it seems, of¬ fended Herod ; those cities were now under the Roman yoke, and some misdemeanors they had been guilty of, which Herod highly- resented, and was resolved they should feel his resentment. (2.) The offenders truckled, being con¬ vinced, if not that they had done amiss, yet that it was in vain to contend with such a potent adversary, who, right' or wrong, would be too hard for them ; they submitted, and were willing on any terms to makepeace with him. Observe, [1] T lie reason why they were desirous to have the matter accom¬ modated ; because their country was nourished by the king’s country. Tyre and Sidon were trading cities, and were always Supplied with corn from Canaan, Ez. 27: 17. Now if Herod should prohibit the exportation of corn to Tyre and Sidon, their country would be undone ; so that it was their interest to keep in with him. [2.] The method they took to prevent a rupture ; They made Blas¬ tus, the king’s chamberlain, their friend; it is very likely, with bribes and good presents ; that is usually the way for men to make • Every mortal’s life is at each moment forfeit to God, Rom. 5:12. besides being in his hands as its Author, for the creature has no rights with the Creator. Life can be taken when and how He pleases, without wrong, or the Bhndow of injustice : and He has an eternity, also, in which to be just, were He to seem -unjust in Time. Ed. V. 18, 19. The astonishment of the soldiers, and their dread of Herod’s vindictive rage, may easily be conceived. Indeed they had cause to tremble : for that tyrant, exasperated at liis disappointment, and unwilling it should be thought that Peter had been miraculous¬ ly delivered, ordered them to immediate execution ; alleging, no doubt, that Peter’s escape was owing to their negligence and sleeping on guard. Yet, it is highly probable, he himself perceived that Peter had been res¬ cued in a supernatural manner, as all the apostles had before been ; 5: 17 — 25. and we may suppose, that this intimidated him, and induced him to suspend the persecution : [though it so aggravated his criminal¬ ity as to render signal punishment the more necessary.] Scott. courtiers their friends. [See the accounts of every traveller in those regions now. Ed.~[ And it is the hard fate of princes, that they must have not only their affairs, but their affections too, governed by such mercenary tools : yet such men as Herod, that will not be governed by reason, had better be so governed, than by pride and passion. Blas¬ tus had Herod’s ear, and has the art of mol¬ lifying bis resentments; and a lime is fixed for the ambassadors of Tyre and Sidon, to coine and make a public submission, to beg his majesty’s pardon, throw themselves on bis clemency, and promise never again to offend in the like kind; and that which will thus feed his pride, shall serve to cool bis passion. (3.) Herod appeared in all the pomp and grandeur be bad, v. 21. Josephus (Antiq. lib. 19. cap. 7.) says, Herod at this time wore a robe of cloth of silver, so richly woven, and framed with such art, that when the sun shone, it reflected the light with such a lus¬ tre as dazzled the eyes of the spectators, and struck an awe upon them. Foolish people value men by their outward appearance ; and no better are they who value themselves by the esteem of such ; who court it, and recommend themselves to it, as Herod did, who thought to make up the want of a royal heart, with his royal apparel ; and sat upon his throne, as if privileged to trample on all about him as liis footstool. (4.) He made a speech to the men of Tyre and Sidon, a fine oration, in which, probably, after he had aggravated their fault, and commended their submission, lie con¬ cluded with an assurance that he would pass by their offence, and receive them into liis favor again ; having, probably, kept them in suspense as to their doom, till he made this oration to them, that the act of grace might come to them with the more pleasing sur¬ prise. (5.) The people applauded him, the peo¬ ple that had a dependence on him, and had benefit by liis favor, they gave a shout ; and this was it they shouted, It is the voice of a god, and not of a man, v. 22. It may be, it was not from any real good thoughts they had of him ; but how meanly soever they thought of him, they were resolved thus to curry favor, and strengthen the new-made peace between him and them. Thus great men are made an easy prey to flatterers, if they lend an ear to them, and encourage them. Gro- tius, here, observes, that though magistrates are called gods, Ps. 82: 1. yet kings or mon- archs, i. e. single persons, are not, lest coun¬ tenance should thereby be given to the Gentiles, who give divine honors to their kings, alive and dead, as here ; but they are a college of sena¬ tors, or a bench of judges, that are called gods. Those that live by sense, vilify God, as if He were altogether such an one as themselves; and deify men, as if "they were gods; having their persons in admiration, because of advan¬ tage. This is not only a great affront to God, giving that glory to others, which is due to Him alone, hut a great injury to those who are thus flattered, as it makes them forget themselves, and so puffs them up with pride, that they are in the utmost danger possible of falling into the condemnation of the devil. (6.) These undue praises he took to him¬ self, pleased himself with them, and prided himself in them ; and that was his sin : he did not rebuke their flattery, nor disown the title they had given him, nor give God the glory, v. 23. but took it to himself, was very V. 20—23. It is remarkable that the sacred historian does not repre¬ sent the awful death of Herod, as a judgment on him for persecuting the church, though he had so inviting and so just an occasion of doing it; but assigns another cause of that event. This is a striking contrast to the usual practice of enthusiasts ; who generally, without any adequate reason, take pleasure in representing all the calamities which befal those who even in a slight degree oppose them, as divine judgments on them for so doing. Scott. (20.) Some suggest, thnt this trouble was occasioned by commercial jealousies between the new and doubtless privileged port of Cesarea, (note, 8:40.) and Tyre, Sidon, &e., with whose interests it interfered. Co. A. D. 45. ACTS, XIII. llis death. God’s Word thrives. 23 And immediately the angel of the Lord smote him, because he gave not God the glory : and he was eaten of worms, and gave up the ghost. 24 IT But the word of God grew v and multiplied. 25 IT And Barnabas and Saul re¬ turned from Jerusalem, when they had fulfilled their w ministry, and took with them John, whose sur¬ name was Mark. CHAP. XIII. 1 Paul anil Barnabas are chosen to go to the Gentiles. 7 Of Sergius Paulus, and Elyraas the sorcerer. 14 Paul preaeheth at Antioch, that Jesus is Christ. 42 The Gen¬ tiles believe : 45 but the Jews gainsay and blaspheme : 46 whereupon they turn to the Gentiles. 48 As many as were ordained to life believed. TYTOW there were in the church -L * that was at Antioch, certain prophets and teachers ; as Barna¬ bas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, a which had been brought up with Herod the tetrarch, and Saul. V Col. 1:6. 11:29,30. w or, charge, c. a or ^Herod's foster-brother. willing it should terminate in himself, and that he should be thought a god, and have divine honors paid him. Si populus vult de- cipi, decipiatur. — If the people will be deceived, let them. And it was worse in him who was a Jew, and professed to believe one God only, than it was in the heathen emperors, who had gods many and lords many. 2. Observe, IIow his iniquity was punish¬ ed ; Immediately , v . 23. He was reckoned with now for vexing the church of Christ, killing James, imprisoning Peter, and all the other mischiefs he had done. Observe in the destruction of Herod, (1.) It was no less than an angel that was the agent ; the angel of the Lord, that angel that was ordered and commissioned to do it, or that angel that used to be employed in works of this nature, the destroying an¬ gel : or the angel, i. e., that angel that de¬ livered Feter in the former part of the chapter, — that angel smote Herod. For, those ministering spirits are the ministers either of divine justice or of divine mercy, as God is pleased to employ them. The angel smote him with a sore disease, just at that instant when lie was strutting at the applauses of the people, and adoring his own shadow. As tile king of Tyre, Ez. 28: 2, 9. so Herod here. The angel smote him, because he gave not the glory to God ; angels are jealous for God’s honor, and as soon as ever tliev have commission, are ready to smite those that usurp his prerogatives, and rob God of his honor. (2.) It was no more than a worm that was the instrument of Herod’s destruction; lie was eaten of worms, — he became, worm- eaten, so it must be read. The body in the grave is destroyed by worms ; but Herod’s body putrefied while lie was yet alive, and bred the worms that began to feed on it be¬ times ; so Antioelms, that great persecutor, died. See here, what vile bodies those are which vve carry about with us ; what weak and contemptible creatures God can make the instruments of his justice, when He pleases, — and how God delights not only to bring down proud men, but to bring them down in such a way as is most mortifying, and pours most contempt upon them. This story of the death of Herod is par¬ ticularly related by Josephus, a Jew, Antiq. lib. 19. cap. 7. thus : That Herod came down to Cesarea, to celebrate a festival in honor of Cesar ; that the second day of the festival, he went in the morning to the theatre, clothed with that splendid robe men¬ tioned before ; that his flatterers saluted him as a god, begged that he would be pro¬ pitious to them ; that hitherto they had rev¬ erenced him as a man, but now they would confess to he in him something more ex¬ cellent than a mortal nature. That he did not refuse or correct this impious flat¬ tery ; (so the historian expresses it ;) but, presently after, looking up, he saw an owl perched over his head, and was at the same instant seized with a most violent pain in his bowels, and gripes in his belly, which were exquisite from the very first ; that he turned his eyes on his friends, and said to this purpose ; Now I, whom you called_a god, and therefore immortal, must he proved a man, and mortal. That his torture con¬ tinued without intermission, or the least abatement, and then he died, in the 54th year of his age, when he had been king seven years. II. The progress of the Gospel after this. 1 . The Word of God grew and multiplied ; wherever preached, multitudes embraced it, and were added to the church by it, v. 24. When such a persecutor was taken off by a dreadful judgment, many were thereby con¬ vinced, that the cause of Christianity was doubtless the cause of Christ, and therefore embraced it. 2. Barnabas and Saul returned to Anti¬ och, as soon as they had despatched the busi¬ ness they were sent upon ; When they had fulfilled their ministry, had paid in their mo¬ ney to the proper persons, and taken care about the due distribution of it to those for whom it was collected, they returned from Jerusalem. They had a great many friends there, yet at present their work lay at Anti¬ och ; and where our business is, there we should he; and no longer from it than is re¬ quisite. When a minister is called abroad on any service, when he has fulfilled that min¬ istry, he ought to remember that he has work to do at home, which wants him there, and calls him thither. Barnabas and Saul, wlren they went to Antioch, took with them John, whose surname was Mark, at whose mother’s house they had that meot- ing for prayer which we read of v. 12. She was sister to Barnabas. It is probable Bar¬ nabas lodged there, and perhaps Paul with him, while at Jerusalem, and that occasioned the meeting there at that time ; and their intimacy in that family, while at Jerusalem, occasioned their taking a son of that family with them when they returned, to be trained up under them, and employed by them, in the service of the Gospel. Educating young men for the ministry, and entering them into it, is a very good work for elder ministers to take care of, and of good service to the rising generation. Chap. XIII. We have not yet met with anything concerning the spreading of the Gospel to the Gentiles, which bears any pro¬ portion to the largeness of that commission. Go, and disciple all nations. The door was opened in the baptizing of Cornelius and his friends; but since t,hen we had the Gospel preached to the Jews only, ch. 11:19. It should seem as if the light, which began tr> shine on the Gentile world, had withdrawn itself. But here in this ch. that great, good work is revived in the midst of the years ; and though the Jews shall still have the-first offer of the Gospel, yet, on their refusal, the Gentiles shall have their offer of it : so the design of this ch. is, to show how cau¬ tiously, how gradually, and with what good reason, the apostles carried the Gospel into the Gentile world, and admitted the Gentiles into the church, which was so great an of¬ fence to the Jews, and which Paul is so in¬ dustrious lo justify in his epistles. V. 1 — 3. I. The present state of the church at Antioch. 1. How well furnished it was with good ministers,!). 1. men eminent forgifts, graces, and usefulness. Agabus seems to have been a prophet, and not a teacher ; and many were teachers, who were not prophets ; hut those were at times divinely inspired, and had instructions immediately from heaven on special occasions, which gave them the title of prophets; and withal they were sta¬ ted teachers of the church in their religious assemblies, expounded the Scriptures, and opened the doctrine of Christ with suitable applications. These were the prophets, and scribes, or teachers, which Christ promised to send. Mat. 23:34. such as were every way qualified for the service of the Christian church. Antioch was a great city, and the Christians there were many, so that they could not all meet in one place; it was there¬ fore requisite they should have many teach¬ ers, to preside in their respective assemblies, and to deliver God’s mind to them. Barna¬ bas is first named, probably because the eldest, and Saul last, probably because the youngest ; but afterward the last became first, and Saul more eminent in the chinch. Three others are mentioned. (1.) Simeon, or Simon, who for distinction-sake was call¬ ed Niger, or Black, from the color of his hair; like him that with us was surnamed the Black Prince. (2.) Lucius of Cyrene, who, some think, (and Dr. Lightfoot inclines to it,) W'as the same with this Luke that wrote the Acts; originally a Cyrenian, and educated in the Cyrenian college or syna¬ gogue at Jerusalem, and there first receiv¬ ing the Gospel. (3.) Manaen, a person v f some quality, as it should seem, for he was PR ACT. OBS. Tile lives of eminent saints are more desired by their brethren, than by themselves. A peaceful conscience, a lively hope, and the consolations of the Holy Spirit, produce the nmst entire composure in tlie immediate prospect of death, even in those very persons, who have at other times been the most distracted with terrors on that account. The instruments of persecution are exposed to the most imminent dan¬ ger; and those who thus ‘ light against Got!,’ ripen apace for more sig¬ nal vengeance; while they are buoyed up, with success and flattery, in¬ to the most extravagant pride and arrogance. — We may, however, learn (23.) ‘The historical faith of Luke is exceedingly confirmed by his making no mention of this fable, [of tips owl, see Jos. in Henry '] huin. Jos. relates the secondary, l.ttke the primary cause. As to the manner of the angel’s agency, as we cannot comprehend the mode of existence of natures superior to our own, we cannot say how lie might produce the disease, or whether visibly or invisibly, though we can imagine many ways of depositing the seeds of disease, unseen and unknown. The narrative appeals to faith not experience. Jos. makes no mention of worms, but seems to refer all to dysentery, w illing perhaps to con¬ ceal the odious truth, out of regard to Herod and his familv. Bn. wisdom from the policy of the Tyrians and Zidonians : for we have justly offended the almighty Lord, with our sins; we entirely depend on Him for 1 life, and breath, and all things it surely, then, behooves ns to humble ourselves before Him, that, through the appointed Media¬ tor, who is ever ready to befriend us, we may be reconciled to Him, be¬ fore ‘ wrath come upon us to the uttermost ;’ as it did upon proud Herod, who, while others trembled at his impotent rage, would not fear the almighty God ! Scott. NOTES. Chap. XIU. V. 1 — 3. The surname of Niger, or 1 Black,’ by which Simeon was known, seems to have been given him on account of his complexion ; perhaps lie was a negro. Some have conjectured that this was Simon t lie Cyrenian, who was compelled to bear the cross after Jesus ; and if so, Lucius was of the same country. — (2) Separate, &c.) This language evidently implies the personality * and Deity of the * If this term, personality, and perrons, (used by theologians,) does not mean separate identities, why use it ? Persona indicates i /lentitij, and is a term not applied in the Bible, to Christ, the Spirit, or the Father : if those who make creeds do not intend to teach three identities, three gods, in the blessed Godhead, why employ it f 11:1 . A. D. 45. ACTS, XIII. Ordination of Barnabas and Saul. 2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate b me Barnabas and Saul for the work c whereunto I have called them. 3 And when they had fasted and prayed, and laid their hands on them, they sent them away. 4 So they, being sent forth by the Holy Ghost, departed unto Seleucia ; and from thence they sailed tp Cyprus. 5 And when they were at Sala- mis, they preached the word of God in the synagogues of the Jews : and they had also John to their minister. 6 IT And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus : b Ga. 1:15. c 1 Ti. 9:7. brought up with Herod the tetrarch, which gave him a fair prospect of preferment at court, and yet for Christ’s sake lie quitted all the hopes of it, like Moses ; but better to be fellow-sufferer with a saint, than fellow-per¬ secutor with a tetrarch. 2. How well employed they were, v. 2. Diligent, faithful teachers do truly minister unto the Lord. They that minister to the church in praying and preaching, both which are included here, minister unto the Lord ; ministering unto the Lord, in one way or other, ought to be the stated business of churches and their teachers ; religious fast¬ ing, too, is of use in our ministering to the Lord, both as a sign of our humiliation, and a mean of our mortification. II. The orders given by the Holy Ghost for the setting apart of Barnabas and Saul;, the ministers of the several congregations in the city joining in one public, solemn fast or day of prayer, the Holy Ghost said, either by a voice from heaven, or by a strong im¬ pulse on the minds of those that were proph¬ ets, Separate Me Barnabas and Saul for the work whereunto I have called them. He does not specify the work, but refers to a former call they knew the meaning of; as for Saul, he was particularly told, he must bear Christ’s name to the Gentiles, ch. 9: 15. must be sent to the Gentiles, ch. 22: 21. the matter was settled between them at Jerusalem before this, that as Peter, James, and John, laid out themselves among them of the circumci¬ sion, so Paul and Barnabas should go to the he 1 1 hen. Gal. 2:7 — 9. Barnabas, it is like¬ ly, knew himself designed for that service as well as Paul. Yet they would not thrust I themselves into this harvest, till they re¬ ceived their orders from the Lord of the harvest. Observe, 1. Christ by his Spirit has the nomination of his ministers ; for it is by the Spirit of Christ that they are both qualified in some measure for his service, inclined to it, and taken off from other cares inconsistent with it. The Holy Ghost has separated some for the service of Christ, as men that are offered, and that willingly offer themselves to the temple-service ; and con¬ cerning them, directions are given to those who are competent judges of the sufficiency of their abilities, and the sincerity of their inclination, to separate them. 2. Christ’s ministers are separated to Him and to the Holy Ghost ; Separate them to Me. ; they are I to be employed in Christ’s work, and under the Spirit’s guidance, to the glory of God j the Father. 3. All that are separated to I Christ as his ministers, are separated to j work ; Christ keeps no servants to be idle. If any man desires the office of a bishop, he desires a good work ; that is it which he is separated to, to labor in theWord and doctrine. They are separated to take pains, not to take state. 4. The work of Christ’s min¬ isters, to which they are to lie separated, is work already settled, which all Christ’s ministers hitherto have been called to, and which they themselves have first been, by an external call, directed to, and have cho¬ sen. III. Their ordination, pursuant to these orders ; not to the ministry in general, but to a particular service which had something peculiar in it, and required a fresh commis¬ sion; which commission God saw fit at this time to transmit by the hands of these proph¬ ets and teachers, for the giving of this direc¬ tion to the church, that teachers should or¬ dain teachers, (for prophets we are not now any longer to expect,) and that those who have the dispensing of the oracles of Christ committed to them, should, for the benefit of posterity, commit the same to faithful men, who shall be able also to teach others, 2 Tim. 2:2. So here, Simeon, and Lucius, and Manaen, faithful teachers at this time in the church of Antioch, when they had fasted and prayed, laid their hands on Barnabas and Saul, and sent them away, v. 3. according to the directions received. Observe, 1. They prayed for them. When good men are going forth about good work, they ought to be solemnly and particularly prayed for, especially by their brethren that are their fellow-laborers. 2. They joined fasting with their prayers, as they did in their other ministrations, v. 3. Christ has taught us this by his abstaining from sleep, a night-fast, if I may so call it, the night before He sent forth his apostles, that He might spend it in prayer. 3. They laid their hands on them. Hereby they gave them their manumission, or dis¬ charge, from their present service in the church of Antioch; acknowledging not onlv that they went off with consent, but honor¬ ably and with a good report : and thus they implored a blessing on them in their present undertaking ; and in order to this, that they might be filled with the Holy Ghost in their work. This is explained, ch. 14:26. where it is said, concerning Paid and Barnabas, that from Antioch they had been recommended to the grace of God, for the work which they fulfilled. V. 4 — 13. In these vs. we have, I. A general account of Barnabas and Saul coming to Cyprus, perhaps because Barnabas was a native of that island, ch. 4:36. and he was willing they should have the first fruits of his labors, pursuant to his new commission. [Besides, it seems to have been, like Rhodes, a stepping-stone, as it were, from the E. to the European world. Ed.] Observe, 1. If the Holy Ghost send them forth, then they fear no colors, but can cheerfully venture on a stormy sea from An¬ tioch, now to them a quiet harbor. 2. They came to Seleucia, the sea-port oppo¬ site to Cyprus, from thence crossed the sea to Cyprus ; and in that island the first city they came to, was Salamis, on the E. side of the island, v. 5. and when they had sown good seed there, thence they went onward through the isle, v. 6. till they came to Pa¬ phos, which lay on the western coast. 3. They preached the Word of God, wherever they came, in the synagogues of the. Jews ; so far were they from excluding them, that they gave them the preference, and so left them, who believed not, inexcusable ; they would have gathered them, but they would not. 4. They had John to their minister ; not their servant in common things, but their assist¬ ant in the things of God ; either to prepare their way in places where they designed to come, or to carry on their work in places where they had begun it, or to converse fa¬ miliarly with those to whom they preached publicly, and explain things to them ; and such an one might be many ways of use to them, especially in a strange country. II. A particular account of their encoun¬ ter with Elymas the sorcerer, whom they met with at Paphos, where the governor resided; a place famous for a temple built to Venus there, thence called Paphia Venus ; and therefore there was more than ordinary need that the Son of God should be manifested, to destroy the works of the devil. 1. There the deputy, a Gentile, Sergius Paidus by name, encouraged the apostles, and was willing to hear their message. He was governor of the country, under the Ro¬ man emperor ; proconsul or propraetor, and had the character of a prudent, intelligent. Holy Spirit. 10:17—23. John 14:15—17. 16:7—13. 1 Cor. 12:4—11.— Tiie prophets and teachers, in laying their hands on them, with fasting and prayer, acted by immediate order from the Holy Spirit ; thus giving a public testimony to their assured confidence, that they were divinely appointed to that service, and expressing fervent desires for their suc¬ cess in it. Accordingly they are said to have been ‘sent forth by the Holy Ghost.’ (4) — Barnabas and Saul had, for a considerable lime, been ministers of the Word ; so that this imposition of hands could not be fir the purpose of ordaining them ; nor does it appear, that any spirit¬ ual gift, or new authority, was conferred by it. 8:14 — 17. — Paul was ‘an apostle, not by man :’ Gal. 1:1, 2. his apostolical office could not then be conferred at this time ; but liiif appointment by the I.ord Jesus Himself, as the apostle of the Gentiles, might thus be publicly acknowl¬ edged, in the principal church of Gentile converts. Barnabas also is af¬ terwards spoken of as an apostle. 14:4,14. Perhaps he was appointed bv the Holy Spirit to that office, on this occasion ; with some reference to the martyrdom of James, by which the number of the apostles was diminished. 11:24—28. — IVhich had been brought up with Herod.] ‘ Herod’s foster-brother.’ Marg. Scott. (1.) ‘ l’rom this chap, to the end of the book, Luke narrates Paul’s journeys among the Gentiles. Prophets.] Note, 11:27. Teachers.] Diiaskaloi : persons, who, for their wisdom and eloquence, were ap¬ pointed [by whom ?] to the office of teaching in the church: [did they not rather undertake it of themselves ?] They are also mentioned 1 Cor. 12:20. Eph. 4:11. The tetrarch.] Antipas, notAgrippa; see Watch, llrought up with.] Suntrophos •• it denotes, 1. foster-brother; 2. table- fellow; 3. school-fellow. The term was especially applied to children who were brought up as companions to kings, princes, &c., and shared their food and education. See [Xen. and] I)iod. Sic., also Mac. 9:29. Erasmus, Grot., dec. refer Manaen to the 2d of these classes ; Ileumaiin and Walch, with more probability, to the 1st.’ Bl. (2.) ‘ Before Cornelius’ conversion, the apostles (10:1.) had received only circumcised proselytes into the Christian society ; nor had ihey preached the Gospel to the Gentiles. But when Cornelius, a Gentile, was, by God’s providence, received into that society, and thus the Jeru¬ salemite church had acknowledged that the instruction of the Gentiles was agreeable to the will of God, some Cyprians and Cyrenians had communicated the doctrine of Christ to Gentiles of Antioch (11:20), and the church at Jerusalem had sent Barnabas and Saul thither, to for¬ ward the work so happily begun, (11:22 and 25.) And these, sojourning there a year, taught both Jews and Gentiles promiscuously. But now the Christians were anxious that the Gospel should be more widely propagated among the Gentiles; so that from the congregation at Anti¬ och other congregations might lie generated, as from a common pa¬ rent. Therefore the chief teachers of the church met together, to choose, from among them, some who should sustain the weighty office of pro¬ mulgating the Christian doctrine among the Gentiles.’ In. V. 4, 5. If the sentence of excommunication, which had been pub¬ lished against those who confessed Jesus to be the Christ, was still in force : (John 11:57.) it is evident, that it was little noticed at a distance from Jerusalem : for the apostles were constantly allowed to preach in tile synagogues. — John Mark accompanied Paul and Barnabas, to per¬ form such services by their direction, as he was capable of ; with a view, no doubt, of his being employed more and more, as a preacher ot the Gospel. Scott. V. 6 — 12. Bar-jesus was also called ‘ Elvmas,’ from an Arabic word signifying a sorcerer. — Some think he [Sergius Panins] was the first idolatrous Gentile, who was converted to Christ ; but it is not probable, A. D. 45. ACTS, XIII. They preach the Gospel in Cyprus. 7 Which was with the deputy of the country, Sergius Paulus, a pru¬ dent man ; who called for Barna¬ bas and Saul, and desired to hear the word of God. 8 But Elyinas the sorcerer (for so is his name by interpretation) d withstood them, seeking to turn •away the deputy from the faith. 9 Then Saul (who also is called Paul), filled with the Holy Ghost, set his eyes on him, 10 And said, O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteous¬ ness, wilt thou not cease to pervert the right ways of the Lord r 11 And now, behold , the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a dark¬ ness ; and he went about, seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. d 2 Ti. 3:8. - considerate man ; which appeared by this, that, having a character oi' Barnabas and Saul, he sent for them, and desired to hear the Word of God. Those are wise, how¬ ever they may be ranked among the fool¬ ish of this world, who are inquisitive after the mind and will of God. 2. There Elymas, a Jew, a sorcerer, op¬ posed them all he could. This justified the apostles in turning to the Gentiles, that this Jew was so malignant against them. (1.) This Elymas was a pretender to the gift of prophecy, a sorcerer, a f alse-prophct ; one that would be taken for a divine, because skilled in the arts of divination ; a conjur¬ er, who took on him to tell people their for¬ tune, and to discover things lost, and prob¬ ably was in league with the devil for that pur¬ pose ; his name was Bar-jesus, — the son of Joshua signifies the son of salvation ; but the Syriac calls him Bar-shoma, the son of pride,— the son of inflammation. (2.) He was hanging on at court, was with the deputy of the coun¬ try ; it does not appear that the deputy call¬ ed for him, as he did for Barnabas and Saul ; but he thrust himself on him, aiming, no doubt, to make a hand of him, and get money by him. (3.) He made it his business to withstand Barnabas and Saul, as the ma¬ gicians in Pharaoh’s court withstood Moses and Aaron, 2 Tim. 3:8. thus he sought to keep the deputy from receiving the Gospel, v. 8. which he saw him inclined to do. Sa¬ tan is in a special maimer busy with great men, and men in power, to keep them from being religious ; because he knows that their example, whether good or bad, will have an influence on many. And those who are any way instrumental to prejudice people against the truths and ways of Christ, are doing the devil’s work. (4.) Saul, who is here for the first time called Paul, and never after Saul, fell on him for this, with a holy indignation. Saul is called Paul, v. 9. his Roman name, now when he is sent forth among the Gen¬ tiles, to put reputation on him in the Roman cities ; Paulus being a very common name among them. But, some think, he was never called Paul till now that he was in¬ strumental in the conversion of Sergius Paulus to the faith of Christ, and that he took that name Paulus, as a memorial of that victory obtained by the Gospel of Christ ; as, among the Romans, he that had conquered a country, took his denomination from it, as Germanicus, Britannicus, Africa- nus j or rather, Sergius Paulus himself gave him the name Paulus, in token of his favor and respect to him, as Vespasian gave his name Flavius to Josephus the Jew. [1.] Paul was filled with the Holy Ghost on this occasion, with the holy zeal against a pro¬ fessed enemy of Christ, which was one of the graces of the Holy Ghost ; a spirit, of burning; filled with power to denounce the wrath of God against him, which was one of the gifts of the Holy Ghost ; a spirit of judgment. He felt a more Ilian ordinary fer¬ vor in his mind, as the prophet did when full of power by the Spirit of the Lord, Mic. 3:8. and another prophet, when his facewas made harder than flint, Ez. 3: 9. and anoth¬ er, when his mouth was made like a sharp sword, Is. 49:2. What Paul said, did not come from any personal resentment, but from the strong impressions the Holy Ghost made on his spirit. [2.] He set his eyes on him, to face him down, and to show a holy boldness, in opposition to his wicked impu¬ dence. He set liis eyes on him, as an indica¬ tion that the eye of the heart-searching God was on him, and saw through him ; nay, that the face of the Lord was against him, Ps. 34: 16. He fixed his eyes on him, to see if he could discern in his countenance any marks of remorse for what he had done ; which, if he could have discerned the least sign of, it had prevented the ensuing doom. [3.] He gave him his true character, not in passion, but by the Holy Ghost, who knows men bet¬ ter than they know themselves, v. 10. He describes him to be an agent for hell ; and such there have been on earth, ever since Cain, who was of that wicked one : he was really a child of the devil, bore his image, did his lusts, and served his interests, John 8:44. two things resembling him, as a child his father. In craft, Gen. 3: 1. though void of all wisdom, he was full of subtlety, ex¬ pert in all the arts of deceiving men, and imposing on them. In malice ; he was full of all mischief ; a spiteful, ill-conditioned man, a sworn, implacable enemy to God and goodness. A fulness of subtlety and mis¬ chief together, make a man indeed a child of the devil : and as it follows, of course, | an enemy to all righteousness, for the devil is | so. [4.] He charged on him his present | crime, and expostulated with him on it ; ‘ Wilt thou not cease to pervert the right ways of the Lord, to misrepresent them, to put false colors on them, and so to discourage people from entering into them, and walking in them V [5.] He denounced the judg¬ ment of God on him, in a present blindness, v. 11. This was designed both for the proof of his crime, as it was a miracle wrought to confirm the right ways of the Lord, and con¬ sequently to show the wickedness of him who would not cease to pervert them ; as also for the punishment of his crime. It was a suitable punishment ; he shut the eyes of his mind against the light of the Gospel, therefore justly were the eyes of his body shut against the light of the sun ; he sought to blind the deputy, as an agent for the god of this world, 2 Cor. 4:4. therefore is him¬ self struck blind : yet it was a moderate punishment, he was only struck blind, when he might most justly have been struck dead ; and it was only for a season ; if he will re¬ pent, and give glory to God, by making con¬ fession, his sight shall be restored ; nay, it should seem, though he do not, yet his sight shall be restored, to try if he will be led to repentance, either by the judgments of God or by his mercies. [6.] This judgment was immediately executed ; there fell on him a mist and a darkness ; this silenced him pre¬ sently, filled him with confusion, and was an effectual confutation of all he said against the doctrine of Christ. It was also an ear¬ nest to him of a much sorer punishment if he repent not. El) mas did himself proclaim the truth of the miracle, when he went about seeking some to lead him by the hand ; and where now is all his skill in sorcery, on which he had so much valued himself, when he can neither find his way himself, nor find a friend that will be so kind as to lead him ! 3. Notwithstanding all the endeavors of Elymas to turn away the deputy from the faith, he was brought to believe, and this miracle, wrought on the magician himself, (like the boils of Egypt,) Ex. 9 : 11. con¬ tributed to it. The deputy was a very sen¬ sible man, and observed something uncom¬ mon, and which spake its divine original, (1.) In Paul’s preaching; he was astonished at the doctrine of the Lord, the Lord Christ, the doctrine from Him, the discoveries He has made of the Father ; the doctrine con¬ cerning Him, his Person, natures, offices, undertaking. (2.) In this miracle ; when he saw what was done, and how much Paul’s power transcended that of the magician, he believed. It is not said that he was baptized, and so made a complete convert, but proba¬ bly he was. The tradition of the Roman church, which has taken care to find bish¬ oprics for all the eminent converts we read of in the Acts, has made this Sergius Paulus bishop of Narbon in France, left there by Paul in his journey to Spain. III. Their departure from Cyprus. Prob¬ ably they did a great deal more there than is recorded, where an account is given only of that which was extraordinary, — the con¬ version of the deputy. When they had done that all the Gentile converts at Antioch had previously been proselyted from idolatry ; or that Saul and Barnabas had made no converts from idolatry in their progress through Cyprus. — Dr. Lardner has, with great learning, vindicated the accuracy of Luke, in calling the governor t\ pro- consul ; and shown, that those who governed the provinces by the ap¬ pointment of the Senate, were called proconsuls, though they had never been consuls ; and that Cyprus was at this time a province of that de¬ scription. Scott. (6,7.1 Sorcerer.] Magos : note, 8:9. Prudent.] 1 1. e. clever, capa¬ ble, intelligent : so Tliucyd. uses the Gr. word. This corresponds to what Galen (see fVetst.) says of this proconsul; ta panta proleuonlos ergois te kai logois lots en philosophia ; and, cn Phlabios , — espeukbs de peri tin Aristotelous philosophian. From which it appears, that he was well versed in natural philosophy ; and probably for that reason (espe¬ cially as he must have seen the folly of polytheism) was cultivating the society of Bar-jesus, who, besides communicating information on the principles of natural philosophy, could instruct him in the knowledge of one true God, as contained in the Jewish religion. His sending for Paul and Barnabas, the preachers of a religion which professed to he an improvement upon Judaism, was what we might expect from so curious an investigator of truth.’ Bl. (8.) ‘ Elymas (from Arab. Aliman, wise ) signifies magus. And this [70J (as Kuin. observes) was the name given to the magi in Arabia,’ (Bl.) because from Elam, where they were the sacerdotal and learned class, called also Chaldeans, Dan. 2:2 ? Notes, Is. 41: end. Ed. (9.) lKuin. (as Doddr.) adopts the hypothesis of Beza and Grotitis, that, having conversed hitherto chiefly with Jews and Syrians, to whom the name of Saul was familiar, and now coming among Romans and Greeks, they las the Heb.sft, in Shaul, would be unpronounceable to them] would naturally pronounce his name Paul ; as one whose Hebrew name was Jochanan, would be called by the Greeks and Latins, Johan¬ nes ; by the French, Jean; by the Dutch, Hans, and by the pnglish, John. Perhaps Paul resolved to use it now, on this solemn, systematic mission, seeing the inconveniences of his former name.’ Bl. (10.) Subtlety ... mischief.] Pretence, cunning, deceit ; and light- fingered, expert at slight of hand, though the Greek often means an aban¬ doned and accomplished villain. Dr. A. C. and Bl. Ed. (11.) Mist and darkness.] ‘ Dimness and blindness.’ Bl., who well remarks ‘ many German writers suspect, (why they do not tell us,) that the man’s eyes were already dim, and disposed to blindness; nnd that this came on suddenly from the fright occasioned by Paul’s threat [!] It is unnecessary for me to notice the glaring absurdities of this hypoth - esis, which, like most such, has a tendency to degrade the character of the apostle almost to that of Bar-jesus himself! ’ Bl. A. D. 45. ACTS, XIII. Paul’s discourse to the Jews at Antioch. 13 IF Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia ; and John, departing ' from them, re¬ turned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the syna¬ gogue fon the sabbath-day, and sat down. 15 And after the reading s of the law and the prophets, the rulers of the synagogue sent unto them, say¬ ing, Ye men and brethren, if ye have any word h of exhortation for the people, say on. 16 Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose ’ our fathers, and exalt¬ ed the people when they dwelt j as strangers in the land of Egypt, and with an k high arm brought he them out of it. 18 And about the time of forty 1 years “suffered he their manners in the wilderness. 19 And when he had destroyed “seven nations in the land of Cha- naan, he “divided their land to them by lot. e o. 15:38. f c. 18:4. g ver. 27. h He. 13:22. i De. 7:6,7. j Pe. 105:23. k Ex. 13:14,16. 1 Ex. 16:35. m (Jr. etropophor- eseri, perhaps for etrophophor- esen, bore , or, fed them, a.s a nurse bcarelht or, fecdeth her child. De. 1:31. according to the LXX : and so Chrysostom, n De. 7:1. o Jos. 14, &c. what they had to do, 1. They quitted the country, and went to Perga. Those that went, were Paul, and his company, which probably was increased in Cyprus, many being desirous to accompany him. They that were about Paul, loosed from Paphos ; which supposes that lie went too ; but such an affection had his new friends for him, that they were always about him, and by their good-will would be never from him. 2. Then John Mark quitted them, and re¬ turned to Jerusalem, without the consent of Paul and Barnabas ; either he did not like the work, or he wanted to go see his mother. It was his fault, and we shall hear of it again. V. 14 — 41. Paul’s sermon to them of An¬ tioch, in these vs. is, it is likely, the sub¬ stance of what was preached by the apostles generally to the Jews in all places ; for in dealing with them, the proper way was, to show them how the N. T., which they would have them to receive, exactly agreed with the O. T. which they not only received, but were zealous for. \Ve have here, I. Paul and Barnabas’ appearance in a religious assembly of the Jews, v. 14. Though lately successful with a Roman dep¬ uty, yet, when they came to Antioch, they did not inquire for the chief magistrate, or make their court to him, but applied themselves to the Jews ; a further proof of their good af¬ fection to them, and desire of their welfare. 1. They observed their time of worship. The first day of the week they observed among themselves as a Christian Sabbath ; but if they will meet the Jews, it must be on the seventh-day Sabbath; which, therefore, on such occasions, they did as yet sometimes observe. For though by the death of Christ the ceremonial law died, and the morality of the fourth commandment was entirely transferred to the Christian Sabbath, yet it was not incongruous to join the Jews in their sabbath-sanctification. 2. They met them in their place of wor¬ ship, in the synagogue. Sabbath-days-should be kept holy in solemn assemblies; they are instituted chiefly for public worship ; the sabbath-day is a holy convocation, and for that reason no servile work must be done therein. Paul and Barnabas were strangers ; but wherever we come, we must inquire out God’s faithful worshippers, and join them, as those that desire to keep up a communion with all saints; though strangers, they were admitted into the synagogue, and to sit down there. Care should be taken, in places of public worship, that strangers be accommo¬ dated, even the poorest ; for of those of whom we know nothing else, we know this, that they have precious souls. II. Their invitation to preach. 1. The usual service of the synagogue was perform¬ ed, v. 15. When we come together to wor¬ ship God, we must do it not only by prayer and praise, but by the reading and hearing of the Word of God ; hereby we give Him the glory due -to his name, as our Lord and Lawgiver. 2. Then they were asked, by the rulers of the synagogue, to give them a sermon, v. 15. Probably the rulers had been in private conversation with them be¬ fore; and if they had not an affection to the Gospel, yet had at least the curiosity to hear Paul preach; and therefore they begged the favor of a word of exhortation to the people. Note, the bare reading of the Scriptures in public assemblies is not sufficient, but they should be expounded, and the people exhort¬ ed out of them. Those that preside, and have power, in public assemblies, should provide for a word of exhortation, whenever they come together. Sometimes a word from a strange minister may be of great use. III. Paul’s sermon. He stood up, as one prepared and determined to speak, and beckoned with his hand, (o excite and pre¬ pare them to hear; he waved his hand as an orator, not only desiring silence and atten¬ tion, but endeavoring to move affection, and show himself in earnest. Perhaps, there were those in the synagogue, ready to op¬ pose the toleration of Paul’s preaching, and that occasioned some tumultand commotion, which Paul endeavored to quiet by that de¬ cent and usual motion of his hand ; as also by his modest desire of a patient, impartial hearing ; ‘ Men of Israel, that are Jews by birth, and ye that fear God, that are prose¬ lyted to the Jewish religion, give audience ; let me beg your attention a little, for I have something to say to you, which concerns your everlasting peace, and would not say it in vain.’ Now this sermon is recorded, to show that those who preached the Gospel to the Gen¬ tiles, did it not till they had first used their utmost endeavor with the Jews, to persuade them to come in, and take the benefit of it; and everything is touched in this sermon, that might be proper, either to influence the judgment, or affections of the Jews, to em¬ brace Christ as the promised Messiah. 1. Probably, the Jews of the dispersion, being more in danger of mingling with the nations, were more jealous of their peculi¬ arity than those that lived in their own land were; therefore Paul is here very careful to notice it, to their honor. But they ought to remember their primitive condition, and God’s free love, and infer hence, that God was no debtor to them, and did them no wrong, if He at length plucked up the hedge of their peculiarity. But they were debtors to Him, and obliged to receive such further discoveries as He should make of his will, and to admit such further additions as He should make to his church. For He had, with a high hand brought them out of Egypt; He had suffered their manners forty years in the wilderness, v. 18. Some think it should be read, he educated them, because that is the w'ord the Sept, use concerning God’s fath¬ erly care of them, Deut. 1 : 31. Both may be included ; for God both made great pro¬ vision for them for forty years in the wilder¬ ness, and exercised great patience with them also. So many years as we have each of us lived in this world, we must own that God has thus been as a tender Father to us, has supplied our wants, and not been extreme to mark what we have done amiss ; we have tried his patience, and yet not tired it. Let not the Jews insist too much on the privi¬ leges of their peculiarity, for they had for¬ feited them a thousand times. Further, He had put them in possession of the land of Canaan, v. 19. a great honor, he would not in the least derogate from. He had raised up men, spirited from heaven, to deliver them, after their settlement, v. 20, 21. The critics find some difficulty in com¬ puting these 450 years. From the deliverance out of Egypt, to David’s expulsion of the Jebusites from the strong-hold of Zion, which completed the casting out of the heathen nations, was 450 years ; and most of that time they were under judges. Others thus; The government of the judges, from the death of Joshua to the death of Eli, was just 339 years, but it is said to be as it were 450 years ; because the years of their servitude to the several nations that oppressed them, though really included in the years of the judges, are yet mentioned in the history as if distinct. Now these, all put together, make 111 years, and those added to the 339, make them 450 ; as so many, though not really so many. He governed them by a prophet, Samuel, a man divinely inspired to preside in their affairs. He afterward, at their request, set a king over them,v. 21. Samuel’s government and his lasted forty ■years ; which was a kind of transition from the theocracy to the kingly government. At last, He made David their king, v. 22. Then, when He had removed one king, He soon raised up another ; raised him up from a mean and low estate, raised him up on high, 2 S. 23 : 1. He quotes the testimony God V. 14, 15. Sat down.] 1 Etcathisan : i. e. (as Wolf and Kuin.) “ occu¬ pied life seats of the doctors and lawyers thus indicating that they entered the synagogue with a disposition to teach. The Pentateuch was so distributed, as to allow of being read through in the year ; and to each passage was adjoined a portion, having some affinity with it, from the prophets. [See Tables.] The reader, or another, then explain¬ ed. Vitrinza, de Synag. Bengel thinks, Deut. 1. and Is. 1. were the lesson, since these chs. are even yet read on one Sabbath, and Paul, at v. 18. refers to Deut. 1:31. Rulers.] Governors, in doctrine and dis¬ cipline, appointing readers, and having power of corporal punishment, and excommunication. These now sent the hyperetes (or clerk) to Paul, &.C.’ Bloomf. • V. 15. If ye have any, &c.] Lit. ‘ If any word of exhortation be in you.’ ‘There is some emphasis in this Hebraism, by which it is under¬ stood, that whatever there is in us of divine grace, is derived to us from God, that we may carry it about as a treasure .shut up in earthen ves¬ sels.’ Beta. Scott. V. 16 — 19. Some explain the expression, ‘Ye that fear God,’ of the religious proselytes (43) : but it is plain, that there were Gentiles, as well as proselytes, in the synagogue (42) ; perhaps some place was al¬ lotted to them, in hopes that they would soon embrace the Jewish reli¬ gion, as others already had done. Scott. (17.) Exalted.] ‘ Honored them through Joseph, and during his influ¬ ence; multiplied them, as Is. 1:1. Gen. 48:19. comp. Deut 1:10. Acts 7: 17; raised them from their calamitous state; and worked illustrious miracles in their behalf.’ Buxt., Wolf, Kypke , him, all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you which is spoken of in k the prophets ; 41 Behold, ye despisers, and wonder, and perish : for I work a work in your days, a work which ye shall in nowise believe, though a man declare it unto you. 42 IT And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them 1 the next sabbath. 43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas : who speaking to them, persuaded them to con¬ tinue “in the grace of God. 44 1[ And the next sabbath-day came almost the whole city togeth¬ er, to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, "contradicting and blaspheming. i Da. 9:24. L«. k Is. 29:14. Ha. Sabbath between. 24:47. I Jn. 2: 12. 1:5. m c. 14:22. He j Is. 53:11. Ha.2: 1 in the week be* 6:11,12. 12:15. 4. Ro.3:28. 8:1. tween , or, in the n c. J8:6. in Christ, that rely on Him, and give up themselves to be ruled by Him, are justified by Him, and none but they. [6.] What the Law could not do for us, in that it was weak , that the Gospel of Christ does ; therefore it was folly, out of a jealousy for the law of Moses, and the honor of that institution, to conceive a jealousy of the Gospel of Christ, and the designs of that more perfect insti¬ tution. (3.) It is at their utmost pen) if they re¬ ject the Gospel of Christ, and turn their backs on the offer now made them, v. 40, 41. Those to whom the Gospel is preached, must see themselves on trial, and are concerned to beware lest they be found refusers of the grace offered. The threatenings are warn¬ ings to ns. Now the prophecy referred to', we have, Hab. 1 : 5. where the destruction of the Jewish nation by the Chaldeans, is fore¬ told as an incredible, unparalleled destruc¬ tion ; and that is here applied to the destruc¬ tion that was coming on that nation by the Romans, for their rejecting of the Gospel ol Christ. The apostle follows the Sept. tr. ; which l eads, Behold, ye despisers : (for, Be¬ hold, ye among the heathen;) because [while] it made the text more apposite to his pur¬ pose ; [his audience betler knew the Sept, than the Heb.] Note, it is the ruin of many, that they despise religion, they look upon it as a thing below them, and are not willing to stoop to it. But they that will not wonder and be saved, shall wonder and perish. Let the unbelieving Jews expect, that God will work a v>orh in their da ys, U’hich you shall in no wise believe, though a man. declare it unto you. This may be understood as a predic¬ tion, either, [1.] Of their sin ; that they should be incredulous, that that great work of God, the redemption of the world by Christ, though it should be in the most sol¬ emn manner declared unto them, yet they would in no wise believe it, Is. 53: 1 . Or, [2.] Of their destruction ; the dissolving of the Jewish polity, the taking of the kingdom of God from them, and giving it to the Gen¬ tiles, the destruction of their holy house and city, and the dispersion of their people, Mat. 24:21. Thus is there a strange pun¬ ishment to the workers of iniquity, especially to the despisers of Christ, Job 31: 3. V. 42 — 52. The design of this story be¬ ing to vindicate the apostles, especially Paul, as be doth himself at large, Rom. 11. from the reflections of the Jews on him for preaching the Gospel to the Gentiles, it is here observed, that he proceeded therein with all the caution imaginable, and on due consideration, of which here is an instance. I. Some of the Jews were so incensed against the preaching of the Gospel, not to the Gentiles, but to themselves, that they would not hear to hear it, but resolved they would not be convinced, and went out of the synagogue while Paul was preaching, v. 42. in contempt of him and his doctrine, and to the disturbance of the congregation. Now this spoke an open, obstinate infidelity. Justly therefore was the Gospel taken from them, when they first took themselves from it. God never leaves any till they first leave Him. II. The Gentiles were as willing to hear the Gospel, as those rude and ill-conditioned Jews were to get out of the hearing of it ; They besought that these words, or words to this effect, might be preached to them the next Sabbath; in the week between, so some take it ; on the second and fifth day of tiie week, which in some synagogues were their lec¬ ture-days. But it appears, v. 44. that it was the next sabbath-day that they came to¬ gether. This justifies Paul in his preach¬ ing to them, that he was invited to it, as Peter was sent for to Cornelius. Who could refuse to break the brpad of life to those who begged so hard for it ; and to give that to the poor at the door, which the children at the table threw under their feet 1 They had heard the doctrine of Christ, but did not un¬ derstand it at the first hearing, nor could fhey remember all that they had heard, therefore they begged it might he preached to them again. It is good to have the Word of Christ repeated to us. To hear the same things should not he grievous, because it is safe, Phil. 3:1. III. There were some, nay, many of the Jews and religious proselytes wrought upon, who foliinced Paul and. Barnabas, and re¬ ceived further instructions and encourage¬ ment from them : submitted to the grace of God, and were admitted to the benefit and comfort of it ; that is implied in their be¬ ing exhorted to continue in it. Paul and Barnabas , speaking to them with all the free¬ dom and friendship imaginable, persuaded them to continue in the. grace of God ; to hold fast what they had received ; to continue in their belief of the Gospel of grace ; to continue in their dependence on the Spirit of grace, and attendance on the means of grace. And the grace of God shall not be wanting to those who thus continue in it. IV. There was a cheerful attendance upon the preachingof the Gospel the next sabbath- day ; (v. 44.) proving the fields were white to the harvest, and so justifying Paul. Almost the whole city (the generality of which were Gentiles) came together to hear the Word of God. Probably Paul and Barnabas were not idle in the week-days, but took all op¬ portunities in the week between, (as some think the Gentiles desired,) to bring them ac¬ quainted with Christ, and to raise their ex¬ pectations from Him. They did a great deal in private discourse and conversation, as well as in their public sermons. Some of this vast concourse came out of curiosity, the thing being new ; others, longing to see what the Jews would do on the second ten¬ der of the Gospel to them ; and many who had heard something of the Word of God, came to hear more ; and to hear it, not as the word of men, but as the Word of God by which we must be ruled and judged. V. When the Jews saw the multitudes, and considered what an encouragement it was to Paul to go on in his work ; when they saw people thus flying like doves to their win¬ dows, and what probability there was, that, among these multitudes, some would be, without doubt, wrought upon, and, it is like¬ ly, the greater part, to embrace Christ, — this filled them with indignation and envy, v. 45. This was the same spirit that worked in the Pharisees toward Christ, they were cut to the heart, when they saw the whole world go after Him. When the kingdom of heaven was opened, they not only would not go in themselves, but were angry with them that did. They opposed the doctrine the apos¬ tles preached ; cavilled at those things, start- V. 38 — 41. The apostle here applied the doctrine, which he had stat¬ ed and proved. — There were several crimes, for which no sacrilicea were appointed, but to which the sentence of death was annexed, by that law. Ps. 51:16. — This discourse, and the subsequent vs., are worthy of particular consideration; especially for the representation which it gives of the apostle’s message ; and as it enters so explicitly, in the way of the epistles, into the doctrine of justification by Christ. Rom. 3:19 — 26. 4:1 — 8. 5:1,2. SCOTT. (SO.) ‘The Law appointed Bin-offerings to expiate smaller offences, so far as that the offender who offered them should he free from all fur¬ ther prosecution on account of them. But this very view of them shows, liow absolutely necessary to the being of society it was, that they should not be admitted in cases of murder, adultery, &c. These crimes, therefore, wrere made capital; nor was the dying criminal, however pen¬ itent, allowed to offer them ; which would have been quite inconsistent with the temporal pardon connected with them. But the expiatory sa¬ crifice of Christ takes away the guilt of all sins; and though it by no means affects the manner in which offenders would stand in human courts, (which the Mosaic sacrifice did,) it delivers from the condemna¬ tion of God in the invisible world, with respect to which the others could have no efficacy at all ; as it was a very supposable case, that an impen¬ itent sinner might present them in all their exactest forms. Comp. Rom. 8:3. Gal. 2:16. Heb. 10:4.’ l)ODDR. V. 42 — 48. ‘As many as were ordained to eternal life.’ — Some inter¬ pret the word here used, of the internal disposition of the heart of the hearers; those who were in earnest to obtain eternal life at all adven¬ tures, believed the Gospel. This indeed does not seem the meaning of [74] the wTord : yet as such a disposition is the effect of preventing grace, it still lends us back to that humiliating [humbling] doctrine, which so much labor is employed in vain to obscure or exclude. Phil. 2:12, 13. Jam. 1:6 — 18. See Art. x. of the Church of England. ‘O God, from whom all holy desires, all good counsels, and ail just works do proceed, Ac.’ Col. ‘ The translators of the English Testament give many words a predestinari'an sense, which there is no reason for.’ Gilpin. The jus¬ tice of this remark may fairly be disputed : but it shows, at least, what even an opponent allows to have been the creed of the translators ; for men do not generally, in translating or commenting, give words a mean¬ ing contrary to their own decided opinions, without very strong reasons for so doing. — It is indeed useless, and Highly improper, and quite unne¬ cessary, to rest the argument on a word, which may perhaps admit of some other meaning; but the labored discussions of those, who are greatly afraid lest the doctrine of gratuitous personal election to eternal life should be collected from it, leave this impression on my mind, that these writers would themselves have carefully avoided a term, which needs so much guarding against misconstruction. — (47) / have set, &c.] Nearly, not exactly from the LXX, who well tr. the Heb. Is. 49:5,6. Sc. (42.) The words ‘ the Jews,' and ‘ the Gentiles ,’ seem to Bl. to have been brought in from the marg., where some glossograplier put them as explanatory. See his satisfactory note. Ed. Are.r/.1 ‘ Seal., Grot., Ca- saub., Beza, Tindal, Schmid, Pearce, Schoettgen, (wi. o proves the Jews had week-day meetings for worship,) and some recent Germans, take it to signify, after the Sabbath , i. e. some intermediate week day. But Erasmus, Glass, Kypke, Krebs, Morus, Heinr., Kuin., also Syr., Vulg., Arab., Ailh., coincide with our Eng. vers. ; confirmed l y v. 44.’ Bl. A. D. 46. ACTS, XIII. The Gospel preached to the Gentiles. 46 Then Paul and Barnabas wax¬ ed bold, and said, It was necessary that the word of God should first ° have been spoken to you : but seeing ye put it from you, and judge yourselves unworthy of ever¬ lasting life, lo, we p turn to the Gentiles. 47 For so hath the Lord com¬ manded us, saying , i I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 43 And when the Gentiles heard this, they were glad, and glorified the word of the Lord : and r as many as were ordained to eternal life, believed. 49 And the word of the Lord was published throughout all the region. 50 IT But the Jews stirred up the devout and honorable women, and the chief men of the city, and ■ rais¬ ed persecution against Paul and Barnabas, and expelled them out of their coasts. 51 But they shook ‘ off the dust of their feet against them, and came unto Iconium. o Mat. 10:6. Lu. 21:43. Ro. 10:19. s 2 Ti. 3:11. 24:47. Ro. 1:16. q Is. 49:6. t Ma. 6:11. I,u. p De. 32:21. Mat. r c.2:47. Ro.8:30. 9:5. c. 18:6. ed objections against them, finding some fault or other with everything he said, con¬ tradicting and blaspheming. Literally, contra¬ dicting, they contradicted. They did it with the utmost spite and rage imaginable ; they persisted in their contradiction, and nothing would silence them. Commonly those who begin with [thus] contradicting, end with blaspheming. VI. The apostles hereupon solemnly and openly declare themselves discharged from their obligation to the Jews, and at liberty to bring the word of salvation to the Gen¬ tiles, even by the implicit consent of the Jews themselves. In declaring this, it is said, v. 46. Paul and Barnabas waxed bold, more bold than they had been, while shy of looking favorably on the Gentiles, for fear of giving offence to the Jews, and laying a stumbling-block in their way. There is a time for the preachers of the Gospel to show as much of the boldness of the lion, as of the wisdom of the serpent, and the harmlessness of the dove. When the adversaries of Christ’s cause begin to be daring, it is not for its ad¬ vocates to be retired and cowardly. Paul and Barnabas own, that the Jews were enti¬ tled to the first offer, v. 46. Luke 24 :47. Mark 7: 27. but charge them with the refusal of it; herein ye judge yourselves unworthy of ever¬ lasting life. In one sense, we must all judge ourselves unworthy of everlasting life, for there in nothing in us, or done by us, by which we can pretend to merit it, and we must be made sensible of this; but here the meaning is, ‘Ye discover, or make it to appear, that ye are not meet for eternal life; ye throw away all your claims and hopes, and give up your pretensions to it ; since ye will not take it from his hands, into whose hand the Father has given it, ye do, in effect, pass this judgment on yourselves, and out of your own mouth ye shall be judged ; ye will not have it by Christ, by whom alone it is to be had, and so shall your doom be, ye shall not have it at all.’ Upon this they ground their preaching of the Gospel to the uncircumcised ; justify themselves in it by a divine warrant, v. 47. ‘ The Lord Jesus gave us directions to witness to Him in Jerusa¬ lem and Judea, first, and after that, to the utmost part of the earth, to preach the Gos¬ pel to etery creature, to disciple all nations.’ This is according to what was foretold in the O. T. When the Messiah, in the pros¬ pect of the Jews’ infidelity, was ready to say, I have labored in vain, He was told, to his satisfaction, that though Israel was not gathered yet He should be glorious ; that his blood should not be shed in vain, nor his purchase made in vain, nor his doctrine preached in vain, nor his Spirit sent in vain; ‘ For I have set Thee, not only raised Thee up, but established Thee, to be a Light of the Gentiles, not only a shining Light fora time, but a standing Light, set thee for a Light, that Thou shouldest be for salvation unto the ends of the earth.’ Those of any nation should be welcome to Him, some of every nation have heard of Him, Rom. 10:18. and all nations shall at length become his kingdom. VII, The Gentiles cheerfully embraced that which the Jews scornfully rejected, v. 48, 49. so the apostle shows at large, Rom. 11: 11, 12, 15, 17, 19. 1. They took the comfort of it; were glad. Our being put into a condition favorable to salvation, ought to be the matter of our re¬ joicing; when the Gentiles did but hear that the offers of grace should be made them, they were glad. Many grieve under doubts, whether they have an interest in Christ or no, when they should be rejoicing that they may. 2. They gave God the praise of it ; They glorified the Word of the Lord ; i. e. Christ, so some, the essential Word ; they conceived a mighty veneration for Him, and expressed the high thoughts they had of Him. Or rather, the Gospel; the more they knew of it, the more they admired it. Oh ! what a light, what a power, what a treasure, does this Gospel bring along with it ! How ex¬ cellent are its truths, its precepts, its prom¬ ises ! How far transcending all other in¬ stitutions ! How plainly divine and heavenly is its original ! Thus they glorified the Word of the Lord, and that is it which He has Himself magnified above all his name, Ps. 138:2. and will magnify and make honor¬ able, Is. 42:21. Those speak best of the honor of the Word of the Lord, that speak experimentally, that have themselves been captivated by its power, and comforted by its sweetness. 3. Many of them became, not only pro¬ fessors of the Christian faith, but sincerely obedient to the faith : As many as were or¬ dained to eternal life, believed. God by his Spirit wrought true faith in them for whom He had in his counsels from everlasting de¬ signed a happiness to everlasting. (1.) Those believed, to whom God gave grace to believe ; whom, by a secret but mighty ope¬ ration, He brought into subjection to the Gos¬ pel of Christ, and made willing in the day of his power. Those came to Christ, whom the Father drew, and to whom the Spirit made the gospel-call effectual. It is called the faith of the operation of God, Col. 2: 12. and is said to be wrought by the same power that raised up Christ, Eph. 1:19,20. (2.) God gave this grace to believe, to all those among them, who were ordained, to eternal life ; for whom He had predestinated, them He also called, Rom. 8:30. or, as many as were disposed to eternal life, as many as bad a concern about their eternal state, and aimed lo make sure of eternal life, believed in Christ, in whom God hath treasured up tliut life, 1 John 5: 11. and who is the only Way to it ; and it was the grace of God that wrought it in them. Those will be brought to believe in Christ, that by his grace are well disposed to eternal life, and make that their aim. 4. When they believed, they did what they could to spread the knowledge of Christ and his Gospel among their neighbors, v. 49. And the Word of the Lord was pub¬ lished throughout all the region ; when it was received with so much satisfaction in the chief city, it soon spread itself into all parts of the country. Those that have got ac¬ quaintance with Christ themselves, will do what they can to bring others acquainted with Him. VIII. Paul and Barnabas, having sowed the seeds of a Christian church there, quilted the place and went to do the like elsewhere. We read, 1. How the unbelieving Jews expelled the apostles out of that country. They first turned their back on them, and then lifted up the heel against them, v . 50. Satan and his agents are most exasperated against the preachers of the Gospel, when they see them go on successfully, and therefore then will be sure to raise persecution against them. Thus it lias been the common lot of the best men in the world, to suffer ill for doing well. They stirred up the devout and honorable women against them ; some ladies of quality in the city, that were well affect¬ ed to the Jewish religion, and were prose¬ lytes of the gate, therefore called devout wo¬ men. These, according to the genius of their sex, were zealous, and bigoted ; and it ' vvtis easy, by false stories and misrepresenta¬ tions, to incense them against the Gospel of Christ, as if it had been destructive of all religion, of which really it is perfective. It is good to see honorable women devout, and well affected to religious worship ; but it is sad, when, under color of devotion to God, they conceive an enmity to Christ, as those here did. By these devout and honorable women, they stirred up likewise the chief men of the city, the magistrates and rulers, who had power in their hands, and set them against the apostles, and who had so little con¬ sideration as to suffer themselves to be made the tools of this ill-natured party, who neith¬ er would go into the kingdom of heaven them¬ selves, nor suffer those, that were entering, to go in. They carried it so far, that they expelled them out of their coasts ; by downright vio¬ lence, that they were driven out.” This was one method which the overruling providence oT God took, to keep the first planters of the church from staying too long at a place; as. Mat. 10:23. This was likewise a meth¬ od God took, to make those that were well disposed the more warmly affected toward the apostles ; for it is natural to us to pity those that are persecuted, and to think the better of those that suffer, when we know they suffer unjustly, and to be the more ready to help them. 2. How the apostles abandoned and re¬ jected the unbelieving Jews, v. 51. When they went out of the city, they used this ceremony in the sight of them that sat in the gate ; or when they went out of the borders of their country, in the sight of them that were sent to see the country rid of them. Hereby they declared they would have no more to do with them, would take nothing that was their’s, for they sought not their’s, • It waa the custom to semi an officer with such, to see them fairly beyond the frontier. Sec T/tuci/d. Ed. (48.) Ordained.] Well disposed for. Hamm., Whitby : disposed or determined for. Thaleman, Bl. ; put themselves in rank for, Doddr. ; were destined unto, (without philosophical or metaphysical refinement on the term, but in a popular sense,) Ros., Morus, Schoett., Kuin. ‘ That it is a popular mode of expression, is proved by Rabbinical citations of Lightf. and Wetst., who give [a score of examples] of the phrase or¬ dained to the future life ; to punishment ; to life; to hell.’ Bl. It would seem we must look elsewhere for the doctrine of absolute election. Ed. V. 50. ‘These “women of figure” (Doddr.) were fired with the characteristic zeal of new converts, and acted from the ardent tempera¬ ment of their sex.’ Bloomf. How much may the social progress expect from the female character, uncompromisingly directed to the assertion of pure principle, when woman shall hold the station for which (lod designed her ! I®- [75] A. D. 46. ACTS, XIV. The Gospel preached m Iconiurn. 52 And the disciples were filled with u joy, and with the Holy Ghost. CHAP. XIV. 2 Paul and Barnabas are persecuted from Iconiurn. 8 At Lystra Paul healeth a cripple, whereupon they are reputed as gods. 19 Paul is stoned. 21 They pass through divers churches, confirming the disciples in faith and patience. 26 Returning to Antioch, they report what God had done with them. AND it came to pass in Iconiurn, that they went both together into the synagogue of the Jews, and so spake, that a great multi¬ tude, both of the Jews and also of the Greeks, believed. 2 But the unbelieving Jews stir¬ red up the Gentiles, and made their minds evil-affected against the brethren. 8 Long time therefore abode they speaking boldly in the Lord, which ’gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was divided : and b part held with the Jews, and part with the apos¬ tles. 5 And when there was an assault made, both of the Gentiles and also of the Jews, with their rulers, to use them despitefully, and to stone them, u Mat. 5:12. a Ma. 16:20. He. b c. 28:24. 1 Th. 1:6. 2:4. but them ; they expressed their detestation of their infidelity, and that, though Jews by birth, yet, having rejected the Gospel of Christ, they were in their eyes no better than heathen and profane. Thus they set them at defiance, and expressed their con¬ tempt of them and their malice, which they looked on as impotent. Thus they left a testimony behind them, that they had had a fair offer made them of the grace of the Gospel, which shall be proved against them in the day of judgment. This dust will prove that the preachers of the Gospel had been among them, but were expelied by them. Thus Christ had ordered them to do, and for this reason, Mat. 10:14. Luke 9:5. When they left . them, they came to Iconiurn, not so much for safety, as for work. 3. What frame they left the new converts in at Antioch, v. 52. The disciples, when they saw with what courage and cheerful¬ ness Paul and Barnabas not only bore the indignities done them, but went on with their work, notwithstanding, were in like manner spirited. (1.) They were very cheerful ; one would have expected, when Paul and Barnabas were expelled, and per¬ haps forbidden to return, on pain of death, the disciples should have been full of grief and full of fear, looking for no other than that it would be their own turn next ; no. they were filled with joy in Christ, had such a satisfactory assurance of Christ’s carrying on and perfecting his own work in them, and among them, and that either lie would screen them from trouble, or bear them up under it, that all their fears were swallowed up in their believing joys. (2.) They were very courageous ; wonderfully animated with a holy resolution to cleave to Christ, whatever difficulties they met with ; that seems especially to be meant by their being filled with the Holy Ghost ; for that is used of Peter’s boldness, ch. 4:8. and Stephen’s, ch. 7:55. and Paul’s ch. 13:9. The more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hearts are of them, the better prepared we are to face the difficul¬ ties we meet with in the profession of godli¬ ness. Chap. XIV. We have in this ch., a further account of the progress of the Gos¬ pel, by the ministry of Paul and Barnabas among the Gentiles ; it goes on yet with op¬ position, as before, among the unbelieving Jews. V. 1 — 7. I. The preaching of the Gospel in Iconiurn, whither the apostles were forced to retire from Antioch. Observe, They made the first offer of the Gospel to the Jews, in their synagogues ; the Jews at Antioch had used them barbarously, yet they did not therefore decline preaching the Gospel to the Jews at Iconiurn, who perhaps might be better disposed. Let not those of any de¬ nomination be condemned in the gross, nor some suffer for others’ faults ; but let us do good to those who have done evil to us. Though the blood-thirsty hate the upright, yet the just seek their soul, Prov. 29: 10. the sal¬ vation of it. They went both together into the synagogue, to testify their unanimity and mutual affection ; that people might sav, See how they love one another, and might think the better of Christianity, and that they might strengthen one another’s hands, and confirm one another’s testimony, and out of the mouth of two witnesses every word might be established. II. Their success ; a great multitude ( Jews and Greeks, i. e. Gentiles) believed. Observe, 1. In the close of the foregoing ch. the Gospel was preached first to the Jews, and some of them believed, then to the Gentiles, and some of them believed ; but here, to both together on the same level, both are rec¬ onciled to God in one body, Eph. 2 : 16. to¬ gether admitted into the church, without distinction. 2. There seems to have been something remarkable in the manner of the apostles’ preaching here, which contributed to their success ; They so spake, so plainly, so con¬ vincingly, with such an evidence and demon¬ stration of the Spirit, and with such power ; so warmly, so affectionately, and with such a manifest concern for the souls of men; they spake so from the heart, so earnestly and se¬ riously, so boldly and courageously, that they who heard them coidd not but say, God was with them of a truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of these means. III. The opposition and trouble created them, lest they should be puffed up. 1. Unbelieving Jews were the first spring of it, here, as elsewhere, v. 2. they stirred up the Gentiles. The influence the Gospel had on many of the Gentiles, and their em¬ bracing of it, as it provoked some of the Jews to a holy jealousy, and stirred them up to receive the Gospel too, Rom. 11: 14. so it provoked others of them to a wicked jeal¬ ousy, and exasperated them against the Gospel. 2. Disaffected Gentiles, irritated by the unbelieving Jews, were likely to be the in¬ struments of their trouble ; the Jews, by false suggestions, which they were continu¬ ally buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whom of themselves they were in¬ clined to think favorably of. Thus they soured and imbittered their spirits against both the converters and the converted. It is no wonder, if those, who are ill affected toward good people, wish ill to them, speak ill of them, and contrive ill against them ; it is all owing to ill-will. They molested and vexed the minds of the Gentiles ; so some ; they were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog’s life, set on continually. IV. Their continuance in their work there, notwithstanding this opposition, and God’s owning them in it,u. 3. Because the minds of the Gentiles were evil affected against them, one would think they should have withdrawn and hastened out of the way, or, if they had preached, should have preached cautiously ; no, on the contrary, therefore they abode there a long time, speak¬ ing boldly in the Lord. The more they perceived the spite and rancor of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. They spake boldly, not afraid of giving offence to the unbeliev¬ ing Jews; boldly in the Lord, in his strength, and trusting in Hint to bear them out ; and Christ is working with the apostles, accor¬ ding to his promise, Lo, I am with you al¬ ways. When they went on in his name and strength. He failed not to give testimony to the word of his grace, Mark 16: 20. V. The division this occasioned in the city, v. 4. among the rulers and persons of rank, and among the common people, some holding with the unbelieving Jews, and others, with the apostles. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the extraordinary man¬ ner Paul was, because set apart by special designation of the Holy Ghost to the service PRACT ORS. The Lord raises up instruments for his work, and brings them forth from various places and situations in life; and that zeal for his glory, with which He inspires their hearts, induces them to renounce the most pleasing connexions, and flattering prospects, that they may be employed in promoting his cause. — It does not behoove us, who have no miraculous powers, or infallible guidance of the Holy Spir¬ it, to use such decided language, in reproving opposers and deceivers, as Paul did to ‘Elymas the sorcerer:’ yet we may plainly expose the hy¬ pocrisy, disingenuity, malice, and enmity, of those children and servants of ‘ the wicked one,’ who show themselves to be ‘enemies to all right¬ eousness,’ by deliberately 1 perverting the right ways of the Lord,’ and the evident truths of the Gospel, to promote their own credit and inter¬ est. — Those ‘ who put their hands to the plough, and look back, are not fit for the kingdom of God.’ Yet some, who at first disappointed the expectations of senior ministers, have afterwards been recovered and made useful. — The reading of the Scriptures, in the public assemblies of God’s people, is an ancient and excellent usage ; and they, who are called to preach the Gospel, will find a peculiar advantage, in laying their cre¬ dentials and instructions in this manner before the people. Yet, alas ! many both hear and read the Word of God, who do not understand or believe it. — The Gospel should be ‘preached to every creature;’ yet with an especial address to those ‘who fear God,’ and inquire after the way in which his favor may be obtained. — Every transient view of the dealings of God with his church reminds us of his mercy and long-suf¬ fering, and of man’s ingratitude and perverseness ; but when He grants our inordinate desires, we may expect a scourge instead of a comfort. — As many as are ‘ ordained to eternal life ’ will believe ; but we know not previously who these are ;•'• we should therefore declare, that ‘ Jesus is placed for a Light of the Gentiles, and for salvation to the ends of the earth ;’ and we should publish his truth as extensively as we can ; and bear our testimony against those who oppose and reject it, however honorable or devout they may appear. Thus the Word of God will be glorified in the midst of persecution ; and Jesus will fill his disciples with grace, peace, and ‘joy in the Holy Ghost.’ Scott. * So the doctrine of ‘ predestination ’ is, practically , of little consequence. Ed. NOTES. Clive XIV. V. 1. Oreeks.] John 12:20. Greeks, or Gen- V. 2. Unbelieving.] 17:5. 19:9. John 3:36. Rom. 2:8. 10:21. 11:30, tiles. Some of these were, perhaps, before favorable to the religion of 31. 15:31. Ueb. 3:18. 11:31. 1 Pet. 2:7, 8. 3:1, 20. 4:17. It is often ren- the Jews, and frequented the synagogue; 13:16 — 19. but probably olh- dered disobey. 26:19. Stirred up.] 13:50. Not elsewhere. Made — ers were idolaters, who, on that occasion, were induced to attend. Sc. evil-affected.] 7:6,19. 12:1. 18:10. 1 Pet. 3:13. Scott. [76] A. D. 46. ACTS, XIV. The lame mail healed at Lysira. 6 They were ware of it, and c fled unto Lystra, and Derbe, cities of Lycaonia, and unto the region that lieth round about : 7 And there they preached the gospel. 8 And there sat a certain man at Lystra, impotent in his feet, being a 11 cripple from bis mother’s womb, who never had walked : 9 The same heard Paul speak : who steadfastly beholding him, and perceiving that he had faith eto be healed, 10 Said with a loud voice, Stand upright on thy feet. And he leaped f and walked. 11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The r gods are come down to us, in the likeness of men. 12 And they called Barnabas, Jupiter; and Paul, Mercurius, be¬ cause he was the chief speaker. 13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto tln^ gates, and h would have done sacrifice with the people. e Mat. 10:23. e Mat. 9:28,29. g c. 28:6. d c. 3:2. f Is. 35:6. h Da. 2:46. of the Gentiles. 1. We may here see the meaning of Christ’s prediction, that He came not to send peace upon earth , but rather division, Luke 12:51 — 53. If all had given in unanimously into his measures, there had been universal concord ; hut disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, because before the city was uni¬ ted, but now is divided; for it is better that part go to heaven than all to hell. 2. We may here take the measures of our expecta¬ tions ; let us not think it strange, if the preaching of the Gospel occasion division, nor be offended at it ; it is better to be re¬ proached and persecuted as dividers for swimming against the stream, than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear them that hold with the Jews. VI. The attempt made on the apostles by their enemies, v. 5. Observe, 1. The plot¬ ters ; the Gentiles, and the Jews, with their rulers ; Gentiles and Jews at enmity with one another, yet united against Christians, like Herod and Pilate, Sadducees and Phar¬ isees, against Christ ; and like Gebal, and Ammon , and Amale/c, of old, against Israel. 2. The plot ; to use the apostles despitefully, expose them to disgrace, and then stone them to death; and thus they hoped to sink their cause. VII. They, v. 6, 7. got away on notice given them of the design, or the beginning of the attempt on them, which they were soon aware of, and made an honorable re¬ treat, not an inglorious flight, to Lystra and Derbe, there to find work. In times of per¬ secution, ministers may see cause to quit the spot, when yet they do not quit the work. V. 8 — 18. In these vs. we have, I. A miraculous cure wrought by Paul at Lystra on a cripple that had been lame from his birth, such an one as was miraculously cured by Peter and John, ch. 3 : 2. That introduced the Gospel among the Jews, this among the Gentiles ; both were de¬ signed to represent the impotency of all the children of men in spiritual things ; for it was when we were yet without strength, that Christ died for the ungodly, Rom. 5: 6. This poor cripple heard Paul preach, and, it is likely, was much affected ; believed the mes¬ sage was from heaven, and that the messen¬ gers, having their commission thence, had a divine power going along with them, and were therefore able to cure him of his lame¬ ness. This, Paul was aware of, by the spirit of discerning he had, and perhaps the show of his countenance did in part witness for him ; Paul perceived that he had faith to be healed ; desired it, hoped for it, had such a thing in his thoughts ; which it does not appear the lame man Peter healed, had, for he expected no more than an alms. Now God will not disappoint the desires of his own kindling, nor the hopes of his own raising. Paul spake to him with a loud voice, either because he was at some distance, or to show that the true miracles, by Christ, were far unlike the lying wonders by de¬ ceivers, that peeped, and muttered, and whis¬ pered, Is. 8: 19. He spake with a loud voice, that the people about might notice, and have their expectations raised of the effect. Some copies read it, I say unto thee, in the name of the Lord Jesus Christ, Stand upright on thy feet. It is certain that is implied, and, very probably, urns expressed, by Paul, and power went along with this word ; for presently, he leaped and walked. Herein the Scripture was fulfilled, that, when the wilder¬ ness of the Gentile world is made to blossom as the rose, then shall the lame man leap as a hart. Is. 35: 1, 6. II. The impression this cure made on the people ; they were amazed at it, had never seen or heard the like, and fell into an ec¬ stasy of wonder. Paul and Barnabas were strangers, exiles, refugees, in their country; everything concurred to make them mean and despicable; yet the working of this one miracle was enough to make them in the eyes of this people truly great and honorable, though the multitude of Christ’s miracles could not screen Him from the utmost con¬ tempt among the Jews. We find here, 1. The people take them for gods, v. 11. in agreement with the pagan theology, and the fabulous account they had of the visits their gods made to this lower world. They carried this notion so far here, that they pre¬ tended to tell which of their gods they were, according to the ideas their poets had given them of the gods, v. 12. They called Bar¬ nabas, Jupiter : probably he was the senior, and the more portly, comely man, that had something of majesty in his countenance. And Paul they called Mercury, who was the messenger of the gods, that was sent on their errands, and also the god of oratory ; for Paul, though he had not the presence that Barnabas had, was the chief speaker, and had a greater command of language, and more agility and vivacity. Note, Jupiter used to take Mercury along with him, they said, and if he make a visit to their city, they will suppose he does so now. 2. The priest thereupon prepares to do sacrifice to them, v. 13. The temple of Ju¬ piter was, it seems, before the gate of their city, as its protector and guardian; and the priest of that idol and temple, hearing the people cry out thus, took the hint presently, and thought it was time for him to bestir him¬ self to do bis duty : many a costly sacrifice he had offered to the image of Jupiter, but if Jupiter be among them himself, it con¬ cerns him to do him the utmost honors im¬ aginable ; and the people are ready to join with him in it. See how easily vain minds are carried away with a popular outcry ! V. 8 — 10. Probably Paul knew, by a divine suggestion, that the man expected a cure from the power of the Lord Jesus, and that it was a proper occasion for him to perform a miracle. Scott. V. 11 — 18. This was very bold amj decided language to zealous idola¬ ters, with their priests at the head of them, in such a critical juncture; and may be very properly contrasted with the temporizing conduct of heathen philosophers, who, being convinced of the folly and falsehood of the vulgar superstitions, not only conformed to them, but instructed their disciples to do the same, as a part of their duty to the republic. — Let the intelligent reader compare this conduct and declaration of the apostles towards the worshippers of Jupiter, with some modern admir¬ ed effusions of expanded candor, in which the worship of God, whether men call him Jehovah, Jove, Lord, or by any other name, is supposed to be equally acceptable to Him. Is it then of no consequence whether Jehovah, or Jupiter, or ISaal, be God ? Surely either the prophets and apostles were bigots, or these men have renounced Christianity, (1 K. 18:11- P. O. 17:29.) — (15) Like passions.] ‘The pagans never denied, that their gods were beings of like passions with themselves ; but they attributed to them a total exemption from mortality and disease. . .. Indeed this was not only the principal, but, I may almost say, the sole distinction they made between gods and men. .. . We are your fellow- mortals, as liable as you to disease and death.’ Campbell. This appears the direct import of the apostle’s words; yet liability to other infirmi¬ ties and passions of human nature, needs not to be excluded ; but cer¬ tainly they pervert the expression, who explain it of th e prevalence of sinful passions. {Jam. 5:16 — 18.) Id. (11.) Speech of Lycaonia.] ‘ JPetst. thinks this mentioned to show, that Paul did not understand what was said, or he would not have let the preparation go so far.’ Bn. 1 The Greek language was indeed used in the regions of Asia; but the ancient vernacular tongue was retained, and especially spoken by the common people. What precise language the Lycaonian was, cannot be determined. Grot, (on the authority of the ancients) supposes it the same as the Cappadocian ; [note, Job: end;] Jablonski, a dialect of the Greek, but much assimilated to the Assyri¬ an, and indeed derived from thence. Guiding contends, that the Lycao¬ nian was of [Pelasgic] Greek origin, but by migration and coalition with the languages of other nations, by distance of time, carelessness of speakers, and various other causes, bad been changed from its original root, and become in a manner lost.’ Kdin. — ‘ The gods have come down, Ac.] ‘It appears, from numberless passages in the heathen writers, that they suppose this often to have happened ; . . . and Eisner has shown, that this notion particularly prevailed with respect to Jupiter and Mercury. ... Mr. Harrington well observes, that this persuasion might gain the more easily on the minds of the Lycaonians, on account of the well-known fable of Jupiter and Mercury, who were said (see Ovid) to have de¬ scended from heaven in human shape, (to see and reform the degeneracy of man,) and to have been entertained by Lycaon, from whom the Lyca¬ onians received their names.’ Doddr. — ‘ The ungels visiting Abraham, Jacob, Ac. [comp, too, Gen. 11:5, 7. 18:21.] might have been the foun¬ dation on which most of those heathen fictions were built.’ Dr. A. C. (12.) ‘ It was a very common story, (see Ovid,) and, no doubt, famil¬ iar to the I.ystrians, that Mercury formerly traversed the neighboring country of Phrygia, and was received by Philemon and Baucis. — Mer¬ cury is called, in Jamblichus, by precisely the phrase Luke uses, namely, logon hegemon , a leader in discourse.’ Jupiter , Mercury.] Zeus , Her¬ mes. Bloomf. (13.) Oxen-] Lit. bulls. Garlands, sacrifice.] The carefully selected animals to be sacrificed (with the Romans and Greeks) ‘were adorned with fillets, ribands, and crowns; and their horns gilt.’ The cut. is a classic rel¬ ic, showing a sacrifice: for the manner of it, see Potter and Adam. Ed. ‘ When the gods [in India] are taken out in pro¬ cession, their necks are adorn¬ ed with garlands ; the priests also wear them at the same time. On all festive occasions, the men and women [as did the ancient Egyptians] have on their sweet-scented garlands. Garlands are also oflered in token of respect.’ Rob. Pee Bush's Ulus. — ‘There is a meaning here, which ordinary readers will not readily ap- pr.ehend. Many cities were put under the protection of a particular A. D. 46. ACTS, XIV. Paul and Barnahas reject divine honors. 14 Which when the apostles, Barnabas and Paul, heard of, they * rent their clothes, and ran in among the people, crying out, 15 And saying, Sirs, why do ye these things? We j also are men of like passions with you, and preach unto you, that ye should turn from these vanities k unto 1 the living God, which made “heaven and earth, and the sea, and all things that are therein : 16 Who "in times past suffered all nations to walk in their own ways. 17 0 Nevertheless, he left not himself without witness, in that he did good, and gave us rain p from heaven, and fruitful seasons, filling our hearts with food and gladness. 18 And with these sayings, scarce restrained they the people, that they had not done sacrifice unto them. 19 IT And there came thither cer¬ tain Jews from Antioch and Iconi- um, who persuaded the people, and having i stoned Paul, drew him out of the city, supposing he had been dead. i Mat. 26:65. 1 Co. 8:4. 17:30. j c 10:26. Ja. 5: 1 1 Th. 1:9. o Ro. 1:20. 17. Re. 19:10. mGe, 1:1. Ps.33: p Job 5:10. Ps. k 1 Sa. 12:21. I 6. 116:6. Re. 147:8. Mat. 5: K. 16:13. Je. 14:7. 45. 14:22. Jo. 2:8. n Ps. 81:12. c. q 2 Co. 11:25. When Christ, the Son of God, came down, and appeared in the likeness of men, and did many, very many miracles, yet they were so far from doing sacrifice to Him, that they made Him a sacrifice to their pride and malice ; He was in the world, and the world knew Him not ; He came to his own, and his own received Him not ; but Paul and Barna¬ bas, on their working of one miracle, are deified presently. The same power of the god of this world, which prejudices the carnal mind against truth, makes errors and mistakes to find easy admission ; and both ways his turn is served. They brought oxen, to be sacrificed to them, and garlands, with which to crown the sacrifices. [Also, the gods themselves, the priests, and the gates of the temple.] These garlands were made up of flowers and ribbons; and they gilded the horns of the oxen they sacrificed. III. Paul and Barnabas protest [with the utmost horror] against this undue respect paid them, and with much ado prevent it. Many of the heathen emperors called themselves gods, and took a pride in having divine honors paid them ; but Christ’s min¬ isters, though real benefactors to mankind, while they only pretended to be so, refused those honors when rendered. Whose suc¬ cessor therefore he is, who sits in the temple of God, and shows that he is god, 2 Thess. 2, 4. and who is adored as our lord god the pope, it is easy to say. Observe, 1. The holy indignation Paul and Barna¬ bas conceived at this; they rent their clothes. We do not find that they rent their clothes when the people vilified them, and spake of stoning them; they could bear that with¬ out disturbance; but when they deified them, and spake of worshipping them, they could not bear it, but rent their clothes, as being more concerned for God’s honor than their own. 2. The pains they took to prevent it. They did not connive at it, much less sug¬ gest to one another, that it might contribute both to the safety of their persons and the success of their ministry, if they suffered the people to continue in this mistake, and so they might make a good hand of an ill thing. No, God’s truth [never] needs the service of man’s lie ; Christ had put honor enough on them in making them apostles, they needed not assume either the honor of prin¬ ces, or the honor of gods ; they appeared with much more magnificent titles when called the ambassadors of Christ, and the stewards of the mysteries of God, than when called Jupiter and Mercury. When th«y preached to the Jews, who hated idolatry, the apostles had nothing to do but to preach the grace of God in Christ, and needed not, as the prophets in dealing with their fathers, to preach against idola¬ try; but when they had to do with the Gen¬ tiles, they must, as here, rectify their mis¬ takes in natural religion, and bring them off from the gross corruption of that. ‘We call you to worship the God that made you and all the world; worship the true God, and cheat not yourselves with pretenders ; worship the sovereign Lord of all, and dis¬ parage not yourselves in bowing down to his creatures and subjects,’ v. 16. In times past, for many ages, unto this day. He suffered all nations to walkin their own ways; they might think, ‘ Have we not served these gods hith¬ erto, and our fathers before us, time out of mind ; and why not still 1 ’ — No, it was a trial of God’s patience, and a miracle of mercy you were not cut off for it. But all the nations that had not the benefit of divine revelation, i. e. all but the Jews, H e suffered to walk in their own ways, for they had noth¬ ing to check them, or control them, but their own consciences, their own thoughts, Rom. 2: 15. no scriptures, no prophets ; and then they were the more excusable if they mis¬ took their way: but now that God has sent a revelation into the world, which is to be published to all nations, the case is altered. We may understand it as a judgment on all nations^ that God suffered them to tvalk in their own ways, gave them up to their own hearts ’ lusts; but now the time is come when the veil of the covering spread over all nations should be taken off, Is. 25: 7. and you will no longer be excused. Their having no scriptures did in part ex¬ cuse them, (therefore God did not destroy them for their idolatry, as He did the Jew¬ ish nation,) but not wholly ; they were highly criminal,, and deeply guilty, before God ; for there were other witnesses for God, sufficient to inform them that He, and He only, is to be worshipped. 1. The bounties of common providence witness to us, that there is a God, for they are all dispensed wisely and with design. All the powers of nature witness to us a sov¬ ereign power in the God of nature, from whom they are derived, and on whom they depend. 2. The benefits we have by these bounties, witness to us, that we ought to make our acknowledgments not to the creatures who are made serviceable to us, but to the Cre¬ ator who makes them so. He left not Him¬ self without witness, in that He did good. God seems to reckon the instances of his goodness to be more pregnant, cogent proofs of his title to our homage and adoration, than the evidences of his greatness ; for his goodness is his glory. Because the most sen¬ sible instance of the goodness of Providence to each of us in particular, is that of the daily provision made by it of meat and drink for us, the apostle chooses to insist on that. Of all the common operations of Providence, the heathen chose to form their notion of the supreme God by that which speaks terror, but the apostle here, to engage us to worship God, sets before us his beneficence, that we may have good thoughts of Him in every¬ thing wherein we have to do with Him, Eccl. 2:24. Even those nations that had lost the knowledge of Him, and worshipped other gods, yet He filled their houses, filled their mouths. Job 22:18. Ps. 17:14. The Gentiles that lived without God in the world, yet lived upon God ; which Christ urges as a reason wdiy we should do good to those that hate us, Mat. 5: 44,45. Those heathen had their hearts filled with food, that was their fe¬ licity and satisfaction, they desired no more; but these things will not fill the soul, Ez. 7 :19. nor will those that know how to value their own souls, be satisfied with them ; but the apostles put themselves in as sharers in the divine beneficence ; we must all own that God fills our hearts with food and gladness; not only food, that we may live, but glad¬ ness, that we may live cheerfully ; to Him we owe it, that we do not all our days eat in sorrow. Lastly, The success of this prohibition which the apostles gave to the people, v. 18. By these sayings, with much ado, they restrained the people from doing sacrifice to them ; so stronglv were idolaters set upon their idola¬ try! It was not enough for the apostles tore- fuse to be deified, but they resent it, they show them the evil of it, and all little enough, for they scarce restrained them from it; and some of them were ready to blame the priest, that he did not go on with his business, notwithstand¬ ing. We may see here, what gave rise to the pagan idolatry ; it was, terminating those regards in the instruments of our com¬ fort, which should have passed through them to the Author, instead of glorifying God for giving them such power; which should make us very cautious, that we do not either give that honor to another, or take it to ourselves, which is due to God only. V. 19 — 28. I. We have here a further account of the services and sufferings of Paul and Barnabas. 1. H ow Paul was stoned and left for dead, but miraculously came to himself again, v. 19, 20. They fell upon Paul, rather than Barnabas, because Paul, being the chief speaker, galled and vexed them more. See how restless the rage of the Jews was against the Gospel of Christ ; they could not bear that it should have footing anywhere. They irritated the people to that degree, that the mob rose and stoned Paul, in a popular tu¬ mult ; they knocked him down, and then drew him out of the city, as one not fit to live in it, or drew him out on a sledge, or in a cart, to bury him, supposing he had been dead. See how fickle the minds of carnul, worldly people are, that do not know and consider things ! Those that, but the other day, would have treated the apostles as more than men, now treat them as worse than brutes. To¬ day, Hosanna, to-morrow, Crucify ; to-day sacrificed to, to-morrow sacrificed. We have an instance of a change the other way, ch. 23. This man is a murderer, v. 4 ; no doubt, he is a god, v. 6. Popular breath turns like the wind. If Paul would have been Mer¬ cury, he might have been enthroned, nay, en¬ shrined; but if he will be a faithful minister of Christ, he shall be stoned, and thrown out of the city. Thus they who easily sub¬ deity : and the image of that deity placed at the entrance, to signify God, and, which is very remarkable, not as coming from the gods ; and that he was the guardian and protector. To this, Luke, everywhere as this he thinks a remnant of patriarchal piety, in a form of speech, older accurate as he is circumstantial, refers.’ Dr. A. Clarke. than the first idolatry.’ Doddr. (15.) Of like passions.] ‘ Obnoxious to the same common inflrmi- V. 19. Supposing he was dead.] ‘ So most probably he was.’ Dr. A. ties. This is also the meaning, James 5:17. and nothing could be more C. ; who supposes the miracle extended, not only to the healing of the absurd, or injurious to the character of these holy men, than to imagine apostle’s wounds, but to the restoration of life. Doddr. suggests, that that it refers, in either of the places, to anything of ungoverned passion.’ there may have been an extraordinary appearance of the body, which Doddr. led them to suppose he was dead, while he was not actually so.’ Ed. (17.) ‘Raphelius shows, that the pagans spoke of rain as given by A. D. 4?. ACTS, XIV. Perseverance in discharging duty. 20 Howbeit, as the disciples stood round about him, he rose up, and came into the city : and the next day he departed with Barnabas to Derbe. 21 IT And when they had preach¬ ed the gospel to that city, and rhad taught many, they returned again to Lystra, and to Iconium, and Antioch, 22 Continuing the souls of the disciples, and exhorting them to continue 8 in the faith, and that 'we must through much tribulation en¬ ter into the kingdom of God. 23 And when they had ordained them elders in every church, and had prayed with fasting, they com¬ mended them to the Lord, on whom they believed. r had made many s c. 13:43. disciples. t Ro. 8:17. 2 Ti. 3:12. mil to strong delusions, hate to receive the truth in the love of it. 2. How he was delivered by the power of God, v. 20. Some, it seems, at Lystra, found the mean between deifying the apostles and rejecting them ; and even these new con¬ verts had courage to own Paul, when thus run down, though they had reason enough to fear, lest they who stoned him would stone them for owning him. They stood round about him, as a guard ; stood to see whether he were alive or dead ; and all of a sudden he ruse up ; though not dead, yet he was ill crushed and bruised, no doubt, and fainted away; he was in a dtliquium, so that it was not without a miracle that he came so sooh to himself, and was so well as to be able to go into the city. God’s faithful servants, though cast down are not destroyed, 2 Cor. 4:9. II. How th y went on with their work, notwithstanding. However, their being per¬ secuted here, is a known indication to them to seek for opportunities of usefulness else¬ where; therefore for the present they quit Lystra. And, 1. They went the next day to Derbe, a city not far oft'; there they preached, and taught many, v. 21. It should seem Tim¬ othy was of that city; and one of the disci¬ ples that now attended Paul, had met him at Antioch, and accompanied him in all this circuit ; for, with reference to this story, Paul tells him how fully he had known the af¬ flictions he endured at Antioch, Iconium, and Lystra, 2 Tim. 3: 10, 11. Nothing is re¬ corded that happened at Derbe. 2. They returned, and went over their work again, watering what they had sown; and having stayed as long as they thought fit at Derbe, they came back to Lystra, to Ico¬ nium, and Antioch, the cities where they had preached, v. 21. Now, as we have had a very instructive account of the methods they took in laying the foundation, and be¬ ginning the good work, so here we have the like'of their building on that foundation, and carrying on that good work. Let us see what they did. (1.) They confirmed the souls' of the disci¬ ples; inculcated what was proper to confirm them, v. 22. Young converts are apt to wa¬ ver, a little thing shocks them, old acquain¬ tance beg they will not leave them ; those they look upon to be wiser than they, set be¬ fore them the absurdity, indecencv, and dan¬ ger, of a change ; they are allured, by the prospect of preferment, to stick to the tra¬ ditions of their fathers; they are frightened with the danger of swimming against the stream. But the apostles come and tell them that this is the true grace of God wherein they stand, and this fortifies their pious resolutions in the strength of Christ, to adhere to Christ, whatever it cost them: it is the grace of God, and nothing less, that can effectually confirm the souls of the disciples, and prevent their apostasy. (2.) They exhorted them to continue in the faith; or, as it may be read, they encouraged them. They told them it was both their duty and interest to persevere ; to abide in the belief of Christ’s being the Son of God, and the Savior of the world. Note, They that are continually surrounded with temptations to apostasy, have need to be continually attended with pressing exhortations to perseverance. (3.) What they insisted most on, was, that we must through much tribulation enter into the kingdom of God. Not only they must, but we; all that will go to heaven, must ex¬ pect tribulation and persecution in their way thither. But is this the way to confirm the souls of the disciples, and to engage them to continue in the faith ? One would think it should rather shock them, and make them weary. No, as the matter is fairly stated and taken entire, it would help to confirm them, and fix them for Christ. It is true, they will meet with tribulation, with much tribulation. It is so appointed, the matter is fixed, and cannot be altered : all that will be Christ’s disciples must take iip the cross ; when we gave up our names to Jesus Christ, it was what we agreed to ; when we sat down and counted the cost, if we reckoned right, it was what we counted upon. It is the lot of the leaders in Christ’s army ns well as of the soldiers ; not oidy you, but we; therefore as your own sufferings must not be a stumbling-block to you, so neither must ours; see 1 Thess. 3:3. As Christ did not put the apostles on any harder service than what He underwent before them, so neither did the apostles put the ordinary Christians. (4.) They ordained them elders, or pres¬ byters, in every church. Now, at this second visit, they settled them in some order, formed them into religious societies, under the con¬ duct of a settled ministry, and settled that distinction, between them that are taught in the Word, and them that teach. Every church had its governors or presidents, whose office it was to pray with the members of the church, and to preach to them in their solemn as¬ semblies, to administer all gospel-ordinances to them, and to take the oversight of them, to instruct the ignorant, warn the unruly, com¬ fort the feeble-minded, and to convince gain- sayers. Those governors were then elders, that had in their qualification the wisdom and gravity of seniors, and in their commis¬ sion the authority and command of seniors : not to make new laws, but to see to the observance and execution of the laws Christ has made; and so far they are to be obeyed and submitted to. These elders were or¬ dained. The qualifications of such as were proposed, or proposed themselves, were judged of by the apostles, as most fit to judge ; and they themselves, having devoted themselves, were solemnly set apart to the work of the ministry, and bound to it. These elders were ordained to them, to the disci¬ ples, to their service, for their good. Those that are in the faith have need to be built up in it, and have need of the elders’ help there¬ in ; the pastors- and teachers, who are to edify the body of Christ. (5.) By prayer, joined with fasting, they commended them to the Lord, to the Lord Je¬ sus, on whom they believed. When persons V. 20. He rose up, rophesying, in 1 S. 10:5. 1 Chr. 25:1. and so when Paul in 1 Cor. 11:4, 5. says , praying or prophe¬ sying, he means preaching or teaching divine truths ; agreeably to which we find God saying to Abraham, Gen. 20:7. “ he (Abraham) is a proph¬ et, and shall pray for thee, and thou shalt live ;” i. e. he is a teacher of my will, and therefore his prayers shall prevail for thee. Prophetes is used likewise for him who speaks instead of another, and is, therefore, said to be to him, instead of a mouth , Ex. 4:16. as Aaron to Moses, 7:1. where thy prophet, is explained, v. 2. thus, “ Thou shalt speak (Sept, to hint) all that I command thee, and Aaron, thy brother, shall speak unto Pha¬ raoh,” &c. Now if he, who spoke instead of one only, may be call¬ ed a prophet, well may he or they be called so, who speak in the name of many, as teachers do in religious assemblies. Jos. too, has “ what Moses has taught ( prophiteutheisi) them ,(tl'e Jews) concerning God.” Luke 1 :67. 24:44. Nor are instances wanting of the same use of pr ophi¬ tes, and its derivations in heathen authors ; thus Diod. calls history, “ the prophetes (teacher or declarer) of truth.” Aristotle represents philoso¬ phy as comprehending divine things by means of the divine eye of the soul, arid teaching ( prophiteuousa ) them to mankind. Plato, still more explicitly (in Tim.) distinguishes between the prophets, manteis, prophf- tai manteuomenon, and the expounders of prophecies, who, he says, may most correctly be called, prophetai manteuomenon. i. e. interpreters, pronouncers of vaticinations. In the same sense of teaching, and not of prophesying, Ovid gives tile word vaticinor, Mat. 15: 17. And, to quote no more instances, though Epimenides is styled a prophet in Titus 1:12. yet Aristotle, in Rhet. 3:17. says, “he did not teach I emanteuto) con¬ cerning future things, but concerning things past and obscure.” ’ Bp. Pearce. [85] A. D. 53. ACTS, XV. Disagreement of Paul and Barnabas. 