ANNOTATIONS ON THE ACTS OF THE APOSTLES

THE ARGUMENT

The penman of this Scripture was Luke the evangelist (as appears in the first words hereof) for the most part, an eyewitness of these things he records, being constantly a fellow-laborer with Paul.

His purpose in writing this story was (as he intimates in his first preface) that the church might have the certain knowledge of Christ, his gospel and kingdom, that our faith might not be built on the uncertain reports of pretenders to truth; as also, that we might know how God fulfilled his promise in calling the Gentiles, and the apostles, their charge and office, by preaching the gospel to all nations: and that he might forearm all the faithful, by discovering the rage and malice of Satan, persecuting the true ministers and professors of the gospel, even from the first publication thereof: and the gracious providence of God, preserving and increasing his church, in the midst of all her pressures, giving us an evident assurance of the truth of the gospel, not only in that the powers of hell, all the machinations of Satan, and malice of wicked men, could never prevail against it; but also, that God’s providence, by these oppositions, confirmed it to the hearts of Christians, in the constancy of those that suffered persecution for it.

This story sets out:

1. The truth of Christ after his ascension; performing his promise to the apostles, sending the Holy Ghost the Comforter, unto them.

2. The malice of Satan, laboring to suppress the gospel, by raising up tumults, conspiracies, slanders, persecutions, and (where he could not prevail by violence) heretics to corrupt the truth thereof.

3. The vigilant providence and power of God over his church, overthrowing the malicious enterprises of the enemies, and filling the world with the sound of the gospel, by so few unlearned men.

4. The many divine sermons of the apostles and disciples, concerning the death, resurrection, ascension and kingdom of Christ, the mercy of God in the free remission of our sins by him, the immortality to come: care that ministers ought to have of Christ’s flock, repentance and fear of God, and other principal grounds of faith, that we bearing our trials patiently (knowing that the cross usually accompanies the gospel) and resting confident in his mercy, who is unchangeably the same good God to his now, that he was to the first Christians, we may at last attain the end of our hopes, the salvation of our bodies and souls. Which he grant us, who gave so great a price for our redemption, as the invaluable blood of Christ Jesus. Amen.

CHAPTER 1

Verse 1. {The former treatise have I made} That is, the gospel by Saint Luke.

{all that Jesus began} This is, not simply to be understood, of all that Jesus did and said; for John chap. 21. 25. declares it impossible; but of some things, which Jesus began to do and teach, that is, as Chrysostome interprets, from the beginning to the end; from the story of Christ’s birth, unto the relation of his resurrection, Luke wrote in the gospel: but yet he says not πάντα, all things, but περὶ πάντων, concerning all, that is, ἁδρομερῶς ἢ παχυμερῶς, or παχυτέρως, crassâ Minervâ, grossly, or summarily, to wit, of all that which the Holy Ghost thought necessary to dictate. Chrysost. To reveal and make known unto me concerning the gospel of Christ, and which his pleasure was, that I should write, for the edification of his church.

{both to do and to teach} That is, Christ’s doctrine, and miracles for the confirmation of the same.

V. 2. {taken up} Into heaven, by his ascension, Luke 24. 51. which story he now more particularly prosecutes, as also those things which, in further order to edification of his church, followed the same in the actions of the apostles, and the success of their preaching according to the commandment of Christ, Mat. 28. 19, 20. Mark 16. 15.

{after that he through the Holy Ghost had given commandments, &c.} Some otherwise join these words (through the holy Ghost) with the following, (whom he had chosen) so the Syriac has it, quos elegit in spiritu sancto: whom he chose by the holy Ghost, both are true, therefore here needs no controversy: the rule is, that the works of the holy Trinity, ad extra, are common to the three persons; so the Father sanctifies, John 10. 36. the Son sanctifies, John 17. 19. 1 Cor. 6. 11. and the Holy Ghost sanctifies, Rom. 15. 16. and so the Father calls, the Son calls, and the Holy Ghost calls: so the Father commands, the Son commands, and the Holy Ghost commands: the first reading teaches, that the apostles’ commission to preach and do miracles was from the Holy Ghost, and therefore their word is to be valued as his word and infallible truth: the second way of reading shows, that the apostles’ calling or election to their ministry was not of any human, but divine authority: neither is the calling and ordination of any faithful minister grounded on human, but divine authority wherein albeit God uses the ministry of man, as in imposition of hands in their consecration, or presentation, institution or induction, into some particular cure; yet as God alone can give them ability to minister, and power and success in their ministering, so he only calls thereto, (or they are not rightly called, but are hirelings and intruders: See Act. 20. 28.) and their authority to preach depends not on the authority of man but God: however the ordinance of God in men of authority thereto, may not be despised, nor can without contempt of God himself: Luke 10. 16. so then we may understand this place thus, that God to the apostles gave command to preach the gospel, and execute that function and charge which he had given them.

V. 3. {by many infallible proofs} Τεκμηρίοις the word is of τέκμαρ, an end, and imports such undoubted signs, as necessarily, and constantly importing one and the same thing (Arist. Rhet. l. 1.) conclude and put an end to any doubt, or controversy; as to speak, walk, or eat and drink, are τεκμήρια, undoubted signs, and proof of life, &c. See Quintilian l. 5. c. 19. Suidas gives it by ἀπόδειξις, a demonstration: such proofs of Christ’s resurrection were, their seeing Christ, talking, eating with him, and touching him after the same.

{forty days} Christ would not presently ascend into heaven after his resurrection, that he might assure his apostles of the truth thereof, by his conversing with them so long at certain times.

{pertaining to the kingdom of God} What the apostles were afterward to deliver to the world, either in preaching, or writing, whereby God may reign in us here by grace; and such as concern our being with him in future glory.

V. 4. {assembled together with them} Conversing with them; having gathered them together (who were dispersed with fear) that they might now be witnesses of his ascension into heaven.

{not depart} Or separate themselves. The Greek word μὴ χωρίζεσθαι, signifies, both that they should not divide or disperse themselves, nor depart from Jerusalem; where he would have them receive that admirable gift of tongues, as Chap. 2. because at the feast there used to be a very great confluence of people from several parts of the world, and many nations who might be competent witnesses of their speaking of diverse tongues, which in some more private place they had not had; and that by this means, they who were strangers (of several nations) at Jerusalem, returning home again, and reporting that which they heard and saw, might so far prepare those nations for their reception of the gospel.

{but wait for the promise} That which the Father had promised; that is, the Holy Ghost; as verse 5.

{which, saith he, ye have heard of me} Which I have told you of. Luke 24. 49. John 14. 15. & 16.

V. 5. {For John truly} Mat. 3. 11. Mark 1. 8. Luke 3. 16. John 1. 26. Acts 11. 16. & 19. 1.

{with the Holy Ghost} With the graces of God’s Holy Spirit: ἐν πνεύματι ἁγίῳ in the Holy Ghost, for διὰ πνεύματος ἁγίου, through the holy Ghost: or πνεύματι ἁγίῳ with the Holy Ghost: an usual Hebraism.

V. 6. {the kingdom to Israel} The secular kingdom and worldly prosperity, which they imagined the Messias should set them up. See Luke 24. 21.

V. 7. {not for you to know the times and seasons} The opportunities for the works of God, which he reserves to himself.

V. 8. {but ye shall receive} See chap. 2. 1.

{power, after the Holy Ghost is come upon you} Or the power of the holy Ghost coming upon you: gifts of tongues, healing, interpretation, boldness to preach, enlarged hearts, &c.

{uttermost part of the earth} Both to the Jews and Gentiles, according to their commission. Mark 16. 15.

V. 9. {and when he had spoken} Luke 24. 51. they saw him risen, not rising; and ascending, not ascended; the one perfected, the other begun.

{a cloud received him, &c.} The apostles looked after him ascending, until a cloud intercepted their sight of him.

V. 10. {two men stood by them in white apparel} Two Angels in the shape of men. See Mark 16. 5. Luke 24. 4. John 20. 12.

V. 11. {into heaven} To which he is gone to take possession for us, by carrying thither the same flesh and blood of which we consist.

{shall so come} At the last day, he shall locally come, in the same body, manifestly appearing in the clouds. 1 Thess. 4. 16, 17. Mat. 24. 38.

V. 12. {a sabbath day’s journey} How far it was lawful to walk on the Sabbath day, the law of God determined not; but their tradition limited it to two thousand cubits, or about two miles. John 11. 18. it appears, that Bethany was fifteen furlongs, that is, almost two miles from Jerusalem; and Luke 24. 50. So far did Christ lead them out, when he would ascend, which is here called a Sabbath day’s journey: so that either Christ having taken leave at Bethany, came back thence with them, and ascended from the mount of Olives, which lay between it and Jerusalem; or else the sabbath-days journey here mentioned, must be two miles wanting one furlong; though some learned authors say otherwise.

V. 13. {they went up into an upper room} εἰς τὸ ὑπερῷον, a room in the top of the house, where they might be freest from distraction by company coming in and out, and also most private and secure from the Jews, who having put their Master to death, would not spare any that should confess him to be the Christ.

{Peter, and James, and John, &c.} Probably the evangelist recounts their names, to show that Christ had not rejected them, for their forsaking him in his suffering; but that they were restored to their former office and dignity, that none might derogate from the authority of their preaching or writing.

{and Judas brother James} Ἰούδας Ἰακώβου: Judas of James, an usual ellipsis; the Syriac supplies it with בר bar: son of James; it may be both his father’s and brother’s name was James; it was the same who is called Lebbeus, and Thaddeus. Mat. 10. 3. Mark 3. 18. Jude 1. his relation to James is here mentioned to distinguish him from the other Judas the traitor.

V. 14. {continued with one accord, &c.} The word is of καρτερεῖν, signifying a continuance in performing or suffering something, with an invincible and strong constancy.

{in prayer and supplication} Their hazards were then very great; their implacable enemies about them, many, and those also in authority: Christ had often warned them to watch and pray, lest they entered into temptation; therefore thus take they up the armor of Christians, unanimous prayer; what they prayed, is not mentioned; probably among other blessings; it was for deliverance from their enemies, as chap. 4. 24. and for the coming of the Holy Ghost the Comforter, which he had promised them, and for which he commanded them to stay at Jerusalem.

{with the women} Those who went to follow the Lord (Luke 8. 2, 3.) and the apostles’ wives.