34 Notwithstanding, it pleased Silas to abide there still. 35 Paul also and Barnabas con¬ tinued in Antioch, teaching and preaching the word of the Lord, with many others also. 36 If And some days after, Paul said unto Barnabas, Let us go again and visit our brethren in m 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. 3S But Paul thought not good to 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 : me. 13:4, &c. n c. 12:12,25. Col. 4:10. o c. 13:13. us, assured us we should find Him meek and lowly in heart. The difference of the style of the true apostles from that of the false is very observable. They that were for impo¬ sing the ceremonial law, were positive and imperious ; Except ye keep it, ye cannot be saved, v. 1. ye are excommunicated at once, and delivered to Satan. The apostles of Christ, who only recommend necessary things, are mild and gentle; ‘From whichr if ye keep yourselves, ye shall do well, ami as becomes you. Fare ye well; we are hearty well-wishers to your honor and peace.’ III. The delivering of the letters. The people were wonderfully pleased, v. 31. and a great consolation it was to the multitude : they were confirmed in their freedom from the yoke of the ceremonial law; those who troubled their minds with an attempt to force circumcision on them, were hereby for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now discovered; the Gen¬ tiles were hereby encouraged to receive the Gospel, and those that had received it to ad¬ here to it; and the peace of the church was hereby restored, and that removed, which threatened a division. All this was conso¬ lation which they rejoiced in, and blessed God for. The Jerusalem ministers, v. 33. when they had spent some time among them, so it might be read, — having made some stay , and having made it to good purpose, they were let go in peace from the brethren at Anti¬ och, to the apostles at Jerusalem, with all possible expressions of kindness and respect ; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good jour¬ ney home; and committed them to the cus¬ tody of the peace of God. Silas chose rather to abide still at Antioch, v. 34. I am apt to think the congregations at Antioch were both more large and more lively than those at Jerusalem, and that tempted him to stay there, and he did well: so did Judas; who, notwithstanding this, returned to his post of service at Jerusalem. Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers pas¬ sages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the Word of God. Antioch being the chief city of Syria, it is likely there was a great resort of Gentiles thither from all parts, on one account or other, as there was of Jews to Jerusalem; so that, in preaching there, they did in effect preach to many nations; for they preached to those who would carry the report of what they preached to many na¬ tions, and thereby prepare them for the apostles’ coming in person to preach to them. There were many others also there, laboring at the same oar. The multitude of work¬ men in Christ’s vineyard does not give us a writ of ease. Even there where there are many others laboring in the Word and doc¬ trine, yet there may be opportunity for us; the zeal and usefulness of others should ex¬ cite us, not lay us asleep. V. 36 — 41. We have seen one unhappy difference among the brethren, of a public nature, brought to a good issue; but here we have a private quarrel between two min¬ isters, no less men than Paul and Barnabas, not compromised indeed, yet ending wel[. I. Here is a good motion Paul made to Barnabas, to go and review their work among the Gentiles, and renew it; Antioch was now a safe and quiet harbor for them, but Paul remembered they only put in there to refit and refresh themselves, and there¬ fore begins now to think of putting to sea again; and having been in winter-quarters long enough, he is for taking the field again, and making another campaign, in a vigor¬ ous prosecution of this holy war against Sa¬ tan’s kingdom. Barnabas was his old friend and fellow-laborer ; two are better than one, and every soldier has his comrade. Note, Those that have preached the Gospel, should visit those to whom they have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular, tender concern, for those to whom they have preached the Gospel, that they may not bestow on them labor in vain. See 1 Thess. 3: 5, 6. He intended in this visit to see how they did. lie would see how they do, i. e. 1. What spirit they are of, how they stand af¬ fected, and how they behave themselves; it is probable that they frequently heard from them. 2. What state they are in; whether the churches have rest and liberty ; or whether they are not in trouble or distress, ‘ that we may rejoice with them if they rejoice, and caution them against security ; and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them .’ IT. The disagreement between Paul and Barnabas about an assistant; it was con¬ venient to have a young man with them, that should attend on them, and be a witness of their doctrine, manner of life, and patience; and that should be fitted and trained up for further service, by being occasionally em¬ ployed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, v. 37. He determined to take him, because he was his relation, and, it is like¬ ly, was brought up under him. We should suspect ourselves of partiality, and guard against it in preferring our relations. 2. Paul opposed it, v. 38. He thought not good to take him with them, — he did not think him worthy of the honor, nor fit for the service, who had departed from them, clan¬ destinely, as it should seem, or wilfully, from Pamphylia, ch. 13 : 13. and went not with them to the work, either because he was lazy, and would not take the pains that must be taken ; or cowardly, and would not run the hazard. If a man deceive me once, it is his fault; but if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man, in time of trouble, is like a broken tooth, and a foot out of joint, which will hardly be used again, Prov. 25: 19. III. The issue of this disagreement; it came to such a height, that they parted upon it. The contention, the paroxysm, so the word is, the fit of passion which this threw them both into, was so sharp, that they de¬ parted asunder one from the other. Now here is that which is very humbling, and just matter of lamentation, and yet very in¬ structive. For we see, 1. That the best of men are but men. I doubt there was, as usually there is in such contentions, a fault on both sides ; perhaps Paul was too severe on the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem, ch. 12 : 12. nor make the allowances he might have made to Barnabas’ natural affection. But it was Barnabas’ fault that he took that into consideration, in a case wherein the interest of Christ’s kingdom was concerned, and indulged it too much. And they were certainly both in fault, to be so hot as to let the contention be so sharp, as also to be so stiff, as each to stick so resolutely to his opinion, and neither to (34.) 1 This v. is wanting in AB E G., a great number besides, with the Syr., Ar., Copt., Slav.,Vulg., and some Fathers; it seems not to have been originally in the text.’ Dr. A. C. ‘ In others, “ but Judas alone went,” is added, it would seem, to remove a fancied contradiction to v. 33. But Silas might either have remained at Antioch, and there had been chosen by Paul as a companion ; or he might have departed to Jerusalem, [and there would be time for him to have come back again to Antioch, be¬ fore Paul left A.,] and have been sent for back to A. by Paul. [The text does not permit us to suppose otherwise than that he went to J. Bl.] Such minute circumstances are usually omitted by Luke. The v. is therefore deservedly expunged by Mill, Griesb., Mat.’ Kuin. (35.) Continued at Antioch.] ‘It is generally thought, that during this time Peter caine to Antioch, and, after having for some time con¬ versed freely with the Gentile Christians, changed his behavior towards them, on the arrival of Jewish zealots from Jerusalem, according to the account we have, Gal. 2:11. and seq., which, if v. 1. of that ch. re¬ fer to the journey to the council, described above, seems, indeed, to have been the case. Nor do I think, that visit can be referred to Paul's second journey to Jerusalem after his conversion, Acts 11:30. though Barnabas also attended him then, because it was not till after that jour¬ ney, that the Gospel of the circumcision was so solemnly committed to him, Acts 1 S:2, 3. which the apostles at Jerusalem acknowledged it to have been at the time spoken of, Gal. 2:7 — 9. If it be asked, why Paul, in his rebuke to Peter, did not cut short all further arguments, by refer- ing roundly to the Jerusalem decree , if then made ? I answer, he might [96] perhaps do it, though not in that part of his speech, which he mentions in Gal. ; yet even there he refers to what Peter himself had laid down as the foundation of that decree : Comp. Gal 2J6 — 18. with Acts 15:11. And it likewise seems to be intimated, that Peter had gone farther in his condescensions, than the Jerusalem decree extended its decision, not only in receiving the Gentiles to church communion, or admitting them to converse with hint, but living after their manner, as if he had beenhim- self without the law ; (as Paul himself in proper circumstances used to do, 1 Cor. 9:19 — 21. ;) yet afterwards dissembling his conduct, as being solicitous to make a secret of it ; whereas Paul, though just at the crisis of the Jerusalem decree he had thought it his duty to keep in the re¬ serve, and waive a declaration of his sentiments on this head, lest unne¬ cessary debates, as to the obligation on believing Jews to observe the law, should have diverted the council from the business then in hand, and have frustrated the purpose of that journey, Gal. 2:2. ; yet, when that point was carried, and he had quitted Jerusalem, he used great freedom in declaring his opinion, which was, “ not that the Mosaic cer¬ emonies were in conscience to be avoided, but that even to the Jews themselves they were indifferent, any further than as the peace and ed¬ ification of others were concerned.” ’ Doddk. V. 36—41. It has indeed been maintained, that, though both [Barna¬ bas and Paul] were angry, neither of them sinned ; but if the one was angry without cause, or above cause, or expressed his anger unduly, he sinned ; and if the other gave him just cause, he doubtless sinned. Certainly this never could have occurred, if both had been perfect. — A. D. 53. ACTS, XVI. Paul's acquaintance with Timothy. . 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 church- 63* CHAP. XVI. 1 Paul having circumcised Timothy, 7 and being called by the Spirit from one country to another, 14 convertetli Lydia, 16 casteth out a spirit of divination. 19 For which cause he and Silas are whipped and imprisoned. 26 The prison doors are opened. 31 The jailer is converted, 37 and they are delivered. THEN came he to * Derbe and Lystra : and behold, a certain disciph was there, named ’’Timo- theus, the son of c a certain woman, which was a Jewess, and believed; but his father was a Greek : • 2 Which was well d reported of by the brethren that were at Lystra and Iconium.. p c. 14:26. 20:32. b c. 19:22. Ro. d c. 6:3. 1 Ti. 5: q c. 16:5. 16:21. ICo. 4:17. 10. He. 11:2. a c. 14:6. c 2 Ti. 1:5. yield. We must own it was their infirmity, and is recorded for our admonition ; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them : No ; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it; it was the infirmity once of two of the best men that ever the world had ! Repentance teaches us to be severe in reflections on ourselves; but charity teaches us to be candid in our reflections on others. It is only Christ’s example that is a copy without a blot. 2. Paul and Barnabas, that were not sep¬ arated by the persecutions of the unbeliev¬ ing Jews, nor the impositions of the believ¬ ing Jews, were yet separated by an unhappy disagreement between themselves.- Oh, tiie mischief that even the poor and weak re¬ mainders of pride and passion, that are found even in good men, do in the world, do in the church ! No wonder the conse¬ quences are so fatal where ihey reign ! IV. The good that was brought out of this evil. It was strange that even the suf¬ ferings of the apostles, as Phil. 1: 12. but much more strange that even their quarrels should tend to the furtherance of the Gospel of Christ ; yet so it proved here. 1. More places are hereby visited. Bar¬ nabas went one way ; he sailed to Cyprus, v. 39. that faiiious island where they began their work, ch. 13: 4. and which was his own country, ch. 4: 36. Paul went another way, into Cilicia, which was his own coun¬ try, ch. 21 : 39. They seem to be influ¬ enced by their affection to their native soil, as usual; and yet God served his own pur¬ poses by it, to diffuse gospel-light. • 2. More hands arc hereby employed in the ministry of the Gospel among the Gen¬ tiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul’s mind, and, for aught we know, proves very useful and suc¬ cessful ; though many think it was not the same with that Mark that wrote the Gospel, and founded the church at Alexandria, he w hom Peter calls his son, 1 Pet. 5 : 13. (2.) Silas, a new hand, never yet employed in that work, nor designed to be, but to return to the service of the church at Jeru¬ salem, had not God changed his mind, v. 33, 34. he is brought in, and engaged in that noble work. We may further observe, [l.J That the church at Antioch seemed to countenance Paul in what he did. Bar¬ nabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a rec¬ ommendation given him. Those that in their service of the church are swayed by private affections and regards, forfeit public honors and respect. But when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right. Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people. [2.] That yet Paul afterward had, though not on second thoughts, yet, on further trial, a better opinion of John Mark ; for he writes to Timothy, 2 Tim. 4 : 11. Take Mark and bring him with thee, for he. is profit¬ able to me for the ministry; and he writes to the Colossians concerning Marcus, sister’s son to Barnabas, that if he came to them they should receive him, hid him w'elcome, and employ him, Col, 4: 10. Which teaches us, 1st. That even those whom we justly condemn, we should condemn moderately, because we know not but afterward we may see cause to think better of them, and both to make use of them and make friendship with them; and we should so regulate our resentments, that if it should prove so we, may not afterward be ashamed of them. 2dly. That even those whom we have justly condemned, if afterward they prove more faithful, we should cheerfully receive, for¬ give, and forget, and put a confidence in ; and, as there is occasion, give a good word to. [3.] That Paul, though he wanted his old friend and companion, yet went on cheer¬ fully in his work, v. 41. through Syria and Cilicia, countries next to Antioch, confirm¬ ing the churches. And observe, Ministers are well employed, and ought to think them¬ selves so, and be satisfied, when used to confirm those that believe, as well as con¬ vert those that believe not. Chap. XVI. It is some rebuke to Bar¬ nabas, that after he left Paul we hear no more of him, of what he did or suffered for Christ. But Paul, as he was recommended by the brethren to the grace of God, so his services for Christ after this are largely re¬ corded; we are to attend him in this ch. from place to place, wherever he came, do¬ ing good, either watering or planting, be¬ ginning new work, or improving what was done. V. 1 — 5. I. Paul, as a spiritual father, here adopts Timothy, and takes care of the edu¬ cation of many others, who had been begot¬ ten to Christ by bis ministry : and in all he appears to have been a wise and tender father. 1. Timothy is taken into his acquaintance, and under his tuition. He was a disciple, one that belonged to Christ, baptized, prob¬ ably in infancy, when his mother became a believer, as Lydia’s household was baptized on her believing, v. 15. His mother was a Jewess, originally, but believed in Christ ; named Eunice; his grandmother’s name was Lois. Pant speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith, 2 Tint. 1 : 5. their sincere embracing of, and adhering to, the doctrine of Christ. His father was a Greek, a Gentile; the marriage of a Jewish woman by a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gen¬ tile wife, Deut. 7: 3. yet that seems to have been limited to the nations that lived among them in Canaan, whom they were most in danger of infection from. Now because his PRACT. OB8. The great enemy of God and man is continually de¬ vising measures for obstructing the success of the Gospel. For this pur¬ pose, he endeavors to make divisions among those who preach and pro¬ fess it ; and to corrupt its purity, and obscure the glory of divine grace in it, but plausibly substituting another foundation; or by introducing such alterations or appendages, as are calculated to mislead or discour¬ age unestablished inquirers. In these attempts he avails himself of the errors, bigotry, and prejudices of well-meaning persons, and of the am¬ bition and selfishness of false brethren. — When fair argument and scrip¬ tural evidence fail to convince gainsayers ; we must be careful, that we be not seduced to use improper means of conducting the disputation : and if any method of preserving peace and truth can be suggested, we should submit to very great personal inconvenience, or apparent degra¬ dation, to accomplish so desirable an end. Sometimes the opinion of those, ‘ who seem to he pillars,’ will go furfher than arguments : and we may fairly, in such circumstances, appeal to their judgment, in order to ‘slop the mouths’ of those, who profess to speak their sentiments ; and to satisfy such as have imbibed prejudices, which close their minds to the most conclusive reasoning. But we ought never to be so enga¬ ged about any single question, as to neglect opportunities of declaring what God has done for or by us, or of being helpers to the joy of our breth- Thus these two fellow-laborers parted, probably to meet no more on eartli : neither of them, however, remitted anything of his zeal and diligence, on account of this disagreement ; or said anything, that we know of, to disparage the other. Doubtless Barnabas labored and pros¬ pered to the end of life ; but the rest of this book relates primarily to the ministry and sufferings of Paul and his companions. — (41) And Ci¬ licia.] This and v. 23. contain the only intimation of any church being found in Cilicia, the native country of Paul. 11:25,26. Scott. (39.) They separated , Ac.] The Gr. does not imply any sinfulness in this difference, see Dr. A. C., Ac. ; and it appears, not only that Paul and Barnabas were afterwards thoroughly reconciled ; (comp. 1 Cor. 9:6. Gal. 2:9.) but also that John was taken into Paul’s favor again, and admitted by him as a companion in his labors, (comp. Col. 4:10. Phil, v. 24. 2 Tim. 4:11.) ‘ It is probable, (he exhortations of Barnabas might concur, witli these resentments of Paul, to recover him from his former indolent and timorous disposition.’ Doddr. Ed. — Contention .] ‘ Parox- ren in every place. — It may be useful for the ministers and disciples of Christ to meet together, to consider any controverted subject, in order that they may form the more accurate and decided judgment upon it : yet great humility, prudence, temper, candor, and integrity are requi¬ site, to prevent such conventions from degenerating into party-cabals, or scenes of contention and confusion, [as those who speak are usually unaccustomed to contradiction in their pulpits, and so hear it worse.] This has brought ecclesiastical councils and synods into general disre¬ pute : and indeed little good can be expected from them, when they are very numerous ; or when they are so constituted, as to give an opening for political contests, or party interests. Yet select companies, meet¬ ing in the fear of God, and in the spirit of humble prayer for divine teaching, may help each other to investigate truth, and to decide difficult and important questions. We should, however, remember that the apostles themselves assigned the reasons of their determinations ; and did not require the elders and churches to submit to their authority, without knowing the grounds on which they went : and in such discus¬ sions, we shall generally, if not always, find, that by examining the source of the subject in question, it will appear to have been already de¬ cided by the Lord Himself, and that it xvould be 1 tempting ’ Him to de¬ bate the matter any further. Scott. usmos : a whetting, excitement, irritation, and its consequent indigna¬ tion, disagreement, contention.’ Bloomf. ‘ The verb is often used in a good sense, for stirred up, see Isocr. and Demosth. : so the very xvord here, at Heb. 10:24.’ Dr. A. C. ‘ Paul sought what was just ; Barnabas what was philanthropic.’ Chrys. ‘ Mark profited by this, and was for the future more zealous and courageous.’ Bloomf. NOTES. Chap. XVI. V. 1 — 3. Grotius observes, that this was probably the beginning of Luke’s acquaintance with Timothy, ‘ though Paul knew him long before.’ — The apostle’s manner, in speaking of the persecutions which he endured ‘at Antioch, Iconium, and Lystra, Ac.;’ though, before he wrote it, he had gone through very many others ; im¬ plies that Timothy had witnessed his sufferings in that neighborhood, and would be peculiarly affected by recollecting them. 2 Tim. S:10 — 12. Scott. (2.) Which was, Ac.l ‘ Words said of Timothy , not of his father. v ’ J Dr. A. Clarke. [87] \. D. 53. ACTS, XVI. The churches grow in faith and numbers. 3 Him would Paul have to go forth with him ; and took and cir¬ cumcised ' him, because of the Jews f which were in those quarters : for they knew all that his father was a Greek. 4 And as they went through the cities, they delivered them the de¬ crees for to keep, that were ordain¬ ed sof the apostles and elders which were at Jerusalem. 5 And so were the churches h es¬ tablished in the faith, and increased in number daily. 6 Now when they had gone throughout Phrygia and the region of ' Galatia, and were forbidden of j the Holy Ghost to preach the word in k Asia, 7 After they were come to Mysia, they assayed to go into Bithynia : but the Spirit suffered them not. 8 And they, passing by Mysia, came down to 1 Troas. e Ga. 2:3 — 3. h c. 15:41. k Re . 1:4,11. 5:1—3. i Ga. 1:2. IPe.l:!. 1 2 Co. 2:12. f 1 Co. 9:20. j Am. 8:11,12. 1 2 Ti. 4:13. g 0. 15:28,29. Co. 12:11. father was a Greek, he was not circumcis¬ ed; for the entail of the covenant and the seal of it, as of other entails in that nation, went by the father, not by the mother ; so that his father being no Jew, he was not obliged to circumcision, nor entitled to it, unless when he grew up he did himself desire it. But observe, though his mother could not prevail to have him circumcised in his infancy, yet she educated him in the fear of God; that though he wanted the sign of the covenant, he might not want the thing sig¬ nified. 2. He had gained a very good character among the Christians; he was well reported of by brethren at Lystra and Iconium ; had not only an unblemished but a bright repu¬ tation, and great encomiums were given of him, as an extraordinary young man, from whom great things were expected. Not only tnose in the place where he was born, but those in the neighboring cities, admired him, and spake honorably of him. He had a name for good things with good people. 3. Paul would have him to go forth with him, attend on him, receive instruction from him, and join him in the work of the Gos¬ pel ; to preach for him when there was occasion, and to be left behind in places where he had planted churches. Paul took a great love to him, not only because he was an ingenious young man, and one of great parts, but because he was a serious young man, and one of devout affections : for Paul was always mindful of his tears, 2 Tim. 1 : 4. 4. Paul had him circumcised. Strange ! Had not Paul opposed those with all his might that were for imposing circumcision on the Gentile converts 1 Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it 1 He had, and yet circumcised Timothy, not, as those teachers designed in imposing circum¬ cision, to oblige him to keep the ceremonial law, but only [in a matter otherwise indif¬ ferent] to render his conversation and min¬ istry passable, and, if it might be, acceptable among the Jews that abounded in those quarters. He knew Timothy was a man likely to do great good with them, being ad¬ mirably qualified for the ministry, if they were not invincibly prejudiced against him; therefore, that they might not shun him as one unclean, because uncircumcised, he took him and circumcised him. He was against those who made circumcision necessary to salvation, but himself used it when condu¬ cive to edification; nor was he rigid in op¬ posing, as they were in imposing it. Thus, though he went not in this instance according to the letter of the decree, he went according to its spirit; which was a spirit of tender¬ ness toward the Jews, and willingness to bring them off gradually from their preju¬ dices. Probably it was at this time Paul laid his hands on Timothy, conferring the gift of the Holy Ghost, 2 Tim. 1:6. II. Here is Paul’s confirming the churches he had planted, v. 4, 5. He went through the cities where he had preached the Word of the Lord, as he intended, ch. 15: 36. to inquire into their state. 1. They delivered them copies of the de¬ crees of the Jerusalem synod, to direct them, that they might have wherewith to answer the judaizing teachers, and to justify them¬ selves in adhering to the liberty with which Christ had made them free. Though Paul had, for a particular reason, circumcised Timothy, yet he would not have that drawn into a precedent; therefore he delivered the decrees to the churches, to be religiously ob¬ served. 2. This was of very good service, for (1.) The churches were hereby established in the faith, v. 5. particularly in their opinion against imposing the ceremonial law on the Gentiles; when they saw the testimony, not only of the apostles and elders, but of the Holy Ghost in them, against it, they did no longer waver about it. Nay, the design of this decree being to set aside the ceremonial law, and its carnal ordinances, they were by it established in the Christian faith in gen¬ eral, and were the more firmly assured that it was of God, because it set up a spiritual way of serving God, as more suited to the nature both of God and man ; and besides, that spirit of tenderness and condescension which appeared in these letters, plainly showed, that the apostles and elders were herein under the guidance of Him who is Love itself. (2.) They increased in number daily. If they had been disposed to turn Jews, they could have done that long since, before the apostles came among them : but now that they find there is no danger of their being enslaved by the yoke of the law, they are ready to embrace Christianity, and join the church : not a day passed but some or other gave up their names to Christ. V. 6 — 15. In these verses, we have, I. Paul’s motions up and down to do good. 1. He and Silas went throughout Phrygia and Galatia, where, it should seein, the Gos¬ pel was already planted, whether by Paul’s hand or no, is not mentioned; it is likely it was, for in his epistle to the Galatians, he speaks of his preaching the Gospel to them at the first, and how very acceptable he was among them, Gal. 4: 13 — 15. And it ap¬ pears by that epistle, that the judaizing teachers had then done great mischief to these churches of Galatia, had prejudiced them against Paul, and drawn them from the Gospel of Christ, for which he there severely reproves them. But, probably, that was a great while after this. 2. They were forbidden at this time to preach the Gospel in Asia, (that country properly so called,) either because other hands were at work there, or because they were not yet prepared to receive it, as they were afterwards, ch. 19: 10. when all they that dwelt in Asia heard the Word of the Lord; or, as Dr. Lightfoot suggests, because at this time Christ would employ Paul in a new work, which was, to preach the Gospel to a Roman colony at Philippi, for hitherto the Gentiles he had preached to were Greeks. The Romans were more particularly hated by the Jews than other Gentiles, therefore there is this, among other things, extraordi¬ nary in his call thither, that he is forbidden to preach the Gospel in Asia, and other places, in order to his preaching it there. It was the Holy Ghost that forbade them, either by secret whispers, or by some prophets who spake to them from the Spirit. The ie- moves of [faithful] ministers, and the dis¬ pensing of the means of grace by them, are in a particular manner under a divine con¬ duct and direction. 3. They would have gone into Bithynia, but were not permitted, v. 7. They came to Mysia, and, as it should seem, preached the Gospel there; for though it was a very- mean, contemptible country, even to a prov¬ erb, Mysorum ultimus, in Cicero, is a most despicable man ; yet the apostles disdained not to visit it, owning themselves debtors both to the wise and to the unwise, Rom. 1 : 14. In Bithynia was the city of Nice, where the first general council was held against the Arians; into these countries Peter sent his epistle, 1 Pet. 1: 1. And there were flour¬ ishing churches here ; for though they had not the Gospel sent them now, they had it in their turn, not long after. Observe, Though their judgment and inclination were to go into Bithynia, yet, having then extraordi¬ nary ways of knowing the mind of God, they were overruled by them, contrary to their own mind. We most now follow Providence, and what we assay to do, if that suffer us not, we ought to acquiesce, and believe it for the best. The Spirit of Jesus suffered them not ; so many ancient copies read it. The servantsof the Lord Jesus ought to be always under the check and conduct of the Spirit of the LordJesus, by whom He governs men’s minds. 4. They passed by Mysia, or passed through it, so some; and came down to Troas. Here a church was planted; for here we find one in being, ch. 20: 6, 7. and probably planted at this time, and in a little time. It should seem, Luke joined the company here ; for from henceforw-ard, for the most part, when he speaks of Paul’s journeys, he includes himself, we went, v. 10. II. Paul’s particular call to Macedonia, i. e. to Philippi, the chief city, inhabited mostly by Romans, as appears, v. 21. Paid had many visions, sometimes to encourage, sometimes, as here, to direct him in his work. An angel now appeared to him, to intimate to him that it was the will of Christ he should go to Macedonia. 1. He saw a man of Macedonia, who t:v his habit or dialect seemed so to Paul, or who told him he was so. The angel, some think, assumed the shape of such a man ; or, as others think, impressed on Paul’s fancy the image of such a man. Christ would have Paul directed to Macedonia, not as the (3.) To go forth with him.] 1 1. e. as an Evangelist, (2. Tim. 4:5.) a name, in the apostles’ age, given to their assistants in propagating Christianity, and in establishing and regulating the churches ; who took care that, proper persons should be set over them, and in various other ways watched over their welfare. See Suicer.' Bloomf. V. 4. JVere ordained.] See on 15:19. ‘The apostles and elders’ alone are mentioned, a9 ordaining the decree. 15:12,22 — 29. Scott. (4.) Decrees.] ‘ Dogmata : it always signifies something temporary and ceremonial, and not laws of perpetual and universal obligation, comp. Eph. 2:15. Col. 2:14. L'Enfant.' Doddr. But comp. Delariy, at end of ch. 15. in Dr. A. C. En. V. 6. ‘Since all the other regions here mentioned were in [89] Asia Minor, by Asia must undoubtedly be understood Ionia; as in 2:9. 20:16.’ Bloom f. Asia.] ‘That called Proconsular Asia. As all the places mentioned in the former verses lay in Asia Minor, it is evident the word Asia must be thus explained.’ Doddr. ‘It included only Ionia, JEolia, and Lydia. It was in Proconsular Asia that the seven churches were situated.’ Dr. A. Clarke. V. 7. The Spirit.] ‘ Instead of the Spirit merely, the Spirit of Jesus is the reading of A B C D E, several others, with both the Syr., the Copt., JEth., Arm., Vulg., Itala, and several of the fathers. This read¬ ing is undoubtedly genuine, and should be immediately restored to the text.’ Dr. A. Clarke. Doddr., also, thinks himself ‘ obliged to insert it.’ Ed. i A. D. 54. ACTS, XVI. Paul's vision, inviting to Macedonia. 9 IT And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Mac¬ edonia, and help us. 10 And after he had seen the vision, immediately we endeavored to go " into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. 1 1 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 p the chief city of that part of Macedonia, and a colony. And we were in that city abiding certain days. 13 And on the ’sabbath we went out of the city by a river-side, where r prayer was wont to be made : and we sat down, and spake Unto the women which resorted thither. m c. 10:30. o Phi. 1:1. q Sa'jbath day. n 2 Co. 2:13. p or, the Jirst. r c. 21:5. apostles were at other times, by a messenger from heaven, but by a messenger from thence, because he would afterward ordinarily di¬ rect the motions of his ministers, by inclin¬ ing the hearts of those who need them to invite them. Soiqe make this man to be the tutelar angel of Macedonia ; supposing an¬ gels to have charge of particular places as well as persons, and that so much is inti¬ mated, Dan. 10:20. But there is no cer¬ tainty of that. There was presented either to Paul’s eyes, or to his mind, a man of Macedonia, not a magistrate of the country, much less a priest, but an ordinary inhabi¬ tant, a plain man, that carried in his counte¬ nance marks of probity and seriousness, that came with all earnestness to importune Paul’s assistance. 2. This honest Macedonian prayed him, saying. Come over into Macedonia, and help us; i. e. ‘Come and preach the Gospel to us; let us have the benefit of thy labors.’ ‘ Thou hast helped many; it is thy business, thy de¬ light, to help poor souls; we have weed of thy help, in Macedonia ; are as ignorant, care¬ less, idolatrous, and vicious, nay, as inge¬ nious and industrious to ruin ourselves as any ; therefore, O come, come with all speed among us.’ People have great need of help for their souls, and it is their duty to look out for it, and invite those among them that can help them. From this vision, v. 10. they gathered as¬ suredly, that the Lord ‘had called them to preach the Gospel there ; and they were ready to go wherever God directed. We may sometimes infer a call of God from a call of man. Ministers may go on with great cheer¬ fulness and courage in their work, when they perceive Christ calling them, not only to preach the Gospel, but to preach it at this time, in this place, to this people. III. Paul’s voyage to Macedonia here¬ upon* they set sail by the first shipping, and with the first fair wind from Troas, by a pros¬ perous voyage, to Samothracia; the next day to Neapolis, a city on the confines of Thrace and Macedonia; and at last they landed at Philippi, a city so called from Philip king of Macedon, father of Alexander the Great, said, v. 12. to be The chief city of that part of Macedonia ; or, as some read it, the first city, the first they came to when they came from Troas; and a colony; the Romans not only had a garrison, but the inhabitants of the city were Romans, the magistrates at least, and the governing part. IV. Their cold entertainment at Philippi. One would have expected, on such a partic¬ ular call from God, they should have had a joyful welcome there, as Peter bad with Cornelius when the angel sent him. But, no. 1. It is a good while before any notice at all is taken of them;' We were in that city abiding certain days, probably at a public house, and at their own charge. But so it was ordeied for their trial. Let not minis¬ ters think it strange, if they be first strongly invited to a place, and yet looked shyly upon when they come. 2. When they have an opportunity of preaching, it is in an obscure place, and to a mean [poor*] and small auditory, v. 13. There was no synagogue of the Jews there, and they never went to the idol temples of the Gentiles, to preach to the auditories there; but here, on inquiry, they found out a little meeting of good women, that were proselytes of the gate, who w'illbe thankful to the*m if they will give them a sermon. The place of this meeting is out of the city, there connived at, but not suffered within the walls; a place where prayer was wont to be made; proseuchc, — where an oratory house of prayer was, so some ; a chapel, or less synagogue. I rather take it as we read it, where prayer was appointed, or accustomed to be They that worshipped the true God, and would not worship idols, met there to pray together, and, according to the descrip¬ tion of the most ancient and universal devo¬ tion, to call upon the name of the Lord. Each * So the word was here improperly used, and the error which occasioned it is not yet banished, even from the church. " Ed. I prayed apart every day, that was always the practice of them that worshipped God; but beside that, they came together on the sabbath- I day ; though but a few, discountenanced by the town, though their meeting was at some distance, though, for aught that appears, none but women, yet a solemn assembly the worshippers of God must have, if by any means it be possible, on the sabbath-day ; and when we cannot do as we would, we must do as we can; if we have not syna¬ gogues, we must be thankful for more private places, and resort to them; not forsaking the assembling of ourselves together, according as our opportunities arc. This place is said to be by a river side, perhaps chosen, as be¬ friending contemplation. Ez. 1:1. Dan. 10: 4. Thither Paul and Silas, and Luke, went, and sat down, to instruct the congre¬ gation, that they might the better pray with them ; they spake unto the women which resort¬ ed thither, encouraged them in practising ac¬ cording to the light they had, and led them on further to the knowledge of Christ. V. The conversion of Lydia, probably the first wrought upon there to believe in Christ. 1. It is an honor to her to have her name recorded here, so that wherever the Scrip¬ tures are read, there shall this be told concern- I ing her. We cannot have our names re¬ corded in the Bible, but, if God open our hearts, we. shall find them written in the book of life, and that is better, Phil. 4:3. and more to be rejoiced in, Luke 10: 20 2. Her calling; she was a seller of purple •; either of purple dye, or of purple cloth or silk. Observe, She had an honest calling, which the historian notices to her praise; she was none of those women that the apostle speaks of, 1 Tim. 5: 13. who learn to be idle, and not only idle, 8pc. Those employed in honest callings, if they be honest in the management of them, need not to be ashamed of them, [for it is not the employment, be it hand¬ work or head-work, which makes true honor, but the character.] She found time to im¬ prove advantages for her soul. The business of our particular callings [should be religion in practice, and] may be made to consist very welLwith the external business of religion, and therefore will not excuse us from reli¬ gious exercises alone, and in our families, or in solemn assemblies. Everything in its time and place. 3. Thyatira was a great way from Phi¬ lippi; there she was born and bred, but either married at Philippi, or brought by her trade to settle there. The providence of God, as it always appoints, so it often re¬ moves, the bounds of our habitation ; and sometimes makes the change of our outward condition, or place of our abode, wonderfully subservient to the designs of his grace con- (10.) We.'] ‘ Luke here first intimates his own attending on the apostles; and it is very remarkable that he does it obliquely ; nor does he indeed, throughout the whole history, once mention his own name, or relate any one thing which he said or did for the service of Christi¬ anity, though Paul speaks of him in the most honorable terms, Col. 4: 14. 2 Tim. 4:11. and probably, 2 Cor. 8:18. as the brother whose praise in the Gospel went through all the churches. The same remark may be made on the rest of the sacred historians, who every one of them show the like amiable modesty.’ Doddr. V. 12. Colony .] ‘ The critics were long puzzled to find any mention of Philippi, as a Roman colony : but some coins (dug up, I think, with¬ in the last century) show, that a colony was planted there by Julius Cesar, and afterwards much augmented by Augustus.’ Doddr. Scott. (12.) Chief.] ‘ I. e. a principal, most important city, see Bloomfo Ed. A Colony.] 1 Dio Cassius states, that Julius Cesar planted a'colony here. See Spanh. So also Digest. Leg. has, “ In the province of Macedonia, the Dyrracheni, Cassendrenses, and Philippians enjoy the jus Italicum. Now these were colonies with different species of civil rights. Some were called Romance, which had not the complete jus civitatis, but only the private rights of Quirites, without the privilege of suffrage, or of bearing offices in the state. Others were styled Latinos, which had not the rights of Quirites, but the jus Latii. Now those who enjoyed it might bear suffrage at the popular assemblies for legislation, if summon¬ ed thereto by the Roman magistracy ; and when they had held magis¬ tracy in a Latin city, they thereby obtained the Roman citizenship. Others again (as were most of those out of Italy) were juris Italic i ; a privilege inferior to the Latinitas , and consisting in immunity from tri¬ bute, whether land or capitation tax.” See Spanh.' Kuin. Chief city.] 1 Though Amphipolis was made the chief city of that one of the four parts of Macedonia, conquered by Panlus Emilius, yet Philippi might have been the chief city in the days of Paul, 220 yrs. after the division N. T. VOL. V. 12. by Paulus Emilius. Besides, as it was at this place that Augustus gained that victory which put him in possession of the whole Roman empire, might not he have given to it, what was before enjoyed by Amphipolis ? This is the most rational way of understanding the passage.’ Dr. A. C. V. 13 — 15. This is the first account, transmitted to us, of the Gospel being preached in Europe : though the church at Rome, it is probable, was planted considerably before this time. Pref. to Rom. (14) The Lord opened her heart.] This implies, that pride,' prejudice, the love of sin, the love of the world, [&c.] close the heart against the truths of God, till his grace makes wuy for admission of them into the under¬ standing and affections. The adult part of her household no doubt were instructed in Christianity, along with her. There is no proof that there were any children in her family, though it is probable there were : the Syr. indeed renders it, 1 the children of her house ;’ but this only shows the sentiments of those, who made that early tr. : and the language here used seems not capable of being consistently used in the narratives of those, who reject infant baptism. 29 — 34. Lydia’s beseeching the apostle and his company, if they really considered her to be a true be¬ liever, to lodge in her house, implies that she was a person rather in af¬ fluent circumstances. — Many others seem, about this time, or soon af¬ terwards, to have been converted. (Pref to Phil.) — (14) Opened.] ‘ By the grace of God she received the faith.’ Hammond. — ‘ To open the car, or the heart, is a phrase used to signify the rendering any person willing or inclined to do anything. Ps. 40:7.’ Whitby. {Phil. 2:12, 13.) Scott. (13.) City.] ‘ Rather gate, and so many MSS. Where prayer, &c.] Rather, by a river-side, where it was the custom for a proseucha or prayer-meeting to be held, i. e. in a grove, not a building. The most ancient critics and commentators have been long agreed, that the Gr. here, proseuchS means an oratory ; such places were in use, and have that name in Jos., Juvenal, and Philo. Eisner cites a decree of the Halicar- nassians, allowing the Jews to make proseucha: near the sea-side, ac- A. D. 54. ACTS, XVI. The conversion of Lydia. no occasion to complain of the expenses of their religion : but Lydia would have no nay, she will not believe that they take her to be a sincere Christian, unless they will oblige her herein ; like Abraham inviting the an¬ gels, Gen. 18:3. Those that know some¬ thing of Christ, cannot but desire to know more, and seek opportunities of increasing their acquaintance with his Gospel. V. 16 — 24. Paul and his companions, though for some time buried in obscurity at Philippi, yet now begin to be taken notice of. I . A damsel that had a spirit of divination, made them to be taken notice of, by proclaim¬ ing them to be the servants of God. Observe, 1. The account given of this damsel; she was pythonissa , possessed with such a spirit of divination as that damsel was, by whom tl’.e oracles of Apollo at Deiphos were deliv¬ ered ; she was acted by an evil spirit, that dictated ambiguous answers to those who consulted her, which served to gratify their vain desire of knowing things to come, but often deceived them. Many came to consult this witch for the discovery of robberies, the finding of things lost, and especially to be told their fortune ; and none came but with the rewards in their hands, according to the quality of the person, and the importance of the case. 2. The testimony this damsel gave to Paul and his companions ; she met them in the street, as they were going to the house of prayer, or rather to the work of prayer there, v. 16. They went thither publicly, every body knew whither they were going, and what they were going to do. If what she did was likely to distract them, or hinder their work, it is observable how subtle Satan is, that great tempter, to ruffle us, and to pat us out of temper then, when we need to be most composed. When she met with them, she followed them, crying, ‘ These men, how contemptible soever they look and are looked upon, are great men, for they are the servants of the most high God, and men that should be very welcome to us, for they show unto us the way of salvation, both the salvation that will be our happiness, and the way to it, that will be our holiness. This witness is true; it is a comprehensive encomium on the faithful preachers of the Gospel, and makes their feet beautiful, Rom. 10: 15. Even the hea¬ then had some notion of the miserable, de¬ plorable state of mankind, and their need of salvation, and it was what they made some inquiries after. But how came this testimony from the mouth of one that had a spirit of divination'? Is Satan divided against himself? We may take it either, (1.) As ex¬ torted for the honor of the Gospel by the power of God ; as the devil was forced to cording to their national custom, which illustraies and confirms the words, by a river-side. “ The proseuchce of this kind, in which the sa¬ cred books were read, the Jews had outside of those towns where there were no synagogues, either from the fewness of the Jews, or because the laws, or their administrators, would not permit any (which was proba¬ bly the case in Roman cities or colonies, since Juv. speaks at Rome of proseuchce, not synagogues, Bloom/.') These proseuchce were not al¬ ways edifices (though sometimes, see Jos., they had such, and very large, so that, as Vilr. tells us, the name was occasionally applied to a syna¬ gogue. Bloom/.) but, for the most part, places in the open air, in a grove, in shrubberies, nnd even under a tree ; though nlways fas we may suppose) near to some water, for the convenience of those ablutions, which (also with the Pagans, nay even, as wa find from Eisner, the early Christians, Bloom/.) always preceded prayer.” Kuin.' llloomf. Did the sexes, (Bloom/, suggests) in those tabernacles, booths, or groves/ where it would be impracticable to separate them as in the synagogues,) attend at the proseuchce ? Sal.] As was usual in teaching. Ed Spake unto the women, Ac.] ‘Probably this was before the time of their public wor¬ ship; and while they were waiting for the assembling of the people in general.’ Dr. A. Clarke. (1 1.) Seller of purple.] ‘Not of the purple dye, but of purple vests, for the dyeing of which tiie I.ydians were famous ; (so Val. Flacc., yEti- nn, claudi m, Plin., Ovid ;) and that this art was especially exercised by the Tyrians, we find from an inscription dug up at Tyre, and to be found in Spon's collection.’ Bloome. V'. 1G — 13. This transaction demonstrates, beyond all controversy, that such pretensions are not always human impostures, hut are sometimes real satanical operations. Had this damsel’s divination been a mere jug¬ gle between her and her masters, the command of the apostle could not have detected it, or prevented them from carrying on the deception : nor could he at once, or indeed at all, have convinced the whole multi¬ tude, and the city in general, that it was a mere imposture, for men are [90] by no means easily undeceived in matters of this nature. And if mere jugglers had been convinced, that Paul and his friends were indeed ‘ the servants of the true God,’ and teachers of the way of salvation; they would never have ventured to address them in this manner. — But, as the woman was really instigated, and in a sense inspired, by nn evil spirit, and as, in the paroxysms of her distraction, and amidst strange and wild actions and gestures, she actually uttered such things ns were apparent prophecies and wonderful discoveries; such as Satan could at any time make, by his foresight, and conjectural knowledge, if God would permit him ; T)eut. 13:1 — 5. the change was manifest, when the dispossession took place. Scott. (16.) Of divination.} ‘ Puthonos : a word which probably came from the Eastern languages (perhaps the Sanscrit; : hut the origin and circumstances, which led to Apollo’s being called Puthios , front ho Put/ion, arc Inst in tile gray mists of antiquity. Even in Cicero’s age it was as much unknown as now. Puthvn is a generic name applied to those who were formerly termed eggastrimuthoi.' llloomf ., whom see. Masters.} ‘ IValch shows that this common possession of a slave was not unfrequenl : and he traces the cause of this to the property itself, which often remained common to several heirs, as also to the high price of any skive from whom any great gain was to be expected.’ Bloom f. Ed. A certain damsel.] ‘ As Plutarch tells us, that persons inspired with this spirit spake as seeming to send the voice from their bellies, anil Galen mentions the same fact, some writers have supposed the whole pretence to such inspiration to have been founded on the art of throwing out the voice [ventriloquism] in some extraordinary manner, and that all the cure wrought by the apostle was only discovering the cheat, and disabling her front playing this trick any more . Hut the manner in which I.uke relates the story plainly implies, that he thought it a real possession , and that Paul took it himself in that view. Nor can I apprehend that her behavior, or his, or that of her masters aiterwards, can be otherwise accounted for.’ Doddr. — ‘ Every circumstunce of this 14 IF And a certain woman nam¬ ed Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us : whose heart s the Lord opened, that she attended un¬ to the things which were spoken of Paul. 15 And when she was baptized, and her household, she besought ‘ms, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. 16 IT And it came to pass, as we went to prayer, a certain damsel possessed "with a spirit of T divina¬ tion met us, which brought her masters much gain w by soothsaying: 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high * God, which shew unto us the way of y salvation. s La. 24:45. v or, Python. v c. 13:25. t He 13:2. we. 19:24 ' He. 1U:20. u 1 Si. 28:7. x Ge. 14:18,22. cerning our salvation. Providence brings Lydia to Philippi, to be under Paul’s minis¬ try, and there, where she met with it, she made a good use of it; so should we improve opportunities. 4. Her religion before the Lord opened her heart. She worshipped God according to the knowledge she had; she was one of the devout women. But it is not enough to be worshippers of God, we must be believers in Jesus Christ, for there is no coming to God as a Father, but by him as Mediator. But those who worsiiipped God according to the light they had, stood fair for the discoveries of Christ and his grace to them; for to him that has, shall be given. 5. The work wrought on her heart. Ob¬ serve, (1.) The Author of it, the Lard, the Lord Christ, to whom this judgment is com¬ mitted ; the Spirit of the Lord, who is the Sanctifier. Note, Conversion-work is God’s work ; it is He that works in us both to will and to do ; not as if we had nothing to do; but of ourselves, without God’s grace, we can do nothing ; nor as if God were in the least chargeable with the ruin of them that perish ; but the salvation of them that are saved must be wholly ascribed to Him. (2.) The seat of it, the heart; it is to the heart that this bless¬ ed turn is given : conversion-work is heart- work ; it is a renewing of the heart, the inward ■man, the spirit of the mind. (3.) The nature of the work ; she had not only her heart touched, but opened. An unconverted soul is shut up, fortified against Christ. Christ, in dealing with the soul, knocks at the door that is shut again: t Him, Rev. 3: 20. and when a sinner is effectually persuaded to embrace Christ, then the heart is opened for the King of glory to come in; the understanding is opened to receive the divine light, the will, to receive the divine law, and the affections, I to receive the divine love ; [universal sym¬ pathy or philanthropy finds place.] •When the heart is thus opened to Christ, the ear is opened to his Word, the lips in prayer, the hand in charity, and the steps enlarged in all manner of gospel-obedience. 6. The effects of thi3 work on her heart. (1.) She took great notice of the Word of God ; she attended unto, applied to herself, so some, the things spoken of Paul; and then only the Word does us good, and makes an abiding impression on us, when we apply it to our¬ selves : wherever the heart is opened by the grace of God, it will appear by a diligent attendance on, and attention to, the Word of God. (2.) She gave up her name to Jesus Christ, and took on her the profession of his holy religion ; she was baptized, and by that solemn rite admitted to the Church of Christ ; and with her her household also was baptized, those that were infants, in her right, for if the root be holy, so are the branches, and the grown up, by her influence and authority. She and her household were baptized, by the same rule that Abraham and his were cir¬ cumcised, because the seal of the covenant be¬ longs to the covenanters and their seed.* (3.) She was very kind to the ministers, and very desirous to be further instructed by them in the things pertaining to the kingdom of God ; She besought us, saying, ‘ If ye have judged me to be faithful to the Lord, if ye take me to be a sincere Christian, manifest you.r confidence in me by this, come into my house and abide there.’ Thus she desired ail opportunity to testify her gratitude. When her heart was open to Christ, her house^was open to his ministers, for his sake. Nay, she is extremely pressing and importunate with them ; she constrained us ; which inti¬ mates that Paul was very backward to go, because he was afraid of being burdensome to the families of the young converts, and would study to make the Gospel of Christ with¬ out charge, 1 Cor. 9: 18. Acts 20: 34. that those that were without might have no occa¬ sion given them to reproach the preachers of the. Gospel as designing, self-seeking men, and that those that were within might have * Tt seems she only is spoken of as faithful or believing: If ye have judged me faithful ; so (hat her household were baptized on the ground of her faith. Ed. A, D. 54. ACTS, XVI. Paul and Silas imprisoned. 18 And this did she many days. But Paul, being grieved, turned and said zto the spirit, I command thee in the name of Jesus Christ, to come out of her. And * he came out the same hour. 19 IT And when her masters saw that the hope of their gains b was gone, they caught Paul and Silas, and drew them into the c market¬ place, unto d the rulers, 20 And brought them to the mag¬ istrates, saying, These men, being Jews, do exceedingly trouble eour city, 21 And teach customs which are not lawful for us to receive, neither to observe* being Romans. 22 And the multitude rose up to¬ gether against them : and the mag¬ istrates rent oft' their clothes, and commanded to beat them. 23 And when they had laid frnany stripes upon them, they cast them into prison, charging the jailer to keep them safely : 7. Ma. 1:25.34. c or, court. c. 17:6. * Ma. 16:17. d Mat. 10:18. f 2 Co. 6:5. 11: b c. 19:24—27. e 1 K. 18.17. 2 S,25. 1 Th.%2. say of Christ, Mark 1: 24. I know Thee who Thou art, the Holy One of God. Or, (2.) As designed by the evil spirit, that subtle serpent, lo dishonor the Gospel ; some think she designed to gain credit to herself and her prophecies, and so to increase her master’s profit, by pretending to be in the interest of the apostles, who, she thought, had a grow¬ ing reputation, or, to speak Paul fair, not to part between her and iter familiar. Others think, Satan designed hereby to disgrace the apostles; as if these divines were of the same fraternity with their diviners, because they were witnessed to by them ; and then the people might as well adhere to those they had been used to. Those that were most likely to receive the apostles’ doctrine, were such as were prejudiced against these spirits of divination, and therefore would, by this testimony, be prejudiced against the Gospel; and as for those who regarded these diviners, the devil thought himself sure of them. II. Christ made them to be taken notice of, by giving them power to cast the devil out. She continued many days clamoring thus, v. 18. and, it should seem, Paul took no notice of her, not knowing but it might 1)q ordered of God for the service of his cause; but, finding perhaps that it did them a prejudice, rather than any service, he soon silenced her, by casting the devil out. 1. lie was grieved, to see her made an in¬ strument of Satan, to deceive people, and to see the people imposed on by her divinations. It disturbed him to hear a sacred truth so profaned, and good words come out of such an ill mouth, with such an ill design. Per¬ haps she spoke in an ironical, bantering way, as ridiculing the apostles’ pretensions; as when Christ’s persecutors complimented H im with Hail, King of the Jews; and then justly might Paul be grieved, as any good man’s heart would be, to hear any good truth of God bawled out in the streets, in a canting, jeering way. 2. He commanded the evil spirit to come out of her ; and by this he will show that those men are the servants of the living God, and are able to prove themselves so, without her testimony; her silence shall demonstrate it, more than her speaking could. Thus Paul shows the way of salvation indeed, that it is by breaking the power of Satan, and chaining him up, that he may not deceive the world, Rev. 20:3. and that this salvation is to be ob¬ tained in the name, of Jesus Christ only, as in his name the devil was now cast out, and by no other; for he came out the same hour. Ill. The masters of the damsel, made them to be noticed, by bringing them be¬ fore the magistrates for it, as a crime. Observe here, 1. What provoked them, was, that, the damsel being restored to herself, her masters saw that the hope of their gain was gone, v. 19. See here what evil the love of money is the root of ! If the preaching of the Gospel ruin the craft of the silver-smiths, ch. 19:24. much more the craft of the soothsayers ; therefore herg is a mighty outcry raised, when Satan’s power to deceive is broken ; and therefore the priests hated the Gospel, because it turned men from the blind service of dumb idols, and so the hope of their gains was gone. The power and goodness of Christ, which appeared in dispossessing the woman, made no impression, when they apprehended they should lose money by it. 2. The course they took, was, to incense the higher powers against them, as men fit to be punished. They caught them as they went along, and with the utmost fury and violence dragged them into the market-place, where public justice was administered. They brought them to the rulers, their justices of peace, to do by them as men taken into the hands of the law, the duumviri. From them they hurried them to the magistrates, the prae¬ tors or governors of the city, — the officers of the army, so die word signifies ; but it is taken in general for the judges, or chief ru¬ lers ; to them they brought their complaint. 3. They take it for granted they were Jews, a nation, at this time, as much an abomination to the. Romans, as, long ago, to the Egyptians. Piteous was the case of the apostles, when it was turned to their reproach that they were Jews, and yet the Jews were their most violent persecutors! (1.) The general charge against them, is, that they troubled the city, sowed discord, and disturb¬ ed the public peace, than which nothing could be more false and unjust, as was Ahab’s character of Elijah, 1 K. 18: 17. If they troubled the city, it was but like the an¬ gel’s troubling the water of Bcthesda’s pool, in order to healing ; shaking, in order to a happy settlement. (2.) Their proof of their charge, is, their teaching customs not proper to he admitted by a Roman colony, v. 21. The Romans were always very jealous of innovations in religion ; right or wrong, they would adhere to that, how vain soever, which they had received by tradition from their fathers ; the gods of their country must be their gods, true or false. It was one of the laws of the twelve tables. Hath a nation changed their gods? This incensed them against the apos¬ tles, that they taught a religion, destructive of polytheism and idolatry, and preached to them to turn from those vanities. This the Romans could not bear ; ‘ If this grow on us, in a little while we shall lose our religion.’ IV. The magistrates, by their proceedings against them, made them to be taken notice of. 1. By countenancing the persecution, they raised the mob upon them, v. 22. The mul¬ titude rose up together against them, and were ready to pull them to pieces. It has been the artifice of Satan, to make God’s minis¬ ters and people odious, by representing them as dangerous, when really there has been no ground for such an imputation. 2. By going on to an execution, they fur¬ ther represented them as the vilest of male¬ factors. They rent off their clothes, with rage and fury, not having patience till they were taken off, in order to their being scourged. proves it to have been a real possession. Luke speaks of the spirit and the damsel as distinct persons. The damsel had a spirit of divination. Paul turned to the spirit, and said, I command thee to come out of her; and he. came out in the same hour.’ Dr. A. Clarke. V. 19 — 24. Had the apostle satisfactorily detected an artful imposter, they who had been convinced of the cheat, would have been enraged at those who had duped them of their money, and not at him who had un¬ deceived them. — It does not appear, that the Jews were forbidden to exercise their religion at Philippi, or in other cities of the Roman em¬ pire, at this time ; so that the accusation was altogether malicious and groundless. (20) Being Jews.] The Christians were here confounded with the unconverted Jews, as both protested against the Pagan wor¬ ship. Rut had the worship of Jehovah been contrary to any Roman law, then in force, and actually carried into execution, no Jews could have remained in any of the cities where colonies were planted. It ap¬ pears, that some statutes to this effect had been enacted ; but doubtless it was generally found impracticable to execute them ; and so they be¬ came obsolete, except when an occasion was sought of gratifying malice and cruelty by persecution. Scott. (19,20.) ‘The rulers (archontes) are in v. 20. called slratSgoi (ma¬ gistrates). The former seems to have been the general appellation given to all magistrates of the Philippians, (i. e. krital, [judges,]) and strategoi, a more special definition of the persons. The senators in the muni- cipia and colonice [note v. 12.], were styled decuriones. (Cic. ) Now of those who discharged in them the office of chief magistrates, the name varied with the number of persons to whom that function was commit¬ ted. In some it was committed to 2, in others to 4, or sometimes to 6 ; hence called either duumviri , quatuorviri, or seviri. So Sigonius. StratSgos properly signifies a commander of troops. But as stratos was also used of the great body of the people (see Soph, and Spanh.), so strategos was modified, and thus the word came to denote a civil magis¬ trate. Even among the Romans there were praetors, both military and civil, which latter used to hear and decide causes. Now these , by the Homans styled preetorcs urbani, were by the Greeks styled strategoi. So I)iod. uses the word. This title of rraetor, the municipal and colonial duumviri used especially to take to themselves, (perhaps first si veil by courtesy, Bl.) since the colonire and municipia used studiously to imi¬ tate the form of the Roman republic. So Cic. Hence these Duumviri were, in Gr., called stratZgoi, and to the class of such Duumvirs be¬ longed those whom Luke has here called strategoi. See Spanh., Ilein- sius, Krebs, Walch, and Munthe.’ Kuin. '■Wetst. remarks, that the appellation still subsists at Messina, where the mayor of the city is called the Stradigo Bloomf. (20.) ‘As th« laws made no provision to repair their loss, the girl’s employers cunningly drop any seeming personal object, and pretend the public good. Kuin. remarks, that it was not allowed among the Ro¬ mans, to worship any god, or recommend the worship of any, but such as were ordained by public authority, (so Serv., Jul. Paulus, Suet., Val. Max., Livy) : and though, indeed, (as Walch observes,) they permitted foreigners to worship their own gods in the city, yet it was only to be done in private, secretly, and, as it were, by stealth, and in such a man¬ ner as should not interfere with, or be any hindrance to, the rites of the established religion, or give any occasion to civil dissensions. “ It was, therefore, not lawful (continues he) among ihe Romans, to recommend a new religion to the citizens, or even attempt to detach them from that which had been established by public authority. Now, taking all these things into due consideration, together with the hatred of the Romans towards the Jews and their religion, and bearing in mind that it was the primary duty of the provincial, colonial, and municipal magistrates lo punish severely all seditious persons, or those who in any way stirred up the minds of the people, and to extinguish, by whatever means, rising sedition or tumult, we shall easily see the reason why the accusers re¬ sort to the charge of turbulence and sedition, and why they add the cir¬ cumstance, ‘ being Jews,’ which suggests an aggravation of the oflence, as having been committed by those who were bound to show a very dif¬ ferent conduct. Moreover, we shall see why they insinuate, v. 21. an attempt to proselyte Romans , who were not to admit any foreign reli¬ gion. They craftily, too, omit ail mention of their loss, lest their im¬ partiality might be suspected, and their accusation be ascribed to malice.” Walch.' , (22.) Rent.] ‘ The Roman magistrates used to order the hetors to rend open the clothes of the criminal. No care was taken of the gar¬ ments : but they were suddenly and violently rent open. Burdcr te, end of chapter. ^ j j A. D. 54. ACTS, XVI The malice of their persecutors baffled. 24 Who having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. 25 IF And at midnight Paul and Silas s prayed, and h sang praises unto God : and the prisoners heard them. 26 And suddenly there was a great earthquake, so 'that the foun¬ dations of the prison were shaken : and immediately j all the doors were opened, and every one’s bands were loosed. 27 And the keeper of the prison awaking out of his sleep, and see¬ ing the prison doors open, he drew out his sword, and would have kill¬ ed himself, supposing that the pris¬ oners had been fled. 23 But k Paul cried with a loud voice, saying, Do thyself 1 no harm; for we are all here. 29 Then he called for a light, and sprang in, and came m trem¬ bling, and fell down before Paul and Silas : g Ja. 5:13. J ]s. 42:7. c.5:19. 1 Th. 5:15. h Pf. 34:1. 12:7,10. 1 Ec. 7:15—17. i c. 4:3i. k Pr. 24:11,12. m Je. 5:22. This the apostle refers to, when he speaks of their being shamefully entreated at Philippi, 1 Tliess. 2:2. They commanded that they should be whipped as vagabonds, by the lie- tors or beadles who attended the praitors, and carried rods with them for that purpose; this was one of those three times that Paul was beaten with rods, according to the Roman usage, which was not under the compas¬ sionate limitation of the number of stripes not to exceed forty, which was provided by the Jewish law. It is here said, that they laid many stripes on them, v. 23. without counting how many, because they seemed vile unto them, Deut. 25: 3. Now, one woujd think, this might have satiated their cruelty ; but no, they are im¬ prisoned, and, it is probable, their present purpose was to try them for their lives, and put them to death ; else why should there be such care taken to prevent their escape I The judges made their commitment very strict ; as if they were dangerous men. Thus they endeavored to render them odious, that they might justify their base usage. The jailer was sensible that the magistrates had a great indignation against these men, and were inclined to be severe with them, there¬ fore he thought to ingratiate himself with them, by exerting his power likewise against them to the uttermost. When magistrates are cruel, it is no wonder that the officers under them are so too. He put them into the inner prison, the dungeon, and, as if that were not enough, he made their feet fast in the stocks. Perhaps, having heard a report of the escape of the preachers of the Gospel out of prison, (24.) Made their feet fast in the .stocks.) ‘It is generally supposed that these were the cippi, or large pieces of wood, used among the Ho¬ mans, which not only loaded the legs of the prisoners, but sometimes distended them in a very painful manner. . . . Beza explains it of the nu- mellte, in which both the feet and the neck were fastened in the most uneasy posture that can be well imagined. The distressing situation of Paul and Silas, thus in the stocks, [in a damp, muddy pit,) and so lately scourged, renders their joyful frame, expressed by songs of praise, so much the more remarkable.’ ' Doddr. V. 27. ‘ Self-murder prevailed much among the Romans, especially about that time, and had, in the memory of some then living, been, as it were, dignified at Philippi by the example of those great men, Brutus and Cassius, among others, who felt on their own swords there.’ In. V. 28, 29. Paul cried, . 9.— When a Oentile householder was converted to the Jewish religion, all the males in his family, including infants, were circumcised with him, unless any of the adults, alter instruction, refused to be so ; it is therefore ob¬ vious to suppose, that the same rule was observed, in the baptism of those households, of which we read in the N. T.; for it has already been shown, that the covenant sealed to Abraham, was the same as the Chris tian covenant ; and that circumcision was the sign of the same blessings of which baptism now is. Gen. 17:9 — 12. And the language, concern¬ ing the baptism of believers and their households, so much accords to that concerning the circumcision of Abraham and his household ; that, in connexion with other scriptures; with the general and early use of infant-baptism in the primitive church; and with the consideration that we do^iot read in the N. T. of one single instance, in which the chU- when the doors were fast barred, ch. 5:19. 12 :9. he thought he would be wiser than other jailers had been, and therefore would effec¬ tually secure them by fastening them in the stocks ; and they were not the first of God^s messengers thus served, Jer. 20: 2. Ps. 10a: 18. Oh what hard usage have God’s ser¬ vants met with, as in the former days, so in the latter times ! * V. 25 — 34. We have here the designs of the persecutors of Paul and Silas baffled and broken. I. The persecutors designed to dishearten and discourage the preachers of the Gospel ; but here, 1. Never were poor prisoners so truly cheerful, nor so far from laying their hard usage to heart. They had felt the smart of the preetors’ rods, were very sore, and they had reason to fear thp axes next, as their Master, first scourged, then crucified. In the mean time they were in the inner prison, their feet in the stocks, which, some think, not only held them, but hurt them ; and yet, at mid¬ night, when they should have been trying, if possible, to gel a little rest, they prayed, and sang praises to God. No place, no time, amiss for prayer, if the heart be lifted up to God. No trouble, how grievous soever, should indispose, but rather dispose us for prayer ; and in everything we must give thanks. We never want matter for praise, if we do not want a heart. And what should put the heart of a child of God out of tune for that duty, if a dungeon and a pair of stocks will not do it! They praised God that they were counted worthy to suffer shame for his name. They sang praises to Him, in some psalm, or hymn, or spiritual song ; either one of David’s, or one of their own, as the Spirit gave them utterance. This proves that singing of psalms is a gospel-ordinance, and ought to be used by all good Christians ; and that it is instituted, not only to express their joys in a day of triumph, but to balance and relieve their sorrows in a day of trouble. Notice is taken of one circumstance, thatt/ie prisoners heard them. It intimates, how hearty they were in singing praises to God, in that they were heard all the prison over. We should sing psalms with all our heart. The saints are called upon to sing aloud upon their beds, Ps. 149: 5. They knew the prisoners would hear them, yet they sang aloud, as not ashamed of their Master or of his service. The prisoners were made to hear the prison- songs of Paul and Silas, that they might be prepared for the miraculous favor showed to them, all for the sake of Paul and Silas, when the prison-doors were thrown open. By this extraordinary comfort which they were filled with, it was published, that He whom they preached was the Consolation of Israel. Let the prisoners that mean to oppose Him, hear rflid tremble before Him J let those that are faithful to Him, hear and triumph, and take of the comfort that is spoken to the prisoners of hopje, Zecli. 9: 12. * The best men, reformers, have ever been the martyrs of their age, in body uud estate, generally; in mint! and heart, always. Ed. A. D. 54. ACTS, XVI. The conversion of their jailer. SO And brought them out, and said, Sirs, what "must I do to be saved ? 31 And they said, Believe 0 on the Lord Jesus Christ, and thou shalt be saved, and thy ■’house. 32 And they spake unto him the word of the Lord, and to all '■that were in his house. 33 And he took them the same hour of the night, and washed their stripes ; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat r before them, and ’rejoiced, believ¬ ing in God with all his house. n c. 2:37. 9:6 13:39 r Lu. 5 29. o Huh. 2:4. Jn. 3: pc 2:39. s Ro. 5:11. 16, 36. 6:47. c. q Ro. 1.14,16. chose rather to put an end to it. This jailer thought there was no harm in antici¬ pating his own death ; but Christianity by this proves itself to be of God, that it keeps us to the law of our creation, — revives, en¬ forces, and establishes that; obliges us to be just to our own lives, and teaches us cheer¬ fully to resign them to our graces, but cour¬ ageously to hold them out against our cor¬ ruptions. Paul eagerly stopped him from his proceeding against himself, v. 28. All the cautions of the Word of God against sin, and all appearances of it, and approaches to it, have tiiis tendency, ‘ Do thyself no harm.' The jailer needs not fear being called to an account for the escape of his prisoners, for they are all here. It was strange some of them did not slip away, when the prison- doors were opened, and they were loosed from their bands ; but their amazement held them fast, and, being sensible it was by the prayers of Paul and Silas they were loosed, they would not stir, unless they stirred; and God showed his power in binding their spirits, as much as in loosing their/cet. 2. lie is afraid he shall lose his soul, and Paul makes him easy as to that care too. One concern leads him to the other, and a much greater ; and being hindered from hastening himself out of this world, he be¬ gins to think, if he had pursued his inten¬ tion, whither death would have brought him, and what would have become of him on the other side death, — a very proper thought for such as have been snatched as a brand out of the fire, when there was but a step be¬ tween them and death. Perhaps} the hein¬ ousness of the sin he was running into, helped to alarm him. The Spirit of God, that was sent to convince, in order to his being a Comforter, struck a terror on him, and startled him ; but he called for a light, with all speed, and sjjrang in to the inner prison, and came, trembling to Paul and Silas for relief. Observe, (1.) How reverent and respectful his ad¬ dress to them is ; he fell down before them, as one ready to sink under the load of his terror; as one that had on his spirit an awe of them, of the image of God on them, and of their commission from God. Probably he had heard what the damsel said of them, that they were the servants of the living God, which showed to them the way of salvation, and as such he thus expressed his veneration for them. lie gave them a title of respect, Sirs, masters ; it was but now, Rogues and j villains, and he was their master; but now, I Sirs, lords, and they are his masters. Con¬ verting grace changes people’s language, of and to gooil people and good ministers; and to persons who are thoroughly convinced of sin, the very feet of those are beautiful, that bring tidings of Christ ; yea, though dis¬ gracefully fastened in the stocks. (2.) How serious his inquiry is ; What must I do to be saved ? His salvation is now his greatest concern, which before was the furthest thing from his thoughts. It is his own precious soul that he is in care about ; convinced something must be done, and by him, too, in order to his salvation ; that it is not a thing of course, a thing that will do itself, but a thing about which we must strive, wrestle, and take pains. He is wil¬ ling to do anything. Those who are thor¬ oughly convinced of sin, and truly concerned about their salvation, will surrender at dis¬ cretion to Jesus Christ, will be glad to have Christ on his own terms, on any terras. God has appointed his ministers to assist us in consulting the Scriptures, and has promised to give his Holy Spirit to them that ask Him, to be their Guide in the way of salvation. (3.) They very readily directed him what he must do,n. 31. They were always ready to answer such inquiries ; though cold, sore, and sleepy, they do not adjourn to a more convenient time and place, but take him now, lest the conviction should wear off ; now that God begins to work, it is time for them to set in as workers together with God. They do not upbraid him with his rude and ill carriage toward them ; all this is forgiven and forgotten, and they are as glad to show him the way to heaven, as the best friend they have. They did not triumph over him. No, all is overlooked and easily passed by, if he will but believe in Christ. This is an example to ministers, to encourage penitents, to meet those that are coming to Christ, and take them by the hand ; not to be hard on any for unkindness done to them ; but to seek Christ’s honor more than their own. Here is the sum of the whole Gospel, the covenant of grace in a few words ; Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house, Luke 19:9. Those of thy house that are infants, shall be admitted into the visible church with thee, and there¬ by put into a fair way for salvation ; those that are grown up, shall have the means of salvation brought to them, and, be they ever so many, let them believe in Jesus Christ, and (hey shall be saved ; they are all wel¬ come to Christ on the same terms.’ (4.) They proceeded to instruct him and his family in the doctrine of Christ, v. 32. They spake unto him the Word of the Lord. He was, for aught that appears, an utter stranger to Christ, therefore it is requisite he should be told who this Jesus is, that he may believe in Him, John 9 : 36. And the substance of the matter lying in a little com¬ pass, they soon told him enough to make his being baptized a reasonable service. They spake the Word not only to him, but to all that were in his house. Masters of families should take care that all under their charge partake of the means of knowledge and grace, and that the Word of the Lord be spoken to them ; for the souls of the poorest servants are as precious as those of tht r masters, and are bought with the same price. (5.) The jailer and his family were im¬ mediately baptized, and thereby took on them the profession of Christianity, submit¬ ted to its laws, and were admitted to its privileges, on their declaring solemnly, as the eunuch did, that they believed that Jesu ; Christ is the Son of God j he was baptized, he, and all his, straightway. Neither he nor any of his family desired time to consider whether they should come into baptismal bonds or no ; nor did Paul and Silas desire time to try their sincerity, and to consider whether they should baptize them or no. But the spirit of grace worked such a strong dren of Christian parents were baptized adult; it must be allowed strongly to countenance the sentiments and practice of pasdo-baptists ; though we suppose, that the change of the initiatory ordinance, as far as infants were concerned, was silently and gradually ; like that respecting the Sabbath ; the Jewish converts still circumcising their male children, to avoid giving needless offence to the unconverted Jews. 1:3. — It seems also most probable, to me, at least, that Paul and Silas, in their painful condition, and in the jailer’s house, did not baptize him and his family by immersion. — (34) Rejoiced, believing in God with all his house.] ‘He rejoiced through all his house, having believed in God.’ The participle jn Greek, rendered having believed, is in the singular number, it denot¬ ing the jailer alone. Scott. (30.) IVhat must, &c.] 1 Grotius thinks this inquiry went on the nat¬ ural principles of the immortality of the soul ; IVhitby, with much great¬ er propriety, that it refers to the testimony of the Pythoness, v. 17. I apprehend the sense to be very extensive. Probably a vast multitude of ideas rushed on his mind at once ; the power and displeasure of God, man¬ ifested in the earthquake, the sweetness and joy of Paul and Silas in their bonds, their willing continuance in prison, when they might have escap¬ ed, and their generous solicitude for one who had used them so ill, — per¬ haps some kind, pious words , Paul and Silas might have uttered when he was fastening their feet in the stocks ; and no doubt the Spirit of God added conviction and energy to all.’ Doddr. — ‘ The only interpretation of the jailer’s cry, (as Kuin. and Ueinr. acknowledge,) at all agreeable to the context, is the common one, “ how shall I attain eternal salvation :” for lie would not fear punishment, for the effects of the earthquake; besides, the prisoners were all there ; nor of his gods, for confining innocent per¬ sons, for that was the magistrate’s act. I am surprised any competent judge of phraseology should have thought his words jof uncertain sense.’ Bloomf. (31.) Thou shalt be saved and thine house. 1 ‘ The meaning cannot be, that the eternal salvation of his family could be secured by his faith, but that his believing in Christ would be the best security of his family from present danger, and that, if they also themselves believed, they would he entitled to the same spiritual and everlasting blessings with himself.’ Doddr. (33.) ‘ Washed their stripes, which still remained unhealed. I men¬ tion the circumstance, a» it serves to show, (and it is of great importance to remember it,) that the apostles had not a power of working miracu¬ lous cures when they pleased ; no, not even on their own bodies, or those of their dearest friends. Had they possessed such a power, it would have been their duty to use it, unless they had, (as Christ with such a power in fact had,) a discovery of the divine ivill, that in such or such instances the use. of it should be waived. On the other hand, the continual use of such a power would have frustrated many of the noble purposes in providence, which their sufferings answered, and would have introduced many inconveniences, which an intelligent reader will easily apprehend from this general hint.’ Doddr. — And was baptized, •fee.] ‘His being thus baptized with his household seems to be the only reason which the Greek commentators had to think this jailer's name was Stephanos, and that he is the person referred to, 1 Cor. 1:16. 16:15, 17. But it is much more probable that Stephanos was a Corinthian, from all the places here cited.’ Id. — Baptized straightway .] ‘Immediately, in¬ stantly, at the very time, while the thing was doing ; and if so, it is by no means likely there was tiny immersion in the case ; indeed all the circumstances of the case, the dead of the night, the general agitation, the necessity of despatch, and the words of the text disp-"ve it. The apostles, therefore, had another method of administering baptism be¬ sides immersion. . . . Moreover], as the Jews were accustomed to re¬ ceive whole families of heathens, young and old, as proselytes, by bap¬ tism : so here the npostles receive whole families, those of Lydia and the jailer, by the same rite. It is, therefore, pretty evident, that we have in this chap, very presumptive proofs, 1. That baptism was admin¬ istered without immersion, as in the case of the jailer and his family ; and, 2. That children were also received into the church in this way; for we can scarcely suppose that the whole families of Lydia and the jailer had no children in them : and if they had, it is not likely that they should be omitted ; for the Jewish method was invariably to receive the heathen children with their proselyted parents.’ Dr. A. C — ‘ Grotius supposes,’ from the peculiar phraseology, that * the jailer took them to a bath within the precincts of the prison, and bathed them. Certainly if the distinction laid down by Campb. were invariably true, that niptb al¬ ways signifies to dip, and loub always to bathe, there could be no doubt as to this interpretation [of e/ousen here], which after all may be the true one. Most commentators, however, with the Vulg., tr. “washed.” Same-1 At that yery hour, unseasonable as it was.’ Bi-oomf. [93] A. D. 54. ACTS, XVI. . Paul and Silas honorably discharged. So IT And when it was day, the magistrates sent the serjcants, say¬ ing, Let those men go. 3G And the keeper of the prison told this saying, to Paid, The mag¬ istrates have sent to let you go : now therefore depart, and go in peace. 37 But Paul said unto them, They have beaten us openly 1 un¬ condemned, being Romans, and have chst us into prison ; and now do they thrust us out privily ? Nay, verily ; but let them come " them¬ selves, and fetch us out. 33 And the serjeants told these words unto the magistrates : and they feared, when they heard that they were Romans. 39 And they came and besought v them, and brought (hem out, and desired w them to depart out of the city. t c. 22:25. Mat. 10:13. 3:9. u Dh. 6 : 18, 19. v Ex. 11:8. Re. w Mat. 8:3). f.iitli in them, all on a sudden, as superseded further debate; and Paul and Silas knew by the Spirit, that it was a work of God that was wrought in them: so that there was no occasion for demur. This, therefore, will not justify such precipitation in ordinary cases. (6.) The jailer was hereupon very re¬ spectful to Paul and Silas, as one that knew not how to make amends for the injury he had done to them, much less for the kind¬ ness he had received from them ; he took them the same hour of the night, would not let them lie a minute longer in the inner prison ; but washed their stripes, to cool them, and abate the smart of them ; probably he bathed them with some healing liquor; as the good Samaritan helped the wounded man, by pouring in oil and wine. He brought them in¬ to his house, bid them welcome to the best room he had, and prepared his best bed for them. He set meat before them, such as his house would afford, and they were welcome to it ; by which he expressed the welcome which his soul gave to the Gospel. What have we houses and tables for, but, as we have opportunity, to serve God and his people with them 1 (7.) The voice of rejoicing, with that of salvation, was heard in the jailer’s house ; never was such a truly merry night kept there before ; he rejoiced, believing in God, with all his house : none in his house refused to be baptized, and so make a jar in the harmony ; but they were unanimous in embracing the Gospel, which added much to the joy. Ob¬ serve, His believing in Christ is called be¬ lieving in God; which intimates, that Christ is God. Believing in Christ is rejoicing in Christ. Out of the abundance of the joy in his heart, his mouth spake to the glory of God, and their encouragement who believed in God too. One cheerful Christian should make many. V. 35 — 40. I. Orders are sent for the discharge of Paul and Silas, v. 35, 36. 1. The magistrates that had so basely abused them the day before, gave the orders early, as soon as it was day, which intimates, that either they were sensible the earthquake was intended to plead the cause of their prisoners, or their consciences had made them very uneasy. [Two ancient MSS. add, they were terrified by it.] They sent serjeants, those that had the rods, the vergers, the tipstaves, the beadles, those that had been employed in beating them, that they might go and ask them forgiveness. The order was, Let those men go. God turned their hearts, Ps. 76: 10. 2. The jailer brought them the news, v. 36. Some think the jailer had betimes transmitted an account to the magistrates of what had passed in his house that night, and so had obtained this order. God could, by his grace, as easily have converted the mag¬ istrates, as the jailer ; but God hath chosen the poor of this world, James 2: 5. II. Paul’s insisting on the breach of priv¬ ilege the magistrates had been guilty of, v. 37. It is probable the magistrates had some intimation they were Romans, and were made sensible their fury had carried them further than the law could bear them out ; and that was the reason they ordered their discharge. Now. 1. Paul did not plead this before he was beaten, though it is probable it might have prevented it, lest he should seem to be afraid of suffering for the truth which he had preached. Tally tells of one Ganius, who was ordered by Verres to be beaten in Sicily, that all the while he was under the lash lie cried out nothing, but I am a citizen of Rome; Paul had nobler tilings to comfort himself with. 2. He did plead it afterward, to honorhis sufferings, and the cause he suffered for ; likewise to molify the magistrates toward the Christians at Philippi, and to beget in the people a better opinion of the Christian religion, when they saw that Paul had a fair advantage against their magistrates, and might have called them to an account for what they had done, and yet did not; which was very much to the honor of that worth i) name by which he was c'alled. Now here, (1.) Paul lets them know how many ways they had run themselves into a praemu¬ nire, and that he had law enough to know it. [1.] They had beaten them that were Ro¬ mans; some think, Silas was a Roman cit¬ izen as well as Paul ; others, that that does not necessarily follow. Paul was a citizen, and Silas his companion. Now both the lex Porcia and the lex Semprania did express¬ ly forbid the free body of a Roman citizen to be beaten with rods or otherwise. Roman his¬ torians give instances of cities that had their charters taken from them for indignities done to Roman citizens; we shall afterward find Paul making use of this plea, ch. 22: 25, 26. To tell them they had beaten the messengers of Christ, and the favorites of heaven, would have had no influence on them ; but to tell them they have abused Roman citizens, will put them into a fright; so common is it for people to be more afraid of Cesar’s wrath than of Christ’s, though He has warned us of the danger of offending his little ones. [2.] They had beaten them uncondemned, without a fair hearing, bad not calmly examined what was said against them, much less inquired what they had to say for themselves. It is a universal rule of justice, Many may be acquitted in conse¬ quence of having had a hearing ; while with¬ out a hearing no one can be condemned. Christ’s servants would not have been abused as they have been, if they and their cause might but have had an impartial trial. [3.] It was an aggravation of this, that they had done it openly, which, as it was so much the greater disgrace to the sufferers, so it was the bolder defiance to justice and the law. [4.] They had cast them into prison, without showing any cause of their commitment, and in an arbitrary manner, by a verbal order. [5.] They now thrust them out privily ; they bad not, indeed, the impudence to stand by what they had done, but yet had not the honesty to own themselves in a fault. (2.) He insists on it, that they should make them an acknowledgment of their er¬ ror, and give them a public discharge, to make that the more honorable, as they bad done them a public disgrace, which made that the more disgraceful ; ‘ Let them come themselves and fetch us out, and give a testi¬ mony to our innocency, and that we have done nothing worthy of stripes or of bonds.’ It was not a point of honor that Paul stood thus stiffly upon, but a point of justice, and not to himself, so much as to his cause ; * Let them come and stop the clamors of the people, by confessing that we are not the tremblers of the city.’ III. The magistrates’ submission, and reversing of their judgment, v. 38, 39. 1. The magistrates were frightened, when they were told that Paul was a Roman ; lest some of his friends should inform the gov¬ ernment of what they had done, and they should fare the worse for it. The proceed¬ ings of persecutors have often been illegal, even by the law of nations, and often inhu¬ man, against the law of nature, but always sinful, and against God’s law. 2. They came, and besought them not to take the ad¬ vantage of the law' against them, but to overlook the illegality of what they had done, and say no more of it ; they brought them out of the prison, owning they were wrongfully put into it, and desired they would peaceably and quietly depart out of the city, as Pharaoh and his servants to Moses, Ex. 11 : 8. God can make the enemies of his people ashamed of their envy and enmity to them, Is. 26 : 11. Jerusalem is some¬ times made a burdensome stone to them that heave at it, which they would gladly get clear of, Zech. 12:3. Yet if the repent¬ ance of these, magistrates had been sincere, they would have desired them not to depart, but to stay and continue in their city, to show them the way of salvation. But many are convinced Christianity is not to be persecu¬ ted, who yet are not convinced it ought to be embraced, or at least are not persuaded to embrace it. They are compelled to honor Christ and his servants, to worship before their feet, and to know that He has loved them. Rev. 3:9. and yet do not go so far as to have benefit by Christ, or to come in for a share in his love. IV. The departure of Paul and Silas, v. 40. They left the prison when legally discharged, and not till then, though illegal¬ ly committed, and then, 1. They took leave of their friends ; they went to the house of Lydia, where, probably, the disciples bad met to pray for them, and there they saw the brethren, or visited them at their respective habitations ; (which was soon done, they were so few ; ) and they comforted them, by telling them (saith an ancient Greek com¬ mentary) what God had done for them, and how he had owned them in the prison, &c. 2. They quittejl the town. I wonder they should do so ; for, after such an honorable discharge, surely they might have gone on at least for some time in their work without danger ; but I suppose they went away on their Master’s principle, Mark 1:38. Paul V. 37. ‘It was strictly forbidden by the Roman law (indeed by the common law of all nations) for any citizen to be punished or condemn¬ ed unheard. Cic. Tacit. See Grot., Wetst.’ Bloomf. Being Romans.] Note, end of ch. It appears from this that Silas was also a Roman cit¬ izen, how does not appear. See Bl. ‘ It was only afterwards that prison¬ ers were put in public prisons before confession or conviction ; prison¬ ers were held in custodia libera , either by the magistrate, in his private house, or others, to whom lie committed them.’ Prisoners, at least in the E., were quite at the mercy of their keeper, who was only bound to produce them when called for. Ed. [91] V. 39. Besought them.] 1 Comforted them, so our tr. render the ori¬ ginal word in next v., as well as in many other places. Comp. Acts 20: 12. Rom. 1:12. 2 Cor 1:4. 7:6. in all which texts, and many others, it can have no other signification, though in several others it must signify exhorted, as it is justly rendered, Acts 11:21. 1 Thess. 2:11. Ileb. 3:13. and elsewhere. There are other instances in which it signifies entreat, 1 Cor. 4:13. 1 Tim. 5:1. But I prefer the first sense here, as the latter is expressed in the following clause , and as it gives us an idea of a more respectful treatment, as De Dieu also has hinted.’ Poddr. A. D. 54. ACTS, XVII. Paul preaches in Thcssalonica. 40 And they went out of thq prison, and entered into the house of x Lydia : and when they had seen the brethren, they Comforted them, and departed. CHAP. XVII. 1 Pju» preacheth at Thessalonica, 4 where some believe, ftud others persecute him, 10 He is sent to Berea, and preacheth there. 13 Being persecuted at Thessalonica, 15 he cometh to Athens, and disputeth, and preacheth the living God, to them unknown, 34 whereby many are converted unto Christ. NOW when they had passed through Amphipolis and Apol- lonia, they came to Thessalonica, where was a synagogue of the Jews: 2 And Paul, as his manner was, * went in unto them, and three sab- bath-days reasoned with them out of the Scriptures, x vcr. 14. a Lu. 4:16. c. 9:20. 13:6,14. and Silas had an extraordinary call to Phil¬ ippi ; and yet when coine thither, they see little of the fruit of their labors, and are soon driven thence ; yet they did not come in vain, though the beginnings here were small, the latter end greatly increased ; now they laid the foundation of a church at Phil¬ ippi, which became very eminent, more gen¬ erous to Paul than any other, as appears from Phil., ch. 1:1. 4: 15. Let not minis¬ ters be discouraged, though they see not the fruit of their labors presently ; the seed sown seems to be lost under the clods, hut it shall come up again in a plentiful harvest in due time. Chap. XVII. V. 1— 9. I. Here is Paul’s coming to Thessalonica, the chief city of this country, called at this day Salonech, in the Turkish dominions. The opposition and persecution he met with, made him the more resolute. He did but pass through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica; doubtless, he was under divine direction what places to pass through, and what to rest in. Apollonia was a city of IHyricum, which, some think, illustrates that of Paul, that he had preached the Gospel from Jeru¬ salem, and round about unto Illyricum, llnm. 15 : 9. i. e. to the borders of Illyricum, where he now was : and we may suppose, though he he said only to pass through these cities, yet that he staid so long in them as to publish the Gospel there, and to prepare the way for the entrance of other ministers whom lie would afterward send. II. His preaching to the Jews first, in their synagogue, v. 1. which intimates, that one reason why he passed through those other cities mentioned, and did not continue long in them, was, because there were no synagogues in them; finding one in Thessa¬ lonica, by it he made his entry. It was al¬ ways his manner to begin with the Jews, and not to turn to the Gentiles till they had refused it, that their mouths might he stop¬ ped from clamoring agaiustjiim because he preached to the Gentiles ; for if they received the Gospel, they would cheerfully embrace the new converts ; if they refused it, they might thank themselves if the apostles car¬ ried it to those that would bid it welcome. 1. He met them in their synagogue on the sabbath-day ; thus he would respect both their place and their time of meeting. Sab¬ baths and solemn assemblies are always very precious to those to whom Christ is precious, Ps. 84 : 10. It is good being in the house of the Lord on his day. 2. lie reasoned with them out of the Scriptures. They agreed with him so far as to receive the scriptures of the O. 'I'.; hut, therefore, thought they had reason to reject Christ ; Paul received the Scripture, and, therefore, saw great reason to embrace Christ. It was requisite, than, in order to their conviction, that he should, by reasoning with them, the Spirit setting in with him, convince them that his inferences from Scripture were right, and their’s \\,rong. The preaching of the Gospel should he both scriptural and rational ; such Paul’s was, for he reasoned out of the Scrip¬ tures. Reason must not be set up in compe¬ tition with the Scripture, but it must be made use of in explaining and applying the Scripture. 3. He continued to do this three sabbath-days successively ; for precept must be upon precept, and line upon line. All the laborers come not into the vineyard at the first hour, nor at the first call ; nor are wrought on so suddenly as the jailer. 4. The drift and scope of his preaching and arguing was, to prove that Jesus is the Christ, v. 3. Paul had an admirable method of discourse; and showed he was himself both well ap¬ prized of the doctrine lie preached, and thoroughly understood it, and that he was fully assured of the truth of it; therefore, lie opened it like one that knew it, and alleged it like one that believed it. lie showed them, (1.) That it was necessary the Messiah should suffer, and die, and rise again ; the O. T. prophecies made it necessary. The great objection the Jews made against Jesus being the Messiah, was, his ignominious death and sufferings; the cross was to them a stumbling-block, by no means agreed with their idea of the Messiah ; but Paul here al¬ leges, and makes it out undeniably, not only that it was possible He might be the Messiah, though He suffered, but that, being the Mes¬ siah, it was necessary He should suffer ; lie could not be made perfect but by sufferings ; for if lie had not died, He could nut have risen again from the dead. This was what Christ Himself insisted on, Luke 24: 26. and again, v. 46. He must needs have suffered for us, because He could not otherwise purchase our redemption for us; and He must needs have risen again, because He could not other¬ wise apply the redemption to us. PRACT. OBS. ‘The wisdom that is from above’ is peculiarly re¬ quisite, that we may know when, and how far, we may boar with men’s prejudices, in order to their edification ; and when we must resolutely protest against them. — The greatest precaution should be used, that the ministers of Christ be men of good report : lest prejudices against indi¬ viduals should be added to the carnal enmity of the human heart against the Gospel, to prevent their success ; and that such as ‘ arc of the con¬ trary part, may have no evil tiling to say of them.’ Scriptural regula¬ tions, therefore, in this and similar concerns, tend exceedingly to the establishment of believers in the faith, and to the increase of i lie church in numbers. (1 Tim. 3:7. Tit. 2:7, 8.) — We have no ground to expect to be directed by immediate revelation, in the various actions of our lives; hut, while we act according to the best of our judgment, in obedience to the Word, and dependence on the Spirit of God ; we shall find circum¬ stances, apparently casual, operate as prohibitions and directions, sub¬ verting our plans, and substituting others in their stead. — When we are, by any means, satisfied of the Lord’s will respecting us ; we should pre¬ pare for obedience, to whatever hardship, labor, and peril it may expose us : and those who go ill simplicity, faithfulness, and affection, to preach tile Gospel among ignorant or careless sinners, do the most tor their help and benefit that man can do : though it seldom happens, that per¬ sons of this character are forward to invite them. The deplorable con¬ dition, however, of our fellow-creatures, in very many parts of the world, and even their insensibility to their own danger ami misery, ought to stimulate our exertions, to carry or send them effectual help ; and to aid, by our labors, contributions, and prayers, every scriptural attempt for that purpose. [Happily, at length, this subject receives and rewards attention, in several cities.] Satan, the father of lies, can declare the most important truths, when it subserves his purpose of deception and mur¬ der: and,ifhe were permitted, he could do more mischief by ingeniously connecting the doctrines of the Gospel with pernicious errors and iin- V. 40. Departed.] ‘ They wisely complied with the request of the ma¬ gistrates, that they might not seem, (ns Itrennius well observes,) to ex¬ press any degree of obstinacy or revenge, or give suspicion of any design to stir up any kind of sedition.’ Dodds. - NOTES. Chap. XVII. V. I — 4. From the epistles to the Thessa- lonians, it is evident, that the apostle was remarkably successful among the idolatrous Gentiles also ; and that he continued here a considerable time : but after the first three sabbaths, it is probable lie left the Jews, and preached chiefly to the Gentiles. — As the historian says they, not we, it is conjectured, that Luke stayed behind at Philippi, and did not join the company till some time after. — ‘ Upon inspecting the history, I see nothing in it which negatives the supposition, that Paul pursued the same plan at Thessalonica, which he adopted in other places ; and that, though he resorted to the synagogue only three sabbath-days ; yet he re¬ mained in the city, and in the exercise ofhis ministry among the Gentile citizens, much longer; and until the success of his preaching had provo¬ ked the Jews to excite the tumult nnd insurrection, hv which he was driven away. The Alexandrian and Cambridge manuscripts read “of tile worshippers, and of the Greeks « grout multitude.” ’ ‘ ... If we be not allowed to change the present reading, .. . may not the pussage.. . moral practices, than by any species of superstition, persecution, and infidelity. Much he actually effects in this way, by means of antino- mian, euthusiastical, and scandalous preachers ; xvho, being confounded with the real servants of Christ, bring them also into contempt and ab¬ horrence, with thousands, nay millions of superficial observers. But we must strenuously disclaim such coalitions: and commendations, from had and suspicious characters, should more excite our grief and in¬ dignation, than all their calumnies and reproaches. — Too often indeed the laws of the state interfere with those of God, and the customs of the world contradict the wisdom and holiness of his service : yet, interested opposers frequently make these things a mere pretence for persecution, while they are actuated by avarice, ambition, or revenge alone. The vilest of malefactors may, therefore, expect more favorable treatment than zealous ministers, who will not let sinners go on unmolested in the ways of destruction. lint the servants of Christ should suffer persecu¬ tion peaceably, and forgive injuries readily : yet there may be cases, in which it will be proper for them to claim the protection of the laws, and to protest against the flagrant injustice of oppressive magistrates; especially when they violate the laws of their country xvhich they are commissioned to execute, in vehement zeal against the objects of their contempt and aversion. This (which is far different from resisting the execution of the law itself, when deemed unreasonable,) may conduce to public justice, the peace of the church and of the community, and tlie credit of their profession. But when proper concessions are made by those xvho have acted illegally, Christians should never express per¬ sonal resentment, or insist strictly on reparation; but manifest a disin¬ terested public spirit in everything. Thus their enemies will be ashamed, silenced, or conciliated ; the Lord will make them ‘ more than conquer¬ ors ’ in every conflict ; and, instead of being cast down by their suffer¬ ings, they shall even become the comforters of their brethren, who have been exempted from so large a share of tribulation. Scott. be considered as describing tile success of Paul’s discourses, during tile three sabbath-days, in xvhich he preached in the synagogue ? and. . .that his application to the Gentiles at large, and his success among them, was posterior to this ?’ Paley.— It appears from the epistles to the Thessalo- nians, that the church at Thessalonica was chiefly formed of converted idolaters ; and that Paul and his companions entered very particularly into the several parts of Christian doctrine and duty, in their practical instructions of the new converts, before they left the city: and in xvri- ting to the Phiiippians, the apostle observes, that they had sent twice to supply his wants, xvlien at Thessalonica. Phil. 4:14 — 20. 1 These. 1:9, 10. 4:1 — 5. These things show, that he labored in this city much longer than the three sabbath-days here mentioned. Alleging.] ‘Placing it before their eyes ; i. e., so manifestly expounding it, that we perceive the things which are proposed to be seen.’ Beza. Scott. (1.) Amphipolis.] ‘The metropolis of the first division of Macedo¬ nia, as made by Paulus ASiniliua sec on ch. 10:10. Cimon, the Atheni¬ an general, sent 10,000 thither as a colony. It stood on an island in the river Strymon, nnd had its name Amphipolis, because included between the two grand branches of timt river, where tiiey empty themselves into the sea.’ Doddr. Thessalonica.] Inhabited by Greeks and Romans, [95] A. D. 55, ACTS, XVlI. Paul persecuted at Thessalonica . 3 Opening and alleging, that Christ must b needs have suffered, ami risen again from the dead; and that this Jesus, c whom I preach unto you, is Christ. 4 And some d of them believed, and e consorted with Paul and Silas ; and of the devout Greeks a great multitude, and of the chief women not a few. \ 5 IF But the Jews which believed not, moved with envy, took unto them certain, lewd fellows of the baser sort, and gathered a compa¬ ny, and set all the city on an up¬ roar, and assaulted the house of f Jason, and sought to bring them out to the people. 6 And when they found them not, they drew Jason and certain breth¬ ren unto the rulers of the city, cry¬ ing, e These that have turned the world upside down, are come hith¬ er also ; 7 Whom Jason hath received : and these all do contrary h to the decrees of Cesar, saying that there is another king, one Jesus. b l.n. 24:56,45. c. d c. 28:24. g Lu. 23:5. c. 16: 18:28. Ga. 3:1. e 2 Cu 8:5. 1 Th. 50. c or, whom , suirl 1:5,8. b Lu. 23:2. Jn. he, I preach. ( Ro, 16:21. 19:12. (2.) That Jesus is the Messiah ; * This Jesus whom I preach unto you , and call on you to believe in, is Christ, the Christ, the Anointed of the Lord, He lliat should come, and you are to look for no other ; for God has, both by the Scriptures and by miracles, and the gift of (he Spirit, to make both effectual, borne witness to Him.’ Note, Gospel-min¬ isters should preach Jesus; He must be their principal subject ; their business is to bring people acquainted with Him. What we are to preach concerning Jesus, is, that He is Christ ; and therefore we may hope to be saved, and are bound to be ruled by Him. III. The success of his preaching there, v. 4. 1. Some of the Jews believed, notwith¬ standing their rooted prejudices, and they not only associated with Paul and Silas, as friends and companions, but gave up them¬ selves to their direction, as their spiritual guides ; they put themselves into their pos¬ session, as an inheritance into the possession of the right owner, so the word signifies, 2 Cor. 8: 5. They clave to Paul and Silas, and attended them wherever they went. They that believe in Jesus Christ, come into communion with his faithful ministers, and fconsort with them. 2. Many more of the devout Greeks, and of the chief women, embraced the Gospel. These were proselytes of the gate ; the godly among the Gentiles, so the Jews called them ; such as, though they did not submit to the law of Moses, \et renounced idolatry and immo¬ rality, worshipped the true God only', and did no man any wrong. These were the hoi sebo- menoi Hellenes, the ivorshipping Gentiles ; as in America they call those of the natives that are converted to the faith of Christ, the praying Indians ; these were admitted to join with the Jews in their synagogue-wor¬ ship. Of these a great multitude believed, more of them than of the thorough-paced Jews, that were wedded to the ceremonial law. And not a few of the chief women of the city, that were devout, and had a sense of religion, embraced Christianity. Partic¬ ular notice is taken of this, for an example to the ladies, the chief women, and an en¬ couragement to them to employ themselves in the exercises of devotion, and to submit themselves to the commanding power of Christ’s holy religion, in all the instances of it ; for this intimates how acceptable it will be to God, what an honor to Christ, and what great influence it may have on many, beside the advantages of it to their own souls. No mention is here made of their preach¬ ing the Gospel to the Gentile idolaters at Thessalonica, yet it is certain they did, and that great numbers were converted ; nay, it should seem, that church was chiefly com¬ posed of the Gentile converts, though notice is not taken of them here ; for Paul writes to the Christians there, as having turned to God from idols, 1 Thess. 1 : 9. and that at the first entering of the apostles among them. IV. The trouble given Paul and Silas at Thessalonica; wherever they preached, they w'ere sure to be persecuted ; bonds and af¬ flictions did abide them in every city. 1. The authors of it ; the Jews which be¬ lieved not, that were moved with envy, v. 5. The Jews were in all places the most invet¬ erate enemies to the Christians, especially to those Jews that turned Christians, whom they had a particular spleen against, as de¬ serters. Paul, in his epistle to this church, notices the rage and enmity of the Jews against the preachers of the Gospel, as their measure-filling sin. 1 Thess. 2: 15, 16. 2. The instruments ; the Jew's made use of certain lewd persons of the baser sort. All wise and sober people looked upon the apos¬ tles with respect, and valued them, and none w'ould appear against them but a company of vile men, given to all manner of wicked- ness. Tertullian pleads this with those that opposed Christianity, that the enemies of it were generally the worst of men. Apologia, cap. 5. It is the honor of religion, that those wdio hate it, are generally the lewd fel¬ lows of the baser sort, that are lost to all sense of justice and virtue. 3. In what method they proceeded. (1.) They set the city in an uproar ; began a riot, and then the mob was up presently. See who are the troublers of Israel, — not the faithful preachers of the Gospel, but the en¬ emies of it. See how' the devil carries on his designs ; he sets cities in an uproar, sets souls in ati^pproar, and then fishes in troubled waters. (2.) They assaulted the house of Jason , wdiere the apostles lodged, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. The proceedings here were altogether illegal ; if Jason’s house must be searched, it ought to be done by the proper officers, and not without a warrant. What outrages men are carried to, by a spirit <4 persecution ! [conscienceless, headless, heart¬ less, irresponsible, unrepenting.] If men have offended, magistrates are appointed to inquire into the offence, and to judge of it ; but to make the rabble judges, and execu¬ tioners too, as these here designed to do, was to make truth fall in the street ; to depose equity, and enthrone fury. (3.) When they could not get the apostles into their hands, then they fall on an honest citizen of their own, who entertained the apostles at his house, a converted Jew, and drew him out with some other of the brethren, to the rulers of the city. The apostles were ad¬ vised to withdraw, for they were more ob¬ noxious, — Retire before the torrent. But their friends were willing to expose themselves, being better able to weather this storm. For a good man, for such good men as the apos¬ tles, some would even dare to die. (4.) They accused them to the rulers, and represented them as dangerous persons, not fit to be tol¬ erated ; the crime charged on Jason, is, receiving and harboring them, v. 7. counte¬ nancing them, aud promoting their interest. And what was the apostles’ crime, that it should be no less than misprision of treason to give them lodging 1 Two very black characters are here given them, enough, if just, to make them odious to the people, and obnoxious to the magistrates. [1.] That they were enemies to the public peace, and threw everything into disorder, wherever they came. In one sense it is true, that wherever the Gospel comes in its power to any place, to any soul, it works such a change there, that it may be said to turn the world upside down in that place, in that soul. But in the sense they meant it, it is utterly false : they would have it thought, that the preachers of the Gospel were in¬ cendiaries and mischief-makers wherever they came ; that they sowed discord among relations, set neighbors together by the ears, obstructed commerce, and inverted all or¬ der and regularity. Because they persuaded people to turn from vice to virtue; from idols to the living and true God ; from malice and envy to love and peace ; they are charged with turning the world upside down, when it was only the kingdom of the devil in the world that they thus overturned. Their enemies chiefly, and many Jews, so Plin. ‘Situated on what was called the Thermaic gulf, embellished and enlarged, according to Stephanus By- zantinus , by Philip king of Macedon, who called it Thessalonica, on ac¬ count ol the victory he obtained there over the Thessalians ; hut prior to this called Thermae. Strabo, Tzetzes, and Zonaras say, it was called Thessalonica , from Thessalonica, wife of Cassander, and daughter, of Philip.' Ur. A. C. It seems to have been (as now in a degree) a great centre of commerce and intercourse, between Asia and Europe. It now has 60.000 inhabitants. Ed. V. 5 — 9. Jason seems to have been a relation of Paul, and a Jew, Rom. 16:21. Lewd fellows.] ‘Wicked men.’ — Of the baser sort.] — Here only, in this sense [graphically describing every mob]. The persons who performed the lowest offices in the markets. Scott. (5.) Of the baser sort.] ‘ Agoraios denotes what is connected with a market-place or a forum ; and carries various significations, in refe¬ rence to file different kinds of business accustomed to be done there. Thus iu 19:38. agoraiai hlmerai are “days on which business is done in the forum.” As applied to persons , it denotes those who keep the mar¬ ket. IP i etst. has illustrated the various uses of the word, by a vast num¬ ber of passages from the classical writers; e. g. Herod, and Xen. where it means market-people. But it also denoted not merely buyers and sel¬ lers iu a market, but those idlers who (like the lazzaroni at Naples) al¬ most lived in the market, and even slept by night under the porticoes and other places of shelter. Of such, it would seem, Horace speaks, as innati triviis ac pene forenses, born in the streets, and almost forum- dwellers. [vulg. loafers.] Cic. calls them, subrostrani [under-stallers] ; Plautus, subbasilicani Lunder-porchers] ; Cic. again, the feex and senti- n a [dregs and cess-pool] of the city. Hence agoraioi came to denote persons of the lowest and basest sort, the very dregs of society, a sense very frequent in the classical writers; and most of Wetst.’s "examples tend to illustrate this last signification, which is noticed by Suid., Ile- sych., Sec. Valckn. observes, that this use of the word is to be traced to the abhorrence in which the market rabble were held by the respectable citizens, and the notoriously lying and fraudulent character of the petty, huckstering traders; as also to the market-place [especially in such a commercial thoroughfare as Thessalonica] being the usual resort of those scum e in the Grecian cities, who spent the day in utter idleness. Gath¬ ering a company .[ Lit. raising a mob : [blind leaders of the blind, as all mobs and mobbers are.] To the people.] Demos iB not here the peo¬ ple, or the mob (as Doddr.), but the popular assembly in the forum, or elsewhere. So 19:30.’ Bloomf. Lewd fellows of the baser sort.] ‘Proba¬ bly a low kind of lawyers, (having a certain juridical credit, and so set on to accuse the apostles of sedition ,) what we would call pettifoggers, or attorneys without principle, who gave advice fora trifle, always attended forensic litigations, and fomented disputes and lawsuits among the peo¬ ple, — wicked men of the forensic tribe.' Dr. A. Clarke. (6,7.) Crying.] ‘ Lit. shouting, bawling, vociferating. See 8:7. 21: 34. This verb is often used in Thucyd., as hero, of the shouts and clam¬ ors of the populace. These accusers v. 7. take advantage of the ambi¬ guity in the sense of Kurios, [Lord,] the name given by the Christians to Christ, [and so Doddr.,] which was also that applied to kings and em¬ perors ’ Bloomf. A. D. 55. ACTS, XVII. Commendation of the Bereans. 8 And they troubled ' the people, 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 V And the brethren immedi¬ ately sent away J Paul and Silas by night unto Berea : who coming thither , went into the synagogue of the Jews. 1 1 These were more k noble than those in Thessalonica, in that .they received the word with all readiness ’of mind, and searched the Scrip¬ tures m daily, whether those things were so. 12 Therefore many of them be¬ lieved : also of honorable women which were Greeks, and of men, not a few. i Mat. 2:3. Jn. k Ps. 119:99,100. m 1«. 34:16. Lu. 11:48. 1 Ja. 1:21. 1 Pe. 16:29. 24:44. j «. 9:25. ver. 14. 2:2. Jn. 5:39. set the city in an uproar, and then laid the blame on them * ; a3 Nero set Rome on fire, and then charged it on the Christians. If Christ’s faithful ministers, even those that are most quiet in the land, be thus invidiously misrepresented and miscalled, let them not think it strange, or beexasperated by it ; we are not better than Paul and Silas, who were thus abused. The accusers cry out, ‘ They are come hither also ; they have been doing all the mischief they could in other places, and now’ they have brought the infec¬ tion hither ; it is therefore time for us to bestir ourselves, and make head against them.’ [2.] That they were enemies to the es¬ tablished government, and disaffected to that, and their principles and practices de¬ structive to monarchy, and inconsistent witli the constitution of the state, v. 7. They all do contrary to the decrees of Cesar ; not to any particular decree, for there was as yet no law of the empire against Christianity ; but contrary to Cesar’s power, in general, to make decrees ; for they say. There is another King, one Jesus ; not only a King of the Jews, as our Savior was Himself charged before Pilate, but Lord of all ; so Peter called Him, in the first sermon he preached to the Gentiles, ck. 10:36. It is true, the Roman government, both while it was a commonwealth, and after it came into the Cesars’ hands, was very jealous of any governor under their dominion taking on him the title of king, and there was an ex¬ press law against it. But Christ’s kingdom was not of this world. His followers said in¬ deed, Jesus is a King, but not an earthly king, not a rival with Cesar, nor his or¬ dinances interfering with the decrees of Ce¬ sar, but who had made it a law of his king¬ dom, to render unto Cesar the things that are Cesar’s. There was nothing in the doctrine of Christ that tended to the dethroning of • How exactly will this apply to the mob* in the U.S. Ed. princes, or the depriving them of any of their prerogatives ; and they knew it very well, and it was against their conscience that they laid this to their charge. And of all people it ill became the Jews to do it, who hated Cesar and his government, and sought the ruin of him and it, and who expected a Mes¬ siah that should be a temporal prince, and overturn the thrones of kingdoms, and were therefore opposing our Lord Jesus, be¬ cause He did not appear under that character. Thus they have been most spiteful in repre¬ senting God’s faithful people as enemies to Cesar, and hurtful to kings and provinces, who have been themselves setting up a king¬ dom within a kingdom, a power not only in competition with Cesar’s, but superior to it, that of the papal supremacy. 4. The great uneasiness this gave the city, v . 8. They had no ill opinion of the apostles or their doctrine, could not appre¬ hend any danger to the state from them, and therefore were willing to connive at them ; but if they be represented to them by the prosecutors as enemies to Cesar, they will be obliged to take cognizance of them, and to suppress them, for fear of the government; and tin’s troubled them. Claudius, the pres¬ ent emperor, is represented by Suetonius, as a man very jealous of the least commotion, and timorous to the last degree, which obliged the rulers under him to be watchful against everything that looked dangerous, or gave the least cause of suspicion ; therefore it troubled them to be brought under a neces¬ sity of disturbing good men. 5. The issue of this troublesome affair ; the magistrates had no mind to prosecute the Christians ; care was taken to secure the apostles, they absconded, and fled, and kept out of tljeir hands ; so that nothing was to be done but to discharge Jason and his friends, on bail, v. 9. The magistrates here were not so easily incensed against the apostles as the magistrates at Philippi, but were more considerate, and of better temper ; so they took security of Jason and the other, bound them to their good behavior ; and perhaps they gave bond for Paul and Silas, that they should be forth-coming when they were called for, if anything should afterward ap¬ pear against them. Among the persecutors of Christianity, as there have been instances of the madness and rage of brutes, so there have been like¬ wise of the prudence and temper of men. V. 10 — 15. In these vs. we have, I. Paul and .Silas removing to Berea, and preaching the Gospel there, v. 10. That command of Christ to his disciples, When they persecute you in one city, flee to another, intends their flight to be not so much for their own safety, as for the carrying on of their work, as appears by the reason given, Mat. 10:23. Thus the devil was outshot in his own bow. See here, 1. The care the brethren took of Paul and Silas, when they perceived how the plot was laid against them ; they immediately sent them aivay by night, incognito, to Berea. This could be no surprise to the young con¬ verts, Paul at first told them it would be so, 1 Thess. 3:4. It should seem Paul and Si¬ las would willingly have stayed, and faced the storm, if the brethren would have let them ; but they would rather want their help than expose their lives, which, it should seem, were dearer to their friends than to themselves. 2. The constancy of Paul and Silas in their work ; when they came to Berea, they went into the synagogue of the Jews, and made their public appearance there. Though the Jews at Thessalonica had been their spite¬ ful enemies, and, for aught they knew, the Jews at Berea would be so too, yet they aid not therefore decline paying their respect to the Jews, either in revenge, or fear. If others will not do their duty to us, yet we ought to do ours to them. II. The good character of the Jews in Berea, v. 11. They were better disposed to receive the Gospel than the Jews at Thes¬ salonica, were not so bigoted and prejudiced against it, not so peevish and ill-natured, they were more noble, — better bred ; 1. They had a freer thought, lay more open to con¬ viction, were willing to hear reason, and admit the force of it, and to subscribe to what appeared to be truth, though contrary to their former sentiments ; this was more noble. 2. They had a better temper, were not so sour and morose, and ill-conditioned towards all that W'ere not of their mind. As they were ready to come into a unity with those that by the power of truth they were brought to concur with, so they continued in charity with those that they saw cause to differ from ; this was more noble. 3. They neither prejudged the cause, nor were moved with envy at the managers of it, but very generously gave both it and them a fair hearing, without passion or partiality ; for, (1.) They received theWord with all readi¬ ness of mind; were very willing to hear it, presently apprehended the meaning of it, and did not shut their eyes against the light, did not quarrel with theWord, nor find fault, nor seek occasion against the preachers of it ; but bid it welcome, and put a candid construction on everything said ; herein they were more noble than the Jews in Thessa¬ lonica, but walked in the same spirit, and in the same steps, with the Gentiles there, of whom it is said, that they received the Word with joy of the Holy Ghost, and turned to God from idols, 1 Thess. 1: 6, 9. This was true nobility ; and these were the most no¬ ble, if I may so say, the most gentleman¬ like men. Virtue and piety are true nobility, true honor : and^ithout that, What are. pedi¬ grees and pompous titles worth ? (2.) They searched the Scriptures daily whether these things were so. Their readiness of mind to receive the Word, was not such, as that they took things on trust, on an im¬ plicit faith : no ; but since Paul reasoned out of the Scriptures, and referred to the O. T., they had recourse to their Bibles, turned to the places he referred to, read the context, considered the scope and drift, com¬ pared other places, examined whether Paul’s inferences from them were natural and gen¬ uine, and his arguments on them cogent, and determined accordingly. Observe, The V. 10 — 15. It does not appear, that Silas came to Paul, while at Ath¬ ens : and Timothy, when he arrived, was sent from Athens back to Thessalonica, as we learn from 1 Thess. : and both he and Silas again joined the apostle at Corinth. . Scott. (11.) More noble.] ‘Were of a better race, extraction, or birth; but the word refers more to their conduct, as a proof of their better dis¬ position, than to their birth, or any peculiar lineal nobility.’ Ur. A. C. ‘The Gr. here, eugenSs, and the Lat. ingenuus, have a metaphorical sense, applied to the mind, and denote iugenuous, liberal, of good disposition and manners. So the classics.’ Bloom/. ‘ The expression, as IVhitby has observed, has in it a peculiar spirit and propriety, as the Jews boasted that they were free, and noble, by virtue of their descent from Abra¬ ham and the other patriarchs. These Bereans, imitating the rational faith of their great progenitor, were his more genuine offspring.' Doddr. Searching.] ‘Lit. diligently examining, scrutinizing with judgment. Beza paraphrases thus : diligently and with judgment weighing every¬ thing, abandoning all prejudices, and yet not catching up anything light¬ ly and inconsiderately.’ Bloom f. It is easier to form a creed, and then go to the Bible and look up proof-texts of it, than to take the pains the Be- N. T. VOL. V. 13 reans did. Doddr. remarks, ‘Not that Christianity cannot be proved otherwise than from the prophecies of the O. T. It might be demon¬ strated from various topics of external and internal evidence to those who never heard of any former revelation. Another very important additional argument does indeed arise from the accomplishment of proph¬ ecies ; and when it has been asserted (as we know it has), by the author¬ ized teachers of the Gospel, not only that Christ is a divine messenger, but also that his appearance was foretold to the Jews, then it is impos¬ sible to vindicate Christ’s mission without showing that it was so. But in examining the particular texts in question, we are not only to inquire whether the sense given by the apostles be, in itself considered, most easy and natural, which is generally the case ; but (especially on account of the obscurity which must of course attend prophecy) we are to con¬ sider whether the improbability of the sense they give in nny particular instance, or in all instances, be sufficient to balance the other proots they produced of being under divine guidance, before we can draw any conclusion to the prejudice of their plenary inspiration ; so far snouid we be from concluding, without such an overbalance, that _ Christianity is false, which has generally been the way of indolent half-thinkers^ Ed. A. D. 55, ACTS, XVII. Paul is conducted to Athens. 13 IT But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up “the people. 14 And then immediately the brethren sent away 0 Paul, to go as it were to the sea : but Silas and Timotheus abode there still. 15 And they that conducted Paul brought him unto Athens : and re¬ ceiving a commandment unto Silas and Timotheus, pfor to come to him with all speed, they departed. 16 IT Now while Paul waited for -hem at Athens, n his spirit was stir¬ red in him, when he saw the city r wholly given to idolatry. 17 Therefore disputed he in the synagogue with the Jews, and with the devout s persons, and in the market daily with them that met with him. n Lu. 12:51. o Mat. 10:23. p c. 18:5. q Ps. 119:136. 2 Pe. 2.8. r or, full of idols , s c. 8:2. doctrine of Christ does not fear a scrutiny ; advocates for his cause desire no more, than that people will not say, These things are not so, till they have first, without prejudice and partiality, examined whether they be so or no. The N. T. is to be examined by the Old. The Jews received the O. T.,and those that did so, if they considered things aright, could not but see cause sufficient to receive the New, because in it they see all the prophecies and promises of the Old fully and exactly accomplished. Those that read and receive the. Scriptures, must search them, John 5: 39. study them, consider them, both that they may find out the truth, and not mistake the sense, and so run into error, or remain in it ; and that they may find out the whole truth contained in them, and have an intimate acquaintance with the mind of God revealed in them. Searching the Scrip¬ tures must be our daily work ; they that heard the Word in the synagogue on the sab- bath-day, did not think that enough, but were searching it every day in the week, that they might improve what they had heard the Sabbath before, and prepare for what they were to hear the Sabbath after. Those are truly noble, and in a fair way to be more and more so, that make thofiScriptures their oracle, touchstone, [and standard,] and con¬ sult them accordingly ; they have their minds filled with noble thoughts, fixed to noble principles, and formed for noble aims and designs. These are more noble. Ilf. The preaching of the Gospel at Be¬ rea had the desired success ; the people’s hearts being prepared, much work was done suddenly, v. 12. 1. Of the. Jews many be¬ lieved ; at Thessalonica, only some, v. 4. but at Berea, where they heard with unpreju¬ diced minds, many believed ; many more Jews than at Thessalonica. God gives grace to those whom He first inclines to make a diligent use of the means of grace, and particularly to search the Scriptures. 2. Of the Greeks likewise, the Gentiles, many believed, both of the honorable women, the ladies of quality, and of men not a few, men of the first rank, as should seem by their be¬ ing mentioned with the honorable women. The wives [perhaps Jewesses, whose mar¬ riage with Gentiles, often served for pros- elyting] first embraced the Gospel, and then they persuaded their husbands to embrace it. Tor what knowest thou, O wife, but thc/u shall save thy husband? 1 Cor. 7:16. IV. The persecution raised against Paul and Silas at Berea, which forced Paul thence. 1. The Jews at Thessalonica were the mischief-makers at Berea ; as if they had a commission from the prince of darkness to go from place to place to oppose the Gospel, as the apostles had to preach it. Thus we read before, that the Jews at Antioch and Iconium came to Lystra, on purpose to in¬ cense the people against the apostles, ch. 14: 19. See how restless Satan’s agents are in their opposition to the Gospel of Christ, and the salvation of souls ! We must not think it strange, if' persecutors at home extend their rage to stir up persecution abroad. 2. This occasioned Paul’s remove to Athens. The Berean brethren showed them¬ selves sensible, active men, by the care they took of Paul, v. 14. Aware of the coming of the persecuting Jews from Thessalonica; and fearing what it would come to, they lost no time, but immediately sent Paul, against whom they were most prejudiced, and en¬ raged, away, hoping that would pacify them, while they retained Silas and Timothy, who, now Paul had broken the ice, might be suf¬ ficient to carry on the work without exposing him. They sent Paul to go even to the sea, so some ; to go as it were to the sea, so we read it. He went out from Berea, in that road which went to the sea, that the Jews, if they inquired after him, might think he was gone to a great distance ; but he went by land to Athens, in which there was no culpable dissimulation at all. They that conducted Paul, (as his guides and guards, he being both a stranger in the country, and one that had many enemies,) brought him to Athens. The Spirit of God directed him to that famous city ; famous of old for its power and dominion, when the Athenian commonwealth coped with the Spartan ; famous afterward for learning, it was the rendezvous of scholars ; those that wanted learning, went thither to get it, because those that had learning went thither to show it. It was it great university, much resorted to from all parts, and therefore, for the better diffusing of gospel-light, Paul is sent thither, and is not ashamed or afraid to show his face among the philosophers there, and there to preach Chiist crucified, though he knew it would be as much foolishness to the Greeks, as it was to the Jews a stumbling-block . 3. He ordered Silas and Timothy to come (13.) Stirred up the people .] ‘ Raising a storm among the populace. Blackwall has rightly observed, that this is the exact import of the original word here, which expresses a violent agitation of the. sea, and admirably illustrates the rage and fury of a seditious multitude.’ 1)oddr. (14.) As it ivere.] ‘ Hos : sometimes, especially with epi, and a verb of motion, expressed or understood, it signifies, usque ad, hebs, right to. See many examples in Wetst., &c. It is very frequent in Thucyd. The sense seems to be to-wards. To the sen.] Pydna (35 miles off) was doubtless the place where Paul took ship for Athens : for Alorus, though near, seems not to have been a port ; and as to Diurn, it is much further off than Pydna.’ Bloomf. — To go as it were to the sea.] ‘This passage is generally understood to mean, that the disciples took Paul towards the sea, as if he hail intended to embark, and return to Troas, but witli the real design to go to Athens. Hut it is more likely his conductors, in order to his greater safety, left the public, or more frequented road, and look him coastwise to Athens. ... As the text does not necessarily point out any sleights or feints, so we need not have recourse to any.’ Dr. \. Clarke. V. 16, 17. It is probable, that the apostle did not at first intend to enter on his ministry at Athens, till Silas and Timothy joined him; perhaps, he had not determined whether he should attempt to publish the Gospel there, or pass over into Asia. The Athenians always import- to him to Athens, when lie found there was a prospect of doing good there ; or, because there being none there that he knew, he was solitary and melancholy without them. Yet, it should seem, that, great as was the haste he was in fin- them, he ordered Timothy to go about by Thessalonica, to establish, and bring him an account of that church, 1 Thess. 3: 1,2. V. 16 — 21. A mere scholar, where Paul now was, would have had a great many cu¬ rious questions to ask ; but Paul, though bred a scholar, and an ingenious, active man, minds other work ; it is not the improving of himself in their philosophy that lie aim# at, he has learned to call it a vain tiling, and is above it, Col. 2:8. his business is, in God’s name, to correct their disorders in religion, and to turn them from the service of idols , and of Satan in them, to the service of the true and living God in Christ. I. Here is the impression the abominable ignorance and superstition of the Athenians made on Paul’s spirit, v. 16. 1. The city was wholly given to idolatry. This agrees with the account the heathen writers give of it, that there were more idols in Athens, than in all Greece besides ; and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended, they admitted them, and al¬ lowed them a temple, and an altar, so that they had almost as many gods as men. And this city, after the empire became Christian, continued incurably addicted to idolatry; and all the pious edicts of the Christian em¬ perors could not root it out, till, by the ir¬ ruption of the Goths, that city was in so particular a manner laid waste, that there are now scarcely any remains of it. It is observable, that there, where human learn¬ ing most flourished, idolatry most abounded, and the most absurd and ridiculous idolatry; which confirms that of the apostle, that when they professed themselves to be wise, they became fools, Rom. 1: 22. and, in the business of religion, were of all other the most vain in their imaginations. The world by wisdom knew not God, 1 Cor. 1:21. They might have reasoned against polytheism and idol¬ atry [and how did the religion of reason first break forth in Socrates and Plato!], but, it seems, the greatest pretenders to reason were the greatest slaves to idols ; so necessary was it to the re-establishing, even cf natural religion, that there should be a divine rev¬ elation, and that centering in Christ. 2. The disturbance the sight of this gave to Paul ; Paul was not willing to appear publicly, till Silas and Timothy came to him, that out of the mouth of two or three witnesses the Word might be established ; but in the mean time his spirit was stirred within him ; he was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw thus enslaved to Satan, and led captive by him at his will. He had a holy indigna¬ tion at the heathen priests ; that led the peo¬ ple such an endless trace of idolatry ; and at their philosophers, that knew better, and yet ed the deities and superstitions of every nation, along xvitli their arts and learning ; so that a salirist [Petronius] ludicrously observed, ‘ It was easier to find a god, than a man, in that city.’ This fact most complete¬ ly demonstrates the insufficiency of science and philosophy to guide men in matters of religion. The barbarous Scythians, the wild Indians, nay, the stupid Hottentots, have never deviated further from truth, or sunk into grosser darkness, in respect of God and religion, than the ingenious and philosophical Athenians did ! — The apostle, however, was tints ex cited to begin his labors without delay, first in the synagogue with the Jews and proselytes; but he does not appear to have had great success among them. This was probably on the sabbath-day. Scott. (16.) Wholly given to idolatry.] ‘ What need have xve, in ihe most improved state of human reason, of being taught by a divine revela¬ tion .” BODDIt. (17.) Devout persons.] ‘ It appears plainly from this text, and per¬ haps also from v. 4. 1 think beyond any other, that the character of se- bomenoi, or devout, is at least sometimes given by Luke to persons who used to worship Ike true God, and yet were not circumcised, which if they had been, I think they would not have been distinguished from Jews. But that the title was appropriated to such, and especially that such could properly be called proselytes of the gate, in the technical sense in which Maimonides, and almost all our modern writers from Segf-jp f ._JC ._ ~ iWl* *~y*f*‘'~** MB • xrrT, Mil m mSa *S«r i ANTIOCH. CYRENE, Africa, Acts 2 ; 10, 13:1. A. D. 55. ACTS, XVII. Curiosily, at Athens, to hear Paul. IB Then certain philosophers 'of the Epicureans, and of the Stoics, encountered him. And some said, What will this u babbler say? Other some, He seemeth to be a setter forth of strange gods : because he preached unto them Jesus, and the resurrection. 19 And they took him, and brought him unto T Areopagus, saying, May we know what this new w doctrine, whereof thou speakest, is? t Co!. 2:8. * It was the high- wJn. 13:34. 1 Jn. u or, base fellow . est court iu 2:7,8. v or, Mars' hill. Athens. never said a word against it, but themselves went down the stream. II. The testimony he bore against their idolatry, and his endeavors to bring them to the knowledge of the truth. He did not, [fa¬ natic-like,] as Witsius observes, in the heat of his zeal, break, into the temples, pull down their images, demolish their altars, or fly in the face of their priests ; [for such demon¬ strations would have excited the same lower propensities in others ; ] nor did he run about the streets crying, ‘Yon are all the bond- slaves of the devil,’ though it was too true ; but he observed decorum, doing that only which became a prudent man. 1. lie went to the synagogue of the Jews, who, though enemies to Christianity, were free from idolatry, and joined with them in that among them which was good, and took the opportunity given him there of disputing for Christ, v. 17. He discoursed with the Jews, reasoned fairly with them, and put it to them, what reason they could give, why, since they expected the Messiah, they would not receive Jesus. There he met with the devout persons, that had forsaken the idol- temples, but rested in the Jews' synagogue, and he talked with these, to lead them on to the Christian church, to which the Jews’ synagogue was but as a porch. 2. He entered into conversation with all that came in his way about matters of reli¬ gion. In the market, agora, forum; i. e. the exchange, or place of commerce, he disputed daily, as he had occasion, with them that met with him, or that he happened to fall into company with, that were heathen, and never came to the Jews' synagogue. The zealous advocates for the cause of Christ will be ready to plead it in all companies, as occa¬ sion offers. The ministers of Christ must not think it enough to speak a good word for Christ once a week, but should be daily speaking honorably of Him to such as meet with them. III. The inquiries some of the philoso¬ phers made concerning Paul’s doctrine. 1. Some of the philosophers thought him worth making remarks upon, and they were those whose principles were most directly contrary to Christianity. (1.) The Epicu¬ reans, who thought God altogether such an one as themselves, an idle, inactive Being, that minded nothing, nor put any difference be¬ tween good and evil ; they would not own, either that God made the world, or that He governs it; nor that man needs to make any conscience of what he says or does, having no punishment to fear, or rewards to hope for ; all which loose, atheistical notions, Christianity is levelled against. The Epi¬ cureans, [unlike their founder,] indulged themselves in all the pleasures of sense, and placed their happiness in them, in what Christ has taught us in the first place to deny ourselves. (2.) The Stoics, who thought themselves altogether as good as God, and indulged themselves as much in the pride of life as the Epicureans did in the lusts of the flesh and of the eye ; they made their virtuous man to be no way inferior to God Himself, nay, to be superior. There is that in which a wise man excels God, so Seneca : to which Christianity is directly opposite, as it teaches us to deny ourselves, and abase ourselves, and to come off from all confidence in our¬ selves, that Christ may be all in all. 2. Their different sentiments of him, v. IS. (1.) Some called him a bahbler, and thought he spoke, without any design, whatever came uppermost, as men of crazed imagina¬ tions do; What will this babbler say ? this scatterer of words, that goes about, throwing here one idle word or story, and there another, without any intendment or signifi¬ cation ; or, this picker up of seeds. Such a pitiful, contemptible animal, they took Paul to be, or supposed he went from place to place, venting his notions to get money, a penny here, and another there, as a little, worthless sort of bird, that hops here and there, and picks up here and there a grain. They looked upon him as an idle fellow, and re¬ garded him, as we say, no more than a ballad-singer. (2.) Others called him a setter forth of strange gods, and thought he spoke with design to make himself considerable by that method. And if he had strange gods to set forth, he could not bring them to a better market than to Athens. He did not, as him, explain the word, will by no means follow.’ Doddr. — Market.] ‘ Agora : of the market-places at Athens, of which there were many, the most celebrated were the Old and New Forum. The former was in the Ceratnicus, a very ample space, part within and part without the city. See Meurs. and Potter. The latter was outside of the Cerami- cus, in a place called Eretria. See Meurs. ^\nd this seems to be the one here meant. For no forum, except the Ceramicus and the Eretri- acum, was called, absolutely, agora , but had a name to denote which was meant, as Areopagiticum, Hippodamium, Pirajum, &c. In process of time, and at this period when Paul was at Athens, the forum was trans¬ ferred from the Ceramicus into the Eretria ; a change which, indeed, had been introduced in the time of Augustus ; and that this was the most fre¬ quented part of the city, we learn from Strnbo. Besides, the Eretriac forum was situated before the stoa, or portico, in which the Stoics, v. 18. used to hold their discourses. It was moreover called kuklos , from its round form.’ With them.] ‘ With any whom he met with. It is well observed, by Harm., that though, with us, t lie carrying on religious dis¬ putations in the markets, would be thought improper, and the effect of intemperate zeal ; yet it would, even now, not be strange in Arabia, and other parts of the E., where people meet in such places for conversa¬ tion. And, what is most to the purpose, this was common at Athens, v. 21. See also Dio, Themist., Diog. Laert., &c.’ Bloomf. V. 18. In the forum, the apostle was encountered by certain philoso¬ phers, of different sects. The Epicureans were gay and superficial in¬ fidels, who amused themselves and others with various curious specula¬ tions. They ascribed the original of all things to chance; they professed to allow the existence of the gods, yet contended, that they did not in¬ terfere in the creation or government of the world, but indolently satis¬ fied themselves with their own undisturbed felicity ; they deemed the enjoyment of this present world the supreme good, and denied a future state of rewards and punishments. The Stoics allowed the existence of the gods, hut supposed them to be bound by eternal and irresistible fatali¬ ty ; they affected almost to extinguish their own feelings and passions ; they were most extravagantly proud and obstinate ; they judged a virtu¬ ous man, according to their notions of virtue, to be independent of their deities, and in some respects superior to them ; and spoke as if he might defy fate itself; they maintained, that virtue was its own reward, and expressed themselves very obscurely about a future state of retributions. {Note, end of ch.] — These two sects of philosophers, being alike oppo¬ site iu their tenets to the doctrines of the Gospel, and being full of the pride of superior learning, encountered Paul, and thought of silencing him in the argument ; and some of them despised him. Gods.] ‘ Dai- moniiin : the Gentiles used it for the objects of their worship in a good sense, not as we Christians use it at present, invariably in a bad sense.’ Campb. Ought Christians to use a word in a good sense, which, in its best meaning, signifies the objects of abominable idolatries ? Holy an¬ gels are never called demons in Scripture ; but either evil spirits, or the supposed invisible objects of idolatrous worship ; and this, with every object of it, is especially ‘ an abomination to the Lord.’ Scott. (18.) Epicureans.] 1 The followers of Epicurus, who was born at Athens, about A. M. 3603, B. C. 341.’ — Stoics.] ‘The followers of Zeno, who was born in the isle of Cyprus, about 30 years B. C. His disciples were called Stoics, from Stoa, a famous portieo at Athens, where they studied.’ Dr. A. C. — ‘The attentive reader will easily see, how opposite the genius of each of these sects was, to the pure and humble spirit of Christianity, and how happily the apostle levels his incomparable dis¬ course at some of the most distinguishing and important errors of each , while, without expressly attacking either, he seems intent on giving a plain summary of his own religious principles, in which he appears a moat charming model of the true way of teaching and reforming man¬ kind.’ Bahbler.] ‘ Spermologos : it admirably expresses the contempt they had of an unknown foreigner, that pretended to teach all the sev¬ eral professors of their learned and illustrious body of philosophers.' Doddr. — ‘ Spermologos was the deadliest term that Demosthenes there (300 years before) bestowed on the most eager and decided of his rivals and antagonists, JSschines.’ Scott. Properly used, of those little insig¬ nificant birds, which support a precarious existence by picking up seeds scattered by the sower, or left above ground after the soil has been har¬ rowed. See Max. Tyr., Aristoph., (21.) On the loquacity, and rage for noveltv, of the Athenians, and of their busy and prying curiosity, into both public and private affairs, in which the inquirer could have no concent, ail ancient writers coincide with Luke. See abundant examples in ffetst., Sec. Their love of gos- sipping and news, is evident from ihe fact, that there were at Athens places called leschai, i. e. gossipping-houses, (corresponding to our cof¬ fee-houses [rather to the French cafes],) devoted to the reception of persons who met together to bear and tell news. Of these Meurs. tells ns there were 360. The more- respectable inhabitants used to resort to tire shops of the surgeons (hiatreia) and koureia (shops of the barbers Bloomf. V. 22. Too superstitious.] Exceedingly addicted ‘ to the fear of de¬ mons,’ or the worship of invisible beings. The word is ambiguous, and might be understood either as a commendation or a censure ; and doubt¬ less he chose it for that reason, to convey the implied censure in the- most inoffensive manner. Xenophon uses the word, when commending one as a religious man. Scott. (22.) ‘ The plan of Paul’s discourse [“ so eminently characterized by depth of thought, solidity of sentiment, and energy of diction,”] is this : Exordium, relating what led to his address, viz. their religiousness, and worship of an unknown god, r. 22, 23. ; Proposition : 1 announce who that unknown god is, v. 23. ; Confirmation, containing, 1st. an annuncia¬ tion of the true doctrine, v. 24 — 28., 2dly. an indirect exhortation to his hearers, to regulate their lives according to its precepts, v. 29, 30. with the reason added, v. 31.’ Schoettg. — Too superstitious.] Deisidaimon- esterous. 1 Exceedingly addicted to the worship of the invisible pow¬ ers. This English phrase, which is very agreeable to the etymology of the original word, has, what I think a translation of Scripture should always, if possible, have, the ambiguity of the original ; whereas neither superstitious nor religious have that ambiguity.’ Doddr. Bloomf. con¬ tends, (after the ‘ best critics of the last two cent.’) that the good sense is alone intended here, and refers to Hammond's ‘ masterly dissertation * on this wurd. Ed. A. D. 55, ACTS, XVII. Paul’s sermon at Athens. 23 For as I passed by, and beheld your ‘devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. 24 b God that made the world, and all things therein, seeing that lie is ' Lord of heaven and earth, dvvelleth d not in temples made with hands ; 25 Neither is worshipped with men’s hands, as though 'he needed any thing ; seeing he f giveth to all life, and breath, and s all things ; 26 And hath made of one h blood all nations of men, for to dwell on all the face of the earth ; and hath determined the 1 times before ap¬ pointed, and the bounds J of their habitation ; h or, gods that ys worship. lia. 4:8. b c. 14:13. C Mat. 11:23. d c. 7:48. e Ps. 50:8. f Job 12:10. Zee. I2tl. g Ro. 11:36. h Ma). 2:10. i Ps. 31:15. j Is. 45:21. conjectures the learned have concerning this altar dedicated to the unknown God. (1.) Some think the meaning is, To the God whose honor it is to be unknown, and that they intended the God of the Jews, whose name is ineffable, and whose nature is un¬ searchable. It is probable they had heard from the Jews, and from the writings of the O. T., of the God of Israel, who had proved Himself to be above all gods, but was a God haling Himself, Is. 45 : 15. The heathen called the Jews’ God an uncertain God, the uncertain Deity of Moses, and the God with¬ out name. Now this God, says Paul, this God, who cannot by searching be found out to perfection, I now declare unto you. (2.) Others think the meaning is, To the God whom it is our unhappiness not to know ; which intimates, that they would think it their happiness to know Him. Some tell us, that on occasion of a plague that raged at Athens, when they had sacrificed'to all their gods, one after another, for the staying of the plague, they were advised to let some sheep go where they pleased, and where they lay down, to build an altar, to the proper God, or the God to whom that affair of staying the pestilence did belong; and, because they knew not how to call Him, they inscribed it, To the unknown God. Others, from some of the best historians of Athens, tell us, they had many altars inscribed. To the gods of Asia, Europe, and Africa ; To the unknown God : and some of the neighboring countries used to swear by the God that xvas unknown at Athens ; so Lucian. Now observe, how modestly Paul mentions this; that he might not be thought a spy, or one that had intruded himself, more than became a stranger, into the knowledge of their mysteries ; he tells them he observed it, as he passed by, and saw their devotions, or their sacred things ; it was public, aud he could not forbear seeing it, and it urns prop¬ er enough to make his remarks on the reli¬ gion of the place ; and observe how prudent¬ ly and ingeniously he takes rise from this to bring in his discourse of the. true God ; [1.] He tells them, that the God he preached to them, was one that they did already wor¬ ship, and therefore he was not a setterforlh of new or strange gods. [2.] He was one whom they ignorantly worshipped, which was a reproach to them who were famous all the world over for their knowledge. ‘ I come to take away that reproach, and it cannot but be acceptable, to have your blind devotion turned into a reasonable service.’ II. He confirms his doctrine of one living and true God, by his works of creation and providence ; ‘ The God whom I declare unto you to be the sole Object of your devo¬ tion, and call you to worship, isfAe God that made the world, and governs it ; and by the visible proofs of these, you may be led to this invisible Being, and be convinced of his eternal power and Godhead.’ The Gentiles in general, and the Athenians particularly, in their devotions, w’ere governed, not by their philosophers, many of whom spake clearly and excellently well of one supreme Numen, and of his infinite perfections, and universal agency and dominion ; (witness Plato, and long after, Cicero;) but by their poets and their idle fictions. Homer’s works [with Hesiod’s] were the Bible of the pagan theology, or demonology rather ; and the philosophers tamely submitted to this, rested in their speculations, disputed them among themselves, and taught them their scholars, but never made the use they ought to have made of them in opposition to idol¬ atry ; so little certainty were they at con¬ cerning them, and so little impression did they make on them ! Nay, they ran them¬ selves into the superstition of their country, and thought they ought to do so. Now Paul here sets himself, in the first place, to reform the philosophy of the Athe¬ nians, and to give them right notions of the one only living and true God, and then to carry tlte matter further than they ever at¬ tempted, to reform their worship, and to bring them off from their polytheism and idolatry. Observe what glorious things Paul here says of that God whom he served, and would have them to serve : 1. He is the God that made the world, and all things therein ; the Father almighty, the Creator of heaven and earth. This was ad¬ mitted by many of the philosophers ; but those of Aristotle’s school denied it, and maintained, ‘ that the world was from eter¬ nity, and everything always was what now it is.’ Those of the school of Epicurus fancied, ‘ that the world was made by a for¬ tuitous concourse of atoms, which, having been in a perpetual motion, at length acci¬ dentally jumped into this frame.’ Against both these, Paul here maintains, that God, by the. operations of an infinite power, according to the contrivance of an infinite wisdom, in the beginning of time made the world and all things therein; the rise of which was owing, not as they fancied, to an eternal matter, but to an eternal mind. 2. He is therefore Lord of heaven and earth, i. e. rightful Owner, Proprietor, and Possessor, of all the beings, powers, and riches of the upper and lower world, mate¬ rial aud immaterial, visible and invisible. This follows from his making of heaven and earth. If He created all, without doubt He has the disposing of all ; and where He gives being, has an indisputable right to give law. 3. He is, in a particular manner, the Cre¬ ator of men, of all men, v. 26. He made of one blood all nations of men ; He made the first man, He makes every man, is the Form¬ er of every man’s body, and the Father of every man’s spirit ; He has made the nations of men, all nations in their political capaci¬ ty ; He made all of one blood, of one and the same nature, He fashions their hearts alike : descended from one and the same common ancestor, in Adam they are all akin, so they are in Noah, that hereby they might be en¬ gaged in mutual affection and assistance, as fellow-creatures and brethren, Mai. 2:10. He hath made them for to dwell on all the face of the earth, not to live in one place, but to be dispersed overall the earth ; one nation, therefore, ought not to look with contempt, [or jealousy,] on another,* as the Greeks •SoWaylaiul, in another view. ‘The most favorable commerce to any one country, is that, by which the riches of both countries are the most rapidly increased. A mer¬ chant, whose gains were all derived from the impoverish¬ ment of his customers, would very soon have none but pau¬ pers for neighbors. A nation, whose traffic caused the impoverishment of another nation, would very soon be obliged to discontinue commerce. The only traffic of this sort is the African slave-trade, and the result has been the almost entire depopulation of the slave coast. And thus we see in political economy, as in morals, every benefit is mu¬ tual : and we cannot, in the one case, any more than in the other, really do goon to ourselves, without doing good to others : nor do good to others, without doing good to our¬ selves.’ ‘ A good harvest in one country, is a benefit to every other country ; because the favored country desires a larger nmonnt of the productions of her neighbors, and has a larger fund wherewith to pay them. On the contrary, a famine, or a war, or any other calamity happening to one country, is a calamity to every other country, because the unfortunate country wants less of the productions of its neighbors ; since it has less wherewith to pay for them. Hence that merchant is short-sighted, as well os morally thoughtless, who expects to grow rich by shurt crops, civil dissensions, calamity, or war, in the country with which he traffics. A wiser and farther-sighted reflection would teach him, that it is very difficult to grew rich by tradings with beggars, and that the benefit of one, is the benefit of all. What would be the amount of exchanges effected by the inhabitants of Great Britain, France, and the United States, either among themselves or with each other, if the productiveness of these several countries, were no greater than it was in the time of Julius Ctesar ? ’ Again: ‘where virtue, frugality, and respect for right exist, riches will, by natural consequence, accumulate ; and intellectual cultivation will, of necessity, succeed. So that all true benevolence may be defended, no less upon principles of political economy, than of philanthropy. The circulation of the Scriptures, the inculcation of moral and religious truth upon the mind of man, by means of Sabbath schools, and the preaching of the Gospel, are of the very greatest importance to the productive energies of a coun¬ try. . . Intelligence, virtue, and equitable laws, will render men industrious, frugal, and consequently rich, and raise them from a savage to a civilized state. Just in proportion as a nation is thus transformed, are its products increased; the riches of the whole world are augmented ; the portion of wealth which falls to the share of each man is rendered greater : and the ratio of capital to labor is higher. Just as a nation becomes intelligent 8nd rich, its wauls are mul¬ tiplied, and the means of supplying them are provided. Hence, it becomes a better customer to other nations ; it gives an additional impulse to their industry; and it repays them for their products, with whatever God has bestowal upon it, which will add to the happiness of others . . . How much greater benefits does North America confer upon the world, than it would if it weie peopled by its aboriginal inhabitants ? How great a stimulus would be given to the industry of the world, at this time ; and how greatly would the comforts and luxuries of men he increased, if Africa were peopled by civilized and Christianized men ? . . . Civ¬ ilized nations, then, could in no way so successfully pro¬ mote their own interests, as by the universal dissemination of the principles of religion, and the means of education and religion.’ Elts. Polit. Economy. V. 23. Altar.] The cut, a classic relic, shows the form of some of these, with inscriptions. Their forms varied with the taste of the worship¬ pers. To the unknown God.] Note, end of chapter. Ed. (23.) There were several altars (in Athens. &c.) inscribed to ‘ the un¬ known gods (erected, so some, be¬ fore sculpture was used, to deities for¬ gotten in the lapse of time’'';) but we read not elsewhere of the one in Athens, 4 to the unknown God,’ of which Paul here speaks. See Bloom/. but Dr. A. Clarke also. Id. V. 25. Wetst. here remarks, that Paul, with consummate art, so tem¬ pers his discourse, that at one lime he contests on the side of the vulgar, against the philosophers : at another time with the philosophers, against the vulgar; and sometimes against both. “Now the Stoics believed in the existence of one God , but the vulgar, thinking that all things could not be governed by one Being, divided the governance among many. The Sto¬ ics ascribed the origin of the human race to God. The common people of Athens thought that their nation bad existed from all eternity : while the Epicureans ascribed the origin of men to fortuitous chance. The Stoics believed those only to be virtuous who had attained perfection. Paul teaches them that a conversion, or change for the better, is necessa¬ ry for them also. The Stoics , moreover, taught that all things are bound by a fatalis necessitas : Paul, on the contrary, maintains, that the ac¬ tions of men are to be imputed to themselves ; so that they may be re¬ warded or punished for having done those things which it was in their power not to have done. Wetst .’ V. 26. Hath made of one blood.] Note, end of ch. Ed. in A. u., some others, with the Copt., iEth., Vulg., Itala, Clement, and Bede, the word blood is omitted; but blood is often used by the best writers, for race , stock , kindred. See many examples in hypke. Dr* A* '*'• J this expression the apostle showed them, in the most unaffected manner, that, though a Jew, he was not enslaved to any narrow views, but look ed on all mankind as his brethren Doddr--' Determ and certain boundaries of the regions which they should inhabit. Id^ A. D. 55. Paul's sermon at Alliens. 27 That they should seek the Lord, if haply they might feel after him, and find him, though k he be not far from every one of us : 28 For in 1 him we live, and move, and have our being ; as m certain also of your own poets have said, For we are also his off¬ spring. 29 Forasmuch then as we are the offspring of God, we ought not n to think that the Godhead is like unto gold, or silver, or stone, grav¬ en by art and man’s device. k c. 14:17. 1 Col. 1:17. m Til. 1:12. n Is. 40:18, &c. did on all other nations ; for those on all the face of the earth are of the same blood. The Athenians boasted that they sprung out of their own earth, were aborigines, and noth¬ ing akin by blood to any other nation ; which proud conceit of themselves the apos¬ tle here takes down. 4. That He is the great Benefactor of the whole creation, v. 25. He givethto all life, and breath, and all things ; He not only breathed into the first man the breath of life, but still breathes it into every man ; He gave us these souls; He formed the spirit of man within him ; He not only gave us our life and breath, when He brought us into being, but He is continually giving it us; his prov¬ idence is a continued creation ; H e holds our souls in life ; every moment our breath goes forth, but He graciously gives it us again the next moment ; it is not only his air that we breathe, in, but it is in his hand that our breath is, Dan. 5: 23. He gives to all the children of men their life and breath ; for as the meanest of the children of men live on Him, and receive from Him, so the greatest, the wisest philosophers, and mightiest pot¬ entates, cannot live without Him; He gives to all, not only to all the children of men, but to the inferior creatures, to all animals, everything wherein is the breath of life, Gen. 6: 17. they have their life and breath from Him; and where He gives life and breath. He gives all things, all other things needful for the support of life. The earth is full of his goodness, Ps. 104:24, 27. 5. That He is the sovereign Disposer of all the affairs of the children of men, accord¬ ing to the counsel of his will, v. 26. See here, (1.) The sovereignty of God’s dis¬ posal concerning us ; He hath determined every event, the matter is fixed ; the dispo¬ sals of Providence are incontestable, un¬ changeable, [Note, 2:23.] (2.) The wis¬ dom of his disposals ; He hath determined what was before appointed ; the determina¬ tions of the Eternal Mind are not sudden resolves, but the counterparts of an eternal counsel, the copies of divine decrees, Job 23 : 14. Whatever comes forth from God, was before all worlds hid in God. (3.) The things about which his providence is conver¬ sant ; these are time and place : the times and places of our living in this world, are determined and appointed by the God that made us. [1.] He has determined the times that are concerning us ; times to us seem changeable, but God has fixed them. Our times are in his hands, to lengthen or shorten, imbilter or sweeten, as He pleases. He has appointed and determined our time to be born, and our time to die, Eccl. 3 : 1, 2. and all that little that lies between them ; the time ACTS, XVII. of all our concernments in this world, whether prosperous times, or calamitous, He has determined them; and on Him we must depend, with reference to the times yet be¬ fore us. [2.] He has also determined and appointed the bounds of our habitation ; He that appointed the earth to be a habitation for the children of men, has appointed to the chil¬ dren of men a distinction of habitations on the earth; has instituted such a tiling as property, to which He has set hounds, to keep us from trespassing one on another. The particular habitations in which our lot is cast, the place of our nativity and of our settle¬ ment, are of God’s determining and ap¬ pointing; which is a reason why we should accommodate ourselves to the habitations we are in, and make the best of that which is. 6. That He is not far from every one of us, v. 27. He is everywhere present, not only is at our right hand, but. has possessed our reins, Ps. 139 : 13. has his eye on us at all times, and knows us better than we know ourselves. Idolaters made images of God, that they might have Him with them in those images, which the apostle here shows the absurdity of ; for He is an infinite Spirit, that is not far from any of us, and never the nearer, but in one sense the further off from us, for our pretending to realize or presen- tiate H im to ourselves by any image. He is nigh unto us, both to receive the homage we render Him, and to give the mercies we ask of Him, wherever we are; though near no altar, image, or temple. The Lord of all, as He is rich, Rom. 10 : 12. so He is nigh, Deut 4: 7. to all that call upon Him. He that wills us to pray everywhere, assures us, that He is nowhere far from us ; whatever country, nation, or profession, we are of, whatever our rank and condition in the world are, be we in a palace or in a cottage, in a crowd or in a corner, in u city or in a desert, in the depths of the sea or afar off on the sea, this is certain, God is not far from every one of us. •7. That in Him we live, and move, and have our being, v. 28. We have a necessary and constant dependence on his providence, as the streams on the spring, and the beams on the sun. (1.) In Him w'e live ; i. e. the continuance of our lives is owing to Him and the constant influence of his providence ; He is our Life, and the length of our days ; if He suspend [his influence, or] the positive acts of his goodness, we die of ourselves. (2.) In Him we move ; it is by the uninter¬ rupted concourse of his providence, that our souls move themselves in their outgoings and operations, that our thoughts run to and fro about a thousand subjects, and our affections run out toward their proper objects. It is likewise by Him that out; souls move our bodies; we cannot stir a band, or a foot, or a tongue, but by Him, who, as He is the first Cause, so He is the first Mover. (3.) In Him ive have our being ; not only from Him we had it at first, hut in Him we have it still ; to his continued care and goodness we owe it, not only that we have a being, and are not sunk into nonentity, but that we. have our being, have this bring, were and still are of such a noble rank of beings, ca¬ pable of knowing and enjoying God ; and are not thrust into the meanness of brutes, or the misery of devils. 8. That, upon the whole matter, we are God's offspring ; He is our Father that begat us, Deut. 32: 6, 18. and He hath nourished and brought us up as children. Is. 1 : 2. The V. 28. In Him , NOTES. Chap. XVIIT. V. 2. ‘There had been a congregation of Christians at Rome, from the earliest periods of the Gospel, which ori¬ ginated (as some think) with certain of those who had been present at the feast of Pentecost, when t he Holy Spirit was imparted; and wras doubtless fostered and promoted by those Jewish Christians who had occasion to repair to that city on commercial or other business. Pon¬ tus.] Many Jews were settled in this province, probably on account of the considerable commerce which was carried on thence with most parts of the civilized wTorId. Priscilla.] Diminutive of Prisca, as she is call¬ ed, 2 Tim. 4.19. Anciently, names of persons, especially of females, were sometimes pronounced in the simple, and sometimes in the dimin¬ utive form ; as Terentilla, Catullus, &c.’ Bloomf — Command all Jewsy &c.] ‘ 1 pretend not certainly to determine, whether that Chrestus, whom Suetonius mentions as the occasion of those tumults among- the Jetvs, for w’hich they wrere expelled from Rome, were, as Usher and Vandale suppose, a seditious Jew , or whether, as it is generally thought, the name be a corruption of Christus : yet I think the latter much more probable, and that the spread of Christianity, which was looked upon as a sect of the Jews , and which we know prevailed at Rome about this time, gave that jealous and wretched emperor an unnecessary alarm* the occasion of which Suet ., not thoroughly understanding it, has mis¬ represented. And if this were the case, it might be, as Lardner well ob¬ serves, an additional reason why Jos., who is always cautious on ns head, has passed over it without notice.’ 1 0(PP^* L1UoJ A. D. 56. ACTS, XVIII. Paul molested by the Jews. 4 And he reasoned in the c syna¬ gogue every sabbath, and persuaded the Jews and the Greeks. 5 And when d Silas and Timo- theus were come from Macedonia, Paul was pressed in spirit, and tes¬ tified to the Jews that Jesus ewas Christ. 6 And when they opposed f them¬ selves, and blasphemed, he shook s his raiment, and said unto them, Your h blood be upon your own heads ; I am clean : from hence¬ forth I will go unto the Gentiles. 7 And he departed thence, and entered into a certain man''s house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 3 And ' Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house : and many of the Corinthians hearing, believ¬ ed, and were baptized. 9 IT Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace : c c. 17:2. (1 c 17:14,15. e or, is the Christ. f 2 Ti. 2:25. g Ne. 5:13. h Eze. 33:4. i 1 Co. 1:14. tions, they could not distinguish between a Jew and a Christian. Suetonius, in the Life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was, because the Jews were a tur¬ bulent people, — assiduo tumultuantes ; and that it was impulsore Christo, — upon the account of Christ ; some zealous for Him., others bitter against Him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a tim¬ orous, jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute both. II. Paul preaching to the Jews, both the native Jews and the Greeks, i. e. those that were more or less proselyted to the Jewish religion, and frequented their meetings. 1. He reasoned with them in the synagogue publicly every Sabbath. See in what way the apostles propagated the Gospel, by fair ar¬ guing ; God invites U3 to come and reason with Him, Is. 1:18. 41:21. Paul was a rational as well as scriptural preacher. 2. He persuaded them ; it denotes, either the urgency of his preaching ; he followed his arguments with affectionate persuasions: or, its good effect ; he persuaded them, i. e. prevailed with them ; so some. He brought them over to his own opinion. Some were convinced by his reasonings, and yielded to Christ. 3. He was yet more earnest in this mat¬ ter when his fellow-laborers came, v. 5. and brought him good tidings from the churches in Macedonia, and were ready to assist him, and strengthened his hands, then Paul was more than before pressed in spirit, which made him more than ever pressing in his preach¬ ing. He was grieved for the obstinacy and infidelity of his countrymen the Jews, was more intent than ever on their conversion, and the love of Christ constrained him to it, 2 Cor. 5: 14. it is the word used here, it pressed him in spirit to it. And being thus pressed, he testified to the Jews, with all pos¬ sible solemnity and seriousness, as that which he was perfectly well assured of him¬ self, and attested to them as a faithful say¬ ing, and worthy of all acceptation, that Jesus is the Christ, the Messiah promised to the fathers, and expected by them. III. He abandons the unbelieving Jews, v. 6. 1. Many, indeed most of them, persisted in their contradiction ; opposed and blas¬ phemed ; they set themselves in battle array, so the word signifies, against the Gospel. They resolved they would not believe it themselves, and would do all they could to keep others from believing it ; they could not argue against it, but what was wanting in reason they made up in ill language ; they blasphemed, spake reproachfully of Christ, and in Him ofGod Himself, as Rev. 13: 5, 6. To justify their infidelity, they broke out into downright blasphemy. 2. Paul, that was pressed in spirit to tes¬ tify to them, v. 5. when they opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them, v. 3. and his zeal herein also he showed by a sign, he shook his raiment, shaking oft the dust of it, as before they shook off the dust of their feet, ch. 13:16. for a testimony against them. He had done his part, and was clean from the blood of their souls ; it is very comfortable to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warn¬ ing sinners. They would certainly perish if they persisted in their unbelief, and the blame would lie wholly on themselves ; if anything would frighten them at last into a a compliance with the Gospel, surely this would. 3. Having given them over, yet he does not give over his work ; From henceforth I will go unto the Gentiles ; and the Jews can¬ not complain. The guests that were first invited will not come, and the provision must not be lost, guests must be had there¬ fore from the highways and the hedges. Thus the fall and diminishing of the Jews were the riches of the Gentiles ; and Paul said this to their faces, not only as what he could jus¬ tify, but to provoke them to jealousy, Rom. 11:12, 14. V. 7 — 11. Here we are told, I. That Paul changed his quarters, v. 7. V. 1—6. Some think ttie preaching about this time at Rome, that Jesus was the promised Messiah, and ‘ the King of Israel,’ gave occasion to this severity; hut this is very uncertain, l’aul, however, being acquaint¬ ed with the character of these two excellent persons, went to lodge with them; and having in his youth learned their trade of making tents, which were much used in those warm climates, he wrought at it for his livelihood. — Whatever assistance Paul received from the churches at An¬ tioch, or Philippi, or other cities, he was often reduced to great necessity, by the expenses of his journeys; and we learn from many intimations in his writings, that he frequently wrought with his own hands for his sub¬ sistence, lest he should be chargeable to his converts. — On the sabbath- days, however, as usual, 1 he reasoned ’ with the Jews at Corinth in the synagogue, concerning the kingdom and salvation of Christ, and en¬ deavored to ‘ persuade’ both them, and the Gentiles, who joined in their worship, to believe in Jesus as the Messiah. — (5.) Pressed in Spirit.] It is not to be supposed, that the apostle was excited, or constrained, by a vehe¬ mence of natural temper, to act improperly on this occasion ; and if the ardor of his own spirit was holy, no doubt it was excited by the Holy Spirit. On the other hand, how can it be supposed, that the. Holy Spirit urged and constrained him, except by exciting and invigorating holy af¬ fections in his heart ? Scott. (5.) 1 Pressed in spirit .] Rather, now, when his help was come, instabat verbo, (Vulg.) he applied himself closely to the work of teach¬ ing. So Kuin. ; and most commentators of the last century prefer the reading logd (of MSS. and Verss.), i. e. word, &c., instead of pneumati, It should seem, not to lodge, for he continu¬ ed with Aquila and Priscilla, but to preach; it was not the first time God’s ark had taken up its lodging in a private house. The man was one that worshipped God : not an idola¬ ter, though a Gentile, but a worshipper of the God of Israel, and Him only, as Cor¬ nelius : that Paul might give the less offence to the Jews, though he had abandoned them, he set up his meeting [in some large room, comp. 19: 9. in] that man’s house, which was next door to the synagogue ; not chosen- to draw people from the synagogue to the meet¬ ing; but I rather think in charity, to show that he was ready to return to them if they were but willing to receive his message, and would not contradict and blaspheme as they had done. II. That Paul saw the good fruit of his labors presently, both among Jews and Gen¬ tiles. 1. Crispus a Jew, an eminent one, believed on the Lord Jesus, with all his house, v. 8. It was for the honor of the Gospel, that there were some rulers, and persons of the first rank both in church and state, that em¬ braced it. This would leave the Jew3 in¬ excusable, that the ruler of their synagogue, who may be supposed to have excelled the rest in knowledge of the Scriptures, and zeal for their religion, believed the Gospel, and yet they opposed and blasphemed it. Not only he, but his house, believed, and, proba¬ bly, were baptized with him by Paul. 1 Cor. 1:14. 2. Many of the Corinthians, who were Gentiles, and some of them of an ill charac¬ ter, as appears, 1 Cor. 6:11. hearing, be¬ lieved, and were baptized : probably most came only for curiosity, but hearing, they believed, by the power of God working on them ; and believing, they were baptized, and so fixed for Christ. III. That Paul was encouraged by a vision to go on with his work at Corinth, v. 9. when musing on his work, communing with his own heart upon his bed, and considering whether he should continue here or no, what method he should take here, and what probability there was of doing good, then Christ appeared very seasonably to him, and in the multitude of his thoughts within him de¬ lighted his soul with divine consolations. 1. He renewed his commission and charge to preach the Gospel, ‘ Be not afraid of the Jews, though very outrageous, (and perhaps the more enraged by the conversion of the chief ruler of their synagogue,) or of the magistrates of the city, for they have no power against thee but what is given them from above. It is the cause of heaven thou art pleading, do it boldly ; speak out, use all the liberty of spirit that becomes an ambas- dor for Christ.’ 2. He assured him of his presence with him, which was sufficient to put life and spirit into him ; I am with thee, to protect thee, bear thee out, and deliver thee from all thy fears. The same promise ratified the spirit. Our English critics have contended for it with ability.’ Bloomf., whom see. Ed! (6.) Blood, &C.] The phrase is thought to have had origin in ‘the custom of the Hebrews, Egyptians, e. :0:31. q c. ‘iO:I8. Mr. 16:20. c. 5:15. t Ma. 9 33. u Jos. 6:‘*6^ Lti. 9:49. themselves a moving and therefore ought to concern about, 2 Cor. 5:11. Paul was preacher, master of the art of persuasion. (3.) Undauntedly, and with a holy resolu¬ tion ; boldly, as one that had not the least doubt of the things he spake of, nor the least distrust of Him he spake from, or the least dread of them he spake to. 4. How long he preached to them ; for the space of three months, a competent time for them to consider ; in that time those among them that belonged to the election of grace were called in, and the rest were left inexcusable. Thus long Paul preached the Gospel with, much contention, 1 Thess. 2: 2. yet he did not fail, nor was discouraged. 5. His success. (1.) Some were persuaded to believe in Christ ; intimated, some think, in the word persuading ; he prevailed with them. But, (2.) Divers continued in infi¬ delity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some gen¬ eral things to them, they courted his stay among them, ch. 18: 20. but now that he settled among them, and his word came more close¬ ly to their consciences, they were soon weary of him. They had an invincible aversion to the Gospel, were resolved they would not believe, and did their utmost to raise and keep up in others an aversion to it, spake evil of that way before the multitude, to preju¬ dice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. II. When he had carried the matter as far as it would go in the synagogue, and found that their opposition grew more obsti¬ nate, he left the synagogue ; they hated to be reformed, hated to be instructed, and therefore he departed from them. Here we are sure there was a separation, and no schism ; for there was a just cause for it, and a clear call to it. Now observe, 1. When Paul departed from the Jews, Christian church, now that there were a ! recorded none, for he tells them, 2 Cor. 12: competent number to be incorporated, that 12. the signs of his apostleship were among others might attend with them on the preach- ! them, in wonders and mighty deeds. ing of the Gospel, and might, on their be- | But here at Ephesus they were special lieving, be added to them. j [extraordinary] miracles, either such things 2. When Paul separated from the syna- j were done, as cotdd by no means be ascribed gogue, he set up a meeting of his own, in the \ to second causes ; or, as all miracles are of school of one Tyrannies ; he left the syna¬ gogue, that he might go on with more free dom ; and he had by this separation a double advantage, (1.) Now his opportunities were more frequent. In the synagogue, he could only preach every sabbath-day, ch. 13:42. but now he set up a lecture every day, and those whose business would not permit them to conic one day, might come another day ; (2.) Now they were more open. To the synagogue of the Jews none might come, or could come, but Jews or proselytes ; Gen¬ tiles were excluded ; but when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry, v. 10. Thus, as he describes his gate of op¬ portunity at Ephesus, 1 Cor. 16: 8, 9. a wide door, and an effectual was opened to him, though there were many adversaries. Some think this school of Tyrannus was a divinity- school of the Jews ; if so, it shows that though Paul left the synagogue, he still kept as near it as he could, as he had done, ch. 18: 7. But others think it was a philosophy- school of the Gentiles, belonging to one Tyrannus, or a retiring place, for so the word sometimes signifies, belonging to a principal man or governor of the city ; some convenient place it was, which Paul and the disciples had the use of, either for love or money. 3. Here he continued his labors for 2 years, from the end of the 3 months he spent in the synagogue, v. 8. and after they were ended, lie continued for some time in the country about, preaching, therefore he might, justlv reckon it in all 3 years, as he does, ch. 20:31. this character, these were even uncommon miracles, such miracles as had not been w rought by the hands of any other of the apostles. As God’s instrument, he not only cured the sick that were brought to him, or that he was brought to; but they got Paul’3 handkerchiefs, or the aprons, (so some,) he wore when he worked at his trade, and the applying of them to the sick, cured them immediately. Or, they brought the sick people’s handkerchiefs, or their girdles, or caps, or head-dresses, and laid them for a while to Paul’s body, and then took them to tlie sick. The former is more probable Now was fulfilled that word of Christ to his disciples, Greater works than these shall ye do. We read of one that was cured by the touch of Christ’s garment, when it was on Him ; but here were people cured by Paul’s gar¬ ments when taken from him. Christ gave his apostles power against unclean spirits and all manner of sickness. Mat. 10:1. Accord¬ ingly those to whom Paul sent relief, had it in both these cases ; the diseases departed from them, and the evil spirits went out of them; both significant of the great design and blessed effect of the Gospel, to heal spiritual diseases, and to free souls from Satan. V. 13- — 20. To show how many ways Christ triumphed over Satan, we have here two remarkable instances of it, in those that were not only violently possessed by him, but voluntarily devoted to him. I. The confusion of some of Satan’s ser¬ vants, vagabond Jews, that were exorcists, who used Christ’s name profanely, in their diabolical enchantments. Observe, 1. Their general character ; they were of 4. The Gospel hereby spread far and j the Jewish nation and religion, hut vaga- near, v. 10. ; not only all that dwelt in 1 bonds; went about from town to town, to get Ephesus, but all that dwelt in that large j money by conjuring; to tell people their for¬ tunes, and pretended by spells and charms to cure diseases, and bring people to them¬ selves, that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjura¬ tion, by such and such commanding names. The superstitious Jews, to put a reputation on these magic arts, wickedly attributed the invention of them to Solomon. Josephus, Antiq. lib. S. cap. 2. And Christ seems to refer to this, Mat. 12: 27. By whom do your children cast them out ? 2. At Ephesus were some, seven sons of one Sceva, a Jew, and chief of the priests, v. 14. head of one of the 24 courses of priests. One would think the temple would find both emplovinent and encouragement enough for the sons of a chief priest, if they had been twice as many. But, probably, it was a vain, rambling, rakish humor that took them all to turn mountebanks, and stroll all the world over to cure mad folks. 3. Their profaneness ; they took upon them, province called Asia, which Ephesus was the head city of; Asia the Less, so called. There was great resort to Ephesus from all parts of the country, for law, traffic, religion, or education; which gave Paul opportunity of sending the Gospel to all that country : all heard the Word of the Lord Jesus. The Gospel is Christ’s Word, a word concerning Christ. This they heard, or at least heard of it; some of all sects, some out of all parts, both in city and country ; and by them it was communicated to others ; so they all heard the Word of the Lord Jesus, or might have heard it. Probably, Paul sometimes made excursions himself into the country, to preach the Gospel, or sent his assistants, and thus the Word of the Lord was heard throughout that region. III. God confirmed Paul’s doctrine by miracles, which awakened people’s inquiries after it, fixed their affection to it, and en- he tefok the disciples with him, and separated gaged their belief of it, v. 1 1, 12. I wonder them, to save them from that untoward genera- we have not read of any miracle wrought by lion ; according to the charge Peter gave to liis Paul, since the casting of the evil spirit out I to call over evil spirits the name of the Lord new converts, ch. 2: 40. he separated them of the damsel at Philippi ; it is certain lie Jesus ; not as those who venerated Christ, which believed, to be the foundation of a wrought many at Corinth, though Luke has I and confided in Him, as we read of some who loot, besides the voyage from Ephesus to Cesarea ; and the stay in each place, in order to answer the intended purposes, must have been consid¬ erable. Neither does it appear, how he could say, ‘Remember, that by the space of 3 years, I ceased not to warn every one of you night and day with tears,’ if he had been absent from them 9 months of the time. It is therefore most natural to conclude, that after he had preached 2 A. C. says Jews, besides the rabbins, kept schools ;] if the latter, a con¬ verted Gentile.’ Bloomf. (10.) All, &c.] ‘ Infinite was the number of persons who resorted to this capital and emporium of Asia Minor, on all kinds of business, reli¬ gious, political, and commercial.’ Grot. Kuin. (12.) Handkerchiefs.] Soudaria: sweat-wipers. Aprons. J Simikin- vears in the school of Tyrannus, he continued at Ephesus some months thia: lit. half girdles, pinafores, aprons (contr. for afore one). See Bl. En. ■ " . ~ V. 13 — 20. Hum. 22:5. It was common in those days for persons to exorcise such as were possessed with evil spirits, especially among the Jews ; and, whatever methods they employed, they seem to have, in one way or other, expressed a dependence on God, and at some times, at least, to have succeeded. Mat. 12:27,23. Jesus I know, and Paul I know, &c.l The xvords are ambiguous ; and might imply a confederacy with Jesus and Paul, in consequence of which the evil spirit would have gone out, had Paul thus spoken to him : and Satan might intend to I bri i g the Gospel into suspicion by the insinuation. Mat. 12 2* JO. ) may signify, that the evil spirit knew the power and authority ot •lesus, and Ihe efficacy of the apostle’s faith, to engage that power by lnsw orcL longer, before he went into Macedonia. Scott. (9.) Departed, .separated.] ‘ Aposlas. .aphurise : the words evident¬ ly denote separating from church communion. [Tyrannus : tyrant, or king.] A not very unfrequent name, we are told, like King among us. Commentators are not quite agreed what sort of a school this Ty¬ rannus taught. Lightf., Vitr., Ilamm., Doddr., and Schoettg. think it was a kind of Beth Midrasch, or Divinity Hall, designed for reading theolog¬ ical lectures. Others, as Pearce, Ros., nnd Kuin. think it was a philo- Bophical-lecture-room, (for the Gr., see Wetst., is applied to them as well as to boys’ schools,) and that Tyrannus was a rhetorician or sophist. If the former conjecture be true, he was probably a converted Jew ; [Dr. N. T. VOL. V. 15 A. D. GO. ACTS, XIX. The success of Paul’s preaching. 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15 And the evil spirit answered and said, Jesus I know, and Paul I know ; but who are ye ? 16 And the man in whom the evil spirit was, leaped v 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 w fell on them all, and the name of the Lord Jesus was magnified, 18 And many that believed came, and 2 confessed, and shewed their deeds. 19 Many of them also which 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. [Practical Observations .] 21 IT After 2 these things were y Lu. 8:29. c. 2:43. 5:5,11. y c. 12:24. wLu. 1:65. x Mat. 3:6. Ro. 10:10. t Ga, 2:1. cast out devils in Christ’s name, and yet did not follow with liis disciples, Luke 9:49. whom He would not have to be discouraged ; but as those who were willing to try all methods to carry on their wicked trade, and, it should seem, had this design ; if the evil spirits should yield to an adjuration in the name of Jesus, by those that did not believe in Him, they would say, it was no confirma¬ tion of his doctrine to those that did ; for it was all one, whether they believed it or no. If they should not yield to it, they ivould say, the name of Christ was not so powerful as the other names they used, which the devils had often by collusion yielded to. They said, We adjure you by Jesus, (not, whom we believe in, or depend on, or have any authority from, but) whom Paul preaches ; as if they had said, ‘ We will try wlmt that name will do.’ Exorcists in the Romish church,* who pretend to cast the devil out of melancholy people, by spells and charms which they understand not, and which, not having any divine warrant, cannot be used * And all other churches. Ed. in faith, are the followers of these vagabond Jews. 4. The confusion they were put to ; let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? (1.) The evil spirit gave them a sharp reply, v. 15. ‘ I know Jesus has conqaered princi¬ palities and powers, and Paul has authority in his name to cast out devils ; but what pow¬ er have you to conjpiand us in his name, or who gave you any such power, seeing you hate his instructions? ’ Ps.50:16, 17. This was extorted out of the mouth of the evil spirit by the power of God, to gain honor to the Gospel, and to put those to shame, that made an ill use of Christ’s name. (2.) The man in whom the evil spirit was, gave them a warm reception, leaped upon them, in the height of his frenzy and rage, overcame them, and all their enchantments, prevailed against them, and was every way too hard for them ; so that they fled out of the house, not only naked, their clothes pulled off their backs, but wounded. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his tempta¬ tions, will overcome them with his terrors; and their adjuring him in Christ’s name to let them alone, will be no security. If we resist the devil, by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ’s name, or any part of his Word, as a spell or charm, he will prevail against us. 5. The general notice taken of this, and the good impression it made on many, v. 17. (1.) Men were terrified ; fear fell on them all. In this instance, they saw the malice of the devil, whom they served, and the ower of Christ, whom they opposed ; and oth were awful considerations. (2.) God was glorified ; the name ofl the Lord Jesus, by which his faithful servants cast out dev¬ ils, and cured diseases, without any resis¬ tance, was the more magnified ; for now it appeared to be a name above every name. II. Here is the conversion of others of Satan’s servants, and the evidences of their conversion. 1. Those that had been guilty of wicked practices, confessed them, v. 18. ; what ill lives they had led, and what a great deal of secret, wickedness their own consciences charged them with, which the world knew not of; secret frauds and secret filthinesses ; they showed their deeds; took shame to them¬ selves, and gave glory to God, and warning to others; confessions not extorted, but vol¬ untary, to ease their consciences, which the late miracles had struck a terror upon. Where there is true contrition for sin, there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended, when the case requires it. 2. Those that had conversed with wicked books, burnt them, v. 19. Many also of them which used curious arts , impertinent things, busy bodies, so the word is used, 2 Thess. 3: 11. 1 Tim. 5: 13. that traded in the study of magic and divination ; in books of judicial astrology, casting of nativities, telling of fortunes, raising and laying of spirits, inter¬ preting of dreams, predicting future events, and the like ; to which some think, are to be added plays, romances, love-books, and un¬ chaste and immodest poems. Stres. These, having their Consciences more awakened than ever, to see the evil of those practices which these books instructed them in, brought their books together, and burned them before all men. Ephesus was notorious for the use of these curious arts; hence spells and charms were called Literoe Ephesioe. Here people furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honor of Christ and his Gos¬ pel, to have such a noble testimony borne against those curious arts, in a place where they were so much in vogue. In a holy in¬ dignation at the sins they had been guilty of. Is. 2:20. ; and being steadfastly resolved never to use them, they burnt them. Those that truly repent of sin, will keep themselves as far as possible from the occasions of it. Thus, too, they prevented their doing mis¬ chief to others. Thus they showed a con¬ tempt of the wealth of this world ; for the price of the books was found to be 50,000 pieces of silver ; which some compute to be £1500 of our money ; probably the books were scarce, perhaps prohibited, and there¬ fore dear; or had cost so much; yet, being the devil’s books, they did not think that would justify them in being so wicked as to sell them again. They joined together in making this bonfire, in joy [as it were] of their conversion, and made it before all men, that Christ and his grace in them might be the more magnified, and all about them the more edified. III. A general account of the progress and success of the Gospel in and about Eph¬ esus, v. 20. It is a blessed sight to see the Word of God thus growing and prevailing mightily, by the addition of many to the church, and by the advancement of those in knowledge and grace. V. 21 — 41. Paul is here brought into PRACT. OBS. V. 1 — 20. Alas ! many seem not to have ‘ heard, that there is a Holy Ghost !’ and many regard all that is spoken concerning his graces and consolations, to be enthusiasm and delusion ! — Surely such hooks as are indecent and licentious, scornfully infidel, or heretical in essential matters, would be condemned to the flames, if 1 the Word of God grew mightily and prevailed ’ among ns ; not indeed by the sen¬ tence of the inquisitor, but by the voluntary choice of the possessors. Were all such books destroyed in this [land], their price would be found immensely more than ‘50,000 pieces of silver !’ Will not then these so that if Paul had commanded, he must have yielded. But he knew not them, and would not obey their command. A man must himself be ‘ possessed with a spirit ’ of incredulity, who can doubt ofthis having been a real possession, and maintain that this event was merely the effect of insanity. I G: 16 — 18. Mat. 8:28, 29. (19.) The price.] Some reckon it to have been almost £7000. supposing shekels to be meant. I think it evident, that these books did not merely contain an account of the tricks, by which jugglers of any description imposed on men’s senses ; for in that case, the persons concerned might have used the books, to detect the artifices of such impostors. They contained the rules and forms of those abominable incantations, by which an intercourse with evil spirits has continually been attempted, or conducted. These being in reality the regulations of the worship of the devil, the devised means of wor¬ shipping him, and of seeking help and information from him, ought by all means to be destroyed, and forgotten, if possible: though the attempt to revive these practices, by publishing books on such subjects, forms one of the bad effects which attend on the manifold advantages of the liberty of the press in this Christian age and nation. Exorcists.] 'An exorcist is one, who impels another, as in the name of God, to the con¬ fession of the truth, or to any action. I adjure, is used for commanding anything, interposing the authority of God.' Mark 5:7. 1 Thess. 5:27.’— Leigh. Scott. (13.) Exorcists.] ‘ The Hebrews called them idly shm, [lords of the [114] Ephesian converts rise up in judgment against such professors of the Gospel, especially, as trade in pernicious books and pamphlets ; and who encourage such publications, for lucre’s sake, as they must know are likely to do great mischief in the world ? And is it not a proof, that the Word of God declines in its influence and authority, when books pre¬ tending to leach, and persons professing to exercise, forbidden and mag¬ ical arts, are publicly advertised among us? But let no friend of the Gospel countenance any pretensions of this kind ; whether they be hu¬ man impositions, or diabolical delusions. Scott. name,] i.e. persons who, using the sacred tetragrammation, [ four letters, viz. yhvh,] (which the Jews called, by way of eminence, shm, [the name,] ) thought they could perform various kinds of incantation.’ Bl. (17.) Name of the Lord Jesus, & c.] ‘The primitive fathers speak strong and decisive words concerning the power of this name: and how demons were tormented and expelled by it, not only from individuals, hut from the temples themselves. Exorcists formed a distinct class in the church.’ Dr. A. Clarke. (18,19.) That believed.] ‘Rather, of the believers, i. e. Christians, repenting now of their disobedience to Paul’s admonitions against the prevalent vice at Ephesus, seeing the ill successor the magic arts, brought out and burnt what books they had. So Kuin. 50,000 pieces of sil¬ ver.] I, it 50,000 of silver. Drusius, Grot., &c. take it to mean the silver shekel, equal to four attic drachms. But (as others observe) it is not probable, that at Ephesus the reckoning should have been by shekels, unless, indeed, these were foreign Jews. The objection to reck¬ oning them mince, is the largeness of the sum, but [a set of] such books was very numerous. See Suet., Aug. 31. However, if I rightly recol¬ lect, the Gr. [tr. xrVuer] is never thus used, except for drachms, Lit we are not certain if attic drachms were used at Ephesus.’ [If so, at 9d. (so Prid. ) the value was £1875. Doddr.] Bi.oomf. V. 21, 22. Thus he laid the plan of his voyages and journeys, back¬ ward and forward, of some thousands of miles, as if it had been no more A. D. GO. ACTS, XIX. Paul in trouble at Ephesus. ended, Paul purposed in the spirit, when he had passed through Mac¬ edonia and Aehaia, to go to Jeru¬ salem, saying, After I have been there, I must also see 4 Rome. 22 So he sent into Macedonia two of them that ministered unto him, Timotheus and bErastus ; but lie himself stayed in Asia for a season. 23 And the same time there arose no small stir c about that way. 24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small dgain 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. a Ro 15:23,28. 4:20. d c. 16:16,19. b Ro. 16:23. 2 Ti. c 2 Co. 1:8. 6:9. e Re. 18:11. some trouble at Ephesus, just when forecast¬ ing to go thence. See, 1. He was a man of vast designs for God, and was for making his influences as far diffusive as might lie. Having spent above two years at Ephesus, (1.) He designed a visit to tlie churches of Macedonia and Aehaia, especially of Philippi and Corinth, tlie chief cities of those provinces, v. 21. I le purposed in the spirit ; either in his own spirit, not communicating his purpose as yet; or by the direction of the Holy Spirit, by whom he was led. (2.) Thence he de¬ signed to visit the brethren at Jerusalem, and give an account to them of the prosper¬ ing of the good pleasure of the Lord in his hand ; and thence he intended to go to Rome, to see Rome, &n expression people commonly used, that they would go see Rome, would look about them there ; what be designed, was, to see the Christians there, and to do them some service, Rom. 1: 11. Lightfoot supposes it was on the death of the emperor Claudius, who died the second year of Paul’s being at Ephesus, that Paul thought of going to Rome, because while he lived, the Jews were forbidden Rome, ci 18:2. (3.) He sent Timothy and Erastus into Macedonia, to give notice of his intended visit, and to get their collection ready for the poor saints at Jerusalem. Soon after, he wrote the first epistle to the Corinthians , designing to follow it himself, as appears 1 Cor. 4:17, 19. For the present, he stayed in Asia, about Ephe¬ sus, founding churches. 2. He was seconded in his purpose, and obliged to pursue it by the troubles he at length met with at Ephesus. Strange, he had been quiet there so long; yet it should seem he had met with trouble there, not recorded in this story ; for in his epistle, written at this time, he speaks of his having fought with beasts, at Ephesus, 1 Cor. 15:32. which seems to be meant of fighting with wild beasts in the theatre, according to the barbarous treat¬ ment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he de¬ spaired, of life, and received a sentence of death within himself, 2 Cor. 1:8, 9. As to the trouble here related, in general, there arose no small stir about that way, v. 23. Some historians say, that famous impostor Apollonius Tyanseus, who set up for a rival with Christ, and gave out himself, as Simon Magus, to be some great one, was at Ephesus about this time. But it seems the opposition he gave to the Gospel was so insignificant, that Luke did not think it worth noticing. I. A great complaint against Paul and the other preachers of the Gospel, for draw¬ ing people off from tlie worship of Diana, and so spoiling the trade of the silversmiths that worked for Diana’s temple. 1. The complainant is Demetrius, a sil¬ versmith, a principal man, it is likely, of the trade, and one that would be thought to understand and consult the interests of it, more than others of the company. The most advantageous branch of his trade, was, making silver shrines for Diana, v . 24. Some think, these were medals, stamped with the effigies of Diana, or her temple, or both; others think, they were representations of the temple, with the image of Diana in it, in miniature; so small, that people might carry them about with them, as the papists do their crucifixes. Those that came from far, when they went home, bought these little temples or shrines, to carry home with them, to gratify the curiosity of their friends, and to preserve, in their own minds, the idea of that stately edifice. See how craftsmen, and crafty men too, above the rank of silver¬ smiths, make an advantage to themselves of people’s superstition, and serve their worldly ends by it. 2. The persons he appeals to, are not the magistrates, but the mob, the craftsmen, a company of mechanics, who had no sense of anything but their worldly interest, who would be actuated as little by reason, and as much by fury, as he could desire. 3. His complaint and representation are very full. (1.) He lays it down for a prin¬ ciple, that the art and mystery of making sil¬ ver shrines for the ivorshippers of Diana, was very necessary to be supported and kept up, v. 2*3. It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth : and many have, for this reason alone, set themselves against the Gos¬ pel of Christ, because it calls men oft' from those crafts which are unlawful, how much wealth soever is to be gotten by them. (2.) He charges it on Paul, that he had dissuaded men from worshipping idols. The words, as laid in the indictment, are, that he had asserted. They are no gods which are made with hands, v. 26. Could any truth be more plain and self-evident than this, or any rea¬ soning more cogent and convincing than those of the prophets, The worltman made it, therefore it is not God ? Yet this must he looked upon as a heretical and atheistical notion, and Paul as a criminal for maintain¬ ing it; not that they could advance anything against, it, but that the consequence of it was, that not only at Ephesus, the chief city, but almost throughout all Asia, among the coun¬ try people, who were their best customers, and whom they thought they were surest of, he had persuaded and turned away much peo¬ ple from the worship of Diana ; so that there was not now such a demand for the silver shrines as had been, nor such good rates given for them. There are those who will stickle for that which is most grossly absurd and unreasonable, and which carries along with it its own conviction of falsehood, as this does, that those are gods which are made with hands , if it have but human laws, and worldly interest and prescription, on its side. (3.) He reminds them of the danger their trade was in of going to decay. What¬ ever touches that, touches them in a tender part. This our part, so the word is, ‘ our interest or share of trade and commerce, will not only come into danger of being lost, but will bring us into danger, and we shall be¬ come not only beggars, but malefactors.’ (4.) He pretends a mighty zeal for Diana, and a jealousy for her honor ; Not only this craft; if that were all, he would not have spok¬ en with so much warmth, but the temple of the great goddess Diana, and her magnificence ; we would not, for the world, see the dimi¬ nution of the honor of that goddess, whom all Asia and the world worship. See what the worship of Diana had to plead in its behalf, — pomp and numbers. The magnificence of the temple was the thing that charmed them; they could not bear tire thoughts of anything than a progress through a single province ! (21.) Purposed in the Spirit.] 20:22. It floes not appear, that pneuma with the article as here, and without the possessive pronoun, or something to fix the application of it, is used in the N. T., except for the Holy Spirit. (20:22 — 24.) Scott. (21.) These things, &c.] 1 Many events referred to in the Epistles happened during this period. Philemon, probably, (Phil. 19.) and Epa- phras, afterwards ministers at Colosse, were converted about this time : Col. 1:4, 78. 2:1. 4:12, 13. The apostle was also visited by seve¬ ral Christians from neighboring parts, during his abode here, particularly by Sosthenes and Apollos from Corinth, and by some of the family of Chloe, a woman, as it seems, of some figure there, (1 Cor. 1:1, 11.) as also by Stephanus, Fortunatus, and Achaicus, all from the same place ; (1 Cor. 16:17.) and Onesiphorus, who afterwards so affectionately visited him at Rome, xvas, as Timothy had frequent opportunities of observing, very serviceable to the apostle here; 2 Tim. 1:16 — 18. And there is great reason to believe he wrote 1 Cor. from hence, (1 Cor. 16:18.) and about this time; for it is plain that Aquila and Priscilla were then with him in Asia, 1 Cor. 16:19. as they now were, Acts 18:18, 19, 26. that it was after Apollos had visited Corinth, had watered Paul’s plantation there, and was returned to Ephesus again, 1 Cor. 3:6. 16:8, 12. and that it was when Paul himself, having lately given a charge to the Galatian churches on that head, (comp. 1 Cor. 16:1, 2. with Acts 18:23.) intended a journey from Asia to the Macedonian and Corinthian churches, and was sending Timothy to prepare his way, 1 Cor. 4:17, 19. 16:5, 10. comp, with our v. and the next.’ Doddr. V. 23 — 31. (26.) No gods, &c.] ‘ This plainly shows that the contra¬ ry opinion generally prevailed, namely, that there was a kind of divinity in the images of their supposed deities [note, Dan. 3:5.] .. . though some of them. . . learned to speak of them just as papists now do ; who indeed may seem to have borrowed some of their ‘apologies from the heathens.’ Doddr. [See Bl.] The vulgar, both among pagans and papists, Always have supposed, that there is some kind of divinity in the image: but the more learned and philosophical palliate the absurdity, by consid¬ ering the image as the visible representation of the invisible deity or saint. It might also be easily shown, that the processions, and very many other observances of the papists, are copied from pagan customs; and far more clear illustrations of these pompous ceremonies may be made from Virgil, Horace, Ovid, Juvenal, and other classical writers, than from the Holy Scriptures, or even the Apocrypha. Scott. (24.) Shrines.] Naoses: called also by classic writers, naidia, i, e. tem¬ ple-shapes. Comp, note and cut, Is. 3:18 — 23, v. 20. ‘ These little silver models of the temple were bought by strangers forcuriosity or devotion, as are the models of the Santa Casa [holy house] at Loretto, in Italy, by the pilgrims. Even Diana's effigy was worshipped with singular fer¬ vency by even the most remote and barbarous nations, and they dedicated temples to her: for she presided not only over hunting, but the com¬ pounding of poison or drugs, (lit. pharmacy,) and was therefore wor¬ shipped by those who cultivated the magic arts. She was regarded as the author and distributer of health and sickness, and was especially in¬ voked by women in travail. It was an early custom for worshippers of idols to carry these portable chapels, (made of wood or metal, in which were enclosed images of the gods or goddesses,) in journeys for a safe¬ guard ; and sometimes they sent them, by way of expiating an offence, to other towns, to be placed in the temples there.’ Comp, cuts, 2 S. 6: 17. Jer. 10:5. and the standard A, at end of Jer. The Gr. for silver¬ smith, may also mean, a silver founder , and coiner. See Hamm., Wetst., Kuin., Bl. Of Diana.] * Artemidos: The most rational derivation of this name is from Artemiis, either from the goddess’s incorrupt virgi¬ nity, or as presiding over health. So Liban. See Kuin .’ Bloomf. ‘ The temple of Diana was raised at the expense of all Asia Minor, and was 220 years in building. The whole is in Aristoph. called golden. It was 425 ft. by 220, and beautified by 127 columns, 60 ft. high, (of which 36 were carved,) made at the expense of so many kings. Eros- trates burnt it the night Alexander the Great was bom. But as only part was consumed, it was soon repaired, and brought to a higher degree of magnificence than ever. So Strabo. But Nero plundered it. Its orna¬ ments and symbols have been accurately described by Muselius. See Gronov. It remains almost entire, and is now a Turkish mosque. [Arundell, hoxvever, thinks its remains uncertain- See note, end of Acta.] Dr. A. C.’ Kuin. En* [D5] A. D. 60. ACTS, XIX. The popular tumult there. 26 Moreovex-, ye see and hear, that not alone at Ephesus, but al¬ most throughout all Asia, this Paul hath persuaded and turned away much people, saying 1 that they be no gods which are made with hands : 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¬ stroyed, whom all Asia, and the world h worshippeth. 28 And when they heard these sayings, they were full of 'wrath, and cried out, saying, Gi'eat is Diana of the Ephesians ! 29 And the whole city was filled with confusion : and having caught j Gains and k Aristarchus, men of Macedonia, Paul’s companions in travel, they rushed with one accord into the theatre. f Pa. 115:4. Is. h 1 Ju. 5:19. Re. ] Ro. 10:23. 1 Co. 44:10—20. 13:8. 1:14. g Zep. 2:11. i Je. 50:38. k Col. 4:10. that tended to the diminution, much less to the destruction, of that. And numbers; All Asia and the world worship it ; therefore it must needs be right, let Paul say what he will. Thus, because all the world wonders after the beast; the dragon, the devil, the god of this world gives him his power, and his seat., and great authority. Rev. 13: 2, 3. II. The popular resentment. 1. A great displeasure against the Gospel and its preachers, v. 28. full of fury and indignation, so the word signifies. The craftsmen went stark mad, when they were told that their trade and their idol were both in danger. 2. A great jealousy for the honor of their goddess; They cried out, ‘ Let Paul say ever so much to prove that those are no gods which are made with hands, we will abide by' it that, whatever comes of other gods and goddesses. Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers.' Much more should the servants of the true God do so, who can say, This God is our God for ever and ever. 3. A great disorder among themselves, v. 29. The whole city was full of confusion, — the common, and natural effect of an intem¬ perate zeal for a false religion ; it throws all into confusion, dethrones reason, and inthrones passion ; and men run together, not only not knowing one another’s minds, but not knowing their own. III. The proceedings of the mob under the power of these resentments. 1. They laid hands on some of Paul's companions, and hurried them into the theatre, v. 29. Some think, with design there to make them fight with beasts, as Paul had; or perhaps they intended only to abuse them, and to make them a spectacle to the crowd. We read of both Gaius and Aristarchus elsewhere ; Gaius ivas of Derbe, ch. 20: 4. Aristarchus is also there spoken of, and Col. 4 : 10. They came with Paul from Macedonia, and their only crime was, they were Paul's companions in travel, both in services and sufferings. 2. Paul, who had escaped being seized by them, when he perceived his friends in distress for his sake, would have entered in unto the people, to [appease them, and] sac¬ rifice himself, if there were no other remedy, rather than his friends should suffer on his account ; it evidenced a generous spirit, and that he loved his neighbor as himself. 3. He was dissuaded from it by the kind¬ ness of his friends, that overruled him. They had reason to say to Taul, as David’s servants did to him, when exposing himself in a piece of public service, Thou art worth ten thousand of us, 2 Sam. 18 : 3. They would treat him much worse than Gaius and Aristarchus, looking on him as the ring¬ leader of the party ; therefore, better let them bear the brunt of the storm than that he should venture into it, v. 31. They were certain of the chief of Asia, the princes of Asia. The critics tell us, they were the chief of their priests ; or, as others, the chief of their players. Whether they were converts, or only well-wishers to Paul, vve are not told ; they were Paid's friends. Lightfoot sug¬ gests, they kept up a respect and kindness for him ever since he fought with beasts in their theatre, and were afraid he should be abused so again. It is a friendly part to take more care of the lives and comforts of good men, than they do themselves. It would be very hazardous for Paul to go into the theatre ; a thousand to one it would cost him his life ; therefore Paul was overruled by his friends to obey the law of self-preservation ; and has taught us to keep out of the way of danger as long as we can, without going out of the way of duty. We may be called to lay down our lives, but not to throw away our lives. It would better become Paul to venture into a synagogue than into a theatre. 