{with his brethren} That is, Christ’s kinsmen according to the flesh: possibly those of whom it was said, John 7. 5. that they believed not in him: God has his times to call.

V. 15. {in those days} While they attended at Jerusalem for the promised Comforter.

{the number of names} The number of the persons, to have been numbered by name.

V. 16. {this scripture} Psal. 41. 9.

{which the Holy Ghost, &c.} By him were all the holy Scriptures endited: 2 Tim. 3. 16. 2 Pet. 1. 21. Now lest any should be scandalized at the fall of Judas; Peter begins from the ancient prophecy, to show that it was the same which was long before prophesied of; all was foreseen and ordered by the providence of God, to accomplish the work of our redemption. See chap. 4. 28.

{guide to them which took Jesus} Mat. 26. 47, 48. John 18. 2, 3. For he undertook for thirty pieces of silver, for which the chief priests had contracted with him to deliver him unto them, and he well knowing the place, the garden which Christ with his disciples frequented, led the officers and soldiers thither to take him; and he gave them the signal by which they knew him.

V. 17. {for he was numbered with us} Christ had chosen 12 apostles, according to the number of the tribes of Israel, of whom they shall be judges, Mat. 19. 28. Therefore one falling away, they were to choose another, which election Peter here proposes unto the rest, and the church there assembled: he says Judas was numbered with them; that is, chosen to be one of the twelve.

{obtained a part of this ministry} That is, was appointed to the same ministry of the gospel with them.

V. 18. {Now this man purchased a field} Mat. 27. 7. This the evangelist Luke speaks in respect of the event: because with the thirty pieces (the price of blood) a field was bought by the priests, for the burial of strangers, Mat. 27. 6, 7, 8.

{falling headlong} Casting himself from the place where he hanged himself. Mat. 27. 5.

V. 19. {insomuch as that field is called in their proper tongue, &c.} The Syriac gives it, in the tongue of that region; thus it was publicly named in their own tongue: he says not in our tongue, but in their &c. to point out the consciousness of the authors of this impiety. See Mat. 27. 7, 8.

{Aceldama} Haceldama, or Aceldama is a name compounded of two Syriac words, חקל (which in the Chaldee and Syriac signifies a field, of the Hebrew root חלק chalack, divisit in partes, hereditatem &c. thence by a metathesis and transposition of letters חקל chakel a part, portion, or field; or possession of fields divided from others, Isai. 61. 7. Hos. 5. 7.) and דם, dam blood: Peter also might say it is called in their proper tongue, or dialect (See ch. 2. 8.) in regard he was a Galilean; their pronunciation somewhat differing from that about Jerusalem: therefore had they so urged that he was a Galilean, and so one of Christ’s disciples, for (said they) thy speech bewrayeth thee. Mat. 26. 73.

V. 20. {let his habitation be desolate} Psal. 69. 25.

{his bishoprick let another take} Or his office, or charge Psal. 109. 8; that which the Hebrew calls פקודה pecudah, (Numb. 3. 32.) oversight, or cure.

V. 21. {went in and out among us} Or was conversant with us as man; and preached unto us. See Deut. 31. 2. 2 Chron. 1. 10. &c.

V. 22. {From the Baptism of John} From the time that Christ was baptized of John. Mat. 3. 16. Luke 4. thence began Christ’s public ministry.

{of his resurrection} In that he mentions the principal article of our faith (see 1 Cor. 15. 14.) he comprehends all the rest.

V. 23. {they appointed two} The before mentioned apostles: put two in election, that is, Joseph called Barsabas and Matthias.

V. 24. {and they prayed} Because the apostles were immediately chosen by God, therefore they here pray God to direct the lot, for the choice of one in Judas’ room.

V. 25. {that he may take part &c.} See verse 17. that he may be a partner with us, in our apostleship and ministry; here κλῆρος, is put for μερίς, a part, or partnership.

{his own place} To hell and eternal damnation, to which God who foresees all things, had justly designed the traitor. See Psal. 9. 17.

V. 26. {they gave forth their lots} Lots were several ways drawn or given out, either from the lap. Prov. 16. 33. or some vessel, an urn, pot, or headpiece: however, as they were in use for division of lands or goods, or for composing of any controversy, God disposed them, Prov. 16. 33. therefore Augustine said well, lots are nothing else: but in rebus dubiis indicatio divinae voluntatis, the declaration of God’s will in things doubtful; they are here called, their lots, after the common use of speaking, in respect of the two, put into election for Judas’ place for apostleship.

{he was numbered with the eleven, &c.} Or acknowledged to be one of the twelve apostles; συγκατεψηφίσθη: as they say, communibus calculis est electus: the word is of ψῆφος, a stone or counter, with which they were wont to give voices in commissions or judgments: sometimes it is taken for the event determined by lot, as here it is intimated; they all rested contented with the lot, as being confident, that God disposed and approved the event thereof: he was numbered with the eleven apostles, by a common declaration of their general consent.

CHAPTER 2

Verse 1. {Pentecost was fully come} When the fiftieth day from the Passover was come. See Deut. 16. 9. Levit. 23. 15. which time God chose to send the Holy Ghost; much people being then gathered to Jerusalem, that it might be divulged to the world. See on chap. 1. 4.

{they were all &c.} The apostles; for this was divinely and extraordinarily to consecrate and fit them who were to preach the gospel to all nations.

V. 2. {a sound from heaven &c.} This preternatural wind God sent before, as it were a messenger to stir them up to attention, and to give them notice of the coming and presence of the Holy Ghost: also to intimate in the type, the speedy, unexpected, and irresistible success of the gospel; and that the whole dispensation thereof should be by the power and providence of God.

V. 3. {tongues} The similitude or appearance of tongues, to signify the gift of tongues, or speaking diverse languages; miraculously infused into them who were to preach to diverse nations; as a remedy for the confusion of tongues. Gen. 11. 7. by which a great part of the world was separated from communion with God and his church.

{of fire} To signify the admirable force which should be therein, by the Spirit of God.

V. 4. {filled with the Holy Ghost} With his gifts and graces; with a greater and more admirable access and increase thereof; more abundant knowledge of the mysteries of salvation by Christ, which before they did not so well apprehend; greatness of mind and constancy, to do and endeavor all things for the testimony of the truth of Christ; the gift of tongues, largeness of heart, and admirable utterance; power and evidence of the Spirit in preaching and praying.

{to speak with other tongues} Besides their mother tongue; they spoke languages which they never studied, or understood before that moment: so it was promised, Mark 16. 17. and so it was necessary that they might be able to speak to the tongue of every nation to whom they were to preach the gospel.

V. 5. {dwelling at Jerusalem, Jews devout men out of every nation} They were of Jewish parents, though they were born, or had dwelt in other nations; these came up from diverse nations, or were of diverse nations hereafter mentioned, and were at Jerusalem at the feast.

{under heaven} That is every nation; this hyperbole is familiar with the Hebrews. See Deut. 2. 25. thus was fulfilled that which was said by Isaias. Chap. 43. verse 5, 6.

V. 6. {when this was noised abroad} γενομένης δὲ τῆς φωνῆς ταύτης, when this voice was made; that is the report and rumor of these things, being spread abroad, or spoken of among the people; to wit, how the apostles spoke all languages upon the sudden; when this was voiced abroad.

{confounded} Or troubled in mind: or as verse 7. amazed, and marveled, forasmuch as they knew not the cause thereof, nor what these things would come to at last.

V. 7. {are not all these which speak, Galileans?} These which speak several languages; are they not such as have been constantly bred in Galilee, and never learned these tongues at home, nor traveled abroad to gain them?

V. 8. {how hear we every man} Not that in the sound of one voice, every man heard his native language, as if one and the same word spoken by Peter, should sound Greek to the Grecian, Latin to the Roman, Egyptian to the Egyptian (for so had this been a miraculous gift of interpretation, or speaking, in the hearers, (the people) not in the apostles, the speakers) but because every apostle now spoke all languages, as occasion and the auditory served him.

V. 9. {Parthians, and Medes} For the greater evidence of the miracle, he instances in those men of several nations, now present at Jerusalem, and ear-witnesses of these things.

V. 10. {Proselytes} Gentiles converted to the Israelites’ religion. See Mat. 23. 15.

V. 11. {the wonderful works of God} τὰ μεγαλεῖα τοῦ θεοῦ, as Luke 1. 49. the Syr. gives it, mirabilia Dei: he means the gospel, the wonderful counsel of God for man’s salvation in Christ; which Paul calls the power of God. Rom. 1. the hidden mystery. Eph. 3. 3. the unsearchable riches of Christ. Eph. 1. 18. so that here are noted two causes of their wondering, first that unlearned men, bred in such a place as Galilee should suddenly speak so many tongues: secondly, that they were able to speak so deeply, wisely, learnedly, and divinely in those heavenly matters.

V. 12. {what meaneth this?} What will this come to? what will this be? some of these were to be converted, and therefore it may be they spoke not as condemning, but enquiring what might be the end, use, and fruit of these new and admirable things.

V. 13. {others mocking} Caviling; and calumniating the apostles; these most likely, were of the scribes and Pharisees, men of carnal wisdom (which is ever enmity to God) justly delivered up to spiritual blindness, and such hardness of heart, that nothing (no not the most evident testimony of God’s power and presence) could move them: thus are there ever some such impudent adversaries of truth, that will not be afraid to jeer at the gifts of God’s own Spirit, and vilify his ministers; See Joh 6. 41. Joh. 8. 13. & 10. 20. & 11. 37. Mat. 11. 9. there is nothing so holy and sacred which precipitate malice dares not blaspheme.

{full of new wine} γλεύκους which the vulgar Latin, and Erasmus give musto, so the word sometimes signifies must, or new wine: also it signifies sweet, or pleasing wine, as the prophet Isai. 49. 26. uses עסיס hasis, which (though the 70. give οἶνον νέον; new wine) we there interpret sweet-wine.

V. 14. {But Peter standing up with the eleven} The Holy Ghost had now confirmed and emboldened him, so that without fear of priests and Pharisees, he stood up that he might be heard of the multitude, with the rest of the apostles, as witnesses of the same things, and partakers of the same gifts of the Holy Ghost, and speaks with a loud voice.

V. 15. {These are not drunken} First he clears himself and the rest of the apostles from that unworthy calumny of drunkenness which they cast on them; and that mildly, as 1 Sam. 1. 13, 14, 15. Acts 26. 24, 25.

{but the third hour of the day} Meaning but early days; the third hour according to their account (who reckoned the hours from sunrising, and so made them longer in summer, and shorter in winter) might be, as with us, about nine of the clock in the morning: as if he had said, they that are drunken, are drunken in the night. 1 Thes. 5. 7. now it is but early in the morning.

V. 16. {this is that which is spoken by the Prophet Joel} This which you conceive to be drunkenness, is the gift of God’s Holy Spirit, foretold by the prophet Joel. Joel. 2. 28. it is herein fulfilled.

V. 17. {it shall come to pass} See Isai 44. 3. he washes off the unjust aspersion, by interpreting and applying the prophecy: and shows their impudency, who dared deride the very mercies of God poured out on his church.

{in the last days} When the Messias shall be exhibited in the flesh, for so those days are accounted in the New Testament, 2 Tim. 3. 1. Hebr. 1. 2. 2 Pet. 3. 3. 1 John 2. 18. Jud. 18.

{I will pour out} I will give graces, in abundant measure. The meaning is, that God under the gospel would give a greater measure of his grace and Holy Spirit than formerly he had done: greater knowledge, and a clearer demonstration of the truth concerning the mysteries of eternal life and salvation by Christ, which before lay under the shadows of the ceremonial law. Moses said, Deut. 32. 2. My doctrine shall drop as the rain: my speech shall distill as the dew, as the small rain upon the tender herbs, but here he said by the prophets, Isai. 44. 3. Joel 2. 28. I will poure out my spirit upon all flesh. So are there here two parts of the antithesis: first in this word pouring as if it had been said, under the law God gave grace and knowledge of Christ; but sparingly, not in that abundant measure as since Christ the branch, as it were the golden pipe, emptied his fullness into his church. The other part is in the universality of the receivers; the law was confined to Judea, but the gospel, like an overflowing flood, shall extend to all flesh, all nations of the world.

{upon all flesh} Upon all sorts of people, Jews, and Gentiles; bond and free, high and low, &c.

{young men shall see visions} Dreams, and visions, were one ordinary means whereby God revealed his will to the prophets. Numbers 12. 6. So we must understand the prophets’ speaking of things to come, attempered to the capacity of the present times wherein they preached and wrote: so when they speak of God’s service, they name; altars, sacrifices, gold, silver, incense, &c. all which when they relate to times of the gospel, are to be understood, as allusions to legal rites, not proprieties of the gospel: so that here, dreams, and visions import excellent gifts of the Spirit, and understanding of things revealed by the Holy Ghost: as if he said, under the gospel, there shall not be a few prophets or ministers, to whom (as of old) God will reveal his will; many shall know it, as Jerem. 31. 34. there shall be a clearer revelation of God’s will in Christ: so that the apostles’ purpose in citing this prophecy is, to invite his hearers to a participation of the same grace, as if he said; the same Spirit which God has now poured out on us, he is ready to pour out on others, far and near; so that, except yourselves hinder yourselves by your obstinacy and unbelief, you shall also receive of the same fountain with us; the same graces. God still offers, and respectively bestows now on his church, in the Spirit of sanctification, though not in the faith of miracles.

V. 18. {and on my servants} So he limits and restrains the promises to God’s servants only, to them that believe and obey, of what sex or condition soever they are; men, women, bond, free, all are one in Christ. See Gal. 3. 28.

V. 19. {and I will shew wonders in heaven} As he had two sorts of hearers, so uses he two kinds of arguments: to the holy he cites God’s promises; to the wicked he urges his threatenings, to terrify those scorners, and to bring them to repentance: he names certain prodigies, as presages of God’s wrath, and the calamities of men in the last days; some in heaven, as these fearful chasmas, comets, blazing stars, and strange eclipses of the sun and moon; which though they have natural causes, in the ordinary power of God, yet are they sometimes extraordinary and certain tokens of God’s anger, and some imminent miseries coming on men: it is indeed but the voice of experience, Nunquam futilibus excanduit ignibus aether. By signs on earth, he means earthquakes, inundations, monstrous births, and such prodigious and monstrous things. And the prophet by these expressions, blood, fire, vapour of smoke, darknesse of the sun, and bloody or red color of the moon, intimated a turbulent and calamitous condition of the world in the last times; so that whithersoever we shall look, they shall see the terrible signs and effects of God’s anger, as if the whole fabric of the world were upon the point of confusion and dissolution. See Isai. 13. 10. 25. 34. Ezek. 32. 7. Joel 3. 15. Amos 8. 9. Mat. 24. 29. Luke 21. 11.

V. 20. {the sun shall be turned into darkness, &c.} Joel 2. 31. Meaning, that God will show such signs of his wrath through all the world, that man shall be no less amazed, than if the whole order of nature were changed, or the sun darkened.

V. 21. {whosoever shall call upon, &c.} Joel 2. 32. Romans 10. 13. He shows the only way to escape those evils threatened, faithful and fervent prayers: the name of the Lord imports all his attributes, wisdom, power, mercy, &c. the only sanctuary in distractions, fears, and dangers, is calling on the name of the Lord in faithful and fervent prayer.

V. 22. {Jesus of Nazareth, &c.} Now he comes to his purpose, which was to show, that Christ whom they crucified, was the true Messias promised by all the prophets, by whose merit and beneficence, those gifts of tongues, &c. were now poured out on his apostles; and that therefore this was the accepted time and day of salvation, of which the prophet Joel forespoke; also that if they meant to be saved, they must not neglect and over-slip it; he names Christ, Jesus of Nazareth, to the end that they might plainly know that he spoke of that very Jesus, whom they in scorn and contempt called Jesus of Nazareth; and upon whose cross they fixed that title,

{a man approved of God among you} He does not presently affirm that Jesus is the Messias, but comes to it by degrees: first saying that he was a man approved of God; as appeared by his miracles, of which the Jews themselves were witnesses.

V. 23. {by the determinate counsel, &c.} Chap. 4. 28. Not that the counsel of God therein excused the Jews, or Judas’ wickedness, seeing God wrought not in them, but by them, making good use (for man’s redemption) of that they did wickedly. He mentions here the determinate counsel of God, as chap. 4. 28. to let them know who were to believe to salvation that the sufferings of Christ were neither casual, nor by any counsel or power of man, as their first or principal cause, but of God’s good providence, he was delivered to the power of Jews and other sinners of the heathens, that they crucifying him, God’s justice being satisfied in his death, we might be saved from the curse of the law and death eternal.

{ye have taken} Thus he would smite their consciences, not yet acquainting them with the end and fruit of God’s counsel herein; lest the Jews should think, either that Christ was not of God, or that God’s determinate counsel excused their fact; he says, ye have taken, and by wicked hands, &c.

V. 24. {whom God hath raised up} Now comes he to prove him to be the true Messias, by his resurrection from the dead. See Rom. 1. 4. for none but he that was God and man (Immanuel. Isai. 7. 14. Mat. 1. 23.) could raise himself from the dead.

{the pains of death} Meaning the power of death, and bands of the grave.

V. 25. {I foresaw the Lord} Psal. 16. 8. Hebr. שויתי shivithi, I have set. 70. προωρώμην, I foresaw. So here.

{on my right hand} Or at my right hand. Ever ready to help me. The meaning is, that in all the pressures which he suffered for our sins, he proposed to himself, both the will of God concerning his passion, and his promise and power to preserve him, as also his will concerning man’s salvation by his sufferings.

V. 26. {my flesh shall rest in hope} In spe resurrectionis, August. in Psal. 16. 9. in hope of victory through the power of God, by a glorious resurrection from the dead.

V. 27. {thou wilt not leave my soul in hell} See on Luke 16. 33. or, my life, my person in the grave, Ψυχὴ often imports so, Rom. 13. 1. And the word ᾅδης here used, is in the Hebr. שאול sheol, Psal. 18. 5, 6. which sometimes is put for the place of the damned, but is also sometimes to signify the grave, and can no otherwise be reasonably understood, as Job 17. 13. Genesis 37. 35. in both which places, as also Psal. 16. 5, 6. whence this here is cited, the 72. use the word ᾅδης and if it be not reasonably conceived, that Job, Jacob, or David in his own person thought of going to hell, or of ever being there; what necessity is here of understanding this place concerning Christ, otherwise than that God would not leave him long in grave? See verse 41.

{suffer thy Holy One} That is, sanctificatum corpus, Augustine qu. 6. the sanctified and sacred body of Christ lay not so long in the grave, as to be corrupted,

{to see corruption} That is, to be corrupted, Quomodo enim poterat vel in carne marcescere, cujus nomen unguentum exinanitum est, de virg. lib. 3. inter opera Ambrosii; how can he corrupt whose name is an ointment poured forth? Cant. 1. 3. Augustine to more purpose says, ep. 120. to Honoratus, his flesh corrupted not, quae tam celeriter resurrexit, which rose again so soon.

V. 28. {the ways of life} In restoring me from death to life, and that most happy and pleasant, as in your presence, Psal. 17. 15. This present life is full of bitterness and troubles; but in the next, we shall be conformed to Christ, and filled with joy.

V. 29. {let me freely speak} Or, I may freely, &c. He now shows, that the Psalm spoke principally of Christ: for David is dead (says he) and we have his sepulcher among us to this day. But this Psalm speaks of one that lives, whose body, though buried, saw no corruption, which could not be said of David’s body, long before turned to dust and corruption.

{of the Patriarch David} See 1 Kings 2. 30. As if he had said, I well know that you have the memory of that excellent king, prophet, and patriarch in high esteem, so that you think this Psalm endited by God’s Spirit, speaks only of him, but if you will more nearly look into it and consider the particulars, you may understand that it did not, as to the main, concern David, who died, and his sepulcher to this day with us testifies his corruption and turning to dust, but Christ: for this Psalm speaks of one who must die and be buried, but so soon rise again, that his body might not be corrupted; this is true of Christ, but of David in his own person, as David himself both knew by the Holy Spirit: and prophesied as a peculiar mark of Christ, the Messias. verse 30. 31.

V. 30. {therefore being a Prophet} And so knew by special revelation, that which was to come concerning the resurrection of Christ,

{and knowing that God} Psal. 132. 11.

V. 31. {that his soul} Psal. 16. 10. See verse 27.

{soul was not left} As verse 27.