4. The mob was in a perfect confusion, v. 32. Some cried one thing, and some an¬ other ; some, Down with the Jews ; others, Down with Paul; but the assembly was con¬ fused, as not understanding one another’s minds ; the truth was, they did not under¬ stand their own ; the greater part knew not wherefore they were come together; they knew not what began the riot, nor who ; much less what business they had there; but, as on such occasions, the greatest part come only to inquire what the matter was: they follow the erv, follow the crowd, increasing like a snow- ball. 5. The Jews would have interested them¬ selves in this tumult; for it had been strange if a persecution were carried on against the Christians, and there were not Jews at one end or the other of it; but they had not in¬ terest enough to raise the mob ; yet, when it was raised, they had ill-will enough to set in with it, v. 33. They drew Alexander out of the multitude, called him out to speak on the behalf of the Jews against Paul and his companions. This they looked upon as ne¬ cessary in their own defence ; therefore, what he designed to say is called his apolo¬ gizing to the people, not for himself in partic¬ ular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul ; now they would have them know', that they were as much Paul’s enemies as themselves were ; and they who are thus careful to distin- i guish themselves from the servants of Christ I now', and are afraid of being taken for them, I shall have their doom accordingly in the (26.) ‘ I certainly do not remember any Doctor of the Romish church who has so learnedly, eloquently, and copiously pleaded the cause of image- worship as either Maximus Tyr. [a heathen] or Julian [“ the apos¬ tate,”] and yet how forcibly and zealously did the tirst Christian teachers oppose those opinions ; nor is there any doubt but that the very error which in the pagans they had so powerfully and successfully opposed, they would have as strenuously resisted, had they lived to see it intro¬ duced into the Christian Church!' See Bloomf. Ed. ‘Pint, and Soph, account all the makers of images as most audacious, and sharply rebuke them ; and hold all image-worship in detestation. Pint, ascribes similar opinions also to the Pythagoreans and first Ro¬ mans. On [similar] sentiments of the Persian magi, see Ding., Laert. ; — of the Seres [Chinese] and Indians, Bardesanes, in Euseb. That Moses forbade the use of images, is even mentioned by Strabo.’ Eisner. Shall the people of the U. S. be more senseless than these heathen ? Ed. 1 From the mouth of this heathen, we have, in one sentence, a most pleasing account of the success with which Cod had blessed the labors of the apostles.’ Dr. A. C. Kuin. (27.) ‘ From a number of representations of the Ephesian goddess Diana which still remain, [cut,] vve find that she was widely different fi'om Diana the huntress. She was the representation of universal nature, the nourisher and supporter of all things. [Notes, Lev. 26:1. 1 K. 12:26 — 29.] It is evident this Diana was a composition of several deities.’ Dr. A. C. See her image (multiform, of animals and woman) in Tayl. Calm. Ed. (28.) The cut (from a classic relic) shows the front of the tem¬ ple of Ephesus, and the statue of Diana, clothed : also tfie very words of the text, Ephesion, ne- dkorOn. See other images in Tay¬ lor's Calmet. Ed. (29.) Theatre.] ‘ The cut shows the form of the Roman. They were roofed, open, or covered with awnings. The benches or seats [often cut in the side of a hill, or rock] rose above one another, [comp, engravings of Ephesus and Petra,) and were dis¬ tributed to the different orders, in the same manner ns in the am¬ phitheatre, [note and cut, 1 Cor. 4 : end.] The foremost rows, [116] next the stage called orchestra, were assigned to the senators and am¬ bassadors of foreign states; 14 rows behind them to the equites, and the rest to the people. The scena , scene, was adorned with columns, statues, pictures, according to the plays exhibited ; its ornaments were sometimes inconceivably magnificent; and it was concealed, when the play was acting, by a curtain. The actors dressed in the postscenium, and appeared in the proscenium : recited their parts on the pulpitum. and danced in the orchestra, 5 feet lower.’ Adam. They generally re¬ hearsed in the porticoes. See Adam, Edinburgh ed. 1835. Theatres con¬ tained, some 40,000, and one 80,000 persons. ‘With the Greeks and states of Grecian origin, the theatre [cut, Acts, end] was a place of as¬ sembly for public business of every kind, and served for senate-house, town-hall, forum, . V. 1 — 12. Tumults and opposition may constrain a Christian or minister to remove from his station, or to alter his purpose : hut his employment and pleasure will be the same wherever ixe goes. — It shows a carnal state of mind, when people are soon wearied in the worship of God, and are in haste to close it, for the sake of animal re¬ creation, or vain conversation. Doubtless it is inexpedient, on ordinary occasions, to lengthen out religious ordinances much beyond the usual t ime : yet surely Paul would be displeased, surprised, or grieved, to hear the professors of his doctrine complain of an instructive sermon, be¬ cause it was an hour long ; or of the length of the service, when it scarcely exceeded two hours ! — If we cannot wholly excuse Eutychus, ing to their general practice. Hence it is evident, that Christians were accustomed to assemble for religious worship, ‘on the first day of the week; but the change from the seventh to the first, appears to have been gradually and silently introduced, by example rather than by ex¬ press precept. John 20:19 — 23. — ‘ Breaking of bread,’ or commemora¬ ting the death of Christ in the eucharist, was one chief end of their assem¬ bling. It may lie gathered from the narrative, that the apostle staid on purpose to spend one Lord’s day with them. — As the room was, most likely, very much crowded, the windows seem to have been open to ad¬ mit the air. — It is probable that Eutychus had been dead : but the apos¬ tle was assured of his restoration to life, which perhaps took place at the moment when he spoke ; and he afterwairds gradually recovered henlth and strength. Accordingly, the company returned to their sa¬ cred services : and, after the Lord’s supper had been celebrated, and the company had taken some refreshment ; the apostle, instead of apologi¬ zing for the length of his discourse, resumed the subject, and continued to converse with them till the day dawned, and it was time for him and his friends to set out on their journey. — We may easily conceive how many things would be said at Troas, about a night spent altogether in preaching, religious conversation, and devotion : and had Eutychus lost his life, it would have given the enemies of the Gospel some plausible ground for exclaiming against unseasonable hours, long sermons , and enthusiastical irregularities. Scott. People who would make as long sermons, Ac., as Paul here, to the general benefit of a promiscuous con¬ gregation, on occasions similar to this unique case of Paul’s, must bo such preachers as Paul was, and come as well prepared. In a Christian community, the cases where sucli a protracted meeting is necessary will be very few. Ed [120] for yielding to sleep at midnight, during the apostle’s copious exhorta¬ tions ; how inexcusable are they, who, in the middle of the day, and dur¬ ing a service of a moderate length, make a practice of sleeping, as if best pleased when most composed to rest ! Infirmity or weariness, in¬ deed, requires tenderness : but such an indulged habit of contempt should be treated with decided severity. They who thus offend have cause to tremble, lest some sudden judgment should cut them off in their sin, and leave them to perish without remedy : and such as desire to get the better of this temptation should join earnest prayers with all other methods of keeping themselves awake; for when this is neglect¬ ed, they need not wonder that they are unsuccessful. Scott. (8.) Lights.] These, as classic rel¬ ics show', were of forms, beautifully and splendidly diversified ; the cut shows one of the common lamps. ‘ The wick was merely a few twisted threads, drawn through a hole in the upper part of the oil-vessel,’ and there was no glass to give steadiness to ihe flame : such are still in use around the Mediterranean. En. (8, 9.) The child’s or youth’s pun ishment (by falling) was simply for disobedience to God’s natural laws : compare, Lu. 13:4. Bloomf. remarks, that the words ‘ there were many lights,’ is a circumstance thrown in, like John 6:10. ‘ Such are the re¬ marks of eyewitnesses.’ Id. (9.) IVindow.] These were made, probably, as now in the E., extended down to the floor. Perhaps it was a square projection, latticed on three sides, with a cushioned floor some feet higher than the floor of the room ; such are still seen in the E. Ed. ' The Gr. plainly signifies an open window, which had a sort of wooden casement, or little door, [hence is derived window, provincial windore, i. e. wind-door. B/..,] which was set open, that the room might not l.o overheated with so much company, and so many lamps. It is well A. D. 61. 13 T And we went before to ship, and sailed unto Assos, there intend¬ ing to take in Paul : for so had he appointed, minding himself to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. 15 And we sailed thence, and came the next day over against Chios ; and the next day we arriv¬ ed at Samos, and tarried at Trogyl- lium ; and the next day we came to Miletus. 16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia ; for he hasted, if it were possible for him, to be p at Jerusalem the day of q Pentecost. 17 IT And from Miletus he sent to Ephesus, and called the elders of the church. 18 And when they were come to him, he said unto them, Ye know, from the first day r that I came into Asia, after what manner 1 have been with you at all seasons, p c. 18:21. 21:17. q c. 2:1. 1 Co. 16:8. r c. 19:1,10. life, and it would appear presently. Various speculations, we may suppose, this ill acci¬ dent had occasioned in the congregation, but Paul puts an end to them ; ‘ Trouble not yourselves, be not in any disorder about it, let it not pul you into any hurry, for his life is in him ; he is not dead, but sleepeth ; lay him a while on a bed, and he will come to him¬ self, for he is now alive.’ Thus, when Christ raised Lazarus, he said. Father, I thank Thee that Thou hast heard Me. (3.) He returned to his work immediate¬ ly after this interruption, v. 11. and they talked a long while, even till break of day. Paul did not now go on in a continued dis¬ course, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent mean ACTS, XX. 1 of promoting holiness, comfort, and Chris¬ tian love. (4.) Before they parted, they brought in the young man alive, every one congratulating him, and they were not a little comforted, v. 12. not only the relations of the young man, but the whole society, [from sympathy, and] as it not only prevented the reproach that would otherwise have been cast on them, but contributed very much to the credit of the Gospel. V. 13 — 16. Paul is hastening towards Je¬ rusalem, no doubt endeavoring to make every place he came to the better for him, as every good man should do. I. He sent his companions by sea to Assos, but he himself was minded to go afoot, v. 13. and if the land-way was the shorter, yet the ancients notice it as a rough way ; (Homer, Iliad, 6. and Eustathius upon him, say, it was enough to kill one to go on foot to Assos, Lorin. in locum ;) yet that way Paul would take ; 1. That he might call on his friends by the way, and do good among them, either converting sinners or edifying saints ; Or, 2. That he might inure himself to hardship, and not seem to indulge his ease ; that he might make his sufferings for Christ, when called out to them, the more easy, 2 Tim. 2: 3. We should use ourselves to self-denial. II. At Assos he went on board with his friends, and made the best of his way to Je¬ rusalem ; passed by Chios, v. 15. touched at Samos ; places of note among the Greek writers, both poets and historians ; tarried a while at Trogyllium, the sea-port next to Samos ; and the next day came to Miletus, the sea-port that lay next to Ephesus ; for v. 16. he had determined not to go to Ephesus at this time, because he was resolved not to stay, and would not put himself into a temp¬ tation to stay. He had been at Jerusalem, about four or live years ago, ch. 18: 21, 22. and now would again pay his continued respects to that church, that he might not be thought alienated by his commission to preach among the Gentiles. The feast of pen- tecost was a time of concourse, which would give him an opportunity of propagating the Gospel among the Jews and proselytes, who came from all parts to worship at the feast : and that feast had been particularly made famous among the Christians, by the pouring out of the Spirit. Men of business must fit aul sends for the elders at Ephesus. themselves, and it will contribute to the ex¬ pediting of it, to set time, with submission to Providence, and strive to keep it ; con¬ triving to do that first which we judge to be most needful, and not suffering ourselves to be diverted from it. It is a pleasure to us to be withour friends, it diverts us, nothing more ; but we must not be diverted by it from out¬ work. This is not the world we are to be together in ; we hope to be so in the other. V. 17 — 35. Those elders, or presbyters [here], some think, were those twelve who received the Holy Ghost by Paid’s hands, ch. 19: 6. But beside those, probably Tim¬ othy had ordained other elders there for the service of that church, and the country about; these Paul sent for, that he might instruct and encourage them to go on in the work to which they had laid their hands, a very pa¬ thetic and practical discourse, which has in it much of the excellent spirit of this good man. I. He appeals to them concerning both his life and doctrine, all the time he had been in and about Ephesus, v. 18. He men¬ tions this, (1.) As a confirmation of his com¬ mission, and consequently of the doctrine he had preached among them ; and that lie was no designing, self-seeking man. The temper of his mind, and the tenor both of his preaching and conversation, plainly spoke that God was with him of a truth, and that he was actuated and animated by a better spirit than his own. (2.) As an instruc¬ tion to them in whose hands the work was now left, to follow his example ; ‘ Ye know after what manner I have been with you, how I have conducted myself as a minister; in like manner be you with those that are committed to your charge when I am gone,’ Phil. 4:9. 1. His spirit and conversation were ex¬ cellent and exemplary ; they knew after what manner he had been among them, and how he had had his conversation toward them, in simplicity, and godly sincerity, 2 Cor. 1:12. How holily, justly, and unblamably he be¬ haved himself, and how gentle he was toward them, 1 Thess. 2: 7, 10. (1.) He had con¬ ducted himself well, all along, from the very first day he came into Asia ; at all seasons ; his entering in among them was such as no¬ body could find fault with. He was a man that was consistent with himself, and all of a piece, uniform, like a die, which, throw known, the ancients had not yet glass in their windows, though the manner of making it was invented long before.’ Doddr. Continued his speech.] ‘ At what time he began we cannot tell, but we hear when he concluded, v. 11. though about midnight his discourse was interrupted by the fall of Eutychus. As it was about the time of the Pentecost, and we may suppose about the beginning of May, as Troas was about forty degrees of north latitude, the sun set there at 7 P. M., and rose at 5 A. M., so that the night was about eight hours long ; and taking all the in¬ terruptions together, and they could not have amounted to more than two hours; and taking no account of the preceding day's work, Paul must have preached a sermon not less than six hours long. But it is likely good part of this time was employed in hearing and asking ques¬ tions, for so the original words may be understood to imply.’ Dr. A. C. V. 13 — 16. Assos, Trogyllium, and Miletus were cities of Asia, on the sea-coast : Mitylene was a city in the Isle of Lesbos, which, with Chios and Samos, was situated near the Coast of Asia, in what is now called the Archipelago. Miletus, a city about thirty miles further to the south from Ephesus. — The apostle seems to have had the direction of the ves¬ sel, which he could not have had, if merely a passenger : it is therefore probable that it belonged to some of his friends. — The historian contin¬ ues to speak in language which shows that he was one of the company. Scott. (13.) On foot.] ‘ Pezeuein : go by land, so the best writers. This was to enjoy his Troas friends a little longer; and to avoid the danger¬ ous navigation of the promontory of Lectrum ; and from Troas to Assos Is one third shorter by land than by sea.’ Bl., whom see. Ed. (16, 17.) . See Bl. , proving that Paul, . 1:11. 1 Pr. 10:21. Je. 3: 1:14. He. 9:12, } Col. 4:17. 1 Ti. 15. .In. 21.15- 14. 1 Pe. 1:18, 4:16. 17. 1 Pe. 5:2,3. 19, Re. 5:9. Of a holy contempt of life, and the continu¬ ance and comforts of it; Neither count I my life dear to myself. Life is sweet, and nat¬ urally dear to us, all that a man kas will he give for his life; but all that a man has, and life too, will he give, who understands him¬ self aright and his own interest, rather than lose the favor of God, and hazard eternal life. This explains Luke 14:26. where we are required to hate our own lives, not in a hasty passion, as Job and Jeremiah, but in a holy submission to the will of God, and a resolution to die for Christ, rather than to deny Him. (3.) Of a holy concern to go through with the work of life, which should be much more our care, than to secure either the outward comforts or the continuance of it. Blessed Paul counts not his life dear, in comparison with this, and resolves in the strength of Christ, that he never will, to save his life, lose the ends of living. Two things if this great and good man gain, it is no matter to him what comes of life : [L] That he may he found faithful to the trust reposed in him; make fidl proof of his ministry ; go through the business of it, and others reap the advantage of it, to the utmost lhat was designed. Observe, The apostle- ship was a ministry both to Christ and to the souls of men ; and they that were called to it, considered more the ministry [i. e. serv¬ ing] than the dignity or dominion of it ; and if the apostles did so, much more ought the pastors and teachers to do so, and to be in the church as those that serve. This ministry was received from the Lord Jesus ; for Him they do their work, in his name, in his strength, and to Him they must give up their account. The work of this ministry was, to testify the Gospel of the grace of God, to pub- lish it to the world, to prove it, and to rec¬ ommend it ; and being the Gospel of the grace of God, it has enough in it to recom¬ mend itself ; it is a proof of God’s good-will to us, and a mean of his good work in us. Paul made it the business of his life to tes¬ tify this, and desired not to live a day longer than he might be instrumental to spread the knowledge, and savor, and power of this Gospel. [2.] That he may finish well ; he cares not when the period of his life comes, nor how, be it ever so soon, ever so sudden, ever so sad, as to outward circumstances, so that he may but finish his course, his race, so the word is, with joy, Heb. 12: 1. This inti¬ mates, that we have our labors appointed us, for we were not sent into the world to be idle ; and our limits appointed us, for we were not sent into the world to be here always; but to pass through the world, nay, to run through it; and it is soon run through. He speaks of the finishing of his course, as sure and near, and that upon which he had his thoughts continually. The business of our life is, to provide for a joyful death. III. Counting on it, that this was the last time they should see him, he appeals to their consciences concerning his integrity, and demands of them a testimony to it. 1. When any of us part with our friends, we may say, and should say, 1 We know not we shall ever see one another again, in this world.’ But Paul here speaks it with assu¬ rance, by the Spirit of prophecy ; and we cannot think he who spake so doubtfully of that which he was not sure of, v. 22. would speak this with so much confidence, unless he had had a special warrant from the Spirit to say it ; to whom l think they do wrong, who suppose that, notwithstanding this, Paul did afterward come to Ephesus, and see them again. We ought often to think of it, that those who now are preaching to us the king¬ dom of God, will shortly be removed, and we shall see their faces no more ; it concerns us therefore to improve their ministry while we have it, that when we shall see their faces no more on earth, yet we may hope to look them in the face with comfort in the great day. 2. He challenges them to prove him un¬ faithful, or to have said or done anything by which he had made himself accessary to the ruin of any precious soul ; I am pure from the blood of all men, the blood of souls. This plainly refers to that of the prophet, Ez. 33: 6. If a minister has approved himself faith¬ ful, he may have this rejoicing in himself. He therefore leaves the blood of them that perish, on their own heads, because they had fair warning given them, but they would not take it. He charges these ministers to look to it, that they took care and pains, as he had done ; * I am pure from the blood of all men, see that you keep yourselves so too. I take you to record this day; I call this day to wit¬ ness to you, so Streso. As sometimes the heavens and earth are appealed to, so here this day shall be a witness ; this parting day. 3. He proves his own fidelity with this, v. 27. He had preached to them nothing but the counsel of God, and not added any in¬ ventions of his own. He had preached to them the whole counsel of God ; gone over a body of divinity among them, that, having the truths of the Gospel opened to them me¬ thodically, from first to last, in order, they might the better understand them, by seeing them in their several connexions with, and dependences on, one another. He had not shunned to do it, to save his own pains, nor credit; he had not shunned preaching those doctrines, which lie knew would he provok¬ ing to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whether they would hear or forbear. And thus it was that he kept himself pure from the blood of all men. IV. He charges them, as ministers, to be diligent and faithful in their work. 1. He commits the care of the church at Ephesus, i. e. the Christians there and thereabouts, Eph. 1:1. to them.; who, though doubtless so numerous they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one flock, because they not only agreed in one faith, as they did with all Christian churches, but in many instances they kept up commu¬ nion one with another. To these elders or presbyters the apostle here, on the actual foresight of his own final leaving them, com¬ mits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, bishops of the flock. They took not this honor to themselves, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell upon them, eh. 19: 6. 2. He commanded them to mind the work they were called to; dignity calls for duty; (1.) They must take heed to themselves in the first place, must have a very jealous eye on all the motions of their own souls, and on all they said and did. Those are not likely to be skilful or faithful keepers of the vineyards of others, that do not keep their own. (2.) ‘ Take heed to the flock, to all the flock , see that no part be neglected. Ministers must have a constant regard to the souls of their charge, as shepherds to their sheep, that they re¬ ceive no damage. (3.) They must feed the church of God, do all the parts of the shep¬ herd’s office ; heal the distempered, feed them with wholesome doctrine, with a ten¬ der, evangelical discipline, and see that noth¬ ing is wanting that is necessary to their being nourished up to eternal life. There is need of pastors, not only to gather the church of God, by the bringing in of those that are without, but to feed it by building up those that are within. (4.) They must watch, v. 31. as shepherds keep watch over their flocks by night ; must be awake and watchful ; must not give way to spiritual sloth and slumber, but must stir up themselves to their business, and closely attend it. Watch thou in all things, 2 Tim. 4: 5. watch against everything hurtful, and to everything that will be ad¬ vantageous to the flock ; improve every opportunity of doing it a kindness. 3. He gives them several good reasons for tltis. Let them consider, (1.) The interest of their Master, and his concern for the flock, committed to their charge, v. 28. ‘ It is the church which He has purchased with his own blood. And if it be the church of God, He expects you would show V. 25 — 27. An immediate revelation seems to have been, about tli is time, made to the apostle, that h^ should no more revisit Ephesus, or see any of these elders, or those in that neighborhood to whom he had preached, any more on earth. — It is probable, that the apostle went, after this, into the neighborhood of Ephesus: 2 Tim. 4:9 — 13, v. 12. Philem. 22 — 25. and, on this ground, some learned men think, that in saying, ‘ I know lhat ye all . . . shall see my face no more he only meant to draw this conclusion from the predictions, which were given of the sufferings that awaited him. The elders, however, understood him, as speaking with certainty of what he knew by revelation : nor did he attempt to undecejve them, though he saw them overwhelmed with grief. 36 — 38. Pref. to 1 Tim. [‘lie may have had,’ says Dr. A. Clarke , 1 a divine intimation, that the persons now present should not be alive when he came again that way. Or, it may refer only to Ephesus and Miletus. . . which, probably, he did not revisit,’ though it seems he was again in their neighborhood ; see, in add. to the texts above, ‘Phil. 1:25—27.2:24. Ileb. 13:19, 23.’ Ed.] (27) Shunned.] See on 20. ‘A military word from soldiers who recoil, and leave their standing.’ Leigh. ‘ Its proper import in such a connexion,’ (as used by Demosth. and Lu¬ cian,) ‘ is, to disguise any important truth, and at least to decline its open publication, for fear of displeasing.’ Doddr. Scott. (25.) Bl. complains of the expedients, to reconcile this v. with Paul’s actual return to Asia and Ephesus, as ‘far-fetched, evidently made for the nonce, and only meriting contempt and finds ‘ the true key at v. 22; the words of which, as I have proved,’ says he, ‘were spoken with an avowed ignorance of the future, so were not divinely propheti¬ cal , but only those of one under the influence of his human spirit, — not knowing (as in Acts 19:28. Horn. 15:24. 2 Cor. 1:15). For the phrase egO nid' hoti, [l know that,] is a formula, frequently used in the most elegant xvriters, but denotes something far less than certain knowledge (even with the addition of eu [well] before oida [know]), namely, opin¬ ion only and present persuasion. Comp. Thucyd. 1. 6, 34 fin. Xen., Cyr., 3, 3, 32. See many other examples in Sturz. So Acts 3:17.’ Bl. Ed. V. 28. The most able critics have shown, that the present is the gen¬ uine reading of the v. ; though a few copies have ‘the church of the Lord,’ a phrase not used in the N. T. The passage is a most decisive testimony to the Deity of Christ. The atonement and ransom of our souls is the blood of Jesus, who is as truly God, as man: and thus in his mysterious Person, as God and man, He ‘ purchased the church with his own blood.’ This gave the infinite value to his sacrifice ; and it sug- gestaato his ministers the most powerful motives to faithfulness, dili- genc^ patience, and fortitude in their work. — The personality and Deity, and sovereignty likewise, of the Holy Spirit, are clearly shown, in the words, ‘ Over which the Holy Ghost hath made you overseers. Scott. [1 A. D. 61. ACTS, XX. Paul’s address lo the Ephesian elders. 29 For I know this, that after my departing shall grievous wolves n enter in among you, not sparing 0 the flock. 30 Also of p your own*selves shall men arise, speaking perverse things, to draw away disciples after them. 31 Therefore q watch, and re¬ member, that by the space of three years I ceased not to warn r every one night and day with tears. 32 And now, brethren, i com¬ mend you to God, and to the word of his grace, which 9 is able to build you up, and to give you an inher¬ itance 1 among all them which are sanctified. 33 I " have coveted no man’s silver, or gold, or apparel. ii Mm. 7:15. 2 Pe. 4, &c. 1:12. He. 9:15. 2:1. q 2 K. 4:5. 1 Pe. 1:4. o Je. 13:20. 23:1. r Col. 1:28. u 1 Sa. 12:3. 1 F./.e. 34:2,3. s Jn. 17:17. Co. 9:12. 2 Co. Zee. 11:17. t c. 26:18. Col. 7:2. p 1 Jn. 2:19. Jude your love to Him, by feeding his sheep and lambs.’ He has purchased it ; therefore it ought to be dear to us, for it was dear to H im, because it cost Him dear, and we can¬ not better show it, than by feeding his sheep and his lambs. He purchased it; not as Is¬ rael, of old, when He gave men for them, and people for their life. Is. 43: 3, 4. but with his own blood. This proves, that Christ is God, for He is called so here, where yet He is said to purchase the church with his own blood; the blood was his as Man, here called the blood of God, for it was the blood of Him who is God, and his being so, put such dignity and worth into it, as made it both a valuable ransom of us from all evil, and a valuable purchase for us of all good, nay, a purchase of us to Christ, to be to Him a peculiar peo¬ ple ; Thine they were, and Thou gavest them Me; in consideration of this, therefore, feed the church of God , because it is purchased at so dear a rate. (2.) The danger the dock was in of being made a prey to its adversaries, v. 29, 30. Some understand grievous wolves of persecu¬ tors, that will inform against the Christians, and incense the magistrates against them, and will have no compassion on the flock. Ministers must take a more than ordinary care of the flock, in times of persecution. But it is rather to be understood of seducers and false teachers ; probably, lie has an eye to those of the circumcision, that preached up the ceremonial law, and did all they could to blemish and defame those that adhered to the pure Gospel of Christ, Gal. 5: 15. Phil. 3: 2. While Paul was at Ephesus, they kept away, for they durst not face him ; but when he was gone, then they entered in among mem, and sowed their tares where he had sown the good seed. Take heed also, v. 30. of your own selves, among the members, nay, perhaps, among the ministers of your own church, among you that I am now speaking to, shall men arise speaking perverse things, things contrary to the right rule of the Gos¬ pel, and destructive of the great intentions of it. Nay, they will pervert some sayings of the Gospel, and wrest them to make them patronize their errors, 2 Pet. 3: 1C. it is to draw away disciples after them, to make a party for themselves, that shall admire them, and be led by them. Some read it, to draw away the disciples after them ; those that are already disciples of Christ, draw them from Him to follow them. This was there ful¬ filled in Phygellus and Hermogenes, who turned away from Paul and the doctrine he had preached, 2 Tim. 1: 15. and in Hyme- neus and Philetus, who concerning the truth erred, and overthrew the faith of some, 2 Tim. 2: 18. which explains this here. But though there were some such seducers in the church of Ephesus, yet it should seem by Paul’s Epistle to that church, that that church was not so much infested with false teachers, or at least with their false doctrine, as some oilier churches were ; but its peace and pu¬ rity were preserved, by the blessing of God on the pains and vigilance of these presby¬ ters, to whom the apostle, in the actual fore¬ sight and consideration of the rise of heresies and schisms, as well as of his own death, committed the government of this church. (3.) The great pains Paul had taken in planting this church, v. 31. Paul, like a faithful watchman, had warned them, and by his warnings of the danger of continuing in judaism and heathenism, he prevailed with men to embrace Christianity. He warned every one ; beside the public warnings he gave in his preaching, he applied himself to particular persons, according as he saw their case called for it, which he had something to say peculiar to. He was constant in giv¬ ing warning ; night and day, his time was filled up with iiis work ; in the night, when lie should have been reposing himself, he was dealing with those he could not get to speak with in the day about their souls. He was indefatigable in it, he ceased not to warn ; though they were ever so obstinate, yet he did not cease, not knowing but at length they might, by the grace of God, be over¬ come; though they were ever so pliable, yet be did not think that a sufficient excuse for him to desist, but still he warned them that were righteous, not to turn from their right¬ eousness, as he had warned them when they Mere wicked, to turn from their wickedness, Ez. 3: IS — 21. He spake to them about their souls with great affection and concern, with tears. As he had served the Lord, so he had served th em,wilh many tears, v. 19. He had begun the good work at Ephesus, thus free had he been of his pains ; why then should they be sparing of their pains in carrying it on 1 V. He recommends them to a divine con¬ duct and influence, v. 32. They were in care what would become of them, how they 1 should go on in their work, break through their difficulties, and what provision would be made for them and their families. In answer to all these perplexities, Paul directs them to look up to God with an eye of faith, and beseeches God to look down on them with an eye of favor. 1. He commends them, (1.) To God, i.e. to his providence, and to its protection and care. It is enough, that, whomsoever we are separated from, still we have God nigh unto us, 1 Pet. 4 : 19. (2.) To the Word of his grace, by which some understand Christ, John 1:1. 1 John 1:1. He puts them into his hand, as being bis servants, whom He would in a particular manner take care of. It comes much to one, if, by the Word of his grace, we understand the Gos¬ pel of Christ, for it is Christ.in the Word that is nigh unto us for our support and en¬ couragement, and his Word is spirit and life. He commends them to the Word of God’s grace, not only as the foundation of their hope, and the fountain of their joy, but as the rule of their walking ; ‘ observe the precepts of this Word, and then live upon its promises.’ 2. He commends them to the Word of God’s grace, not so much for a protection from their enemies, or a provision for their families, as for the spiritual blessings they most needed, and ought most to value. (1.) For their edification ; ‘ It is able (the .Spirit with it and by it) to build you up : there is that in it which you need to be better acquainted with, and more affected with.’ Ministers, in preaching the Word of grace, must aim at their own edification, as well as at the edification of others. The most advanced Christians, while in this world, are capable of growing, and will find the Word of grace to have still more and more in it to contribute to their growth. (2.) For their glorification ; It is able lo give you an inheritance among all them which are sanctified. The Word of God’s grace gives it, not only as it gives the knowdedge of it, but as it gives the promise of it; and by the Word, as the ordinary vehicle, the Spirit of grace is given, ch. 10: 44. thus it is the Word of God's grace that gives us the inheritance. Those that would make out a title to heaven, must make it sure they are among the sanc¬ tified, incorporated with them, and partake of the same image and nature. VI. He recommends himself to them as an example of indifference to this world, and to everything in it : which, if they would walk in the same Spirit, and in the same steps, they would find to contribute greatly to their easy and comfortable passage through it. He here tells them, 1. That he uever aimed at worldly wealth, v. 33. There were many in Ephe¬ sus, and many of those that had embraced the Christian faith, who were rich, had a great deal of money, and plate, and rich furniture, and wore very good clothes, and made a very good appearance. Now, (1.) (28.) ‘ The reading Theou (of God), is admitted by Ueza, Hamm., Mill., Whitby, Wolf, Veil., Em., Mich., Valck. ; kuriou (of the Lord), by Grot., I.e Glerc, and all (says Kuin., but certainly Ven., Ern., Mich., and Valck., are exceptions) the most eminent critics of the age ; and is un¬ doubtedly the true reading.’ Kuin. Hut, says HI., ‘ after a careful exami¬ nation of what has been written on it, by Wetst., Griesb., Kuin., &c., I must avow that I see no reason to desert the common reading. If (so . dich.) Luke wrote Theou, we cannot [can ?] easily account for the read¬ ings Kuriou, or Christo a : but if Kuriou,_\\ hut could possibly induce any one to change it to Theou, making an uncommon expression ? Since then there has been wilful alteration, to whom are we to charge it ?’ _ See Ins learned note. The text cannot, we see, be a decisive one. Ed. Purchased.] 1 PeriepoiCsato : “justissimus modus acquirendi.” Grot. By this the apostle meant to suggest the obligations under which we lie, to acknowledge Jesus as Lord, and render qnto Him due honor and obe¬ dience. Thus in 1 Pet. 2:0. Christians are said to be a people eis peripoi- esin, and in Tit. 2:14. a people periousios. And the Jewish people is, in Ex. 10:5. Deut. 7:C. and elsewhere, called dm sglh. The student will observe, the middle form in pcnpoicisthai, “ to acquire anything for one's own use.” See Dresig, and Wetst. It was often used of gaining a town bv capture, or, what is to our present purpose, acquiring the rijj/it to any one’s services as n slave, by sparing his life, or otherwise preserving his life in war (whence the origin of serous, a slave). So Herod. 1, 110. Wetst. ref. to Gen. 12:12. Ex. 1:1G. 32:14. and also cites Appian, n. 397 [124] In the active it often signifies to save, preserve, as in Thucyd. 2, 25. 3, 102. 6, 104.’ Bloomf. Purchased with his own blood.] ‘I cannot but apprehend, that it was the special direction of the Holy Spirit that so remarkable an expression was used.’ Doddr. — ‘ The reading of the great majority of MSS. is uof the Lord and of God;” though the most an¬ cient are for “ of the Lord on this ground, Griesb. has admitted this reading into the text, and put “ of the Lord and of God ” in the margin, Wakefield, a Unitarian, decides for “ of God,” as the true reading ; but understands “ blood ” to mean son, and tr. “ by his own Son hut as the redemption of man is, throughout the N. T., attributed to the sacri- Jicial death of Christ, it is not likely that this very unusual meaning should apply here.’ Dr. A. Clarki;. V. 31. Night and day.] ‘1. e. assiduously : Luke 2:37. 1 Thess. 2:9, 3;10. And so Artemid. 2,70.’ IlLOOMF. V. 32 — 35. With this example, instruction, and admonition to labor, disinterestedness, and liberality, the apostle closed his address to these elders ; and his words could not but make a deep and durable impres¬ sion on their pious minds. Scott. (32.) ‘ From the certainty with which a Jew’s inheritance [lot] was secured to the heirs and occupiers, it became an image not only of un¬ disturbed possession, but of certain acquirement.’ Bloomf. (33.) ‘ Ephesus was famous (see Wetst.) for costly and splendid gar¬ ments, which are, apparently, denoted by the original word, and by tho Hebrews reckoned part of one’s wealth. See Mat. 6- 19.’ Id. t A. D. 61. ACTS, XX. The parting of Paul and the elders. 34 Yea, ye yourselves v know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have shewed you all things, how that so laboring ye ought to " support the weak ; and to remem¬ ber the words of the Lord Jesus, how he said, It xis more blessed to give than to receive. 36 IT And when he had thus spoken, he kneeled * down, and prayed with them all. 37 And they all wept sore, and * fell on Paul’s neck, and kissed him ; 38 Sorrowing most of all for the a words which he spake, that they should see his face no more. And they accompanied him unto the ship. v c. 1S;3. 1 Co. w Ro. 15:1. Ep. y c. 21:5. 4:12. 1 Th. 2;9. 4:28. 1 Th.5:14. z Ge. 46:29. 2 Th. 3:8. x La. 14:12 — 14. a ver. 25. Paul was not ambitious to live like them ; we may take it in that sense. The false apostles desired to make a fair show in the flesh. Gal. 6 : 12. to make a figure in the world ; but Paul did not ; be knew how to want, and how to be abased. (2.) He was not greedy to receive from them either silver, or gold, or apparel ; so far from being always craving, that he was not so much as coveting, nor desired them to allow him so and so for his pains among them, but was content with such things as he had; he never made a gain of them, 2 Cor. 12 : 14. He could not only say with Moses, Num. 16:15. and with Samuel, 1 S. 12 :3, 5. Whose ox have I taken ? Or whom have I defrauded ? But, ‘ Whose kindness have I coveted, or asked 1 Or to whom have 1 been burdensome V He pro¬ tests against desiring a gift, Phil. 4: 17. 2. That he had worked for his living, and taken a deal of pains to get bread, v. 34. Observe, (1.) Paul was sometimes reduced to necessities, and the want of the common supports of life, though so great a favorite of heaven, and so great a blessing to this earth. What an unthinking, unkind, and ungrateful world is this, that could let such a man as Paul be poor in it ! (2.) He desired no more than to have his necessities supplied ; he did not work at his calling to enrich him¬ self, but to maintain himself with food end rai¬ ment. (3.) When he was to earn his bread, he did it by a manual occupation. Paul had a head arid tongue that he might have got money by, but they were these hands, saith he, that ministered to my necessities. Paul puts these presbyters (and others in them) in mind of this, that tlicv may not think it strange if they be thus neglected, and yet to go on in their work, and make the best shift they can to live ; the less encouragement they have from men, the more they shall have from God. (4.) He worked not only for himself, but for ihe support of them also that were with him ; that was hard indeed ! It had better become them to have worked for him, to maintain him as their tutor; but so it is; those that are willing to take the laboring oar, will find those about them willing they should have it. 3. That even then when he worked for the supply of his own necessities, yet he spared something out of what he got, for the. relief of others ; for this he here obliges them to do, v. 35. Some understand it of their supporting the faith of weak believers, by removing the prejudices which some con¬ ceived against Christianity, as if the preach¬ ers of it made a gainful trade of their preaching, and the Gospel was only a trick to get money by, and pick people’s pockets ; but I rather understand it, of their helping to support the sick and the poor, and those that could not labor, because it agrees with Paul’s exhortation, Eph. 4: 28. We must labor in an honest employment, not only that we may be able to live, hut that we may be able to give. This might seem a hard saying, and, therefore, Paul backs it with a saying of our Master’s, which he would have them al¬ ways to remember; words which our Lord, it should seem, oflen used to his disciples, Mat. 10 : 8, 9. which, though nowhere re¬ corded by the evangelists, yet Paul had, by word of mouth from Peter, or some other of the disciples; and an excellent saying it is, and has something of a paradox in it ; It is more blessed to give than to receive. ‘ It is,’ (saith Dr. Tillotson,) ‘ a particular en¬ dearment of this admirable saying of our Savior’s to us, that, being omitted by the evangelists, and in danger of being lost and forgotten, it was thus happily retrieved by Paul, and recorded by Luke.’ The senti¬ ment of the children of this world is con¬ trary ; they are afraid of giving ; ‘ This giving,’ they say, ‘ undoes us all ;’ but they are in hope of getting, every one for his gain from his quarter. Is. 56: 11. Clear gain is with them the most blessed thing that can he ; hut Christ tells us, It is more blessed, more excellent in itself, an evidence of a more excellent disposition of mind, and the way to a better blessedness at last, to give, than to receive. It makes us more like to God, who gives to all, and receives from none ; and to the Lord Jesus, who went about doing good. It is more blessed to give our pains than to receive pay for it, and what we should delight to do. It is more pleasant to do good to the grateful, but it is more hon¬ orable to do good to the ungrateful,* for [God commands it, and] then we have God to be our paymaster. V. 36 — 38. After Paul’s parting sermon to the elders of Ephesus, which was very affecting, we have here the parting prayer and tears, yet more so ; we can scarcely read the account, and meditate on them, with dry eves. I. They parted with prayer, v. 36. A joint prayer; he not only prayed for them, but with them, with them all. It is good for friends, when they part, to part with prayer ; that by praying together, just at parting, they may be enabled to pray liie more feelingly one for an¬ other when parted, which is one part of our Christian duty, and an improvement of the communion of saints. The Lord watch be¬ tween us, and watch over us both, when we are absent one from the other, is a good parting prayer, Gen. 31 : 49. as also that our next meeting may be either nearer heaven, or in heaven. Paul here followed the example of Christ, John 17:1. II. They parted with tears, abundance of tears, and most affectionate embraces, it. 37, 38. Those that are most loving, are com¬ monly best beloved. Paul, who was a most affectionate friend himself, had very affec¬ tionate friends. These tears at parting with Paul were a grateful return for all he had shed in preaching to, and praying with them. He that water eth, shall be watered also himself. What cut them to the heart thus, was, that word Paid spake, that they should see his face no more: it makes the farewell just like a funeral. There were other things ror which they sorrowed, — that they should want the benefit of his public performances, his personal counsels and comforts ; but this gave the most sensible accent to their grief. If our friends died in Christ, and we live to Him, though we shall see their faces no more in this world, we hope to see them again in * And even injurious. See It ayland'e Mor. Sci. Ed. PRACT. OBS. V. 13 — 38. No Christian can be comfortable or pros¬ perous without retirement. Popular ministers may preach, converse, or pray in company, to the edifying of others : and yet decline in their own souls, for want of self-examination, humiliation, and secret prayer, suited immediately to their own case : their friends should consider this, and not too much intrude on the regularand needful hours for retirement of those persons in whose company they most delight. — All who are em¬ ployed in the sacred pastoral service, whether favored with living mon¬ itors, in some degree resembling Paul, or not, should consider this charge of the apostle as addressed to them, even ns really as to the Ephesian ciders ; and as thus setting before them the proper conduct, spirit, and principles of a true minister of Christ Except we are ourselves deep¬ ly affected with the subjects on which we treat, how can we expect to affect others ? and how can we convince them, that we indeed mean anything by onr exhortations, unless we persevere in our labors amidst temptations and opposition ? — Alas ! few who claim the honor of being ‘the successors of the apostles,’ in office and authority, are disposed to afreet an equality with them in self-denial, and a willing- (34.) ‘ I question whether in the whole range of ancient oratory, there is to be found a sentence of more deinotbs, and in which energy and pa¬ thos are more happily combined.’ B/oomf. IVeak.'] ‘The needy and in¬ firm, who are not able to maintain themselves.’ Doddr. (35.) All things.} Rather , completely. B/oomf. It is more blessed, &c.] ‘ This is a true and precious monument of apostolical tradition.’ Doddr. Were the whole world to feel and practice upon this sentiment, the work of religion would be more than half done ; for selfishness is the great antagonist principle of the Gospel. See IFayland's Elts. Mor. Sci. Ed. K-Where or on what occasion ottr Lord spake these words, we do not know; but the sentiment is worthy of Christ. A truly generous mind, m affluence, rejoices in opportunities to do good ; and feels happy in having such opportunities. A man of an independent spirit, when re¬ duced to poverty, finds it a severe trial to be obliged to live on the bounty of another; and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give, feel himself the obliged person and think how much pain the feeling heart of the supplicant must endure, in being obliged to forego ness to labor night and day without emolument, and in circum¬ stances of comparative poverty ! It is indeed probable, that their authority, as successors to the apostles, would be far less questioned, if this were their conduct and spirit. The zealous and prudent minister of Christ, however, who is ‘ wise to win souls,’ will not tenaciously de¬ mand even his due maintenance, when it would interfere with his use¬ fulness; but will ‘sutler ail things, rather than hinder the Gospel of Christ.’ Should peculiar circumstances require or admit of it, his own hands would minister to his necessities, and those of his family or friends: that he might show the people all his princi’ cs reduced to practice ; and teach even the poor of the flock thus to labor, that they might lie able to assist in supporting the weak ; and that every one might learn to inquire, not what gain he shall make, but what good lie can do ; according to the words of onr gracious Lord, who has taught us, that ‘It is more blessed to give titan to receive:’ a sentence, that should be written on every heart, especially on that of every minister of the Gospel. ‘ This mind was in Christ Jesus ;’ may it be in us also . Amen, and Amen. Scott. its native independence, in soliciting and receiving the bounty of anoth¬ er. I am not speaking of common beggars ; these have got their minds already depraved , and their native independence reduced, by sin and idleness, to servility.' Dr. A. Clarke. V. 3G — 38. ‘ This, which is Luke’s own explication, leaves no room for ambiguity, whiclt might he imagined in the expression used before. (25).’ Doddr. — It does not appear that there was a church at Miletus; for none are spoken of, but the elders of Ephesus and Pnul’s companions. It is probable, that Timothy went to Ephesus with these elders, and resided there for some time; as we do not find that he accompanied the apostle to Jerusalem, or was with him before he arrived at Rome. Prrf. 1 Tim. Scott. (37.) Fell, . could not have been passed by, if the ofiice of Bishops had then differed from that of Presbyters. See Phil. 1:1. *1 Tim. 3:1—10. Indeed, there is not found in the N. T. any vestige of that material difference which, in a later age, subsisted between Bish¬ ops and Presbyters. The Christians in the age of the apostles followed the model of the Jewish church in the sacred rites, and thus the episcopoi, or presbuteroi, corres¬ ponded to the Archisynagogi [ synagogue rulers] of*the Jews, who were also in like manner termed zqnym , presbuteroi, and whom Philo 1, 399, styles hicrophantas. These zqnym , or presbuteroi , of the Jews, were also termed prusym , i. e. prefects , preeposili (see Vitr., , so that they had the care, superintendence, and governance of whatever belonged to public worship. ‘ These were persons skilled in the Mosaic Law'. See Yitr. and Seld. Thus also the Christian Bishops or Presbyters , who succeeded to the place of these Archisynagogi and Zqnym, were set over each Christian society, in order to overlook and superin¬ tend the purity of morals, and rectitude of doctrine, of those committed to their charge, so as to prevent any injury arising to Christianity from failure in the one, or error in the other. Now this is plain from abundance of passages in the N. T. For those who in v. 17. are called presbuteroi, are at v. 28. exhorted poimainein ten ckklcsian, prosc- cheinlo poimnio. And in 1 Tim. 5:11. mention is made of proestoLes , presbuteroi. and episcopoi. Paul, in 1 Tim. 5:11. directs Timothy, epimeleisthai tes ekk/esias tou Theou. See also l Pet. 5:1, 2. At Ilebr. 13:7. and 7:24. they are said to be hegoumcnoi. * Now it has been a question, whether or no the Presbyters, or Bishops, were ap¬ pointed to teach the precepts of the Christian religion 1 Many have maintained, that the whole of the episcopal office consisted in the regulation of the sacred worship of the Christians, by taking care that all things in the cnurch were done rightly and suit¬ ably to common usage ; and admonishing, reproving, and subjecting to ecclesiastical censures, those who acted contrary: and that these Presbyters or Bishops taught, if they were able and willing, but were not chosen and appointed for the purpose of teaching the truths of Christianity. So Dodieell , &c. ; and Vitr ., who thinks that, owing to the lowly condition of the primitive church, and contrary to the intentions of the apostles, not all the persons elected as Presbyters by the Christian congrega¬ tions were qualified to teach. Thus Boehmer maintains ; also Mich, and Farbiger. The contrary, namely, that Presbyters, in the age of the apostles, were appointed to teach the people, as well as to govern the church , and were, from the very inst itutes of the apostles, with reference to the nature of the office, confined to teaching, has, after Danov ., recently found a learned and zealous defender in Gabler. Indeed, it may, from various passages of the N. T., be proved, that Presbyters were also appointed to teach ; for in Tim. and Ti., Paul especially ur^es this , that those only should be chos¬ en Presbyters in the churches, who, besides the other virtues there mentioned, were not deficient in the faculty of teaching those committed to their care, in refuting ad¬ versaries ; thusTi. 1:9. 1 Tim. 3:2. Moreover, in 1 Cor. 12:25, 29. where there are enu¬ merated the ecclesiastical offices, the episcopoi or presbuteroi are omitted, (though the apostle could not mean to do so.) and in their place are mentioned didaskaloi [teach¬ ers.] .. Therefore (as Oablsr , rightly) the Bishops or Presbyters were the ordinary teach¬ ers of the primitive church, just as the npostles and prophets, mentioned before them, [126] held the rank of extraordinary teachers. Also, in Eph. 4:11. mention is made of poime¬ nes (i. e. Presbyters or Bishops) kai didaskaloi , i. e. Prebyters, who were also teachers. That by the poimenes and didaskaloi the same are meant, is plain from the particle kai [and]. Forsurely, if the poimenes had been persons different from the didaskaloi, the apostle would have written, lous de poimenas, tous de didaskalous : since, by this mode of constructing the sentences, he has distinguished the rest of the ministers of doctrine and of the church. In I Thess. 5:12. are conjoined proislamenoi , ( prcefecti , Bishops,) and nouthetountes , exhorters , teachers ; and they are pronounced to be the same. The terms, too , proislamenoi and nouthetountes are meant to explain the general one, ko- piontes , [tr. those who labor,] (see Koppe.) And so Heb. 13:7. where the “ hegou- menoi [tr. those who have rule] who have spoken,” &c. are the proislamenoi in I Thess. 5:12. At Jerusalem, also, as appears from Acts 11:30. and at 15:2. there were Presbyters. But (as Gabler well remarks) the presence of the apostles, inasmuch as they were not confined to the church at Jerusalem, could not supersede the necessity of Presbyters filling the office of ordinary teachers and rulers of the church. For to the Christian congregations at Jerusalem, the instruction of the apostles would surely not be sufficient, since they travelled up and down, and were occupied with innumer¬ able other labors and avocations. . . Finally, at 1 Tim. 5:17. we read, that whosoever rightly discharges the office of Presbyter, to them is due a liberal stipend or reward, especially if they not merely teach, but perform the office zealously and laboriously, i. e. be kopiontes en logo kai didaxkalia. For proistasthai [to rule] pertains to all the parts of the office, even to the being didaktikos [apt to teach]. Comp. 1 Tim. 3:2. and see Gabler. Therefore, when poimainein is used of the governors of the church¬ es, it is to be referred both to the doctrine and discipline of the church. Comp. 1 Tim. 3:2. and Acts 20:30, 31.’ Kuin. NOTES. • Chap. XXI. V. 1 — 6. Torn from them , &c.] So the first clause may be lit. r. : and the language was evidently intended to convey the idea of that powerful reciprocal affection, which cemented together the hearts of these Christian friends, and rendered their final separation at the call of duty exceedingly painful, and the effect of a very violent effort. Perhaps the ship, in which Paul and his friends had sailed thus far, was bound to Patara. Should a company of believers, in this Christian country, and in the environs of one of our great com¬ mercial cities, imitate this example (5) ; they would doubtless be derid¬ ed, as a fanatical or hypocritical set of people.— It is most evident, from this circumstance, that kneeling was the general posture for pub¬ lic and social prayer, in the primitive church ; otherwise this company would scarcely have used it in so inconvenient a situation. Scott. It is but just, however, to recollect, that the fervent genius of the E. dis¬ plays itselfin manners quite different from ours : and this scene was prob¬ ably not at all strange there. A son of the Ed. saw a mussulman pray¬ ing at noon on the sands, amid a crowd of Christian Sunday travellers ; and it is well known devotions in the E. are very public. They are not so much ashamed to own God, as some of a colder clime. ‘Grot, has proved, that the Jews offered up prayer everywhere, even on the sea¬ shore .’ (4.) ‘ It is plain Paul understood them popularly, (ns warning him not to go if he valued his life, Ac.,) for if he had regarded himself as forbidden by the Spirit, we may be sure he would not have gone up.* See Bloomf Ed. A. D. 61. ACTS, XXI. He proceeds thence to Cesarea 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 b down on the shore, and prayed. 6 And when we had taken our leave one of another, we topic ship; and they returned home again. 7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the breth¬ ren, and abode with them one day. 8 And the next day, we that were of Paul’s company departed, and came unto Cesarea : and we entered into the house of Philip c the evangelist, d which was one of the 'seven ; and abode with him. 9 And the same man had four daughters, virgins, which f did prophesy. 10 IT And as we tarried there many days, there came down from Judea a certain prophet, named 6 Agabus. 11 And when he was come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So h shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. b c. 20:36. 4:5. c. 2:17. c c. 8:26—40. e c. 6:5. g c. 11:28. d Ep. 4:11. 2 Ti. f Joel 2:28. h ver. 33. c. 20:23. 4. The disciples at Tyre, though none of Paul’s converts, yet showed a very great re¬ spect to Paul, whose usefulness in the church they had heard so much of ; when he de¬ parted from Tyre, though they had had but seven days’ acquaintance with him, yet, as if he had been some great man, they all came together, with their wives and children, sol¬ emnly to take leave of him, to beg his bles¬ sing, and to bring him as far on his way as the sea would permit them. Note, We should pay respect, not only to our own min¬ isters that are over us in the Lord, but, in a particular manner, honor those whom God hath singularly honored, by making them eminently useful in their generation. It is good to train up children in a respect to good people and good ministers. This was particularly remarkable at Tyre, which we have not met with anywhere else, that they brought their wives and children to attend Paul, to do him the more honor, and to receive benefit by his instructions and prayers; and, as angry notice was taken of the children of the idolaters of Bethel, that mocked a prophet, so, no doubt, gracious notice was taken of the children of the disciples, at Tyre, that honored an apostle, as Christ accepted the hosannas of the little children. We should make the utmost we can of our opportunities for the good of our souls. They brought Paul on his way, that they might have so much the more of his company, and his prayers. Some refer us to Ps. 45 : 12. as a prediction of this. The daughter of Tyre shall be there with a gift J for, it is probable that they made some presents to Paul at parting, as usual to our friends that are going to sea, ch. 28: 10. 5. They parted with prayer, as Paul and the Ephesian elders had done, ch. 20: 36. Thus Paul has taught us by example, as well as rule, to pray always, to pray ivithout ceas¬ ing, and everywhere. Their last farewell on the shore was sanctified and sweetened with prayer. Those that are going to sea should, when they quit the shore, commit themselves to God by prayer, and put themselves under his protection, as those that hope, even when they leave the terra jirma, to find firm foot¬ ing for their faith in the providence and protection of God. 6. They parted at last, v. 6. When we had taken our leave one of another, with the most affectionate embraces, and expressions of love and grief, we took ship to be gone, and they returned home again, each complaining that this is a parting world. Observe how they disposed of themselves ; we, that had a journey before us, took ship, thankful that we had a ship to carry us ; and they, that had no occasion to call them abroad, returned home again, thankful that they had a home to go to. Rejoice Zebulon, in thy going out, and Issachar in thy tents. IV. Their arrival at’ Ptolemais, not far from Tyre, v. 7. some think it the same with Accho, in the tribe of Asher, Judg. 1:31. Paui begged leave to go ashore there, to sa¬ lute the brethren, to inquire of their state, and testify his good-u'ili ; though he could not stay long with them, yet he would not pass without paying his respects, and he abode with them one day, perhaps a Lord’s day ; better a short stay than no visit. V. 8 — 14. I. Paul and his company ar¬ rive at length at Cesarea, where he designed to make some stay, it being a place where the Gospel was first preached to the Gentiles, and the Holy Ghost fell on them, ch. 10: 1, 44. Paul seldom had occasion to go to a public house, but, wherever he came, some friend or other took him in, and bid him welcome. 1. They were entertained by Philip the evan¬ gelist, whom we left at Cesarea many years ago, after he had baptized the eunuch, ch. 8: 40. and there we now find him again. He was originally a deacon, {one of the seven, chosen to serve tables, ch. 6:5.) but was now, and had been long, an evangelist, one that went about to plant and water churches, as the apostles did, and gave himself, as they did, to the Word and prayer ; thus, having used the office of a deacon well, he purchased to himself a good degree ; and having been faithful in a few, was made ruler over many things. It thus becomes Christians and min¬ isters, according as their ability is, to use hospitality one to another without grudging, 1 Pet. 4:9. 2. This Philip had four maiden daughters, which did prophesy, v. 9. i. e. of Paul’s troubles at Jerusalem, as others ; or, perhaps, for his comfort and encouragement, in reference to the difficulties before him. Here was a further accomplishment of Joel 2:28. II. A plain and full prediction of Paul’s sufferings, by a noted prophet, v. 10, 11. 1. Paul and his company tarried many days ; What cause he saw to tarry so long there, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell ; but we are sure he did not stay, either there, or anywhere else, to be idle ; he measured his time by days, and numbered them. 2. Agabus is he that came from Jerusalem to Antioch, to foretell a general famine, ch. 11:27, 28. See how God dispensetli his gifts variously ! To Paul was given the word of wisdom and knowledge, as an apostle, by the. Spirit, and the gifts of healing ; to Agabus, and to Philip’s daughters, were given proph¬ esy, by the same Spirit, — the foretelling of things to come, which came to pass accord¬ ing to the prediction, See 1 Cor. 12: 8, 10. So that that which was the most eminent gift of the Spirit under the O. T., the fore¬ telling of things to come, was under the N. T. quite outshone by other gifts, and bestowed on those of less note, in the church. It should seem as if Agabus came on purpose to Cesarea, to meet Paul with this prophetic intelligence. 3. He foretold Paul’s bonds at Jerusa¬ lem, (1.) By a sign, as the prophets of old did, Is. 20: 3. Jer. 13: 1. 17: 2. Eze, 4: 1. 12:3. and many others. Agabus’ taking Paul’s girdle, was designed both to confirm the prophesy, and to affect those about him with it, because that which we see usually makes a greater impression on us than that which we only hear of. (2.) By an expli¬ cation of the sign ; Thus saith the Poly Ghost, the Spirit of prophecy, So shall the Jews, &c. Paul had this express warning given him of his troubles, that he might pre¬ pare for them, and, when they came, they might be no surprise or terror to him ; the general notice given us, that through much tribulation we must enter into the kingdom of God, should be of the same use to us. III. The great importunity his friends used with him, to dissuade him from going forward to Jerusalem, v. 12. Not only they of that place, but we that were of Paul’s com¬ pany, and among the rest Luke himself, who had heard this often before, and seen Paul’s resolution notwithstanding, besought him, with tears, that he would not go up to Jerusa¬ lem. Now, 1. Here appeared a commen¬ dable affection to Paul, and a value for him, on the account of his great usefulness in the church. Good men that are very active, sometimes need to be dissuaded from over¬ working themselves ; and good men that are very bold, need to be dissuaded from ex¬ posing themselves too far. The Lord is for the body, and so must we be. 2. Yet there was a mixture of infirmity, especially in those of Paul’s company, who knew he un¬ dertook this journey by divine direction, and had seen with what resolution he had before broken through the like opposition ; but the infirmity is incident to us all ; when we see trouble at a distance, and have only a general notice of it, we can make light of it ; but when it comes near, we be¬ gin to shrink, and draw back. Now that it toucheth thee, thou art troubled, Job 4: 5. IV. The holy bravery and intrepidity with which Paul persisted in his resolution, v. 13. 1. He reproves them for dissuading him ; here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other ; they love him dearly, and therefore oppose his resolution ; he loves V. 7 — 14. Ptolemais.) A city on the sea-coast of Galilee,^o called, because rebuilt by Ptolemy, k. of Egypt. Agabus came down from Ju¬ dea, properly so called ; for Cesarea lay in that part of the land which belonged to the kings of Israel, not in that belonging to the kings of Ju¬ dah. Paul considered himself bound in duty, to accomplish the service with which he had been entrusted, of conveying the oblations of the Gentile converts to the church at Jerusalem ; and, on this and other ac¬ counts, he was steadfastly purposed to proceed, whatever persecutions might await him. (8.) Evangelist.) ‘This word occurs only thrice in the New Testament. Acts 21:8. secondly in Eph., where evangelists are mentioned after apostles and prophets, as one of the offices which our Lord, after his ascension, had appointed for the conversion of in¬ fidels, and the establishment of order in his church; Eph. 4:11. and lastly, 2 Tim. 4:5. . . . This word has also obtained another signification, which, though not scriptural, is very ancient.’ Campbell. Scott. (7.) And when, & c.] ‘I. e. thus finishing the sailing part of our journey.’ Bloomf. (8.) ‘ These Evangelists in the age of the apostles were not settled pastors of any one Christian congregation, or resident at any stated place, hut were itinerant Presbyters, sent by the apostles to various cities, to inculcate the elements of the Christian religion, and following up the instruction of the apostles, thus building on their foundation. BeeEuscb. Hist. Eccl., Acts 8:5. and Koppe, on Eph. 4:11.’ (10 — 12.) ‘Neither in 20:22. nor in v. 4. are we told that the Holy Ghost had given any command to Paul about his going, or not going, to Jerusalem. If He had, Paul would no doubt have said so here, v. 13. Comp. v. 14. where his friends evidently knew not what God’s will was in the case.’ 9P- Pearce. [127] A. D. 61. ACTS, XXI. His arrival at Jerusalem. 12 And when we heard these things, both we, and they of that place, 1 besought him not to go up to Jerusalem. 13 Then Paul answered, What mean ye to weep and to break mine heart? for I am ready 3 not to be bound only, but also to die at Jeru¬ salem, for the name of the Lord J esus. 14 And when he would not be persuaded, we ceased, saying, The k will of the Lord be done. 15 And after those days we took up our carriages, and went up to Jerusalem. 16 There went with us also cer¬ tain of the disciples of Cesarea, and brought with them one Mnason of Cyprus, an old 1 disciple, with whom we should lodge. 17 IF And when we were come to Jerusalem, the brethren received m us gladly. 13 And the day following Paul went in with us unto "James ; and all the elders were present. 19 And when he had saluted them, lie declared particularly 0 what things God had wrought among the Gentiles by p his min¬ istry. i Mat, 16:22,23. 1 Pr. 16:31. o Ro. 13:18,19. j 2 Ti. 4:6 . me. 15:4. p c. 20:24. 2 Co. k Mat. 6:10. 26: n c. 15:13, &c. 12:12. 42. Ga. 1:19. them dearly, and therefore chides them for opposing it ; What mean ye to weep and to break [break down, weaken] my heart ? It was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and made him to entertain thoughts of tack¬ ing about ; ‘ What do you mean, to do thus? Has not our Master bid us take up our cross ? And would you have me to avoid mine?’ It was a trouble to him ; Paul was of a very tender spirit ; and now it breaks his heart, when he is under the necessity of denying the request of his weeping friends. When our friends are called out to sufferings, we shall show our love, rather by comforting them than by sorrowing for them. But ob¬ serve, When Paul was made a prisoner at Jerusalem, lie was presently sent to Cesarea, the very place where he now was, ch. 23: 33. and there he continued at least two years, ch. 24: 27. a prisoner at large, as appears ch. 24: 23. so that the church at Cesarea had much more of Paul’s company and help when he was imprisoned, than they could have had if he had been at liberty. That which we oppose, as thinking it to make much against us, may be overruled, by the provi¬ dence of God, to work for us, which is a reason why we should follow Providence, and not fear it. 2. He repeats his resolution to go forward, notwithstanding ; ‘ What mean y'e to weep thus ? I am ready to suffer whatever is ap¬ pointed me. I expect trouble, I count upon it, it will be no surprise to me. I was told at first what great things I must suffer ,’ ch. 9: 16. ‘ I am prepared for it, by a clear con¬ science, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it.’ All that a man lias will lie give for his life ; but life itself will Paul give for the service and honor of the name of Christ. V. Their patient acquiescence, v. 14. 1. They submitted to the wisdom of a good man ; they had carried the matter as far as they could with decency ; but when he would not be persuaded, we ceased our im¬ portunity. Paul knows best bis own mind, and what he has to do ; and it becomes us to leave it to himself, and not to censure him for what, he does, or to say he is rash, and wil¬ ful, and humorsome, and has a spirit of con¬ tradiction, as some people are apt to judge of those that will not do just as they would have them. No doubt, Paul has a good reason for his resolution, though he sees cause to keep it to himself, and God has gracious ends to serve in confirming him in if. It is good manners, not to over-press those in their own affairs, that will not be persuaded. 2. They submitted to the will of a good God. They did not resolve his resolution into his stubbornness, but into his willing¬ ness to suffer, and God’s ivill that he should. In the turning of the hearts of our friends, or ministers, this way or that way, we should eye the hand of God, and submit to that ; when we see trouble coming, and particu¬ larly that of our ministers, being silenced, or removed from us, it becomes us to say, The will of the Lord be done. God is wise, and knows how to make all work for good, and therefore welcome his holy will. When a trouble is come, this must allay our griefs, that the will of the Lord is done. ; when we see it coining, this must silence our fears, that the will of the Lord shall be done, to which we must say. Amen, let it be done. V. 15 — 26. In these vs. we have, I. Paul’s journey to Jerusalem from Ces¬ area, and the company that went along with him, 1. They took [or packed] up their car¬ riages, [i. e. things they carried, bundles,] their bag and baggage ; it should seem, like poor travellers or soldiers, they were their own porters ; so little had they of change of raiment. Some think they had with them the money they collected in the churches of Macedonia and Achaia, for the poor saints at Jerusalem. Their resolution to cleave to Paul, was like that of Thomas, in a like case, to Christ, John 11: 16. or of Ittai to David, 2 S. 15: 21. Thus Paul’s boldness imboldened them. 2. Certain of the disciples of Cesarea went along with them ; whether of previous design, therefore, or on purpose to do Paul service, and if possible prevent bis trouble, or at least minister to him in it, does not appear. Elisha kept close to Elijah, when he knew the time was at hand that he should be taken up. 3. They brought with them an honest old gentleman, that had a house of his own at Je¬ rusalem, in which he would gladly entertain Paul and his company, one Mnason of Cy¬ prus, it. 16. Such a great concourse of people there was to the feast, that it was a hard matter to get lodgings, and those that had private houses must freely accommodate strangers. Every one then would choose his friends to be his guests, and Mnason took Paul and his company to be his lodgers ; though he had heard what trouble Paul was likely to come into, which might bring those that entertained him into trouble too, yet be shall be welcome to him, whatever comes of it. This Mnason is called an old disciple ; a disciple from the beginning ; some think, one. of the 70, or one of the first converts after the pouring out of the Spirit, or one of the first converted by the preaching of the Gospel in Cyprus, ch. 13: 4. However, it is an honorable thing to be an old disciple of Jesus Christ, to have been enabled by the grace of God to continue long in a course of duty, steadfast in the faith, and growing more and more prudent and experienced, to a good old age. And with these old disci¬ ples one would choose to lodge ; for the mul¬ titude of their years shall leach wisdom, II. Paul’s welcome at Jerusalem. 1. Many of the brethren there received him gladly, v. 17. Streso observes, the word here used of the welcome they gave the apos¬ tles, is -used of the welcome of the apostles’ doctrine, ch. 2: 41. They gladly received his word. We think, if we had Paul among us, we would gladly receive him ; but it is a question whether we would or no, if, having his doctrine, we do not gladly receive that. 2. They made a visit to James and the elders of the church, at a church-meeting, v. 18. The day following , Paul went in unto James, and took us with hint, that were his companions, to introduce us into acquain¬ tance with the church tit Jerusalem. It should seem, James was now the only apos¬ tle resident at Jerusalem ; the rest had dis¬ persed, to preach the Gospel in other places. But still they forecasted to have an apostle at Jerusalem, perhaps sometimes one, and sometimes anotlier, because there was a great resort thither from all parts. James was now on the spot, and all the elders or presbyters, the ordinary pastors of the church, were present. Paul saluted them all, paid his respects to them, inquired of their wel¬ fare, and gave them, the right hand of fellow¬ ship. The proper signification of salutation, is, wishing salvation to you ; salve, like peace be unto you. And such mutual saluta¬ tions, or good wishes, very well become Christians, in token of their love to each oilier, and joint regard to God. III. The account they had from him of his ministry among the Gentiles, and their sat¬ isfaction in it. Paul ascribed it all to God, v. 19. and to God they gave the praise of it, v. 20. The conversion of sinners ought to be the matter of our joy and praise, as it is of the angels. And they could not do more to encourage Paul to go on cheerfully in his work, than to glorify God for his success in it ; for, if God be praised, Paul is pleased. IV. The request of James and the elders of the church at Jerusalem to Paul, or their advice rather, that he would gratify the be¬ lieving Jews, by showing some compliance with the ceremonial law, and appearing publicly in the temple to offer sacrifice ; which was not a thing in itself sinful ; for the ceremonial law, though by no means to be imposed on the Gentile converts, yet was not become unlawful as yet to those that had been bred up in its observance, but were far from expecting justification by it. And be¬ ing not sinful, they thought it prudence in Paul to conform thus far. Observe, 1. They desired him to notice the great numbers there of Jewish converts. They call him brother, for though they were of the circumcision, and he the apostle of the Gen¬ tiles, though they were conformists, and he a non-confortnist ; yet they were brethren, and owned the relation. Thou hast been in some I of our assemblies, and seest how numerous j they are ; myriads. The word signifies i not thousands, but ten thousands. And this | account of the success of the Gospel among I the Jews, no doubt, was as grateful to Paul V. 16. 1 Grot., Knatchbull, Homberg, Pearce, Doddr., Ros., Heinr., Kuin. understand, “Leading us to a certain Mnason, with whom we should put up.” ’ See Bl. En. V. 18 — 21. That thou teachest, &c.] In this they had been misin¬ formed : for, though the apostle had shown, that none were bound to observe the ceremonial law, and that they must by no means place any dependence on such obedience for justification; he had never forbidden [128] the Jewish converts to observe it, as a matter of expediency, when their communion with their Gentile brethren would admit of it. — (18.) Elders.] All the bishops of Judea, ‘ saith Dr. Hammond, without one word to prove it.’ Whitby , in Scott. That learned writer’s zeal for episcopacy, leads him frequently to express himself in a manner, which seems to imply that there were no presbyters in the primitive church : perhaps he was not aware, that this supposition would reduce all rain- A. D. 61. ACTS, XXI. His reception there. 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 q of the law : 21 And the}' 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 r their child¬ ren, neither to walk after the cus¬ toms. 2-2 What is it therefore ? The multitude must needs come "togeth¬ er ; 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 ; 24 Them take, and purify thyself with them, and be at charges with them, that they may shave 1 their heads : and all may know, that those things, whereof they were informed concerning thee, are no¬ thing, but that thou thyself also walkest orderly, and keepest the law. q c. 22:3. Ro. r Ga. 5:3. t Nu. 6:2, 13, 18. 10:2. s c. 19:32. c. 18:18. ss die account he gave them of the conver¬ sion of the Gentiles was to them ; for his heart’s desire and prayer to God for the Jews, was, that they might be saved. 2. They inform him of a prevailing infirm¬ ity these believing Jews labored under, which they could not yet be cured of; They are all zealous of the law. They believe in Christ ns the true Messiah, rest on his righteous¬ ness, and submit to his government ; but they know the law of Moses was of God, they have found spiritual benefit in their at¬ tendance on the institutions of it, and there¬ fore they can by no means think of parting with it, no, nor of growing cold to it; and perhaps, they urged Christ’s being made un¬ der the law, and observing it, as a reason for their continuance under it. This was a great weakness and mistake, to be so fond of the shadows when the substance was come ; to keep their necks under a yoke of bondage, when Christ was come to make them free. But see the power of education and long usage, and especially of a ceremonial law ; and the charitable allowance that must be made in consideration of tliesq. These Jews that believed, were not therefore disowned and rejected, as no Christians, because they were for the law, while it was only in their own practice, and they did not impose it on others. Their being zealous of the law, was capable of a good construction, which char¬ ity would put upon it ; and of a good ex¬ cuse, considering what they were brought up in, and whom they lived among. 3. They gave him to understand that these Jews, who were so zealous of the law, were ill-affected to him, v. 21. Now, (1.) It was true, Paul preached the abrogation of the law of Moses, and that it wag impossible to be justified by it, and therefore we are not bound any longer to observe it. But, (2.) It was false, that he taught them to forsake Moses ; for the religion he preached tended not to destroy the laiv, but to 'fulfil it. He preached Christ, the End of ihe law for righteousness, and repentance and faith, in the exercise of which we are to make great use of the law. The Jews among the Gen¬ tiles, whom Paul taught, were so far from forsaking Moses, that they never understood him better, nor ever embraced him so hear¬ tily, as now when they were taught to make use of him as a schoolmaster to bring them to Christ. But even the believing Jews, having got this notion of Paul, fhat he was an en¬ emy to Moses, and perhaps giving too much regard to the unbelieving Jews, too', were much exasperated against him. Their min¬ isters, the ciders here present, loved and hon¬ ored him, and approved of what he did, and called him brother , but the people could hard¬ ly be got, to entertain a favorable thought of him; for it is certain, the least judi¬ cious ARE THE MOST CENSORIOUS ; THE WEAK-HEADED ARE THE HOT¬ HEADED. 4. They therefore desire Paul would, by some public act, now that he was come to Jerusalem, make it to appear that the charge against him was false. (1.) They conclude something of this kind must be done, — For Paul’s sake, that his reputation may be cleared, and that so good a man may not lie under any blemish, nor so useful a man la¬ bor under any disadvantage, which may ob¬ struct his usefulness, — for the people’s sake, that they may not continue prejudiced against so good a man, nor lose the benefit of his ministry by those prejudices, — for their own sake, that since they knew it was their duty to own Paul, their doing it might not be turned to their reproach, among those that were under their charge. (2.) They pro¬ duce a fair opportunity which Paul might take to clear himself ; We have four men, Jews, which believe, of our own churches, and they have a vow on them, a vow of Naz- ariteship for a certain time ; their time is now expired, v. 23. and they are to offer their offering according to the law, when they shave the head of their separation, a he- lamb for a burnt-offering, an eive-lamb for a sin-offering , and a ram for a peace-offering , with other offerings, appurtenant to them, Num. 6: 13 — 20. Many used to do this to¬ gether, when their vow expired about the same time, either for the greater expedition, or for the greater solemnity. Now Paul hav¬ ing so far of late complied with the law, as to take on him the vow of a Nazarite, and to signify the expiration of it, by shaving his head at Cenchrea, eh. 18:18. according to the custom of those who lived at a distance from the temple, they desire him but to go a little further, and to join with these four, in offering the sacrifices of a Nazarite ; ‘ Pu¬ rify thyself with them according to the law ; and be willing not only to take that trouble, but to be at charges with them, in buying sac¬ rifices for this solemn occasion, and to join with them in the sacrifice.’ This, they think, will effectually stop the mouth of calumny, and every one will be convinced that the re¬ port was false, that Paul was not the man he was represented to be, did not teach the Jews to forsake Moses, but, that he himself, being originally a Jew, walked orderly, and kept the law; and then all would be well. 5. They enter a protestation, that this shall be no infringement at all of the decree lately made in favor of the Gentile converts, nor do they intend by this, in the least, to dero¬ gate from the liberty allowed them, v. 25. for they knew how jealous Paul was for preserving the liberty of the converted Gentiles. V. Paul’s compliance. He was willing to gratify them in this matter. Though he isters, above deacons, to an entire parity of order, as effectually as either tlie Presbyterian or the Independent plan could do. (20) How many thousands.] Or, ‘How many tens of thousands.’ Gr ■ This can hardly mean less than forty or fifty thousand : and, though a considerable part of this large number might come from other places to keep the feast ; yet it can scarcely be doubted, but that there were so many Christians, statedly residing at Jerusalem, as to form several distinct congregations ; yet the whole is spoken of as one church. Scott. (20.) Thousands.] ‘ The word may only in general denote a great number ; but it is certain the greater part were not stated inhabitants of Jerusalem, but only visited it on occasion of this great festival; so that no certain argument can be hence deduced as to the plurality of congregations supposed to have been now under the care of the bishop of Jerusalem, if there were indeed any Christian officer who had that title so early, and it does not appear from Scripture that there was.’ Doddr. Zealous of the law.] ‘ Nor was it to be wondered at : for the decree of the apostles had respect only to those called from among the Gentiles, and not to those who were native Jews. Neither had Paul there begun to teach converts from among the Jews anything on that subject, though he did a little later : out of Judea indeed.’ Ros. ‘ It is not to be wondered at, that men who had imbibed such opinions of their laws from infancy, [those laws which lifted them in pride above other nations,] that they derived them from God, and knew no revela¬ tion made by Him, that they were to cease after the death of their Mes¬ siah, should be still zealous for them; or that they who thought they could not be removed, or that any better laws could be given, should think them fit to be observed ; or that they who feared such dreadful evils if they forsook them, and expected so great blessings from being faithful to them to the death, should be averse from any doctrine which taught them to apostatize from, or to forsake the Law of Moses ; and yet it pleased God, as yet, not to convince them of this error by any rev¬ elation, or any afflatus of that spirit which many of them had received ; partly because He saw that this might have obstructed the faith even of the little remnant which belonged to the Election of Grace ; partly be¬ cause He knew the time would shortly come, when the destruction of their temple, and the exclusion from their own land, would render it impossible for them to observe this Law, and the severity of divine judgments on them would convince them, as it did some, that God had utterly cast off the nation from being any more his people.’ Bl. V. 22 — 26. (24.) All may know that thou thyself, &.C.] This conclu¬ sion seems to have been rather stronger than the real case would admit of. N. T. VOL. V. 17 The apostle had before performed a vow of a similar nature ; and ho doubtless paid some regard to the Mosaic law, as a matter of expedien¬ cy : but he does not appear to have habitually observed it, as it may bo inferred from his own words, 1 Cor. 9:19 — 23. Gal. 2:11 — 16. 4:12 — 16. They probably meant, that he attended to the legal ceremonies, as far as his intimate communion with uncircumcised persons would permit him ; but it may be questioned, whether this, if it had been fully explained, would have satisfied the persons concerned. It should be remembered, that, though the apostles were infallibly preserved from mistaking, cor¬ rupting, or mutilating the doctrine, which they were entrusted to com¬ municate to the church; yet they were not rendered infallible in their personal conduct : in many things, they acknowledged, and it is evident, they all offended, and were to be blamed. Gal. 2:6 — 10. Perhaps it would be found very difficult wholly to defend the apostle from the charge of temporizing, accommodating, or refining too much in this matter. His deference to the judgment of his brethren, his desire of ‘ be¬ coming all things to all men,’ and his willingness to conciliate the Jew¬ ish believers, seem to have carried him rather too far : and he was led to hold out a greater degree of regard to the Mosaic law, than he show¬ ed in his general conduct. The concession, however, by no means an¬ swered the intended purpose ; on the contrary, it was the immediate occasion of his predicted sufferings. — ‘To be “at charges” with Naza- rites was both a common and a very popular thing among the Jews. . . • Maimonides.. . asserts, that a person who was not himself a Nazarite, might bind himself by a vow to take part with one in his sacrifice.’ Doddr. — This, however, not being mentioned in the law, was rather complying with custom and tradition, than showing a regard for the ceremonies of Moses. — ‘James and the brethren thought it was most regular and convenient, that the Jewish ritual should still be observed, by those of the circumcision who believed in Christ. And, considering what tribulation the church at Jerusalem must otherwise have been ex¬ posed to by the Sanhedrim, who no doubt would have prosecuted them to the utmost, as apostates ; and also how soon Providence intended to render the practice of it impossible ;. . .it was certainly the most order¬ ly and prudent conduct to conform to it ; though it were looked upon by those, that understood the matter fully, (which it was n®ces^^ that all should,) as antiquated and ready to vanish away.’ Ibid.— I me Jewish Christians at Jerusalem, and in Judea, might comply with the law far more easily and exactly, than their brethren could in other countries, who were joined in the same churches with the Gentile con¬ verts. — Hoes not the epistle to the Hebrews, probably written by the [129] A. D. 61. ACTS, XXI. Paul seized by Jews in the temple. 25 As touching the Gentiles which believe, we “have written and con¬ cluded, that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. 26 Then Paul took v the men ; and the next day purifying himself with them, entered winto the tem¬ ple, to signify the accomplishment 1 of the days of purification, until that an offering should be offered for every one of them. 27 IT And when the seven days were almost ended, the Jews y which were of Asia, when they saw him in the temple, stirred up all the people, and laid 1 hands on him, 23 Crying out, Men of Israel, help : this is the man that a teach- eth all men everywhere 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 with him, in the city, Trophimus b an Ephesian, whom they suppos¬ ed 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 went about c to kill him, tidings came unto the chief captain of the band, that all Jeru¬ salem was in an uproar : u c. 15:20, 29. x Nu. 6:13 a c. 6:13, 14. 24:5, 6. v 1 Co. 9:20. y c. 24:18. b c. 20:4. w c. 24:18. z c. 26:21. c 1 Co. 11:23, &c. would not be persuaded not to go to Jerusa¬ lem, yet, when he was there, he was per¬ suaded to do as they there did, v. 26. Then Paul took the men, as they advised, and the very next day, purifying himself with them, and not with multitude or tumult, as he him¬ self- pleads, ch. 24: 18. he entered into the tem¬ ple, as other devout Jews that came on such errands did, to signify the accomplishment of the days of purification to the priests; desir¬ ing the priest would appoint a time when the offering should be offered for every one of them, one for each. Paul contributed what he vowed to the offerings of these Nazarites ; and, some think, bound himself to the law of the Nazariteship, and to an attendance at the temple, with fastings and prayers for seven days, not designing that the offering should be offered till then ; which was that lie signified to the priest. Now it has been questioned, whether James and the elders did well to give Paul this advice, and whether he did well to take it. 1. Some have blamed this occasional con¬ formity of Paul’s, as indulging the Jews too much in their adherence to the ceremonial law, and a discouragement of those who stood fast in the liberty wherewith Christ had made them free. 2. Others think the advice was prudent and good, and Paul’s following it was justi¬ fiable enough, as the case stood. It was Paul’s avowed principle. To the Jews became I as a Jew, that I might gain the Jews, 1 Cor. 9:20. He had circumcised Timothy, to please the Jews ; though he would not con¬ stantly observe the ceremonial law, yet, to gain an opportunity of doing good, and to show how far he could comply, he would oc¬ casionally go to the temple and join in the sacrifices there. Those that arc weak in the faith are to lie borne with, when those that undermine the faith must be opposed. It is true, this compliance of Paul’s sped ill to him; for this very thing, by which he hoped to pacify the Jews, did but provoke them, and bring him into trouble, yet that is not a sufficient ground to go on in condemning it; Paul might do well, and yet suffer for it, but perhaps the wise God overruled both their advice and Paul’s compliance with it, to serve a better purpose than was intended ; for we have reason to think, that when the believing Jews, who had endeavored by' their zeal for the law to recommend themselves to the good opinion of those who believed not, saw how barbarously they used Paul, (who endeavored to oblige them,) they were by this more alienated from the ceremonial law, than they could have been by the most argumen¬ tative or affecting discourses. They saw it was in vain to think of pleasing men that would be pleased with nothing else but the rooting out of Christianity. Integrity and uprightness will be more likely to preserve us, than sneaking compliances. And when we consider what a great trouble it must needs be to James and the presbyters in the reflection upon it, that they had by their advice brought Paul into trouble, it should be a warning to us, not to press men to oblige us by doing anything contrary to their own mind. V. 27 — 40. We have here Paul brought into a captivity, which we are not likely to see the end of : for, after this, he is either hurried from one bar to another, or lies neg¬ lected, first in one prison, and then in an¬ other, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last, or how it will issue. I. Paul seized, 1. He was seized in the temple ; it was not till the seven days were almost ended, that he was noticed by those that had an evil eye toward him, so great a stranger was he there. But, in the temple, where he should have been protected as in a sanctuary, he was most violently set upon by those who did what they could to have mingled his blood with his sacrifices ; in the temple, where he should have been welcomed as one of the greatest ornaments it ever had, since the Lord of the temple left it. The temple which they themselves pretended such a mighty zeal for, yet did they themselves thus pro¬ fane. Thus is the church polluted by none more than by popish persecutors, under the color of the church’s name and interest. 2. The informers against him were Jews of Asia, not of Jerusalem, Jews of the dis¬ persion, who knew him best, and were most exasperated against him. Those who sel¬ dom came up to Jerusalem themselves, but contentedly lived at a distance, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it. 3. The method they took, was, to raise the mob, and to incense them against him. They did not go to the high priest, or the magis¬ trates of the city, with their charge, but they stirred up all the people, who were at this time more than ever disposed to anything tumul¬ tuous and seditious. Those are fittest to be employed against Christ and Christianity, that arc governed least by reason, and most by passion ; therefore Paul described the Jewish persecutors to be not only wicked, but absurd, unreasonable men. 4. The arguments wherewith they exas¬ perated the people against him were popular, but very false and unjust. ‘ Men of Israel, help. If ye are true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both.’ The enemies of Christianity, since they could never prove it to be an ill thing, have been always very industrious, right or wrong, to put it into an ill name, and so run it down by outrage and outcry. This was like, Stop thief, Job 30: 5. or Athaliah’s cry, Treason, treason ; what is wanting in right, is made up in noise. 5. They charge on him both ill doctrine and ill practice, and both against the Mosaic ritual. (1.) Ill doctrine not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, nay, in all places, he teaches all men, everywhere ; so artfully is the crime aggravated, as if, because he was an itinerant, he was an ubiquitary. [1.] Against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumci¬ sion avails anything, nor uncircumcision; nay', he had taught against the unbelieving Jews, that they were rejected, and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wis¬ dom must die with them, Job 12: 2. whereas God, though He had cast them off, yet had not cast away his people, Rom. 11:1. Those commonly seem most jealous for the church’s name, that belong to it in name only. [2.] Against the law. His teaching men to be¬ lieve the Gospel as the end of the law, and the perfection of it, was interpreted his preaching against the law ; whereas it was so far from making void the law that it es¬ tablished it, Rom. 3: 31. [3.] Against this place, the temple. Because he taught men to pray everywhere, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. (2.) Ill practices. To confirm their charge against him, as teaching people against this holy place, they charge it on him, that he had himself polluted it, and by an overtact showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple ; into the inner court, into which none uncircumcised were admitted, under any pretence; there was written on the wall that inclosed this inner court, in Greek and Latin, It is a capital crime for strangers to apostle when a prisoner at Rome, show, that he thought it of great im¬ portance, even to the Christians in Judea, to understand that the Mosaic law had no longer any validity ; and that he considered their attachment to it, ns exceedingly unfavorable to their proficiency in true religion ? Pref. to Heb. ' Scott. (24.) Purify.] ‘Abstain from wine, and other things forbidden to Nazarites.’ Uos. (26.) ‘Paul, it seems, so fixed the period (Nuni. 6:5.) of his vow, that it should cease at the same time with that of these 4 men.’ lit. See Grot, and Kuin. on this v. ‘On the following day, Paul began to ob¬ serve the religious rites which they did who were bound to a vow, giving notice to the priests at the temple, that he takes upon himself an obligation to abstinence, prayer, Arc. for 7 days.’ So /?/., whom see. Ed. V. 27—30. As the apostle could not enter on his purification, till the [130] 3d day after his arrival at Jerusalem, 17. 18, 26. and as he made his de¬ fence before Felix, (which seems to have been 7 or 3 days after he was apprehended in the temple,) only 12 days after he came to Jerusalem ; {Note, 24:10 — 21.) the first clause should certainly be rendered, ‘ when the 7 days were about to be accomplished ; ’ i. e. the 7 days which had been fixed on, and mentioned to the priests, as the term at the end of which the sacrifices would be offered, and the vow performed. Scott. (28.) Jgainst.] The Jews conceived themselves injured, because others were admitted to the benefits of Messiah’s kingdom. How much of this satanical envy is still seen in nations and in individuals ! Ed. (29.) Supposed, . 6:*<0. h Lu. 23:18. Jn. rose A. D. 55. f c. 23:10,16. 19:15. c. 22:22. c. 5.36. rnter, Jos. Antiq. lib. 15. cap. 14. Paul was himself a Jew, and had a right to enter; and they, seeing some with him there, concluded Trophimus an Ephesian, who was a Gentile, was one. Why 1 Did they see him there 1 Truly no; but they had seen him with Paul in the streets of the city, therefore they af¬ firm he was with him in the inner court of the temple. See here, Innocency is no fence against calumny and false accusation. Evil men dig up mischief, and go far to seek proofs of their false accusations, as tliey did here, who, because they saw a Gentile with Paul in the city, will thence infer, that he was with him in the temple ! It is common for malicious people to improve that against those that are wise and good, with which they thought to have obliged them, and in¬ gratiated themselves with them. Paul thought to recommend himself to their good opinion by going into the temple, and thence they take occasion to accuse him. If he had kept fur¬ ther off them, he had not been so maligned by them. This is the genius of ill-nature ; for my love, they are my adversaries, Ps. 109: 4. 69:10. II. Paul in danger of being pulled in pieces by the rabble. They will not be at the pains to have him before the high priest, or the Sanhedrim; that is a round-about way, the execution shall be of a piece with the pros¬ ecution, all unjust and irregular. They have not patience to proceed against him by a due course of law, though they were ever so sure to gain their point ; therefore, as those who neither feared God nor regarded man, they resolved to knock him on the head imme¬ diately. 1. All the city was in an uproar, v. 30. Just such a zeal the Jews here show for God’s temple, as the Ephesians did for Di¬ ana’s, when Paul was informed against as an enemy to that, ch. 19: 29. But God does not reckon Himself at all honored by those whose zeal for Him transports them to such irregularities, and who, while they pretend to act for Him, act in such a brutish, bar¬ barous manner. 2. They drew Paul out of the temple, and shut the doors between* the outer and inner court, or, perhaps, of tile outer court. See bow absurd these were ; they condemned Paul for drawing people from the temple, and yet when he himself was verv devoutly worshipping in the temple, they drew him out of it. They that made no conscience of doing so ill a thing, as the murdering of a good man for well doing, yet would be thought to scruple doing it in a holy place, or at a holy time ; not in the temple, as, not on the feast day. 3. They went about to kill him, v. 31. for they fell a beating him,v. 32. resolving to beat him to death : a punishment which the Jewish doctors allowed of in some cases,* (not at all to the credit of their nation,) and called, the beating of the rebels. III. Paul rescued from his Jewish ene¬ mies by a Roman enemy. 1. Tidings were brought of the tumult, and mob, to the chief captain of the. band, the governor of the castle, or, •whoever he was, the now commander-in-chief of the Roman forces, quartered in Jerusalem ; and he is the man that must be instrumental to save Paul’s life, when never a friend he had was capable of doing him any service. 2. The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had tlrem near at hand, and he ran down unto the mul¬ titude ; for at such times, delays are danger¬ ous. Sedition must be crushed at first, lest it grow headstrong. 3. The very sight of the Roman general frightened them from beating Paul ; they * As of profaning the temple. LigHf. Ed. were deterred from that by the power of the Romans, from which tliey ought to have been restrained by the justice of God and the dread of bis wrath. Note, God often makes (Rev. 12: 16.) those to be a protection to his people, who yet have no affection for them; they have only a compassion for sufferers, and are zealous for the public peace. 4. The governor takes him into custody; he rescued him, not out of a concern for him, but because be knew how dangerous the con¬ sequence to the Roman government, if such tumultuous proceedings were not timely sup¬ pressed ; nor what such an outrageous peo¬ ple might do, if once they knew their own strength; he therefore takes Paul out of the hands of the mob, into the hands of the law, v. 33. This violent taking of him out of the hands of the multitude, though there were all the reason in the world for it, yet they laid to the charge of the chief captain as his crime, ch. 24: 7. which refers to this rescue, as ap¬ pears by comparing ch. 23:27, 28. where the chief captain gives an account of it toFelix. IV. The provision the chief captain made, with much ado, to bring Paul to speak for himself ; one had almost as good enter into a struggle with the w'iuds and the waves, as with such a mob as was here got together ; yet Paul made a shift to get liberty of speech among them. 1. There was no knowing the sense of the people ; for when the chief captain inquired concerning Paul, having perhaps never heard of his name before, some cried one thing, and some another, so that it was impossible for the chief captain to know their mind, when really they knew not either one another’s mina or their own, when every one pretended to give the sense of the whole body. Those that will hearken to the clamors of the mul¬ titude, will know nothing for a certainty. 2. There was no quelling their rage and fury ; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safe thither out of the noise; the people were so violent, v. 35. the soldiers were forced to take him up in their arms, and carry him, to keep him from the people, -who would have pulled him limb from limb, if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words J they followed, cry¬ ing, Away with him, v. 36. See how the most excellent persons and things are often run down by a popular clamor ! Christ Himself was so, with, Crucify Him, Crucify Him ; though they could not say what evil He had done. 3. Paul at length begged leave of the chief captain to speak to him, v. 37. With great calmness, composedness, mildness, and def¬ erence, he said unto the chief captain, ‘ May 1 putting to death, without any legal process, such uncircumcised persons as entered the inner courts of the temple yet even this could not be applicable to Paul. Scott. (34.) Castle.] 1 ParembolSn: lit. pitching place, hence generally it means a camp: and many, as Schl., understand the soldiers' barracks {./os. speaks of) in rhe castle of Antonia, commanded by the tribune. Hut Beza, De Dieit, » A. D. 61. ACTS, XXII. His account of himself. 4 And I persecuted h this way unto the death, binding and deliv¬ ering into prisons both men and women. 5 As also the high priest doth bear me witness, and all the estate of the elders : from whom also 1 received letters unto the brethren, and went to ' Damascus, to bring them which were there, bound un¬ to Jerusalem, for to be punished. 6 And it came to pass, that as I made my journey, and was come 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 ? 8 And I answered, Who art thou, Lord ? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9 And they that were with me j saw indeed the light, and were afraid ; but they heard not the voice of him that spake to me. 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. 11 And when I could not see for the glory of that light, being led by the hand of them that were with me, I catne into Damascus. 12 And one k Ananias, a devout man according to the law, having a good 1 report of all the Jews which dwelt there, b c. 8:3. 26:9—13. i c. 9:2, 4c. 1 c. 10:22. 1 Ti. Phi. 3:6. 1 Ti. j Du. 10:7. 3:7. flc. 11:2. 1:13. k c. 9:17. and therefore not likely to derogate from the national honor. 2. He was born in a creditable, reputable place, in Tarsus, a city of Cilicia; and not in servitude, as some of the Jews of the disper¬ sion, it is likely, were ; but a freeman, a gentleman, and perhaps could produce his certificate of his freedom in that ancient and honorable city : a small matter indeed to boast of, yet needful to be mentioned at this time to those who insolently trampled on him, as if he were to be ranked with the chil¬ dren of fools, yea, of base men. Job 30: 8. 3. That he had a learned and liberal ed¬ ucation; was not only a Jew, and a gentle¬ man, but a scholar ; brought up in Jerusa¬ lem, the principal seat of the Jewish learn¬ ing, and at the feet of Gamaliel, whom they nil knew to be an eminent doctor of the Jewish law, of which Paul was designed to be himself a teacher ; therefore, he could not l>e ignorant of their law, nor be thought to slight it because he did not know it ; his parents had brought him very young to this city, designing him for a Pharisee ; and some think his being brought up at the feet of Gamaliel, intimates, not only that he was one of his pupils, but that he was, above any other, diligent and constant in attending his lecture's, observant of him, and obse¬ quious to him, in all he said, as Mary, that sat at Jesus feet, and heard his word. 4. That he was, in his early days, a very forward and eminent professor of the Jews’ religion, his studies and learning were all directed that way. So far was lie from be¬ ing principled in his youth with any disaffec¬ tion to the religious usages of the Jews, there was not a young man among them had a greater or more entire veneration for them than he had, was more strict in observing them himself, nor more hot in enforcing them on others. What departures he had made from the law, were not owing to any con¬ fused or mistaken notions of it, for he un¬ derstood it to a nicety, — according to the most accurate and exact method; and, to make it more strict than it was, added to it the traditions of the elders, the law of the fathers, the law given to them, and so hand¬ ed down to us. Paul had as great a value for antiquity and tradition, as any of them had. And he was as much a zealot as any Rabbin; he was zealous against everything the law prohibited, and for everything the law enjoined ; and this was zeal toward God, because he thought it was for the honor of God, and the service of his interests ; and here he compliments his hearers with a can¬ did and charitable opinion of them, that they all were this day zealous toward God; he bears them record, Rom. 10: 2. II. What a fiery, furious persecutor he had been of the Christian religion, in the be¬ ginning of his time, v. 4, 5. He mentions this, to make it the more plainly and evi¬ dently to appear, that the change wrought on him, when he was converted, was purely the effect of a divine power ; for he was so far from having any previous inclinations to it, or favorable opinions of it, that immediate¬ ly before that sudden change in him, he had the utmost antipathy imaginable to Christi¬ anity, and was filled with rage against it, to the last degree ! Perhaps he mentions it, to justify God in his present trouble, who permitted it, for time was when he was a persecutor ; and he may have a further view in it, to invite and encourage those people to repent, for he himself yet obtained mercy. Let us view Paul’s picture of himself when a persecutor. 1. He hated Christi¬ anity with a mortal enmity ; I persecuted this way unto the death, those that walked in this way, 9:1. 26 : 10. nay, the way itself, Christianity, which was branded as a by¬ way, a sect: he persecuted it to the death, i. e. he could have been willing himself to die in his opposition to Christianity, so some ; he would contentedly have lost his life; think¬ ing it well laid out, in defence of the laws and traditions of the fathers. 2. He did all he could to frighten people from this way, and out of it, by binding and delivering them into prisons ; now he himself was bound, he lays a particular stress on this part of his charge against himself ; he likewise reflects, with a special regret, that he had imprisoned , not only the men, but the weaker sex, who ought to be treated with particular tender¬ ness and compassion. 3. He was employed by the great Sanhedrim, the high priest, and all the estate of the elders, as an agent for them, in suppressing this new sect; so much had he already signalized himself for his zeal against it ! v. 5. ‘ Such an one,’ says Paul, ‘ I was at first, just such as you now are. I know the heart of a persecutor, and therefore pity you, and pray that you may know the heart of a convert, as God soon made me to do.’ III. The manner of his conversion ; it was not from any natural or external causes; nor from discontent in the Jewish church, much less from covetousness, or ambition, or any hope of mending his fortune, for it was to expose himself to all manner of disgrace and trouble ; nor had he any conversation with the apostles or any other Christians, by whose subtlety and sophistry he might be thought to have been wheedled into this change ; no, it was the Lord’s doing, and the circumstances of the doing of it were enough to justify him in the change, to all those who believe there is a supernatural power ; and none can condemn him for it, without reflecting on that divine energy by which he was herein overruled. More particularly, 1. He was as fully bent on persecuting the Christians just before Christ arrested him, as ever, u. 6. and had no other thought than to execute the cruel design he was sent up¬ on. 2. A light from heaven first startled him. Had it shone in upon him into some private room, there might have been a cheat in it, but it shone upon him in the open road, at high noon, and so strongly, that it struck him to the ground, v. 7. and all that were with him, ch. 26: 14. They could not deny but that surely the Lord was in this light. 