{in hell} Or in the grave, Gr. εἰς ᾅδου, as verse 27. See on Luke 16. 23. the word signifies a lightless place, and so is here put for the grave; for the apostle says, that David being a prophet spoke concerning the resurrection of Christ; who was not left in the grave, when he rose from the dead. See Ioh. Drus. praeter. lib. 5.

V. 32. {this Jesus hath God raised up, &c.} This Jesus, the Christ and Messias whom David foresaw in spirit: this Jesus whom you despised and crucified, has God raised up: and of this truth, we (whom God has thus filled with his Spirit) are all witnesses.

V. 33. {by the right hand of God} By the power of God. By another argument he will here prove Jesus the very Messias of whom David spoke, that is, from his ascension into heaven and sitting at God’s right hand: Christ not only rose again, according to the Scriptures, but also ascended into heaven, which we saw with these eyes; of this ascension David also prophesied. Psal. 68. 18. Ephes. 4. 8. and Psal. 110. 1. cited verse 34. now that which is hereto annexed in the prophecy (giving the gifts of God’s Holy Spirit to men as the speaking all tongues) can neither agree to David nor any creature, but to Christ only; David therefore spoke not of himself, but Christ.

V. 34. {the Lord said unto my Lord} Psal. 110. 1.

{Sit thou on my right hand} Have you glory and power over all. See Ephes. 4. 9, 10. David speaks this concerning Christ, not of himself: for he concerning whom that was spoken, saw not corruption, which David did: therefore that was spoken concerning another, who saw not corruption, See chap. 13. 36, 37. Neither is David so ascended into heaven body and soul, as to sit at God’s right hand, and to have power over all creatures: neither can this agree to any, but Christ only.

V. 35. {thy footstool} Until I subdue, and subject them all to you.

V. 36. {both Lord and Christ} The anointed King: so that the Jews must know that he was called Christ, because he was the Lord’s anointed. See Eph. 1. 21. and 4. 10. Phil. 2. 9, 10.

V. 37. {that they were pricked in their heart, &c.} This is the effect of Peter’s sermon: first their consciences tell them that Jesus was indeed the Messias, of whose death they were guilty; and so liable to God’s heavy judgment, who had cried out, his blood be on us, and on our children. Next they break out into a confession of their crime, in that they ask counsel of Peter, and the rest what they should now do, who could by no means undo what they had done.

{what shall we do?} Not what must we say: let the wise man show his wisdom; (said Clemens Romanus, epist. ad Corinth pag. 50.) not in words only, but good works also.

V. 38. {Peter said unto them repent} This he did like a good physician, whose part is not only to discover the disease, but to prescribe the remedy, Poenitentia hujus temporis, dolor medicinalis; Augustine in Psalm 57. Present repentance is a medicinable grief. The first of innocency is not to sin: the second to acknowledge our sins. Illic currit innocentia integra & illibata quae servet; hic succedit medela quae sanet. Cyprian epist. 3. lib. 1. there runs entire and untouched innocency which might save: here follows the medicine to heal. But this repentance is not only in knowing, acknowledging our sins, or saying, God be merciful, but in the change of our minds, purposes and evil courses of our lives, as Augustine de Eccles. Dogmat. cap. 54. says very well; Poenitentia vera est, poenitenda non admittere, & admissa deflere, true repentance is no more to commit things to be repented of, and to bewail sins committed. See also Tertul. adv. Marcion. lib. 2. cap. 24. fin. See on Matt. 3. 2.

{in the Name of the Lord Jesus} He speaks of and respects here not the form of baptism, but the use and end thereof, which is to implant us unto Christ, Rom. 6. that we may be Christians. See on c. 10. 48.

V. 39. {the Promise is unto you} Christ is promised both to Jews and Gentiles: but the Jews had the first place.

V. 40. {untoward generation} This corrupt world: perverse and wicked men: he means principally scribes and Pharisees; and all the enemies of Christ and the gospel.

V. 41. {souls} Or persons. See on v. 27. Here began to appear the fruit of Christ’s prayer, Luke 23. 34.

V. 42. {in breaking of Bread} This is a term taken from that which Christ did, at his last Supper, Matthew, 26. 26. used to signify the Holy Supper of the Lord, which they used to celebrate, when they made their love-feasts: or feasts of charity. See Acts, 20. 7. 11. Jude 12. though not always so.

V. 43. {fear came upon every soul} They were all amazed, at the new and marvelous state, increase, gifts, miracles, and power of the church: so that no man dared oppose them.

V. 44. {had all things common} That community was not of all goods, of all the faithful: but of that which every one would consecrate to the public necessity, or to the relief of any particular person, this was no absolute community, as Anabaptists dream (for that overthrows all property divine and civil) for yet they retained property in their houses, c. 12. 12. and 16. 15. had they not had propriety, they had had nothing to give, or exercise their love and charity withal. Paul professed that he had coveted no man’s gold or silver, c. 20. 33. which had been a vain profession, if it had not been lawful for Christians to possess anything: the community here mentioned speaks them charitable who gave something, not unlawful possessors, who gave not all: and this the words of the text intimate, verse 45. First, in that some parted their possessions and goods, or gave them (which none but proprietors could justly do.) Secondly, in that these donors made a choice (as every man had need:) neither needed Paul to have given precepts concerning gathering for the poor, 1 Corinthians, 16. 1, &c. if in the church there had then been any such communion as excluded propriety; for then one had had as much right to any goods or possession, as another.

V. 45. {and parted them} Distributing their goods, or the price of their possession, sold.

{as every man had need} As far as they were able to relieve their poor brethren.

V. 46. {in the temple} Not that they might join with the Jews in antiquated ceremonies of the law, but because they might there have daily occasion of testifying the truth of Christ to the multitude there assembling.

{and breaking bread} The Syriac has it domi frangebant portionem; that is, they invited each other home, and eat together; praising God for his benefits, spiritual and temporal. See Isai. 58. 7. This breaking of bread κατ’ οἶκον from house to house, understand of their eating and inviting one another, according as some were able and others had need to be relieved, as religious, good, and charitable neighbors use, or ought to do.

V. 47. {having favour with all} That is, with many, generally, or with all good men: though they had some implacable enemies among the Pharisees.

{the Lord added to the Church &c.} It is man’s ministry, but God’s blessing, (see 1 Cor. 3. 7, 8.) who suffers not his ordinance to be fruitless (Isa. 55. 10.) though the reprobate be as the sea to the sweet showers; whatever falls is presently turned into that invincible bitterness of the receiver; yet the elect shall benefit by it: neither is it here to be omitted, that if by the ministry of the gospel God daily adds to his church, number, society, and external communion of the faithful, such as shall be saved; then is it a dangerous symptom or prognostic of their reprobation who separate from the church: this is indeed that temple of God, out of which if any depart, à spe vitae, ac salutis aeternae alienus est, Lactant. lib. 4. cap. ult. So Rahab’s house typum portabat Ecclesiae, Cyprian. lib. 1. Ep. 6. bore a type of the church, out of which if any go, his blood shall be upon his own head.

CHAPTER 3

Verse 1. {The ninth hour} Which was their three of the clock in the afternoon: the time of their evening sacrifice, at which the apostles would be present, not to communicate therein, (See on Chap. 2. 46.) but to inform them that the shadows of the law were abolished by Christ, whom they all prefigured.

V. 2. {lame from his mother’s womb} Born lame, lame, not by any external violence or accident; but native indisposition of his joints; so infirm, that they carried him up and down, and it was of no less continuance than forty years, c. 4. 22. and so incurable by man: this sets out the truth and greatness of the miracle done in the name of Jesus.

{called Beautiful} Built instead of that of Solomon, and so called.

{to ask alms} See c. 9. 8. to sustain him with food, and viands necessary for the preservation of his life, a wretched condition of, and in itself; but if we consider the event we may surely conclude, it was a happy lameness, by which he came to the knowledge of Christ, and to feel his divine power and virtue, repairing and curing him: consider the admirable providence of a merciful God, who brings some to his knowledge and their happiness by poverty, some by sickness, some by lameness, others by other grievous afflictions, imprisonment, plundering, banishment; few by prosperity prove finally happy.

V. 4. {look on us} They would have him diligently mark by what power he should be healed; they being well assured of the certain event, by the Spirit of God, would have him mark by whose name he should be healed and to whom he should ascribe the honor and praise for so great a mercy received: as if they said, believe that you shall receive something of us: look on us, but believe in Christ Jesus.

V. 5. {expecting to receive something} He looked for money, but obtains that which no money could have purchased for him.

V. 6. {silver and gold have I none} As if he said, If I had wherewith to relieve you in that you desire, I would give it you, but having none, I give you that which is better, that which Christ has given me power freely to distribute.

{in the name of Jesus Christ} By the power and command of that Jesus Christ, whom in contempt and scorn you called Jesus of Nazareth, be healed, rise up and walk.

V. 7. {took him by the right hand} Being confident on the promise of Christ. Matth. 10. 8. Mark 16, 17, 18.

{and immediately his feet, &c.} This speed shows that the cure was by divine power, which can do all things how and when God pleases.

V. 8. {he leaping up} This shows a perfect cure and sets out the truth and excellency of the miracle done in the name of Jesus Christ: here were no remainders of the old malady which are commonly seen long in the most absolute cures by the art of men, but having at once received perfect soundness and vigor of his limbs, he leaps up, and walks with the apostles into the temple,

{praising God} Attributing his health to God alone: to conceal the mercies of God is ingratitude; to ascribe them to second causes, sacrilege.

V. 9. {all the people saw, &c.} So publicly was it done, that none could modestly deny it: therefore the enemies acknowledged, cap. 4. 16. that a notable miracle was done by them.

V. 10. {they knew it was he} That it was the same cripple which they saw daily lying at the gate of the temple begging, therefore they wondered to see him so suddenly walking: who they all well knew had been lame from his infancy and never able to go, and that for the space of about forty years, c. 4. 22. the Syriac adds here, by way of interpretation, quod is esset ille mendicus qui, &c.

V. 11. {all the people ran together to them} With deaf ears, taking no notice of the name of Jesus by which the lame was restored; they come about the lame man, and those that cured him, looking on them with admiration: here (all) is again set for (many.)