3. A voice from heaven first begat in him awful thoughts of Jesus Christ, whom before he had had nothing but hateful, spitefid thoughts of. By which it appeared, that this Jesus of Nazareth, whom they also were now perse¬ cuting, was one that.spake from heaven, and they knew it was dangerous resisting one that did so, Heb. 12: 25. 4. Lest it should be objected, 1 How came this light and voice to work such a change on him, and not on those that journeyed ivilh him ?’ He obsen es, that his fellow-travellers saw indeed the light, and were afraid that they should be con¬ sumed i nith fire from heaven, but did not dis¬ tinctly hear the words ; now faith comes by hearing, and therefore that change was now presently wrought on him that heard the words, and heard them directed to himself, which was not wrought on them who only saw the light; and yet it might afterward be wrought on them too. 5. He assures them, that when thus startled, he referred himself entirely to a divine guidance; ‘ What shall I do, Lord ? Let the same voice from heaven, that has stopped me in the wrong way, guide me into the right,’ v. 10. And imme¬ diately he had directions to go to Damascus, and there he should hear further from Him that spake to him ; ‘ No more needs to be said from heaven, there it shall be told thee, by a man like thyself, in the name of Him that now speaks to thee, all things which are appointed for thee to do.’ The extraordinary ways of divine revelation, by visions, and voices, and the appearance of angels, were designed, both in the O. T. and in the New, only to introduce and establish the ordinary method by the Scriptures, and a standing ministry, and therefore were generally su¬ perseded when those were settled. See the story of Cornelius. 6. As a demonstration of the greatness of that light which fastened on him, he tells them of the immediate effect it had on his eyesight, v. 11. Those that were with Paul, had not the light so directly darted into their faces, as Paul had into his, therefore were not blinded, as he. Now Paul was thus struck with bodily blindness, to make him sensible of his spiritual blind¬ ness, and his mistake concerning himself, when he was alive without the law, Rom. 7:9. Hud evidently to be taken figuratively, however.’ Bloomf. So in the E. it is said, 1 He had his holiness at the feet of the gooroo, or his learning at the feet of the philosopher.’ It is only, used of great saints or teach¬ ers. So Rob. At first, disciples seem to have sat on the ground before their teachers, who were in a seat or chair. Afterwards, the eldest sat on pulpits, or arm-chairs, the next in dignity on chairs or stools, the novi¬ tiates or youngest on mats upon the ground. Vitr. says, disciples stood before their teachers. See IVetst. Ed. V. G — 13. It is evident, the apostle considered his extraordinary con¬ version, as a most complete demonstration of the truth of Christianity : and when all the particulars of his case are properly considered ; it must convince every candid and impartial person, that no rational account can be given of this change, except that which he himself assigns ; and if that be true, Christianity is divine. Scott. (12.) Ananias.] 1 A pious man, according to the law, whose acceptance of the Gospel had by no means destroyed his regard to the Mosaic insti¬ tutions, and who on that account had an honorable character among all the Jews who dwelt at Damascus.’ A. D. 61. ACTS, XXII. Paul’s account of himself. 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 m God of our fathers hath chosen n thee, that thou shouldest know hisvwill, and see °that p Just One, and shouldest hear the voice ** of his mouth. 15 For thou r shalt be his witness unto all men, of what thou hast seen and heard. 16 And now, why tarriest thou ? arise, and be baptized, and wash 8 away thy sins, calling 'on the name of the Lord. 17 And it came to pass, that when I was come again to Jerusalem, even while I prayed in the temple, I was in a u trance ; 18 And saw v him saying unto me, Make haste, and get thee quickly out of Jerusalem : for they will not receive thy testimony con¬ cerning me. 19 And I said, Lord, they wknow 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 x also was standing by, and consenting y unto his death, and kept the rai¬ ment of them that slew him. 21 And he said unto me, Depart: for ZI will send thee far hence, unto the Gentiles, n» c. 3:13. 5:30. n i .9:15. Ga.l:15. o v »*r . 13. I Co. 9:1. 15:3 pc. 3:14 7:52. q l Co. 11:23. Ga. 1:12. r c. '23:11. 26:18. &c. s He. 10:22. 1 Pe. 3:21. t Ro. 10:13. 1 Co. 1:2. u 2 Co. 12:2. v ver. 14. w ver. 4. $ c. 7:58. y c. 8:1. z c. 13: 2,47. Ro. 1:5. 11:13. 15: 16. Ga. 2:7, 8. Ep. 3:7,8. 1 Ti. 2:7. IV. How lie was confirmed, and further directed. Observe, 1. The character here given of Ananias ; he was not prejudiced against the Jewish na¬ tion or religion, but if not a Jew by birth, jet had been proselyted to the Jewish re¬ ligion, therefore is called devout, and thence advanced further to the faith of Christ ; he conducted himself so well, that he had a good report of all the Jews at Damascus ; this was the first Christian Paul had any friendly communication with, and it was not likely be should instil into him any such notions as they suspected him to have espoused, in¬ jurious to the law, or to this holy place. 2. The cure immediately wrought by him on Paul’s eyes ; which miracle was to con¬ firm Ananias’ mission to Paul, and to ratify all that he should afterwards say to him, r. 13. and to assure him that he came to him from Christ. 3. The declaration Ananias makes to him of the peculiar favor the Lord Jesus design¬ ed him above any other. (1.) In the present manifestation of Himself to him, v. 14. An¬ anias’ saying, the God of our fathers, inti¬ mates, he was himself a Jew by birth, and wily be said Brother Sard. Know his will, the will of his precept to be done by thee, the will of iiis providence to be done con¬ cerning thee. He hath chosen thee imme¬ diately by the revelation of Christ, Gal. 1 : 1, 12. Those whom God hath chosen, He hath chosen to know his will, and to do it. That thou shouldest see that Just One, and shouldest hear the voice of his mouth, and so shouldest know his will immediately from Himself, in a particular manner, above others ; Christ is here called that Just One ; for He is Jesus Christ the righteous, and suffered wrongfully. (2.) In the after manifestation of Himself by him to others, v. 15. ‘ Thou shall be his witness, not only a monument of bis grace, as a pillar may be, but a witness by word of mouth ; thou shalt publish his Gospel, as that which thou hast experienced the (lower of, and been delivered into the mould of ; thou shalt be his witness unto all men, Gen¬ tiles as well as Jews, of what thou hast seen and heard, now at the very first.’ And find¬ ing Paul so particularly relating the manner of bis conversion in bis apologies for him¬ self, here, and ch. 26. we have reason to think he frequently made the same narrative in his preaching for the conversion of others ; he told them what God had done for his soul, to encourage them to hope that He would do something for theirs. 4. The counsel and encouragement he gave him to join himself to the Lord Jesus by baptism, v. 16. He bad in bis circumcision been given up to God, but be must now by baptism be given up to God in Christ ; must embrace the Christian religion and the privi¬ leges of it, in submission to the precepts of it. This must now be done immediately on bis conversion, and so was added to bis cir¬ cumcision ; but to the seed of the faithful it comes in the room of it ; for it is, as that was to Abraham and his believing seed, a seal of the righteousness which is by faith. The great gospel-privilege, which by bap¬ tism we have sealed to us, is the remission of sins ; and the great gospel-duty we are bound to by it, is, to call on the name of the Lord, the Lord Jesus ; to acknowledge Him to be our Lord and our God, and to apply ourselves to 11 im accordingly. To call on the name of Jesus Christ our Lord, is the periphrasis of a Christian, 1 Cor. 1:2. We must wash away our sins, calling on the name of the. Lord; i. e. we must seek for the pardon of our sins in Christ’s name, and in de¬ pendence on Him and his righteousness. VVe must do this quickly. Why tarriest thou ? The case is so plain, it is needless to deliberate; the hazard so great, it is folly to delay. V. How he was commissioned to go and preach the Gospel to the Gentiles. This was the great thing they were so angry at him for, therefore it was requisite he should for this, in a special manner, produce a di¬ vine warrant ; and here he does it. This ] commission he did not receive presently on j his conversion, for this was at Jerusalem, | whither he did not go till three years after, or more, Gal. 1: 18. and whether it was then, or afterward, that he had this vision here spoken of, we are not certain. But, to reconcile them, if possible, to his preaching the Gospel among the Gentiles, be tells them, 1. That be received his orders to do it when at prayer, and (a circumstance that would have some weight with those he was now speaking to) at prayer in the temple, which was an evidence, contrary to their malicious suggestion, that he had a venera¬ tion for the temple, though he did not make an idol of it, as they did ; as also that the sending him to the Gentiles would be no prejudice to the temple, unless the Jews by their infidelity made it so. 2. He received it in a vision, lie fell into a trance, v. 17. his external senses, for the present, locked up. In this trance lie saw Jesus Christ, not with the eyes of his body, as at his conversion, but represented to the eyes of his mind, v. 18. Our eye must be on Christ, when receiving the law from his mouth ; and we must not only hear Him speaking, but see Him speaking to us. 3. Before Christ gave him a commission to go to the Gentiles, He told him, it was to no purpose for him to think of doing any good at Jerusalem. As God knows before who will receive the Gospel, so He knows who will reject it. 4. Paul, notwithstanding this, renews his petition that he might be employed at Jeru¬ salem, because they knew, better than any did, what lie had been before bis conversion, and therefore must ascribe so great a change in him to the power of almighty grace, and, consequently, give the greater regard to his testimony ; thus lie reasoned, both with himself, and with the Lord, and thought lie reasoned right, v. 19, 20. for they will not impute my preaching Christ to education, or any prepossession in his favor, but will the more readily regard vvliat I say, because they know I have myself been one of them : particularly in Stephen’s case. ‘ No,’ says Christ to him, ‘they will not ; but will be more exasperated against tliee as a deserter from, than against others whom they look upon only as strangers to, their constitution.’ 5. Paul’s petition is overruled, and he has peremptory orders to go among the Gen¬ tiles, v. 21. God often gives gracious an¬ swers to the prayers of his people, not in the thing itself that they pray for, but in something Letter. Abraham prays. Oh that Ishmael may live before thee : and God hears him for Isaac. It is God that appoints his laborers both their day and their place, and it is fit they should acquiesce in his appoint¬ ment ; though it may cross their own incli¬ nations. So often does Providence contrive better for us than we for ourselves ; to the guidance of that we must therefore refer our¬ selves. And it might be a mitigation of the offence of this to the Jews, that be did not set up a Gentile church in the neighboring j nations ; but was sent a vast way off. Now if they would lay all this together, I surely they would see they had no reason to I be angry with Paul for preaching among the I Gentiles, or construe it an act of ill-will to V. 14 — 16. ‘ Calling on the name of the Lord,' even (lie l.onl Jesus, as the expression generally means, seems to have been one principal part of the required profession of faith in his name. 2:14 — 21. Joel 2: 23 — 32. 1 Cor. 1:1, 2. — ‘The inference of Chrysostom from this place (16) is this, that by these words, he shows that Christ was God ; because it is not lawful to invoke any but God.’ Whitby. The invocation of saints and angels had not, it seems, at that time, (near the end of the fourth century,) received the sanction of the most eminent Christian ministers. — 1 Washing aivay thy sins,' is rather connected with ‘ having called on the name, &c.’ than with ‘ be baptized.’ Ram. 10:12 — 17, vv. 12 — 14. See on 9:14. Scott. (16.) ‘Do thy part to be baptized, (by applying for baptism,) and, as much as in thee lies, wash away thy sins. “ Calling on the name of the Lord,” seems a form of solemn engagement, by which the applicant for baptism invoked the name of the Lord to bear witness to his engage¬ ments to forsake sin, and have faith. “ Baptism in the adult, excepting our Lord’s peculiar case, was a token of confession and humiliation for sin, (hence called of repentance, Mat. 3:11. Mark 1:4. Luke 3:3. Acts 13:24. 19:4.)and of a desire to be cleansed from it, as the body was [134] by water cleansed from its pollution ; and being administered to such pro¬ fessed penitents, by divine appointment., as a token of favorable regard to them, it was a seal of pardon : nor did God ordinarily give any par¬ ticular person any public and visible token of pardon till he had submit¬ ted to baptism ; and this may explain in what sense baptism may lie said to wash away sins, and elsewhere to save. Comp. 1 Pet. 3:21. See Acts 2:38. and note.” Doddr. See an admirable passage on this subject in Calvin's Inst. L. IV. xv. § 14.’ Bloom f. V. 17 — 21. Doubtless many who heard the apostle, on this occasion, could well remember the facts to which he referred, and attest them to others. He therefore hoped to convince the multitude, that his labors among the Gentiles were not the result of his own choice, as he earnest¬ ly desired to have been useful to his countrymen ; but at the same time this mission intimated the approaching rejection of the Jewish nation, as well as the calling of the Gentiles into the church. — Death.] See on 8:1. ‘Murder.’ ‘Rightly; for Stephen was 6lain, without any prece¬ dent sentence of law, by manifest violence, as by robbers ; when it was not allowed to the Jews capitally to condemn any one, even according to the laws.’ Beza. Scott. A. D. 61. ACTS, XXII. 4 The Jews enraged against Paul. 22 IT And they gave him audi¬ ence unto this word, and then lift¬ ed up their voices, and said, Away with such a fellow from the earth : for ait is not fit that he should live. 23 And as they cried out, and cast off their clothes, and threw dust into the air, 24 The chief captain commanded him to be brought into the castle, and bade that he should be exam¬ ined by scourging ; that he might know wherefore they cried so against him. 25 IT And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a b Roman, 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 Roman. 27 Then the chief captain came, and said 'unto him, Tell me, art thou a Roman ? He said, Yea. 28 And the chief captain answer¬ ed, With a great sum obtained I this freedom. And Paul said, But I was free born. 29 Then straightway they de¬ parted from him which should have * examined him : and the chief cap¬ tain also was afraid, after he knew that he was a Roman, and because he had bound him. ft c. 25: 24. b c. 16:37. 25:16. c or, tortured him, his own nation, for lie was compelled to it, contrary to his own mind, by an overruling command from heaven. V. 22 — 30. Paul was going on, we may suppose, to show how he was afterward, by a special direction of the Holy Ghost at Antioch, separated to this service, how ten¬ der he was of the Jews, how respectful to them, and how careful to give them the precedency in all places whither he came, and to unite Jews and Gentiles in one body; and then to show how wonderfully God had owned him, and what good service had been done to the interest of God’s kingdom among men in general, without damage to any of the true interests of the Jewish church in particular. But when he speaks of being sent to the Gentiles, they cannot bear it, not so much as to hear the Gentiles named, such an enmity had they to them, ami such a jealousy of them. 1. They interrupted him, by lifting up their voice, to put him into confusion, and that nobody might hear a word he said. Galled consciences kick at the least touch ; and those who are resolved not to be ruled by reason, commonly resolve not to hear it, if they can help it. And the spirit of enmity against the Gospel of Christ commonly shows itself in silencing the ministers of Christ, ns the Jews did Paul here. See Is. 30: 10. 2 Chr. 25: 16. 2. Thev clamored against him as one un¬ worthy of life, much more of liberty ; ‘Away with such a fellow as this_/rom the earth, who pretends to have a commission to preach to the Gentiles ; why, it is not fit that he should live .’ Thus the men that have been the greatest blessings of their age, have been represented not only as the burdens of the earth, but the plague of their generation. See what different sentiments God and men have of good men, and yet they both agree in this, that they are not likely to live long in this world. Heb. 11:38. Rev. 11:10. 3. They went stark mad against Paul, and against the chief captain for not killing him immediately, at their request, v. 23. they cried out like roaring lions or raging bears, howled like the evening wolves; they cast off their clothes with fury and violence, as much as to say, that thus they would tear him if they could but come at him. Or rather, they thus showed how ready they were to stone him ; they that stoned Stephen, threw off their clothes, v. 20. Or, they rent their clothes, as if he had spoken blasphemy; and threw dust into the air, in detestation of it. What they intended, was, to make the chief captain sensible how much they were enraged and exasperated at Paul, so that he could not do anything to gratify them more than to let them have their will against him. 4. The chief captain took care for his safe¬ ty, by ordering him to be brought into the castle, v. 24. A prison sometimes has been a protection to good men from popular rage.* God raised up one that took care of Paul, when none of his friends durst ap¬ pear on his behalf. Grant not, O Lord, the desire of the tricked. 5. He ordered him the torture, bade that he should be examined by scourging, (as now [to their disgrace] in some countries, by the rack,) that he might know wherefore they cried so against him. Herein he did not proceed fairly ; he should have singled out some of the clamorous, tumultuous complainants, and have examined them, [never however by torture, which takes the prisoner’s crime for granted,] what they had to lay to the charge of a man that could give so good an account of himself^and did not appear to have done anything worthy of death or of bonds. It was proper to ask them, but not at all proper to ask Paul, wherefore they cried so against him. No man is [in law] bound to accuse himself, though guilty, much less, when in¬ nocent. Surely the chief captain did not know the Jewish nation, when he concluded, he must needs have done something very ill, whom they cried out against. Had they not just thus cried against our Lord Jesus, Cru¬ cify Him, crucify Him, when they had not one word to say in answer to the judge’s ques¬ tion, Why , what evil has He done ? Is this a fair or just occasion to scourge Paul, that a rude tumultuous mob cry out against him, but cannot tell why or wherefore, and there¬ fore he must be forced to tell 1 6. Paul pleaded his privilege as a Roman citizen, by which he was exempted from all • It is singular, that the free United States should, of late, exemplify this ! Ed. trials and punishments of this nature, v. 25. As they bound him with thongs, or leather bands, to the whipping-post, he made no outcry against the injustice of their proceed¬ ings, but very mildly let them understand the illegality of them against him as a citi¬ zen of Rome ; he had done this once before at Philippi, after he had been scourged, ch. 16: 37. but here he makes use of it for prevention. The manner of his speaking, plainly speaks what a holy security and se¬ renity of mind this good man enjoyed, not disturbed with anger or fear in the midst of all the indignities done him, and the dan¬ ger he was in. The Romans had a law', lex Sempronia, that if any magistrate did chastise or condemn a freeman of Rome, without hearing him speak for himself, and de¬ liberating on the whole of his case, he should be liable to the sentence of the people, w ho were very jealous of their liberties. It i3 indeed the privilege of every man not to have wrong done him, except it l>e proved he has done wrong ; as it is of every Eng¬ lishman, by Magna Charta, not to be dis¬ seized of his life or freehold, but by a verdict of 12 men of his peers. 7. The chief captain was surprised at this, and put into a fright ; he had taken Paul to be a vagabond Egyptian, and won¬ dered he could speak Greek, ch. 21:37. but is much more surprised, now he finds he is as good a gentleman as himself. How many men of great worth and merit are despised because they are not known ! It is a crime, says Cic., fo bind a Roman citizen, but an unpardonable one to beat him. Now, (1.) The chief captain would be satisfied of the truth of this from his own mouth, v. 27. perhaps he produced some instrument which proved it ; otherwise, they would scarcely have taken his word ; [but the pretending it was a capital crime bv Roman law, and so not likely to happen.] (2.) The chief captain very freely compares notes with him on this matter, and it appears, that the privilege Paul had as a Roman citizen, was of the tw'o more honorable than the colonel’s [tribune’s] ; for the colonel owns his was purchased ; while ‘ says Paul, * was free¬ born.' Some think he became entitled to this freedom by the place of his birth ; others rather, by his father or grandfather, for some signal piece of service in the war between Cesar and Antony, rewarded with a free¬ dom of the city ; and so Paul came to be free-born. (3.) This put an immediate stop to Paul’s trouble, v. 29. Many are restrain¬ ed from evil practices by the fear of man, who would not be by the fear of God. See here the benefit of human laws and magis¬ tracy, and what reason we have to be thank¬ ful to God for them ; therefore this service we owe to all in authority, — to pray for them, because this benefit we have reason to expect from them, whether we have it or no, as long as we are quiet and peaceable, — to live quiet and peaceable lives in all godliness and honesty, 1 Tim. 2: 1,2. (4.) The governor, the next day, brought Paul before the San¬ hedrim, v. 30. for he found it to be a matter of religion, and therefore looked upon them to he the most proper judges of it. What he is here said to aim at, is, the gratifying of his own curiosity. He would have known V. 22. ‘ They thought, if the Gentiles were ever admitted to the ben e!!ts of the Messiah’s kingdom, it would only be by previously becoming Jews.’ Kuin. V. 23. So in Persia aggrieved peasants carry their complaints of their governors (in companies of several hundreds or a thousand) to their prince’s gate, where they set themselves to make the most horrid cries, tearing their garments, and throwing dust in the air , [intimating, per¬ haps, that the obnoxious person ought to be prostrated and buried ?] at the same time demanding justice. See Bush's Ill. Ed. V. 24. ‘The tribune,’ says Bloomf., ‘ignorant of Ilshrcw, and there¬ fore not acquainted w ith the purport of Paul’s speech, thinks, by the rabid fury of the multitude, that he had committed some heinous of¬ fence,’ «tc. Id. V. 25. He had before mentioned his being a citizen of Tarsus, yet the tribune had not thence inferred, that he was entitled to the privilege of a Roman citizen : so that it is probable, all the citizens of the Roman col¬ onies had not this privilege; or that Tarsus was not a colony. Scott. (25.) That stood by.] ‘This alludes to the custom of the Romans, to appoint n centurion to superintend the execution of any punishment.’ Bl. V. 28. Free born.] Doddr. thinks Lardner’s arguments unanswer¬ able against Tarsus having been a colony, or what the Romans called a municipium, i. e. a place where all the natives were free by birth ; and that, therefore, ‘ it is much more probable,’ that Paul was born free by virtue of his father’s, or some ■'of his ancestors’ having been rewarded with the honor of Roman citizenship, for some military service : and Ros. hence infers, that Paul ‘ was of a wealthy family.’ Note, 16:37. Sec Bloomfield. Ea- V. 29. tVas afraid.] Bloomf. (whom see) thinks Paul’s right of Ro¬ man citizenship was not of the first class, but the Jus Latii or Jus Colo¬ nies, for he is put in bonds or irons, v. 30. is constantly spoken of as the bound [tr. prisoner], and at 27:42. the centurion, it appears, had the power of death over him : all which are inconsistent with the highest order of Roman citizenship. The centurion, he supposes, was afraid because he had strapped Paul to the whipping-post, v. 25. In. A. D. 61. ACTS, XXIII. Paul protests his integrity. - 80 IT On the morrow, because d he would have known the certain¬ ty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to "appear, and brought Paul down, and set him before them. CHAP. XXIII. 1 As Paul pleadeth his cause, 2 Ananias commandeth them to smite him. 7 Dissension among his accusers. 11 God encourageth him. 14 The Jews’ laying wait for Paul 20 is declared unto the chief captain. 27 He sendeth him to Felix the governor. AND Paul, earnestly beholding the council, said, Men and brethren, 1 I have lived in all good conscience before God until this day. 2 And the high priest Ananias commanded them that stood by him to smite him b on the mouth. dc. 23:28. a c. 24:16. 2 Co. 1:12. He. 13:18. b Jn. 18:22. the certainty whereof he was accused of the Jews. Had he sent for Paul to his own chamber, and talked freely with him, he might soon have learned that, and more; but it is too common for great men to affect to set that at a distance from them, which might awaken their consciences, and to de¬ sire to have no more of the knowledge of God's ways than may serve them to talk of. Chap. XXIII. V. 1 — 5. The close of the foregoing ch. left Paul in the high priest’s court, into which the chief captain had removed his cause from the mob ; and if his enemies act there against him with less noise, yet it is with more subtlety. Perhaps Paul, when brought before heathen magis¬ trates, thought, if he were Itefore the Sanhe¬ drim, he should be able to deal with them to some good purpose, yet we do not find that he works at all upon them. Here we have, I. Paul’s protestation ofhis own integrity; he appeared here, 1. With a good courage ; when Stephen was brought before them, they thought to have faced him down, ch. 6:15. but could not, such was his holy confidence; and now that Paul was brought before them, he thought to have faced them down, but could not, such was their wicked impudence. However, noy was fulfilled in him what God promised to Ezekiel, ch. 3:8, 9. 2. With a good conscience, and that gave him a good courage. Be this thy brazen bul¬ wark of defence. He had always been a man inclined to religion ; never lived at large, but, even in his unregenerate state, was, as touch¬ ing the righteousness in the law, blameless. Even when he persecuted the church of God, he thought he ought to do it, and that he did God service in it. Though his conscience was misinformed, yet he acted according to its dictates. Seech. 26:9. But he seems rather to speak of the time since his conversion ; he does not say, From my beginning until this day ; but, ‘ All the time in which you have looked upon me as a deserter, an apos¬ tate, and an enemy to your church, even to this day, I have lived in all good conscience before God; whatever you may think,’ Heb. 13: 18. In all he had done toward the set¬ ting up of the kingdom of Christ, and the setting of it up among the Gentiles, he had acted conscientiously. See here the char¬ acter of an honest man ; He sets God before him, he makes conscience of what he says and does, and though he may be under some mistakes, yet, according to the best of his knowledge, he abstains from that which is evil, and cleaves to that which is good. He is universally conscientious ; and they that are not so, are not at all truly conscientious: whatever changes pass over him, he is still the same, strictly conscientious. And those who thus live in all good conscience before God, may, like Paul here, lift up their face without spot; and if their hearts condemn them not, may have confidence both toward God and man, as Job had when he still held fast his integrity, and Paul himself, whose rejoicing was this, the testimony ofhis conscience. II. The outrage Ananias the high priest was guilty of ; he commanded the beadles that attended the court, v. 2. to give him a dash on the teeth, with a hand, or with a rod. Our Lord Jesus was thus despitefully used in this court, by one of the servants, John 18:22. as was foretold, Mic. 5:1. 1. The high priest was highly offended at Paul ; some think, because he looked so boldly and earnestly at the council, as if he would face them down ; others, because he did not address himself particularly to him as president, with some title of honor and respect, but spake freely and familiarly to them all, as men and brethren. His protes¬ tation of his integrity was provocation enough to one who was resolved to run him down, and make him odious. When he could charge him with no crime, he thought it crime enough that he asserted his own inno- PRACT. OBS. The honor of the Gospel requires its advocates to speak with temper, benevolence, and respect to their superiors; as well as with boldness and constancy, in the midst of all the ill usage, to which they may be exposed. — A simple narration of the Lord’s dealings with us, in bringing us from opposing, to profess and promote his Gos¬ pel, when it is delivered with modesty and caution, will generally make more impression on the minds of men, than labored arguments or rhet¬ orical declamations. — Natural abilities, the advantages of education, proficiency in learning, exactness in a system, and a fervent, religious zeal according to that system, may be either valuable or mischievous ; as they are directed, under the influence of divine grace, in support of the truth, or as employed by men’s selfish passions in defence of error. Zeal, especially, is an ambiguous attainment ; it may be a violent, cruel, and dreadful flame, kindled from beneath, and destroying all around it with fatal vehemence ; or it may be a gentle, active, kind, and heavenly principle, powerfully influencing the possessor to everything excellent and beneficial, in the persevering use of the most unexceptionable means of obtaining the most important ends. Jam. 3:13 — 16. — Many, who fora time have devoted their talents to the service of delusion and error, have afterwards been induced to consecrate them to the cause of Christ. When a man is thus admitted among the servants of Christ, he is often employed in such services, as disconcert all his own plans and purposes. Not be¬ ing wholly weaned from ‘ leaning to his own understanding,’ he is some¬ times reluctant to renounce his favorite plan, even after he has been NOTES. Chap. XXIII. V. 1 — 5. When the apostle was placed before the Sanhedrim, he steadfastly viewed it, to observe of what per¬ sons it now consisted. — The council would have given him credit for that [the first] part of his life : his object therefore, evidently was, to show that he had acted conscientiously, and on good grounds, in those things which they deemed deserving of death. ‘ Ananias carried it very plausibly towards the citizens, and stood high in their favor : yet he im¬ piously and cruelly defrauded the inferior priests of their legal subsist¬ ence, so that some of them even perished for want. And God did re¬ markably smite him : for after his own house had been reduced to ashes, in a tumult begun by his own son, he was besieged and taken in the royal palace; where, having in vain attempted to hide himself in an old aqueduct, he was dragged out and slain.’ Doddridge. — But though the answer of Paul contained a just rebuke, and an evident pre¬ diction ; yet he seems to have been too much carried away by indigna¬ tion at the base usage he had experienced : . . and it seems probable, that the apostle meant to allow, that, in the warmth of his spirit, he had not adverted to the person who had given the orders, or was not aware that he was the high priest- Perhaps the high priest in the Sanhedrim was not always to be known by his seat, or his garments ; and Ananias did not fill that office, when Paul had been more intimately conversant with that assembly. But it is not very clear, whether the apostle in¬ tended by this concession to waive the question concerning his speaking by 1 the Spirit of prophecy,’ as not choosing to insist on it ; or whether he allowed that he had spoken too sharply, and could not justify the whole of his answer, or propose it to the imitation of others. Scott. (1.) ‘Paul intimates, that as he left not the religion of the Jews out of any hardship which it required, or any prejudice against its precepts, he became and continued a Christian, also, out of a full conviction that he was bound in conscience so to be, and to act, and that he still served God from a pure conscience.’ Whitby , in Bloomf who ‘ cannot consent to [ Doddr.'s ] limitation, which seems abhorrent from simplicity, and (in truth) has something jesuitical_ about it.’ I have lived, .fee.] ‘Paul could not intend, by this, to intimate, that he thought himself free from guilt while persecuting the Christians, since he so expressly declares [136] praying for direction respecting the will of God ! A person in these circumstances oftep imagines, that the opposition of unbelievers to reli¬ gion arises mainly from misinformation ; and that if the truth were fair¬ ly set before them, they could not resist the evidence of it. Thus he may practically forget, that nothing can reconcile the heart of fallen man to the Gospel, except the special grace of God ; that ‘ a prophet is not without honor save in his own country ;’ and that a servant of Christ may expect a more favorable hearing from entire strangers, than from prejudiced neighbors, relatives, and acquaintance ; who commonly treat his attempts to convince them, as a usurpation of authority to which he is not entitled. — Bigotry and spiritual pride are commonly connected with furious wrath and intolerant malice ; and it is well for mankind, that the power of persecutors is often inadequate to their rage ; otherwise they would drive all the servants of Christ out of the earth, as unfit to live upon it. But the Lord mercifully restrains their mad¬ ness, by subjecting them to more moderate men. For, though many in¬ iquities have been practised by magistrates, not professing any great regard to religion, even in civilized nations ; yet their severity is com¬ monly tender mercy, compared with the cruelty of enraged bigots, when advanced to authority ; and their haste in punishing is deliberation and caution, compared with the fury of a licentious mob, when excited by frantic persecutors. But how great a privilege is it to be governed ac¬ cording to a written law ! Scott. the contrary elsewhere. See 1 Cor. 15:9. Ga. 1:13. 1 Tim. 1:13. He was only examined with respect to his conduct as a Christian : there¬ fore it would not have been pertinent to have referred to his conduct while a persecuting Jew, though it were indeed true, that he did not then act against his conscience. .. . The plain sense of the passage is, that his conscience, when examined as in the sight of God with respect to what they alleged against him, did not charge him with any known and deliberate contradictions to its dictates.’ Doddr. But in the texts cited above, Paul does not accuse himself of criminal intention, (which gives character to act,) nay, he expressly says he acted ignorantly, indeed, conscientiously. The phrase here seems certainly to speak of his whole life as entirely conscientious. Ed. (2.) Ananias.] ‘Undoubtedly, Ananias son of Nebidteus, [and so Doddr.] (see Jos. Ant. 20, 5, 3.) who had discharged the pontifical of¬ fice under the procuratorship of Quadratus, predecessor of Felix. By Quadratushe was sent a prisoner to Rome, together with Ananus, prefect of the temple, to give an account of his high priesthood to Claudius Cesar. (Ant. 20, 6, 2 ) [Of his behavior in the quarrel between the Jews and Samaritans, during Cumanus’govt. of Judea. Doddr.] But, by the in¬ tercession of Agrippa, Junior, they were acquitted, and returned to Jeru¬ salem. Ananias, however, was not reinstated in the pontifical office. For, during the procuratorship of Felix, it was discharged by Jonathan, who (Ant. 20, 10.) was successor to Ananias. This Jonathan was, aller- terwards, by the connivance, at least, of Felix, assassinated in the tem¬ ple, by some sicarii ■■ Ant. 20, 8, 5. and note, Acts 22:4. The office then remained unoccupied, until k. Agrippa filled it by appointing Ishmael, son of Phabeus. (Ant. 20, 8, 8.) Therefore what is now related happen¬ ed while it was vacant. So that Ananias did not, at that time, hold the office of high priest, but was usurping the dignity. Kuin. from Krebs, who has treated the question with no little learning and research. See also Benson, and Biscob.' Bloomf. Smite, fight against God. 10 IT And when there arose a great dissension, the chief captain, fearing 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. e Mat. 22:23. 20:27. ic. 22:17, 13. Ala. 12: 18. La. h c. ‘<.'5.25. 28:31. j c. 5:39. from one another, yet ordinarily agreed well enough to do the business of the council to¬ gether. (1.) The Pharisees were bigots ; zealous for the ceremonies, not only those God had appointed, but those enjoined by the tradition of the elders ; great sticklers for the authority of the church, and enforc¬ ing obedience to its injunctions, which occa¬ sioned many quarrels between them and our Lord Jesus; but at the same time very or¬ thodox in the faith of the Jewish church concerning the world of spirits, the resurrec¬ tion of the dead, and the life of the world to come. (2.) The Sadducees were deists ; no friends to the Scripture, or divine reve¬ lation. The books of Moses they admitted, but had little regard to the other books of the O. T.; see Mat. 22 : 23. These Sad¬ ducees, [1.] Deny the resurrection; they had neither hope of eternal happiness, dread of eternal misery, nor expectation of anything on the other side death ; on these princi¬ ples, they [perhaps] said, It is vain to serve God, and [they] call the proud happy, Mai. S: 14, 15. [2.] They denied the existence of angels and spirits, and allowed of no be¬ ing but matter. They thought God Him¬ self was corporeal, and had parts and mem¬ bers, as we have. The angels, they supposed to be messengers God made and sent on his errands as there was occasion ; or impres¬ sions on the fancies of those they were sent to, and no real existences; this, or that, or anything, rather than what they were. And as fut .he souls of men, they looked upon them to be nothing else but the temperament of the humors of the body, or the animal spirits; but denied their existence in a state of separation from the body, and any differ¬ ence between the soul of a man and of a beast. These, no doubt, pretended to be free¬ thinkers, but really thought as meanly, ab¬ surdly, and slavishly as possible. It is strange how men of such corrupt and wicked principles could come into offioe, an i have a place in the great Sanhedrim ; but many of them were of quality and estate, and they complied with the public establishment, and so got in, and kept in. Hut they were gen¬ erally stigmatized as heretics, were ranked with the Epicureans, and prayed against, and excluded from eternal life. The prayer the modern Jews use against Christians, Witsius thinks, was designed by Gamaliel, who made it, against the Sadducees ; and that they meant them in their usual impreca¬ tion, Let the name of the wicked rot. But how degenerate was the character, and how miserable the state of the Jewish church, when such profane men as these were among their rulers ! 2. In this their difference, Paul openly declared himself to be on the Pharisees’ side, v. 6. He cried out, so as to be heard by all, ‘ lam a Pharisee, so bred, nay, born, in ef¬ fect, the son of a Pharisee, and thus far still a Pharisee, that I hope for the resurrection of the dead, and, I may truly say, if rightly understood, this is it for which I am now called in question.’ When Christ was on earth, the Pharisees set themselves most against Him, because lie witnessed against their traditions, and corrupt glosses, on the law; but after his ascension, the Sadducees set themselves most again.-t his apostles, be¬ cause they preached through Jesus the resur¬ rection of the dead, ch. 4 : 1, 2. And it is said, ch. 5:17. that they' were the sect of the Sadducees that were filed with indignation at them, because they preached that life and immortality which is brought to light by the Gospel. As Pharisaism was opposed to Christianity, Paul set himself against it, yet, as it was opposed to Sadducism, he adhered to it. We must never think the worse of any truth of God, nor be more shy of own¬ ing it, for its being held by men otherwise corrupt. Paul might truly say, that, being persecuted, as a Christian, this was the thing he was called in question for; perhaps he knew the Sadducees, though they had not such an interest in the common people as the Pharisees had, yet had underhand in¬ censed the mob against him, under pretence of his having preached to the Gentiles, but really because he had preached [to them and others] the hope of the resurrection. How¬ ever, being called in question, for his being a Christian, he might truly say, he was called in question for the hope of the resurrec¬ tion of the dead, as he afterward pleaded, ch. 24: 15. and ch. 26: 6, 7. Though Paul preached against the traditions of the elders, (as his Master had done,) and therein op¬ posed the Pharisees, yet he valued himself more on his preaching for the resurrection of the dead, and a future state, in which he concurred with the Pharisees. 3. This occasioned a division in the council ; probably the high priest sided with the Sadducees, as he had done, ch. 5 : 17. anti made it to appear by his rage at Paul, v. 2. which alarmed the Pharisees so much the more ; but so it was, there arose a dis¬ sension between the Pharisees and the Saddu¬ cees, v. 7. for this word of Paul’s made the Sadducees more warm, and the Pharisees more cool, in the prosecution of him; so that there was a schism, a quarrel among them, and the edge of their zeal began to turn from Paul against one another; nor could they go on to act against him, when they could not agree among themselves, or prosecute him for breaking the unity of the clmrch, when there was so little among them of the unity of the Spirit. All the cry had been against Paul, but now there arose a great cry against one another, v. 9. 4. The Pharisees hereupon (would one think it!) took Paul’s part, v. 9. they strove, they fought, saying. We find no evil in this man. He had conducted himself decently and reverently in the temple, and had attend¬ ed the service of the church; and though it w;is but occasionally, yet it showed that he was not such an enemy to it as he was said to be ; he had spoken very handsomely in his own defence, and given a good account of himself, and had now declared himself orthodox in the great principles of religion, as well as regular and conscientious in his conversation ; therefore, they cannot see that he has done anything worthy of death, or of bonds. Nay, they go further, ‘ If a spirit or an angel hath spoken to him concerning Jesus, and put him on preaching as he does, though we mav not be so far satisfied its to give credit to him, yet we ought to becaution- ed not to oppose him, lest we be found fighting against God;’ as Gamaliel, himself a Phar¬ isee, had argued, ch. 5: 89. Now here, (1.) We may observe it, to the honor of the Gospel, that it was witnessed to even by its adversaries, and confessions, not only of its innocency, but of its excellency, were extorted sometimes by the power of truth, even from those that persecuted it. Pilate found no fault in Christ, though he put Him to death ; nor Festus in Paid, though he continued him in bonds ; and the Pharisees here supposed it possible, that Paul jniglit have a commission sent him from heaven by an angel to do what be did ; and yet, it should seem, as elders, they after ibis joined the high priest in prosecuting him, ch. 24 : 1 . They sinned against the knowledge which they not only had, but sometimes owned, as Christ had said of them, They have both seen and hated both Me and my Father, John 15: 24. Yet, (2.) We will hope some of them did, from henceforward, conceive a better opinion of Paul, and then it must be observed, to their honor, that their zeal for the traditions of the elders, which Paul bad departed from, was so far swallowed up in a zeal for the great and fundamental doctrines of religion, to which Paul still adhered, that if he will heartily join them against the Sadducees, and adhere to the hope of the resurrection of the dead, they will not think li is shaking r/ff the ceremonial law to be any evil in him, but charitably hope he walks according to the light God has given him by some angel or spirit, and are so far from persecuting him, that they are ready to patronize, and pro¬ tect him. The persecuting Pharisees of die church of Rome are not of this spirit ; for, let a man he ever so sincere and zealous for all the articles of the Christian faith, yet, if he lay not his neck under the yoke of their church’s authority, they find evil enough in him to persecute him unto the death. II. The chief captain’s care and conduct stand him in more stead ; for when he had thrown this bone of contention between the Pharisees and Sadducees, be is never the nearer, but is in danger of being pulled in pieces by them; the Pharisees pulling to have him set at liberty, and the Sadducees to have him put to death, or thrown to the people, like Daniel into the den of lions; so that the chief captain was forced to come with his soldiers, and rescue him, as he ltad done, ch. 21 : 32. and ch. 22 : 24. He or¬ dered his soldiers to go down from the upper wards, and to take him by force, out of that apartment in the temple, where he had order¬ ed the council to meet, and to bring him into the castle, or tower of Antonia ; for he saw he could make nothing of them, toward the understanding of the merits of his cause. III. Di vine consolations stood him in most stead of all ; the castle was indeed a protection, but withal it was a confinement ; and as it was now his preservation from so great a death, it might be bis reservation fir a greater. We do not find that any of the apostles or elders at Jerusalem came to him ; either they had not courage, or had not ad- tion, which continually manifests itself, of favoring those who take our part iu anv contested point. ‘ Grant me discernment, I allow it you.’ Cowper. What must this heathen Lysias have thought of the worship¬ pers of Jehovah, when he saw this assembly of cliiaf priests, learned scribes, and rulers of Israel, forgetful of what became their rank, profes¬ sion, and sacred character; and carried away by an unbridled rage, in their religious contests, to those oxccsscs, which the Roman senators [133] and magistrates, or principal persons, would have been ashamed of, even in their eager competition for preeminence and dominion ? Scott. (G.) 1 Paul’s excuse, unaccompanied by retraction, the Sanhedrim, it seems, did not accept, and, perceiving that his judges were too much under the dominion of anger, hatred, and prejudice to decide his case fairly, Paul bethought himself of a justifiable stratagem, to which Orobio lias unreasonably objected. [See Limb. Am. Coll-] ’ Bloomf. A. D. 61. 11 And the night following, the Lord stood k 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 1 Koine. 12 IT And when it was day, “cer¬ tain of the Jews banded together, and bound themselves “ under a curse, saying, that they would neither eat nor drink 0 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 p 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 council, signify to the chief captain that he bring him down unto you tomorrow, as though ye woukl inquire something more perfectly concerning him: and we, or ever he come near, are ready i to kill him. 16 And when Paul’s sister’s son heard of their lying in wait, he r went and entered into the castle, and told Paul. 17 Then * Paul called one of the centurions unto him, and said, Bring this young man unto the chief cap¬ tain ; for he hath a certain thing to tell him. 13 So he took him, and brought him to the chief captain, and said, Paul the prisoner ' called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. 19 Then the chief captain took hitn by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me ? k Ps. 46:1, 7. c. n or, with an oath r 2 Sa. 17:17. 18.9. 27:23,24. of execration. s Pr. 22:3. Alat. 1 c. 28:30,31. Ro. o Ps. 31:13. 10:16. 1:15. p Flo. 4:9. tc. 28:17. Ep. m ▼er. 21:30. q Ps. 21:11. 37: 3:1. 4:1. Phil. 9. c. 25:3. 32, 33. mission. But now the Lord Jesus makes him a kind visit, and, though at midnight, yet a very seasonable one, v. 11. Whoever is against us, we need not fear, if the Lord stand by us. The Lord is with those that uphold my soul, and then nothing can come amiss. 1. Christ bids him not be discouraged, saddened, or frightened. Note, Christ will have his servants, who are faithful, always cheerful. Perhaps Paul began to be jeal¬ ous, whether he had done well in what he had said to the council the day before ; but Christ satisfies him that God approved his conduct. Or, perhaps, it troubled him, that his friends did not come to him ; but Christ’s visit did itself speak, though he had not said. Be of good cheer, Paul. 2. It is a strange argument he uses, to ACTS, XXIII. encourage him ; As thou hast testified of Me in Jerusalem, &e. One would think this but cold comfort ; yet this was designed to hearten him ; for hereby he is given to un¬ derstand he had been serving Christ, as a witness for Him, in what he had hitherto en¬ dured, that he had not yet finished his testi¬ mony, nor was, hy his imprisonment, laid aside as useless, but was only reserved for further service: nay. he seems to have had a particular fancy, and an innocent one, to go to Rome, to preach the Gospel there, though it was already preached, and a church plant¬ ed there ; yet, being a citizen of Rome, he longed for a journey thither, and had de¬ signed it, ch. 19:21. And he had written to the Romans some time ago, that he longed to see them, Rom. 1 : 11. Now lie was ready to conclude, this had broken his measures, and he should never see Rome ; but even in that Christ tells him he should be gratified, since he desired it for the honor of Christ, and to do good. V. 12 — 35. Here is the story of a plot against Paul’s life ; how it was laid, how discovered, and how defeated. I. They found they could gain nothing by popular tumult, or legal process, and there¬ fore have recourse to the barbarous method of assassination J so restless is their malice against this good man. Observe, 1. Who formed this conspiracy ; certain Jews that had the utmost degree of indigna¬ tion against him, because lie was the apostle of the Gentiles, v. 12. more than forty in the design, v. 13. Lord, how are they increased that trouble me 1 2. When ; as soon as it was day, an¬ swering to the account the prophet gives of some who work evil on their beds, and when the morning is light they practice it, and are laid under a woe for it, 31ic. 2:1. In the night Christ appeared to Paul to protect him, and when it was day, here were forty men ap¬ pearing against him to destroy him ; they were not up so soon, but Christ was up be¬ fore them. God shall help her, and that right early, Ps. 46 : 5. 3. By a league, perhaps they called it a holy league, they engaged to stand by one anoth¬ er, and every one, to his power, to be aiding and assisting to murder Paul. Strange, so many could so soon be got together, and that in Jerusalem, too, who were so perfectly lost to all sense of humanity and honor. Comp. Is. 1:21. What laws of truth and justice so sacred, so strong, which malice and bigotry will not break through 4. How firm they made it, as they thought, that none might fly off, on conscience of the horror of the fact, at second thoughts ; they bound themselves under an anathema, imprecating the heaviest curses on them¬ selves, their souls, bodies, families, if they did not kill Paul, and so quickly, that they ' would not eat or drink till they had done. it. j What a complication of wickedness is here! It showed a great contempt of the provi- { dence of God, and a presumption on it, in : that they bound themselves to do such a thing within so short a time as they could continue : fasting, without any proviso or reserve for | the disposal of an overruling Providence; ! nay, a great contempt of their own souls and bodies; of their souls, in imprecating a ■ curse on them if they did not proceed. (God certainly meets them with his curse if they do go on in it, and they desire lie would if they do not ! ) of their bodies, in tying The Jews conspire to kill Paul. themselves out from the necessary supports of life till they had accomplished a thing which they could never lawfully do, and perhaps not possibly do. Such language of hell they speak, that wish God to damn them, and the devil to take them, if they do not so and so. As they love cursing, so shall it come unto them. Some think, the mean¬ ing is, they would either kill Paul, as an Achan, an accursed thing, a troubler of the camp ; or, if not, would make themselves accursed before God in his stead. Job 31 : 31. Persecutors are said to eat up God's people as they eat bread ; it is as much a gratification to them, as meat to one that is hungry, Ps. 14: 4. 5. What method they took to bring it about. Paul is under the particular protec¬ tion of the government, imprisoned, not, as others, lest he should do harm, but lest he should have harm done him ; therefore the contrivance is, that the chief priests and el¬ ders desire the governor to let Paul come to them to the council-chamber, to be fur¬ ther examined, and then, in his passage, they would put an end to all disputes about Paul, by killing him ; thus the plot was laid, v. 14, 15. Towards evening they come to the principal members of the great San¬ hedrim, and, though they might have con¬ cealed their main design, and yet might have moved them on some other pretence to send for Paul, they are so confident of their approbation of this villany, that they are not ashamed or afraid to own to them, that they design to breakfast the next morning on his blood ; they doubt not but the chief priests will not only countenance them, but lend them a helping hand, be their tools to get them an opportunity of killing Paul ; nay, tell a lie for them, too, pretending to the chief captain, that they would inquire some¬ thing more perfectly concerning him, when they meant no such thing. What a mean, what an ill opinion had they of their priests, when they could apply to them on such an errand as this ! Yet, vile as the proposal was, for aught that appears, the priests and elders con¬ sented, and, at the first word, promised to gratify them. II. IIow the plot was discovered. 1. There was a youth related to Paul, whose mother, probably, lived in Jerusalem, and some how or other, we are not told how, he heard of their lying in wait, and went into the castle, probably, as he used to do, to attend on his uncle, and bring him what he wanted, which gave him a free access to him, and he told Paid what he heard. God has many ways of bringing to light the hidden works of darkness ; though the contrivers of them dig deep to hide them from the Lord, He can make a bird of the air to carry the voice, Eccl. 10 : 20. or the conspirators’ own tongues to betray themselves. 2. How it was discovered to the chief cap¬ tain. This is related very particularly, per¬ haps because the penman was an eyewitness of the prudent and successful management of this affair, and remembered it with a deal of pleasure. (1.) Paul had got a good in¬ terest in the officers "that attended, by his prudent, peaceable deportment ; lie could call one of the centurions to him, though a centurion, and used to call, not to be called to, v. 17. and he desired he would introduce this youfig man to the chief captain, to give in an information of something that concerned the honor of government. (2.) The centurion V. 11. Must bear, “»• A. D. 61. ACTS. XXIV. Paul’s defence- 16 And .herein do I exercise my¬ self, to have ‘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. 18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult : 19 Who ought to have been here v before thee, and object, if they had aught against me. 20 Or else let these same here say, if they have found any evil- doing in me, while I stood before the council ; 21 Except it be for this one voice, that 1 cried standing among them, Touching the resurrection of the dead, I am called in question by you this day. 22 11 And when Felix heard these things, having more perfect knowl¬ edge of that way, he deferred them, and said, When Lysias wthe chief captain shall come down, I will know the uttermost of your matter. t c. 23:1. 16. 110.15:25. w ver. 7. u c. 11:29.30. 20: v c. 25:16. III. He gives a fair and just account of himself, which at once botli clears him from crime, and likewise intimates the true reason of their violence. 1. He acknowledges himself to be one whom they looked upon as a heretic, and that was the reason of their spleen. The chief captain had observed, and the gover¬ nor now cannot but observe, an uncommon violence and fury in his prosecutors, which they know not what to make of, but, guess¬ ing at the crime by the cry, conclude he must needs have been a very bad man : now Paul here unriddles the matter ; I confess, that in the way they call heresy, or a sect, so wor¬ ship I. The controversy is in a matter of religion, and such controversies are com¬ monly managed with most fury and violence. It is no new thing for the right way of wor¬ shipping God to be called heresy ; and for the best of God’s servants to be stigmatized and run down as sectaries. The reformed churches are called heretical ones by those who themselves hate to be reformed, and are themselves heretics. Let us therefore never be driven off from any good U'ay by its be¬ ing put into an ill name ; for true and pure Christianity is never the worse, nor to be the worse thought of for its being called here¬ sy ; no, not though it be called so by the high priest and the elders. 2. He vindicates himself from this impu¬ tation : he is not a heretic ; for, (1.) He worships the God of his fathers, and therefore is right in the Object of his worship. If lie had said, Let us go after gods we have not known, Deut. 13: 2. they might justly call his way heresy, a drawing of them aside into a by-path, and a dangerous one ; but he worships the God of Abraham, Isaac, and Jacob, not only the God whom they worshipped, but the God who took them into covenant with Himself, and was, and would be, called their God. Paul ad¬ heres to that covenant, and sets up no other in opposition to it. The promise made unto the fathers, Paul preached as fulfilled to the children, ch. 13: 32,33. and so directed both his own devotions, and those of others, to God, as the God of their fathers. He also refers to the practice of all his pious ances¬ tors ; his religion gloried in its antiquity, and in an uninterrupted succession of its pro¬ fessors. It is very comfortable in our wor¬ shipping God, to have an eye to Him, as the God of our fathers ; what an emphasis is laid on that, Ex. 15:2. (2.) He believes all things written in the law and the prophets, and therefore is right in the rule of his worship ; his religion is grounded on, and governed by, the Holy Scriptures ; they are his oracle and touch¬ stone, and he speaks and acts according to them. He receives them entire, and believes all things there written ; and he receives them pure, for he says no other things than what are contained in them ; as he explains himself, ch. 26:22. He sets not up any other rule of faith or practice but the Scrip¬ tures, — not tradition, nor the authority of the church, or the infallibility of any man or company of men on earth, nor the light within, or human reason ; but divine revela¬ tion, as it is in the Scripture, is that which he resolves to live and die by, therefore he is not a heretic. (3.) He has his eye on a future state, and is a believing expectant of that, therefore is right in the end of his worship. [].] There shall be a resurrection of the dead, the dead bodies of men, of all men from the beginning to the end of time ; it is certain, not only that the soul does not die with the body, but that the body itself* shall live again ; we have not only another life to live when our present life is at an end, but there is to be another world, which shall commence when this world is at an end, into which all men must enter at once by a resurrection from the dead, as they entered into this, one after another, by their birth. [2.] It shall be a resurrection both of the just and of the unjust, John 5 • 29. See Dan. 12:2. This implies, that it will be a resurrection to a final judg¬ ment, by which ali men will be determined to everlasting happiness or misery in a world of retribution, according to what they were, and what they did, in this state of probation and preparation. The just shall rise, by virtue of their union with Christ as their Head ; the unjust, by virtue of Christ’s dominion over them as their Judge. [3.J God is to be depended on for the resurrec¬ tion of the dead ; I have hope toward God, and in God, that there shall be a resurrec¬ tion ; it shall be effected by the almighty power of God, in performance of the word God hath spoken ; so that they who doubt of it, betray their ignorance, both of the Scriptures, and of the power of God, Mat. 22: 29. [4.] The resurrection of the dead is a fundamental article of our creed, as it was also [of] that of the Jewish church ; it is what they themselves also allow ; nay, it was the expectation of the ancient patriarchs, witness Job’s confession of his faith ; but it is more clearly revealed and more fully con¬ firmed by the Gospel, therefore, they who believe it, should have been thankful to the preachers of the Gospel for their explica¬ tions and proofs of it, instead of opposing j them. [5.J In all our religion we ought to | * It is certainly not necessary to believe this. 1 Cor. I 15:50. Ed. \ I have an eye to the other world, and to serve j God, in all instances, with a confidence in Him, that there will be a resurrection of the dead, doing all in preparation for that. (4.) His conversation is of a piece with his devotion, v. 16. Prophets and their doc¬ trine were to be tried by their fruits. Paul was far from having made shipwreck of a good conscience, and therefore it is not likely he has made shipwreck of the faith, the mys¬ tery of which is best held in a pure conscience. This protestation of Paul, is to the same purport with that which he made before the high priest, ch. 23: 1. IV. Having made confession of his faith, he gives a plain and faithful account of his case, and of the wrong done him by his per¬ secutors. Twice he had been rescued by the chief captain out of the hand of the Jews, when they were ready to pull him to pieces, and he challenges them to prove him guilty of any crime either time. 1. In the temple. It was very hard to accuse him as an enemy to their nation, when after long absence from Jerusalem he came to bring alms to his nation, money which, though he had need enough himself of, jet he had collected among his friends, for the relief of the poor at Jerusalem. It was very hard to accuse him of having profaned the temple, when he brought offerings to the temple, and was himself at charges therein, ch. 2l : 24. and was found purifying himself in the temple, according to the law, v. 18. and that in a very quiet, decent manner, neither with multitude nor with tumult ; though he was a man so much talked of, he was far from coveting to show himself, when he came to Jerusalem, or of being crowded af¬ ter, but went to the temple, as much as was possible, incognito ; they were Jews from Asia, his enemies, that made him to be taken notice of ; they had no pretence to make a tumult and raise a multitude against him, for he had neither multitude nor tumult for him. And as for what was perhaps suggested to Felix, that he had brought Greeks into the temple, contrary to their law, and the gov¬ ernor ought to reckon with him for that, the Romans having stipulated with the nations that submitted to them, to preserve them in their religion, he challenges them to prove it, v. 19. ‘ Those Jews of Asia ought to have been here before thee, that they might have been examined, whether they had aught against me, that they would stand by and swear to J ’ for some that will not scruple to tell a lie, have such hearings of conscience, that they scruple confirming it with an oath. 2. In the council ; ‘ Since the Jews of Asia are not here, to prove anything on me done amiss in the temple, let these same that are here, the high priest and the elders, say, whether they have found any evil doing in me, or if I were guilty of any misdemeanor when I stood before the council, when also they were ready to pull me in pieces, v. 20. When I was there, they could not take of¬ fence at anything I said ; for all I said was, Touching the resurrection of the dead , I am called in question by you this day, v. 21. which gave no offence to any but the Sad- ducees. This, I hope, was no crime, that I stuck to that which is the faith of the whole Jewish church, excepting those whom they themselves call heretics.’ V. 22 — 27. I. Felix adjourned the cause, and took time to consider of it, v. 22. He had a more perfect knowledge of that way called heresy, than the high priest and the V. 20. ‘A rjelicate irony. “ Except for one speech, if they can make a crime of that.” Paul not unfrequently uses irony, as in 2 Cor. 12:13. &c.’ Beza. ' Bloomf. V. 22. Having more perfect knowledge, , blame¬ less ; therefore, us he could not be thought to have deserted his religion because he did not know it, for he was a learned man ; so he could not be thought to have deserted it because he did not love it, or was disaffect¬ ed to the obligations of it, for he was a vir¬ tuous man, and not inclined to any immoral¬ ity. (3.) Then he was orthodox, sound in the faith, and not a deist or skeptic, or a man of corrupt principles that led to infidel¬ ity ; he was a Pharisee, in opposition to a Sadducee ; he received those books of the O. T. which the Sadducees rejected, be¬ lieved a world of spirits, the immortality of the soul, the resurrection of the body, and the rewards and punishments of the future state, all which the Sadducees denied. They could not say, He quitted his religion for • want of a principle, or for want of a due re¬ gard to divine revelation ; no, he always had a veneration for the ancient promise made of God unto the fathers, and built his hope on it. Now, though Paul knew very well that all this would not justify him before God, yet he knew it was for his reputation among the Jews, and an argument such as Agrippa would feel, that he was not such a man as they represented him to be. He knew very well, that all this while he was a stranger to the spiritual nature of the divine law, to heart-religion, and that, except his righteousness exceeded this, he should never go to heaven ; yet he reflects on it with some satisfaction, that he had not been before his conversion an atheistical, profane, vicious man, but, according to the light he had, had lived in all good conscience before God. 2. See here what his religion is ; he has not indeed such a zeal for the ceremonial law as he had in his youth ; the sacrifices and offerings appointed by that, he thinks, are superseded by the great Sacrifice which they typified ; ceremonial pollutions and purifi¬ cations from them he makes no conscience of, and thinks the Levitical priesthood is honorably swallowed up in the priesthood of Christ ; but, for the main principles of his religion, he is as zealous for them as ever, and more so, and resolves to live and die by them. (1.) His religion is built on the promise made of God unto the fathers ; built on divine, revelation, which he receives and believes, and ventures his soul upon ; that promise which was more ancient than the ceremo¬ nial law, Gal. 3: 17. it may look back as far as the promise made to father Adam, con¬ cerning the Seed of the woman, and those discoveries of a future state which the first patriarchs acted faith upon, and were saved by that faith ; but it respects chiefly the promise made to father Abraham, that in his seed all the families of the earth should be blessed, and, that God would be a God to him, and to his seed after him. The former mean¬ ing Christ, the latter heaven ; for if God had not prepared for them a city. He would have been ashamed to have called Himself their God, Heb. 11: 16. (2.) His religion consists in the hopes of this promise ; he places it not, as they did, in meats and drinks, and the observation of car¬ nal ordinances ; but in a believing depend¬ ence on God’s grace in the covenant, and on the promise, which was the great charter by which the church was first incorporated. He had hope in Christ as the promised Seed ; he had hopes of heaven J this is expressly meant, as appears by comp. ch. 24: 15. That there shall be a resurrection of the dead. Paul had no confidence in the flesh, but in Christ ; no expectation of great things in this world, but of greater things in the other. (3.) Herein he concurred with all the cles, Themistocles, and Aristides, thought it a point of modesty to avoid it. But this was the effect of a false taste; and it is plain, the eloquent Demosthenes often used the same gesture with Paul here.’ Doddr. v. 2. ‘ Agrippa, by the emperor’s permission, had the management ot the sacred treasure, the government of the temple, and the right of nominating the high priest.’ Bloomf. V. 4 — 8. ‘ Paul, dividing the narrative of his life into two parts, cites his adversaries themselves as witnesses of the former part, and the fathers and prophets to attest the latter part.’ Beza. — Some com¬ mentators suppose the apostle to mean, almost exclusively, that the resurrection to eternal life, was 1 the promise made unto the fathers but it is manifest, beyond all doubt, that the promise of a Savior was the most prominent part of the revelation made to Abraham, Isaac, and Jacob, and the grand subject of prophecy; Luke 24:44 — 49. John 5:39 — 44. Heb. 11:39, 40. 1 Pet. 1:10—12. Rev. 19:9, 10. while the doctrine of the resurrection was not so fully and plainly revealed in the O. T. as it is in the New. 2 Tim. 1:10. Paul says, elsewhere, 1 We declare unto you glad tidings, how that the promise witich was made unto the fathers, God hath fulfilled the same unto us their children ; in that He hath raised up Jesus again.’ 13:24 — 37. Rom. 1:1 — 4, »>. 4. Thus the resurrection of Jesus demonstrated, that He was the promised Messiah, against all the unbelieving Jews ; and the doctrine of the resurrection, against the Sadducees. The latter were instigated to persecute the apostles, ‘for preaching, through Jesus, the resurrection of the dead 4:1 — 3. 23: 6 — 10. the former, for preaching the very person whom they had cruci- [150] fled, as the Messiah, and as risen and ‘ exalted to be a Prince and a Sa¬ vior.’ Yet the whole nation expected a Messiah ; and all, except the Sadducees, professed to believe the doctrine of the resurrection. And, as the resurrection of Jesus was proved, by most unexceptionable and abundant testimony, and might be shown to be- the fulfilment of an¬ cient prophecies ; what reason could be given, why it should not be credited ? — Thus the apostle makes a natural and easy transition, from the hope of their fathers, anil the doctrine of the resurrection, to that which was his principal subject; namely, the proof, he intended to ad¬ duce, that Jesus was indeed risen, and was the promised Messiah. — Some render v. 8. thus, ‘ What ! Is it a thing incredible with you, if God raises the dead ?’ and this indeed gives a peculiar animation to the ques¬ tion. Scott. (4.) From my youth.] ‘Probably, so Dr. Wells, he had in his child¬ hood been brought up in the schools of Tarsus, (to which all Asia flock¬ ed,] and there formed an acquaintance with the politest of the Greek and Roman authors, till he entered on a kind of academical course un¬ der the celebrated Gamaliel, about the 15th or 16th year of his age, when he came to Jerusalem, and was there educated from the beginning of his youth.’ Doddr. (5.) Most straightest sect.] ‘ *0 Jos. calls the sect of the Phari¬ sees, almost in the very words the apostle here uses, and in a variety of other passages collected by Biscoe. And Whitby has shown, that it was in many respects stricter, both as to doctrine and life, than that of the Essenes.’ Id. A. D. 63. ACTS, XXVI. Paul's defence before Agrtppa, 9 I i verily thought with myself, that I ought to do many things con¬ trary to the name of Jesus of Naz¬ areth. 10 Which thing I also did in k Jerusalem : and many of the saints did I shut up in prison, hav¬ ing received authority 1 from the chief priests ; and when they were put to death, I gave my voice against them. 11 And I punished them oft in m 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, with authority and com¬ mission 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. 14 And when we were all fallen to the earth, I heard it voice speak¬ ing unto me, and saying in the He¬ brew tongue, Saul, Saul, why per¬ secutes! thou me ? 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 0 minister and a p witness both of these things which thou hast seen, and of those things in the which I will appear unto thee ; j l Ti. 1:13. ni c. 22:19. 1:23, 23. k c 8:3. Ga. 1:13. n c. 9:3. p c. 22:15. I c. 9:14. o Ep. 3:7. Col. pious Jews ; 4 Our twelve tribes, the body of the Jewish church, all the Israelites, profess to believe in this promise, both of Christ anil heaven, and hope to come to the benefits of them. They all hope for a Messiah to come, and we that are Christians, hope m a Messiah already come ; so that we ali agree to build on the same promise. They look for the resurrection of the dead, and the life of the world to come, and that is what I look for. Why should I be looked upon as ad¬ vancing something dangerous and heteredox, or as an apostate from the faith and wor¬ ship of the Jewish church, when I agree with them in this fundamental article!’ Nay, the Jewish church not only hoped to come to this promise, but, in the hope of it, they instantly served God day and night. The temple-service, morning and evening, day and night, from the beginning of the year to the end of it, was kept up by the priests and Levites, and the stationary men, as they called them, continually attended there to lay their hands on the public sacri¬ fices, as the representatives of all the twelve tribes ; this service was kept up in the pro¬ fession of faith in the promise of eternal life, and, in expectation of it, Paul instantly serves God day and night, in the Gospel of his Son ; the twelve tribes by their represen¬ tatives do so in the law of Moses, but he and they do it in hope of the same promise. Much more should Christians, who hope in the same Jesus for the same heaven, though dif¬ fering in the modes and ceremonies of wor¬ ship, hope the best one of another, and live together in holy love. Or it may be meant of particular persons who continued in the communion of the Jewish church, and were very devout in their way, serving God with great intenseness, and a close application of mind, and constant in it, night and day, as Anna, Luke 2: 37. (4.) This was it he was now suffering for; for preaching that d ictrine which they themselves, if they did but understand them¬ selves aright, must own ; l am judged for the hope of the promise made unto the fathers. He stuck to the promise, against the ceremonial law, while his persecutors stuck to the cere¬ monial law, against the promise. It is com¬ mon for men to hate and persecute the power of that religion in others, which yet they pride themselves in the form of. This was it he would persuade all, that heard him, cordially to embrace, v. S. Why should it be thought a thing incredible with you, that God should raise the dead ? This seems to come in somewhat abruptly ; but, probably, Paul said much more than is here recorded, and explained the promise made to the fathers, to be the promise of the resur¬ rection and eternal life ; and proved that he was in the right way of pursuing his hope of that happiness, because he believed in Christ who was risen from the dead, which was a pledge and earnest of that resurrec¬ tion which the fathers hoped for. Now many of his hearers were Gentiles, most of them perhaps, Festus particularly, and we may suppose, when they heard him speak so much of Christ’s resurrection, and of the res¬ urrection from the dead, which the tribes hoped for, that they mocked, as the Atheni¬ ans did, began to smile at it, and whispered to one another what an absurd thing it was; which occasioned Paul thus to reason with them, What ! is it thought incredible with you, that God should raise the dead ? So it may be read. We are not required to believe anything that is incredible, that implies a contradiction, Zech. 8 : 6. There are mo¬ tives of credibility sufficient to carry us through all the doctrines of the Christian religion, and this particularly of the res¬ urrection of the dead. Has not God an infinite, almighty power ! III. He acknowledges, that while he continued a Pharisee, he was a bitter enemy to Christians and Christianity, and thought he ought to be so, and continued so to the moment that Christ wrought that wonderful change in him. This he mentions, 1. To show, that his becoming a Christian and a preacher, was not the product and re¬ sult of any previous disposition or inclina¬ tion that way, or any gradual advance of thought in favor of the Christian doctrine ; he did not reason himself into Christianity by a chain of arguments, but was brought in¬ to the highest degree of an assurance of it, immediately from the highest degree of prejudice against it : by which it appeared, that he was made a Christian and a preach¬ er by a supernatural power; so that his con¬ version, in such a miraculous way, was not only to himself, but to others, also, a con¬ vincing proof of the truth of Christianity. 2. Perhaps he designs it for such an ex¬ cuse of his persecutors as Christ made for his, when He said, They know not what they do. It is possible for those to be confident they are in the right, who yet are evidently in the wrong ; and for those to think they are doing their duty, who are wilfully per¬ sisting in the greatest sin. There is not a more violent principle in the world, than conscience, misinformed, 1 Tim. 1: 13. Paul filled the jails with Christians, made himself the tool of the chief priests, and was very officious to vote, unasked, for the put¬ ting of Christians to death, ch. 8: 1. and so made himself partaker of the crime. He brought them under punishments of an infe¬ rior nature, in the synagogues, where they were scourged, as transgressors of the rules of the synagogue ; he had a hand in the punishing of divers ; nay, it should seem, the same persons were by his means often pun¬ ished ; as he himself was five times, 2 Cor. 11:24. He not only punished them for their religion, but, taking a pride in triumphing over men’s consciences, he forced them to abjure their religion, by putting them to the torture, compelled them to blaspheme, and to say Christ was a deceiver. His rage swell¬ ed so, that Jerusalem itself was too narrow a stage for it to act upon. He was mad, to see how much the Christians had to say for themselves ; mad, to see them multiply the more for their being afflicted ; he was ex¬ ceedingly mad, mad to see, that those in other cities were not so outrageous against the Christians as he was ; therefore, he made himself busy there, where he had no busi¬ ness, and persecuted the Christians even in strange cities. There is not a more restless principle than malice, especially [that] which pretends conscience. This was Paul’s character, and this his manner of life in the beginning of his time; therefore he could not be presumed to be a Christian by education or custom, or that he was drawn in by hope of preferment, for all imaginable external objections lay against his being a Christian. V. 12 — 23. All who believe a God, and have a reverence for his sovereignty, must acknowledge, that they who speak and act by direction and warrant from Him, are not to be opposed ; for that is fighting against God. Now Paul here, by a plain and faith¬ ful narrative of matters of fact, makes it out to this august assembly, that he had an immediate call from heaven to preach the Gospel of Christ to the Gentile world, which was the thing that exasperated the Jews against him. He here shows, I. That he was made a Christian by a di¬ vine power; notwithstanding all his prejudi¬ ces against that way, he was brought into it on a sudden by the hand of heaven ; not compelled by outward force, but by a divine and spiritual energy, by a revelation of Christ from above, both to him and in him : and this when in the full career of his sin, going to Damascus, to suppress Christianity by persecuting the Christians there ; as hot as ever in the cause, his persecuting fury not in the least spent or tired, nor he tempted to give it up by the failing of his friends, for he had at this time as ample an authority and commission from the chief priests , as ever he had, to persecute Christianity, when he was obliged by a superior power to give up that, and accept another commission to preach up Christianity. Paul thought Jesus was buried, and, though stolen out of his own sepulchre, yet laid in some other ; all the Jews were taught to say so, and, therefore, he is amazed to hear Him speak from heaven, to see Him surrounded with all this glory, whom he had loaded with all possible igno'miny. This convinced him the doctrine of Jesus was di¬ vine and heavenly, and not only not to be op¬ posed, but to be cordially embraced ; that Jesus is the Messiah, for He is not only risen from the dead, but He has received from God the Father honor and glory ; and this is enough to make him a Christian immedi¬ ately. II. That he was made a minister by a divine authority ; that the same Jesus, that appeared to him in that glorious light, ordered him to go preach the Gospel to the Gentiles; he was not. sent by men like himself, but by Him whom the Father sent, John 20 : 21. What is said of his being an apostle, is here joined immediately to that which was V. 16 — 18. It is evident, this commission was given to Paul by our the sentence, in which Christ bids him rise from his astonishment, Into Lord, at the time of his conversion ; Ihoogh not mentioned in the com- which his appearance to him, in the way to Damascus, had thrown him. ' pendious narrative of that event. 9:lo, 16. — ‘ The words make a part of Doddr. ‘ To open their eyes though their bodily eyes were open, and L151l A/D. 63. ACTS, XXVI. Paul’s defence before Jlgrippa. 17 Delivering thee from the peo¬ ple, and from the Gentiles, unto * whom now I send thee ; 18 To open r their eyes, and to 'turn them from darkness to light, and from the power 1 of Satan unto God ; that they may receive for¬ giveness u of sins, and inheritance v among them which are w sancti¬ fied, by faith * that is in me. 19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision : 20 But shewed * first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works 1 meet for re¬ pentance. 21 For these causes the Jews * caught me in the temple, and went about to kill me. 22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which b the prophets and Moses did say should come : qc. 22:21. Ro. 2:9. 1:30. Re. 21:27. 11:13. u Lu. 1:77. Ep. x Ep. 2:8. He. r Is. 35:5. 42:7. 1:7. Col. 1:14. 11:6. 8 Lu. 1:79. Ju. v Ep. 1:11. Col. y c..9, 10, &c. 8:12. 2Co.4:6. 1:12. I Pe. 1:4. z Mat. 3:8. Ep. 1:18. wJn. 17:17. a c. 21:30. t Col. 1:13. 1 Pe. c. 20:32. 1 Co. b Lu. 24:27, 46. said to him by the way, though it appears by ch. 9 : 15. and 22 : 15, 17, &c. that it was spoken to him afterward ; but he puts the two together for brevity-sake ; Rise, and stand upon thy feet. He must stand up, for Christ has work for him to do ; has an errand, a very great errand, to send him on ; I have appeared to thee to make thee a minister. Christ lias the making of his own ministers, both their qualifications and their commis¬ sions are from Him. Paul thanks Christ Jesus who put him into the ministry, 1 Tim. 1: 12. One way or other, Christ will mani¬ fest Himself to all whom He makes his min¬ isters ; for how can they preach Him, who do not know Him? And how can they knoiv Him, to whom He does not, by his Spirit, make Himself known? Observe, The office to which Paul is appointed ; that of a minister, to attend on Christ, and act for Him, as a witness ; to give evidence in his cause, and attest the truth of his doc¬ trine ; Christ appeared to him, that he might appear for Christ before men. Christ often appeared to Paul, oftener, it is likely, than is recorded, and still taught him, that he might still teach the people knowledge. F ur- tlier, he was taken under spiritual protec¬ tion while thus employed ns Christ’s wit¬ ness, v. 17.’ Paul has a special commission to go among the Gentiles, and, 1. Two things must be done, which their case calls for : A world that sits in darkness must be enlight¬ ened, and a world that lieth in wickedness, must be sanctified and reformed, v. 18. He is sent to open their eyes, and to turn them from darkness to light. It is not enough for them to have their eyes opened, they must have their hearts renewed, must be turned from the power of Satan unto God; which will follow of course ; for Satan rules by the power of darkness, and God, by the con¬ vincing evidence of light. Sinners are un¬ der the power of Satan; idolaters, in a special manner, and all sinners are under the influ¬ ence of his temptations ; converting grace turns them from under his dominion, and brings them into subjection to God; to con¬ form to the rules of his Word, and comply with the dictates and directions of his Spirit, translates them out of the kingdom of darkness into the kingdom of his dear Son. When gracious dispositions are strong in the soul, as corrupt and sinful dispositions had been, it is then turned from the power of Satan unto God. 2. There is a great happiness designed for the Gentiles by this work, — that they may receive forgiveness of sins, and inherit¬ ance among them which are sanctified ; they are turned from the darkness of sin to the light of holiness, from the slavery of Satan to the service of God; not that God may be a gainer by them, but they gainers by Him, — be restored to his favor, which by sin they have forfeited and thrown themselves out of, receive forgiveness of sins, and be delivered from the dominion of sin ; that they may be happy in the [obedience and] fruition of Him; the forgiveness of sins makes way for this inheritance, by taking that out of the way, which alone hindered. All that shall be saved hereafter, are sanctified now ; those that have the heavenly inheritance, must have it in this way, must be prepared and made meet for it ; none can be happy, that are not holy; nor shall any be saints in heaven, that are not first saints on earth. We need no more to make us happy, than to have our lot among them that are sanctified ; let us, therefore, now cast in our lot among them, by coming into the communion of saints, and be willing to take our lot with them, and share with them in their afflictions, which, how grievous soever, our lot with them in the. in¬ heritance will abundantly make amends for. We are sanctified and saved by faith in Christ ; some refer it to the word next be¬ fore, sanctified by faith, for faith purifies the heart, and applies the promises, and subjects the soul to tiie influence of that grace, by which we partake of a divine nature ; others refer it to the receiving of both pardon and the inheritance; it is by faith accepting the grant, it comes all to one; for it is by faith that we art justified, sanctified, and glorified ; by faith, that faith which is in Me ; it is emphatically expressed; that faith which not only receives divine revelation in general, but which, in a particular manner, fastens on Jesus Christ, and his mediation ; by which we rely on Christ as the Lord our Righteousness, and resign ourselves to Him, as the Lord our Ruler ; this is that by which we receive the remission of sins, the gift of the Holy Ghost, and eternal life. III. That he had discharged his ministry, pursuant to his commission, by divine aid, and under divine direction and protection. God, who called him to be an apostle, owned him in his apostolical work, and carried him on in it with enlargement and success. 1. God gave him a heart to comply with the call, v. 19. 2. He enabled him to go through a grea* deal of work, though in it he grappled with a great deal of difficulty, v. 20. He ap¬ plied himself to the preaching of the Gospel with all vigor, began at Damascus, ch. 9: 20. came soon to Jerusalem, where he had most furiously set himself against Christ, ch.9 : 28. preached throughout all the coasts of Judea, as Christ had done, made the first offer of the Gospel to the Jews, as Christ had appointed, and did not leave them till they had wilfully thrust the Gospel from them; and then, he turned to the Gentiles, and laid out himself for the good of their souls, laboring more abundantly than any of the apostles, nay, perhaps, than all put together. 3. His preaching was all practical ; not notional, or speculative, or doubtfully dispu¬ tatious, but demonstrative of the truth. He taught, that men must repent of their sins, bethink themselves, so the word properly sig¬ nifies ; turn to God, not only turn from that which is evil, but turn to that which is good ; they must turn to God, in love and affection, in duty and obedience, and they must do works meet for repentance, as John preached. Mat. 3:3. Those that profess repentance, must practice it, in everything carry it as becomes penitents. 4. The Jews had no quarrel with him but on this account, v. 21. He suffered ill, not only for doing well himself, but for doing good to others. 5. He had no help but from heaven, and by that, he went on in this great work, v. 22. It was now above 20 years since Paul was converted, and all that time he had been very busy, preaching the Gospel in the midst of hazards ; and what bore him up 1 Not any strength of his own resolutions, but having obtained help of God ; ‘/ have stood, my life hae been preserved, and my work continued ; I have stood my ground, and have not been beaten off ; I have stood to what I said, and have not been afraid or ashamed to persist in it.’ The work was so great, and he had so much opposition, he could not otherwise have gone on in it, but by help ob¬ tained of God. And Paul mentions it as an evidence that he had his commission from God, that from Him he had ability to exe¬ cute it. 6. He preached no doctrine but what agreed with the scriptures of theO. T.; he witnessed both to small and great, to all, all being concerned in it ; it was an evidence of the condescending grace of the Gospel, that the poor were welcome to it ; and of the incontestable truth and power of it, that it was neither afraid nor ashamed to show itself to the greatest. The enemies of Paul objected against him, that he preached something more than that men should repent, and turn to God, and do works meet for re¬ pentance ; those, indeed, were but what the prophets of the O. T. had preached ; but, besides these, he had preached Christ, and his death, and his resurrection, and that was what they quarrelled with him for, as ap¬ pears by ch. 25: 19. that he affirmed Jesus to ttieir intellectual powers, in secular matters, might be very penetrating; they had, notwithstanding, been hitherto spiritually blind, through the in¬ fluence of the devil, and the depravity of their carnal minds ; so that they could see nothing of the glory of God, of his truth and will, or of the way of acceptance and holiness. — The distinction between ‘ opening their eyes, and turning them from darkness to light,’ should be particu¬ larly noticed. — To interpret the language of this passage, as if it were exclusively applicable to idolaters, implies an opinion, that nominal Christians are of a better nature than other men ; or that pride, covet¬ ousness, and all the other vices, by which men are enslaved to Satan, are not so heinous in professed Christians, as they are in heathens ! Gross idolatry indeed has been, in this part of the world, exchanged for irreligion, infidelity, superstition, formality, and hypocrisy, among nom¬ inal Christians ; but the hearts and minds of the unregenerate and un¬ converted pre as much blinded by aversion to spiritual religion, and by the love of the world and of sin, as those of the ancient Gentiles were. ‘ Those who call themselves Christians, because they happen to be born [ 152J in a Christian country; but attend neither to the doctrines, nor the du¬ ties of the Gospel, seem to differ but littlfe, with respect to the point under consideration, from those to whom the Gospel was first preached ; the process in both must be nearly the same.’ Bp. Tomline's Refuta¬ tion of Calvinism. — May it not be added, ‘ Because they have been baptized with water ?’ — (18) By faith, &c.] ‘This maybe referred to sanctified ; . . . but the sentence is much fuller, if we join it with the word receive.' Beza. No doubt we are ‘ sanctified,’ as well as ‘justi¬ fied,’ by faith in Christ; but the xvords under consideration seem to show, that all the blessings mentioned are received by faith in Christ, and not one of them only. Scott. V. 21. Kill.] ‘Kill with their oivn hands. Beza justly observes, that this is the exact import of the original, which was the more prop¬ erly used here : as there was reason to apprehend, that Paul would have been actually pulled in pieces, in an assembly, as it seems, less nu¬ merous and less violent than that which seized him in the temple.’ Dodd'b. A. D. 63. ACTS, XXVI. Festus charges Paul with madness. 23 That Christ should suffer, and that he should be the first c that should rise from the dead, and should shew light uuto the people, and to the Gentiles. 24 !T And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee d mad. 25 But he said, I am not mad, most noble Festus, but speak forth the words of truth and soberness. 26 For the king knoweth of these things, before whom also I speak 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 the prophets ? I know that thou believest. 28 Then Agrippa said unto Paul, Almost thou “ persuadest me to be a Christian. c 1 Co. 15:23. d 2 K. 9:11. e Ja. 1:23,24. be alive; ‘And so I did,’ says Paul, ‘ and so I do, but therein, also, I say no other than that which Moses and the prophets said should come ; and what greater honor can be done to them, than to show, that what they fore¬ told is accomplished, and in the appointed season, too ; that what they said should come, is come, and at the time they pre¬ fixed 1 ’ Three things they prophesied, and Paul preached. (1.) That Christ (the Messiah) should suffer; be a Sufferer; not only a Man, and capable of suffering, but that, as Mes¬ siah, He should be appointed to sufferings ; that his ignominious death should be not only consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul’s preaching that, was the great thing that ex¬ asperated them; but Paul stands to it, that, in preaching that, he preached the fulfilling of the O. T. predictions, and, therefore, they ought not only not to be offended, but to embrace it. (2.) That He should be the first that should rise from the dead ; not in time, but in influence; the Chief of the resurrection, the Head, or principal One, in the same sense that He is called the First begotten from the dead, Rev. 1 : 5. and the First-born from the dead, Col. 1 : 18. and the first fruits of them that slept, 1 Cor. 15 : 20. for He sanctified the harvest, was the first that rose from the dead, to die no more ; and to show that the resurrection of all believers is in virtue of his, just when He arose many dead bodies of saints arose, and went into the holy city, Mat. 27: 53. (3.) That He should show light unto the people, and to the Gentiles ; to the Jews first, for He was to be the glory of his people Israel; and then to the Gentiles, by the min¬ istry of his apostles, for He was to be a Light to lighten them who sat in darkness. In this Paul refers to his commission, v. 18. He rose from the dead, on purpose that He might show light to the people, that He might give a convincing proof of the truth of his doctrine, and might send it with so much the greater power, both among Jews and Gentiles. This, also, was foretold by the O. T. prophets, that the Gentiles should be brought to the knowl¬ edge of God by the Messiah ; and what was there in all this, that the Jews could justly be displeased at 1 V. 24 — 32. We have reason to think Paul had a great deal more to say in defence of the Gospel he preached; but there is no rem¬ edy ; the court thinks it is time to proceed to give in their judgment on his case, and he must be interrupted. I. Festus, the Roman governor, is con¬ vinced he is no criminal, nor bad man, that should be punished, but he takes him to be a lunatic, a distracted man, that should be pitied, but not heeded ; and thus he thinks he has found "out an expedient to excuse himself, both from condemning Paul as a prisoner, and from believing him as a preacher ; for, if he be not in his senses, he is not to be either condemned or credited. 1. He said it with a loud voice; a whisper to those next him had been more excusable, but (without consulting Agrippa, to whose judgment he had seemed to pay profound def¬ erence, ch. 25 : 26.) he said aloud, that he might oblige Paul to break off, and might divert the auditors, ‘ Paul, thou art beside thyself A he puts the most candid construc¬ tion he can on his delirium; ‘ Much learning hath made thee mad, thou hast cracked thy brains with studying.’ This he speaks, not so much in anger, as in scorn and contempt; what Paul said was above his capacity, all a riddle to him ; therefore, he imputes it to a heated imagination. lie owns Paul to be a scholar, but even this is turned to his re¬ proach. The apostles who were fishermen, were despised because they had no learning; Paul, who was a university-man, and bred a Pharisee, is despised as having too much learning, more than did him good : the ene¬ mies of Christ’s ministers will always have something to upbraid them with ! He re¬ proaches him as a madman. The prophets of the O. T. were thus stigmatized, to pre¬ judice people against them, by putting them into an ill name, 2 K. 9 : 11. Hos. 9 : 7. John Baptist and Christ were represented as having a devil, as being crazed. Probably Paul now spake with more life and earnest¬ ness than in the beginning of his discourse, and used some gestures expressive of his zeal, therefore Festus put this invidious character on him, which, perhaps, never a pne in the company but himself thought of. 2. How Paul cleared himself ; it should seem, it had been said of him by the false apostles, 2 Cor. 5: 13. but never charged on him before the Roman governor; therefore he must say something to this. (1.) He denies the charge, with due respect indeed to the governor, but with justice to himself, protesting that there was neither ground nor color for it, v. 25. Observe, Though Festus gave Paul this base and contemptuous usage, yet Paul is so far from resenting it, and be¬ ing provoked by it, that he gives him all possible respect, compliments him with his proper title of honor, most noble Festus, to teach us not to render railing for railing, nor one invidious character for another, but to speak civilly to those who speak slightly of us. It becomes us, on all occasions, to speak the words of truth and soberness, and then we may despise the unjust censures of men. (2.) He appeals to Agrippa concern¬ ing what he spake, v. 26. He knew those things were not fancies, but matters of fact, knew something of them, and, therefore, W'ould be willing to know more ; his own conversion, and commission to preach the Gospel, Agrippa could not but have heard of, having been so long conversant among the Jews ; all the country rang of it ; and any of the Jews present might have witnessed for him, that they had heard it many a time from others, and therefore it was unreason¬ able to censure him as a distracted man for relating it, much more for speaking of the death and resurrection of Christ, which was so universally spoken of. Peter tells Cor¬ nelius and his friends, ch. 10:37. That word you know, which was published throughout all Judea concerning Christ ; and, therefore, Agrippa could not be ignorant of it, and it was a shame for Festus that he wms so. II. Agrippa, so far from thinking him a madman, thinks he never heard a man argue more strongly, nor talk more to the purpose. 1. Paul applies himself closely to Agrip- pa’s conscience : and because he had men¬ tioned Moses and the prophets, as confirming the Gospel he preached, he refers Agrippa to them, v. 27. Dost thou receive the scrip¬ tures of the O, T. as a divine revelation, and admit them as foretelling good things to come? He does not stay for an answer, but, in com¬ pliment to Agrippa, takes it for granted ; I know that thou believest ; for every one knew that Agrippa professed the Jews’ religion, as his fathers had done, and therefore both knew the writings of the prophets, and gave credit to them. 2. Agrippa owns there was a great deal of reason in what Paul said, v. 28. Some understand this as spoken ironically, and read it thus, Wouldest thou in so little a lime persuade me to be a Christian ? But taking it so, it is an acknowledgment that Paul spake very much to the purpose, and that to his mind there came a convincing power in what he said. Others take it as spoken seriously, and as a confession that he was, within a little, convinced that Christ was the Messiah ; for he could not but own, and had many a time thought so within himself, that the prophecies of the O. T. had had their accomplishment in Him; and now that it is urged thus solemnly on him, he is ready to yield to the conviction, and is as near per¬ suaded to believe in Christ, as Felix, when he trembled, was to leave his sins ; he sees a great deal of reason for Christianity, so that if it were not for his obligations to the ceremonial law, his respect to the religion of his fathers and of his country, or his regard to his dignity as a king, and to his secular interests, [&c. &c.] he would turn Christian immediately. Many are almost persuaded to be religious, who are not quite persuaded ; they are under strong convictions of their duty, and of the excellency of the ways of God, but yet are overruled by some external inducements, and do not pursue their con¬ victions. 3. Paul, not being allowed time to pursue his argument, concludes with a compliment, or rather a pious wish, that all his hearers we’e Christians, and this wish turned into prayer, I pray to God for it, v. 29. it was his heart's desire and prayer to God for them V. 24 — 29. Festus had never heard anything before on these sub¬ jects ; the resurrection of Jesus, and the vision of Paul, appeared to him incredible, or visionary in the highest degree. Probably he was astonish¬ ed to hear him speak of his doctrine, as of universal concernment ; and aver that one, who arose among the despised Jew's, was appointed to be ‘ the I.ight of the Gentiles,’ even of the philosophical Greeks and Romans. He perhaps had observed, that the apostle spent much time in retire¬ ment, study, and reading. — To this rude interruption, before so large and splendid an audience, the apostle calmly and gravely replied, addressing the governor, by the customary title. Scott. (24.) ‘ It has been the opinion of the vulgar, in all ages, that devoted attention to mental or spiritual pursuits, tends to madness. And, in il¬ lustration of this, Kypke and Wets, adduce numerous passages from the classical writers.’ Bloomf. N. T. VOL. V. 20 (27.) ‘ This passage may be thought, in every quality of fine writing, equal to anything to be found in Uemosthenes, or any of the ancient orators.’ Bloomf. (28.) Almost thou persuadest.] ‘To interpret this as an irony, is supposing Agrippa very unseasonably and absurdly ludicrous. . . and it plainly appears from Paul’s answer, and from the sense in which he there uses almost, in opposition to altogether, that he took him to mean seriously that he was almost persuaded, and consequently that he did indeed mean so.’ Doddr. — ‘Paul was proceeding to prove, that the prophets had pointed out Jesus as the promised Messiah, when Agrippa interrupted him by the words, “ Almost,” &c. accompanied (as I sus¬ pect) with a motion to take his departure.’ Pearce. Bloomf., who thinks the ‘almost,’ &c. was ‘pronounced in that sort of complimenta¬ ry, nonchalance insincerity', into which would be apt to run, good- [153J 20 A. D. 63. ACTS, XXVII. Jlgrippa pronounces Paul innocent. 29 And Paul said, I would fto 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 IT And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them. 31 And when they were gone aside, they talked between them¬ selves, saying, This man doeth nothing worthy of death or of bonds. 32 Then said Agrippa unto Fes- tus, This man might have been set at liberty, if he had not appealed unto Cesar. CHAP. XXVII. 1 Paul, shipping toward Rome, 10 foretelleth of the dancer of the voyage, 11 but is not believed. 14 They are loosed to and fro with tempest, 41 and suffer shipwreck, *2, 34, 44 yet all come safe to land, AND when it was determined that we should sail into Italy, they delivered a Paul, and certain other prisoners, unto one named Julius, a centurion of Augustus’ band. flCo. 7:7. a c. 25:12, 25. all, that they might be saved , Roin. 10: 1. Hereby, He professes his resolution to cleave to his religion, as that which he was entire¬ ly satisfied in, and determined to live and die by. He intimates his satisfaction, not only in the truth, hut in the benefit and ad¬ vantage of Christianity ; he could not wish better to the best friend he had in the world, than to wish him such an one as he was, a faithful, zealous disciple of Jesus Christ ; and it was his trouble and concern, that Agrippa went no further than being almost a Christian, and not altogether one ; fir he wishes that he and the rest of them might be. not only almost, (what good would that do ’) but altogether such as he icrt6',s in cere, thorough¬ paced Christians : it was their concern, and would he the unspeakable happiness of every one of them, to become true Christians ; that there is grace enough in Christ for all, he they ever so many ; enough for each, be they ever so craving. He intimates the hearty good-will he bore to them all ; he wishes them as well as he wished his own soul, nay, better, than he was now as to his outward condition, for lie excepts these bonds ; he comforted Christians, as he, hut not per¬ secuted Christians, as he; they made light of his imprisonment, and were in no concern for him ; Felix continued him in bonds to gratify the Jews ; now this would have tempt¬ ed many a one to wish them all in his bonds; but so far from this, when he wished them in bonds to Christ, he desired they might never he in bonds for Christ. Nothing could be said more [strikingly,] tenderly, nor with a better grace. HI. They all agree Paul was wronged. 1. The court broke up with some precip¬ itation, v. 30. When he. had spoken that obliging ward, v. 29. afraid, if he were per¬ mitted to go on, he would say something yet more moving, which might work on some of them to appear more in his favor than was convenient, and perhaps might prevail with them to turn Christians ; the king him¬ self durst not trust himself to hear more, but, like Felix, dismissed Paul for this time. They ought, in justice to have asked the prisoner, whether he had any more to say for himself. 2. They all concurred in an opinion of Paul’s innocency, v.31. and withdrew, to con¬ sult and know one another’s minds ; and they agree, he is not a criminal that deserves to die ; nay he doeth nothing worthy of bonds; he is not a dangerous man, whom it is prudence to confine. After this, Nero made it death to profess the Christian religion, hut as yet there was no larv of that kind among the Romans ; and this judgment of their’s is a testimony against that wicked law, that Paul, the most active, zealous Christian that ever was, was adjudged, even by those that were no friends to his way, to have done nothing worthy of death, or of bonds. Thus was he made manifest in the consciences of those who yet would not receive his doc¬ trine ; and the clamors of the hot-headed Jews, who cried out, Away with him, it is nut fit he should live, were shamed by the moderate counsels of this court. 3. Agrippa gave his judgment, that he might have been set at liberty, if he had nut himself ajrpecdcd to Cesar, v. 32. Some think, charge him than they could condemn him ; and we suppose the law was so, if the pros¬ ecutors joined issue on the appeal, and con¬ sented to it. But it does not appear that in Paul’s case they did so ; lie was forced to do it, to screen himself from their fury, when he saw the governor did not take the care he ought for his protection. Therefore others think, that Agrippa and Festus, being unwil¬ ling to disoblige the Jews by setting him at liberty, made this serve as an excuse for con¬ tinuing him in custody, when they them¬ selves knew they might have justified the discharging of him. Agrippa, who was but almost persuaded to be a Christian, proves no better than if he had not been at all per¬ suaded. Whether Paul repented having appealed to Cesar, as a rash thing, now he saw it hindered his discharge, I cannot tell. He had reason, perhaps, to regret it, and to charge himself with imprudence and impatience in it, and some distrust of the divine protection. He had better have appealed to God than to Ce¬ sar. It confirms what Solomon says, Eccl. G:12. What we think is for our welfare often proves to he a trap; such short-sighted creatures are we, and so ill-advised, in lean¬ ing, as we do, to our own understanding . Or, notwithstanding this, he may have been satisfied in what he had done; his appealing ; to Cesar was lawful, and what became a Roman citizen, and would help to make his | cause considerable; and forasmuch as, when he did it, it appeared to him, as the case then stood, to he for the best, though after¬ ward it appeared otherwise, he did not vex himself with any self-reproach in the matter, hut believed there was a providence in it, and it would issue well at last. And be¬ sides, he was told in a vision, that lie must ! bear witness to Christ at Rome, ch. 23: 11. And it is all one to him, whether he goes | thither a prisoner or at his liberty; he knows the counsel of the Lord shall stand, and says. Let it stand. The will of the Lord be done ! Chap. XXVII. This whole ch. is taken up with an account of Paul’s voyage toward Rome, when he was sent thither a prisoner ; by Festus the governor, on his appeal to ! Cesar. V. 1 — 11. It does not appear how long that, by the Roman law, this was true, that, j after Paul’s conference with Agrippa lie was when a prisoner had appealed to the supreme ! sent away. But, court, the inferior courts could no more dis- i I. Paul was shipped off for Italy ; a long TRACT. OBS. When Christian love abounds in the heart, it dic¬ tates a sincere language, far surpassing ail compliment and worldly po¬ liteness; and teaches us to ‘ render honor to whom honor is due,’ with¬ out flattery or fear of man. — A moral conduct, nnd a form of godliness, are often connected with a bigoted aversion to the Gospel ; and this leads to many other heinous crimes ; \ et it is a mercy to lie preserved, during our unconverted years, from those vices, which might afterwards disgrace onr characters among worldly people, and so prevent the influ¬ ence of our testimony ; and this is greatly corrnhot nted, when they, who ‘knew our manner of life from our youth,’ could testify, that we then acted consistently with our principles, and according to what we thought right ; for they may thence infer, that onr change of sentiment and conduct also originated from a regard to duty. — Those who have been most strict in their conduct, previous to conversion, Will afterwards see abundant cause for deep humiliation, even on account of things, which at the time they ‘verily thought they ought to do their contemptuous or injurious treatment of the saints, tlteir opposition to the Gospel, and endeavors to seduce, reason, or terrify others into a neglect of it, will often sit very heavily on their minds ; and they will condemn those words, as impious and blasphemous, which they ones uttered, or excit¬ ed others to utter, without remorse; nnd allow' that conduct to he mad¬ ness, in which they once gloried.— For railing on men to ‘repent and he converted ;’ and for ‘ witnessing none other things,’ than what are evidently contained in the Holy Scriptures ; what numbers have been execrated, persecuted, and slain, even by the professed worshippers of God ! — The persons whom God employs to protect his servants, often despise them as visionaries or madmen, for being so zealous about invis¬ ible objects, fur believing subjects so mysterious, crediting fiicts of so naltired, easy characters, ns was Agrippa ;' whom Jos. calls luxurious, somewhat free-thinking, little attentive to religion, yet good-humored, and by no means tyrannical.’ ‘The grave energy, and dignified pathos of the whole sentence, [Paul’s reply,] is inexpressible.’ Era (2D.) Prisoners (see Toe. nnd Suet, were brought forward for trial in chains ; nnd Paul, doubtless, [with powerful effect,] held his chains up, as he spoke. Being in mililari custotlia, Paul was yet chained, by his right hand, to the left hand of the soldier that guarded him. See 111. In. V. 30 — 32. It does not appear, that either Agrippa or Festus, or any of those present, inquired further after Christ and his salvation ; and this PK4] extraordinary a nature ; nnd relating their experience of the way in which the I.ord brought them to trust in his grace, and embrace his Gos¬ pel ; and for attesting that the same faith nnd diligence, and an expe¬ rience in many respects similar, are indispensably necessary to all men, both small and great, in order to their salvation. Indeed few ascribe the madness of modern teachers to deep study, or much learning; but they rather impute it to weakness of intellect, or contemptible igno¬ rance ; whatever evidences they give of good sense, enlarged minds, and extensive knowledge in other subjects. We should cautiously avoid all real enthusiasm, and whatever is ambiguous, or incapable of being sup¬ ported by appropriate evidence, whilst we deny, nnd attempt to refute, the charge of being visionaries and fanatics. — It is highly important for tis to lead men’s attention, by clear instructions, conclusive arguments, mu] w'ell authenticated facts, to the sacred oracles, as the standard of truth ; and w hile we inquire, whether onr hearers do indeed believe the Scriptures, we should, as much as may be, take it for granted, that they do ; for many assent to the troth of the Bible, and pay a respect to the testimonies from it, who have not yet understood or received the doc¬ trines of salvation there revealed . Ill doing this, the language, of fervent, disinterested affection is peculiarly becoming; nnd we should sincerely desire and prav, that others may participate nil onr hopes and comforts; nnd he exempted from cur crosses and trials. Yet even this beautiful philanthropy, when expressed in the most graceful and coneiliatory language, will fail to recommend the holy Gospel to the carnVi) hearts of worldly men. Alas ; how many such persons have been ‘ almost persuaded to be Christians,’ who, nevertheless, at last per¬ ished in their sins I God grant that none who rend these observations may be found in that unhappy number ! Scott. most admirable speech of the apostle seems to have been peculiarly un- successfnl, as to the event of it at that time. Scott. (32.) ‘ The great civilian and commentator, Grotius, tells us, that by such an appeal (as is here] the pow er of the Judge, from whom it was made, had ceased, whether for acqnillal or condemnation; tile cogni¬ zance of the whole Business thenceforw ard resting solely with the supe¬ rior.’ Bioomp. NOTES. Ctiap. XXVII. V. 1,2. As this centurion belonged to the emperor's own cohort, or regiment, it is probable that he was going to Rome on other business. Adramyttiuin wras a city of Mysia, on the A. D. 63 ACTS, XXVII. Paul's voyage toward Rome. 2 And entering into a ship of Adramyttiinn, we launched, mean¬ ing to sail by the coasts of Asia ; one b Aristarchus, a Macedonian of Thessalonica, being with us. 3 And the next day we touched at Sidon. And Julius courteous¬ ly 'entreated Paul, and gave him liberty to go unto his friends to refresh himself. 4 And when we had launched from thence, we sailed under Cy¬ prus, because the winds were con¬ trary. 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 slow¬ ly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under 4 Crete, over against Salmone ; 8 And, hardly passing it, came unto a place which is called The Fair Havens ; nigh whereunto was the city o/Lasea. 9 Now when much time was spent, and when sailing was now dangerous, because the c fast was now already past, Paul admonished them , 10 And said unto them, Sirs, I perceive fthat this voyage will be with 5 hurt and much damage, not only of the lading and ship, but also of our lives. b c. 19:20. ou the 10th day Da. 2:50. Am. c c. 24:23. 28:16. of the7thmoutb. 3;7. d or, Candid. Le. 23:27,29. g or, injury. c The Fast was f 2 K. 6:9, 10. voyage, but there is no remedy. He ap¬ pealed to Cesar, and to Cesar he must go. It was determines!, determined by (lie counsel of God, before it was by that of Festus, that we should sail into Italy, for to Rome they must go by sea ; by land would have been a vast way about. Hence when the Roman conquest of the Jewish nation is foretold, it is said, Nttm. 24: 24. Ships shall come from Shittim, i. e. Italy, and shall afflict Eber, i. e. the Hebrews. Now here we are told, 1. He was committed to the custody of one named Julius, a centurion of Augustus’ band; as Cornelius was of the Italian band, or legion, ch. 10: 1. He had soldiers under him, who were a guard on Paul, both for security and protection. 2. He embarked in a ship of Adramyt- tium, t1. 2. a [famous] sea-port of Africa, whence this ship brought African goods, on a coasting voyage for Syria. 3. His company ; some prisoners com¬ mitted to thp custody of the same centurion, who, probably, had appealed to Cesar too, or were on some other account removed to Rome, to 1« tried there, or examined as wit¬ nesses against some prisoners there; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. It is no new thing for the innocent to be numbered among the transgressors. But lie had also some of bis friends with him, Luke, particularly, the penman of this book, for lie puls himself in all along, (We sailed, We launched, v. 2.) also Aristarchus a Thessalonian ; Lightfoot thinks, Trophimus the Ephesian went off with him, but that he left him sick at Mile- turn, 2 Tim. 4:20. when he passed by those coasts of Asia, mentioned here, v. 2. and that there likewise he left Timothy. It was :» comfort to Paul to have some of his friends in this tedious voyage, when he had so much loose, profane company about him. Those that go long voyages at sea, are commonly necessitated to sojourn, as it were, in Mesecii and Kedar, and have need of wisdom, that they may do good to the bad company they are in, making them better, or at least be made never the worse by them. II. The course they steered, and the places they touched at, are particularly re¬ corded, to confirm the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place. 1. They touched at Sidon, whither they came the next day. And (what is observa¬ ble) there Julius, the centurion, was extra¬ ordinarily civil to Paul ; probably lie was one of the chief captains or principal men, that heard him plead his own cause before Agrip- pa, ch. 25: 23. and was convinced of bis innocency, and therefore treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven ; he gave him liberty, while the business of the ship stayed at Sidon, to go among his friends there, to refresh himself ; and it would be a great refreshment to him. Julius herein gives an example to those in power, to be respectful to those whom they find worthy of their respect. God herein encourages those that suffer for Hi in, to trust in Him; for He can put it into the hearts of those to befriend them, from whom they least expect it ; can make them to be pitied, nay, prized and val¬ ued, even in the eyes of those that carry them captive, Ps. 106:46. And it is likewise an instance of Paul’s fidelity; being out on his parole of honor, he faithfully returns to his imprisonment; if the centurion be so civil as to take his word, he is so just aud honest as j to keep his word. 2. They thence sailed under Cyprus, v. 4. 1 If the wind had been fair, they had gone for ward by direct sailing, and had left Cyprus on the right hand; hut, the wind not favor¬ ing, they were driven to oblique sailing with a side wind, and so compassed the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in; so must we all, in our passage over the ocean of this world. When the winds are contrary, yet we must be getting forward as well as we can. 3. At a port of Myra, they changed their ship ; that they were in, probably, having business no further, v. 5, 6. Alexandria was now the chief city of Egypt, and great tra¬ ding there was between that city and Italy; from Alexandria they carried corn to Rome ; and the East India and Persian goods im¬ ported at the Red Sea, they exported again to all parts of the Mediterranean, and es¬ pecially to Italy. And it was a particular favor showed to the Alexandrian ships, in the ports of Italy, that they were not obliged to strike sail, as other ships were, when they came into port. 4. With much ado they made the Fair ha¬ vens, a port of the island of Crete, v. 7, 8. They sailed slowly many days, being be¬ calmed, or having the wind against them. It was a great while before they made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cyprus ; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of Crete. Observe, The place they came to was called the Fair havens. Travellers say, it is known to this day by the same name, and answers the name from the pleasantness of its situation and prospec ; yet it was not commodious to winter in, v. 12. It had a fine prospect, but lay exposed to the weather. III. Paul’s advice with reference to that part of the voyage they had before them; to be content to winter where they were. 1. It was now a bad time for sailing ; they had lost a deal of time, struggling with contrary winds. Sailing was now dange¬ rous, because the fast was already past; i. e. the yearly fast of the Jews, the day of atone¬ ment, the 10th of the 7th month, about the 20th of Sept. That yearly fast was very re¬ ligiously observed ; but (which is strange) we never have any mention made in all the scripture-history of its observance, unless it be meant here, where it serves only to de¬ scribe the season of the year. 2. Paul put them in mind of it, and gave them notice of their danger, v. 10. hut they would not be advised by Paul in this matter, v. 11. They thought him impertinent, though the centurion, to whom it was referred, was himself a passenger, and had not been oftener at sea, perhaps, than Paul, nor was better acquainted with these seas ; for Paul had planted the Gospel in Crete, Tit. 1 : 5. and coast of Asia; this ship, therefore, if only returning thither, could con¬ vey the company but a small part of their long voyage. Scott. (1.) Augustus’. ] ‘ SebastSs : from the time of Augustus Octavian- us, legions took the name Augustan. Thus Claudian mentions a Legio Augusta. Hence many think, that as in ail the other legions, so in the five cohorts stationed at Cesarea, there was one cohort called the Au¬ gustan : or that the cohort of this v. was a legionary cohort of an Au¬ gustan legion, stationed in Syria and Judea. Schwartz, however, thinks the cohort obtained its name from Sebaste, capital of Samariu.’ Kuin. (2.) Adramyttium.] ‘ A city of Mysia not far from Pergamos.’ Doddr. Ros. refers to Jer. as supposing it the most celebrated maritime city of Africa (as Henry above): and says, the vessel seems to have been ‘ an African merchantman carrying goods from Syria to Lycia.’ Ed. V. 3. To refresh himself.] ‘Lit. to receive their (kind) attentions. The word generally refers to care and watchful attention to the wants of a sick person : as Paul at the commencement of his voyage would probably be. Kuin. observes, lie was attended by the soldier in these visits.’ lit. Touched at Sidon.] Doddr. observes, here, that Paul had not been able to visit his friends at Sidon, in his way to Jerusalem. In. V. 5. Myra.] ‘ Though 20 stadia from the sea, it had a port (whence they generally crossed to Cyprus) called Andriace , defended (so App.) by a chain. Malela and Ilierocles mention Myra as the metropolis of Lycia.’ Bloomf. V. 6. Ship of Alexandria.] Scott thinks her cargo was corn ; and Egypt supplied immense quantities to Home. Ros. says, the vessels from Alexandria [which sometimes went in fleets to Dicoearchia, and sometimes singly] were wont to sail direct from there to Italy, but that on occasion of bad weather, and unfavorable winds, they sometimes passed by Syria and Cilicia, and Pamphylia, through the Grecian sea. Lucian mentions an Egyptian corn-vessel 120 cubits long, 30 broad, 29 deep ; and Plut. one 180 by 50. But IValch, &.C., with Bl., think the ves¬ sel made a coasting traffic with India goods. See Bl. Ed. V. 8. Hardly passing it.] ‘ Scarcely coasting it i. e. with danger, as well as difficulty. 1 Pet. 4:17 — 19, v. 18. Scott. V. 9. Sailing tons thought dangerous.] In that imperfect state of navigation, the mariners commonly kept within a moderate distance from the shore, ttnd seldom put to sea during the winter season. — Some commentators suppose, that the Michaelmas-flows, which are peculiar to the Mediterranean sea, are referred to : but, I apprehend, that at present the Mediterranean is navigated at Michaelmas, and in winter, as well as other seas. Sc. Not unless it is absolutely necessary. Ed. V. 10. The apostle doubtless had an intimation from God of the ap¬ proaching storm : though the particular event of it was not as yet made known to him. 20 — 26. — The centurion, and all on board the ship, must have had some general knowledge of Paul’s character and principles ; and the religious converse and worship of him and his friends, as well as their whole behavior, must have excited attention : yet they proba¬ bly regarded them as deluded men; entitled indeed to civil usage, being very inoffensive and well meaning, yet not worthy of notice as to their religious opinions. But it was the Lord’s purpose to exhibit Paul among l hem, as a most extraordinary person ; that they might learn to inquire after his principles, and receive lus instructions. A. D. 63. ACTS, XXVII. Paul in a dreadful storm . 11 Nevertheless, the centurion "believed the master and the owner of the ship, more than those things which were spoken by Paul. 12 IF 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¬ 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, loosing i thence, they sailed close by Crete. 14 But not long after there karose against it a tempestuous 1 wind, called Euroclydon. 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 taken up, they used helps, undergirding the ship ; and fearing lest they should fall minto the quicksands, strake sail, and so were driven. 13 And being exceedingly "tossed with a tempest, the next day they lightened the ship ; 19 And the third day we cast out 0 with our own hands the tackling of the ship. 20 And when neither p sun nor stars in many days appeared, and no small tempest lay on us, all hope q that we should be saved was then taken away. 21 IT But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened r unto me, and not have loosed s from Crete, and to have gained this harm and loss. h Pr. 27:12 1 Ps. 107:25. p Ps. 105:28. i ver. 7. m ver. 41. q Eze. 37:11. i ver. 2!. n Ps. 107:27. r ver. 10. k or, beat. o Job 2:4. Jo. 1:5. 8 ver. 13. knew the several parts of the island, well enough. But the centurion would not be governed. Many will show respect to good ministers, that will not take their advice, Ez. 33:31. V. 12 — 20. In these verses, we have, 1. The ship putting to sea again, and pur¬ suing her voyage at first with a promising gale. Yet they aimed not to go far, but only to another port of the same island, here called Phenice, some think, because tliePlic- nicians frequented it much, the merchants of Tyre and Sidon. It is here described to lie toward the S. W. and N. W.; i. e. the haven was between two promontories or jut- tings out of land into the sea, one of which pointed to the N. W.and the other to the S. W. by which it was guarded against the E. winds. Thus hath the Creator provided for the relief and safety of them who go down to the sea in ships, and do business in great wa¬ ters. In vain were there waters to sail on, if there were not likewise natural harbors to take shelter in. II. The ship in a storm presently, a dreadful storm. Observe, 1. What their danger and distress was, (1.) A tempestuous wind, not only contrary to them, so that theyvcould not get forward, but violent, like that sent forth in pursuit of Jonah; though Paul was not, as Jonah, run¬ ning away from God and his duty; the sail¬ ors called it Euroclydon, a N. £. wind, on those seas perhaps particularly dangerous ; a sort of a whirlwind, for the ship is said to be caught by it, v. 15. God commanded this wind to rise, designing to bring glory to Him¬ self, and reputation to Paul, out of it; stormy winds, being brought out of his treasuries, Ps. 135: 7. fulfil his word, Ps. 148: 8. (2.) The ship was exceedingly tossed, v. 18. kicked like a football from wave to wave, elegantly described, Ps. 107:26,27. and could not possibly bear up into the wind, i. e. make her way in opposition to the wind; therefore they folded up their sails, and so let the ship drive, whither it was impelled by the impetuous waves. (3.) They saw neither sun nor stars for many days; this made the tempest the more terrible; and the use of the loadstone, .for the directing of sailors, not being then found out, made the case the more hazardous. Thus melancholy sometimes is the condition of the people of God on a spiritual account; they walk in darkness, and have no light: yet light is sown for them. (4.) They had abun¬ dance of winter weather ; no small tempest, cold, rain, and snow, and all the rigors of that season of the year ; so that they were ready to perish for cold, and all this many days : yet to get gain there are still those who make nothing of all this ; and it is an instance of the wisdom of Divine Providence, that some, notwithstanding the difficulties that attend it, keep up commerce among the nations, and the isles of the Gentiles partic¬ ularly; and Zebulun can as heartily rejoice in his going out, as Issachar in his tents. Perhaps Christ therefore chose ministers from among sea-fat ing men, because they had been used to endure hardness. 2. What means they used for their own relief; all the poor shifts (for I can call them no better) that sailors in distress have recourse to. (1.) When they let the ship run adrift, finding it to no purpose to ply either the oar or the sail, they nevertheless did what they could to avoid the present dan¬ ger, and took earn to prevent shipwreck, on a little island, Clauda, v. 16. (2.) When they were afraid they should scarcely save the ship, they were busy to save the boat, which they tlid with much ado. They had much work to come by the boat, v. 16. but at last they took it up, v. 17. That might be of use in any exigence, and therefore they made hard shift to get it into the ship to them ; [for then as now in the E. they towed their boat astern.] (3.) They used means, which were proper enough in those times, when the art of navigation was far short of the perfection it is now come to; * they un¬ dergirded the ship, v. 17. i. e. bound it under the bottom with strong cables, to keep it from bulging in the extremity of the tempest. (4.) For fear of falling into the quicksands, they struck sail, and then let the ship go as it. would. It is strange, how a ship will live at sea (so they express it) even in very stormy weather, if it have but sea-room ; and when the sailors cannot make the shore, it is their interest to keep as far off it as they can. (5.) The next day, they lightened the ship of its cargo, threw the goods and metchandises overboard, (as Jonah, ch. 1:5.) being willing rather to be poor without them, than to per¬ ish with them. Any man will rather make shipwreck of his goods than of his life; but many will rather make shipwreck of faith and a good conscience than of their goods. (6.) The third day they cast out the tacklings of the ship; the utensils of it, armamenta, [the artillery,] (so some,) as if it were a ship of force ; but I question whether it were not then a vulgar error among seamen thus to throw everything into the sea, even that which would be of great use in a storm, and no great weight. 3. The despair they were at last brought to, v. 20. The storm continued, and the means they had used were ineffectual, so that such was the consternation this melancholy prospect put them into, that they had no heart either to eat or drink. They had pro¬ vision enough on board, v. 38. but such bon¬ dage were they under, through fear of death, that they could not admit the supports of life. Why did not Paul, by the power of Christ, and in his name, lay this storm I Why did he not say to the winds and waves. Peace, be still, as his Master had done 1 Surely it was because the apostles wrought miracles for the confirmation of their doc¬ trine, not for the serving of a turn for them¬ selves or their friends. V. 21 — 44. We have here the issue of the distress of Paul and his fellow-travellers ; they escaped with their lives; and that was all ; and that was for Paul’s sake. ■ Their number is here told, v. 37 to make us the more concerned for them in reading the story, that they were such a considerable number, whose lives were now in the utmost jeopardy, and one Paul among them, worth more than all the rest. We left them in de¬ spair, giving up themselves for gone. Now here we have, * Though Anson ( Voyages ) speaks of some Spanish men- of-war’s resorting to this practice of under girding . The ropes are passed across the deck and round under the keel. Ed. (10.) Sirs.) ‘The common phraseology of the 15th cent. Paul speaks as a person of experience, 2 Cor. 11:25. [and sense.]’ Bi.. V. 11. Master, .owner.] KubernStCs . .nauklcros •• besides these the Gr. classics mention the emporos and the proreus as officers. They seem to have answered to the captain (or mate, or boatswain) who governed the sailors ; the pilot, or sailing-master, who, at the side or prow, gov¬ erned the sails, and directed the course, by the headlands, &c. ; the steersman or helmsman ; and the owner or supercargo. Of the last there seem sometimes to have been several, who made the voyage * on shares, and consulted in common and when there was but one, he seems to have had great influence in directing the ship’s mancmivres, as well as what ports she should touch at, v Julius Cesnr, and peopled with a Roman colony. It then beenme the capita ol *ree * , and one of the fairest cities of the world. The citadel, called Acro-connt us. ui •• L - egnaMe : ana [167] ACTS. — CONCLUDING NOTE n^lna, rnnbled it, on the W. and on the E., to command a lucrative and increasing’ trail** with eve.y quarter of the known world. In consequence, the inhabitants soon be¬ came enriched, and when the apostle arrived, it had become more famed for its extent and population, and t lie philosophy, politeness, learning, and wealth of its inhabit¬ ants, than any other city in Greece.’ — But how worse than futile is intellectual with¬ out moral education ! ‘While the arts and sciences flourished in so fair a soil, they brought pride of heart in their train, and the exuberant tiches of the people produc¬ ed many sorts of iniquity and vice. Lasciviousness was a reigningsin among the Co¬ rinthians, and so far was the grossest idolatry recognised, that a splendid temple was erected to the worship of Venus, in the vile service of which some thousand females were employed. The fact, that the infamous Thais, supposed to have been one of these, demanded 10,000 drachms for one night’s lodging, must effectually discloses one manner in which the wealth of tne inhabitants was squandered, and the grossness of the auomination into which they had sunk.' No wonder, then, that here a fearful dejection of mind should have weighed down even the firmness of the apostle, requiring the immediate interposition of his Master to comfort and encourage him. Acts 18:9, 10. Thus strengthened, his success was greut ; and a new source of doing good, viz. by writing, seems now first to have opened itself to his mind, and from Co-, rinth he, wrote several of his epistles. ‘The considerable church Paul labored so hard to establish in this celebrated city, sunk, at no distant peiiod, into a wretched and degenerate condition i false teachers arose among the Corinthians ,* disorders and schisms were the consequences ; some of the disciples pretended to be followers of P., — some of Peter, — some of Apol- los, — and some, discarding all minor teachers, pretended to be followers of Jesus Christ alone. Yet, notwithstanding this confusion, the church did not, as might have been expected, fall to pieces. It has maintained a place at Corinth to the present day, and one half of the inhabitants are still Christians, with an archbishop at their head. But Corinth is now a decayed and desolate place [see P ref. to 1 Cor.:] containing, at the highest, no more than 2000 miserable inhabitants. Embarking at Ccnchrea , (Note, Rom. 16:1.) Paul, on his way to Cesarea and Jerusalem, sails 250 miles, to Ephesus. The extent, trade, and wealth of this metropolis of proconsular Asia, has already been mentioned, and its famous temple described. It was ‘ beautiful for situation,’ being * in the side of a gently sloping hill, by the banks of the river Cayster, with a far ex¬ tended verdant plain, stretching to the W.’ See the engraving, Pref. to Eph. : also another, p. 166, which shows its theatre , Ac. 19:29. The cut herewith is a plan of the Grecian theatre, from Vitruvius; it differs a little from the Roman; comp. cut, Ac. 19:29. ‘ Lost and degraded as the Ephesians were, the apostle, during his short stay among them, at this period, made a stronger impression than he had done upon the minds of many a more enlightened people.’ — Proceeding 700 miles, to Cesarea, P. ■went thence to Jerusalem, and thence to Antioch in Syria, where he made some stay, in 54, then through the remainder of Syria and Cilicia, and again visited all the churches of Galatia and Phrygia, and came back to Ephesus. During this residence, probably about the beginning of the year 56, P. received and answered a letter from Corinth. ‘Combining example with instruction too, he not only led a blameless life, during the full two years he staid here, but even with the world of employment he had upon his hands, labored for his own maintenance, that no aspersion might [in this trading community] be cast upon the purity of his motives, nor the greatest ene¬ my of the Gospel have it in his power to say, that he taught its precepts for the sake of worldly gain. The consequences were brilliant in the extreme. Ephesus was the re¬ sort of many strangers, some of whom flocked thither to pay reverence to their re¬ nowned goddess; others to be instructed in the arts of sorcery and magic, for which the city stood in high repute, — others to prefer their suits and solicitations to the Ro¬ man governor of the province,— others for the sake of commerce ; and not a few to lenrn more of those doctrines and miracles, of which they had heard so much, and with their own ears to listen to the instructions the apostle gave. An innumerable multitude of these wayfaring people were converted to the Christian faith, and each returning to hi3 own home, preached the Gospel to his benighted kinsmen ; so that, ere Paul’s stay at Ephesus was at an end, the joyful tidings had not only been heard throughout the whole land, even from one end of Lesser Asia to the ether, but many churches were founded, to which the apostle subsequently referred, when he declared that “ they had not seen his face in the flesh.” ’ ‘ The church, decayed in the 6th century, was finally crushed by the Mohammedan power, and Ephesus is now levelled in the dust. Scarcely one stone remains on the top of another ; [the foundations only of some churches may be traced, and one is now a mosque ;] the site of the temple is unknown, and, with the exception of a few wretch¬ ed and dependent Greek peasants, inhabiting some miserable huts at Aiasaluk, not a living being breathes within its walls. Its candlestick has indeed “ been removed out of its place.” * * On his departure (A. D. 55) from Ephesus,’ says Horne , ‘ P. went first to Trons, expecting to meet Titus, on his return from Corinth, (2 Cor. 2:12, 13.) Here he preach¬ ed a short time with great success, and then proceeded to Macedonia, where he re¬ ceived the contributions for Judea. In his progress ( in 57 ) from Macedonia into Greece, he is supposed to have preached on the confines of Illyricum. [N. of Macedo¬ nia,] as mentioned in Rom. 15:19. [Remains of the church established here still exist.] He continued three months in Greece, principally, it is supposed, at Corinth (whence he wrote Rom.); and having received the contributions, sailed from Philippi to Troas,' and thence to Assos, ‘ 20 miles S. of Troas, celebrated only for its quarries of sarcophagus [flesh-consum¬ ing] stone.’ Here he neither preached nor remained for any time, but set sail for Mytilene , about 40 miles S. It was the principal city of Lesbos, one of the largest islands of the Archipelago, celebrated as the birth-place of Alcaeus, the poet ; Pittacus, one of the 7 wise men ; Diaphones, the orator; Theophanes. the historian ; and Arion, the mu¬ sician. The whole island was sometimes called Mytilene, and sometimes Pentapo- lig, from its 5 cities, less, Pyrrha, Eressos, Arisba, and Mytilene. There was no Christian church in it for many centuries after the apostle’s time. At the present day, although not a place of any consequence, it is fortified and garrisoned by the Turks. On the following day, Paul sailed past Chios , now Scio, ‘ a considerable island, famed both in ancient and modern days for its wine, if* fi«rs. and its marble : und now for its excellent mastic. Here, more than in all the Turkish dominions, Christians have enjoyed the greatest civil and religious liberty, secured by treatv, with Mahomet II., and unvioTated ; but on the rebellion of the Greeks, the Turks perpetrated a general massacre of its Greek inhabitants.’ ‘Pre¬ vious tn the 5th cent, when the first Christian church was established, human saevifi- [163] ces were common here. Many Genoese now inhabit iti 60 miles S. E., Paul came to Samos , for many age6 a state of considerable importance, and governed as a commonwealth. But from the days of the apostle, downward, the Persians, Greeks, Romans, Saracens, and Tui Its, have in turns mastered it. He.e Juno and Pythagoras w ere born, and Ly- curgus died. Fear of the numerous piuites of those seas, has caused the Tinka al¬ most to deseit it, but many Christians (lemnnntsof the church established in the 2d century) leside the;e, under an archbishop. Stretching a short way E., the vessel next touched at Trogyllium , a promontory and small town at tire foot of Mt. Mycale, on the Asiatic coast. Here he landed, and sailing next morning, arrived that evening at Miletus , the capital of Caria and Ionia, then noted for its extensive harbors, capable of con¬ taining the w hole Persian fleet lor us neighborhood to the famous river Meander, winding through the surrounding plains,— and for its splendid temple of Apollo.’ It was founded by Cretans, and from its 4 harbors, extended its commerce and colonies to remote regions, as the Black Sea, and some think to Ireland even. They retained independence till they agreed to pay Croesus tribute; withstood Darius, and Alexander, who look their city, but pardoned and liberated them. They took the side of the Ro¬ mans in the Antiochian war. ‘ The church established herein the 5th cent, main¬ tained itsell* 400 years, when it altogether disappeai ed, und since the Suratens rav¬ aged the surrounding country, the city has followed it, and now only exists in the few miserable huts of Meins.’ It is still called Palat, or Palatia, ‘the Palacee.’ The ruins of a theatre, of 457 ft. marble front, heathen w-alls, pedestals, broken arches, in¬ scriptions. and some fragments of churches, remain ; rubbish and thickets oveispiead the whole site of the city. 4 Here P. sent for the church elders at Ephesus, 36 miles off, and gave them his affecting farewell charge. On the day after he leached Coos , island and town, 30 miles S. W., formerly celebrated for its stately temples of Juno and Apollo, its wines, and transparent robes; also as the birth-place of Hippocrates and Apollos. So early as Jehoshaphat, it was a separate kingdom, but fell under the Per¬ sians, Parthians, and Romans, in turn. Christianity was introduced about 3U)yeais after P.’s visit, but it never flourished mtich, and when the island, now called Stanio- ra, Lango, or Zia, indifferently, fell under the Saracens, it was almost totally lost. 40 miles S. E. he came to the famous Rhodes : 10 miles from the coast, 40 long, 15 broad, and once sacred to the sun ; no one need to be teminded of its colossus, [‘ on the most picturesque site in the world,] — of the ex¬ pertness of its navigators,’ — its romantic scenery, — its fertile soil, — ‘the exquisite clearness of its air, — the delicious brightness of its climate, — its myriads of fragrant roses, whence some derive its name, — nor of the height of excellence to which the study of eloquence and the mathematics was carried there. At this time it was part of the province of the islands; afterwards it fell, in turn, to the Saracens, G eeks, Seljukian Turks, the gallant knights of St. John of Jerusalem, and the Ottomans. Christianity was introduced about the middle of the 4th cent., und still has footing among the oppressed Greeks, now, with the Spanish Jews, its principal inhabitants,’ who number about 30,000. [Of the view (cut), from the heights above Rhodes, an eyewitness says, ‘ Its beauty, unsurpassed in the E., is augmented by the excessive purity of the atmosphere : how clearly, almost etherially, distinct is each distant bark on the channel, and each mountain -peak, precipice, an^l forest of Asia ! It is a splendid panorama, over which, at noon, there is a pale purple haze, like a faint shroud, which, as the sun sinks lower, melts away. The ruins of the ancient king¬ doms of Asia Minor, stretched out upon the opposite capes and hills, desolate and soli¬ tary, are almost visible to fancy’s eye ; at least, there are dim forms and shadows which resemble them.’ How glorious were the scenes of peopled Asia, where P. was born and bred, and wandered ; yet he forgot all for Christ !] This important naval power founded colonies in Sicily, Italy, and Spain ; its com¬ mercial laws were adopted as the basis of maritime law on all the Mediterranean coasts, and some fragments still retain their authority. This island was the last bar¬ rier of Christian chivalry to Ottoman power ; it was taken by Solyman II., after six month’s siege in 1523. Paul next came to Patara , a ‘ maritime city of Syria, in Asia Minor, much celebrated for the excellence of its har¬ bors, and the beauty and magnificence of its many splendid temples; one of which was dedicated to Apollo, and contained an oracle noways inferior to Delphi. Christiani¬ ty was introduced here in the 4th cent., and flourished till the Saracens* conquest in the 9th. Its fair harbor is now choked with sand, and its far-spread mins attest its ancient greatness. Here Paul took another ship for Tyre , a strong place, even in Joshua’s time.’ See Ezek. 27 : end, and cut, Is. 23:1. The cut of the colored page, herewith, shows part of the mole now left. The fate of the con¬ tinental city is what Ezekiel foretold ; and what Zechariah (9:3.) said cf the insular city is also come to pass ! It was finally razed by the Mamelukes of Egypt, to pre¬ vent its being a refuge for the persecuted Christians. After praying in an oriental manner, and fasting, he left for Ptolemais. ‘ 30 miles distant, now called Acre. Few cities have undergone more reverses. When given to the tribe of Ashur, it was culled Accha ; Ptolemy Philadelphia, rebuilding it, named it Ptolemais. In the Crusades it suffered much, both from the Infidels and Christians ; in the middle ages it was a place of great magnificence and strength, and called Acra or Acre, and St. John D’Acre, from the Knights Hospitallers. It is still one of the most considerable cities ori the coast, but is most distinguished for its ruins. The most extensive are of the churches of St. Andrew and Si. John. Hence P. went to Cesarea, 30 miles S., thence to Jerusalem.* Hence he was at last hurried away, a prisoner, as we have seen, by night, 40 miles, to Antipntris, a small town ‘in a beautiful and fertile plain, and formerly called Capbarsalmn, or Caphar Saba, but being beautified and repaired by Herod the Great, he called it An- tipatris, in honor of his father. Reposing here till the next morning, they then start¬ ed for Cesarea.’ After a long imprisonment, and several hearings, P., obliged by Jewish malice, ap¬ peals to Rome, and accordingly being put under a proper guard, he is shipped from this port for the imperial city. ‘ Luke and Aristtirchus accompany him in Ins adversi¬ ty. The ship first touches at Sid on, 60 miles N., a city as old as the days of Noah ; famed in time for high mercantile character, luxury, and w’ealth, it has undergone many changes. Early p. cached here, the Gospel, amid all its reverses, has still maintained a place in it ; and although i 1 3 trade is long ago destroyed, its harbors choked up. its streets sunk in silence and gloom, it still has 16.000 inhabitants, the great majority Christians Instead of stretch¬ ing directly across the sea, P. and his companions were compelled, by contiary winds, to coast along, and disembarked at Myra, a considerable city of Lycin, and entered a large Alexandrian ship, laden with Egyp¬ tian grain, going to Italy. Variable v inds drove them ns far N as Cape Cnidus, (now Crio,) with a city of worshippers of Venus. They did not touch here, hut, the wind changing, they sailed S., passed the promontory of Salmone, (now Salminr,) at the E. end of Crete, and, steering W., they came to Fai rhnvens. This port (still so called) is on the S. E. pait of the island, near Lassen, a considera¬ ble town, which could furnish needed supplies ; so they reposed here many days. Crete. A vailing himself of this delay, P. went ashore, and prenched the Gospel with suc¬ cess in this island, one of the largest in the Mediterranean. Once it contained up¬ wards of 100 cities, and is supposed to have been originally peopled by the Philis¬ tines who fled from Canaan in the days of Joshua, [and from Egypt, in earlier days ?] Subsequently to the Trojan war, inanv Greeks immigrated to it . Its ancient inhabit¬ ants were famous for [laws], archery, [2 S. 8:18 ] falsehood, debauchery, and piracy. They long had kings, then a commonwealth for many centuries, till conquered hv the Romans. Saracens, Greeks. Venetians, and Ottoman Turks, have since held it in turn ; and [it is now under the Viceroy of Egypt, and] called Cnndia. or Candy — P. succeeded in establishing a church here, and Christianity has ever since had n foot¬ ing in the island, though now, like it, at the lowest ebb. Towards the end of Sep¬ tember they left Fairhavens to winter at Phenice, a commodious and sheltered port, on the W. side of Crete. But a furious X. E. wind drove them off, and thus they passed Clauda, (now Gozo,) a small island S. of Crete, tow ards the Syrtes, quicksands, on the const of A frica, the terror of nncient marinei* To avoid them as long as possible, th^v took in sail, and “ scudded under bare jc cs.” After being many days tossed by this fe.*. ful tempest, having used every precau'.XTi then known, despair was changed to hope by Syracuse. P. 16G. Antioch in Pisidia. Mar*-hili and Temple of Theseus, Athens. Ac. 17 : 19, 22. Assos. Miletus. Rhodes. Sidon. Tarsus. Mytilene. samKS Ephesus, Theatre, &c. Ac. 19 : 29. ACTS. — CONCLUDING NOTE a vision P. had, and at last, though the ship wni lost, all on board got safe to land, in a little creek, scill culled the buy of Si. Paul, on the island of Malta. This is 60 miles from Africa, and has its name from having been a refuge to Tyrians, on their way to Spain. It is about 60 miles round, and formerly was only u barren rock, with 1*2,000 miserable inhabitants : but now, after having successively passed un¬ der the Phocians, Phoenicians, Carthaginians, Romans, Goths, Saracens, Sicilians, Knights of St. John, the French, and English, who now possess it, it has become quite the reverse, and produces abundance of tiuit, cotton, and other productions, and con¬ tains nearly 50,000 inh., among whom a sort of half-breathing Christianity still exists.' ‘ The high probability that “St. Paul’s bay " is the scene of the events of Acts 27: (will give interest to the following sketch.] The ship might have anchoied at a or b. The inlet c has very much the appearance of a creek, and would lead us to think that the anchorage was at 6 : m is an island, and “ two seas meet ' ’ at d, where the water is loo shallow for 6uch a vessel as P. was in to pass through. Whether the anchorage was ut a or at 6, the ship might “ fall into ” this place, and run aground. With the Kuroclydon , or N. E. w ind, (the present Levanter ,) she would not indeed be likely to fall upon d, if the mariners, after getting under way at b , steered for the creek at c; but they might have managed unskilfully, or more probably the wind had changed to the S. E. or S. There is a “ shore ’ ’ or good Tbeach or] landing-place, at e, and aho at g, and on the creek c. From t he island m to n (where the Maltese pretend Publius had a countrv-house) is upwards of a mile. The rock at the point s, where arc salt¬ works, runs under water, and some have supposed the vessel’struek on this point, and that we are to understand the phrase, “ where two seas meet," of the meeting of the waves, on the opposite sides of such a low projection ; but at s, it wrou!d now be scarcely possible, after a storm, to effect a^eneral landing on bourds and pieces of a ship.’ (The sand-bank at 6, (not noted in Dr. A.’s sketch,) being thrown up by them, shows that opposing currents exist, arising from the 6ea-fiow in and out of St. Paul’s bay, and from the N. through the gut d s , so it is likely the vessel cast anchor S. of Selmone, under its shelter, and struct on the N. E. point of the sand-bank b, between d and 6, the bank probably running farther in that direction than is indicated.] * If the vessel struck at d, (the traditional place,) it would be possible to land ut e, espe¬ cially if the wind had changed to the southward, as the 6hore is near, low, and sandy, and the water shullow. At g and c are also fine landings. The shoie at p is precipitous, at r, rougli and dangerous.’ Rev. Dr. Anderson. * Obss. on the Peloponnesus,’ &c.: from w hich the lettering , and view below, of the appearance of the shores and opening at p, d, m, are taken : h, palace ; i, fort ; j , n, battery, k, tower : l, St. Paul’s castle. After an Interesting and successful stay at Malta, of three months, Paul sails to Syracuse, ‘one of the most renowned and splendid cities of ancient time. It was founded 700 B* C. on the E. of Sicily, commanding a beautiful prospect, both by sea and land ; its harbor was surrounded with splendid buildings, supported on walls of white mar¬ ble. In its best days it contained 1,200,000 inhabitants, was 22 miles in circumference, and not only the largest, but far the wealthiest of the Greek cities in any part of the world. Its standing army was 100,000 foot, and 10,000 horse, and it had a navy of 500 vessels in its capacious harbors. Its 4 parts, divided by their walls, were respectively famous for splendid temples of Jupiter, and of Fortune, an amphitheatre, with a statue of Apollo, two temples to Diana and Minerva, and the fountain of Arethusa. Here Archimedes was killed, 250 years before, when the Romans took and almost en¬ tirely destroyed it. But under Augustus it recovered part of its splendor, till the Sar¬ acens razed it.’ Only one of these parts, Ortygia, is now peopled ; its narrow streets have u dejected, sickly population, of 15,000. P. remained here 3 days, and then em¬ barking, landed on the following day at Rhcgium , now Reggio, on the S. coast of Italy, where he tarried a day ; but starting again, a fair wind brought them, in 24 hours, through the straits of Messina to Puleoli , (‘ the little welts,*) now Pozzuoli, in the kingdom of Naples, and near its chief city, about 100 miles S. of Rome. Pozzuoli is built on a hill, opposite the renowned Baia of the Romans, and has, in its bounds, 35 natural hot-baths, of different mineral wa¬ ters. It abounds in Roman antiquities, and is still a bishoprick. Here P. was enter¬ tained by Christian friend* 7 days, after which he went to Appii Forum , an ancient city of the Volsci, 51 miles from Rome, where a numerous body met him to honor his approach : 18 miles further they reached Tres Tabernee, or 3 Taverns, another city on the Appian way, where another party of brethren met them, and so they entered Rome the then capital of the civilized world. Its state at that time will be seen by the plan on the map. 1 3 days after his arrival, P. stated his case to the Jews of Rome. For 2 years he dwelt in his hired house, supported in part, at least, by the affectionate contributions of the I hilippians. Called before the emperor Nero, all lus l'i u*nds de¬ serted him for fear ; but, though dismissed tMth contempt Bom the presence, his elo¬ quent defence impressed eome of Nero’s couit, — u3 Terpes, afterwards martyred, of high rank in his household : also, Nero’s cup-bearer, and Poppaa Sabina, one’ of Nero's concubines , and Onesunus.’ lie gloriously improved this period of restraint from his more active labors, too, in writing, for the unspeakable furtherance of true religion, those precious epistles to the Philippians, the Colossians, and the Ephesians. ‘ His first act, when freed* us tradition states, (the Jews not daring nor able to accuse him,) * was, to pioceed on his Gentile mission, N. through the greater part of Italy, and during bis journey he wrote He¬ brews. Crossing the sea to Spain, he preached in various places ; then turning N. he Journeyed through France, and, in the 66th year of his age, crossed into Britain , then a Roman colony. From its wealthy, populous, and flourishing capitals, London and Verulam, the intercourse with Rome was mutual and constant. Muny Britons of high rank had been at Rome, and many distinguished Romans visited Britain. The progress of Christianity in other parts, therefore, was well known to the Britons, and they received P. gladly. The blessed light of the Gospel soon dispelled their dark and gloomy superstitions.’ May it. constantly grow brighter and broader with the growing influence, upon the world, of all who speak the English language, now, by the blessing of God, the most active of the nations in propagating Christianity. God grant they may both practise and spread it, in all its primitive power and purity ! ‘ After 9 months in Spain, France, and Britain, P. went to Crete and preached ; then (making Titus Bishop of Crete) he visited Judea, in her afflicted state, just be¬ fore her final revolt and ruin. From Antioch, first, passing through the surrounding country, he travelled through Cilicia, the greater part of Galatia, to Colosse, preach¬ ing and exhorting at all the various cities on this extended route. Thence he went to Ephesus. Troas, and Philippi, where he remained some time. Then to Nicopolis, a considerable city on the Danube, whence he wrote Titus. Remaining till the winter was over, he then passed S. through Macedonia to Corinth, uhere he made a short stay. Embarking at Cenchrea, he landed once more at Troas, whence, after a short 6tay, he went to Timothy, at Ephesus. Shortly, he again set his face towards Rome, where he arrived soon after the commencement of Nero’s first general persecution. Nero, being absent in Greece, his counterpart, Iletius, the governor, imprisoned Paul as a principal leader of the obnoxious Christian sect.’ The cut is of the Mamertine prison, where, tradition says, Peter and Paul were confined by Nero. It is considered the oldest monument of Rome, and attributed to Ancus Martins, its 4th king ; t lie lower cell, to Servius Tullius. It is under a little church, behind the arch o( Severus, on the declivity of the Cupitoline hill. This low¬ er cell is 6 1-2 feet high, 19 long, and 9 wide ; of Cyclopean architecture, the large stones being strangely united by iron cramps. The cell above it is 27 1-2 ft. by 19 1-2, and 14 high, hewn fiom the solid rock. By the circular aperture at top, prisoners con¬ demned to be starved or strangled were tiiruBt down. Here Jugurtha was starved to death, and others of note. *2 Timothy contains several allusions to Paul’s second and severe imprisonment. ‘ In this imprisonment P. converted muny poor prisoners, and even 2 of their centurions, Processus and Martinian ; and wrote 2 Tim., justly called by Chrys. his “last testament," [note, 2 Tim. 1:16, 17.] which should, therefore, be peculiarly precious to ua. The “ crown" he panted for in the last vs. of that, his last letter, he soon obtained. The evil-minded hater of Christianity returned to Rome. P. was taken from prison, and, with but little form of trial, condemned to die ; the only privilege accorded to him being, that, as a Roman citizen, he should suffer by the sword. His usefulness ceased not in this last extremity ; he converted three of the guard which led him to execution. He was led, bound, and in fetters, to the Salvian waters, about 3 miles from Rome, where, on the 29th of June, A. D. 66, and in the 68 th year of his age, he closed his life of persecution and trial. His remains were interied in the Via Ostienais [map], and over them Constantine erected a splendid church, afterwards greatly beautified and added to. All of it has since been burnt, but another stately fabric is now building in its place.’ Of the above, what is in quotation marks is mostly from the ‘ Life of Paul.* Lond. 1833. The rest is from Hornet Arundell, &c. £cl. BIBLE CHRONOLOGY, after Hales. (Concluded from p. 921, Vol. III.) PERIOD IX. — From the Baptist’s birth to the destruction of Jerusai.em, 75 -years. Y. b. C. Herod the Great . last *2 . . 5 2. Nativity of Jesus Christ (about autumn) . . . 5 2. Archelaus Ethnarch of Judea . 10 . . 4 Roman Procurators. A. D. 1. Procurator Coponius . . . Christ visits the temple . 2. Procurator Marcus Ambriciua . Tiberius made colleague of Augustus . . . . 3. Procurator Annius Rufus . 4. Procurator Valerius Gratus . . . . 5. Procurator Pontius Pilate . John’s ministry, about autumn . Christ baptized, about autumn . I. Passover . . Christ purges the Temple, and preaches in Judea John is imprisoned by Herod Antipas . Christ preaches in Galilee . II. Passover, 12 Apostles sent forth . John beheaded . . III. Passover, 70 disciples sent forth . Christ's transfiguration . . . • . IV. Passover, Christ’s crucifixion, &c . Church of Christ founded at Pentecost .... Church increased . Church multiplied . . . Martyrdom of Stephen, about autumn . . . . I. Jewish persecution of the church . . . . Paul** conversion . . . . . 6. Procurator Marcellus . 7. Procurator Marullu* . Jewish embassy to Caligula . Herod Agiippa, king of Judea . II. Jewish persecution of the church .... 8. Procurator Cuspius Fadus . 9. Procurator Tiberius Alexander . 10. Procurator Ventidius Cumanus ...... I. Council at Jerusalem . 2 4 1 11 10 J 1 1 5 3 2 I 5 6 8 9 12 13 II 25 26 27 28 29 30 31 82 33 34 35 36 40 41 44 44 N. T. VOL. V. 11. Procurator Felix . 9 . . 52 Paul imprisoned at Jerusalem . . . 59 12. Procurator Porcius Festus . 2 . . 61 Paul’s first visit to Rome . • . . . . . . 62 13. Procurator Albinus . * . 1 . . 63 14. Procurator Gessius Florus . 1 . . 64 Paul’s second visit to Rome . . . 64 The Jewish war . 6 . . 65 I. Roman persecution of the church . . — . . 65 Jerusalem destroyed. ... * . 75 . . 70 PERIOD X.— Prophetic History of the Church. Compound Image , 4 Temporal Kingdoms , 575 years. B. C. I. Golden head. Tne Babylonian . . 606 Babylonian captivity . 605 II. Silver breast and arms. The Medo-Persian . . 536 Return of the Jews . 536 Jewish church reformed by Nehemiah. 2300 days, and 70 weeks begin . . 420 HI. Brazen belly and thighs. The Macedo-Grecian . 331 IV. Iron legs and feet. The Roman . 168 V. The Stone, or Christian church . A. D. 31 The Church Militant, 1849 years. I. Period, 7 seals beginning . 31 I. Jewish persecution of the church . 1. Roman persecution . , . Jewish church suppressed. 70 weeks end ............ II. Period. 6 Trumpets , beginning with the Gothic invasions ...... Three woes, for a time, times, and half a time, or 1260 days begin . . • 620 Three angels of Reformation, 1. Wickliffe 1^290 drx.va from J A. D. 70 . ) ) 2. Huse, 1335 days fiom S . 3. Luther . • ’ ’ k * * j* 1517 nr. Period , Seventh Trumpet, containing seven vials, or last woe, beginning / 1793 with the French Revolution . ' Last vial to end with the 2300 days Hnd 1260 days . •. . The Church Triumphant. 1000 generation*. IV. Period. The Mountain, or kingdom of God established upon ? jooO generations. earth in the Regeneration , for 1000 years • • • > . V. Period. The kingdom of God in Heaven . ^erntty. [169] cycy PREFACE TO THE EPISTLES.* The New Testament may lie very properly divided into two parts, one Historical, the other Epistolary. The exposition of the latter we now enter upon ; and shall offer some thoughts on the epistolary way of writing in general, and then proceed to observe the divine authority of these Epistles, together with the style, mat¬ ter, method, and design of them; t leaving what might be said concerning the several inspired penmen to the prefaces appertaining to the particular Epistles. Epistolary writing has usually three properties; it is more dif¬ ficult to be understood, but very profitable, and very pleasant : these will be found to be the properties of these sacred letters. Where we cannot so well discover the particular occasions on which they were written, or the questions or matters of fact to which they re¬ fer, they will be difficult: but we shall find the strongest reasoning, the most moving expostulations, and warm and pressing exhorta¬ tions, mixed with seasonable cautions and reproofs, which are all admirably fitted to impress the mind with suitable sentiments and affections. And how much solid pleasure and delight must this afford to persons of a serious and religious spirit, especially when they wisely and faithfully apply to themselves what they find to suit their case ! And how then should we prize this part of holy Scrip¬ ture, when we consider herein that our God and Savior has written these letters to us, in which we have the great things of his Law and Gospel, the things that belong to our peace ! By these means not only the holy apostles, being dead, yet speak, but the Lord of the prophets and apostles continues to speak and write to us ; and while we read them with proper affections, and follow them with suitable petitions and thanksgiving, a blessed correspondence and intercourse will be kept up between heaven and us. But it is the divine inspiration and authority of these Epistles we are especially concerned lo know, and be fully established in. And because such has been the universally received opinion of all Christians in all ages of the church, and for the same reasons that lead us to acknowledge the other parts of the Bible to be the Word of God, we must own these to be so too, 1 Cor. 14:37. If there be good reason, as indeed there is, to believe that the books of Moses were written by inspiration of God, there is the same to believe that the writings of the prophets were also from God ; nor can any person, who pretends to believe the divine authority of the historical part of the N. T. containing the Gospels and the Acts, with good reason question the equal authority of the epistolary part; for the subject-matter of all these Epistles, as well as of the ser¬ mons of the apostles, is the Word of God, Roin. 10: 17. 1 Tliess. 2:13. Col. 1:25. and the Gospel of God, Rom. 15:16. 2 Cor. 11:7. and the Gospel of Christ, 2 Cor. 2: 12. The apostles con¬ firmed what Christ Himself began to teach, God also bearing them witness, Heb. 2: 3, 4. and it was the will of our blessed Lord, that his apostles should not only publish his Gospel, but also, after his resurrection, should declare some,, things more plainly concerning H im, than He thought fit to do while on earth; for which end He promised to send, and accordingly did send (Acts 2:) his Holy Spirit to teach them all things, to bring all things to their remembrance which He had spoken unto them, John 14: 26. John 16: 12, 13. That in preaching the Gospel, they were under the influence of the infallible Spirit, is undeniable, from the miraculous gifts and * The continuators and compilers of Henry , thus remark : ‘ After much expectation, and many inquiries, the last volume of the late rev¬ erend Mr. Henry’s Exposition now appears. The common disadvan¬ tages that attend posthumous productions, will doubtless be discerned in this ; but we hope, though there are diversities of gifts, there will be found to be the same spirit. Some of the relations and hearers of that excellent person, have been at the pains of transcribing the notes they took in short-hand of this part of the Holy Scripture, when expounded by him in his family', or in the congregation ; they have furnished us with very good materials for the finishing this great work ; and we doubt not but that the ministers who have been concerned in it, have made the use of those assistances, which may entitle this composure to the honor of Mr. Henry’s name ; and if so, they can very willingly con¬ ceal their own. ‘ It is now about fourteen years since the first part of this exposition of the Bible was made public ; in five years’ time the O. T. was finished in four volumes. The first of the N. T. was longer in hnnd ■, for though the ever-meinorable author was always fully employed in the ordinary work of his ministry, yet those last years of his life, in which he drew up this exposition on the historical part of the N. T., were less at bis own command than any other had been; his removal to Hacknev, his al¬ most continual preaching from day to dav, his journevs to Chester, and the necessity of more frequent visits to his friends in and about Lon¬ don, together with a gradual, sensible decay of health, will more than excuse the three years’ lime lint passed before that was finished. And under such difficulties, none but a man of his holy seal, unwearied in¬ dustry, and great sagacity, could have gone through such a service in that space of time. He lived not to see that volume published, though left by him ready for the press. The church of God w as suddenly de¬ prived of one of the most useful ministers of the age. We have now been gathering up the fragments of those feasts with which he used to [170] powers they received for their work, particularly that gift of tongues, so necessary for the publication of the Gospel throughout the world, to nations of different languages; nor must we omit that mighty power that accompanied the Word preached, bringing mul¬ titudes to the obedience of faith, notwithstanding all opposition from earth and hell, and the potent lusts in the hearts of those who were turned from idols to serve the living God, and to wail for his Son from heaven. Now that they were tinder the same mighty influence in writing these Epistles, as in preaching, cannot he denied, considering that these Epistles were written to remind them of those things that had been delivered by word of mouth, 2 Pet. 1: 15. and to rectify t ho mistakes that might arise about some expressions that had been used in preaching, 2 Thess. 2:2. and were to remain with them, as a standing rule and record to which thqy were to appeal, for defending the truth and discovering error, and a proper mean to transmit the truths of the Gospel to posterity, even to the end of time. Besides, the writers of these Epistles have declared, that what they wrote was from God : and they are careful, when they speak their own private opinion, or only under some common influence, to tell the world, that not the Lord, hut they, spake those things, but that in the rest it was not they, but the Lord, 1 Cor. 7: 10, 12, &c. And the apostle Paul makes the acknowledgment of this, their inspiration, to be a test to try those that pretended to be prophets or spiritual : Let them, says he, acknowledge that the things 1 write unto you are the commandments of the Lord, 1 Cor. 14:37. And the apostle Peter gives this as the reason of his writing, that those he wrote to might, after his decease, have those things always in remem¬ brance, 2 Pet. 1: 15. which afterward he calls the commandment cf the apostles of the Lord, ch. 3:1, 2. and so of the Lord Himself. And the apostle John declareth, 1 John 4:6. We are of God; he that knnweth God heareth us; he that is not of God heareth not us; by this we know the Spirit of truth, and the spirit of error. As to the style of these Epistles, it may he allowed, that the penmen of them made use of their own reasoning powers and dif¬ ferent endowments in their manner of writing, as well as of their different sorts of chirography ; and that by this we are to account for that difference of style, which has been observed between the writings of Paul, who was brought up at the feet of Gamaliel, and those of Peter and John, who were fishermen. The like difference may be discerned between the style of the prophet Isaiah, who was educated in a court, and that of Amos, who was one of the herds¬ men of Tekoa. However, we must believe, that these holy tnen spake and wrote as they were moved by the Holy Ghost, that He put them on, and assisted them, in this work, and always infallibly guided them into ail truth, both when they expounded the Scriptures of the O. T., and when they gave rules for our faith and practice in the gospel-church state. The subject-matter of these Epistles is entirely conformable to the rest of the Scriptures : in them we find frequent reference to some passages of the O. T.,and explanations of them ; in the Epistle to the Hebrews, we have the best exposition of the Levitieal law. Indeed the N. T. refers to, and in a manner builds upon, the Old, showing the accomplishment of all the ancient promises and proph- enlertain his family and friends, in his delightful work of opening the Scriptures. ‘ If anywhere some tilings in the comment do not seem to flow so naturally and necessarily from the text, we believe, when they are well considered and compared, it will appear they come under t ho analogy and general reason of the subject, and truly belong to it. If there be any that think this exposition too plain and familiar, that it wants the beauties of oratory, and the strength of criticism ; we only wish they will read it over again with duo attention, and we are pretty confident, they will find the style natural, clear, and comprehensive: and we think they will hardly be able lo produce one valuable criticism out of the most learned commentators, but they will have it in this exposition, though couched in plain terms, and not brought in hs of a critical na ture. No man was more happy than Mr. Henry in that useful talent of making dark tilings plain, while too many, that value themselves on their criticising faculty, affect rather to make plain things dark.’ Ed. tin the Acts of the Apostles, a history, or specimen, is given of the manner, in which the apostles and their fellow-laborers fulfilled the former part of their risen Lord’s commission, given to them just before his ascension, 1 Go ye therefore nnd teach ’ (or make disciples of) ‘all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’ In the epistles is more fully shown the particulars, and the way, in which they executed the latter part of it; ‘Teaching them to observe all things whatsoever I have commanded you.’ Mat. 28:19, 20. Mark 16:11 — 10. The former therefore is more exactly suit¬ ed to the case cf missionaries, nnd persons in similar circumstances : the latter to stationary pastors nnd their flocks, as far as they are true believers. Both, however, are essentially requisite to an accurate atul comprehensive view of Christianity, ami of the office and duties of its ministers. ' Scott. PREFACE TO THE EPISTLES. ecies concerning the Messiah, and explains all the antiquated types and shadows of the. good things that wire then to come. But beside these references to the preceding part of Holy Writ, in some of these Epistles there are contained prophecies, either wholly new, or at least more largely and plainly revealed, as that in the Revela¬ tion, concerning the rise, reign, and fall of Antichrist, of which great apostasy we have some account in 2 Thess. 2:3, 4. and in 1 Tim. 4: 1 — 3. And in these Epistles we have several of the great doctrines of the Gospel more fully discussed than elsewhere, particularly the doctrine of original sin, of the sin that dwells in the regenerate, and of justification by the righteousness of Christ, of the abolishing of the Jewish rites and ceremonies, of the true na¬ ture and design of the seals of the new covenant, the obligations they bring us under, and their perpetual use in the Christian church.* The general method of these Epistles is such, as best serves the end and design of them, which is indeed the end of the whole Scrip¬ ture, — practical godliness, out of a principle of divine love, a good conscience, and faith unfeigned; accordingly, most of the Epistles begin with the great doctrines of the Gospel, and after these, prac¬ tical conclusions are drawn and urged from them. In taking this method, regard is had to the nature anil faculties of the soul of man, where the understanding is to lead the way, the will, affec¬ tions, and executive powers to follow after ; and to the nature of religion in general, which is a reasonable service; that we are not to be determined by superstitious fancies, nor by blind passions, but by a sound judgment, and good understanding in the mind and will of God ; by this we are taught how necessary it is that faith and practice, truth and holiness, be joined together; that the per¬ formance of moral duties will never be acceptable to God, or avail¬ able to our own salvation, without the belief of the truth ; and the most solemn profession of the faith will never save those, that hold the truth in unrighteousness. The particular occasions on which these Epistles were written, do not so evidently appear in them all as in some. The first to the Corinthians, seems to have taken its rise, from the unhappy divis¬ ions that so early rose in the churches of Christ, through the emu¬ lation of the ministers, and personal affections of the people ; but it does not confine itself to that subject. That to the Galatians, seems directed chiefly against those judaizing teachers, that went about to draw the Gentile converts away from the simplicity of the Gospel, in doctrine and worship. The Epistle to the Hebrews is manifestly calculated to wean the converted Jews from those Mo- saical rites and ceremonies they retained loo great a fondness for, and to reconcile them to the abolition of that economy. Those Epistles that are directed to particular persons, more evidently carry their design in them, which he that runs may read. But this is certain, none of these Epistles are of private inter¬ pretation ;-j- most of the Pss. and of the prophecies of the O. T., were penned or pronounced on particular occasions, yet they are of standing and universal use, and very instructive even to us, on whom the ends of the w'orld are come. And so are those Epistles that seem to have been most limited in their rise and occasion. There will always be need enough to warn Christians against un¬ charitable divisions, against corrupting the faith and worship of the Gospel : and w henever the case is the same, those Epistles are as certainly directed to such churches and persons, as if they had been inscribed to them. Henry. The Epistles are letters, written either to individuals, to partic¬ ular churches, or to several churches ; or they are catholic [universal] Epistles, i. e. circular letters to the churches in general. It is sup¬ posed they were all written by one or other of the apostles ; and excepting the Epistle to the Hebrews, and the Epistles ascribed to John, each has the name of an apostle prefixed to it. The apostle Paul’s name is affixed to 13 Epistles, and the Epistle to the Hebrews has generally been ascribed to him : that of Peter, to two ; those of James and Jude, to one each. Now, if they w'ere actually written by the apostles, what shadow of reason can there be in the opinion, which numbers maintain, that they are not to be considered as of equal authority with the Gospels 1 The Gospels, indeed, record the words and actions of Christ ; but the human testimony, by which these words and actions were recorded, might even be thought inferior to that of the Epistles; for neither Mark nor Luke were apostles: and we have as full proof, that the Epistles were divinely inspired, as that the Gospels were : and where are we to look for the full and explicit declarations of ‘the whole counsel of God,’ but in the writings of those, whom the Lord Jesus selected as the depositaries of his truths; to whom He gave ‘ the keys of the king¬ dom of heaven; ’ to w'hoin He promised to give the Holy Spirit, ‘ to teach them all things, and lead them into all truth; ’ and whom *'The peculiar doctrines of the Gospel are here more explicitly staled and explained, and their practical tendency more argumentatively shown, than in the historical books. The distinguishing truths, here laid down, have been kept in view through the whole of the preceding exposition : and it will therefore be unnecessary formally to answer those, who haye endeavored to reconcile this part of the Scripture, with systems of a contrary nature and tendency. It may, however, be prop¬ er to say, that the author tins considered, with much attention, both Ur. Taylor’s key to the Epistle to the Homans, and the eminent Mr. Locke’s comment on several of the epistles : but, deeply convinced, that both of these publications ‘darken counsel by words without knowledge;’ ‘ He sent,’ to make known bis Gospel, even ‘ as the Father had sent Him 1 ’ Mat. 1G: 19. John 14: 25, 26. 20:19 — 23. w. 21 _ 23. If the doctrine of the apostles was the unadulterated and entire truth of God, and altogether of Divine authority, as they preached it; why should it not be so when they committed it to writing ? and if it was not the unadulterated entire truth, but either redundant or defective; then Christianity was corrupted or mutilated, even from the first. It must also be observed, that it is impossible, that we can know what the apostles preached, except from what they them¬ selves wrote, or what others wrote concerning them : and can we suppose that their own writings are of less authority, than the writings of others on the same subject I If there be any ground for making this distinction, between the Gospels and the apostolical writings, how is the church ‘ built on the foundation of apostles and prophets 1 ’ Eph. 2:19 — 22. Rev. 21:9—21, v. 14. ‘ Hence then it follows, that vvliat the apostles have delivered in these Epistles, as necessary to be believed or done by Christians, must be as nec¬ essary to be believed and practised, in order to salvation, as what w'hs peisonallv taught by Christ Himself, and is contained in the Gospels.’ Whitby. Most of the Epistles, especially those of Paul, wrere written to those churches, the planting of which is recorded in the Acts of the Apostles : and the history so entirely coincides with them, even in the most minute particulars, and evidently without t lie least design or aim at coincidence; that the more carefully they are examined, and compared with the history, the more evident will it appear, that both are indisputably genuine. This lias been clearly shown by the learned Dr. Paley, in his Horae Paulina: : and I an) de¬ cidedly of opinion, that all the genius, sagacity, and care of any number of the most able men who ever lived, would be absolutely insufficient to forge a history, and a number of Epistles, so mani¬ festly frank, artless, and often unmethodical ; and yet to make the one so completely to confirm the other. If ever books had such internal evidence of being genuine, that no reasonable man, after a diligent examination of them, could doubt of it, these are the books. But if the Epistles be genuine, they must be inspired, and also prove the divine original of Christianity. — Our Lord not only foretold his own death and resurrection, and that before the de¬ struction of Jerusalem, and that in that generation the Gospel should be very extensively preached; but lie promised to invest his apos¬ tles and disciples with miraculous powers, and especially with the gift of tongues, in order to accomplish this object. — ‘ Now was anything of this nature ever undertaken, or laid as the foundation of their credit, by any other authors of any doctrine, religion, sect, or heresy 1 Did they ever make their own violent death, and res¬ urrection, the foundation of their veracity 1 Or promise the like powers and assistances when they were risen, to those who should promote, or should embrace their doctrine 1 Or was not that, which no man else durst undertake, performed by the holy Jesus so effectually, as that his doctrine presently prevailed, and was re¬ ceived throughout the world, in spite of all the opposition of men and devils made against it; and wrought in Christians such a last¬ ing faith, as time, and vice, though most concerned to do it, was never able to deface 1 ’ Whitby. — To the fulfilment of these prom¬ ises, the apostles, especially Paul, in these Epistles, continually refer, as to facts most certainly known, by those to whom they wrote ; and which none could deny or question. They appeal to the churches, whether they themselves had not exercised these mi¬ raculous gifts among them, nay, conferred them on others : they argue with them, from these gifts, as to the truth of their doctrine, when heretics perverted it ; they appeal to these gifts, as deciding between them and their opposers; they lay down rules, for the be¬ havior of the churches in respect of them ; and they sharply reprove several instances of misconduct in this particular. Can it then be doubted, that, supposing the Epistles genuine, these miraculous gifts were publicly exercised and conferred, and that all knew them to be so 1 And if this were the fact, was not the promise of Christ fulfilled 1 Is not Christianity from God 1 And can it be supposed, that the writers, who exercised and conferred these powers, in so conspicuous a manner, were left to themselves, with¬ out the inspiration of the Holy Spirit, in addressing the churches on the most important subjects, and transmitting their doctrine to posterity 1 The Epistles, in general, are w'ritten in language, which shows, that if genuine, they must have been known by the churches, to which they were addressed, during the life of the writers : but can it be supposed, that such facts were spoken of as undeniable, during the lives of the writers ; and yet, that no one of their opposers, either heretics or persecutors, (not to say their friends,) knowing that no such facts had taken place, should stand forth publicly to he can only on some incidental matters deduce instruction from them. In general, if the various terms, used in Scripture concerning Israel as a nation, be in the same, or nearly the same sense to be BPPl*®a 10 Christians under the N. T., where is the type and the antitype . Where is ‘ the true Israel,’ as distinguished from ‘ Israel after the flesh . Ana where are we to learn either the character, privileges, or duties of true believers ? Scott. t Nor has anything ever yet been devised, more suited to render the Word of God of no effect,’ than the notion, that we have little or nothing to do with this and the other part of Scripture, and can conclude nothing general from it, because it was ‘ written on a particular occasion. Id. PREFACE TO THE EPISTLES. deny or confute them *1 — It is also undeniable, that most of the Epistles were known, at a very early period, to other churches, as the writings of the apostles whose names they hear. In a short time, translations were made of them into other languages, copious quotations were taken from them, and homilies, or expositions, were made on them. The churches, with one consent, acknowl¬ edged them as the Word of God ; and neither heretics, schismatics, nor opposers of the Gospel, denied that they were the genuine writings of the apostles, and the standard records of Christianity. But had these Epistles, bearing the name of this or the other apos¬ tle, been brought forward after their death, when no one, either in the church specially addressed, or in other churches, had ever be¬ fore heard of them; can it he conceived, but that they would have been rejected as spurious 1 It is evident the claim would have been absurd, and the imposture manifest. Had they not been known during the life of the writers ; at what time, or in what manner, could it have been possible to palm them on the church, and obtain them the credit of apostolical writings I The Epistle to the Hebrews, not bearing the name of Paul; that of James, which it seems at that time, as well as in later ages, was supposed irreconcilable will) the doctrine of Paul; the second Epis¬ tle of Peter, which, probably, was written just before bis martyr¬ dom, and was not generally known till after bis death ; and the second and third Epistles of John, in which be only st\les himself ‘ the elder,’ were not for some time received by the churches, as genuine ; but this shows the scrupulous caution of the primitive Christians in this respect ; and further inquiry, together with internal evidence, at length obtained the admission of them into the sacred canon. (Pref. to Heb., Ja., 2 Pet. and 1. 2. 8. Jn.) Yet very many writings, which, in some places, and for a time, were admitted as apostolical and divine, were afterwards, on fuller in¬ vestigation, rejected, and most of them have sunk into oblivion. The epistolary part of the N. T., while it shows, more fully than even the historical, the accomplishment of the ancient prophecies, concerning the establishment of the Messiah’s kingdom, contains also many remarkable prophecies, several of which have already received as remarkable an accomplishment; but some still remain to be fulfilled. (Rom. 11. 2 1'hess. 2: 1 — 12. 1 Tim. 4: 1 — 5. 2 Tim. 3: 1 — 5. 2 Pet. 2: 3:) This also constitutes an irrefrag¬ able proof, that they were written by inspiration. Finally, it will appear, as we proceed, that the writers of these* Epistles speak of themselves, and of each other, as authoritatively delivering the truth and will of God to mankind. Even the excep¬ tions, (as they are supposed to be,) in a few instances, more unde¬ niably established the general rule : for why should an apostle intimate, that he only gave his own opinion, and not a divine and authoritative injunction, in a particular case ; unless conscious, and unless demanding his readers to allow, that in all other cases he ‘ spake as moved by the Holy Ghost 1 ’ But if they advanced these claims, what alternative is there, between admitting them to the full extent, or decidedly rejecting them 1 That is, What alternative is there, between receiving the apostolical Epistles, as the infallible Word of God, and the standard of truth and duty; and wholly re¬ jecting them, as bold impostures 1 Had no such claims been advanced; it might have been allowed, that they were good men, right on the whole, yet erroneous in some things : yet on this sup¬ position where shall we find a divine standard of Christianity 1 But as the case is, either they are infallibly right, their doctrine divine, their writings the standard by which all other doctrines must be tried; or they claim for themselves, and each other, what they had no right to claim. I would be very cautious, in venturing on this ground; but I am fully persuaded, and often feel most deeply grieved by the assurance, that far more injury is done to the cause of truth, by a half-hearted allowance, that tile Epistles (or other parts of Scripture) are genuine, authentic, and instructive, but possibly in some things erroneous, than by all the open attacks of infidels. For these plausible statements leave us no standard of truth and duty ; no way of discriminating between true doctrine and heresy; no divinely appointed exhibition of the Christian religion, with which all other exhibitions must be compared and tried. Sc. NUMBER, ORDER, PLACES, AND DATES, OF THE EPISTLES. The 21 Epistles, or Letters, of the N T. are generally divided into two classes, viz. Epistles. Places. A. D . I. Epistles of Paul , (in number 14.) 1 Thessaloninns . . Corinth ........ 52 Among: Die Episl1e9 to Churches, that to the Romans stands first, because Rome 2 Thessaloninns . • Corinth ........ 52 was the chief city of the Roman empire ; this is followed by the 2 Epistles io the Co- Galatians . . . Corinth. At the close of 52, or early in . . 53 nnthians, because Corinth was a huge, polite, and renowned city . To them succeeds 1 Coiimhiaus . . . Ephesus ........ 57 that to the Galatians, of Galatia, a region of Asia Minor, with several churches. Romans .... Corinth. About the end of 57, or early in . 58 Next follows the Epistle to the Ephesians, because Ephesus was the chief city of Asia 2 Corinthians . . . Macedonia (perhaps Philippi) ... 58 Minor, strictly so called. Afterwurde come the Epistles to the Philippiuns, Colossinns, Ephesians . . . Rome ........ 61 and Thessaloninns ; for which or ler Df. Lni f/ner can assign no othei probable reason 1 hilippians . . . Rome. Before the end of 62, or early in . 63 than this, viz. that Philippi was a Roman colony, and. therefore, the Epistle to the Phi* Colossiatis . . . Rome ........ 62 lippiaus was placed before those to the Colossians and Thess.ilonians, whose cities were Philemon . . . Rome. About the end of 62, or early in . . 63 not distinguished by any particular circuinstAnce. He also thinks it not unlikely, that Hebrews .... Italy (perhaps Rome) “or . . . 63 the shortness of Die two Epistles to the Thessaloninns, especially of the 2d, caused 1 Timothy . . . Macedonia . 64 them to be placed last among the letters udjres.sed to churches, though*in point of Titus .... Macedonia . . 64 time they are the earliest of Paul's Epistles. 2 Timothy . . . Rome . 65 Among- the Epistles to particular persons, those to Timothy have the precedence, j; The Catholic Epistles, (in number 7.) as he was a favorite disciple of Paul, and also because those Epistles ate the largest , , . , , _ _ . , . T « and fullest. To them succeeds that to Titus, who was an evangelist ; and that to Phi- These contain the letters of the apostles James, Peter, John, and Jude. They are lemon is placed last, as he was supposed to have been only a private Christian. Last !?rme< Catholic, i. e. general or universal, because they are not addressed to the be- of all comes the Epistle to the Hebrews, because its authenticity was doubted for some fevers of some particular city or country, or to individuals, ns Paul s epistles were, time (though without any foundation, us will be shown in a subsequent page. [See t0 Christians in general, or to Christians of several countries. Horne]) ; Dr. L. also thinks it was the last written of all Paul’s Epistles. Epistles. Places. A. D. Some have proposed to arrange Paul’s Epistles in the order of time: but,l. The or- James .... Judea . 61 der of their dates has not yet been satisfactorily or unanimously settled ; and 2. Very 1 Peter .... Rome . . ... . . . 64 considerable difficulty will attend the alteration of that order which has been adopted 2 Peter .... Rome. About the beginning of . •_ 65 in all the editions and versions of the N. T. As it is the order of Eusebius’ time, the 3d 1 John .... Unknown (perhaps Ephesus) 68, or early in . 69 cent., and probably Iremeus’, of the 2d cent., ii is the most ancient : and according to 2 and 3 John . . , Ephesus .... 68, or early in . 69 Dr. L. the best. As, however, the order of lime is important in many respects, it is Judw .... Unknown . 64 or 65 given. For the dates, see Dr. L. [and Horne.] ' JIORNE. AN EXPOSITION OF PAUL’S EPISTLE TO THE ROMANS, WITH PRACTICAL OBSERVATIONS AND NOTES. (Flenry's Exposition , completed by J. Evans, D. D.) Paul’s natural parts, I doubt not, were very pregnant, his apprehension quick and piercing, his expression fluent and copious, his affections, wherever lie took, very warm and zealous, and his resolutions no less bold and daring ; this made him, before his conversion, a very keen and hitter persecutor ; but, when converted and sanctified, the most skilful, zealous, preacher; never any better fitted to win souls, nor more successful.* * In all his writings we perceive eviilent proofs of a sound judgment, a talent for close reasoning, a lively imagination, and fervent affections : sometimes, yet not so often by far as many have supposed, he induces a measure of obscurity, by long parentheses. All his abilities and en¬ dowments, however, were directed and superintended bv the Spirit of inspiration. • Scott. ‘Ihe form and character of Paul’s epistles, however peculiar, appear to have been derived from the circumstances of itis earlv life. Tarsus, where lie was horn, and where his parents dwelt, was, in that a-re, a celebrated seat of learning. Hut, in every seat of ancient learning elo¬ quence held a principal rank; and each species of it was denominated’ from the place where it was most practiced, or in the greatest perfection. Thus we read ofthe chaste Attic eloquence, and of the florid Asiatic ; and Tarsus, also, gave name to its peculiar mode. The last is, indeed, the least known; because, from the very nature of it, its productions were not likely to remain. The Tarsic eloquence was employed in sudden and unpremeditated harangues. And Paul, long accustomed to composi¬ tions of this sort, transferred the style and manner from speaking to writing. He seems to have written his epistles with the force of a speaker; not opening the way to his subject, nor advancing gradually towards it, but rushing into it. Little solicitous about method, he is r 1 7*21 often drawn from his design by the accidental use of an expression or a word ; and neither when he quits his purpose, nor when he returns to it again, does he employ the usual forms of transiiion. Sometimes he as¬ sumes another person, and introduces a kind of dialogue : in which it is not always easy to distinguish who is speaking, the objector or answer¬ er. Lastly, he abounds with broken sentences, bold figures, and hard, far-fetched metaphors. These peculiarities in the apostle’s manner, oc¬ casion continual difficulties, and, therefore, could not escape the notice of his commentators; of whom, the most rational impute them to such a warm temper, and a mind so full of religious [and controversial] knowl¬ edge, that his thoughts seem to strive for utterance, and his zeal suffers him to attend to nothing but the great mysteries revealed to him. Hut what they excuse ns the effect of fervent zeal, and plentiful knowledge, either necessarily belongs to unprepared discourses, or may be admitted Into them without blame, lie who speaks on a sudden, cannot make those regular approaches to his principal design, nor dispose his matter in thnt exact order which we find in studied compositions. He may safply pass from one subject, or one person, to another, without the ceremonies which a reader requires, but which a speaker supplies the want of by his countenance, his voice, and every motion of his body. And those agi¬ tations of mind, which, in numerous assemblies, are mutually excited by PREFACE TO THE EPISTLE TO THE ROMANS, Fourteen of his epistles we have in the canon of Scripture; many more, probably, he wrote, which might be profitable enough, but, not being given by inspiration of God, they were not received as canonical Scripture, nor handed down to us. Six epistles, said to be Paul’s, written to Seneca, and eight of Seneca’s to him, are spoken of by some of the ancients, (Sixt, Senens. Biblioth. Sanct. lib. 2.) and are extant ; but, on the view, they appear spurious and counterfeit. This Epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and, perhaps, because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in it, that it was written A. D. 5(5, from Corinth, while Paul made a short stay here, in his way to Troas, Acts 20:5, (5. He com- mendeth to the Romans, Phebe, a servant of the church at Cenchrea. ch 16. which was a place belonging to Corinlh. Me calls Gaius his host, or the man with whom lie lodged, ch. 16:23. and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money given to the poor saints there, ch. 16.26. The great mysteries treated of in this epistle, must needs produce in this, as in other writings of Paul, many things dark, and hard to be understood, 2 Pet. 3:16. The method of this, as of several other of the epistles, is observable ; the former part of it doctrinal, in the first eleven chs. ; the latter part practical, in the last five : to inform the judgment, and fo reform the life. And the best way to understand the truths explained in the former part, is to abide and abound in the practice of the duties prescribed in the latter part, John 7:17. I. The doctrinal part of the epistle instructs us, 1. Concerning the way of salvation. (1.) The foundation of it laid in justification, and that not by the Gentiles’ works of nature, ch. 1. nor by the Jews' works of the law, ch. 2, 3. for both Jews and Gentiles were liable to the curse : but only by faith in Jesus Christ, ch. 3:21, &c. ch. A. through the whole. (2.) The steps of this salvation are, [1.] Peace with God, ch. 5. [2.] Sanctification, ch 6, 7. [3] Glorification, ch. 8. 2. Concerning the persons saved, such as belong to the election of grace, ch. 9. Gen¬ tiles and Jews, ch. 10, 11. By this, it appears, that the subjects he discourses of, were such as were then the present truths, as the apostle speaks, 2 Pet 1:12. Two things the Jews then stumbled at, — justification by faith without the works of the law, and the admission of the Gentiles into tiie church ; therefore, both these he studied to clear and vindicate. II The practical part follows ; wherein we find. 1. Several general exhortations proper for all Christians, ch. 12. 2. Directions for our behavior, as members of a civil society, ch. 13. 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. 14. and ch. 15, to v. 14. III. As lie draws towards a conclusion, he apologises for writing ; ch. 15 : 14 — 16. gives an account of himself and his affairs ; v 17 — 21. promises a visit ; v. 22 — 29. begs their prayers ; v. 30 — 33. sends particular salutations to many friends; ch. 1(5: 1 — 16. warns against those who caused divisions ; v. 17 — 20. adds sal¬ utations of friends with him ; v. 21 — 23. and ends with a benediction to them, and a doxology to God, 24 — 27. Hknry. The Epistle to the Romans is addressed to the Christians who resided in the capital city of that great empire, which then lorded it over the whole known world ; [note, end of Acts;] and the epistle itself is one of the longest, and most compre¬ hensive of all that were written by the apostle. It is not known when, or by whom, the Gospel was first preached at Rome ; but it is conjectured, that it was carried thither by some of those Jews who were converted at the day of Pentecost, Acts 2.10 t Paul, however, had not yet visited that city ; but, as ‘ the apostle of the Gentiles,’ he deemed it proper to use this method of establishing the believers in the faith; and of giving them such a comprehensive view of the Christian religion, as might put them on their guard against false teachers, of various descriptions. This epistle [‘ forming a beautiful and sublime summary of the Christian faith ’] is the only part of the Scripture, in which divine truth is delivered in a systematical method : and it is a proper model for any one, who intends to compile a body of divinity. After the introduction, [setting forth his authority,] the apostle opens his subject, (as it is reasonable to begin systematical treatises,) by showing man’s relations and obligations to God his Creator, and his crpostasy from his wor¬ ship and service: he proceeds to prove the universal sinfulness of both Gentiles and Jews, and the impossibility of any man’s justifying himself before God, by his own obedience. Having brought the whole world in guilty, deserving of wrath, and condemnation; he proceeds to state the method of salvation by the mercy of God, through the redemption of his Son, and the way of justification by faith in his blood, and the imputation of his righteousness, as ‘ the righteousness of God, which is unto and upon all that believe.’ This he proves, illustrates, and exemplifies very fully : he next proceeds to show, that this way of justification is closely connected with sanctification, [or holiness,] and evangelical obedience : he then states the believer’s experience and conflicts ; and displays his character, hopes, and privileges : and at length he leads our reflec¬ tions back to the source of these blessings, in the eternal election, and sovereign love and mercy of God. Having thus stated and proved doctrines, and answered objections to them, and discussed several questions respecting the calling of the Gentiles, and the rejection of the Jews, he applies the whole discourse bj’- a variety of practical exhortations, precepts, and instructions, enforced by evangelical motives and, having touched on some particulars, suited to the circumstances of those times, concludes with affectionate salutations, cautions, and prayers; and ascribing glory to God our Savior. Scott. the speaker and the hearers, excite in their turn, and, in the same meas¬ ure, justify a bolder and more vehement kind of oratory. ‘ Hut Ptuil did not learn at Tarsus the general form only of his wri¬ tings. Ho collected there, also, many of their minuter ornaments. In that city was one of the largest and most celebrated places of exercise then in Asia. And there is no matter from which the apostle borrows his words and images in greater abundance, than from the public exer¬ cises. He frequently considers the life of a Christian as a race, a wrest¬ ling, or a boxing ; the rewards which good men expect herenfier, he calls the prize, the victor’s crown ; and, when he exhorts his disciples to the practice of virtue, he does it usually in the same terms in which he would have encouraged the combatants. But many of these allusions, which occur in every page of the original, can hardly be preserved in a transl. 1 From the apostle’s country , we descend to his family, and here we find another source of his figurative expressions. His parents were Ro¬ man citizens; and words or sentiments derived from the laws of Rome, would easily creep into their coiwersation. No wonder, then, that their son, sometimes, uses forms of speech, peculiar to the Roman lawyers; and applies many of the rules of adoption, manumission, and testa¬ ments, to illustrate the counsels of God in our redemption. ‘ Nor are there wanting in Paul's style, some marks of his occupation. To a man employed in making tents, the ideas of camps, arms, armor, warfare, military pay, would be familiar. And he introduces them and their concomitants so frequently, that his language seems to be such as might rather have been expected from a soldier, than from one who had lived in quiet times, and was a preacher of the Gospel of Peace. ‘When we observe further, that, being educated in the school of Ga¬ maliel, and instructed ill all the learning of the Jewish doctors, he not ohlv uses the Ileb. idiom, but has many references to the Heb. Scriptures, and their received interpretations; there will remain little that is pecu¬ liar, in his manner of writing, of which the origin may not be traced to one or another of the before-mentioned circumstances.’ Dr. Powell. t ‘ It is [however] certain, from the universally prevalent method of propagating Christianity, first among the Jews, and then, by their means, among the Gentiles, that the Roman church consisted originally of Jews, to whom others of different extraction were gradually added ; new branch¬ es, ns it were, engrafted on the parent stock. The probability of this statement is evident from the vast number of Jews residing at Rome, and enjoying the favor of the emperors, and participating in the societv and friendship of the people. See Jos. Am. 18, 12. Dio Cass. 36. Phil. Leg. hd Caium, p.568. ed. Mang.’ Kop. — Vos. relates, that their number amounted to 8000 (Ant. 17:12.1, and Dion Cassius (37:17.) informs us, that they had obtained the privilege of living according to their own laws.’ Horne. ‘When Pompey overran Judea with a conquering army, (about 63 B. C.) he caused many captive Jews to be sent to Rome. There, as was usual with captives, they were sold into slavery. But their persevering and unconquerable determination to observe the Sabbath, and to prac¬ tice many of the Levlticnl rites and customs, gave their Roman masters so much trouble, that they chose to liberate them, rather than to keep them. As there was a large body so liberated, the government assigned them a place opposite Rome, across the Tiber, where they built a town. Here Philo found them, just before Paul’s time. (Leg. ad. C. p. 1014. ed. Frankf.) The reader who wishes for historical vouchers in respect to the number of Jews at Rome during the apostolic age, may consult Jos. Ant. 17:14. 18:5. ed. Cologn. Dio Cass. c. 36, p. 37. Suet. Vit. Tiberii, c. 36. 1 When the just impressions arising from the degradation of captivity and slavery began to wear nway, the Roman citizens seemed to have looked at the Jewish community with some degree of respect, or, at least, with not a little of curiosity. Whether it arose from the disgust which delicate females among the Romans felt for the [foolish or] ob¬ scene rites of heathenism, which they were called to practice or wit¬ ness, or whether it sprung from curiosity, the fact was, that in Ovid’s time (ob. A. D. 17.) some of the most elegant and polished females thronged the Jewish assemblies. The poet, therefore, advises the > onng men of the city, if they wished to see a splendid collection of its beauty, to go to the sablmth-day solemnities of the Syrian Jew. It is not strange, moreover, that some of these should become sebomenai, or proselvtes; as Jos. relates of Fulvia, a noble woman. By decrees, the men, also, as was natural, began to frequent the assemblies of those once despised foreigners. Juv. at the close of the 1st cent, pours out his con¬ tempt and indignation at this, in the bitter words, Quidam sortiti, &c. — Seneca, also, ( fl. A. D. 64.) about the time when Paul wrote Rom., says, in a fragment preserved by August. (De Civ. Dei) that ‘‘so many Romans bad received the Jewish [he means by this the Christian] reli¬ gion, that now through all the earth it is received ; the conquered have given laws to their conquerors.” Tac. (Ann.) likewise represents the “ exitiabilis superstitio,” (Christian religion,) as breaking out again, alter being repressed, and spreading, not only through Judea, but through the city, (Rome,) also.’ OQ ‘From a comparison of Acts 19:21. 20:1 — 4. with Rom. lo 25 -f. it follows, of course, that this epistle must have been written about A. it. 57 ; although some chrouologisls put it later.’ Prof. Stuart. [173J A. D. 61. ROMANS, I. The preface to the epistle. 1. Porta 2. Porta 3. Porta 4. Porta 5. Porta 6. Porta 7. Porta 8. Porta 9. Aqua 10. Aqua 11. Aqua 12. Aqua 13. Aqua Flaminia. Collina. Viminalis. Esquilina. Ntevia. Carmentalis. Capena. Triumphalia. Claudia. Appia. Marcia. Julia. Virgo. 9 b. .Elian Bridge. Triumphal Bridge. Janiculensian Bridge. Bridge of Cestius. Bridge of Fabricius. Palatine Bridge. Sublician Bridge. Temple of Jupiter Capitolinu*. Capitol. Temple of Apollo. Temple of Diana. Forum Boarium. Forum Nerva. Forum Auguati. Forum Trajani. CHAP. I. 1 Paul commendeth hia calling to the Romans, 9 and his desire to come to them. 16 What his Gospel is, and the righteousness which it sheweth. 18 God is angry with all manner of sin. 21 Whut were the sins of the Gentiles. PAUL, a servant of a Jesus Christ, called bto be an apos¬ tle, separated c unto the gospel of God, 2 (Which he had promised afore by his prophets in the holy scrip¬ tures,) 3 Concerning his Son Jesus Christ our Lord, which was made d of the seed of David according to the flesh : a Ac. 27:23. b Ac. 9:15. 1 Co. 1:1. c Ac. 13:2. Ga. 1:15. d Ps. 89:35. Chap. I. V. 1 — 7. In this paragraph we have, I. The person who writes the epistle, de¬ scribed, v. 1. Paul ; not a Rabbi, but a ser¬ vant ; called, to be an apostle, on which call, Acts 9:15. lie here builds his authority; called an apostle; as if this were the name he would be called by, though he acknowledges himself not meet to be called so, 1 Cur. 15: 9. Separated to the Gospel of God. The Pharisees had their name from separation, because they separated themselves to the study of the law , and might be so called : such an one Paul had been ; but now he had changed his studies, was a Gospel Pharisee, separat¬ ed by the counsel of God, Gal. 1: 15. from his birth, by an immediate direction of the Spirit, and a regular ordination according to that direction, Acts 13:2, 3. by a dedi¬ cation of himself to this work ; entirely de¬ voted to the Gospel of God, of divine and heavenly original and extraction. II. An encomium on the Gospel of God. 1. Its antiquity ; it was promised before, v. 2. it was no novel doctrine, but of ancient standing in the promises and prophecies of the Old Test., which did all unanimously point at the Gospel, the morning beams that ushered in the Sun of righteousness: this not by word of mouth only, but in the Scriptures. 2. Its subject-matter ; Christ, v. 3, 4. Observe, how he heaps up his names and titles, his Son Jesus Christ our Lord, as one that took a pleasure in speaking of Him ; and having mentioned Him, he cannot go on in his discourse, without some expression of love and honor, as here, where in one person he shows us his two distinct natures. (1.) H is human nature ; made of the seed of Da¬ vid, v. 3. i. e. born of the virgin Mary, who was of the house of David, Luke 1:27. as was Joseph his supposed father, Luke 2: 4. David is here mentioned, because of the special promises made to him concerning the Messiah, especially his kingly office ; 2 S. 7:12. Ps. 132:11. comp, with Lu. 1: 32, 33. (2.) His divine nature ; declared to be the Son of God, v. 4. the Son of God by eter¬ nal generation, or, as it is here explained, according to the Spirit of holiness, as He is said to be quickened by the Spirit, 1 Pet. 3: 18. comp, with 2 Cor. 13:4. He is the Son of God. The great proof or demonstration of this, is, his resurrection from the dead; that proved it, effectually and undeniably. The sign of the prophet Jonas, Christ’s resurrection, was intended for the last conviction, Mat. 12: 39, 40. Those that would not be convinced by that, would be convinced by nothing. 3. Its fruit, obedience to the faith, v. 5. By whom, i. e. by Christ manifested and made known in the Gospel, we, Paul and the rest of the ministers, have received grace and apos- tleship, i. e. the favor to be made apostles, Eph. 3:8. It involved toil, trouble, and hazard, yet Paul reckons the apostleship a favor : it was received for obedience to the faith, i. e. to bring people to that obedience, as Paul was for this obedience, among all nations, for he was the apostle of the Gentiles, ch. 11:13. Observe the description here given of the Christian profession, it is obe¬ dience to the faith; not a notional knowledge, or a naked assent, much less perverse dispn- NOTES. Chap. I. V. 1 — 4. According to the custom of those times, the apostle began this epistle, by prefixing his name and distinguishing title. Acts 15:22 — 29, v. 23. 23:25 — 30, u. 26. [‘ Also, to state the fact of the reality of Ills apostolic mission, because the authority of his epistle depended on ttiis fact.’] The expression, ‘according to the Spirit of holiness,’ has been generally interpreted to signify, 1 according to his divine nature ; ’ but it is not used in that sense in any other place, nor does it obviously convey that idea. Others, therefore, explain it of the conception of Jesus by the Holy Spirit, on which account He was called ‘the Son of God but this does nothing more than state, what He was ‘ according to the flesh,’ or in his human nature ; whereas the apostle clearly intended to show his divine nature, as the ‘ only begotten Son of the Father,’ and the antithesis , as well as the context, evidently requires this. Our Ford indeed wrought all his miracles by the Spirit of God, which was ‘given to Him without measure: ’ but the apostle plainly speaks of ‘ the Spirit of holiness,’ in immediate connexion with the demonstration that Jesus was the Son of God, which arose from his resurrection from the dead. Now, the pouring out of the Holy Spirit on the witnesses of his resurrection, and all the stupendous effects which followed, both in respect of them, and of those on whom they laid their hand, were a divine attestation to their testimony : and thus Jesus, who was crucified for affirming that He was ‘the Son of God,’ was ‘declared,’ or ‘determined to be the Son of God with power, by his resurrection,’ according to the demonstration of that event, arising from the divers powers, signs, and miracles, which the Spirit of God enabled the apostles and primitive Christians to perform. Heb. 2:1 — 4, v. 4. It may also be observed, that the Holy Spirit had foretold, by the prophets, that the Messiah would be the Son of God, as well as the Son of David ; and also, that He would be put to death, and rise again, and enter into his glory. When, therefore, the Lord Jesus, haviug been put [174] to death as a deceiver and blasphemer, arose from the dead, ‘ascended on high,. . . and gave gifts to men ; ’ especially by pouring out the Holy Spirit on his apostles and disciples, according to the predictions of holy men from the beginning, ‘ who spake as they were moved by the Holy Ghost;’ He, in both respects, was ‘declared to be the Son of God with power, by his resurrection from the dead, according to the Spirit of holiness.’ Acts 2:22 — 36. Eph. 4:7 — 13. Scott. (1.) Called, also v. 7, called.] ‘ Rather, chosen.’ Fr. Stuart. Ser¬ vant .] ‘ Doulos: from deb, to tie, bind [cut, Is. 10:4.], (i. e. deolos, con¬ tracted to dou/os), by the same figure as that found in our adjective bond, (from bind,) signifies properly, one who is bound for life to the service of a person, as his property : and, with allusion to the entire devoted¬ ness of the service, this term was npplied to Moses, who is called obd yhvh, in Ex. 14:31. Num. 12:7. Josh. 1:1. and also to Joshua, Jud. 2:8. Ilut as the dignity of the master raises the credit of the servant, and as the term servant, or minister, of a king, became at length a title of honor, and especially as it has been applied to the prophets, so it came to be applied to the apostles. When, however, Paul takes it to him¬ self, as here, he must not be understood as arrogating any peculiar dig¬ nity ; since in 2 Tim. 2:24. lie extends it to any Gospel preacher.’ Bl. (2.) Promised a/ore.] ‘ Rather, formerly declared or published.’ St. These promises were not wholly unknown to the heathen, for Tacitus says, ‘ Pluribus persuasio inerat, antiquis sacerdotum libris conlineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judeil rerum poti- rentur: ’ and Suetonius, his contemporary, ‘ Percrcbuerat Oriente toto, veins et constans opinio, esse in fatisut eo tempore Judei profecti rerum potirentur.’ See St., «fcc. Ed. (3, 4.) ‘ Who was of the seed of David, as to the flesh, (and) was constituted the Son of God with power, as to his holy, spiritual nature, after his resurrection,’ &c. ’ Prof. Stuart. A. D. 61. ROMANS, I. The preface to the epistle. 4 And ‘declared ( to be the Son of God with power, according to the R Spirit of holiness, by the res¬ urrection from the dead : 5 By whom we have received grace and apostleship, h for 1 obedi¬ ence to the faith among all nations, for his name : 6 Among whom are ye also the called of Jesus Christ : 7 To all that be in Rome, belov¬ ed of God, called J to be saints : Grace k to you, and peace, from God our Father, and the Lord Jesus Christ. 8 First, I thank my God through Jesus Christ for you all, that your faith 'is spoken of throughout the whole world. 9 For God is my witness, whom m I serve ” with my spirit in the gospel of his Son, that without ceasing 0 I make mention of you always in my prayers ; 10 Making request (if by any means now at length I might have a prosperous journey, by p the will of God) to come unto you. 11 For 1 1 long to see you, that r I may impart unto you some spir¬ itual gift, to the end ye may be established : I'd That is, that I may be com¬ forted together ’ with you, by the mutual 'faith both of you and me. e determined, f Ac. 13:33, 34. Re 1:18. g He. 9:14. Ii or, to Vie obe¬ dience of faith.. i Ac. 6:7. c. 16:26. j 1 Co. 1:2. 1 Th. 4:7. k 1 Co. 1:3, &c. 2 Pe. 1:2. 1 c. 16:19 m Ac. 27:23. n or, in. o 1 Th. 3:10. p Ja 4:15. q c. 15:23, 32. r c. 15:29. s or, in. t 2 Pe. 1:1. tings, blit obedience : obedience to tbe faith answers the law of faith, mentioned ch. 3: 27. The act of faith, is the obedience of the un¬ derstanding to God revealing, and the pro¬ duct of that is the obedience of the will to God commanding. To anticipate the ill use which might, bo made of the doctrine of jus¬ tification by faith, without the works of the law, which he was to explain in the follow¬ ing epistle, he here speaks of Christianity as an obedience. Christ has a yoke. ‘ Among whom are ye, v. 6. Ye Romans in this stand on the same level with other Gentile nations of less fame and wealth; ye are all one in Christ.’ The gospel-salvation is a common salvation, Jude 3. No respect of persons with God. The called, of Jesus Christ ; all those, and those only, are brought to an obedience of the faith, that are effectually called of Jesus Christ. III. The persons to whom it is written, v. 7. alt in Rome, beloved of God, called to be saints ; i. e. all professing Christians in Rome, whether Jews or Gentiles originally, high or low, bond or free, learned or un¬ learned, rich and poor, meet together in Christ Jesus. Here is, 1. The privilege of Christians ; they are beloved of God, are members of that body which is beloved, which is God’s Hephzi-bah, his delight. We speak of God’s love, by his bounty and be¬ neficence, and so He hath a common love to all mankind, and a peculiar love for true be¬ lievers ; and between these there is a love He hath for all the body of visible Chris¬ tians. 