{that is called Solomon’s,} It is likely that this porch was built in the place where Solomon’s formerly stood (1 Kings 9. 3.) and thence was named so. For the temple built by Solomon being demolished by the Chaldees, Zerubbabel and Ezra in their re-edification thereof, imitated the old pattern, as near as they could. See John 10. 23. He names this place, because hither came that concourse of people who were witnesses of these things.

V. 12. {as though by our own power} He corrects the abuse of men, who commonly attribute that to man’s power or godliness, which appertains only to God.

V. 13. {the God of our fathers} Chap. 5. 30. The same only true God, whom Abraham, and all our holy fathers worshiped. He teaches them first the efficient principal cause of this miracle, The God of our Fathers; and next, the final in these words, hath glorified his son Jesus; in that he gave such divine power to the apostles to do these miracles in, and by the name of Jesus raised from the dead, whereby he was mightily declared to be the Son of the living God, the Messias and Savior of the world, and in these words, the God of Abraham, Isaac &c. He remembers them of the promises of God concerning their Messias, made and often repeated to their fathers, Genesis, 12. 3. Gal. 3. 8. that they might know that they now proposed no other God than the same whom all their fathers worshiped, neither any other doctrine than that which they all received, and constantly in their generations professed.

{whom ye delivered &c.} Hereby he aggravates their inhuman wickedness that he might move them to repentance, and faith in Christ, that they might obtain mercy and be saved.

V. 14. {but ye denied the Holy One} Matt. 27. 20. John 19. 15. when Pilate had determined to acquit him as innocent, urging the most impious and dishonorable end of their request, which was to put their King to a shameful death, they cried out, We have no King but Cesar; John 19. 15. whereby they publicly denied Christ the Holy One, and long expected Messias to be their King and in his stead, professed their allegiance to Caesar, no ways compelled thereto for fear of the Romans, whose deputy again and again, declared him guiltless, and himself willing to dismiss him.

{desired a murderer} That is Barabbas, Mark 15. 11. John 18. 40. This aggravates and sets off the horrid atrocity of the malicious Jews, who having the free choice which of the two should be saved, the holy Jesus, or the murderous Barrabas, they would have the murderer freed, and the innocent and most beneficent Jesus crucified. Sin and wickedness know no limit: when once the sinner forsakes the known right, he cannot stay till he come to hell.

V. 15. {and killeth the Prince of Life} Or author of life, Christ Jesus. So still the impious and unjust world favors the wicked, and persecutes the just.

V. 16. {through Faith in his Name} Because by faith he apprehended him who was risen from the dead, whose name he heard of us; or name may here import Christ himself, or his power.

V. 17. {through ignorance ye did} He excuses not their malice; but because ignorance and blind zeal led many of them into their sin, he puts the penitent among them in hope of pardon. See 1 Tim. 1. 13. it is like that which is said, 1 Cor. 2. 8. and Luke 23. 34.

{your rulers} He means some of them; not all. See Luke 23. 50, 51. John 3. 1.

V. 18. {by the mouth of all his Prophets} See verse 21. The prophets were many, yet being all inspired with one Spirit of God, they spoke all one truth: in respect whereof, the Holy Ghost here attributes but one mouth to them all.

V. 19. {time of refreshing shall come} It is a figurative manner of speaking, taken from workmen reposing themselves in the cool shades, to represent eternal rest, after the labors and travels of this life. See Luke 16. 25. Revelation 7. 15, 16. and 14. 13. or he points here at that which Paul writes Romans 11. 23. 26. the final calling of the Jews by the gospel preached, to which those words (which before was preached unto you) may also relate, verse 20.

V.† {He shall send Jesus Christ} To judge the world: this he says to show them, that the contempt of the gospel cannot be unpunished; and also to give them assurance of comfort, who believe in him.

V. 21. {whom the heaven must receive} That is contain, having received his humanity which was thenceforth resident in heaven, and shall be no more here on earth, until he come to judgment, for he has a true, and therefore circumscribed body; not confounded with the deity, as to have any of its incommunicable properties, as ubiquity, omnipresence, &c. He has still a true and real body, though glorified, as ours shall once be which shall not in that state be everywhere or in more places than one at once.

{times of restitution of all things} Unto the perfection of the kingdom of Christ, wherein all shall be repaired which sin has disordered and ruined; wherein the creature shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. See Rom. 8. 21.

{since the world began} Or from all ages.

V. 22. {A Prophet shall the Lord} Deut. 18. 15. Chap. 7. 37.

{of your brethren} Of the stock of Abraham; for he spoke this unto the Jews, who were the children of Abraham, of whom Christ came according to the flesh; and so was one of their brethren.

V. 23. {every soul} Every person, as Chapter, 2. 27. Romans, 13. 1. Genesis, 46. 26. Here is destruction threatened to all contemners of Christ and his ministers. See Luke 10. 16.

V. 24. {All the Prophets from Samuel} After Moses, he names Samuel, between whose times, the word of God was precious, 1 Samuel 3. 1. from Samuel, all the prophets foretelling of Christ, as many as have spoken, have foretold of these times of grace.

V. 25. {ye are the children of Prophets} Or patriarchs, Abraham, Isaac Jacob, &c. you are they to whom the promises were made, and the prophets addressed, and with whom God made the covenant, See Rom. 9. 4.

{and in thy seed} Genesis, 12. 3. Galatians, 3. 8. Genesis, 18. 18. and 22. 18. and 26. 4. That is, Christ Jesus, of the seed and lineage of Abraham, according to the flesh.

V. 26. {unto you first} To you before the Gentiles, is the gospel and doctrine of Christ’s resurrection to be preached, Matt. 10. 6. Acts, 1. 8. and 13. 46. or ἀναστήσας, raised, here is of the same signification with ἀναστήσει, verse 22. and Deuteronomy, 18. 15, 18. 1 Samuel 2. 35. 1 Kings 14. 14. the word קום used among other things to signify, constituit, he appointed to an office; the 70. give ἀναστήσει (See 2 Samuel 23. 1.) So Zacharias said, God hath raised up an horn of salvation, Luke 1. 69. and the people said, Luke 7. 16. A great Prophet is risen up among us, that is, being appointed of God, is sent among us; for no man taketh this honour to himself, but he that is called of God, Hebr. 5. 4.

{to bless you} In giving you faith and repentance by the Spirit of regeneration: (Gal. 3. 9. 14.) the blessing has a condition annexed to the promise; if you convert and repent you of your iniquities; the Syriac expresses it, אן תתפנון in tethpenun, if ye convert, &c. we must perform this condition if we will have the blessing: sin brings the curse: therefore no man can be blessed in impenitency, and continuing in sin.

CHAPTER 4

Verse 1. {Captain of the Temple} Or ruler; some think that he was a ruler or commander over the Levites, who ministered by turns, and guarded the temple. See 2 Chronicles, 35. 4, 5. but more probably he calls him στρατηγὸν τοῦ ἱεροῦ, the ruler or tribune of these soldiers, whom the Romans allowed the Jews for the guard of the temple: for Pilate said, Matt. 27. 65. ye have a watch. See Luke 22. 4. John 18. 12. It was one who had committed to him the guard of the temple. Vatabl. See also Io. Drus. praeterit. lib. 5.

{the Sadducees came upon them} Who deny the resurrection of the body from the dead, See Luke 20. 27. Matt. 22. 23.

V.† {being grieved} They were angry; the Syr. gives it: some color had they, for if any man intruded into the office of a preacher, it belonged to the priests to suppress such audacity; as also to retain the people in the doctrine of the law, and prophets to prevent their seducements, by any new doctrines; therefore, seeing men, to them unknown, or not allowed by any public authority, preaching in the temple, they reproved them, not understanding, or acknowledging their extraordinary calling, and the main being that the Sadducees’ atheistical opinion contradicted, they exasperated the priests, and rulers against the apostles. See Chap. 23. 8.

V. 3. {They laid hands, &c.} Hands not yet clean from the blood of Christ: the argument of the wicked is violence: now the apostles have experience of the truth of Christ’s words. See Luke 21. 12.

V. 4. {many of them which heard the word believed} Many who heard what Peter had said unto the people, Chap. 3. 12, &c. the word never descended in vain, See Isa. 55. 10.

{about five thousand} Of those who adhered to the apostles; so the blood and injury of the martyrs, is still the seed of the church: the apostles were now shut up in prison; but the church flourished the more she was wounded, ὁρᾷς θείαν ἐνέργειαν φανεράν, Oecumen. you see the working of God manifest herein. It is no small demonstration of his power, detaining believers against all the rages of Satan, and giving them more boldness and constancy, by how much more they are opposed and injured: in this number we must understand the whole church then being, not a new accession of so many: at Peter’s first sermon, Acts 2. 41. they were about three thousand: now they are at his second sermon increased to five thousand: thus appeared the effect of Christ’s promise to make them fishers of men, See Phil. 1. 13, 14.

V. 5. {Rulers and Elders} Which the Hebrews called זקנים zekinim , old men: these were the judges of their greater Sanhedrim; they call a council to oppose the truth by a seeming legal proceeding, desiring that it might appear justly damned: but there is no counsel against God and his truth. See verse 25, &c. Psa. 2. 1, 4. Prov. 21. 30. Isa. 46. 10.

{and scribes} See on Luke 20. 1.

V. 6. {as many as were of kindred, &c.} Thus strengthened they their party, to countenance the matter: these had indeed by God’s appointment the charge of things ecclesiastical: these were Aaron’s successors; for which they had also about 1500 years’ prescription: these were the men, who now flourished among the Jews in honor and wealth; yet these now combine and assemble against the gospel.

V. 7. {by what name} By what authority, and by whose command have you cured the lame man: hence, as in many other things, appears their stupid, or willful ignorance, that they would question the authority of an act which none but God could do: they asked not with any purpose to believe in Christ, but that they might awe and terrify the apostles under pretense of their jurisdiction and authority to command in all things to be done in and about the temple, especially concerning preaching, lest any new and erroneous doctrine should prevent the people, or any without their ordination should presume to teach them.

V. 8. {Peter filled with the Holy Ghost} Assisted by the grace of God’s Holy Spirit enabling, and emboldening him to speak, who before was terrified by the voice of a maiden.

V. 9. {if we this day} Or Seeing that.

{examined of the good deed done} Meaning, whereas you question us for doing good, who ought to question and punish evil doers only, and to defend and encourage the good.

V. 10. {be it known unto you all} Such admirable confidence had the Holy Ghost now given him, that he thus openly professed and declared the truth of Christ, before the most implacable enemies thereof.

{by the name of Jesus, &c.} ἐν τῷ ὀνόματι, through the power of Jesus. See on Chap. 2. 22. and 3. 6. 16.

{whom ye crucified} See Chap. 2. 36.

{by him doth this man stand} Chap. 3. 16.

V. 11. {this is the stone} This is he of whom the Scriptures speak, Psalm 118. 22. See also, Matt. 21. 42. Mark 12. 10. Luke 20. 17. 1 Pet. 2. 7.

{of you builders} You priests and elders, and governors who should edify the church of God; which you (as it has elsewhere often come to pass) endeavor all you can to pull down; lest your honor, and the revenue of the temple and priesthood should be impaired, or decay: so dangerous a let and hindrance to men’s salvations, is love of this present world and the things thereof.

{is become the head of the corner} The corner stone, ἀμφοτέρους‡ συνάπτων τοὺς τοίχους, &c. Oecumen. uniting both walls into one, that is, both Jews and Gentiles into one church. See Ephes. 2. 14, 20, 21.

V. 12. {salvation in any other} ἐν ἄλλῳ, that is, by or through the mediation of any other.

{none other Name, &c.} None other mediator of redemption; or intercession, 1 Tim. 2. 5.

{among men} ἐν ἀνθρώποις, that is, as the vulgar has it, datum hominibus: given to men; to wit, appointed by God for their salvation.

V. 13. {unlearned and ignorant men} ἀγράμματοι, illiterate men, men without letters: not brought up in the schools of the scribes and Pharisees, but in a school incomparably better; that is, in the school of Christ: therefore this is not simply spoken (for they had spent some time in the study of the Holy Scriptures, and were all θεοδίδακτοι, taught of God, 1 Thes. 4. 9. John 6. 45. and 14. 26.) but in relation to ordinary means of attaining learning by the mastery and teaching of men, human learning, or the Pharisees’ esteem of them: ἰδιῶται private men, Suidas interprets it by the foregoing word, ἰδιώτης, ὁ ἀγράμματος, an unlearned man: and ὁ ἀμαθής, an ignorant and unskillful man; such as private, unemployed men commonly are: the word is of ἴδιος private. See more hereof, Iob. Drus. praeterit. lib. 5. Theod. Beza. annot. maior. on this place.

V. 14. {nothing against it} It was so evident a miracle, and good work, that they could neither deny it, nor say anything against them, as the Syriac gives it.

V. 15. {conferred among themselves} They would not let the apostles hear that which an evident and undeniable truth extorted from their own mouths, verse 16. because they would maintain their credit with men, and still pretend that the apostles were delinquents, worthy of suppression and punishment, as innovators, and disturbers of the peace.

V. 16. {What shall we do, &c.?} Here is a true pattern of malicious injustice; they convent them as malefactors, and then seek for, and consult about some accusation against them: something they would do, but knew not what; because however unjust they were, they would by no means seem so to men: this is the misery and madness of great sinners, they had rather sin still, than seem to have sinned, resolving to palliate, if they cannot justify their faults, majore facinore.

V. 17. {but that it spread no further, &c.} They count it a principal piece of policy, to keep the people ignorant, that they may the more easily beguile them: it is a great, but mischievous skill, in such motions to lessen the light, that their legerdemain may not be discovered by the spectators.

{straitly threatened them} ἀπειλῇ ἀπειλησώμεθα, threatening, let us threaten; a usual Hebrew pleonasm; for, let us strictly, or straitly threaten them.

{to no man in this name} That is, that they preach concerning Christ no more. They more valued their credit with men than their own or the people’s salvation; therefore however convinced in conscience, they would hide the light of Christ from the people.

V. 18. {not to speak at all} That is, not to speak any word concerning Jesus, that he had taught, done or suffered, and do no more miracles in his name, or pretend to his power for the doing of the same.

V. 19. {judge ye} We appeal to your own consciences herein: God commands us to preach in this name, you under pretense of your authority, command us not to preach; shall we now obey God for you? Will God judge it right, will he excuse us, if against his commands we obey yours?

V. 20. {We cannot but speak the things} We cannot choose but obey Christ, who has commanded us so to do: for the dispensation is committed unto us, and woe shall be to us if we preach not the gospel. See 1 Cor. 9. 16. it is the power of God to salvation, Rom. 1. 16. How fearful a sacrilege were it, to withhold it from the Israel of God. We have heard, seen and believed the things, and therefore speak. See Psalm 116. 10. Acts 17. 16. I will not make mention of him, nor speak any more in his name (said the prophet Jeremiah in his great temptation, Jer. 20. 9.) but his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay; for the grace (and Spirit) of prophecy, incited him unwilling to speak, says Theodoret in Jer. where the Spirit of God is in the minister, no fear or threatenings of men, can so silence him, but that at last, the word of truth shall break out.

V. 21. {all men glorified God} All that believed, or many men: they found no fault in them, and without some colorable pretense of justice, dared not hurt or punish them for fear of the people, who praised God for the good which he had done by them.

V. 22. {above forty years old} It may seem strange, that being so old, and daily laid at the gate of the temple, into which Jesus so often entered (considering that it appears not, that he ever denied to heal or cure any that entreated it) he did not receive help from him all this time: but certain it is, he was reserved unto this time, and means of healing by the all-disposing providence of God, for the further confirmation of the apostles, and truth of the gospel.

{this miracle of healing} Gr. τὸ σημεῖον τοῦτο, &c. this sign, See Chap. 3. 7, 8.

V. 23. {they went to their own} To glorify God, and to encourage them, by letting them know, how God had assisted them.

V. 24. {they lift up their voice} Either all speaking this same thing, as they were guided by one Spirit; or which is most probable to avoid confusion, (that the company might distinctly hear, and say, Amen.) some one or few in the name of the rest, thus prayed.

V. 25. {Why did the Heathen rage} Psalm 2. 1. למה lammah why? What cause had they to rage against the Lord? Or, to what end do they rage? What will their success be, who fight against God?

{vain things} Such are all consultations and combinations against the truth and ordinance of God: God is stronger than all, and his counsel must stand, John 10. 29. Isaiah 8. 10. and 19. 11. 17. and 44. 26. and 46. 10. Jerem. 32. 19. Ezekiel 7. 26. Hos. 10. 6. 1 Sam. 8. 7.

V. 26. {against the Lord} That is, against Christ Jesus his truth, and his ministers; whosoever opposes, despises or persecutes these, rise up to oppose and persecute Christ himself. See Numbers 16. 11. Luke 10. 16. Acts 9. 4. 1 Thes. 4. 8. Thus did Saul, the princes of the Philistines, and others stand up against David, who was a type of Christ: so here: Herod, Pontius Pilate with the Romans and Jews, conspired against the sacred person of Christ himself.

V. 27. {against thy holy child Jesus} Your Holy Son Jesus, παῖδα here, as v. 25. is set, not so much to import years, as dearness, or obsequiousness to God, as c. 3. 13. So Joshua, though in years a man, is called נער nahar, the child or servant of Moses, Exod. 33. 11. If such plots and combinations were against Holy Jesus; let us in all our sufferings run with patience, looking up unto the Author and finisher our Faith, let us consider him that suffered such things for us (See Hebr. 12. 1, 2, 3, 4.) it is no dishonor to us to suffer of our brethren that which Christ suffered of his, nec illis gloria est facere, quod fecerit Judas, nor is it any glory to them, to do that which Judas did, Cyprian. lib. 1. epist. 3.

V. 28. {for to do whatsoever} Though they meant nothing less than to obey God in crucifying Christ, but had several other ends, yet God ordered this to our redemption. See Acts 13. 27. Isa. 10. 7.

{thy hand and counsel} Your power and your providence: for as Cyprian forecited says well: nihil interest quis tradat aut saeviat, cum Deus tradi permittat, qui disponit coronari: it matters nothing who betrays or rages, seeing God permits those to be delivered up (or betrayed) whom he appoints to be crowned.

V. 29. {behold their threatenings} Consider what they threaten: divert their rage and malice, who enterprise against you and your truth.

{and grant, &c.} Because God only can give patience, constancy and perseverance in truth, and also boldness to preach the gospel, they pray him to give it, who well knew they could not have these gifts of themselves; here is the saints’ refuge in all their wants and necessities, earnest prayer.

V. 30. {by the name of thy holy child Jesus} See on v. 10. 27. by the power, and in the name of your Holy Son Jesus: for their aim and hearts’ desire was to advance his honor and truth.

V. 31. {place was shaken} By this sensible sign, God showed his presence, and readiness to hear and confirm them in their ministration.

{all filled with the Holy Ghost} They were strengthened, and enabled with greater confidence and largeness of heart to speak. Mark here, first the result of impious council: the Jews consulted against the gospel, labored to suppress it by power, threatened and charged the apostles to speak no more in the name of Jesus; God gave them greater courage to preach it, and more excellent gifts than before: all opposition more propagated the truth. Secondly, here it appears, that the safest refuge in danger, and the happiest issue of fear is, when it awakes us to a more fervent calling on the name of God; which to the perplexed soul is, as the ark to the tired dove: as David said Psa. 116. 7. Return unto thy rest, O my soul: in which sense it is true which Gregor. Nazianzen said, epist. 16. Κάμνουσα ψυχὴ, ἐγγὺς τῷ Θεῷ the weary soul is near God.

V. 32. {were of one heart} So unanimous, as if they had all but one and the same heart, and one soul: because they were all united and guided by one Spirit of God, whence you may know, that where strife, envy, malice, and contention is, there an evil spirit governs. See Jam. 3. 14, 15, 16. &c.

{was his own} They gave, as if the needy brethren had as good interest in their goods, as themselves who were owners thereof. See on c. 44.

V. 33. {witness of the resurrection, &c.} This by a synecdoche is put for the whole gospel: this the Sadducees lately quarreled at, therefore they testified it the more powerfully.

{great grace was upon them all} As God gave them that great grace of real charity (with which the present world is little acquainted) so was this very effectual for the gaining a good opinion among the people, both concerning their persons and doctrine, which they saw so admirably exemplified; and thereby they were the more easily invited to join themselves to their society whom they perceived so far from any secular and worldly ends, that they gave freely what they had to the relief of others who wanted.