2. The duty of Christians ; to be holy, for hereunto are they called, called to be saints, called to salvation through sanctifica¬ tion ; called saints, saints in profession ; it were well if all who are called saints, were saints indeed : such should labor to answer to the name ; else, the honor and privilege will little avail at the great day. IV. The apostolical benediction, v. 7. Grace to you and peace, a token in every epistle, having not only the affection of a good wish, but the authority of a blessing : the priests under the law were to bless the people, and so are gospel ministers, in the name of the Lord. The O. T. salutation was, peace be to you ; but now grace is pre¬ fixed, grace, i. e. the favor of God towards us, or the work of God in us; both are pre¬ viously requisite to true peace. All gospel- blessings are included in these two, grace and peace. Peace, i. e. all good; peace with God, peace in your own consciences, peace with all about you ; all these founded in grace. The fountain of those favors is, God our Father, and the Lord Jesus Christ. All good comes from God, as a Father, and from Christ, as Mediator, lie hath put Him¬ self’ into the relation of a Father, to engage and encourage our desires and expectations; and Christ in that of a Mediator, for the conveying and securing of the blessing. We have peace from the fulness of his merit, and from the fulness of his Spirit, grace. V. 8 — 15. We may here observe, I. His thanksgiving for them, v. 8. It is good to begin everything with blessing God, and in all our thanksgivings, eye God as our God, through Jesus Christ, in whom only all our duties and performances are pleasing to God; praises as well as prayers. We must also express our love to our friends, not only by praying for them, but by praising God for them. Many of these Romans, Paul had no personal acquaintance with, yet he could heartily rejoice in their gifts and graces. When some met him, Acts 28: 15. he thanked God, and took cour¬ age ; and here he thanks God for them all ; not only those that were his helpers in Christ, and that bestowed much labor on him, ch. 16: 3, 6. but for them all. Wherever Paul travelled, he heard great commendations of the Christians at Rome, which he mentions, not to make them proud, but to quicken them to answer the general character people gave of them, and the gen¬ eral expectation people had from them. The greater reputation a man hath for religion, the more careful he should be to preserve it, because a little folly spoils him that is in rep¬ utation, Eccl. 10:1. The whole world, here, means the Roman empire, into which the Roman Christians, upon Claudius’ edict to banish all the Jews from Rome,* were scattered abroad, but were now' rerurned, and, it seems, left a very good report behind them ; and there was this good effect of their sufferings, their being persecuted made their faith famous ; as the elders, of old, obtained a good report through faith, Heb. 11 : 2. The faith of the Roman Christians came to be thus talked of, not only because ex¬ celling in itself, but because eminent and observable in its circumstances. Rome was a city on a hill, every one noticed what wag done there. Thus they who have many eyes on them, have need to walk circumspectly, for what they do, good or bad, will be spoken of. The church of Rome was then flourishing; but since, how is the gold become dint ! The most fine gold changed ! It is not what it was; then, espoused a chaste virgin to Christ, but since degenerated, so that (as that good old book, the Practice of Piety, makes ap¬ pear in no less than 26 instances) even the Epistle to the Romans, is now an epistle against the Romans ; little reason has she therefore to boast of her former credit. II. His prayer for them, v. 9; an instance of his love. One of the greatest kindnesses we can do our friends, and sometimes the only kindness in our power, is, by prayer to recommend them to the loving kindness of God. From Paul’s example, here, we may learn, 1. Constancy in prayer ; always, without ceasing. He did himself observe the same rules he gave to others, Eph. 6: 18. 1 Thess. 5:17. Not that Paul did nothing else but pray, but he kept [his mind always in a praying frame, kept] up stated times for the solemn performance of that duty, and those very frequent, and observed without fail. 2. Charity in prayer; I make mention of you. lie had no particular acquaintance • In consequence of his baggage being robbed, as is said, by Jews in Judea. Ed. (4.) Lord.] ‘ Kurios: a word of deep interest to Christians. Applied to Christ, it probably denotes Him ns Supreme Ruler or Lord, especially of his church. -Matthew and Mark do not apply this title absolutely to Christ, except after his resurrection, Mat. 28:6. Mark 16:19, 20. But Luke, John, and Paul, apply it to Him everywhere and often. With Paul the application seems to be in a manner exclusive. God the Father, or God absolutely considered, is named kurios, about 30 times in the O. T. passages which Paul cites ; but elsewhere, with the exception of some 4 or 5 instances, Paul gives to Christ, exclusively, the title of kurios or ho kurios, in more than 250 instances ; Bib. Repos. I. 733, sq. The article makes no difference in the meaning; inasmuch as the word is a kind of proper name by usage, it is employed in like manner as one, and may therefore take or omit the article at the pleasure of the writer. See the Essay, in Bib. Rep.’ Stuart. V. 5. Stuart understands, with Tholuck, Castalio, &c., that ‘ obedi¬ ence springing from Christian faith may be promoted among all nations, so that Christ may be glorified.’ Ed. V. 7. This apostolical salutation is most undeniably a prayer, or act of worship, in which Christ is addressed in union with Cod the Father. 14:13—18, v. 17. Jn. 14:27,28. 1 Cor. 1:3. Eph. 1:1, 2. Phil. 2:5—8. Sc. V. 8 — 12. The apostle’s language is, for substance, n most solemn oath, or appeal to the heart-searching God, for the truth of what he said. Mat. 5:33 — 37. For he ardently desired to see and converse with them, that he might impart to them some of those spiritual gifis, which were generally conferred by imposition of tbe apostles’ hands, in order to their establishment in the faith. Acts 8:14—17. And this he desired, in order that he might share the comfort bestowed on them, and re >oice in ministering to their joy; as well ns in conferring with them, concerning the nature, ohject, and effects of that faith, which was held both by them und hint. Paul doubtless meant to remind the Romans of his apostolical character and authority, as sanctioning his doctrine, by which he intended to guard them especially against the judaizing teachers: yet he aimed to do this, in the most unassuming and atlec- tionate manner possible; that he might give no disgust to any person, or furnish false teachers with any handle against him. — Some think the Christians at Rome had received supernatural gifts ; (12-6.) Yet it does not appear that any apostle had been there : Paul, however, expected that these gifts would he more abundantly imparted, when lie should go among them ; and that they would be thus fortified against such as attempted to pervert them, as well as against the fear of persecution. — It has been seen how his prayers for ‘a prosperous journey ’ to Rome were answered by his being sent thither as a prisoner ! 15:22 — 33. Acts 18:18—23.25—28. Scott. (9.) God is my witness .] ‘The reason why he here makes the ap¬ peal to God, seems to be, that he being a stranger in person to the church of Rome, they might otherwise think his expressions to be mere¬ ly those of common civility.’ Stuart. (10.) ‘ Always asking in my prayers, that at some time or other, if possible, before long, I may (God willing) make a prosperous journey, and come to you.’ Id. (11.) Gift.] ‘Favor.’ St. ‘Byennllage for gifts, i. e. supernatural ones. Nothing would so much tend to confirm the great multitude (who are here meant) in their religion, as the evidence of its divine ori¬ gin, so unquestionably supplied by the communion of such gifts. Had no more been meant than Schleus. and other recent commentators tell us [viz. spiritual knowledge, edification, and peace], thnt would scarcely have required the presence of the apostle; nav, the epistle might have been expected to produce nearly the same effect.’ Bloomf. (12.) ‘ Chrys., (Ecum., Theoph., Grot., Locke, Kypke, and ltos. here notice the exquisite delicacy with which the apostle softens down what A. D. 6i. ROMANS, I. Paul's readiness to preach at Rome. 13 Now I would not have you Ignorant, brethren, that oftentimes I purposed to come unto you, (but Was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14 I am u debtor both to the Greeks and to the barbarians, both to the wise and to the unwise. 13 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. [Practical Observations. J 16 For I am not ashamed T of the gospel of Christ: for it is the pow¬ er w of God unto salvation, to every one that x believeth ; to y the Jew first, and also to the Greek. u 1 Co. 9:16. wJc. 23:29. 1 Co. x Mr. 16:16. ▼ Ma. 8:38. 2 Ti.l:8. 1:18. y Ac. 3:26. with them, or interest in them, yet he prayed for them, for them expressly, it is not unfit sometimes to be express in our prayers for particular churches and places ; not to in¬ form God, but to affect ourselves. We are likely to have the most comfort in those friends we pray most for. Concerning this, lie makes a solemn appeal to the Searcher of hearts ; God is my witness. It was in a weighty matter, known only to God and his own heart, that he used this asseveration. It is very comfortable to be able to call God to witness our sincerity and constancy in the discharge of a duty. God is particularly a witness to our secret prayers, the matter of them, the manner of the performance, Mat. 6: 6. Those that serve God with their spirits, v. 9. may, with a humble confidence, appeal to Him ; hypocrites cannot, who rest in bodily exercise. His particular prayer, among many other petitions, was, that he might have an oppor¬ tunity to visit them, v. 10. The expressions used, intimate, that he was very desirous of such an opportunity, if by any means ; that he had long and often been disappointed, now at length; and yet submitted it to the Divine Providence. As in our purposes, so in our desires, we must still remember to insert this, if the Lord will, James 4: 15. Our journeys are prosperous and comforta¬ ble, or otherwise, according to the will of God. III. His great desire to see them, with the reasons of it, v. 11 — 15. He had often purposed to come, v. 13. but was hindered by other business ; he was for doing that first, not which was most pleasant, (then he would have gone,) but which was most needful; a good example to. ministers, not to consult their own inclinations so much, as the neces¬ sity of their people’s souls. Paul desired to visit these Romans, 1. That they might be edified, v. 11. He received, that he might communicate. A good sermon is a good gift, so much the better for being a spiritual gift. Having commended their flourishing, he expresses his desire that they may be established, that as they grew upward in the branches, they might grow downward in the root : in such a shaking world, the best saints need he more and more established ; and for this spiritual gifts are of special use. 2. That he might be comforted, v. 12. What he heard of their flourishing in grace, was so much a joy to him, that it must needs be much more so to behold it. Mutual con¬ fidence between minister and people, is very comfortable. Or, it may mean the mutual work of faith, which is love ; they rejoiced in the expressions of one another’s love, or communicating their faith one to another. Their edification would be his advantage, fruit abounding to a good account, v. 13. Paul minded his work, as one that believed, the more good he did, the greater would his reward be. 3. That he might discharge his trust as the apostle of the Gentiles, v. 14. His receiv¬ ings made him debtor ; the great gifts and abilities he had, made him so ; we should think of this when we covet great things ; that all our receivings put us in debt ; we are but stewards of our Lord’s goods. His office made him a debtor ; he was a debtor as an apostle, he was called and sent to work, and had engaged to mind it. Paul had im¬ proved his talent, and done as much good as ever any man did, yet, in reflection on it, he still writes himself debtor ; for when we have done all, we are but unprofitable servants. He was debtor both to the Greeks, and to the bar¬ barians, i. e. as the following words explain it, to the wise and to the unwise. The Greeks fancied they had ihe monopoly of wisdom, and looked upon all the rest of the world as barbarians, comparatively so; not cultivated with learning and arts as they were. Now Paid thought himself obliged to do all the good he could to both. Accordingly, we find him doing so, both in his preaching and in his writing. Yon may observe a difference between his sermon at Lystra, among the plain Lycaonians, Acts 14: 15, &c. and that at Athens, among the polite philosophers, Acts 17: 22, &c. For these reasons he was ready, if he had an opportunity, to preach the Gospel at Rome, v. 15. though it should be attended with peril. He was ready to run the risk ; the word denotes he was very forward to it : not for filthy lucre, but of a ready mind. It is an excellent thing to be ready to meet every opportunity of doing or getting good. V. 16 — 18. Paul here enters on a large discourse of justification ; in the latter part of this ch. laying down his thesis ; and, in order to the proof of it, describing the de¬ plorable condition of the Gentile world. His transition is very handsome, and like an orator ; he was ready to preach the Gos¬ pel at Rome, where it was run down by the wits, v. 16. There is a great deal in the Gospel which such a man as Paul might be tempted to be ashamed of, especially that its Author was hanged on a tree; its doctrine had nothing to set it off among scholars, its professors were mean and despised, and everywhere spoken against ; yet Paul was not ashamed to own it. I reckon him a Christian indeed, that is neither ashamed of the Gospel, nor a shame PltACT. OBS. V. 1 — 15. ‘ A servant of Jesus Christ ’ is the highest style of man ; mid the Christian slave is ‘ a servant of Christ.’ as truly as the apostle. — All those who are thus distinguished, have been 1 called ’ out of a state of darkness and alienation from God, and 1 separated ’ from their sinful connexions, by divine grace; and thus taught to believe, love, adorn, and promote the Gospel of God. — In proportion as grace is communicated, peace may be expected ; and when grace shall ripen into perfect holiness, peace will become complete fruition. These then are the great blessings, which we should seek for ourselves, our children, oar friends, and all around us, in preference to all earthly possessions or prosperity : and they must be sought from the mercy of God, our Fa¬ ther, by faith in the Lord Jesus Christ, and by reliance on his merits and might appear arrogant in the preceding sentence ’ Bloomf. V. 13—15. The apostle was exceedingly desirous to have some fruit among the Romans, as well as among the other Gentiles : for, as he had been converted in a most extraordinary manner, and entrusted with a dispensation of the Gospel; he thought himself hound to do every¬ thing which he possibly could, to promote the salvation of men in gen¬ eral, especially among the Gentiles. Scott. (13.) Hindered .] ‘By one mean or another.’ Dnddr. ‘A proof that the minds and actions of the apostles were not continually over¬ ruled by a divine afflatus ; but that their measures were often concerted by human foresight alone, and of course subject to disappointment. Comp. 15 23, 24. Acts 19:21.’ Slade, in Bloomf. (14.) 1 1 am bound by mv calling, gifts, and spiritual office, as teacher of the Gentiles, to evangelize both Greeks and barbarians. Syr. and Chrys. The Gospel was so fitted to all men, that it despised not the stupid, nor ought to be despised by inen of genius. Qrot. As the Gos¬ pel was committed to his trust, he was a trustee , and so a debtor, to dis¬ pense it freely to all, as he should have opportunity. See 1 Tim. 1:11. 1 Thess. 2:4. Taylor. So Ros. and Schleus.' Bl. Barbarians.] ‘ Am¬ monias explains this by non-Greek ; and that this very early distinction continued to a late period, and that the Romans were also included in Barbaroi, is seen in Polyb. After the Romans had conquered them, the Greeks either (as Diod. Sic., Plut., and Appian) avoided the use of the invidious word, or, as Dion. Hal., meant the uncivilized, excluding the Romans, as of Greek extraction. So Strabo, Herodian, l)io Cass. Jos. rarely uses the phrase, but takes care not to express in which class he reckomed the Romans. lie evidently, however, means to consider the Jews as separate from both classes, — as, I think, the apostle does. So Col. 3:11.’ Bloomf. V. 16. While Jewish rabbies, and pagan philosophers, had tried in vain to reform men’s lives ; the despised Gospel of Christ, wherever it had been preached, had been rendered extensively successful for that purpose. ‘ It is the power of God unto salvation.’ ‘ Now it is plain, that it is not merely the power of God manifested in outward miracles, that is there spoken of; for miracles were wrought upon and in the [176] mediation. .. .Yet alas ! most of us must own, with shame, that we are not so earnest or particular, even in our narrow circles, as Paul was, in respect of his most extensive connexions, and with all his urgent and multiplied engagements. But we should endeavor to imitate him, even as he imitated Christ: and xve ought to long for opportunities of usefulness, as worldly men do for a prosperous trade, or occasions of distinguishing themselves and acquiring celebrity : and count that the most successful journey or undertaking, in which most good has been done or attempted ; though it have exposed us to hardship, loss, or peril. Nor ought we to deem such services any great thing; bat merely our bounden duty, our debt of devoted obedience to God, of gratitude to Christ, and of love to our neighbors and our brethren. Scott. presence both of them that believed not, and them that did believe. The power of God, there spoken of, is a power felt only by them that be¬ lieve : so that whatever the enemies of the free grnce of God may., suggest; it cannot be meant of those extraordinary manifestations of power in healing men’s bodies, &c. but of that inward teaching and drawing of the Father, of which the prophets foretold, that it would be bestowed in a large manner in gospel-times.’ Mac/aurin. Scott. (16.) Ashamed.] ‘ Chrysostom has, I think, alone suggested the true mode of considering the expression : and in this he has been followed (as usual) by Theoph., OScu , and Theod. “Since the Romans were great admirers of riches, pomp, and worldly glory, and Paul was about to preach to them a Savior in whom was the very reverse of all this, and doctrines very humbling to the pride of man, he takes care to assure them, that he is not ashamed of the Gospel : and thereby means to del¬ icately admonish them not to be so.” Koppe observes, that “ this sen¬ timent was suggested to the apostle by the association of ideas, on writing the words, those in Rome : q. d. I shall not he ashamed, no, not at Rome, where high literary endowments are combined with unre¬ strained licentiousness, and where, therefore, the doctrines of a crucified Savior would he likely to attract naught but derision both to themselves and their promulgator. By this sentiment the apostle glides, tanyuam a/iud agens, to the subject w'hich he especially meant to treat ; namely, to prove, that it is only by Christ Jesus that men could be delivered from those punishments to which all, both Jew's and Gentiles, had, by their own fault, rendered themselves obnoxious.” Power, &c.j The powerful means employed by God for the salvation of man. Abstract for concrete.’ Bloomf. (16 — 18.) ‘These 3 vs. contain 4 propositions, which lie at the basis of all that may be appropriately called the Gospel of Christ. (1.) To Gospel truth is imparted u divine energy in saving the souls of men. (2 ) Those only can be saved by it, who believe in it, and put their con¬ fidence in it. (3.) The pardon of sin, or the justification which God will bestow only on sinners who believe in Christ, is revealed from heaven, and proposed to all men for their reception. (4.) From the same source a revelation is made, that the unbelieving and ungodly will be the sub- P aul’s discourse of justification. A. D. 61. ROMANS, I. 17 For therein *is the righteous¬ ness of God revealed from faith to faith : as it is * written, The just shall live by faith. 18 For the wrath bof God is re¬ vealed from heaven against all un¬ godliness, and unrighteousness of men, who hold the truth in unright¬ eousness : 19 Because that which may be known of God is manifest cin them; for d God hath shewed it unto them. t c. 3:21:25. a Hub. 2:1. b Ep. 5:6. c or, to them. d Jn. 1:9. to it. The reason of this bold profession, taken from the nature and excellency of the Gospel, introduces his dissertation. 1. The proposition, v. 16, 17. The ex¬ cellency of the Gospel lies in this, that it reveals to us, 1. The salvation of believers as the end; it is the power of God unto salvation. Paul is not ashamed of it on this account, that it shows us the way of salvation, Acts 16: 17. and is the great charter by which salvation is conveyed and made over to us. But, (1.) It is through the power of God ; without that it is but a dead letter ; the revelation of the Gos¬ pel, is the revelation of the arm of the Lord, Is. 53:1. (2.) It is to those, and those on¬ ly, that believe ; believing interests us in the gospel-salvation ; to the Jew first, to whom the offer was first made, both by Christ and his apostles, Acts 3: 26. but on their refusal, to the. Gentiles, Acts 13: 46. Such doctrine was surprising to the Jews, who had hitherto been the peculiar people, and looked with scorn on the Gentile world ; but the long expected Messiah, proves a Light to lighten the Gentiles, as well as the Glory of his people Israel. 2. The justification of believers as the way, v. 17. For therein, i. e. in this Gospel, which Paul so much triumphs in, is the right¬ eousness of God revealed. The Gospel makes known this righteousness. While God is just and holy, and we are guilty, it is necessary we have a righteousness wherein to appear before Him ; and blessed be God, there is such a righteousness brought in by Messiah the Prince, Dan. 9: 24. and revealed in the Gospel; called here the righteousness of God, as being of God’s appointing, approving, and accepting; so called, also, to cut off all pretensions to a righteousness resulting from the merit of our own works : said to be from faith to faith; from the faithfulness of God revealing, to the faith of man receiving, so some ; from the faith of dependence on God, and dealing with Him immediately, as Adam before the fall, to the faith of depen¬ dence on a Mediator, and so dealing with God, so others ; from the first faith, by which we are pul into a justified state, to after faith, [successive acts of faith,] by which we live, and are continued in that state, both implied in the next words, The just shall liveby faith, faith being all in all, both in the beginning and progress of a Christian life. To show that this is no novel doctrine, he quotes for it that famous scripture in the O. T. so often mentioned in the New, Hab. 2: 4. The just shall live by faith. Being jus¬ tified by faith, he shall live by it both the life of grace, and of glory. The discovery by the prophet was, of the certainty of the appear¬ ance of the promised Messiah, in the fulness of lime, notwithstanding seeming delays, there called the vision, by way of eminence, as else¬ where the promise ; and while that time is coming, as well as when it is come, the just shall live by faith. Thus is the evangelical righteousness from faith to faith : from O. 1’. faith in a Christ to come, to N. T. faith in a Christ already come. II. The proof of this proposition, that both Jews and Gentiles stand in need of a righteousness wherein to appear before God, and that neither have any of their own. Jus¬ tification must be either by faith or works ; it cannot be by works, which he proves at large, by describing the works both of Jews and Gentiles; therefore he concludes it must be by faith, ch. 3 : 20, 28. Like a skilful surgeon, before he applies the plaster, he searches the wound; endeavors first to con¬ vince of guilt and wrath, and then to show the way of salvation. This makes the Gospel the more welcome. Jn general, v. 18. the wrath of God is re¬ vealed. The light of nature, and the light of the law, reveal the wrath of God from sin to sin. It is well for us, that the Gospel reveals the justifying righteousness of God from faith to faith. The antithesis is observable. 1. Here is the sinfulness of man described ; he reduceth it to two heads, ungodliness against the laws of the first table, unright¬ eousness against those of the second. jects of divine indignation and punishment. [What, some ask, becomes of the 600,000,000 of the human race born where lliere is no Gospel ? Will Christ’s death avail the best of them nothing? See 2:6-16. Ed.] The apostle does not proceed formally, and in order, to illustrate and estab¬ lish these propositions separately and successively ; but now one part and now another comes in view, as he proceeds, and the whole is fully developed by him in the course of the epistle.’ Stuart. V. 17. In the Gospel, God had revealed, not only the righteousness of his perfect character and government, and the righteousness required by his holy law, but that also which He had appointed, provided, and introduced, for the justification of sinners before Him. This might be called ‘ the righteousness of God,’ for other reasons ; but especially, be¬ cause it consisted of the perfect obedience unto death of that glorious Person, who is ‘ God manifested in the llesh.’ ‘This phrase, in Paul’s style, doth always signify the righteousness of faith in Christ Jesus dy¬ ing, or shedding his blood for us.. . . This righteousness consisls not in our sanctification, but in our justification, or absolution from our sins past, through faith in the blood of Christ, shed for the remission of sins.’ Whitby. — ‘Therein is the righteousness, which is of the free grace of God, through Jesus Christ, revealed to be wholly of faith.’ Locke. The texts referred to [see Scott’s M. R. o.], if duly considered, will prepare the render to expect something still more appropriate, in this most re¬ markable expression ; and a far higher privilege to believers, than these concessions, which are of no small importance, point out to us. 3:21 — 26. 2 Cor. .5:18—21, v. 21. Phil. 3:8—11, v. 9. 2 Pet. 1:1, 2. Scott. (17.) Righteousness, Ac.] DikaiosunS. ‘ Accepting and treating as righteous.’ 3:21. St. ‘ Most explain, the doctrine of acceptance with God by faith. Called of God, says Locke, because a righteousness, a justification, “ of his contrivance and bestowing.” Koppe understands, “immunity front the punishment of sin; and, united with this, a sense of divine rewards.” But this seems very vague and arbitrary. Slorr Ir. probitas et beatitas. Schoett. and Syr. benignity ; Ros. favor, beneficiunt, and he says, there is a reason given why the Christian religion is to be acknowledged as the most effectual means of salvation. Ammon, Wahl, and Turner take it to mean, not the righteousness, or rather justification, itself, but the mode of justification, which God has exhibited in the Gos¬ pel ; and this seems correct. From faith, Ac.] Many, as Hamm., Mackm, and Storr, r. “for the righteousness of God by faith (i. e. pro¬ duced by faith) is revealed in it (i. e. the Gospel) in order to faith (i. e. to produce faith in those to whom it is promulgated.) Ros., Doddr., and N. T. VOL. V. 23 2. The cause of that sinfulness, and that is, holding the truth in unrighteousness. Some ideas they had of the being of God, and of the difference of good and evil ; but they held them in unrighteousness , i. e. they knew and professed them in a consistency with their wicked courses; they held the truth as a cap¬ tive or prisoner, that it should not influence them, as otherwise it would. 3. The displeasure of God against it; the wrath of God is revealed from heaven; not only in the written Word, the Gentiles had not that, but in the providences of God, his judg¬ ments executed on sinners, which fall not out by chance, but area revelation from heaven ; or wrath from heaven is revealed; not the wrath of a man like ourselves, but wrath from heaven, therefore the more terrible, and the more unavoidable. V. 19 — 32. In this last part of the ch. he applies what he had said particularly to the Gentile world : in which we may observe, I. The means and helps they had to come to the knowledge of God ; not such a knowl¬ edge of his law as Jacob and Israel had, Ps. 147 : 20. yet among them He left not Himself without witness, Acts 14: 17. v. 19, 20. Ob¬ serve, 1. What discoveries they had ; That which may be known of God is manifest in them ; some even among them were convinced of the existence of one supreme God. The philosophy of Pythagoras, Plato, and the Stoics, discovered a great deal of the knowl¬ edge of God, as appears by plenty of testi¬ monies. That which may be known, implies a great deal may not be known. The being of God may be apprehended, but cannot be comprehended. We cannot by searching find Him out. Job 11:7 — 9. but, blessed be God, there is enough which may be known, to lead us to our chief end, the glorifying and enjoying of Him : and these things belong to us and to our children, Deut. 29: 29. 2. Whence they had these discoveries ; God hath showed it to them. Those common natural notions they had of God, were im¬ printed on their hearts by the God of nature Himself, who is the Father of lights. This sense of a Deity, and a regard to that Deity, is so connate with the human nature, that some think we are to distinguish men from brutes by it, rather than by reason. 3. By what way and means these discov¬ eries and notices they had, were confirmed and improved, — by the work of creation, Schleus. r. “ to those who have faith.” But that would require the ar¬ ticle.’ Bl. ‘For the justification which is of God, is revealed by it, (justification,) by faith, in order that we may believe.’ St., whom see. ‘ So Flatt., Beng., Hamm.’ As it. is written.] ‘ I. e. “so that one may here apply the Scripture,” &c. This is the admitted meaning of the formula. “The just shall live by faith,” seems, says Taylor, a Jewish proverb. To live, means to be happy. That this was a common Jew¬ ish opinion, appears from the writings of the Rabbins.’ Bloomf. V. 18 — 20. ‘ In vain does the evangelical doctrine exhort men to seek righteousness and salvation in Christ alone, apprehended by faith, un¬ less all men be previously convicted as guilty of unrighteousness; which the apostle now begins to prove, concluding at chap. 3:24.’ Beza. The apostle here opens his main subject; and begins to show, that all men deeply need the salvation of the Gospel, because none can obtain the favor of God, or escape his wrath, by their own works. The ignorant and deluded indeed might imagine, that their supposed virtues would atone for their vices ; hut in fact, ‘ the wrath of God has been revealed from heaven,’ against every kind and degree of ‘ ungodliness and un¬ righteousness of men : ’ not only against vice and immorality, in the conduct of men towards each other; but every failure of that reverence, love, gratitude, and honor, which are due [and ever were due in the highest degree, a perfect obedience] unto God : even of ‘all those who hold the truth in unrighteousness.’ This revelation had been especially made by the holy law of God, and the Old Test, dispensation ; and had now been more generally published and fully explained by the Gospel. And though some extenuation might be admitted, in respect of those who had not been favored with ‘ the oracles of God ; ’ yet all men were found guilty, and exposed to this ‘ revealed wrath,’ for ‘ holding the truth in unrighteousness,’ or acting in opposition to their knowledge, and the conviction of their own consciences. [The single fact, that all nations have had sacrifices, shows a sense in all of sin to be atoned for.] All xvere [endowed with a conscience, Ac. and] acquainted with many leading truths, concerning moral duties ; but their depravity imprisoned those truths, and, so, restrained them from duly influencing their con¬ duct. AH might have known far more than they did, had they not hated the light through love of sin. Indeed, to this day, no man, or any sect or nation, perfectly lives up to his own principles : all, at some times, ami in sotne tilings, do what they know to be wrong, and omit what tliev know [by that perfection of conscience which would have resulted from perfect obedience] to be their duty. So that the plea A. D. 61. ROMANS, I. Paul’s discourse of justification. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things ' that are made, even his eternal power and Godhead ; fso that they are without excuse : 21 Because that, when they knew God, they glorified him not as God, neither were thankful, but became s vain in their imaginations, and their foolish heart was darkened : 22 Professing themselves to be wise, they h became fools, 23 And changed the glory of the uncorruptible God into an image 'made like to corruptible man, and to birds, and four-footed beasts, and creeping things. ePs. 19:1, &c. g Je.2:5. Ep.4:17,18. i Is. 40: 18, 26. f or, that they h Je. 8:8,9. Ez. 8:10. may be. v. 20. the things that are made; they could not make themselves, nor fall into such an exact order and harmony by any casual hits; and therefore must have been produced by some first cause or intelligent agent; which could be no other than an eternal, powerful God. SeePs. 19:1. Is. 40: 26. Acts 17: 24. The workman is known by his work. The va¬ riety, multitude, order, beauty, harmony, different nature, and excellent contrivance, of the things made, the direction of them to certain ends, and the concurrence of all the parts to the good and beauty of the whole, do abundantly prove a Creator, and his eternal power and Godhead. Thus did the light shine in the darkness. And this from the creation of the world. Un¬ derstand either the work of creation, as a topic, and man in particular, so some ; and so he is called creature, Mark 16:15; or, the date of the discovery; as old as the creation of the world, in which sense the phrase is most frequently used in Scripture. These notices concerning God, are not any modern discoveries, hit upon of late, but ancient truths, which were from the beginning. II. Their gross idolatry, notwithstanding these discoveries that God made to them of Himself; described here, v. 21 — 23, 25. We shall the less wonder at the inefficacy of these natural discoveries, to prevent the idolatry of the Gentiles, if we remember how prone even the Jews, who had scripture- light to guide them, were to idolatry ; so miserably are the degenerate sons of men plunged in the inire of sense ! Observe, 1. The inward cause of their idolatry, v. 21, 22. They are therefore without ex¬ cuse, in that they did know God, and from that their duty to worship Him, and Him only. But the mischief was, they glorified Him not as God ; their affections toward Him, and their awe and adoration of Him, did not keep pace with their knowledge. To glorify Him as God, is to glorify Him only; for there can be but one infinite t but they did not so glorify Him, for they set up a multitude of other deities. To glorify Him as God, is to worship Him with spiritual worship ; but they made images of Him. Not to glorify God as God, is in effect not to glorify Him at all ; to respect Him as a creature, is not to glorify Him, but to dis¬ honor Him. Neither were thankful; not thankful for the favors in general they received from God ; nor in particular for the discoveries God was pleased to make of Himself to them. Those that do not improve the means of knowledge and grace, are justly reckoned unthankful for them. But became vain in their imaginations , in their reasonings , in their practical inferences. They had a great knowledge of general truths, v. 19. but no prudence to apply them to particular cases. Or, in their notions of God, and the creation of the world, and the origination of mankind, and the chief good; in these things, when they quitted the plain truth, they soon disputed themselves into a thousand vain and foolish fancies. And their foolish heart was darkened. The foolishness and practical wickedness of the heart, cloud and darken the intellectual pow¬ ers and faculties. Nothing tends more to the blinding and perverting of the understand¬ ing, than the corruption and depravedness of the will and affections. V. 22. reflects on the philosophers; and it was the just punishment of their pride and self-conceitedness, that they fell into the most gross and absurd conceits ; it has been ob¬ served, that the most refined nations, that made the greatest show of wisdom, were the arrantest fools in religion. The barbarians adored the sun and moon, the learned Egyp¬ tians, an ox and an onion ; the Grecians, who excelled in wisdom, adored diseases and human passions: the Romans, the wisest of all, worshipped the furies : and at this day, the poor Americans worship the thunder ; while the ingenious Chinese adore the devil. Thus the world by wisdom knew not God, 1 Cor. 1:21. Hence few philosophers were converted to Christianity ; and Paul’s preaching was nowhere so laughed at, and ridiculed, as among the learned Athenians, Acts 17: 18, 32.; conceiting themselves to be wise. The plain truth of the being of God would not content them ; they thought them¬ selves above that, and so fell into the greatest errors. 2. The outward acts of their idolatry, v. 23, 25. They owned a supreme Numcn, but in effect disowned Him, by the worship they paid the creature : for God will be all or none. Or, served the creature above the Creator; paying more respect, to their infe¬ rior deities, stars, heroes, demons, thinking the supreme God inaccessible, or above their worship. Worshipping the creature was the general wickedness of the Gentile world, and became twisted in with their laws and gov¬ ernment ; in compliance with which, even the wise men among them, who knew and owned a supreme God, and were convinced of the nonsense and absurdity of their pol¬ ytheism and idolatry, yet did as the rest of their neighbors did. Thus Seneca de Super- stitione, as it is quoted by Aug. de Civil. Dei, lib. 6. cap. 10. I mention this, because it explains the apostle here, v. 18. who hold the truth in unrighteousness. It is observable, that, on mention of the dishonor done to God by the idolatry of the Gentiles, the apostle, in the midst of his dis¬ course, expresses himself in an awful adora¬ tion of God, Who is blessed for ever. Amen. When we see or hear of any contempt cast on God or his name, we should thence take occasion to think and speak highly and hon¬ orably of Him. In this, as in other things, the worse others are, the better we should be. Blessed for ever, notwithstanding these dishonors done to his name : though there are those that do not glorify Him, yet He is glorified, and will be glorified to eternity. III. The judgments of God on them for this idolatry : not many temporal judgments, but spiritual judgments, giving them up to the most brutish and unnatural lusts. He gave them up ; it is thrice repeated here, v. 24, 26, 28. Spiritual judgments are the sorest of all, and to be most dreaded. Observe, of ignorance cannot be admitted, in its full latitude, in favor of any but idiots; for all rebel against that light, not only which they might have obtained, [and if there is but one. omission, how can the reward of perfect obedience be claimed ? and how can any merit over and above a perfect obedience, at every moment required, be laid up to atone for one failure even ?] but which they actually possess. (M. R. u.) — This general principle the apostle proceeded to illustrate, by the state of the Gentile world. Thus, even idolaters and Gentiles are left without ex¬ cuse; and their ungodliness and unrighteousness are proved to be the effect of their depraved dispositions, rather than of their want of in¬ formation, «r the means of obtaining it. All might have known more of God than they did, had they [ lived up to what knowledge they hadj. (18) Revealed.] [How true is this of the rewards aud penaiiies of God’s natural laws; how striking the analogy between them and revelation !] ‘The words of Paul to the Athenians give light to these here to the Ro¬ mans. Acts 17:22 — 31.’ Locke. (20; Being understood , sty.’ Koppe. Godheal.] ‘ Everything compre¬ hended in the idea of God ; alt the divine attributes. “ In this mundane system (says Mackn ) everything .is so formed, that to the pious among the [illiterate] God Himself appears to be the Aulhor of all the opera¬ tions of nature. But they who iiave attained a partial knowledge of what is called natural philosophy, have, from the discovery of some second ennses, been led to fancy, that the whole system nmv be account¬ ed for without the intervention of a Deity; [as if nature informed and perfected itself, struggling thron,h matter towards perfection, as is blindly set forth by some * philosophers ’ of W. Europe. See also a book called ‘ Nature,’ 1836.] This is what the apostle calls, v. 21. be¬ coming fools by their own reasonings: [not content to confine their rea¬ son within the limits God lias assigned it by our constitution.] Those, however, who have made the greatest advances in true philosophy’ know that second causes, properly speaking, are no causes , because they have no efficiency in themselves, but are set in motion [arranged in the relation of antecedent and consequent] by God : [but are not (Gen. 1:1.) identical wilh God, part of the actual existence of God, part and parti¬ cle of God, God Himself, as some heathen philosophers and idolaters, and professed Christians even, and atheists, have taught and do teach.] Arid thus, the most perfect philosophy always ends where the natural sense of mankind begins.” The subject has been admirably treated by Pafeij, in his Nat. Theol.’ Bloomf. V. 21 — 23. Idolatry was first introduced, and became general and perpetual in the world, through man’s depraved aversion to the holy character, worship, and service of the true God. The posterity of Noah had some knowledge of Jehovah ; but ihey revolted, and idolatry was become almost universal when God called Abraham. From that time, the same causes produced the same effects, in every part of the world. It is well known, that many of the ancients, especially the learned Egyptians, worshipped dogs, snakes, reptiles, nay, even vegeta¬ bles ! Thus mankind, having retained from original tradition, or having acquired by the exercise of reason, some general notions of a Deity ; invented numerous species of idolatry, and universally forsook the wor¬ ship of the true God, in all places where revelation was not actually vouchsafed. — Indeed, the fact is undeniably the same, even to this day ; and if any nations seem to lie sunk into so entire a stupidity, as to have no notions of a God remaining among them, this still more clearly proves, not mail’s want of rational powers, but his carnal enmity lo God and religion, through which he becomes more and more the besot¬ ted and blinded slave of Satan. Cicero’s books, ‘On the nature of the gods,’ contain many very striking illustrations of the apostle’s meaning. [See Tholuck, on the moral influence of heathenism.] Scott. (21.) ‘The heathen did not (ns observe Toletv Parieus, and Wollius) recognise God as the Author of all good things, hut referred them most¬ ly to fortune, to the stars, to their own prudence; very rarelv ascribing anything to the providence of God. Idolatry was the fruitful mother of obscenity and vice, of every kind.’ Bloouf. (22.) This is now as it has been : see note, v. 20. Ed. As to the fashionable philosophers, ‘ the world was far more successful in cor. rupting them, than they in reforming it ; since it had many temptations with which to corrupt them ; they had no allurements with which to entice the world, and what is more, no divine sanctions to give author¬ ity to their precepts.’ Bl. Id. A. D. 61. ROMANS, I. Paul’s description of the heathen. 24 Wherefore God also gave j them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves : 25 Who changed the truth of God k into a lie, and worshipped and served the creature 1 more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile m affections : for even their women did change the natural use into that which is against na¬ ture : 27 And likewise also the men, leaving the natural use of the wo¬ men, burned in their lust one to¬ ward another ; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet, 28 And even as they did not like D to retain God in their knowledge, God gave them over to 0 a repro¬ bate mind, to do those things which are not convenient ; 3 Ps. 81:12. 1 or, rather. o or, a mind void 2 T1j. 2:11. m Ep. 5:12. Jude 10. of judgment. k Am. 2:4. n or, to acknowledge, 1. By whom they were given up. God gave them up, in a way of righteous judg¬ ment, as the just punishment of their idola¬ try ; whether the act was positive, or only rivative, we leave to the schools to dispute: ut this we are sure of, that it is no new thing for God to give men up to their own hearts’ lusts, nay, to lay stumbling-blocks before them. And yet God is not the author of sin, but herein infinitely just and holy; for though the greatest wickednesses follow on this giving up, the fault of that is to be laid on the [choice of the] sinner’s wicked heart. 2. To what they were given up. (1.) To uncleanness and vile affections, v. 24, 26, 27. They that would not enter¬ tain the more pure and refined notices of natural light, which tend to preserve the hon¬ or of God, justly forfeited those more gross and palpable sentiments, which preserve the honor of human nature, Ps. 49:20. Thus one, by the divine permission, becomes the punishment of another ; but it is, as said here, through the lusts of their own hearts ; there all the fault is to be laid. Those who dishonored God, were given up to dishonor themselves. The particular instances of their uncleanness and vile affections, are, their unnatural lusts; which many of the heathen, even of those among them who passed for w ise men, as Solon and Zeno, were infamous for, against the plainest and most obvious dictates of natural light. Perhaps, the apos¬ tle especially refers to the abominations com¬ mitted in the worship of their idol-gods, in which the worst of uncleannesses were pre¬ scribed to honor their gods. In the church of Rome, where the pagan idolatries are revived, images worshipped, and saints only substituted in the room of demons, we hear of these same abominations going barefaced, licensed by the pope, ( Fox’s Acts and Monuments, vol. 1. p. 808,) and not only commonly perpetrated, but justified arid pleaded for by some of their cardinals : the same spiritual plagues for the same spiritual wickednesses. See what wickedness there is in the na¬ ture of man ! Haw abominable and filthy is man! Lord, what is man! says David; what a vile creature is he, when left to hint- self ! How much ait; we beholden to the re¬ straining grace of God, for the preserving [of] anything of the honor and decency of the human nature ! (2.) To a reprobate mind in these abom¬ inations, v. 28. They did not like to retain God in their knowledge. The blindness of their understandings was caused by the wil¬ ful aversion of their wills and affections. They did not retain God in their knowledge, because they did not like it. Many have God in their knowledge, they cannot help it, the light shines so fully ; but they do not retain Him there; they say to the Almighty , Depart , Job 21: 14. and they therefore do not retain God in their knowledge, because it thwarts and contradicts their lusts; they do not like it. There is a difference, too, between knowledge and acknowledgment ; the pagans knew God, but did not, would not, acknowl¬ edge Him. Answerable to which wilfulness of theirs, in gainsaying the truth, God gave them over to a wilfulness in the grossest sins, here called a reprobate mind, — a mind void of all sense and judgment, to discern things that differ, so that they could not distinguish their right hand from their left, in spiritual things. This reprobate mind was a blind, seared conscience, past feeling, Eph. 4: 19. When the judgment is once reconciled to sin, the man is in the suburbs of hell. At first Pharaoh hardened his heart, but after¬ ward God hardened Pharaoh’s heart. This wilful hardness is justly punished with judi¬ cial hardness. To do things not convenient. This phrase may seem to bespeak a dimin¬ utive evil, but, here, is expressive of the grossest enormities; things not agreeable to men, that contradict the very light and law of nature. And here he subjoins a black list of those unbecoming things the Gentiles were guilty of, being delivered up to a reprobate V. 24 — 27. Thus'they disgraced their bodies, by using them to per¬ petrate with each other the most detestable pollutions: even those bodies, which the Creator had formed with most exquisite contrivance and good-will ; as might best render them accommodated to the pur¬ poses of their own comfort and usefulness to one another, and to be the instruments of the soul in his worship [obedience] and service : so they ■were left to practice such unnatural iusts, as are not fit to be mentioned, except as a stigma on human nature, and to enhance the grace of our redemption. Those unnatural crimes and vile affections, which are most scandalous at present, and carefully concealed, or most severely punished, were openly avowed among the Greeks and Romans, even in their politest ages : and their most elegant and celebrated poets have defiled their compositions by the mention of such detestable amours, withput any expressions of abhorrence, or even of disapprobation ; nay, often in a way, which sanctions them, and almost wins the unwary reader to palliate, or even approve them! Scott. And these are the very books often put by parents and teachers into the hands of a child, at the very age when all such stimulants should be especially and most conscientiously avoided ! What education ! Ed. (24.) Gave them up.] God has so constituted man, that the indul¬ gence or exercise of any sentiment or propensity, or faculty, strengthens it, and increases its power and readiness to act : and disuse has a con¬ trary effect. Now the propensities may by indulgence become so strong, that the morai powers, weakened and deadened by disuse, may have little or no power to restrain, and the reckless brute dashes on from worse to worse. Then the heart is 1 hardened,’ and as this happens by God’s laws in man’s constitution, it is expressed by God’s hardening or giving up to be hardened ; not interfering by miracle to stop the natural course He has ordained. Dishonor (heir own bodies.] We read this with horror, perhaps, but may not the married even, who are faithful to one another indeed, thus sin, forgetting that their bodies are temples of God ? Physiologists assert, that indulgence strengthens propensity, and that children inherit these strengthened and rampant propensities ; hence we may guess at the occasion of much of the abominable licentiousness (for the modern world is but little behind the ancient, in many parts) preva¬ lent all over the world. Here then should ‘ moral reform ’ begin, calling on physicians, (who will attest the necessity of these remarks,) and mor¬ alists, to give a rule possible in the present predominance of the lower propensities in our race, and on married, as well as single, to keep it. Ed. (25.) Worshipped and served.] ‘ The Gr. word for the former, means reverence, worship, adoration by words and postures ; that for the lat¬ ter, the service rendered to those gods by ceremonial observances, es¬ pecially sacrifices. See Steph. More than.] To the prejudice of. [Neg¬ lect of. Doddr.] To this clause Paul applies a doxology, which was usual with the Jews (see Gen. 9:26. 14:20. 24:27 and 31.) on mentioning the name of God on any solemn occasion, especially when speaking in vindication of his honor. And, to express a still greater veneration, they used it (as in the present case) even in the middle of a discourse, or chain of reasoning. See Gal. 1:5. 2 Cor. 11:31.’ Bloomf. ‘The sense here is, that greater honor was paid to the work than to the Workman Himself, to whom, if indeed they in any manner acknowledged Him, as the Platonists, they yet appointed no sacrifices. They might say, as did the Pythagoreans, Platonists, and Stoics, that they did not believe with the people : and did not follow the civil theology, or the poetic, but the natural ; as Varro distinguishes ; saying, that by Jove, he understood ether; by Juno, air; by Neptune, the sea; by Naiads, fountains; by Cybele, the surface of the earth ; by Pluto and Proserpine, its bowels; by Ceres, the fruit-producing force; by Dryads, the lives of trees; by Vulcan, fire ; by Bacchus, the moisture in bodies. Therefore Paul says, that these could not thus excuse themselves, who paid the greatest pos¬ sible honor to the things themselves, but to their Artificer, little or none. But, in truth, as Jos. says of them, “ They dared not promulgate truth before the people.” As Plato remarks, in effect, it was impossible. See Chrys. Seneca, treating of the received rites, who says, “ All these a wise man will observe because they are appointed by the laws, not as if they were grateful to the gods.” This cloaking of a bad custom, the Gospel convicts of injustice, as does also the apostle here. Add to this, the customs now in Paul’s time prevalent at Rome, of rendering divine honors to the dead Cesars, (see Lucan.) If any one perjured himself in swearing by Cesar, he was most severely punished, if by God, it went unpunished.’ Grot. (26.) Their women did, &c.] This is well known to have been an abomination of the ancients, invented by the Lesbian women. In jus¬ tification of the apostle's censure, see the proof of these horrible crimes, heaped together by Wets., &c.’ Bl. Indeed the other vices (26, 27, iih special kindness ; e. g. Rom. 9:26. Ho. 1:10. 11:1. De. 32:5, 19. Is. 1:2. 43:6. Je. 31:9. 2 Cor. 6:18. God, as the common Father and Benefnctor of all men, good and bad, in reference to this relation, often calls Himself a Father , and styles them his children ; If I be a Father, &c. I have n. and brought up children , but, & c. More¬ over, as all mgri are made in his image, i. e. have an intellectual, rational, and moral nature like his own ; on this account also they may be styled his children ; but more specially does this apply to those who are regenerated , and in whom the image of God, that had been in part defaced, is restored. (4) As bearing some re¬ semblance to the Supreme Ruler of the universe in respect to authority, or as having office by his special favor, kings are sometimes named sons of Gud ; e. g. Ps. 82:6. 2 S. 7:14. So in Homer , diogenes basileus [god-born king, note, Rom. 13:1]. (5) An¬ gels are called sons of God, for the like reason that men are, viz. because^Jocl is their Creator and Benefactor; and special ly, because they bear a high resemblance to God ; see Job 1:6. 2:1. 38:7. Dan. 3:25. Thus men and angels may be so called, also, for more than one reason : bo one truly pious, for each or any of these reasons. ‘ We come now to the phrases, ho huios ton Theou , [The Sin of God, J as applied to Christ, (a) It designates Jesus as produced in the womb of the virgin Mary, by the miraculous influence of the II. S., Luke 1:32. (comp. 3:38.) Perhaps the same sense belongs to it in Mark 1:1. The words of the centurion in Mat. 27:54. and Mark 15:39. 6eem, in the mouth of a Roman, to have, perhaps not altogether, the same sense. (6) It means, Jesus, as the constituted King or Messiah. E. g. Mat. 16:16. 26:63. Mark 14:61. Luke 22:70. John 1:49. 11:27. and probably, in Mat. 8:29. 14:33. Mark 3:11. 5: 7. Luke 4:41. 8:28. John 1:34. 6:69. 9:35. 10:36. Acts 9:20. 13:33. Heb. 5:5. In the like sense, the appellation, Son, is given to Him, in the way of anticipation, by the ancient prophets who foretold his appearance ; Ps. 2:7. 89:37. On the like ground, kings, see No. 4, are called sons of God. ; Ps. 82:6. 2 S. 7:14. (c) The most common use of the phrase, Son of God , as applied to the Messiah, is, to designate the high and mysterious relation which subsisted between Him and God the Father, by vir¬ tue of which He was, in his complex person as Theanthropos [God-man], the bright¬ ness of the glory, and express image of the person of the Father. IJeb. 1:3. The image of the invisible God, Col. 1:15. the image of God, 2 Cor. 4:4. In this respect ho huios tou Theou is rather a name of nature than of office, for it is predicated upon the high and glorious eikon [image], resemblance, similitude, which the Son exhibits of the Father, He being the radiance (apaugasma) , [tr. brightness] of his glory ; fo that what Jesus said to Philip is true, viz. “ He that hath seen Me, hath seen the Father,” John 14:9. “It hath pleased the Father that in Him all fulness should dwell,” Col. 1:19. ; even “all the fulness of the Godhead bodily,” Col. 2:9. ; and that high, yea, divine honor, should be paid to Him, Phil. 2:9— 11. Rom. 14:1 ! . (comp, v. 9 ) Rev. 5:13, 14, John 5:23. Heb. 1 :6. As Son, Christ is Lord and Heir of all things, Heb. 1:2, 3. 8. In particular, it would seem to be one design of the N. T. writers, in using the appellation, Son of God, to convey the idea of a most intimate connexion, love, and fellowship (so to speak), between Him and the Father. Comp., to illus¬ trate this idea, such texts as Mat. 11:27. Luke 10:22. John 1:14, 18. Heb. 1:5. &c. Mat. 3:17. Luke 3:22. 9:35. Col. 1:13. 2 Pet. 1:17. Mat. 17:5. Mark. 1:11. 9:7. Comp, also with these last texts, the parables in Mat. 21:37. &c. 22:2. &c. Mark 12:6. Luke 20:13.; also John 8:35. 38. 10:36. That God has given Christ the Spirit without measure, that He dwells in Him somutikos fbodily], that all counsels and secrets (so to speak) of the divine nature are perfectly known to Ilim, (John 1:13. Mat. 11:27. Luke 10:22. John 6:46. 7:29. 8:19. 14:9, 10, 11, 20. 10:15.) seems to be suggested by the appella¬ tion, Son of God, as frequently bestowed ; for so the texts referred to, and other like texts, would imply. In a word, similitude, affection, confidence, and most intimate connexion, seem to be designated by the appellation of Son, ns applied to Christ. In this sense it is most frequent in the N. T. ; although with Paul, the idea of Messian¬ ic dignity or elevation is more commonly designated by Kurios TLord, note, v. 4.] ‘ But while I am fully satisfied that the term, Son qf God, is oftentimes applied to Christ as a name of nature, as well as office ; yet I am as fully satisfied, that it is not ap¬ plied to Him considered simply as divine, ox simply as Logos. It designates the Thean¬ thropos , the God-man , i. e. the complex person of the Messiah, in distinction from his divine nature , simply considered, in his Logos state or condition. The exceptions to this are only cases or such a nature, as show that the appellation, Son of God, became, by usage, a kind of proper name, which might be applied cither to his hu¬ man nature or to his divine one, as well as to his complex person. In just such a way proper names are commonly used ; e. g. Abraham usually and properly means, the complex person of this individual, consisting of soul and body. But when I say : “Abraham is dead,” I mean the physical part only of Abraham is so; and when I say : “ Abraham is .alive,” I mean that his immortal part only is so. So when I say : “ The Son of God was crucified,” I mean that his mortal part was so ; when I say: ‘‘God sent his Son, the Son came out from the Father, He had glory with the Father before the world was,” &c., I mean* that the divine nature of the Son became incarnate, that He emptied Himself . . humbled Himself (Phil. 2:7, 8), taking upon Him the likeness of our nature. But when 1 say, with John, that “Jesus is the Son of God, ’ and that “ Jesus Christ has come in the flesh,” I mean to designate his complex person, the theanthropos, the theos en sarki phanerotheis (God manifested in flesh], the logos sarx genomenos (Word become flesn], and this is the case with most of the examples in the New Testament.* Stuart. NOTES. Chap. II. V. 1 — 3. The apostle is commonly supposed to have here passed from the state of the Gentiles, to animadvert on that of the Jews : though some think that the heathen philosophers and moralists were also included. He, however, seems to have expressed himself in a general manner, that he might include all those of every nation, sentiment, or description, ‘who hold the truth in unrighteous¬ ness,1 or object to ‘the righteousness of God by faith,1 1:17 — 20. and who are ready to judge and condemn others, though guilty themselves. Of these, the Jews were the most notorious. Yet, while they would join with the apostle in showing the inexcusable wickedness of the Gen¬ tiles, they were equally or more ‘ inexcusable as they might he proved guilty of crimes, the very same, or of similar malignity. But thev, and all other persons in the world who acted in this manner, must be re¬ minded, that assuredly, ‘ the judgment of God,1 according to the truth of his Word, and the real character and conduct of men, would be exe¬ cuted on them. For could any man suppose, that when he had com¬ mitted the same crimes, which he judged deserving of punishment in others, he should himself escape the judgment of God ? This intimated to the unbelieving Jews, that personal and national judgments aw aited them, unless they tied for refuge to the grace of the Gospel. The out¬ ward wickedness of the Jews was enormous at this time, as Josephus has shown*, in this sense they copied the worst crimes (gross idolatry excepted) of the despised Gentiles and their superior advantages render¬ ed their conduct still more atrocious. Scott. (1.) Judgest.] ‘Condemnest.1 ‘ Hence it readily came to pass, that they [the Jews] thought all nations hated by God, and at. length to be destroyed by Him ; which neither the philosophers, nor other nations, nor their magistracy did.1 Tac. ‘Yet that the Jews did the same things , (idolatry excepted,) see the Rabbinic writings.1 Bl. V. 4 — 6. The Gentiles were without excuse, because they were un¬ thankful to their Creator and Benefactor; 1:21 — 23. Did the Israelites then despise the exuberant riches of his kindness to them, whom He had so peculiarly favored ? lie had distinguished them, both by tempo¬ ral and spiritual benefits, in every age: and at length sent his Son among them. Even after they had crucified Him, He had in infinite mercy ordered the first proposals of his Gospel to he made to them ; and He still besought them, by his apostles and ministers, to accept of this salvation ! And did they despise all this as a small favor ? Did it em¬ bolden them to continue in sin ? Or d‘d the Lord’s abundant merev and patience towards them lead them to conclude, that He would always favor them, however ungratefully they rebelled against Him ? Luke 2-f: 44 — 49, r. 47. If they thus despised his rich goodness, they strangely mistook its design and tendency ; as it ought to lead and induce them to repentance. — The more kindness God exercises, the greater aggravation is there in the sinner’s disobedience, and the more deeply should he he humbled for his base ingratitude. The patience of God gives the sinner time and opportunity for repentance, and the discoveries of his mercy furnish him with motives and encouragements; and were it not for man’s total depravity, the proposals of the Gospel must prevail with every one to repent of his departure from God, and to return to his worship and service. ( Luke 15:11 — 24. 2 Pet. 3:9, 14 — 16.) — If the Jews presumed on the special kindness of God to them ; and continued to re¬ ject the Gospel, and to disobey his commandments, according to the ‘hardness of their impenitent hearts,1 their condemnation would be pro- portionably severe ; and the longer God had patience with them, the heavier vengeance would be executed on them. All others indeed, who thus employed the day of mercy in committing sin, and hardening their hearts in impenitence, because of the goodness of God, would nnu that they had accumulated wrath as a treasure ‘ for themselves, which i would be secured for them, tjll the day of wrath and final recompense. Scott. (4.) Knowing.] Acknowledging. St. Considering. Bloomj. Ed. A. D. 61. ROMANS, II. Jews and Gentiles charged with sin . 6 Who b will render to every man according to his deeds : 7 To them, who, by patient con¬ tinuance in well doing, seek for glory and honor and immortality, eternal life : 8 But unto them that are ' con¬ tentious, and J do not obey the truth, but obey unrighteousness ; indig¬ nation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew tirst, and also of the k Gentile : 10 But ‘glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the m Gentile : 11 For "there is no respect of persons with God. 12 For as many as have sinned without law, shall also perish with¬ out law : and as many as have sin¬ ned in the law, shall be judged by the law ; h Pr 2ei-2. j 2 Th. 1:8. n De. 10:17. 2 Ch. Mat 16:27. k or, Greek. 19:7. Ga. 6:7, 8. Re 20:1-2. 1 1 Pe. 1:7. 1 Pe. 1:17. i 1 Ti. 6:3, 4. m or, Greek. penitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin, is to walk in the ivay of the heart ; and when that is hard and impenitent, how desperate must the course needs be ! The provocation is expressed by treasuring up wrath. Those that go on in a course of sin, are treasuring up unto themselves wrath. A trea¬ sure denotes abundance, it is a treasure that will be spending to eternity, and yet never exhausted ; sinners add to it as to a treasure. Every wilful sin will inflame the reckoning; it brings a branch to their wrath, as some read, Ez. 8:17. A treasure de¬ notes secresy ; but, withal, reservation to some further occasion. Job 38: 22, 23. Though the present day be a day of patience and forbearance toward sinners, yet a day of wrath is coming; wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is angry with the wicked every day, Ps. 7: 11. but there is the great day of wrath coming. Rev. 6:17. And that will be the day of the revelation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and pas¬ sion, Is. 27: 4. but a righteous judgment , his will to punish sin, because He hates it, as contrary to his nature. This righteous judg¬ ment of God, is now many times concealed, in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteous¬ ness, Ps. 60: 6. Therefore judge nothing before the time. IV. lie describes the measures by which God proceeds in his judgment. Having men¬ tioned the righteous judgment of God, in v. 6. lie here illustrates it, and shows what we may expect from God, and by what rule He will judge the world. The equity of distrib¬ utive justice, is the dispensing of frowns and favors with respect to deserts, and without respect of persons. 1. He will render to every man according to his deeds, v. 6. a truth often mentioned in Scripture, to prove that the Judge of all the earth doth right. Observe the objects of his favor. By this we may try our interest in the divine favor, and hence be directed what course to take to obtain it. (1.) Such as fix to themselves the right end ; that seek for glory and honor and immor¬ tality ; the glory and honor which are im¬ mortal, acceptance with God here and for ever. This is seeking the kingdom of God, looking, in our desires and aims, as high as heaven, and resolved to take up with noth¬ ing short of it. (2.) Such as, having fixed the right end, adhere to the right way ; a patient continu¬ ance in well doing. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well. Not for a fit and a start, like the morning cloud and the early dew ; but to the end : perseverance wins the crown. Patient continuance re¬ spects not only the length of the work, but its difficulties, and the oppositions and hard¬ ships we may meet with in it.* Those that will do well and continue in it, must put on a deal of patience. Heaven, eternal life, is their reward, called, v. 10. glory, honor, and peace. Those that seek for the vain glory and honor of this world, often miss of it, and are disappointed; but those that seek for im¬ mortal glory and honor, shall have it, v. 7. and not only glory and honor, but peace. Worldly glory and honor are commonly at¬ tended with trouble; but heavenly glory and honor have peace with them, undisturbed, everlasting peace. Observe, now, the objects of his frowns. In general, those that do evil; more partic¬ ularly described to be such as are contentious, and do not obey the truth. Every wilful sin * A distineuishecl and lamented friend (remarkably con¬ scientious, full of good works,) used to observe, ‘ People talk of its being hard to die ; for my part, I have found it hard to live.1 « Ed. is a quarrel with God, striving with our Ma¬ ker, Is. 45: 9. the most desperate contention. The Spirit of God strives with sinners, Gen. 6:3. and impenitent sinners strive against the Spirit, rebel against the light. Job 24: 13. hold fast deceit, strive to retain that sin which the Spirit strives to part them from. The truths of religion are not only to be known, but to be obeyed ; they are direct¬ ing, ruling, commanding truths ; truths re¬ lating to practice. Disobedience to the truth is a striving against it, and those that refuse to be the servants of truth, will soon be the slaves of unrighteousness. The wages of sin are, indignation and wrath, the causes; trib¬ ulation and anguish, the necessary and una¬ voidable effects. And this upon the soul J souls are the vessels of that wrath, the sub¬ jects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in, or of, man, which alone is imme¬ diately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the product of infinite wrath and indignation. This comes of contending with God, Is. 27: 4. Those that will not bow to his golden sceptre, will certainly be broken by his iron rod. 2. There is no respect of persons with God, v. 11. i. e. as to outward relation or condi-, tion. Jews and Gentiles stand on the same level before God. So Peter, Acts 10:34. and it is explained in the next words, that in every nation, he that fears God, and works righteousness, is accepted of Him. God does not save men with respect to their external privileges, or their barren knowledge and profession of the truth, but according as their state and disposition really are. V. He proves the equity of his proceed¬ ings with all, when He shall actually come to judge them, v. 12 — 16. on this principle, that that which is the rule of man’s obe¬ dience, is the rule of God’s judgment. Three degrees of light are revealed to men. 1. The light of nature. That the Gentiles have, and by that they shall be judged; they shall not be reckoned with for the trans¬ gression of the law they never had, nor come under the aggravation of the Jews’ sin against, and judgment by, the written law; but they shall be judged by, as they sin against, the law of nature, not only as it is ip their hearts, corrupted, defaced, and im¬ prisoned in unrighteousness, but as in the uncorrupt original the Judge keeps by Him. Further to clear this, v. 14, 15. in a pa¬ renthesis, he evinces, that the light of nature was to the Gentiles instead of a written law. He had said, v. 12. they had sinned without law; but, though they had not the written (6.) ! The pious, orthodox, and eloquent Chrysostom, here, steers the middle and only safe course.’ Bloomf. V. 7 — 11. The apostle here gradually proceeds to a more explicit mention of the Jews, whom he especially intended to ‘conclude under sin.’ Gal. 3:22. According to the whole tenor of Scripture, as well as the dictates of common sense, no sinner can do well , till he repents, submits to God, and seeks mercy from Him. The Jew who did this, must have respect to the types and promises of a Savior, with which the law of Moses was replete, as well as to the preceptive part of if, and he alone, who did this, would perform any spiritual obedience. Ex. 19:5. If then there was a man, anywhere, who embraced by faith the revelation of ‘glory, honor, and immortality,’ through the promised Messiah, made in the Word of God, and was earnestly desirous of ob¬ taining this blessing ; if he sought the inheritance, by repenting, ‘ ceas¬ ing to do evil, learning to do well,’ attending on the ordinances of God, obeying his commandments, and thus waiting patiently for the comple¬ tion of his promises ; and if he proved his sincerity, by patience under trinls, and perseverance in well doing, amidst temptations and difficul¬ ties ; — this man would surely be made partaker of eternal life, according to the constitution of the most gracious covenant of God in Jesus Christ ; whatever measure of explicit knowledge he might be favored with, or under whatever dispensation he might live. But as all transgressors of the law are under condemnation ; so those Jews, or others, who dispu¬ ted ngainst the Lord’s method of saving sinners, and his sovereignty in dispensing unmerited favors ; and who refused to obey the truth, by embracing the Gospel and submitting to the promised Savior; choosing rather to ‘obey unrighteousness,’ and continue the slaves of sin and Sa¬ tan : all these persons would surely sink under the indignation and wrath of their offended Judge; and the Jcwwill have the first and most severe lot in this condemnation ; though the unbelieving and disobedi¬ ent Gentile will not be exempted. On the other hand, that ‘ glory, hon¬ or, and peace,’ which God confers on the objects of his peculiar love, [182] will certainly be given to ‘ every man that worketh good,’ as one who ‘obeyed the truth.’ — It is evident the apostle did not mean, that either Jew or Gentile could be saved by his own works, without faith in Christ ; but that, ‘by obeying the truth,’ and by that ‘patient continuance in well doing’ which springs from faith, the Gentile would obtain eternal life; and without this, the Jew must fall under wrath and condemna¬ tion. To suppose he meant, that any man, who heard the Gospe’ with¬ out believing it ; or who had any part of revelation sent to him, yet re¬ jected it, could be saved ; would absurdly make the apostle advance principles subversive of his own grand argument throughout the whole epistle, and of his doctrine in all his epistles. He had many reasons, for his first proposing his doctrine in this covert and practical manner. He thus avoided giving immediate disgust to the Jewish reader, previ¬ ous to the more explicit declaration of the Gospel, for which he was here only making way : he intimated, that those, who really best under¬ stood and obeyed the law, vvould most readily embrace the Gospel ; and that the Jews did not refuse to ‘obey the truth’ from love to the holi¬ ness of the law, but from ‘ obedience to unrighteousness.’ Scott. (8.) Contentious .] ‘A disposition seems meant, of disputing and contesting about what is commanded, and what not, rather than of apply¬ ing sincerely to fulfil what is acknowledged to be enjoined.’ Bloomf. (9.) ‘ Here we have the first express mention of the Jews ; ( Doddr .) and it is introduced with admirable address ; q. d. “ not only of the Jews (of whom I am now speaking), but also of the Gentiles.” ’ Id. V. 12 — 16. If they would seek acceptance in this way, they must be ‘ doers ’ of the law : and if any thus perfectly performed its righteous demands, he might then indeed claim the reward of righteousness, but not otherwise. Luke 10:25—29. For even the Gentiles, who had not the written law, when from natural principles they performed any of those duties which the law required, were, in this respect ‘ a law unto themselves:’ and by obeying thus far their own rule, came nearer to righteousness, than the Jews who broke their rule. Their consciences A. D. 61. ROMANS, II. The charge against the Jews. 13 (For °not the hearers of the law are just before God, but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law p unto themselves : 15 Which shew the work of the law written in their hearts, ■> their conscience also bearing witness, and their thoughts r the mean while accusing, or else excusing, one an¬ other;) 16 In the day when God shall judge the secrets ’of men, by Jesus Christ, according to my 'gospel. 17 Behold, thou u art called a Jew, and restest in the law, and makest thy boast of God, 18 And knowest v his will, and w approvest x the things that are more excellent, being instructed out of the law ; o Jo. 1:2-2—25. p 1 Co. 11:14. q or, Jhe con¬ science witness¬ ing with them. t or, between themselves. s Lu. 8:17. t c. 16:25. u ver. 28. v Pa. 147:19,20. w or, tries t the things that dif- fur. x Phi. 1:10. law, Pa. 147: 20. they had what was equiv¬ alent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean, that work which the law com¬ mands, as if they could produce a perfect obedience ; hut that work which tile law does; in directing us what to do, examining us what we have done. Now, (1.) They had that which directed them what to do by the light of nature : by the force and tendency of their natural notions, and dictates, they apprehended a clear and vast difference' between good and evil. They did, by nature, the things contained in the law. They had a sense of [ought, and ought not] justice and equity, honor and purity, love and charity; the light of nature taught obe¬ dience to parents, pity to the miserable, con¬ servation of public peace and order; forbade murder, stealing, lying, perjury, &c. Thus they were a law unto themselves. (2.) They had that which examined them what they had done ; Their conscience also bearing witness. They had that within them, which approved and commended what was well done, and which reproached them for what was done amiss. Conscience is a wit¬ ness, and first, or last will bear witness, though for a time it may be bribed or brow¬ beaten. It is instead of a thousand wit¬ nesses, testifying of that which is most se¬ cret ; and their thoughts accusing or excusing, passing a judgment on the testimony of con¬ science, by applying the law to the fact. Conscience is that candle of the Lord, which was not quite put out, no, not in the Gentile world. The heathen (see Hor., Juv., &c.) have witnessed to the comfort of a good con¬ science, and to the terror of a bad one. Their thoughts among themselves, or one with another. The same light and law of nature, that witnesses against sin in them, and in others, accused or excused one another, or by turns, so some; according as they ob¬ served or broke these natural laws and dic¬ tates, their consciences did either acquit or condemn them. All which did evidence, that they had what was to them instead of a law, which they might have been governed by, and which will condemn them, because they w'ere not so guided and governed by it. So that the guilty Gentiles are left w ithout ex¬ cuse. God is justified in condemning them. They cannot plead ignorance, and therefore are like to perish, if they have not something else to plead. 2. The light of the law ; that the Jews had, and by that they shall be judged, v. 12. They sinned, not only having the law, but in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so full and partic¬ ular, and sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall be, as their sin is, so much the greater for their having the law. The Jew first, v. 9. It shall be more toler¬ able for Tyre and Sidon. Thus Moses did accuse them, John 5: 45. and they fell under the many stripes of him that knew his Mas¬ ter’s will, and did it not, Luke 12:47. The Jews prided themselves very much in the law ; but, to confirm what he had said, the apostle shows, v. 13. that their having, and hearing, and knowing the law, would not justify them, but their doing of it. The Jewish doctors bolstered up their followers with an opinion, that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apos¬ tle here opposes : it was a great privilege that they had the law, but not a saving priv¬ ilege, unless they lived up to the law they had ; which it is certain the Jews did not, and therefore they had need of a righteous¬ ness wherein to appear before God. We may apply it to the Gospel : it is not hear¬ ing, but doing, that will save us, John 13: 17. James 1 : 22. 3. The light of the Gospel : and accord¬ ing to that, those that enjoy the Gospel shall be judged, v. 16. According to my Gospel; not meant of any fifth Gospel, written by Paul, as some conceit ; or of the Gospel written by Luke, as Paul’s amanuensis, (Euseb. Hist. lib. 3. cap. 8.) but the Gospel in general, called Paul’s, because he was a preacher of it. As many as are under that dispensation, shall be judged according to that dispensation, Mark 16: 16. Some refer it to what he say's of the day of judgment : ‘ There will come a day of judgment, as I have often told you ; and that will be the day of the final judgment both of Jews and Gentiles.’ (1.) There is a day set for a gen¬ eral judgment. The day, the great day, his day that is coming, Ps. 37:13. (2.) The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Acts 17: 31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, and more comfort to saints, than this, that Christ shall be the Judge. (3.) The secrets of men shall then be judged : secret services rewarded, secret sins punished, hidden things brought to light. V. 17 — 29. In the latter part of the ch. the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said, v. 13. that not the hearers, but the doers of the law are justified ; and he here applies that great truth to the Jews. Observe, I. He allows their profession, v. 17 — 20. and specifies their particular pretensions and privileges, which they prided themselves in; that they might see he did not condemn them out of ignorance of what they had to say for themselves ; no, he knew the best of their cause. 1. They were a peculiar people ; separated and distinguished from all other by their hav¬ ing the written law, and the special presence of God. Jew was a very honorable title, yet many, so called, were the vilest of men. Many of the synagogue of Satan say they are Jews, Rev. 2: 9. and a generation of vipers boast they have Abraham to their father, Mat. 3:7—9. And restest in the law. I. e. they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. To rest in the law, with a rest of complacency and acquiescence, is good ; to rest in it with a rest of pride, and sloth- fulness, and carnal security, is the ruin of souls. They were mightily puffed up with this privilege, Jer. 7: 4. 48:13. Haughty because of the holy mountain, Zeph. 3: 11. It is a dangerous thing to rest in external priv¬ ileges, and not to improve them. And makest thy boast of God. See how the best things may be perverted and abused! A believing, loving, humble, thankful glorying in God, is the root and summary of all reli¬ gion, Ps. 34:2. Is. 45:25. 1 Cor. 1:31. But a proud, vainglorious boasting in God, and in the outward profession of his name, is the root and summary of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous. also testified to the propriety of this part of their conduct, and produ¬ ced an inward satisfaction : while, at the same time, their secret thoughts, or their reasonings one with another, served to accuse, or ex¬ cuse themselves, or each other, according to the conformity of their con¬ duct to their own sentiments of right and wrong, or the contrary. If, then, the very Gentiles could not but condemn themselves, when they acted against their own consciences; how absurd and presumptuous must it be for a Jew, to expect justification before God, by a law which he wras continually transgressing ! To 1 perish without law ’ is widely different from ‘justification unto life;’ of which the apostle gives not so much as any intimation. Mat. 11:20 — 24. The apostle’s argument by no means implied, that the Gentiles performed any spiritual obedience; or that any of them could be justified, on account of their partial and scanty compliance with the dictates of their own natural, and in very many things erroneous conscience. [If it be said, why should they not stand as well us those who live no nearer to their rule than they, and yet through grace are saved ? — no Christian lives up to his light, and no heathen does ; why should one be saved more than the other ? See 9:20. Ed.) As the apostle plainly says, that ‘as many as have sin¬ ned without law, shall perish without law ;’ it is surprising, any exposi¬ tors should have thought the case of Job and his friends, and Cornelius, to be referred to. Probably Job lived and died before the law; and he had traditional revelation, as the patriarchs had : and Cornelius, though not observant of the ceremonial law, had the scriptures of the O. T„ and by the grace of God had studied them to good purpose. Acts 10:1 — 8. — It was indisputably the apostle’s object, to convince his read¬ ers, that neither revelation, nor the light of reason and conscience, could save those who failed of obeying them; that all had in many things failed ; however, in particular instances, some had been obedient ; and that all must perish, though with different degrees of aggravation, unless saved by the Gospel. — ‘ Hell hath no power over sinners of Israel, because Abraham and Isaac descend thither to fetch them thence. . . No circumcised person goes to hell ; God having promised to deliver them from it, for the merit of circumcision. . . All Israelites have their portion in the world to come; and that notwithstanding their sins; yea, though they were condemned here for their wickedness.’ Extracts from Jew¬ ish writers, in Whitby. — It would not be easy to produce any passage from modern writers, in which proud self-righteousness and rank anli- nomianisnt are so completely combined : but a considerable portion of the same leaven, may often be discerned both among papists and pro- testants. Scott, (15.) Work.) ‘ Which the law requireth.’ St. ‘ The effect or proof of the existence of that law, viz. in discovering the obligations to moral duties, which revelation, by its precepts, unfolds and enjoins. And so Taylor, and Mackn.’ Bloomf. V. 17 — 24. In order to understand this ch., it should constantly be kept in mind, that the apostle is combating the prejudices and presump¬ tion of the Jews, to whom he expected the epistle would be shown, and whose influence he knew would he employed, to unsettle the minds of the believers at Rome. The Gentiles are therefore introduced, by way of illustrating the argument, and not in order to show in what way they may be justified. 12 — 16. — The apostle here immediately addressed him¬ self to any Jew, who was willing to take up the argument. He supposed him to rest his hope of acceptance on the law, and this with great quiet¬ ness and satisfaction ; and to ‘ boast of God,’ as standing in a covenant- relation to Him. He thought himself well acquainted with the will of God ; and, as an expert casuist, he could ‘ distinguish things which dif¬ fered,’ and give the preference to such as were more excellent, having A. D. 61. ROMANS, II. The charge against the Jews. 19 And art confident that thou thyself art a guide of the blind, a light of them which are in dark¬ ness, 20 An instructer of the foolish, a teacher of babes, which hast the form y of knowledge and of the truth in the law : 21 Thou z therefore which teach- est another, teachest thou not thy¬ self? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhor- rest idols, dost thou commit sacri¬ lege ? 23 Thou that makest thy boast of the law, through breaking the law dishonorest thou God ? 24 For the name of God is blas¬ phemed among the Gentiles through you, as it is 1 written. 25 For circumcision verily prof- iteth, if thou keep the law : but bif thou be a breaker of the law, thy circumcision is made uncircumci¬ sion. 26 Therefore if c the uncircum¬ cision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision ? 27 And shall not uncircumcision which is by nature, if it fulfil the law, djudge thee, who by the letter and circumcision dost transgress the law ? V 2 Ti. 1:13. 3:5. a Ezr. 35:20, 23. c Ac. 10:31,35. z Mat. 23:3, &c. b Ga. 5:3. U Mat. 12:41, 42. 2. They were a knowing people, v. IS. And knowesl his will, lit. the will. God’s will is the will, the sovereign, absolute, irresisti¬ ble will. The world will then, and not till then, be set to rights, when God’s will is the only will, and all other wills are [identified with il] melted into it. It is possible for a hypocrite to have a great deal of knowledge in the will of God. And npprovest the things that are more excel¬ lent. Paul prays for it for his friends, as a very great attainment, Phil. 1:10. Under¬ stand it, (1.) Of a good apprehension in the things of God, reading it thus, Thou discern- est the things that differ, knovvest how to dis¬ tinguish between good and evil, the precious and the vile, Jer. 15: 19. the unclean and the clean, Lev. 11:47. Good and bad lie sometimes so near together, that it is not easy to dis¬ tinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distin¬ guish, to cleave the hair in doubtful cases. A man may be a good casuist, and yet a bad Christian; accurate in the notion, but loose and careless in the application. Or we may, with De Dieu, understand controversies by the ta diapheronta, (tr. things that are more excel¬ lent.) A man may be well skilled in the con¬ troversies of religion, and yet a stranger to the power of godliness. (2.) Of a warm affection to the things of God, as we read it, Approvesl the things that are excellent. There are excel¬ lencies in religion, which a hypocrite may ap¬ prove of ; there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowered by the lusts of the flesh, and of the mind ; ‘ I see the better, but pursue the worse;’ and it is common for sinners to make that approbation an excuse, which is really a very great aggravation of a sinful course. They got this acquaintance with, and af¬ fection to, that which is good, by being in¬ structed out of the la w, kateckoumenoi, — being catechised. The word signifies, an early instruction from childhood. It is a great privilege and advantage to be well catechised betimes. It urns the custom of the Jews to take great pains in teaching their children, w hen they were young, [cut, Fam. Rec. Vol. III.] and all their lessons wer eout of thelaw; it were well, if Christians were but as in¬ dustrious to teach their children out of the Gospel. Now this is called, v. 20. The form of knowledge, and of the truth in the law, i. e. the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the. form of it, like a picture well drawn and in good colors, but which wants life. A form of knowledge, produces but a. form of godliness, 2 Tim. 3: 5. A form of knowledge may deceive men, but cannot im¬ pose on the piercing eve of the heart-search¬ ing God. A form may be the vehicle of the power ; but he that takes up with that only, is like sounding brass, and a tinkling cymbal. 3. They were a teaching people, or at least thought themselves so, v. 19, 20. And art confident that thou thyself — . Apply it, (1.) To the Jews in general ; they thought themselves guides to the poor blind Gentiles that sat in darkness, that whoever would have the knowledge of God, must be beholden to them for it ; [pass to it through prosely- tism to their Law and rites;] all other na¬ tions must come to school to them, to learn what is good, and what the Lord requires ; for they had the lively oracles. (2.) To their rabbies and doctors, and leading men among them, who were espec¬ ially those that judged others, v. 1. these prided themselves much in the possession they had of Moses’ chair, and the deference the vulgar paid to their dictates ; and the apostle expresses this in several terms, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honor upon themselves. II. He aggravates their provocations, v. 21 — 24. from two things, 1. That they sinned against their knowl¬ edge and profession, did that themselves which they taught others to avoid. It was the hypocrisy of the Pharisees, That they did not do as they taught. Mat. 23: 3. but pulled down with their lives what they built up with their preaching ; for who will believe those who do not believe themselves 1 Example will govern more than rules. The greatest obstructors of the success of the Word, are those whose bad lives contradict their good doctrine ; who in the pulpit preach so well, that it is pity they should ever come out ; and out of the pulpit live so ill, that it is pity they should ever go in. He specifies three particular sins that abounded among the Jews. (1.) Stealing. This is charged on some that declared God’s statutes, Ps. 50: 16, 18. The Pharisees are charged with de¬ vouring widows’ houses, Mat. 23: 14. and that is the worst of robberies. (2.) Adultery, v. 22. This is likewise charged on that sin¬ ner, Ps. 50:18. Many of the Jewish rab¬ bins are said to have been notorious for this sin. (3.) Sacrilege. Robbing in holy tilings, which were then by special laws dedicated and devoted to God. And this is charged on those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon ; but they dealt very treacherously in the worship of God. It was in the latter days of the O. T. church, that they were charged with robbing God in tithes and offer¬ ings, Mai. 3:8,9. converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. 2. That they dishonored God by theft sin, v. 23, 24. While God and his law were an honor to them, which they boasted of, and prided themselves in, they were a dishonor to God and his law, by giving occasion to those that were without, to reflect on their religion, as if that did countenance and allow of such things. And the apostle here refers to the same charge against their forefathers; as it is written, v. 24. He does not mention the place, because he wrote this to those that were instructed in the law, but he seems to point at Is. 52:5. Ez. 36:22, 23. and 2 S. 12: 14. It is a lamentation, that those who were made to be to God for a name and for a praise, should be to Him a shame and dis¬ honor. The great evil of the sins of profes¬ sors, is, the dishonor done to God ami re¬ ligion by their profession. ‘ Blasphemed through you ; you give the occasion for it, it is through your folly and carelessness. The reproaches you bring on yourselves, reflect on your God, and religion is wounded through your sides.’ A good caution to professors to walk circumspectly. See 1 Tim. 6: 1. III. He asserts the utter insufficiency of their profession, to clear them from the guilt of these provocations, v. 25 — 29 ; obedient Jews shall not lose the reward of their obe¬ dience, but will gain this by their being Jews, that they have a clearer rule of obe¬ dience than the Gentiles have. This must be referred to the state of the Jews before the ceremonial polity was abolished, other¬ wise circumcision, to one that professed faith in Christ, was forbidden, Gal. 5:2. But he is here speaking to the Jews, whose Judaism would advantage them, if they would but live up to the rules and laws of it ; but if not. from his youth been instructed out of the law. In this confidence he thought himself qualified to guide and enlighten the blind and benighted pagans; and to instruct such as became proselytes, whom he deemed foolish, and mere babes, compared with himself; as he had got a com¬ plete knowledge of the whole law, having the form of it in his memory and mind. This, however, was a mere semblance, and outside appear¬ ance of the spiritual knowledge, and true meaning of the law, which, rightly understood, would lead him to trust in the promised and typified Redeemer, and not in the law itself. In this form he rested, without even attempting to obey all the precepts of the law, according to his own exposition ; as if his work had been to instruct others, and not him¬ self! or as if he meant to insult the great Lawgiver, by studying his commandments in order to break them ! It was notorious, that many of the chief priests, scribes, and elders, who appeared most zealous for the law, were guilty of these (21, 22) and similar crimes : and the rest, who rejected the Gospel, nod ‘ made their boast in the law,’ would be found to dishonor God, by evidently breaking it. — The terms here used (21) concerning the Gentiles, aptly expose the arrogant self-wisdom of the Jews. (24) Blasphemed, Sc e.] ‘Of this, Jos. doth frequently ac¬ cuse them, saying, “ What wickedness do you conceal or hide, which is [134] not known to your enemies? You triumph in your wickedness, strive daily who shall he most vile, making a show of yoflr wickedness, as if it. were virtue.”’ Whitby. Scott. (1G.) Approvest, . 9 — 18. ‘ Are we better than they, we Jews, to whom were committed the oracles of God 1 Does that recommend us to God, or will that justify us 1 No, by no means.’ Or, ‘ Are we Christians (Jew's and Gentiles) so much better, antecedently, than the unbelieving part, as to have merited God’s grace 1 Alas ! no : before free grace made the difference, those of us that had been Jews, and those that had been Gentiles, were all alike cor¬ rupted.’ They are all under sin. 1. Under the guilt of sin : under it as a sentence, a bond, binding over to eternal ruin and damnation; under it as a burden, Ps. 38:4. that will sink them to the lowest hell : we are guilty before God, v. 19. 2. Under the govern¬ ment and dominion of sin, as a tyrant and cruel task-master ; enslaved to it ; under the power of it, sold to work wickedness. And this he had proved, v. 9. It is a law term ; we have charged them with it, and have made good our charge. This charge and conviction he here fur¬ ther illustrates by several scriptures out of V. 5. 1 Is God unjust, who iuflicteth punishment ?’ So St. tr. Mackn. here paraphrases : 1 It' no sin can be rightly punished which is attended with good consequences [see on v. 8), how shall God judge the world.’ The Jews allowed the Gentiles were to he judged. Ed. V. 7. 1 Still, if God’s faithfulness to his Word, has, on account of my deceitfulness, abounded more unto his glory, why am I any longer condemned ns a sinner? v. 8. Shall we then (say), (ns), d, for a demonstration of his justice, on account of the passing by o*ins that had been committed in former times, through the forbearance of God : I say, for a demonstration of his justice in this present time, in order that lie might be just, and the Justifier of him that believeth in Jesus.’ — ‘ Dr. Hammond saith, the word dikaios is here to be tr. clement and merciful , and that it is commonly taken in that notion, nnd seldom in that of vindictive justice : but in opposition to this I assert, that the word is used about 80 times in the N. T., and not once in that sense of clemency and mercy. .. He himself produces but one place, Mat. 1:19. [183]' where, says Lightfoot, men torment the word to make it signify clement and merciful, when it bears clearly the ordinary sense. Joseph being a just man, would not cohabit with an adulteress •. and yet not being willing to make her a public example, and no necessity., lying upon him so to do, he was minded to put her away privily. . . . That He might ap¬ pear to be just, in requiring this satisfaction for our sins.’ Whitby. — Too strong a protest cannot be entered against this practice of giving a new meaning to words, in Scripture, in order to get rid of a conclusion, against which the writer happens to be prejudiced : it is absolutely add¬ ing to, or taking from, or changing the Word of God, Rev. 22:18 — 21. and it perplexes the minds of ordinary readers to such a degree, that the plainest passages seem to them obscure, and of doubtful meaning. Scott. (21, &c.) ‘But now, the justification which is of God, without law, is revealed ; to which testimony is given by the law and the prophets ; a justification, moreover, which is of God by faith in Jesus Christ, (of¬ fered) to all, and (bestowed) on all who believe ; for there is no distinc¬ tion. For all have sinned, and come short of the glory which God bestows, &c.’ St. ‘ Turner thus neatly connects the two clauses : “ It need not surprise you, that justification cannot be thus obtained, since the law had quite a different design, viz. to bring us (21) to the knowl¬ edge of sin ; nuni de, &c., but now under the Gospel n method of justi¬ fication is revealed, of which God is the Author ( dikaiosunl Theou), and to which all your Scriptures bear testimony, that method, which, rejecting obedience as the ground of (22) justification (choris nomou), makes faith in Christ and his merits, the only cause, and which extends its benefits to all believers, Gentiles as well as Jews.” ’ Bloomf. (25. .„.es justification, the apostle means not an idle faith, but a working faith, attended with works of love both toward God and our neighbor; and consequently, that the works which he excludes from justification are not evangelical works, or such as are done in, and proceed from, faith in Christ; but only, 1. works of perfect obedience, or sinless works, there being none such to be found among the sons Of fallen man ; or, 2. works done in the strength of the Mosaic law, without the grace of the Gospel; or, S. the works of the ceremonial law, such as circumcision, sacrifice, and the like ; or, 4. and lastly, all manner of works whatsoever, as far as they are relied on as meritorious causes of our justification or salvation ; there being but one only cause of that kind, namely, the mer¬ itorious obedience and sufferings of our dear Redeemer and Savior.’ Bp. Bull. NOTES. Chap. IV. V. 1—3. ‘From this example of Abraham, the apostle intended to draw a conclusion, which weiuld necessarily take in all believers. And that he might do this fairly, he intimates, at the very entrance of the question, that he did not propose Abraham merely as one of the number of believers, but as the father of the church ; that he might properly reason from the father to his children, A. D. 61. ROMANS, IV. Paul's discourse of justification. 2 For if Abraham were justified by works, he hath whereof to glory; but not b before God. 3 For what saith the ‘Scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh d is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith e is counted for righteousness. 6 Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, 7 Saying , f Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. 9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also ? for we say that faith was reckoned to Abraham for righteousness. b c. 3:27. 1 Co. c Ge. 15:6. e Hab. 2:4. 1:29. d c. 11:6. fPs. 32:1,2. — from an equal case, as they say, but a for¬ tiori, — from a stronger case. If Abraham, a man so famous for works, so eminent in holiness and obedience, was nevertheless justified by faith only, and not by those works ; how much less can any other, es¬ pecially any of those that spring from him, and come so far short of him in works, set up for a justification by their own works'?- And it proves likewise, ex-abundanti, — the more abundantly, as some observe, that we are not justified ; no, not by those good works which flow from faith, as the matter of our righteousness ; for such were Abraham’s works, and are we better than he I V. 1 — 8. Here the apostle recognises his kindred to Abraham, and asks. What has he found, — as pertaining to the flesh, i. e. by cir¬ cumcision and his external privileges and performances'! Those the apostle calls_/7esA, Phil. 3: 3. Now what did he get by these? Was he justified by them? Was it the merit of his works that recommended him to God’s acceptance ? No, by no means ; which he proves by several arguments. I. If he was justified by ivorks, room would be left for boasting, which must for ever be excluded. He might deserve well of men, but could never merit of God, v. 2. Paul himself had whereof to glory before men, and we have him sometimes glorying in it, yet with humility; but nothing to glory in before God, 1 Cor. 4:4. Phil. 3: 8, 9. So Abra¬ ham. II. It is expressly said, that Abraham’s faith was counted to him for righteousness. In all controversies in religion, this must be our question, What saith the Scripture? v. 3. Is. 8: 20. thither is the. last appeal. Now the Scripture saith, that Abraham believed, and that was counted to him for righteousness, Gen. 15:6. therefore he had not whereof to glory before God, it being purely of free grace that it was so imputed, and having not in itself anything of the formal nature of a righteous¬ ness, further than as God Himself was gra¬ ciously pleased to count it to him. III. If he were justified by works, the re¬ ward would have been of debt, and not of grace ; which is not to be imagined. This is his argument, v. 4, 5. Abraham’s reward was God Himself ; so He had told him but just before, Gen. 15:1. I am thy exceeding great reward. Now if Abraham had merited this by the perfection of his obedience, it had not been an act of grace in God, but Abra¬ ham might have demanded it, [and so had power over God Himself!] But it is impos¬ sible for man, much more guilty man, to make God a debtor to him, Rom. 11:35. Therefore to him that worketh not, that can pretend to no such merit, nor show any worth or value in his work, which may answer such a reward, but, disclaiming any such pre¬ tension, casts himself wholly on the free grace of God in Christ, by a lively, active, obe¬ dient faith; to such an one faith is counted for righteousness, is accepted of God as the qualification required in all those that shall be pardoned and saved. Him that justifieth the ungodly, i. e. him that was before ungodly. His former un¬ godliness was no bar to his justification on his believing ; that ungodly one, i. e. Abra¬ ham, who, before his conversion, it should seem, [but for this there is little authority,] was carried down the stream of the Chal¬ dean idolatry, Josh. 24: 2. No room there¬ fore is left for despair ; though God clears not the impenitent guilty, yet through Christ He justifies the ungodly. IV. He further illustrates this, by a pas¬ sage out of Pss. where David speaks of the remission of sins, the prime branch of justi¬ fication, as constituting the happiness and blessedness of a man ; pronouncing him blessed, not that has no sin, or none which deserved death, but the man to whom the Lord imputeth not sin ; who, though he cannot plead Not guilty, pleads the act of indemni¬ ty, and his plea is allowed. It is quoted from Ps. 32: 1, 2. not entering into judg¬ ment, not marking iniquities : being purely acts of grace, the acceptance and the reward cannot be expected as due debts ; therefore Paul infers, v. 6. that it is the imputing of right¬ eousness without works. Blessed are they. Par¬ doned people are the only blessed people. The sentiments of the world are. Those are happy, that have a clear estate, and are out of debt to man ; but the sentence of the Word is, Those are happy, that have their debts to God discharged. Oh, how much therefore is it our interest to make it sure to ourselves that our sins are pardoned ! For that is the foundation of all other benefits. Heb. 8: 12. V. 9 — 17. Paul observes in this para¬ graph, when and why Abraham was thus justified; it was before he was circumcised, and before the giving of the law; and there was a reason for both. I. It was before he was circumcised, v. 10. It was imputed, Gen. 15:6. and he was not circumcised till ch. 17. Abraham is expressly said to be justified by faith, 14 years, some say 25 years, before he was circumcised: which, as it might silence the fears of the poor uncircumcised Gentiles, might lower the pride and conceitedness of the Jews, who gloried in their circumcision, a3 if they had the monopoly of all happiness. the foundation of which he lays in v. 13. . . . In whatever wray Abraham, the father of believers, was justified, in the same must all his children (i. e. all believers) be justified : but Abraham wa9 not justified, and made the father of the faithful, by any of his own works, either preceding or following his faith in Christ, as promised to him ; but merely by faith in Christ, or the merit of Christ by faith imputed to him for righteousness. Therefore all his children become his children, and are justified, not by their works, either preceding or following their faith ; but by faith alone in the same Christ, who was at length to come ; . . . and thus they are at present justified, and shall be to the end of the world.’ Beza. — Thus the apostle, by this single example, struck at the very root of their national vain confidence, in Abraham as their father, in circumcision, and in the law of Moses. Gal. 3:6 — 14. Heb. 11:11 — 19. Jam. 2:21 — 24. Scott. (1.) As pertaining to the. flesh.] ‘ Kata sarka: by the works of the law and circumcision. And so Calvin, Beza, Ambrose, Aquinas, Caje- tan, flam., Zcger, Parajus, Whitby, Taylor, Mackn., and Wets.’ Bl. (2.) St., comparing 3:12. commences thus, ‘ [Much] ; if, however,’ &c. Ed. V. 4, 5. This imputation of faith is not because of its own excellen¬ cy, or worthiness as a good work ; but as it refers the Sovereign Judge for payment to the accepted righteousness and atonement of his Son; even as the receipt of a scrap of paper, intrinsically not worth a far¬ thing, in the form of a draft on a creditable banker, is entered in the merchant’s book, for a considerable sum of money, as if it had been paid in cash. The man ‘ who worketh not,’ will indeed diligently use appointed means of grace, earnestly and perseveringly repent, forsake sin with decision, and conscientiously perform his several duties, and even become ‘zealous of good works:’ yet he ‘worketh not’ at all, with an aim or expectation of obtaining righteousness in this way, which he knows to be absolutely impossible. He comes to God, as ‘ the Justifier of the ungodly,’ that he may obtain ‘the gift of righteousness by faith,’ of free grace, through the merits of the divine Surety. lie is not indeed absolutely ‘ ungodly’ at the time of his justification ; for his humiliation, submission, and faith, are effects of regeneration ; which is the source of all ‘godliness’ in a fallen creature. Yet he is justified, as ‘ungodly’ in himself, in strict justice, and according to the law: he comes for the blessing as ‘ ungodly ; ’ God makes no account of anything in justifying him, except his faith as forming his relation to Christ ; and the man has no respect to anything else himself, in expecting that blessing. Nay, Jhe justified believer, whatever his holiness or diligence may be, never works for this purpose ; and he still comes before God as 1 ungodly,’ in this respect , still depending on ‘ the righteousness of (tod by faith In Christ,’ as his only hope; though his good works are evidences of the sincerity of his faith. Phil. 3:8 — 11. — Abraham seve- [190] ral years before, ‘by faith, obeyed’ the call and command of God : and therefore could not be, strictly speaking, altogether ‘ungodly,’ when it was said, ‘ He believed God, and it was counted to him for righteous¬ ness : ’ so that the example of Abraham is a full and clear refutation of the construction, which some put on this text, that men are, altogether and in every sense, ungodly and unregenerate, at the time when God justifies them ; a most obnoxious sentiment, and of most dangerous ten¬ dency. Heb. 11:8—10. “‘ He that worketh,” i. e. who hnth deserved anything by his work, to whom is opposed “ he that worketh not ; ” i. e. who brings no work, for which he claims a reward ; but depends on the gratuitous promise of God. But this indeed is spoken, by conces¬ sion, in a similitude taken from the commerce and contracts of men : for otherwise, “ who hath first given ? and it shall be rendered to him again.’” Beza. 11:1 — 6, w. 5, 6, 33 — 36. Scott. (5.) ‘ To him that worketh reward is not counted as a matter of grace, but as a debt.’ St. ‘ The sentiment is here illustrated by an example deduced from common life, and the affairs of men. (Grot, and Koppe.) The words may be r. : “ Now to the laborer, (one who fully performs his engagements, and fulfils his stipulated task,) his wages are not reck¬ oned as a favor, but are regarded as a debt (being what he has earned).” The words contain bo'th the illustration and the application. In the application, “ him that worketh ” must denote, him who has exerted his full powers, and exactly performed his duty.' Bloomf. V. 6 — 8. Not that forgiveness of sins is equivalent to justification ; for this implies also treating a man as righteous, and entitled to the re¬ ward of eternal life : as it is evident, in all human transactions, that the pardon of a criminal is very distinct from giving him the title to an es¬ tate. But God always Imputes righteousness, where He does not im- puto sin : for none are pardoned, except in virtue of their relation to Christ by faith; and if Ji is atoning blood cover their sins, his righteous¬ ness also justifies their persons. 2 Cor. 5:18 — 21, v. 21. As their Surety, He suffered for their sins, which were imputed to Him; and they are rewarded and made heirs of eternal life, because his righteousness is imputed to them. ‘ From hence the expression of blotting out iniquity, so frequently used in Scripture, may be understood ; that is, the strik¬ ing it out of the account.’ Locke. — It should be remembered, that the in¬ spired apostle, under a clearer dispensation, expounds the words of the prophet; not the prophet the words of the apostle. We must therefore understand David, according to Paul’s interpretation; and not the re¬ verse. If Paul meant forgiveness exclusively ; why should he add the clause, ‘ imputeth righteousness without works ? ’ — 12. — (7, 8) Blessed, &c.] Exactly from the LXX, Ps. 32:1, 2. Scott. V. 9 — 12. This language fully proves, that circumcision sealed spirit¬ ual blessings to Abraham personally , as the outward seal of the cove- A. D. 61. ROMANS, IV. Paul's discourse of justification, 10 How was it then reckoned ? when he was in circumcision, or in uncircumcision ? Not in circumci¬ sion, but in uncircumcision. 11 And «he received the sign of circumcision ; a seal of the righte¬ ousness of the faith which he had, yet being uncircumcised ; that he might be the father h of all them that believe, though they be not circumcised ; that righteousness might be imputed unto them also : 12 And the father of circumcision to them who are not of the circum¬ cision only, but who also walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised. 13 For the promise, that 1 he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if J they which are of the law be heirs, faith is made void, and the promise made of none effect : 15 Because the law k worketh wrath : for where no 1 law is, there is no transgression. 16 Therefore it is of faith, that it might be by grace ; to the end the promise might be sure to all the seed ; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all, 17 (As it is written, m I have made thee a father of many na¬ tions,) D before him whom he be¬ lieved, even God, who quickeneth 0 the dead, and calleth those p things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. r:IO, 11. 