V. 34. {any among them that lacked} That is, who was destitute and not relieved.

{for as many as were possessors, &c.} Not that they who believed, did all of them sell all that they had, but as need required: as if it were said, the owners did not only relieve those who wanted, with their rents divided among them; but as there were further necessity, they spared not the fee-simple, but sold of that also.

V. 35. {down at the apostles’ feet} That is, submitted it to their disposal: this intimated, as Oecumenius notes, τὴν πολλὴν τιμὴν, &c. that great honor and reverence of the hearers toward the apostles.

{according as he had need} They who most wanted, had most relief given them.

V. 36. {Joses, who by the Apostles was surnamed Barnabas} This Levite was of Cyprus: he is mentioned as an example of that which was said; the apostles named him Barnabas (the son of consolation, or a Comforter) not only for that he gave so liberally to comfort the needy Christians, but probably in respect of those excellent gifts he had in comforting afflicted minds of hearers. Hieronym. de scriptor. eccles. calls him Ἰωσήφ, so also many Greek copies: so also the Syriac. Others read Ἰωσῆς. Some, but improbably think him called so from the Syriac word בר bar and נבא nabba consolation of the verb ביא baia, consolatus est, (c. 20. 1. and 16. 40, &c. Ephesians, 6. 2. Colossians, 4. 8, &c.) others more probably derive it from בר bar, son, and the Hebrew word נבא naba to prophesy, intimating him a son of consolation in his gift of prophecy: and indeed a principal part of the prophets’ or ministers’ function is to comfort the hearers, by applying the promises of the gospel unto their consciences. This Barnabas Chap. 11. 24. is said to be a good man, and full of the Holy Ghost, that is, an excellent prophet or teacher: a man of excellent gifts.

V. 37. {having land, sold it} Here is rehearsed one instance of that is said, v. 34.

{at the apostles’ feet} See on v. 35.

CHAPTER 5

Verse 1. {Named Ananias with Sapphira, &c.} The scope of this history is to show how odious to God that perfidiousness is, which counterfeiting sanctity would impose upon God, as if he saw not what men do: (for otherwise, Ananias giving a part, had been commendable) so great a mischief is hypocrisy, so dangerous the perversion of a holy purpose and the withdrawing of things consecrated to the church’s use (though by himself who gave) that the sacrilegious perished by detaining a part of that whole which he would seem to give: by this was Ananias (as Chrysostom says) κλέπτων τὰ ἑαυτοῦ φωραθείς, taken stealing his own goods. It is the heart, not the hand which God looks into: the poor widow (Luke 21. 3.) cast in but two mites, and it was better accepted than all those who offered greater sums. Here Ananias sells a possession, and presents the price, reserving to himself, but a part thereof, and yet is condemned for it: if he that takes from the church but a little of that which was his own, be sacrilegious, and stricken dead for the same, what punishment will the same divine justice lay on him, who by fraud or violence takes away the possessions wherewith other men endowed the church? See more hereof Chrysost. in Act. hom. 12.

V. 2. {kept back part of the price} Syriac, he hid a part. So he did; for pretending to be as charitable as the best, he sold, and seemed to bring the whole price, as others did, but he concealed a part, which he would reserve to himself and his wife. So Suidas and Chrysostom interpret νοσφιζόμενον by ὑφαιρούμενον, surripientem, intervertentem — and ἰδιοποιούμενον which Aemilius Portus also renders, Illum qui res aliquas suas facit, suffurantem, impropriating or stealing. See what ambition will do: Ananias would not come behind the best in seeming charitable: therefore though he was loath to part with his money; yet you see how dear he would purchase the good opinion of men. In the meantime, not considering that God saw him, and would once severely revenge it.

V. 3. {but Peter said} The matter being divinely revealed to Peter; or he might know the possession, and conjecture the value of it; the first conjecture seems most probable.

{to lie to the Holy Ghost} That you should thus lie, or deceive: of ψεύδω, fallo, frustro. So Sophocles cited also by Suidas, μὴ ψεῦσαι —— τῆς ἐπιούσης ἐλπίδος, ψεύσασαί σε deceive not your approaching hope. So ementita auspicia, Cicer. Lying presages, deceiving hope. He calls this lying to the Holy Ghost: for when they had dedicated the possession to God, for the relief of his servants, the fraud and falsehood concerned his interest, and this their seeming charity was hypocrisy and lying to God: though they so behaved themselves in this business, as if they had to deal with men only, not with God: they presumed that man could not discover this sacrilege, and detention of that which was consecrated to the use of the church, neither considered they that God would.

V. 4. {while it remained} οὐχὶ μένον σοὶ ἔμενε; remaining, did it not remain to thee? That is, it was your own rights; you might have justly kept the possession to yourself, or the price thereof, to your own uses, neither would that have made you unworthy of the society of Christians: the fault is aggravated in that he was urged by no necessity: had the apostles compelled him to sell, there might have been some color for his detention of some part of the price; but now, it being his own to dispose of, his sin was, that dedicating the whole to the church’s use, he kept back a part thereof. Here it appears, that they had no law or decree made, or in use among primitive Christians, to alienate and sell their possessions; for Peter clearly shows, that Ananias might justly have kept his own in land or money: for otherwise, he would have said; it remained not to you, but to the church, by right of community. They who now would have all things in common, have no ground from these practices of the primitive church, as they pretend: their community was not compulsory, but free and voluntary: otherwise, it had neither been thankworthy, nor such a leading example of piety in the particulars, as the Holy Ghost here sets out: it is considerable which Chrysostom says, hom. 12. See (says he) how they (who were owners of possessions) permitted not the Apostles to sell (them) but the (owners) their selves sold, and gave the price to them, to distribute. Neither could they have given them, nor the apostles justly received; had not the givers been bonae fidei possessores, true and lawful proprietors. It is theft without the owners’ consent, to give that which is not our own, and no less to receive it.

{was it not in thine own power} No man compelled you to sell and give; but to make God a proffer of all, and to perform but a part; this was to tempt God (as verse 9.) to try whether he saw and would revenge.

{thou hast not lied unto men, but, &c.} You have not lied to us only, or chiefly, but unto God, whose interest you have invaded, by concealing that which your own pretense made sacred.

V. 5. {hearing these words fell down} Thus God sometimes presently revenges sins, to terrify others, and to restrain them from the like, as here: so God is known when he judges, Psalm 9. 16. Neither may any think sacrilege no sin now, because God does not presently punish it with sudden death, as here: the punishment following will once show it an abominable sin, and come too soon on him on whom it ever comes. He is the same God still of unchangeable justice: and if we mark well, this age has afforded many remarkable examples, of sacrilege heavily punished; eternity will show innumerably more.

V. 6. {and the young men arose} Which were of the church, they arose, that is, set themselves about it; an usual Hebraism, Josh. 8. 3. and 24. 9. Jud. 20. 8, &c.

V. 7. {came in} To the apostles and others with them, in the temple, or private house, where they used to assemble. See chap. 2. 46. See also v. 12. Unto the foregoing example of divine justice, Luke annexes the narration of another in Saphira, who consenting to her husband’s sin, shared with him in the like punishment: to the evidence of the truth of this history, the circumstance of time is recorded: about the space of three hours after Ananias was dead, Saphira his wife, not knowing what was done, came into the place where the apostles were.

V. 8. {yea for so much} She who had agreed with her husband what to say, thus vailed her sin with a lie: a fault too common now a days, to endeavor to cover sin with sin. She knew, and her conscience told her it was a lie, and so a grievous sin; yet she who consented to her husband’s sin, adds sin to sin. Such is the sinner’s misery, one sin unrepented, draws on other sins, until destruction come.

V. 9. {to tempt the Spirit of the Lord, &c.} It is the same in effect which he said, verse 4. to lie unto God, or in the presence of God: as often as men sin against their own consciences, they do presumptuously tempt God, or try whether God will be just or no.

{behold the feet of them} Meaning they that buried your husband are returned: and here also by a divine revelation, he foretells of her death presently to ensue.

V. 10. {then fell she down straightway} They that are in the same faults must expect the like punishments or worse (except in case of timely repentance) which being prolonged are ever greatened. It were well to be wished, that the sacrilegious of these times would timely be warned by these examples; and remember that it is the same God of unchangeable justice now looking on this sin, who so severely punished it in these two: and that detaining that which they have received any ways from other unjust possessors, is consenting with them in the same crime, and that, except in case of restitution and true repentance, they must once suffer grievous punishment, because God is impartially just: nor will it avail the hypocrite that he makes conscience of some sins, or sinners, if he willfully dispense with any; the apostle saying — thou that abhorrest idols, committest thou sacrilege? Rom. 2. 22.

V. 11. {and great fear came upon all} All that saw or heard of this severe judgment of God, which was to warn all to be sincere, and to beware of hypocrisy. Such restraints flesh and blood have sometimes need of, to make them know that it is a dreadful thing to fall into the hands of the living God, Hebr. 10. 31. See 1 Sam. 6. 19, 20. 2 Sam. 6. 7. 9.

V. 12. {many signs and wonders} Miraculous things done by the apostles, whereby not only the power of Christ, and his justice in this example of Ananias and Saphira, but also his mercy appeared in healing all diseases, that thereby they might be invited to the faith; and these were necessary to the gospel, as the other for restraining those corruptions wherewith Satan would otherwise have infected the church’s minority.

{they were all with one accord} This he says, to show that none among them was schismatical, to forsake their public assemblies, or in neglect thereof to hold private conventicles. Of Solomon’s Porch, see chap. 3. 11. Here appears their constant resolution, to testify the truth of Jesus, from which no fear or danger could now deter them.

V. 13. {of the rest, durst no man join himself to them} They were so terrified with this example against hypocrites, that they who were not sincere, dared not now make false shows of religion, contemn the apostles, or encounter with them by argument.

V. 14. {believers were the more added} The example of Ananias, &c. was so far from discouraging men from Christianity, that it more increased the church: these evil branches cut off the Lord’s vine, the church, flourished the better.

V. 15. {into the streets} Or in every street, the apostles did so many and admirable miracles, in healing the sick, restoring the lame: &c. and that so publicly, notwithstanding the rage and vigilant malice of the chief priests and Pharisees; that the people brought their sick out into the open streets to be cured, even such as could not come out themselves, but were by their friends brought out of doors on beds and couches.