9:9. .In. 8: Ga. 3: 7A, & c. J Ga. 3:18. k c. 5:20. 1 lJn.3:4. m Ge. 17:5. n like unto. o Ep. 2:1,5. p 1 Co. 1:28. I Pe. 2:10. q Ge. 15:5. Two reasons there are why Abraham was justified by faith in uncircumcision : 1. That circumcision might be a seal of the righteousness of faith, v. 11. The tenor of the covenants must first be settled, before the seal can lie annexed. Sealing supposes a bargain-precedent, which is confirmed and ratified by that ceremony. After Abraham’s justification by faith had continued several years, for the confirmation of his faith, God was pleased to appoint a sealing ordinance; and Abraham received it, though a bloody ordinance, even as a special favor, the'sign of. See. Now we may hence observe, (1.) The nature of sacraments in general ; they are signs, and seals ; signs to represent and instruct; seals to ratify and confirm ; signs of absolute grace and favor ; seals of the conditional promises : nay, mutual seals J God seals 4& us to be to us a God, and we seal to Him to bg.to Him a people. (2.) The nature of circumcision in particular; it was the initiating sacrament of the O. T. and it is here said to be, [1.] A sign; a sign of that original corruption all are born with, and which is cut off by spiritual circumci¬ sion ; a commemorating sign of God’s cov¬ enant with Abraham ; a distinguishing sign between Jews and Gentiles; a sign of admis¬ sion into the visible church ; a sign prefig¬ uring baptism, which comes in the room of circumcision, now under the Gospel, when (the blood of Christ being shed) all bloody ordinances are abolished ; it was an outward and sensible sign of an inward and spiritual grace signified thereby. [2.] A seal of the righteousness of the faith In general, it was a seal of the covenant of grace, particularly of justification by faith ; the. covenant of grace, called the righteousness which is of faith, ch. 10:6. and it refers to an O. T. promise, Deut. 30: 12. Now if infants were then capable of re¬ ceiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant, and incapable of the seal, and by what severe sentence they were ihus rejected and incapacitated, those are concerned to make out, that not only re¬ ject, but nullify and reproach, the baptism of the seed of believers. 2. That he might be the father of all them that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly ob¬ served, and in him commenced a much clear¬ er and fuller dispensation of the covenant of grace, than any that had been before extant; therefore he is called the father of all that be¬ lieve, because he was so eminent a believer, and so eminently justified by faith ; as Ja- bal was the father of shepherds, and Jubal of musicians, Gen. 4: 20, 21. The father of all them that believe, a standing pattern of faith ; as parents are examples to their children : and a standing precedent of jus¬ tification by faith; as the liberties, privile¬ ges, honors, and estates of the fathers de¬ scend to their children. Abraham was the father of believers, because to him particu¬ larly the magna charta was renewed. Thus were [unbelievers, even if Jews, excluded, and] the doubts and fears of the poor Gen¬ tiles anticipated, and no room left to ques¬ tion but that righteousness might be imputed to them also. Col. 3: 11. Gal. 5: 6. II. It was before the giving of the law, v. 13 — 16. The former observation was levelled against those that confinefl justifi¬ cation to the circumcision, this to those that expected it by the law ; now the promise was made to Abraham long before the law. Comp. Gal. 3:17, 18. Observe, 1. What that promise was, — that he should be the heir of the world, i.e. of the land of Canaan, the choicest spot of ground in the world ; or the father of many nations of the world, who sprang from him, beside the Is¬ raelites ; or the heir of the comforts of the life which now is. Or rather, it points at Christ, the Seed here mentioned ; comp. Gal. 3: 16. Now Christ is the Heir of the world, the ends of the earth are his posses¬ sion, and it is in Him that Abraham was so. And it refers to that promise, Gen. 12: 3. In thee shall all the families of the earth be blessed. 2. How it was made to him, not through the law, but through the righteousness of faith ; not through the law, for that was not yet giv¬ en ; but on that believing which was counted to him for righteousness ; on his trusting God, in leaving his country when God bid him, Heb. 11:8. Now being by faith, it could not be by the law ; which he proves by the opposition that is between them, v. 14, 15. for then faith would be made void. Besides, The law worketh wrath, v. 15. wrath in us to God ; it irritates and provokes that carnal mind which is enmity to God, as the dam¬ ming up of a stream makes it swell, — wrath in God against us ; it works this, it discov¬ ers it ; or our breach of the law works it. How the law works wrath, he shows very con¬ cisely in the latter part of the v.; Where no law is, there is no transgression ; an ac¬ knowledged maxim, which implies. Where there is a law, there is transgression, and [of course, punishment or] wrath. 3. Why the promise was made to him by faith ; for three reasons, v. 16. (1.) That it might be by grace, that grace might have the honor of it ; faith hath particular reference to grace granting, as grace hath to faith receiving. By grace, and therefore through faith, Eph. 2 : 8. (2.) That the promise might be sure. The first covenant, being a covenant of works, was not sure ; but, through man’s failure, the benefits de¬ signed by it [might be and] were cut off ; therefore, the more effectually to ascertain and ensure the conveyance of the new cove¬ nant, there is another way found out, not by works, (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh,) but by faith, which receives all from Christ, and acts in a con¬ tinual dependence on Him, as the great Trustee of our salvation, and in whose keep¬ ing it is safe. (3.) That it might be sure to all the seed. If it had beeu by the law, it had been limited to the Jews, but therefore it was by faith, [that it might produce a more extensive happiness,] Gentiles as well as Jews becoming interested in it ; the spiritual as well as the natural seed of faith¬ ful Abraham. Gen. 17:5. where the rea¬ son of the change of his name from Abram, — a high father, to Abraham, — the high father of q a multitude, is thus rendered ; For a father of many nations have I made thee ; i.e. all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. V. 17 — 22. Having observed when Abra¬ ham was justified by faith, and why, the apostle here describes, magnifies, and com¬ mends the faith of Abraham ; where ob¬ serve, I. Whom he believed ; God. Observe what in God his faith eyed : 1. God, who quickeneth the dead. It was promised that he should be the father of many nations, when he and his wife were now as good as dead ; Heb. 11 : 11, 12. therefore he looks on God as a God that could breathe life into dry bones. He that' quickeneth the dead, can do anything, can give a child to Abraham when he is old ; can bring the Gentiles, who are dead in trespas- nant of grace, and the emblem of sanctification, however it might oth¬ erwise be applied or misunderstood. ‘This seems an incontestable proof, that circumcision was the seal of the covenant of grace , and not merely of temporal promises^ and consequently obviates the most considerable objection, that hath ever been urged against infant-baptism.’ Doddr. Heb. 6:13—20. Scott. (11.) ‘As a seal of the righteousness by faith which (he possessed) in a state of nncircumcision.’ Stuart. V. 13. Through the law.] ‘ By law.’ Id. V. 14. ‘Faith is rendered of none effect, and the promise is made void.’ Id. V. 15. No law is.) IS. 2:12. ‘ Nomos is used, by Paul, of every rule of life, of every revelation, especially of the Mosaic law. The various senses then of this word, are calculated to produce perplexity. . . . Our English version, by having almost constantly said “the law,” whatever be the meaning of nomos in the original, has made this most difficult epistle still more obscure.’ Bp. Middleton. — When without the article, it is commonly used for taw in general, or rule of conduct, whatever it be : when with the article, of the Mosaic law. Yet this rule has seve¬ ral exceptions, which the context alone can fully decide. Scott. V. 16. ‘ Not only to him who is under the law, but to him who is of the faith of Abraham : — who is, &c. in the sight of God, in whom he believed, &c.’ Stuart. V. 18 — 22. He confidently hoped to become the father of many na¬ tions, naturally in his posterity, and spiritually through Christ, who was to descend front him ; because God had said, that his seed should be in¬ numerable as the stars of heaven. Gen. 15:5,6. ‘His faith was im¬ puted to him for righteousness.’ That is, his faith was thus N’N'ovcd A. B. 6i. ROMAN S, IV. Paul's discourse of justification. 19 And being not weak in faith, he considered not his own body Mow dead, when he was about an hundred years old, neither yet the deadness r of Sarah’s womb : ‘20 He staggered not at the prom¬ ise of God through unbelief ; but was strong in faith, giving glory to God ; 21 And being fully persuaded that what he had promised, he was •able also to perform. 22 And therefore it was imputed to him for righteousness. 23 Now 'it was not written for his sake alone, that it was imputed to him ; 24 But for us 0 also, to whom it shall be imputed, if we believe 7 on him that raised up Jesus our Lord from the dead ; 25 Who was delivered w for our offences, and was raised 1 again for our justification. r He. 11:11. 10:11. 6:21. He. 9:28. s Ge. 18:14. Lu. u Ac. 2:39. 1 Pe. 2:24. Re. 1:37,45. He. y Ma. 16:16. Jn. 1:5. 11:19. 3:14—16. z 1 Co. 15:17. t c. 15:4. 1 Co. wli. 53:5,6. 2 Co. 1 Pe. 1:21. ses and sins, to a divine and spiritual life, Epli. 2:1. Comp. Eph. 1: 19, 20. 2. Who calleth tilings which are not, as though they were ; i. e. creates all things by the word of his power, as in the beginning, Gen. 1:3. 2 Cor. 4 : 6. The justifica¬ tion and salvation of sinners, the espousing of the Gentiles that had not been a people, were a gracious calling of things which are not, as though they were, giving being to things that were not. This expresses the sovereignty of God, and his absolute power and dominion ; a mighty stay to faith, when all other props sink and totter. II. How he believed. 1. Against hope, he believed in hope, v. 18. There was no natural hope ; all the argu¬ ments of sense, and reason, and experience, which in such cases usually beget and sup¬ port hope, were against him ; but, against all those inducements to the contrary, he believed ; for he had a hope, which arose, ^as his faith did, from the consideration of God’s all-sufficiency. Therefore God ena¬ bled him thus to believe against hope, that he might pass for a pattern of great and strong faith to all generations. Or, his be¬ ing the father of the faithful is mentioned as the matter of the promise that Hfe believed ; and he refers to Gen. 15:5. So shall thy seed be, as the stars of heaven, so innumera¬ ble, so illustrious. This was that he believ¬ ed, when it was counted to him for right¬ eousness , v. 6. And it is observable, that that particular instance of his faith was against hope, against the surmises and sug¬ gestions of his unbelief. He had just be¬ fore been concluding hardly that he should go childless, that one born in his house was his heir, v. 2, 3. and that unbelief was a foil to his faith, and bespeaks it a believ¬ ing against hope. 2. Being not weak in faith, he considered not his oWn body, now dead, v. 19. utterly unlikely to beget a child ; he did not dwell in his thoughts upon it. He said, indeed, Shall a child be born to him that is a hundred years old ? Gen. 17: 17. But that was the language of his admiration, and his desire to be further satisfied, not of his doubting and distrust ; his faith passed by that con¬ sideration, and thought of nothing but the faithfulness of the promise, with the con¬ templation whereof he was swallowed up, and this kept up his faith. Being not weak in faith, he considered not. It is mere weak¬ ness of faith, that makes a man lie poring on the difficulties and seeming impossibili¬ ties that [are] in the way of a [clear] prom¬ ise. 8. He staggered not at the promise of God through unbelief, v. 20. and therefore, because he considered not the frowns and discourage¬ ments of second causes ; — he disputed not, did not hesitate or stumble at it, but, by a resolute and peremptory act of his soul, with a holy boldness, ventured all on the promise. Unbelief is at the bottom of all our staggerings at God’s premises. 4. He was strong in faith, giving glory to God, — he was strengthened in faith, his faith got ground by exercise. Though weak faith shall not be rejected, yet 6trong faith shall be commended and honored. The strength of his faith appeared in the victory it \’on over his fears. And hereby he gave glory to God ; for as unbelief dishonors God, by making Him a liar, 1 John 5 : 10. so faith honors God, bv setting to its seal that He is true, John 3: 33. Abraham’s faith gave God the glory of his wisdom, power, holi¬ ness, goodness, and especially of his faith¬ fulness, resting on the word that He had spoken. We never hear our Lord Jesus commending anything so much as great faith, Mat. 8: 10. and 15:28. therefore God gives honor to faith, great faith, because faith, great faith, gives honor to God. 5. He was fully persuaded, — was carried on with the greatest confidence and assurance ; it is a metaphor tSken from ships that come into the harbor with full sail. Abraham saw the storms of doubts, and fears, and tempta¬ tions, likely to rise against the promise ; but trusts to the strength of his bottom, and the wisdom and faithfulness of his pilot, and bravely makes to the harbor, and comes home an unspeakable gainer. Such was his full persuasion, and it was built on the om¬ nipotence of God : He was able, for our waverings rise mainly from our distrust. And therefore it was imputed to him for righteousness, v. 22. faith being chosen to be the prime condition of our justification, because it is a grace that of all others gives glory to Gorl. V. 23 — 25. In the close of the ch. he applies all to us ; and having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours. It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him : no, the Scrip¬ ture did not intend hereby to describe some singular way of justification that belonged to Abraham as his prerogative. The ac¬ counts of the O. T. saints were not intend¬ ed for histories only, barely to inform and divert us, but for precedents, to direct us, for ensamples, 1 Cor. 10: 11. for our learn¬ ing, ch. 16:4. and this particularly of Abra¬ ham was, to assure us what that righteous¬ ness is, which God requireth and accepteth to our salvation ; for us also, that are mean and vile, us Gentiles as well as Jews, for us on whom the ends of the world are come, as well as for the patriarchs ; for the grace of God is the same yesterday, to-day, and for ever. His application of it is but short. Only, observe, 1. Our common privilege ; it shall be imputed to us, that is, righteous¬ ness shall ; the gospel - way of justifica¬ tion is by an imputed righteousness ; he uses a future verb, to signify the continua¬ tion of this mercy in the church, while there are any to be justified ; for there is a foun¬ tain opened that is inexhaustible. 2. Our common duty, the condition of this privilege, and that is believing. The proper object of this believing is a divine revelation : the revela¬ tion to Abraham was concerning a Christ to PRACT. OBS- No mere man, since the fall of Adam, could ever ‘ find ’ anything but death by his own works ; and the history contained in the Scriptures, with the confessions of thebest of men, .proves that all who have been saved, escaped condemnation and obtained heaven by ‘faith being imputed to them for righteousness.’ — None can sincerely pray for this blessing, till he cease from working in order to justify him¬ self: and indeed, no man performs good works from pure principles, till he learns to believe 1 in Ilim who justifleth the ungodly.’ Yet at the same time, no true believer will neglect 1 working,’ In order to glorify God, to do good to men, and to make his own calling and election sure ; because he delights in the commandments of God, and 1 hungers and thirsts after righteousness.’ — This distinction [of believing and not be- to be genuine, meet to form the relation between him and the predicted Redeemer; and thus it marked him out as a proper person, to be justi¬ fied by the everlasting righteousness which the Messiah would introduce. Gen. 17:17. Heir. 11:11, 12. — It is evident from the whole context, that Abraham’s faith did not justify him, by its own merit or value, but as interesting him in Christ : for, though the sincerity of his faith was manifested on this occasion, he had actually been justified long before ; and his example would not in any way aptly illustrate the Christian’s justification by the righteousness of Christ, and not by that of his own faith, if we do not thus understand it.— A very common perversion of this passage must not pass unnoticed. Many speak of ‘ hoping against hope ; ’ not that God will fulfil his promises to believers, notwithstand¬ ing all difficulties and improbabilities ; but that, themselves are believers, and shall be saved, contrary to the evidence of their tempers and lives : and this is often the grossest presumption and fanaticism imaginable, though sometimes in a measure countenanced by those who are not aware of its tendency — (18) So shall , &c.j From the LXX, but it ac¬ cords to the Heb. Gen. 15:5. Scott. (22.) Imputed .] ‘ Counted.’ St. : as also in v. 22. and 23. where he tr. ; ‘ but also for our sake to whom it will be counted, to us who be¬ lieve on Him who,’ blood, we shall be saved k from wrath through him. 10 For if, when we were ene¬ mies, we were reconciled to God by the death of his Son, much 1 more, being reconciled, we shall be saved by m his life. e Phi. 1:20. h Ga. 4:4. k 1 Th. 1:10. f Ep. 1:13, 14. t Jn. 15:13. 1 Pe. 1 c. 8:32. g according to the 3:18. 1 Jn. 3:16. m Jn. 14:19. time, j lie. 9:14, 22. experience of God ; patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves, an experi¬ ment of our own sincerity, therefore such tribulations are called trials. It works an approbation, as he is approved, that has passed the test. Thus Job’s tribulation wrought patience, and that patience produced an approbation, that still he holds fast his in¬ tegrity, Job 2:3. 3. Experience, hope. He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it. Experience of God is a prop to our hope; He that hath delivered, doth and will. Experience of ourselves, helps to evi¬ dence our sincerity. 4. This hope maketh not ashamed, it is a hope that will not deceive us. Nothing con¬ founds more than disappointment. Or, It maketh not ashamed of our sufferings, we having hopes of glory. It is in a good cause, for a good Master, and in good hope: there¬ fore we are not ashamed. We will never think ourselves disparaged, by sufferings that are likely to end so well. Because the love of God is shed abroad. This hope will not disappoint us, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit, to shed abroad the love of God in the hearts of all the saints. The love of God, i. e. the sense of God’s love to us, drawing out love in us to Him again. Or, the great effects of his love, special grace, and the pleasant gust or sense of it. It is shed abroad, as sweet ointment, perfuming the soul ; as rain watering it, and making it fruitful: the ground of all our comfort and holiness, and perseverance in both, is laid in the shedding abroad of the love of God in our hearts ; it is that which constrains us, 2 Cor. 5: 14. Thus are we drawn and held by the bonds of love. Sense of God’s love to us, will make us not ashamed, either of our hope in Him, or our sufferings for Him. V. 6 — 21. The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus : it is in the precious stream of Christ’s blood, that all these privileges come flowing to us : there¬ fore he enlarges on the instance of that love of God, which is shed abroad. Three things he notices for the explication and illustration of this doctrine. 1. The persons He died for, v. 6 — S. 2. The precious fruits of his death, v. 9 —11. 3. The parallel between the communica¬ tion of sin and death by the first Adam, and of righteousness and life by the second Adam, v. 12. to the end. I. The character we were under when Christ died for us : 1. We were without strength, v. 6. altogether unable to help our¬ selves out of our sad condition ; lost, and no visible way open for our recovery ; our condition deplorable, and in a manner des¬ perate ; therefore our salvation is here said to come in due time. 2. He died for the un¬ godly: not only helpless, and therefore likely to perish, but guilty, and therefore deserving to perish; not oidy mean and worthless, but vile and obnoxious; unworthy of such favor with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates, v. 7, 8. as an unparalleled instance of love ; herein God's thoughts and ways were above ours. Comp. Jn. 15: 13, 14. Greater love has no man. The carnal mind is not only an enemy to God, but enmity itself, ch. 8:7. Col. 1:21. This enmity is a mutual enmity ; God loathing the sinner, and the sinner loathing God, Zech. 11:8. And that for such as these Christ should die, is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business, to eternity, to adore and wonder at it ! This is a commendation of love indeed ! Justly might He who had thus loved us, make it one of the laws of his kingdom, that ive should love our enemies. II. The precious fruits of his death : 1. Justification and reconciliation are the first and primary, v. 9, 10. Sin is pardoned, the sinner accepted as righteous, the quarrel [made] up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in : i. e. Christ has done all that was requisite on his part in order hereunto, and immediately on our believing, we are actually put into a state of justification and reconciliation. Our justification i3 ascribed to the blood of Christ, because without blood there is no remission, Heb. 9:22. The blood is the life, and that must go to make atone¬ ment. In all the propitiatory sacrifices, the sprinkling of the. blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul. Lev. 17 : 11. 2. Hence results salvation from wrath, v. 9, 10. When that which hinders our salvation is taken away, the salvation must needs fol¬ low. Nay, the argument holds very strongly ; if God justified and reconciled us when ice were enemies, at so great expense, as it were, much more will He save us when we are justi¬ fied and reconciled. He that has done the greater, which is, of enemies to make us friends, will certainly do the less, which is, when we are friends to use us friendly, and to be kind to us. Therefore the apostle, once and again, speaks of it w ith a much more. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the. work of grace. Reconciled by his death, saved by his life. His life, here spoken of, is not to be under¬ stood of his life in the fiesh, but his life in heaven, that life which ensued after his death. Comp. ch. 14:9. Rev. 1: 18. We are reconciled by Christ humbled, we are saved by Christ exalted : it is die living Je¬ sus that perfects the work, He lives to make intercession, Heb. 7:25. It is Christ in his exaltation, that by hisWord and Spirit effec¬ tually calls and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Comp. ch. 4:25. 8:34. The arguing i3 very strong : He that puts Himself to the charge of purchasing our salvation, will not decline the trouble of applying it. V. 6. It might perhaps be objected to the words, ‘ hope maketh not ashamed,’ that, after all, it was not impossible, nor even highly improba¬ ble, the believer’s hope should terminate in disappointment and shame, through the prevalence of sinful [abused] propensities, and the power of temptation ; and that Satan might, at length, induce him to apostatize. The apostle therefore digresses in order to obviate this objection: and at the same time shows, what abundant reason believers have to love their God and Savior; and to adore with admiring complacency the glory of his grace. ' Without strength ’ to resist their offended Sove- reign, or to deliver themselves ; had neither natural power for so ardu¬ ous a work, if they had ben inclined to it; nor moral ability or inclina¬ tion to attempt it : 1 ungodly,’ without any proper disposition of heart towards Him, nay, every w'ay contrary to his nature, will, and worship. Scott. (6.) For.] ‘ Uuper : Raphel has abundantly demonstrated, that huper hltmOn apelhane [died for us] signifies, that lie died in our room and stead : nordoes it appear, that the phrase to die for (huper ) any one has any other signification than that of a person rescuing the life of another at the expense of his own ; and the very next- v. shows, inde¬ pendent of any other authority, how evidently it bears that sense here; for it can hardly be imagined that any one would die for a good man, unless it were to redeem his life by giving up his own.’ Doddr. Whitb'i , too, proves, that the whole passage plainly denotes the vicarious sacri¬ fice of Christ. Comp. John 11:50. 2 Cor 5:1 1. 1 Tim. 2:6.’ 13l. V. 7—10. To illustrate the immensity of this love of God, the apostle shows - how this most rare instance, the very summit of human af¬ fection, falls immensely beneath the love of God to us.— There could be no danger of a reconciled believer failing under the wrath of God, except on the supposition of his committing sin, and dying without repentance ; hut had Christ suffered, and humbled llimselfeven to death on the cross, that He might bring him into this state of reconciliation ? and would He, after all, so leave him to himself, and in the hands of the wicked one, as thus finally to perish, when his living power could prevent it, with¬ out any suffering or self-denial whatever? — Some expositors insert, 1 If we he not wanting to ourselves.’ But first, Is not this undeniably add- [194] ing to the Scripture? Rev. 22-18 — 21, vv. 18, 19. And, secondly, does nol this inevitably lead us to trust in our own hearts, instead of trusting in God, to ‘ hold us up that we may he safe ?’ Frov. 28:2G. Jei. 17:9, 10. 2 Cor. 7:1. Phil. 2:12, 13. 2 Pet. 1:5—10. Scott. (7.) Righteous . .good. ] ‘ Dikaios. .agatlios : some take both of things not persons, but this would require the article to dikaion also; and, moreover, the force of the antithesis would tie destroyed. Others, as Godwin, Estius, lie Dieu, Wetst., Ham., Whit., Kop., Carp., and Doddr., suppose here a distinction sometimes found in the classics, especially the philosophers, by which dikaios denotes one strictly just, agnthos one who is generous, benevolent, r.hrSstos : nay (so Vatablns and Kop.) a benefactor. Wetst., too, adverts to the well-known distinction cf Cic,, between justus and bonus. And this interpretation is ably main¬ tained by Carpz. But such a refined, philosophical distinction was not likely to have been known to the apostle. Schoett., indeed, adduces a curious passage from Pirke Aboth, which, however, does not s em quite satisfactory, viz. “ There are 4 kinds of men. One says : what is mine, is mine ; and what is thine, is thine; he is a middling sort of man. An¬ other says : what is mine, is thine, and what is thine is mine; he is a worldly-minded man. Now he who says: what is mine, is thine; and what is thine, is thine ; he is a good and pious man ( chasid ). But he who says, what is thine is mine, and what is mine is my own, is a wicked man.” Considering that the whole v. is meant to lie a popular illustration , it seems safer, with Chrys., CEcum., Cnsauli., l’isc., Soci- lilfs, Parteus, Gat., Tulet., Calv., and Bcza, to take both to mean the same, yet as the latter has the article , a higher degree of goodness seems meant, by climax. The good man, tins more force than, a good man.’ IIl. (8.) Commendeth.] ‘ llisplayeth.’ Id. (10.) R.econci!ed.] ‘ The Gr., said of equals, means to he or become friends; 1ml of God and man, can only mean, on the part of God, the granting of pardon, and affording the means of attaining and preserving his future favor; and, on the part of man, a humble and thankful ac¬ ceptance of tiie offered boon: and this wherever in the N.T the phrasa thus occurs, ns in 2 Cor. 5:18,19,21. This v. 1C. is (and so Bp. Bar¬ rington) parenthetical.’ Id. A. D. 61. ROMANS, V. Paul’s discourse of sanctification. 11 And not only so, but we also n joy in God, through our Lord Jesus Christ, by whom we have now received the 0 atonement. 12 Wherefore, as bygone man sin entered into the world, and death by sin : and so death passed upon all men, * for that all have sinned : 13 (For until the law, sin was in the world : but sin is not r imputed when there is no law. 14 Nevertheless, death reigned * from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the 'figure of him that was to come : n Hab. 3:18. p Ge. 3:6, 19. 3:4. o or, reconcile q or, in whom. $ He. 9:27. iatiun. r c. 4:15. 1 Jn. I l Co. 15:22,45. 3. All tliis produces, as a further privi¬ lege, our joy in God, v. 11. God is now far from being a terror: He is our joy , and our hope in the day of evil, Jer. 17 : 17. We are, recon¬ ciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favors; we not only go to heaven, but go triumphantly; are not only saved from God’s vtrath, but solace ourselves in his love, and this through Jesus Christ, by virtue of the atonement ; for by Him we Christians, we believers, have now, now in gospel-times, or now in this life, received the atonement, which was typified by the sacrifices under the law, and is an earnest of our happiness in heaven. Receiving, the atonement is our actual recon¬ ciliation to God in justification, grounded on Christ’s satisfaction. To receive the atone¬ ment, is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which infinite wisdom hath taken, of saving a guilty world by the blood of a crucified Jesus; being willing and glad to be saved in a gospel-way, and on gospel- terms. (2.) To take the comfort of the atonement, which is the fountain and founda¬ tion of ou r joy in God. God hath received the atonement. Mat. 3:17. 17:5. 2S:2. if we but receive it, the work is done. III. The parallel the apostle runs between the communication of sin and death by the first Adam, and of righteousness and life by the second Adam, t>. 12. to the end, not only illustrates the truth he is discoursing of, but tends very much to commend the love of God, and comfort the hearts of true believ¬ ers ; in showing a correspondence between our (it 1 1 and our recovery ; anil not only a like, but a much greater, power in the sec¬ ond Adam to make us happy, than there was in the first to make us miserable. Now for the opening of this, observe, 1. A general truth laid down as the foun¬ dation of his discourse, — That Adam was a type of Christ, v. 14. Christ is therefore called the last Adam, 1 Cor. 15: 45. Comp. v. 22. In this, Adam was a type of Christ, that in the covenant-transactions between God and him, and in the consequent events of those transactions, Adam was a public person ; as a common father and factor, root and representative, of and for all his poster¬ ity ; so that, what he did in that station, as agent for us, we may lie said to have done in him ; and what was done to him, may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a pub¬ lic person, the head of all the elect ; dealt with God for them, as their father, factor, root, and representative ; died for them, rose for them, entered within the veil for them. did all for them. When Adam failed, we failed with him ; when Christ performed, lie performed for us. Thus was Adam — the figure of Him that was to come, to come to repair that breach which Adam had made. 2. A more particular explication of the parallel. (I.) Adam, as a public person, commu¬ nicated sin and death to all his posterity, v. 12. We see the world under a deluge of sin and death, full of iniquities, and full of calamities. Now, it is worth while to in¬ quire what is the spring that feeds it, and you will find that to be the general corrup¬ tion of nature ; and at what gap it entered, and you will find that to have been Adam’s first sin. It was by one man, and lie tile first man ; for if any had been before him, they would have been free ; that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pro¬ nounced all very good, Gen. 1:31. there was no sin in the world; it was when Adam ate forbidden fruit, that sin made its entry. Sin had before entered into tile world of angels, but never the world of mankind, till Adam sinned ; then entered the guilt of Adam’s sin, imputed to fand affecting] posterity, and a general corruption and depraved ness of na¬ ture. For that, so we read it ; rather in whom all have sinned. Sin entered into the world by Adam, for in him we all sinned. As 1 Cor. 15:22. in Adam all die; so here, in him all have sinned: for it is agreeable to the law of all nations, that the acts of a pub¬ lic person are accounted theirs whom they represent ; and wlvat a whole body does, every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and ap¬ pointment of God, and yet that founded on a natural necessity ; for God, as the Author of nature, had made this the laiv of nature. V. 11. Had now ‘received reconciliation.’ This is the proper tr., referring to the whole of the pacification, between God and the believ¬ ing sinner, through the mediation of Christ ; and not merely to the atonement, which is the ground of it. — To explain all this of the Gen¬ tiles exclusively, as some do, as if the Jews did not want a reconciliation, makes the apostle speak of himself as a Gentile : and indeed it is so un- scriptural, and so irrational, that one cannot but be astonished to find men of great learning and talents contend for it. Scott. (11.) Atonement.] I. e. putting, setting at one : at-one-ment ; ‘ ob¬ tained reconciliation.’ St. ‘If the Scripture has, as surely it lias, left this matter of the satisfaction of Christ mysterious, left somewhat in it unrevealed, all conjectures about it must he, if not evidently absurd, yet, at least, uncertain. Nor has any one reason to complain for want of farther information, unless he can show his claims to it. . . And it is our wisdom thankfully to accept the benefit, by performing the condi¬ tions upon which it is offered, on our part, without disputing how it was procured on his.’ Bp. Butler. V. 12 — 14. In order more fully to illustrate the important subject, the apostle calls the reader’s attention to the slate of the whole human race, from the fall of Adam. He was the federal head, surety, and re¬ presentative of all his posterity, nor did sin enter, save to the personal condemnation of Eve, till lie also ate the forbidden fruit. Gen. 3:6. .. In Adam, as being in his loins when he thus apostatized, we all sinned and fell under condemnation; his blood was attainted for rebellion; and thence that evil nature originated, from which ail our personal trans¬ gressions proceed. Gen. 2:16, 17. 3:17 — 19. In proof of this our union with Adam, and our concern in his first transgression, which the proud heart of man is prone to deny, or object to, even with blai>,.hemous en¬ mity, it should be observed, that for 2500 years before the giving of the law, sin prevailed in the world, and was punished with death : but sin cannot be imputed, where no law is, of which it is a transgression, 4:14 • — 17. None of the immense multitudes, who died between the fall of Adam, and the promulgation of the law, could personally violate the prohibition, to which the penalty of death had been originally annexed ; yet they were included in the sentence denounced against Adam, and, after much toil and suffering, ‘returned to the dust whence they were taken.’ And, though adults might be thought to die for their personal violation of the law of tradition, or of their own reason and conscience ; yet, during this long interval, an innumerable multitude had been sub¬ jected to death, who had never broken any law, ‘ after the similitude of Adam’s transgression ;’ i. e., wilfully and deliberately. For the number of infants, who had been cut off, with great pain and agony, previously to their commission of actual sin, had been immensely great. They were involved in the destruction of the whole world by the deluge, and in that of Sodom and Gomorrah; and according to the ordinary course of things, ‘death reigned over them,’ before they were capable of actual and wilful transgression. Nor could this fact be accounted for, consist¬ ently with the divine perfections; otherwise than by allowing, that they, as one with Adam, had fallen in him under condemnation, through his violation of that covenant, in which he acted as surety for all his off¬ spring.* There may indeed be a comfortable hope; that as infants die • On thin subject, which Henry above haa treated at large, (note, • p. 637, Vol. It.) was necessitated to use a language his auditors could best understand : covenant and surety are terms applicable here only by comparison, and arguments are not to he too closely drawn from similes, which are used from defect of language. Ed. in Adam, without their own personal transgressions, so they will he sa¬ ved in Christ, without their own personal faith in Him, as never living to be capable of it: yet that change must be wrought in them by the regenerating Spirit, which would have produced faith, had they lived longer. Indeed, the sufferings and death of infants, in every age, forms an irrefragable proof of ‘ original sin :’ but it was more peculiar¬ ly so, from Adam to Moses ; as that law was not then in being, which in some instances, entailed the guilt of the parents on their children, to the third and fourth generation. Ex. 20:5. Yet these laws were dedu¬ ced from the same principle of the oneness between the root and the branches; though only applied in some special cases, while that of Adam reached in general to all his posterity'. For he was ‘ a figure,’ or type, ‘ of Him, who was to come,’ as the Surety of a new covenant, in behalf of all related to Him. 1 Cor. 15:45 — 49. In many respects Adam might be considered as the contrast of Christ; but he resembled Him, and was his type, in the divine prescience, by acting as the surety of all related and united to him : for thus Christ acted as the Surety of all his people, who are one with Him, and deemed his spiritual progeny : Ps. 22:30, 31. Is. 53:11, 12. and they are interested in his obedience, suf¬ ferings, victories, and exaltation. — ‘ Adam is compared with Christ, both in what is similar, and what is contrary. They are alike in this ; that each of them shares what he has with his .- they are clearly unlike in this, that Adam by nature communicates sin unto death to his posteri¬ ty ; but Christ by grace communicates his righteousness to his people, unto life.’ Iieza. — Many learned men explain what is said of ‘ death,’ as meaning only mortality : but, do we not all derive a depraved, as well as a mortal nature from Adam ? And does not Christ save his people from guilt and depravity, and eternal punishment, and not from mor¬ tality ? And would immortality, without justification and sanctifica¬ tion, be a blessing ? John 5:28, 29. 2 Tim. 1:10. If we are depraved, or ‘ dead in sin,’ and mortal, as Adam’s descendants ; we must not only die, but be miserableand unholy for ever, without the salvation ofChrist, 6:21 — 23. Gen. 2:16, 17. — (14) Death reigned.] ‘ Sin reigned unto death.’ 20,21,0.21. What a grand, sublime, tremendous idea ! Sin and death personified, as two united conquerors and tyrants reigning over all man¬ kind ; anil, without mercy, consigning, by various tortures, their bodies to the grave, and their souls to hell! (12) Sin. . .death.] The article seems definitely to point out ‘ the sin,’ and ‘ the death,’ which by Adam’s transgression entered into the world. — For that.] 1 In whom.’ Marg. — As of those, who die during infancy, it cannot be said, They ‘have sin¬ ned,’ the margin seems to give the true meaning in Adam, as one with him ‘ all sinned.’ Scott. (12.) Passed upon.] ‘ I prefer, “ was transmitted unto all from gen¬ eration to generation.’” Bloomf. V. 12 — 19. St. considers this one of the most difficult passages in the New Test.; and concludes from it, (see his Exc. V ), that ‘the fall of Adam brought our race into a new state of probation, one exceedingly different, in several respects, from that in which he himself first w-as. The whole race are now heirs by nature of a frail and dying state; they are no longer in that state and condition in which they are inclined to holiness. And this comes on all, without any concurrence of their own. But ail this, too, may still he regarded in another light than tliat ot sim¬ ple punishment. It is trial ; it is discipline ; it is probation, sui generis. Adam has brought us into this state 1 freely concede. But Christ ha* more titan made good all its apparent or real disadvantages : grace su- * A. D. 61. ROMANS, V. Paul’s discourse of sanctification. 15 But not as the offence, so also is the free gift. For if through the offence of one many be dead ; much more the grace n of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto T many. 16 And not as it was by one that sinned, so is the gift : for the judg¬ ment was by one to condemnation ; but the free gift is of many '"of¬ fences unto justification. 17 For ifc* by one man’s offence death reigned by one ; much more they which receive abundance y of grace, and of the gift z of righteous¬ ness, shall reign in life by one, Jesus Christ :) 18 Therefore, as “by the offence of one judgment came upon all men to condemnation ; even so b by the righteousness of one the free gift came upon all c men unto justifica¬ tion of life. 19 For as by one man’s disobe¬ dience many were made sinners, so by the obedience of one shall many be made righteous. u Ep. 2:8. x or, by one of- fence. v Is. 53:11. Mat. fence. b or, by one 20:23. 26:23. y Jn. 10:10. righteousness. 1 Jn. 2:2. z c. 6:23. c Ju. 12:32. w Is. 1:18. a or, by one of- that man should beget- in his own likeness, and so the other creatures. In Adam, there¬ fore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind is made of one blood. Acts 17: 26. so that according as this nature proves, through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him.* Adam therefore sinning and falling, the nature became guilty and corrupted, and is so derived. Thus in him all have sinned. • Especially if we believe that the intellectual faculties, animal propensities, and moral sentiments in man have material organs through which they manifest themselves ; *nd that these may, like a muscle or nerve, be weakened or strengthened by hubilual disuse or use, and so descend to posterity : principles at the foundation of all education. Ed. [2.] Death by sin; for death is the wages of sin. Sin, when it is finished, brings forth death. [Perhaps by perfect obedience, man would have passed to heaven without death, by the law of his original nature: for] when sin came, of course death came along u ith it. Death is here put for all that misery, which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died : the threatening was, In the day thou eutest thou shalt surely die, Gen. 2: 17. So death passed, a sentence of death, as on a criminal, — passed through all men, as an infectious disease passes through a town, so that none escape it ; death passes on all without exception. Common calamities, incident to human life, do abun¬ dantly prove this. Death reigned, v. 14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting. None are exempted from its scep¬ tre ; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1 Cor. 15: 26. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change a lit of sickness had made in his countenance, O Adam ! what hast thou done 1 Further, to clear this, he shows, that sin did not commence with the law of Moses, hut was in the world until, or before, that law ; therefore that law of Moses is not the only rule of life ; for there was a rule, and that rule transgressed, before the law was given. It likewise intimates, that we can¬ not be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world, before the law ; witness Cain’s murder, the apostasy of the old world, the wickedness of Sodom. 1st. His inference from hence, is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God : therefore all were under some law. 2d ly . His proof of it, is, Death reigned from Adam to Moses, v. 14. It is certain death could not have reigned, if sin had not set up the throne for him. This proves, that sin was in the world before the law, and origi¬ nal sin, for death reigned over those that had not sinned any actual sin, after the simil- | itude of Adam’s transgression, in their own persons, as Adam did ; which is to be under¬ stood of infants, that were never guilty of actual sin, and yet died, because Adam’s sin was imputed to them. This reign of death, seems especially to refer to those violent and extraordinary judgments which were long before Moses, as | the deluge, and the destruction of Sodom, | which involved infants. It is a great proof of original sin, that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casual¬ ties, and deaths ; which could by no means be reconciled with the justice and righteous¬ ness of God, if they were not chargeable with guilt.* (2.) How, in correspondeuce to this, Christ, as a public person, communicates righteousness and life to all true believers that are his spiritual seed. And, in this, he shows not only wherein the resemblance holds, but ex abundanti, wherein the commu¬ nication of grace and love by Christ, goes beyond the communication of guilt and wrath by Adam. [1.] Wherein the resemblance holds ; that is laid down most fully, v. 18, 19. 1st. By the offence and disobedience of one, many were made sinners, and judgment came upon all men to condemnation. Where observe, Adam’s sin was, disobedience, disobe¬ dience to a plain, express command, and a command of trial. The thing he did was therefore evil, because forbidden, and not otherwise ; but that opened the door to other sins, though itself seemingly small. The malignity and poison of sin are very strong and spreading, else the guilt of Adam’s sin would not have reached so far, nor have been so deep and long a stream. By Adam’s sin many are made sinners : many, i. e. all his posterity ; said to be many,, in opposition to the one that offended. Made sinners ; it denotes the making of us such, by a judicial act : we were cast as sinners by due course of law. Judgment is come to • Are then beasts guilty, for they suffer ! Existence is a boon which infinitely ootjmvs suffering. What claim has a creature to a single joy i it is enough for us, that Gnd willed that evil should exist ; and the very faculties which pretend to judge of his ‘ righteousness ’ and ‘ justice 1 in ths abstract, ate the effects of that will : exist but ns God wills I When will the creature cease to pretend to he as the Cre¬ ator ? When will the finite acknowledge that it cannot comprehend the Infinite ? Ed. perabounds. If evils come on our race because of Adam's sin, more, far more, than an equivalent is rendered for them, by the grace of the Gospel.’ — ‘The theory [of Edwards and the Reformers] I am opposing, makes all our race heirs also of the endless miseries of a future world, antecedent to any voluntary exercise of their own, and merely on the ground of Adam’s ofTence. If this were true, then it would follow that 12 — 19. establishes a redemption from future-misery as wide as the mis¬ chief of Adam’s sin has spread ; and this without any act on the part of the sinner. Rut such a redemption would contradict the first princi¬ ples of tlie N. T.’ — ‘ Others, understand these vs. to assert, that Adam’s example led us to sin, and is the cause of sin ; but some of his posterity, who sin, know nothing of his example, and, if example is the original cause of sin, whose example did Adam follow ? And then, to make out the antithesis, we must understand that Christ’s example is the cause of obedience and life to all men : a doctrine taught by some, but clearly not by Paul, nor any of his colleagues.’ — ‘ Paul, then, neither asserts that Adam’s sin is propagated ; nor that it is imputed to us without any act of our own ; nor that it is ours merely by the force of example. Nor does he say, that hereditary depravity is the ground and cause of all sin, (how could he say this when Adam sinned without it ?) nor that we are condemned without being actual sinners. AH this has been often said for him and in his name ; but he does not once say this for himself. Why now should we attribute to him our own theories, and then insist on their being a part of Scripture ?’ — St., in whose Comm - see these theo¬ ries detailed and examined. Also, Hodge on the Ep. Ed. (13.) Imputed .] Note, 4:22. ‘ Although sin is not accounted of where,’ atb. y Ps. 88:5. comparing it to a dead body, the touch of which was hv the ceremonial law defiling. If actual transgressions he dead ivrrks, Heb. 9: 14. original corruption is a dead body. It was as troublesome lo Paul, as if he had had a dead body tied to him, which he must have carried about with him. A man that had learned in every state to be content, yet complains thus of his corrupt nature. Had I been to have spoken of Paul, 1 should have said, ‘ O blessed man that thou art, an ambassador of Christ, a favorite of heaven, a spiritual father of thousands ! ’ But in his own account he was a wretched man, be¬ cause of the corruption of nature, because be was not so good as he fain .could be. Who shall deliver me ? He speaks like one sick of it, that would give anything to be rid of it; looks to the right hand and to the left for some friend, that wotdd part between him and his corruptions. The remainders of indwelling sin are a very grievous burden to a gracious soul. 2. What he comforts himself with. (1.) His conscience witnessed for him, that he had a good principle ruling and pre¬ vailing in him, notwithstanding. The rule of this good principle which he had, was, the law of God ; his threefold regard to which he here speaks of; which is certainly to be found in ail that are sanctified, and no others. [1.] / consent, give my xvjtc, unto the law that it i s good, v. 16. There is the ap¬ probation of the judgment. Wherever there is grace, there is not only a dread of the se¬ verity of the law, but a consent to the good¬ ness of the law ; it is good in itself, it is good for me. This is a sign that the law is written in the heart, that the soul is deliv¬ ered to the mould of it. To consent to the law, is so far to approve of it as not to wish it otherwise constituted than it is. The sanctified judgment not only concurs to the equity of the law, but to the excellency of it, as convinced that a conformity to the law [obedience to all God’s will] is the highest perfection of the human nature, and the greatest honor and happiness we are capable of. [2.] I delight in the law of God after the inward man, v. 22. His conscience bore witness to a complacency in the law. He delighted not only in the promises of the Word, but in the precepts and prohibitions of the Word; the Gr. word speaks a becom¬ ing delight. He did herein concur in affec¬ tion with all the saints. All that are saving¬ ly regenerate, and born again, do truly de¬ light in the law of God; delight to know it, to do it ; cheerfully submit to the authority of it, and take a complacency in that sub¬ mission ; never belter pleased than when heart and life are in the strictest conformity to the law and will of God. After the in¬ ward man ; i. e. 1st. The mind or rational [and unselfish] faculties, in opposition to the sensitive appetites and wills of the flesh. The soul is the inward man, and that is the seat of gracious delights, which are there¬ fore sincere and serious, but secret; it is the renewing of the inward man, 2 Cor. 4: 16. 2dly. The new nature. The new man is called the inner man, Eph. 31 16. the hiaden man of the heart, 1 Pet. 3:4. Paul, as far as he was sanctified, had a delight in the law of God. [3.] With the mind I myself serve the law of God, v. 25. It is not enough to consent to the law, and to delight in die law, but we must serve the law ; our souls must be entirely delivered up into the obe¬ dience of it. Thus it is with every sancti¬ fied, renewed mind ; that is the ordinary course and way ; thitherward goes the bent of the soul, [the I myself.'] (2.) That the fault lay in that corruption of his nature, which he did really bewail and strive against ; It is no more I that do it, but sin that dwelleth in me. This he mentions twice, v. 17, 20. not as an excuse for the guilt, of his sin, but as a salvo for his evi¬ dences, that he might not sink in despair, but take comfort from the covenant of grace, which accepts the willingness of the Spirit, and has provided pardon for the weakness of the flesh. He likewise herein enters a protestation against all that which this in¬ dwelling sin produced. ‘ It is not I, I dis¬ own the fact, it is against my mind that it is done.’ As when, in the senate, the major part are bad, and carry everything the wrong way, it is indeed the act of the senate, but the honest party strive against it, bewail what is done, and enter their protesta lion against it ; so that it is no more they that aspiring to be holy as an angel, or as Jesus Christ was, will very painful¬ ly feel, that ‘ lie doeth not the things that he would and will ‘ find a law, that when he would do good, evil is present with him;’ and the more spiritual the services are in which he engages, the greater clog and hin¬ drance it will he to him. Had the apostle intended to describe the case of any of those, however distinguished, who habitually live in sin, against the conviction of their own judgment and conscience ; it cannot be con¬ ceived, that he would not, with his usual concise energy, have reprobat¬ ed their conduct, as far more aggravated, than that of ignorant and thoughtless transgressors; but nothing of this kind appears; on the con¬ trary, he leads on the character, which he is describing, lo exultation and joy in believing. (Notes, 22 — 25. 8:1 2.! — (21) A law.] 23, 25,8:2. — Men, in various respects, do those things voluntarily ; which yet thev are very reluctant to do, and perhaps previously had resolved not to do. Tims Homer. 'I indeed willingly gave unto thee, but with an unwilling mind.' This unwilling willingness pervades a great proportion of human actions. 1 1 reallv could not refuse him.’ — ‘I could not, as I was circumstanced, do otherwise.’ So that free-agency and responsibility still remain the same, notwithstanding this 1 law, that when we would do gootl, evil is present with us.’ Scorr. (13.) ‘ For, to desire what is good, is easy for me, but to do it 1 find difficult.’ St. Yet this tr. seems hardly an improvement ; nor the placing of ‘ desire.’ for ‘ will ’ and ‘ would ’ in vs. 15 — 21. Ed. (21.) ‘I find, then, that it is a law [note, v. 25.] to me, when desirous to do good, that evil is near lo me.’ St. Latv.] ‘ Nomos : here has the laxer sense of norma, dirtnmen; a term not inapplicable to the impetus animi. humani, (and so used, v. 23. and 8:2. ' and so employed from its resemblance to the force by which laws excite and impel men to action. Now this impetus is represented as driving the disposition to do evil, when the will is disposed to do good. Here, then, the sense seems to he: “I experience this impulse of contrary action, that when I would do gootl evil is at hand, is ready, and besets me.” ’ Bcoomf. V. 22 — 25. Bv ‘the inward man,’ (he apostle most mean the soul, as renewed hv divine grace. He alone uses the term ; and he uses it con¬ cerning believers only. 2:25 — 29.2 Cor. -1:13 — 18,0.16. Eph. 3:14 — 19,0. 16. The affections itntT faculties of the soul in fallen man, are more oppo¬ site to the law of God, than the bodily appetites, nav, the latter are lint sinful, except as improperly gratified through the lusts of the heart. 6:12, 13, 16 — 19. Gal. 5:16 — 21. Jam. 1:13 — 15. But to approve, and even ‘delight in, the law of God,’ according to t lie habitual judgment and affections of the soul, through a kind of spiritual sympathy, or con¬ geniality of heart with its most strict and holy requirements, must he peculiar to the regenerate; nav, it must iinulv a high degree of sanc¬ tification. This tlie aposile had attained to; yet lie ‘found another law in his members,’ the constituent parts of the old man, 6 5 — 7. which continually enjoined a conduct, or suggested inclinations, contrary to 1 the law of his mind ;’ anil this tended to ‘ bring him into captivity to the law of sin,’ and in some cases for a time it produced that effect. — ‘ So then,’ says he, ‘ 1 myself with mv mind,’ my prevailing judgment, affections, and purposes, as a regenerate man,’ ‘serve and obey the law of God ;’ hut with the flesh, the carnal nature, the remains of depravity, ‘ 1 serve the law of sin,’ or that ‘ law which wars against the law of my mind.’ Before conversion, the whole man serves this law, with a very feeble opposition from conscience, fear, and shame [&c ] ; but, at length, the usurper is dethroned, and grace reigns in the heart. Yet still the usurper lurks in the kingdom, reigns over his own pnrtv, makes war, creates immense disturbance, and gains temporary advantages; hut he is hated, opposed, proscribed, and shall die. Gal 5:22 — 26. — (22) De¬ light in the law of God.] ‘This is so sure a trace of real piety, and is represented in Scripture as in this view so decisive; that if it be sup¬ posed a true representation of a character, we must surely allow it to have been that of a truly good mail.’ Doddr. It is especially spoken of Christ ; and of the man after God’s own heart, as the tvpe of Him. Ps. 40:6—8. 112:1. 119:47,48,92, 97—110,111. It is the effect of ‘ the law being written in the heart ;’ and it is the direct opposite of ‘ tile carnal mind, which is enmity against God ; for that, is not subject to the law of God, nor indeed can be.’ 8:5 — 9. Jer. 31:31 — 34. Heb. 8:7 — 13. 10:5 — 18. ‘ Consenting to the law that it is good;’ ‘delighting in’ the Indy, just, good, and spiritual law of God; hating all evil; loving all good ; and being deeply distressed at not being able todoihe good w hich is lov¬ ed, are all exclusively peculiar to the regenerate, and widely different from a heathen’s saying in one particular: ‘I see and approve the bet¬ ter, but follow the worse;’ which m fict any man might say. ‘Araspus’ (in Xenophon i ‘complains, of two souls contending within him, which contains an agreeable illustration of this paragraph.’ Doddr. But in the case of Araspus, the conflict was between ambition and sensual in¬ dulgence, equally corrupt principles; not between ‘delight in the holy law of God,’ and the opposition of remaining depravity to earnest en¬ deavors after perfect conformity to it. Indeed, such a conflict as is here described, must exist where sin is hated, and ‘ the law of God delighted in,’ till holiness is perfected. ‘Abhorrence of evil ’ must increase in proportion to the love of God and holiness; so that the least degree of evil rising in the heart, and escaping from the lips, in some passionate or vain word, will necessarily more grieve and burden an eminent saint, than perhaps the grossest crimes did before his conversion; even as a speck of dirt gives more uneasiness lo a very clean]: person than the most squalid filthiness does to those, who are used to live in it as their element. Ez. 11:17 — 29. — There is^. therefore, no need to have recourse to such unnatural expedients in expounding this ch. as to imagine, that when the apostle said, ‘I myself,’ he meant some other person of a widely different character ; or the whole family of Abraham, liefore and under the law. However these theories have been sanctioned by emi¬ nent names, they go on suppositions, for which the Scripture gives not the least ground ; anil which are wholly unprecedented and unparalleled, in the writings of any good author, sacred or profane. No doul.it, num¬ bers have perverted the words of the apostle : and it is fairly allowed, that no man, who is not himself engaged in this conflict, can clearly un¬ derstand his meaning, or fully enter into those feelings which dictated his energetic language. But. as to the former ease those who want an excuse for sin, 1 wrest the other scriptures also to their own destruc¬ tion -.’ 2 Pet. 3:14 — 16. and as to the latter, ‘ the secret of the Lord is with them that fear Him ;’ and ‘ the. heart knoweth his own bitterness, and a stranger dotli not intermeddle with his jov.’ Ps. 25:14. Prom 14: 10. It cannot be expected, that a man, who never saw war, could en¬ ter into the feelings, and fully understand l lie nrdent language of nil ex¬ perienced soldier, when he related all his conflicts, dangers, hardships, terrors, narrow escapes, victories, and triumphs. But I apprehend, that many pious persons exclude themselves from the rich source of instruc¬ tion and consolation, in their warfare, provided for them in this chap., either from fear lest others should pervert it to had purposes ; or because men of great name have affected to reprobate the evidently obvious in¬ terpretation, and have tried to force some oilier meaning on the won s, of which it is impossible they can admit. Ps. 119:81 — 83, 97— IL0, ui, 173—176. , .. . 0TT' r (22.) Inner man.] ‘I. e. the mind, the inner and sentient part or man. Now this is to be understood by a reference to the modes ol think- A. D. 61. ROMANS, VIII. Paul’s conference with the Jews. 25 I z thank God, through Jesus Christ our Lord. So then, with the mind I myself serve the law of God, but with the flesh the law of sin. CHAP. VIII. I They that are in Christ, and live according to the Spirit, are tree from condemnation. 5, 13 What harm cometh of the flesh, 6, 14 and what good of the Spirit : 17 and wlmt of being God’s child, 13 whose glorious deliverance all things long for, 29 was beforehand decreed from God. 38 Wha» can sever us from hia love ? HH HERE is , therefore, now no a condemnation to them which are in Christ Jesus, who walk b not after the flesh, but after the Spirit. 7. 1 Co. 15:57. a Jn. 3:18. b Ga. 5:16. do it. Dwelleth in me, as the Carmanites among the Israelites, though they were put under tribute : dwelleth in me, and is likely to dwell there, while I live. (3.) His great comfort lay in Jesus Christ, v. 25. In the midst of his com¬ plaints he breaks out into praises. It is a special remedy against fears and sorrows, to be much in praise : many a poor drooping smil hath found it so. And in all our praises, this should be the burden of the song. * Blessed be God for Jesus Christ. 9 Who shall deliver me ? says he, v. 24. as one at a loss for help. At length, he finds an all-sufficient friend, even Jesus Christ. When we are under the sense of the remain¬ ing power of sin and corruption, we shall ; see reason to bless God, through Christ , (for j as He is the Mediator of all our prayers, so He is of all our praises,) to bless God for Christ ; it is He that stands between us and the wrath due to us for this sin. If it were not for Christ, this iniquity that dwells in us, would certainly be our ruin. He is our Advocate with the Father, and through Him God pities, and spares, and pardons, and lays not our iniquities to our charge. Through Christ death will put an end to all these complaints, and waft us to an eternity which we shall spend without sin or sigh. Chap. VIII. The apostle having fully explained the doctrine of justification, and pressed the necessity of sanctification, in this ch. applies himself to the consolation of the Lord’s people. And we have here such a draught of the gospel-charter, such a display of the unspeakable privileges of true believers, as may furnish us with abund¬ ant matter for joy and peace in believing, that by all these immutable things, in which it is impossible for God to lie, we might have strong consolation. Many of the peo¬ ple of God have, accordingly, found this ch. a well-spring of comfort to their souls, liv¬ ing and dying ; and have been satisfied herefrom. V. 1 — 9. The apostle here begins with one signal privilege of true Christians, and describes the character of those to whom it belongs, v. 1. This is his triumph after that melancholy complaint and conflict in the foregoing ch. ; sin remaining, disturbing, vexing, but blessed be God, not ruining. I. It is the unspeakable privilege and comfort of all in Christ Jesus , that there is therefore now no condemnation to them . He does not say, ‘ There is no accusation against them, nothing in them that deserves condemnation ; 5 but it shall not be their ruin . Not, 6 There is no cross, no affliction to them, or no displeasure in the affliction,5 for that there may be ; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus ; be¬ cause they are interested in the satisfaction Christ by dying made to the law. In Christ, God does not only not condemn, but is well pleased with them. Mat. 17:5. II. It is the undoubted character of all who are so in Christ Jesus, as to be freed from condemnation, that they walk not after the flesh hut after the Spirit . The character is given from their walk, not anyone partic¬ ular act, hut their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace 1 Which of these do we mind, for which of these do we make provision, by which of these are we governed, which of these do we take part with 1 1. How we come by these privileges, — PR ACT. OBS. We stand in such a relation to the holy law of God, as the rule of our present conduct and future judgment, that none but lie who formed the union can dissolve it ; and unless ‘we become dead to the law by the body of Christ,’ renouncing all expectations from it, that we may be united to Him, who 1 died for our sins and rose again for our justification,’ we must inevitably abide under the dominion of sin, and the curse of the law for ever. — A proper knowledge of the holy law of God, is the two-edged sword, which gives the death-wound both to self-righteousness, and to antinomianism : for it is perfectly fit to be the rule of our duty, to be written in our hearts, and obeyed in our lives, for the very same reasons on account of which it cannot justify or save us. — But, if a man speak on this subject [the tendency to sin] with indiffer¬ ence or with satisfaction; if ‘ sin dwelling in him’ be the excuse for crimes committed, without remorse or godly sorrow; if he ‘allow the ing among the Jewish theologians. So Jalkut Rubeni, “ the skin and flesh is the garment of a man, but the interior spirit is called the man and Philo 41 the mind, which is the man lording it in the man, the better in the worse and in another passage he calls it “the leader man.” Carpzov thinks the doctrine derived from the Platonic school ; and Wets, cites Plato, de Rep. “ we should do and say so, that the inner may over¬ power the outer man.” Plotinus speaks of “ the man within.” The expression was used in the Pythagorean philosophy. Nay, it had passed even to the poets. Thus Plautus, “the health of the inner man.” Philo seems to have borrowed it, not from Plato, but rather from the more an¬ cient theology of his own countrymen, vestiges of which are found in Jos. and the Rabbins, and also in the Epistles of Peter, as well as Paul’s. — The struggles between the good and the bad principles of the mind are ably depicted by Euripides in the Medea.’ Bloomf. (23.) After.] ‘ As to.’ Stuart. (24.) ‘ As to the opinion of some (as Doddr .), that Paul here alludes to the horrible punishment of ancient times, adverted to by Virg. (TEn. 3.483—8), of fastening a living body to a dead one, I can find no ground for it.’ Bloomf Why not ? Ed. ‘ The body which causes this death.’ Id. (25.) ‘ The apostle, though still subject to the infirmities of human nature, could not represent himself as the slave of carnal appetite and sin (and so St.] ; since such a representation would be untrue in point of fact, and wholly unsuitable to the contrast which lias been previous¬ ly drawn between the Christian and the believer,’ v. 15. Slade . ‘ Where¬ fore I, the same person, serve.’ Id. Concluding Note. The following is the system hinted at on vs. 5 — 25. Besides the senses and limbs, the instinctive feelingsand facilities (or intellect, sentiments, and appetites) of man have cerebral organs necessary in this life to their manifestation : and these organs are propagated in greater or less force, according to the physiological laws ; are increased in size and power by use, and diminished by disuse ; are excited when their appropriate obiects are presented to them, and at rest otherwise, except that, after a certain rest, they, in a healthy state, have spontaneous activity. The manner in which life, or soul, or spirit, or mind, or ‘ heart.’ (the self ,) is connected with and operates upon and in these organs, is beyond the reach of our limited powers. Each human being is endowed, in greater or less relative proportions, with the or¬ gans of, Propensities : (or, blind , impulsive , animal appetites.) Gal. 5:17. Names. (?) Vitativeness. Job2:4. . Alimentivene8s . 1. Destructiveness. Pr.26:18. Ge. 9:3. Is. 10:7. Jn. 2:15 2. Amativeness. Ge. 1:22, 28 3. Philoprogenitiveness. 2 S. 18:33. Ge. 30:1. 4. Adhesiveness. I S. 18:1. Pr 18:24. 5. Inhabitiveness, or Con¬ cent rati ve ness. Ps. 137 : 1.5 103:1. Job 29:18. 6. Combativeness. Ja. 4:1. 7. Secreti veness. Pr. 29:11. 6.8 2 Cor. 12:1,4. 8. Acquisitiveness. De 8:18. 9. Constructiveness. Job 39: 17 Ex. 31:3 — 15. Use. Preservat. of life. Ex. 20:12. Nutrition. Against what is noxious. Le. 24:14. Nu. 25:8. Ro. 13:4. Marriage, propagation, &c. Nurture of offspring. De.32: 11. Mat. 23:37. Friendship, society. 2 S. 1:26. J n. 13:5,38. 13:23. Ac. 15:25. (?) Fixation in thought and place, home-keeping, pat riotism. Pr.24:2l. 1 Co. 7:24. Energy, self-defence. Providence, discretion. Pr. 31:21. I Tim.5:8. Mal.6 20. Abuse. Sacrificing principle for life. Gluttony, drunkenness, &c. Malice, cursing, mobbing, cruelty, murder, war, &c. Lewdness, adultery, &c. Blind fondnesB and indul¬ gence to children. Improper connexion, par¬ tiality, &c. 2 Co. 6:I4._ Improper partiality to place and opinion (7); Videe fixe oftheFr. Ge. 19:16.26. Disputing, bigotry, fighting. Withholding more than is meet, deceit, &c. Ps. 10:9. Ofltfl Acquisition for use. Pr.27:23. 1 Love of pelf, avarice. CoI.3:5. The arts of life, Sic. Is. 23. , Useless building, and sys- 26,29. I lem&tiziog. Eccl. 7:29. evil, and desire not the good,’ presuming that he has all things in Christ ; if, instead of consenting to the goodness of the law, condemning him¬ self, and loathing his sins, he depreciates the law and extenuates his own guilt; if his utmost willingness be to escape hell at any rate, without longing to be holy according to the spiritual and good law of God ; if he do not ‘delight in it after the inward man,’ nor serve it with the prevail¬ ing desire of his mind, but willingly ‘ serve the law of sin ;’ then doubt¬ less he is k without Christ,’ whose name he profanes ; lie is under the law which he hates ; and his presumptuous confidence and quietness only prove, that he is given over to ‘ a strong delusion to believe a lie.’ Nor does this much disputed and abused chap, more evidently condemn the hope of the proudest Pharisee on earth, than it does that of such a professor of evangelical truth. Scott. Sentiments : (also instinctive and blind.) Mic. 6:8. Nam.es. 10. Cautiousness. Ge. 33:13. 11. Approbativeness. He. 12: 1. Mat. 25:21. Ro. 15:12. 12. Self-esteem. Ro. 12:3. Da. 4:30. Ez. 23:22. 13. Benevolence. Ja. 4:17. 14. Reverence. Ge. 28 : 17. 2 Chr. 6:18. Is. 6:5. Job 13:11. 15. Firmness. Ac. 7:55 — 60. 20:24. Ps. 17:3. 16. Conscientiousness. Ro. 2:14,15. Job 27:6. Ac. 24:16. 17. Hope. He. 6: 19, 20. 1 Jn. 3:3. 18. Marvellousness. Jb.4:15. 19. Ideality. Mat.5;48. 6:29. Ps. 48:2. 20. Mirthfulness. Ge. 18:13. 21. Imitation. Ex. 25:9. Ps. 49:13. Use. Proper care. Lu. 12:4,5. Desiie of true praise and glory. Mat. 8.38. Self-respect, dignity. Ne.6:j 11. Jn.5:3S. 2 Co.3:5. 6:16. ‘ Doing good,’ with love. Respect to worth, ‘godly fear,’ and obedient devo¬ tion. Ex. 20:12. 2 Co. 10:5. Resistance of evils, and steadfastness, persever¬ ance, patience. 1 Co. 15:58. A ‘ moral sense ’ of ‘ ought and ought not,’ right and wrong. He. 9:14. 1 Ti.l:5. Proper anticipations of good, here and hereafter. Belief, faith. He. 11:1, &c. Love of, and aspiration af¬ ter, beauty and perfection. Amusement, wit. Pr. 17:22. Copying forms or good ex¬ amples. 1 Pet. 2:21. Abuse. Improper fear, despair. Vanity, egotism. vain-glory, improper ambition. [Pride, selfishness, improper self-confidence. Ja. 4:6. Improper indulgence to evil. Blind veneration, idolatry. Is. 44:9—20, &c. Stubbornness, litigation. Ps. 32:9. Jer. 17:23, &c. Ac. 7:51. I Co. 6:7. Making conscience of what is indifferent or of evil ten¬ dency. Mat.23:4. Ac.26:9* False expectations. Credulity, superstition. False refinement, vain im- aginctions, illusion. 1 The laughter of fools,* &c. Idol-making, ‘following the multitude to do evil,’ &c. Intellectual faculties ; ( Perceptive .) 22. Individuality . For isolating things and 'l qualities as to size, &c. i Faculties which a 23. Form. . . . 24. Size . 25. Weight and resistance. 26. Color . 27. Locality . 28. Order . 29. Number . 30. Eventuality . 31. Time. 32. Tune. . . . 33. Language. ippreciate the existence and physical qualities of external ob¬ jects, &c. Concerned with places. ^ Concerned with occurren¬ ces and changes. Concerned with measures of time, rhythm, &c. Appreciation of tones. Which appreciate the phys¬ ical relations of objects. 34. Comparison 35. Causality. 1 Co. 10:15. Intellectual faculties t (Reflective.) Compares, discriminates, separates, abstracts, adapts, generalizes, and harmonizes. Mat. 13:3. Ro. 1:20. Which traces cause and effect, (antecedence and conse¬ quence,) and points out, to all but the fool or insane, the being of a First Cause : observes the nature, power, capability, use, and adaptation of things. Lu. 12:57. These two last comprehend in part what are indefinitely termed Reason and Judg¬ ment ; which need to be enlightened by Revelation. Ro. 1:21. Eph. 1:18. 2 Pet. 1.19. See the works of Gall, Spurzheim, and G. Combe, also St* Jones ’ Prnct. Phrenology. The first class being now predominant in size and activity in the majority of the race, all the motives the Gospel can present are necessary, to arouse and increase the superior nature (enlightened and energized by the Holy Spirit and revelation), and sundue the inferior : and thus induce the race to act habitually, infallibly, unhesitat¬ ingly, and perfectly, according to the rule Christ gives in the two precepts, ‘ Love the Lord thy God with all thy heart, and mind, and strength ; and thy neighbor as thy¬ self.’ See Dr. Epps ’ 4 Evid. of Christ, from Phren. ’ repub. by Rev. J. A. Warns. Ed. NOTES. Chap. VIII. V. 1, 2. Some explain ‘ ihe law of the Spirit of life,’ of the doctrine of the Gospel, through which the Spirit is com- A. D. 61. HOMANS, VIII Privileges of true Christians . 2 For the law of the Spirit of life cin Christ Jesus hath made me free d from the law of sin and death. 3 For, what the law could not *do, in that it was weak through the flesh, God, sending his own Son fin the likeness of sinful flesh, and * for sin, condemned sin in the flesh : 4 That the righteousness of the law might be fulfilled in us, who walk h not after the flesh, but after the Spirit. 5 For they that are after the ' flesh do mind the things of the flesh ; but they that are after the Spirit, the things i of the Spirit. 6 For k to be carnally minded is 1 death ; but m to be spiritually mind¬ ed is life and peace : 7 Because the carnal k mind is enmity against God ; for it is not subject to the law of God, neither indeed can be. c 2 Co. 3:6. lice for sin. k the minding of d Ga. 2:19. 5:1. h*ver. 1. the flesh. « Ac. 13:39. lie. i Jti 3:6. 1 Co. 1 Ga. 6:8. 7:18, 19. 15:48. m the minding of f Ga. 3:13. j 1 Co. 2:14. the spirit . g or, by a sacri - the privilege of justification, that there is no condemnation to us, — the privilege of sancti¬ fication, that we walk after the Spirit, and not after the flesh, which is no less our priv¬ ilege than duty. (1.) The law could not do it, v. 3. It could neither free us from the guilt, nor from the power of sin, having not the promises either of pardon or grace : through the cor¬ ruption of human nature, we became inca¬ pable either of being justified or sanctified by the law. Or, understand it of the cere¬ monial law ; and that could never take away sin, Heb. 10: 4. (2.) The law of the Spirit of life in Christ Jesus, does it, v. 2. The covenant of grace made with us in Christ, is a treasury of merit and grace, and from thence we re¬ ceive pardon and a new nature ; are freed from the law of sin and death, i. e. both from the guilt and power of sin ; from the curse of the law, and the conduct of the flesh, v. 3. The best exposition of this v. is, Heb. 10: 1 — 10. To make the sense of the words clear, which in our tr. is a little in¬ tricate, we may read it thus, with a little transposal, God, sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, that the, — v. 4. Observe, [1.] Christ appeared not sinful, for He was holy, harm¬ less, undefiled ; but in the likeness of that flesh which was sinful. He took upon Him that nature which was corrupt, though per¬ fectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John’s baptism, speak the likeness of sinful flesh. How great condescension, that He who was God, should not only be made in the likeness of flesh, but sinful flesh ! And for sin, there the best Greek copies place the comma : — and as a sacrifice for sin. The LXX call a sacrifice for sin no more than for sin ; so Christ was a Sacri¬ fice ; He was sent to be so, Heb. 9:26. [2.] By this appearance of his, sin was con¬ demned, i. e., God did therein more than ever manifest his hatred of sin ; and not only so, but for all that are Christ’s, both the damning and the domineering power of sin is broken and taken out of the way. Christ was made sin for us, 2 Cor. 5:21. and, being so made, when He was condemned, sin was condemned in the flesh of Christ ; condemned in the human nature : so was satisfaction made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this on us, v. 4. A righteousness of satisfaction for the breach of the law, is fulfilled by the imputation of Christ’s complete and perfect righteousness, which answers the utmost demands of the law ; and a righteousness of obedience to the commands of the law, is fulfilled in us, when by the Spirit the law of love is writ¬ ten on the heart, ch. 13 : 10. though the righteousness of the law is not fulfilled by us. Who walk not, &c. Those who are in¬ terested in this privilege, act from spiritual, not carnal principles ; as for others, the righteousness of the law will be fulfilled on them in their ruin. Now, 2. Observe how we may answer to this character, v. 5, &c. (1.) By looking to our minds ; examin ing what we mind, the things of the flesh, or of the Spirit. Carnal pleasure, worldly profit and* honor, the things of sense and time, are the things of the flesh, which unre¬ generate people mind. The favor of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which they that are after the Spirit, do inind. The man is as the mind is, Prov. 23: 7. Which way do the thoughts move with most plea¬ sure 1 On what do they dwell with most satisfaction 1 Which way go the projects and contrivances 1 Whether are we more wise, for the world, or for our souls 1 It is a great matter what our savor is, so the word is tr. Mat. 16 : 23. what truths, what tidings, what comforts, we most relish, and are most agreeable to us. Now, to caution us against this carnal¬ mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spirit¬ ual mindedness. municated, rather than of his commanding influence in the believer’s soul ; but the latter is the more exact contrast to the ‘ law of sin and death,’ from which he is by divine grace effectually set at liberty. Scott. (1.) Who, &c.] St. omits this latter clause, as ‘ probably spurious.’ Ed. ‘In the 1st 11 vs. are described the happiness and privileges of the justifi¬ ed, which are, (1.) Reconciliation with God, and by that mean, liberation from the curse of the law and from the punishment of sin ; v. 1 — 8. (2.) Union with Christ. (3.) Indwelling of the Holy Spirit; v. 9 — 11. Then follows a two-fold exhortation: (1.) That the faithful should make a right use of these privileges; v. 12 — 17. (2.) That they should patiently bear calamities, so as even to glory in them ; v. 18. fin.’ Carpzov. V. 3. Do.] ‘Accomplish - sinful flesh ( accomplished ), and (by an offering) for sin,’ &c. St. ‘For the expiation of sin, i e. as it were, a prosphora peri tes hamartias, Ileb. 10:18. Crel/.ius and Taylor wrongly explain this, '■‘■propter peccata ,” i. e. to repress sin by the example of a holy life; than which nothing can be more harsh. (See Carpz. and Weller.) Pe¬ ri (tr. for), is often used in the Gr. classics in the sense above detailed ; and in the O. T. it occ. very frequently, and with hamartias [sin], (Phi¬ lo Jud. also thus uses it,) or some noun expressive of a victim offered up to God. See Ham., Whit., Mackn. Thus, too, Koppe explains the peri for htiper hamartias , to wit, prosphoran dosian, [offering,] Heb. chatah, where the Sept. tr. Ps. 40:6. Nu. 8:8. Le. 6:25. Heb. 10:6. 2 Cor. 5:21. Philo de Viet- 837 D. 843 A. and tr. ad expianda peccata, adding, that, unless a piaculuin be offered to God, human sins cannot be pardoned, is a constant doctrine of the O. and N. T. Heb. 9:22.’ Bl. V. 4. That the ‘righteousness,' &c. required by ‘ the law,' might be fully written in our hearts, and habitually, in all its parts, performed in our lives, though too imperfectly to justify us ; and that, hereafter, we might be perfectly conformed to the holy law, in its substantial require¬ ment of perfect love to God and his creatures, and obey it fully for evermore. — Many expositors explain this of Christ, ns One with his people, having fulfilled the righteousness of the law in their stead ; and of its imputation to those, who walk after the Spirit. But the former sense seems more obvious, and best to answer the apostle’s design ; who was proving, that deliverance from the law as a covenant was ne¬ cessary, in order to our obeying the law as a rule. 7:5, 6. Gal. 2:17 — 21. ‘ Sanctification, begun in us, is the sure evidence of our union with Christ ; which is the richest fruit of a holy life.’ Beza- The comple¬ tion, however, of sanctification seems especially intended. Eph. 5:22 — 27. Col. 1:21—23. Jude 22 — 25. Scott. (4.) Righteousness.] ‘ Precepts.’ St. What is required by the law: so many expl., as in 2:26. Others, the rewards promised by the law to the righteous. Lev. 18:5. ‘ Those internal principles of holiness, justice, and goodness comprised in it. Mat. 23:23. Slade, Locke, Taylor, &c. obs. that this dikaioma being said to be done by us, not in us, is an un¬ answerable argument against the antinomian dogmas.’ ‘ That which the divine law could find fault with justly in us.’ Bl. Condemned.] ‘ I. e. The Son contended with it before God the Father, whether it should hurt believers ; and when, in the judgment of the Father, He conquered it, sin, as a cause, was cast, and is condemned by Christ, incarnate, and suffer¬ ing for us in flesh.’ Schoet. 1 Destroyed, or rather, punished sin in the human nature.’ Hodge. So D. Martin, &c. Ed. V. 5—9. The discrimination of character, before referred to, is here N. T. VOL. V. 27 more fully stated. Habitual prevalence stamps the character, as carnal or spiritual ; so that, if a man be ‘ carnal,’ in the prevailing judgment, temper, and affections of his mind, he is under condemnation, dead in sin, and meet for destruction ; but if he be ‘spiritual,’ in the habitual, prevailing temper of his soul, he is evidently alive to God, alid at peace with Him ; and the spiritual mind is, in proportion as it prevails, the very essence of life and peace. 7:13, 14. The importance of this dis¬ tinction is manifest, ‘ because the carnal mind is enmity against God :’ man’s apostasy originated in his preferring the satisfaction to be found in the creatures through disobedience, to the felicity to be enjoyed in God by obedience. This is in fact the universal idolatry ; and men thus preferring self-satisfaction, and created good, to the favor and ser¬ vice of God, not only rebel against Him, but become enemies to Him, and ‘ haters ’ of Him _ ‘The carnal mind is not subject to the divine law, and indeed cannot be ;’ it is morally unable to do anything but revolt against it, and refuse obedience to it. 7:7 — 12. — Evangelical religion is equally remote from self-righteousness, which cleaves to the law as a covenant ; and [from] antinomianism, which rejects it as a rule •• for, not being subject to the law, men ‘ cannot please God.’ — If ‘ the flesh,’ be explained of the body, as distinguished from the soul, or spirit ; it fol¬ lows, beyond all doubt or evasion, that no man can ‘ please God,’ while he lives in this world ; and also that the Romans were disembodied spir¬ its, which is palpably absurd ; yet the interpretation of other scriptures, concerning the flesh and spirit, by many learned men, unavoidably leads to this absurdity. Nor is it less unreasonable and unscriptural to aver, that living under the Mosaic dispensation was ‘ being in the flesh ;’ and professing the Gospel, especially if miraculous powers were vouchsafed, was being in the Spirit. Mat.. 7:21 — 23. 1 Cor. 13:1 — 3. Yet these seem the only ways, by which the above plain and natural interpretation can possibly be evaded. John 6:52—53. 14:15—17,21—24. 17:20—23. 2 Cor. 13:5, 6. Scott. (5.) After the flesh, i. e. living so.] ‘ Those who are actuated by the impetus of appetite, like the brutes, who have no knowledge of religion.’ Itos. Mind.] ‘ This verb [phronein] denotes the judgment of the in¬ tellect, together with the affection of the will.’ Toletus. ‘ The word is here transferred from the intellect to the affections.’ Grot. Bl. (6,7.) ‘Mind of the flesh .. mind of the Spirit.’ St. ‘ Death, life, peace, are used, by metonymy, for the cause of each. Thanatos signi¬ fies misery and death, both temporal and eternal ; and zob happiness, both in this world and in the next. Mind.] Phronema : disposition, mores; a sense frequent in the classics. Neither can be.] Le. as long as it remains such, as a lewd woman cannot be chaste, i. e. not now, not while she remains such. So Theoph. and dirt's. best explain. ‘ Of this language the Calvinists have taken a very unfair advantage, for the sup¬ port of their favorite doctrine, of the utter iinpotency of the unregene¬ rate man in appreciating, much less conforming to, the divine injunc¬ tions. Thus Carpz, calls such a person a trunk and stone, who can no more begin the work of reformation than a statue ; nay, is worse than a stock or stone, as being naturally rebellious, which those are no • is unnecessary to observe, that this doctrine is contrary to tt*e P a‘ * rules of justice, as it is unsupported by Scripture. For, as to p ent passage, it may be understood (and so hop.) in a popu “ , ’ . will admit of an easy interpretation on metaphysical Principles, quite accordant with revelation, so as entirely to put aside any such A. D. 61. ROMANS, VIII. Privileges of true Christians . 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell "in you. Now if any man have not the Spirit of Christ, he is none of his. 10 And if Christ be in you, the body is dead because of sin ; but the Spirit is life because of righte¬ ousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, °he that raised up Christ from the dead shall also quicken your mortal bodies p by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not i to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die : but if ye through the Spirit do mortify r the deeds of the body, ye shall live. 14 For as many as are led s by the Spirit of God, they are the sons of God. n 1 Co. 6:19. Ga.4:6. p or, because of. r Col. 3:5. o 2 Co. 4:14. q Ps. 116:16. ' s Ga. 5:18. [l.] it is death, v. 6. spiritual death, the certain way to eternal death, the deatli of the soul ; for it is its alienation from God, in union and communion with whom the life of the soul consists. Death includes all misery ; carnal souls are miserable souls. But to be spiritually minded, to have — a spiritual savor, the wisdom that is from above, a principle of grace, is life and peace, the felicity and happiness of the soul, eter¬ nal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God, v. 7. and this is worse than the former ; not only an enemy, but enmity itself; not only the alienation of the soul from God, but the opposition of the soul against God ; it rebels against his au¬ thority, thwarts his design, opposes his in¬ terest, [hates his love.] To prove this, he urges, that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the car¬ nal mind, are as irreconcilable as light to darkness. See how wretchedly the corrupt will of man is enslaved to sin ; as far as the carnal mind prevails, there is no inclination to the law of God ; therefore wherever there is a change wrought, it is by the power of God’s grace, not by the freedom of man’s will. Hence he infers, v. 8. They that are in a carnal, unregenerate state, can¬ not do the things that please God ; want¬ ing grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomi¬ nation, Prov. 15: 8. We may know our state and character, (2.) By inquiring whether vve have the Spirit of God and Christ, or no, v. 9. states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh, and to be in the Spirit, are contrary. It denotes our being over¬ come and subduc-d by one of these princi¬ ples. The Spirit dwelling in us, is the best evidence of our being in the Spirit, for the indwelling is mutual, 1 John 4 : 16. The Spirit visits many that are unregenerate, with his motions, which they resist and quench ; but in all that are sanctified He dwells ; there He resides ami rules. To this he subjoins a general rule of trial ; If any man has not the Spirit of Christ, he is none of his. 1. That are spirited as He was spirited, meek, lowly, humble, peaceable, patient, charitable. We cannot tread in h is steps unless we have his Spirit ; the frame and disposition of our souls must be conformable to Christ’s pattern. 2. That are actuated and guided by i he Holy Spirit of God, as a Sanctifier, Teacher, and Com¬ forter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one ; for all that are actuated by the Spirit of God as their rule, are conformable to the Spirit of Christ as their pattern. V. 10 — 16. In these vs. the apostle re¬ presents two more excellent benefits of true believers. I. Life. The happiness is not barely neg¬ ative, hut positive, an advancement to a life that will be the unspeakable happiness of the man, v. 10, 11. If the Spirit be in us, Christ is in us. He dwells in the heart by faith, Eph. 8: 17. l\'ow we are here told what becomes of the bodies and souls of those in whom Christ is. 1. The life purchased and promised does not immortalize the body in its present state, because of sin. This was the first threaten¬ ing, Gen. 3: 19. Dust thou art. The death even of the bodies of the saints is a remain¬ ing token of God’s displeasure against sin. 2. But the spirit, the precious soul, that is life ; it is now spiritually alive, nay it is life. Grace in the soul is its new nature ; the life of the saint lies in the soul, while the life of. the sinner goes no farther than the body. When the body dies, and returns to the dust, the spirit is life; not only living and immortal, but swallowed up of life. When Abraham was dead, yet God was the God of Abraham, lor even then his spirit was life. Mat. 22: 31, 32. See Ps. 49: 15. And this because of righteousness. The righteousness of Christ, imputed to them, secures the soul, the better part, from death ; the righteousness of Christ, inherent in them, the renewed image of God on the soul, preserves it, and, by God’s ordination, at death elevates and improves it, and makes it meet to partake of the inheritance of the saints in light. The eternal life of the soul consists in the vision and fruition of God, and both assimilating, for which the soul is qualified by the righteousness of sanctification, Ps. 17:15. 3. There is a life reserved too for the poor body at last, v. 11. though at death it is cast aside as a despised broken vessel, yet God will have a desire to the work of his hands, Job 14: 15. will remember his cove¬ nant with the dust, and will not lose a grain of it ; but the body shall be re-united to the soul, and clothed with a glory agreeable to it. Vile bodies shall be new fashioned, Phil. 3:21. 1 Cor. 15:42. Twogreatas- surances of the resurrection of the body are mentioned. (1.) The resurrection of Christ. Christ rose as the Head and first-fruits and forerunner of all the saints, 1 Cor. 15:20. (2.) The indwelling of the Spirit. The same Spirit that raisetb the soul now, will raise the body shortly ; by his Spirit that dwelleth in you. The bodies of the saints are the temples of the Holy Ghost, 1 Cor. 3:16. 6:19. Now, though these temples may for a while lie in ruins, yet they shall be rebuilt again. The Spirit, breathing on dead and dry bones, will make them live, and the saints even in their flesh shall see God. From hence the apostle by the way in¬ fers, how much it is our duty to walk not after the flesh, but after the Spirit, v. 12, 13. for, [1.] We are not debtors to the flesh; neither by relation, gratitude, nor any other bond or obligation. It is implied that we are debtors to Christ and to the Spirit : there we owe our all, all we have, and all we can do, by a thousand bonds and obliga¬ tions. See 1 Cor. 6: 19, 20. [2.] Con¬ sider the consequences, the end of the way ; life and death, blessing and cursing, are set before us. If ye live after the flesh, ye shall die; die eternally. Pleasing, and serving, and gratifying the flesh, is the ruin of souls; that is the second death. Dying indeed is the soul’s dying : the death of the saints is but a sleep. But on the other hand, Ye I shall live, live and be happy to eternity ; that I is the true life ; If ye through the Spirit morti- I fy the deeds of the body, subdue and keep I under all fleshly lusts and affections, deny So Bl. Man indeed is not a machine, nor driven by fatal necessity of lived natural laws, like a vegetable, nor is his body a part of that of God ; he has a separate identity from God, an eternal consciousness that he is not God, but a self ; yet when he conies to explain where God's will ends and his own begins, or how God has connected Himself with his spirit, it is beyond the power of the constitution God has endowed hinv with, and lie is of course at a loss, and drowns himself in a sea of theology, shoreless and fathomless. Nor is this dispute, (or kindred ones.) profita¬ ble, or practical ; we acknowledge vve have no power but as God wills, yet every act at every instant is done with a present, distinct, and indis¬ putable consciousness of the agency, the free agency of self. Disputes will not make either point clearer, any more than they will the facts in¬ cluded under the terms, se/f, existence, object, matter, space, time, thought, Air. The reader may well, however, consult Hodge, Stuart, Edwards. &c. Ed. (9.) If so be.] ‘ The apostle trusts they are not in the flesh. And so Kop.' Bloomf. V. 10, 1U Several readers may be aware, that the celebrated Mr. Locke explains, quickening the mortal body, by sanctifying the immor¬ tal soul ! Hut . in no book, which the aulhor has read, does the pride of human reason, opposing the express testimonies of God, and striving lo wrest them from their obvious meaning, appear so prominent, ns in most parts of the great Mr. Locke’s exposition of Paul’s epistles. S. (10.1 ‘The body indeed is mortified .. but the Spirit li vet h on ac¬ count of,’ . 12. So that, while they are examining themselves concerning the reality of their conversion, and find scriptural evidence of it ; the Hojy Spirit, from time to time, shines on his own work, excites their holy af¬ fections into lively exercise, renders them xrerv efficacious upon their conduct, and thus puts the matter beyond doubt ; for while they feel the spirit of dutiful children towards God, as described in his holy Word, they become satisfied concerning his parental love to them. 9-.1 — 3. So that, this ‘witness of the Spirit’ is borne along with titat of our own consciences, not without it, nor against it; and it coincides with the testimony of the Holy Spirit in the Scripture, and must be proved and assayed by it. But this being clearly ascertained, we may confidently regard ourselves as the heirs of the heavenly inheritance, (for ‘ if chil¬ dren, ttien heirs,’) and of God Himseir as our Portion ; even ‘joint heirs with Christ,’ the beloved Son of the Father, being accepted in Him, and appointed with Him to share the glorious inheritance : John 14:15 — 17. 2 Cor. 1:21, 22. Eph. 1:3 — 8, 13, 14. 1 Pet. 1:3—5. and of this we may be still more fully assured, if we patiently endure sufferings after his ex¬ ample, and for his sake, and [in] the hope of being also ‘glorified with Him.’ Luke 22:28—30. 2 Tim. 2:8—13. 1 Pet. 4:12—16. 5:1—4. Rev. 1:9 — 11. 3:20 — 22. SCOTT. (14.) Sons.] ‘ By this term the Hebrews expressed any close con¬ nexion, either by affection, or similarity of habits. See Noesselt. It has here a fuller meaning, even than “ being animated with the mind of God, imitating his perfections, learning and strongly infixing in the mind the doctrine of Ciirist, which is that of God ;” viz. the being dear to God, as a son to the father ; the having a right and interest in the felicity of the Father ; as the son is heir to his father’s goods : v 17. Carpzov’s illus¬ trations from Philo show, that the notion was not unknown to that spiritual .Texv.’ Bloomf. (15.) Slaves naturally abstain from offences, not from love to their master, but fear of punishment; the Mosaic and Gentile religions requir¬ ed laborious and expensive rites, or daily and unceasing expiations. ‘Polytheism necessarily weakens the reliance of man on divine pro¬ tection [Introd. Vol. 1. p. 3.], while it, in (lie same degree, increases his fear of divine wrath, since he can hardly hope to propitiate such nu¬ merous deities, especially as they are often at variance with one anoth¬ er.’ See lllnomf. Adoption.] Sonship, rather ; see B/oomf. Ed. — ‘A servile spirit, that ye should again be in fear . . but . . a filial spirit.’ St. ‘ Pneuma, [spirit,] like the Heb. ruch, has (as often) the sense of affec- tus ; indeed it is used of all the stronger emotions of the mind, as love, wrath, &c. See 1 Cor. 2:12. 4:21. Gal. 6:1. The Mosaic economy dealt in threatenings and punishments, and fear constituted a great part of heathen worship.’ Id (16.) ‘The same Spirit,’ &c. St. Etoomf. ‘The testimony of the [Holy] Spirit was not unknown to the Jews. See Schoettg.' Ed. (17.) ‘In order that we may also be glorified with Him.’ St. Heirs.] 1 Kleronomoi : there is in this term a reference to fixed, certain, and un¬ alienable possession, as of heritable property among the Jews. Grot. So the verb and noun are often used in the Gospels and Epistles. Ac¬ cording to Jewish law, ail the children (males, at least) were co-heirs. Suffer.] This is brought in with great address.’ Bloomf. V. 18 — 23. By a kind of constraint, through the guilt and righteous condemnation of Adam nnd his posterity, everything seems perverted from its Intended use : the inanimate creatures are pressed into the ser- vice of man’s rebellion; the luminaries of heaven give him light, by xvhich to work wickedness ; the fruits of the earth are sacrificed to his luxury, intemperance, and ostentation ; its bowels are ransacked for metals, from which arms are forged for public and private murder and revenge ; or to gratify man’s avarice, and excite him to fraud, oppression, nnd war . Above all, nearly every part of the creation has been, and is perverted, in one xvay or other, to idolatry, which is especially van¬ ity.’ 1:21 _ 23. The heavenly luminaries, the earth, rivers, woods, and A. D. 61. ROMANS, VIII. Privileges of true Christians, 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subject¬ ed the same in hope ; 21 Because a the creature itself also shall be delivered from the bondage of corruption into the glo¬ rious liberty of the children of God. a 2Pe. 3:13. puts the glory ; and finds that a weight, an exceeding and eternal weight ; glory that shall be revealed. In our present state we come short, not only in the enjoyment, but in the knowledge of that glory, 1 Cor. 2:9. 1 John 3: 2. it shall be revealed. It sur¬ passes all that we have yet seen or known, though present vouchsafements are very pre¬ cious, very sweet. Revealed not only to us, to be seen, but in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity. lie determines the sufferings not worthy to be compared with the glory. They cannot merit that glory ; and if suffer¬ ing for Christ will not merit, much less will doing. The sufferings are small and short, and concern the body only : but the glory is rich and great, concerns the soul, and is eternal. This he reckons, very seriously and delib¬ erately considers. lie had reasoned tire case within himself, weighed the arguments on both sides, and thus at last resolves the point, as an arithmetician balancing an ac¬ count ; he first sums up what is disbursed for Christ, in his sufferings of this present time, and finds they come to very little ; he then sums up what is secured to us by Christ in the glory that shall be revealed, and that he finds an infinite sum, transcending all conception, the disbursement abundantly made up, and the losses infinitely counter¬ vailed. And who would be afraid then to suffer for Christ, who, a3 He is beforehand with us in suffering, so He will not be be¬ hindhand with us in recompense 1 Now Paul was a competent judge ; could reckon not by art only, but by experience ; for he knew both. He knew what the suffer¬ ings of this present time were ; see 2 Cor. 11:23 — 28. He knew what the glory of heaven is ; see 2 Cor. 12:3, 4. And on the view -of both, he gives this judgment here. There is nothing like a believing view of the glory which shall be revealed, to support and bear up the spirit under all the sufferings of this present time. Heb. 11: 26. 2. As the accomplishment of the saints’ present hopes and expectations, v. 19, &c. As the saints are suffering for it, so they are waiting for it. Heaven is therefore sure ; for God, by his Spirit, would not raise and encourage those hopes only to defeat and disappoint them ; He will establish that word unto his servants, on which He has caused them to hope, Ps. 119:49. and heav¬ en is therefore sweet ; for if hope deferred makes the heart sick, surely when the de¬ sire comes it will be a tree of life, Prov. 13: 12. Now he observes an expectation of this glory ; (1.) In the creatures, v. 19 — 22. This observation in these vs. has some dif¬ ficulty in it, which puzzles interpreters a little : and the more, because it is a remark not made in any other scripture, with which it might be compared. By the creature here we understand, not as some do, the Gentile world, and their ex¬ pectations of Christ and the Gospel ; which is an exposition very foreign and forced j but the whole frame of nature, especially that of this lower world ; the whole crea¬ tion, the compages of inanimate and sensi¬ ble creatures ; which, because of their har- inountains, as well as animals, have been adored as gods ; while metals, stone, and wood, have been fashioned into idols, and decorations of idols; and all the prime of the productions of the earth have been offered in sacrifice unto them. So that, everything is in an unnatural state: tire good creatures of God appear evil , through man’s abuse of them ; and even the enjoyment originally to be found in them, is turned into vex¬ ation, bitterness, and disappointment, by man’s idolatrous love of them, and expectation from them. Thus we are assured, that ‘ the w hole creation groans ’ in every part, as with one sympathizing expression of anguish, expecting and impatiently longing for a glorious event of all these distractions. This it has done ever since the fall, and will do, in a meas¬ ure, till the end of the world. The miseries also of the human species, through their own and each other’s wickedness, as well as the state of the inferior creatures, declare the world to he in such a situation, as is not intended always to continue. Nay, not only do all creatures, and all other men here below, as it were, groan under the burdens imposed on them through sin ; but even ‘the children of God,’ who have ‘ the Spirit of adoption,’ and his holy consolations, as the first-fruits and pledge of their everlasting felicity, Id — 17. yet groan within themselves, through manifold pains, conflicts, temptations, and difficulties; and especially through the disquietude of indwelling sin, 7:22 — 25. 2 Cor. 5:1 — 8. (But at the final consummation of all things] Satan, sin, death, misery, and all wicked creatures, will be confined to hell ; and the rest of God’s creation will appear glorious, pure, beautiful, orderly, and happy ; in every respect answering the end for which it was formed, and in nothing abused to contrary purposes. Rev. 20:11 — 15. 21:1 — 4. — The sufferings of animals, though very many and grievous, yet being wi/ear- ed and transient , are doubtless overbalanced by their enjoyments; and to infer an individual resurrection of all or any of them, from this pas¬ sage, is surely one of the wildest reveries, which ever entered into the mind of thinking man. — The happy effects produced by the Gospel, when extensively successful, even in this present world, may be considered as earnests of the glorious scene, of which the apostle speaks; Rev. 20:4 — 6. but 1 the manifestation of [this glory of, St.l the sons of God ’ (19), and ‘ the adoption, to wit, the redemption of the body ’ (23), clearly show, that the general resurrection, and the state which follows, were espe- cially, and indeed exclusively meant ; for then only will 1 the children of God be manifested ’ as such, and be separated from all others. 1 John 3:1 — 3, v. 2. Scott. (18.) ‘Moreover, I count not the sufferings of the present time ns worthy of comparison with the glory which is to be revealed to us.’ St. ‘The objection which might probably be raised to the Christian reli¬ gion, that by it men expected everything good, and yet scarcely ever met with anything but tribulations and afflictions, Paul overrules : 1st, by reminding them, that men cannot have the fruition of any good that is yet future, and only in hope, v. 19 — 25. 2dly, by pointing out the present good which, amidst its very miseries, the Christian religion af¬ fords, 26 — 39. inasmuch as by it we are assured that, according to the divine ordination, the pious worshippers of God shall find evils them¬ selves turn to good, v. 28. and shall hereafter enjoy supreme felicity, even as Christ, who endured the like tribulations and afflictions before He attained the summit of felicity and dignity which lie now enjoys.’ Rosenm. (19, See.) Creation.] ‘ Ktisis : The diiTlculty of this passage, v. 19, Sec. (considered the most difficult of Paul’s writings, and which has perhaps, beyond ail others, perplexed commentators,) turns on the sense to be assigned to this word. 1 . It has been tr. nature, the whole terres¬ trial creation, spoken by a prtlsopopteia common boih to the Scriptures and tlie classics, by which that is ascribed to universal nature which is only properlv applicable to intelligent beings. Koppe instances Gen. 4: 10. Lev. 26:34. Dent. 32:1. Ps. 19:1. 111:3—6. Is. 55:12. Jer. 47:6. Hos. 13:14. Hab. 3:10. Baruch 3:34. Ja. 5:4. Also Philo de Priam. And so the classical writers, when speaking of the golden age, as Hesiod, Virg., Theocr. — Chrvs., Ambr.. Hil., T. Aqui., and the Gr. emirs. ; also Lu¬ ther, Grot., Cap., Para*., Mosheim, Lvkemacher, [Piatt., Tlioluck,] Carpi., Dnnhauer, Jacobi, Mich., Kop., Bolten, [Hodge.] and Ros., thus tr. For, says Carpz., “(1.) It is required by the following ktisis in v. 39. which has the same sense. 2.) The tr. is supporled bv other SS. where to ktisma and hi ktisis, used alone, signify creatura, and phusis, viz. Mark 10:6. 13:19. Col. 1:15. and especially Rom. 1:25. Rev. 5:13. (3.) By the characteristics of universality at v. 22. (4.) Bv the antithesis ; [212] ktisis being opposed to those who have the first-fruits of the Spirit, i. e. the failhful. Therefore ktisis cannot mean the faithful. Neither, moreover, can it mean the unfaithful, or unbelievers ; since to this the words subjoined are repugnant. (5.) By the attributes, For, 1st, this ktisis is made obnoxious to vanity and abuse, contrary to its end, and against its proper use, solely by the permission of God. 2d!y, it groans under that servitude, and anxiously expects to be restored to liberty. 3dly, and will finally obtain it. Such allegory is frequent, too, in the SS.” Lak. and Ros. think, also, there is allusion to a Jewish opinion, that at Messiah’s reign the whole creation, corrupted and depraved by the fail, would be restored to its original perfection. But to the intro¬ duction of Jewish opinions here, 1 must take strong exception, even though supported by the authority of Philo, and some ancient fathers, who held the doctrine of a millennium ; as Iren. adv. I Per. — Ammon ob¬ jects, that ktisis, in the N. T., denotes the creation, actively taken, and is to be understood of the things created, (Col. 1:23. Rev. 14.) but not the rerum creatorum complexus. Nor, thinks be, would the apostle here, in a doctrinal discussion, introduce a poetic allegory so sublime, as scarce¬ ly to be paralleled in the Zendavesta. Besides, the for, v. 19. unites it to troubles endured by me)!, and v. 21. this ktisis is to be associated with the inhabitants of heaven. Turner, too, objects, that if it have a figu¬ rative sense here, it must in v. 20, 21,22. “ which seems inconsistent with what is said of ktisis .” [Blit see Hodge, Rom. pp. 335-346.] ‘2. Another class, ns Ham., Le Cierc, Wets., Schl., take ktisis, not of a physical but moral creation, (as 2 Cor. 5:17. ) and explain Christians recently converted, from Judaism or heathenism, or (as Noesselt) the latter only. But to this, Am. and Turn, with reason, object, that then v. 23. must be restricted to Jewish converts, or to Paul, with his breth¬ ren, perlinps, in the ministry, which is very improbable, as v. 23. is as applicable to ail Christians. “ Ou morion de alia [and not only but] v. 23. (lie adds), is used elsewhere in Rom. (5:3, 11. 9:18.) to denote oppo¬ sition, and v. 22. shows it should thus be understood here. Further, if ktisis referred to Christians, it. would, as in other places, have some ad¬ junct.” See Eph. 4:24. 2 Cor. 5:17. Gal. ‘ 3. Many eminent emtrs., as Locke, Whit., Taylor, Ilenm., Semier. Mackn., CErtel., Doed., Am. Jaspis, [51.,] &c. interpret ktisis, of mankind generally, of whom the Gentiles formed the greatest bulk ; the popular use of language (as Turn, obs.), allowing that to be affirmed of all which is applicable to a large proportion. Am. remarks, that ktisis, like the Ileb. bryth, has undoubtedly the sense of the human creation, in Mark 16:15. Col. 1:15 and 23. Ileb. 4:13. And Schoet. says, that in the Rab¬ binical writings bryth is frequently used for man. “And, (says Am.) the sense at v. 20. sqq. proves that creatures endued with free-will are entreated of. Besides, the apolulrosis ton somalos [deliverance from the bondage of corruption, v. 21.], expressly adverts to the frailty of human nature, derived from the dominion of sin. Again, the inheritance with Christ, v. 17. does, according to Paul’s intent, belong not only to all Is¬ rael, lt:26. but also to the fulness of the Gentiles, v. 25.” Turner thus gives the sense, “What mankind were anxiously expecting, i. e. an amelioration of their condition, expected in different degrees of ex¬ cellency, and witli different degrees of certainty, according to circum¬ stances.” See Scholar Armed, and Bishop Blomfield, on the Traditional Knowledge. “ We need consider as expected only that part of these blessings which is the earnest and pledge of the rest. From the same terms being used to express both the present and future blessings of the Gospel, they seem here considered in connexion, as constituting one whole, the expectation of which may be affirmed, although the expect¬ ants were not aware of the full extent of them, their views differing ac¬ cording to situation and circumstances.” Turner. [St. refers to the innate longing after immortality, shown in the heathen pictures of Ely¬ sium, and compares Cic. and Sen.] ‘The 1st and 3d of the above interpretations deserve the preference, the 2d is utterly untenable, though each is pressed with peculiar difficul¬ ties. Perhaps, however, the last is liable to the fewest.’ [See Stuart, Roin. pp. 327-342.] Bloomf. (20.) Vanity.] ‘ The Gr. has so extensive a meaning, that it may be expl. on nny of the above interpretations, note, v. 19. 6cc. See Dr. A. C., and Schl.’ Bloomf. 1 Frailty, (not of its own choice, but by Him who put it in subjection,) in hope that this same creature may be freed from the bondage of a perishing state, and ( brought ) into,