{the shadow of Peter passing by} See also c. 19. 12. Not that the body of the apostle, much less the shadow, or garments, had any such inherent virtue, as to heal the sick; but God exercised the power of healing so abundantly, as that the weakest and otherwise improbable means were made effectual thereto; that men might know that it was his power only, testifying the exhibition of the Messiah.

V. 16. {bringing sick folks} Hearing the rumor of the apostles’ healing: and this was by the providence of God, that thereby the truth of Jesus might appear, and the gospel be more propagated.

V. 17. {filled with indignation} Or envy, or preposterous emulation: ζῆλος, in Scripture signifies many things; sometimes good, 2 Cor. 9. 2. Gal. 4. 18. Tit. 2. 14. But here it imports an evil affection, as c. 7. 9. and 13. 45. and 17. 5. 1 Cor. 3. 3. and 13. 4. &c. Here was indeed a zeal, but without knowledge; which is but a kind of blind heat (so Christ taxed the ignorance of the Sadducees, Matt. 22. 29.) violent zeal without knowledge, is but as strength in a blind Samson, serving to destroy himself and others: holy zeal, is to religion as the natural heat to the body, wherein the life thereof is preserved; but it must be fetched (like that coal wherewith one of the Seraphims touched the prophet’s lips, Isa. 6. 6.) from the altar, and word of God, not human fancies.

V. 18. {put them in the common prison} Where common malefactors were put: here is a fruit of blind zeal: they were not able to deal with the apostles by Scriptures or reason; therefore they betake themselves to open violence. See John 16. 2. Luke 21. 12.

V. 19. {but the angel of the Lord} God could otherwise have delivered them, but thus he would now confirm them when they should see by experience, that he gave his angels charge over them, and had made them ministering spirits for their good. See Psa. 34. 8. Hebr. 1. 14.

V. 20. {stand and speak in the temple} There was a time when Christ would not have them preach, some things afterwards to be preached, Mat. 16. 20. and 17. 9. But now was that season of which he said Matt. 10. 27. preach on the housetops; that is, in public: God’s dispensations have their times and seasons: and he delivers his, that they may more boldly preach the truth.

{all the words of this life} See John 6. 68. That is, the gospel which is the word of life eternal; which directs believers to eternal life in Christ.

V. 21. {when they heard that, they entered} When they had received commission so to do, they feared not the most apparent dangers, but committed themselves and the issue to God’s providence: faith advises not with flesh and blood, which would easily suggest; Behold Lord, they sought our lives but now, for preaching there, and shall we expose ourselves to their malice by a further provocation? But presently they obey God’s word, to whom they lived, and for whom they now feared not to die.

{but the high priest} Malice is restless: they call a council, (that is, other Priests and Scribes, their colleagues, as the Syriac gives it; not that Sanhedrin, or great council of 71. judges which sat on highest causes within their jurisdiction. See Mat. 5. 22.) they must seem just and legal who least intend to be so: they send to the prison, confident that they had the apostles sure enough.

V. 22. {and found them not} So easily can God when he pleases, frustrate the counsels and expectations of the enemies. These very servants were witnesses of their fighting against God, by whose divine power they must know the apostles were delivered out of prison; so closely guarded, that they could not else have made any escape, but that they willfully shut their eyes, cannot see things in the clearest light.

V. 23. {the prison truly found we shut, &c.} This miraculous deliverance might have converted the adversaries, who might easily have concluded, that a divine power, against which there is no striving, had delivered these prisoners, the doors being all fast, shut with all safety, ἐν πάσῃ ἀσφαλείᾳ, with all possible diligence which might secure them, the guard watching without: but their hearts were hardened, and they could think of nothing but the impious and vain pursuance of their own counsels against the truth of Christ.

V. 24. {they doubted, &c.} διηπόρουν; it comes of ἀπορέω, ad angustias detrudi inexplicabiles haesito: it is commonly said of those who know not which way to turn themselves; such shall be the condition of the wicked, when they shall see the evident presages of God’s eminent judgment, Luke 21. 25. Thus God’s judgments often startle the wicked, but convert them not.

V. 25. {then came one and told them, &c.} This message troubles them more: while they are consulting to destroy them for preaching, they hear that they are preaching again in the temple. There is no counsel against God, Prov. 21. 30.

V. 26. {then went the captain with the officers} See on c. 4. 1. No doubt they sent now with greater indignation than before, as conceiving their authority concerned: yet dared they not use violence as before, because they feared the people might take part; they feared men but not God: yet he makes that fear of a guilty conscience a bridle to restrain the rage of the wicked.

V. 27. {set them before the council} Here was some show of equity; to hear them before they would condemn them.

V. 28. {did not we straitly command you} Chap. 4. 18. The enraged high priest charges them with three pretended crimes: first contumacy against their authority: did not we straitly command you, &c.

{behold ye have filled Jerusalem, &c.} Here was the second charge of schism and heresy: that was by their law, likewise capital, Deut. 13.

{this man’s blood upon us} That is, to make us seem guilty of Christ’s death: thus hypocrites will be guilty, but not seem so. This was their third charge: it seemed to be an intolerable disgrace and dishonor to the chief priests and elders, to be accused openly of injustice and shedding innocent blood.

V. 29. {we ought to obey God rather than man} That is, when men command or forbid us anything contrary to the word of God: we ought to obey God, and not man. See c. 4. 19. Dan. 3. 18.

V. 30. {the God of our fathers} Chap. 3. 13.

V. 31. {his right hand} τῇ δεξιᾷ αὐτοῦ. God with his mighty power has set up him to be a prince and Savior. See c. 2. 36. This is the sum of the apostles’ doctrine, the ground on which the anchor of their souls fasten who shall be saved. The office of Christ is described by two things. First in that he is a prince to govern his kingdom, to beat down the rebellious, and to protect his servants and subjects. Secondly in that he is also a Savior, as his name Jesus imported, and the angel interpreted it, Mat. 1. 21. Herein he declares, as their impiety who would strive against their prince and Savior; so their madness who persecute him whom God exalted by his mighty power. See Psa. 2. 4, 6. Phil. 2. 9.

{to give repentance} This shows how Christ reigns in and for his, giving them hearts to repent, that through him they may be reconciled to God, Rom. 5. 1. This they say, to win (if it were possible) some of their enemies to Christ, showing them the only way to be saved in him: it is no more in man’s power to repent, than to create himself; this Christ gives by the Spirit of regeneration, and hereunto is remission of sins most certainly annexed. So that the Jews might hence have gathered an argument against despair, though they had crucified Christ if they could but have repented. See Luke 24. 47. and c. 2. 38.

V. 32. {whom God hath given to them that obey him} That obey Christ, who believe in him; the Syriac has it: indeed there is no true obedience without faith, nor faith without obedience. Oecumenius gives this sense; that he gives remission of sins, we are witnesses, and the Holy Ghost also, who would not have come upon us, εἰ μὴ πρότερον αἱ ἁμαρτίαι ἐλύοντο, except our sins had first been forgiven; and that the Jews, notwithstanding their sin in crucifying Christ should not be deprived of their share in the same gift, if they would now repent and obey: but we must not understand that God gave the Spirit of regeneration to any because he obeyed: the effect cannot precede the cause; the Holy Ghost gives a heart to believe and obey, without which we can neither believe nor obey. But if this (whom God hath given) relate to the extraordinary gifts of the Holy Ghost, (as speaking tongues, power of healing, &c.) then the sense may be, as Oecumenius intimates; God gave these extraordinary graces, to us whom he made obedient to the faith, and so will he to you, if you will obey. Now the sum of this argument is, that Christ is thus exalted: first we are eyewitnesses, who eat and drank, and conversed with him after his resurrection, and after his charge given us to testify these things, saw him ascending into heaven. Secondly, the Holy Ghost witnesses the same in our gifts and tongues and power to do these miracles (which yourselves have seen, or otherwise certainly know) in the name and by the power of Jesus whom you crucified: which miracles it had been utterly impossible to have done by his command and power, except he had not only lived, being raised from the dead, but also were so highly exalted, to glory and supreme power, as to be able to give us ability to do all that he herein commands us.

V. 33. {they were cut to the heart} διεπρίοντο, πρίω, is properly to cut with a saw: here it signifies a bitter perturbation of anger; taken from them that saw or grind their teeth for anger: the Syriac gives it, they were cut asunder with anger: ready to burst with anger and indignation, so that they consult again to kill them: and why are they so angry? The apostles giving them no uncivil or provoking words, it must needs appear an influence of Satan, who hates all truth; therefore they (as our modern heretics and schismatics) regard not the most evident proofs from Scripture; but burn with a devilish and revengeful malice against the apostles.

V. 34. {Gamaliel} This was Paul’s tutor, chap. 22. 3. whom God’s providence stirred up to moderate and allay the precipitate heat and fury of the rest of the council who were resolved to destroy the apostles: God sometimes raises up friends among our enemies to speak for us and to save us. See Gen. 37. 20, 21. Joh. 7. 50, 51.

V. 35. {take heed to yourselves} Do nothing rashly, and out of passion: but advise well, before you enterprise that which may hurt yourselves.

V. 36. {rose up Theudas} A notorious impostor; who under pretense of being a prophet, moved sedition among the Jews: now he speaks hereof as of a thing not very fresh, nor much before those times: this council was held about the year of our Lord 35. See Is. Casaubon. exerc. 2. N. 57. and Theod. Bez. in loc.

V. 37. {in the days of taxing} The insurrection which this Judas the Galilean (not Judas the Gaulonite) made against the Romans, was, when they sent out another tax, after that which is mentioned, Luke 2. 2. See Isaac Casaubon., Exercit. 2. N. 59. Ioh. Drusii praeterit. lib. 5. and Theod. Bez. ibid.

V. 38. {now I say refrain} He persuades them to moderation by a dilemma: either this work which these apostles and followers of Christ act, is of man, or of God: if of men, it will come to nought without your troubling yourselves with them: but if it be of God, you can never reasonably hope to prevail against it: it is vain and impious to fight against God.

V. 39. {lest haply ye be found, &c.} μήποτε; lest, that is, beware, take heed lest, &c. It is a concise and short manner of speaking: as Gen. 3. 22. lest he put his hand, &c. That is, prospiciamus ne, &c. See Mat. 25. 9. Budaeus notes that this word, is not so much, percontantis, as addubitantis & addubitanter decernentis.

V. 40. {When they had beaten them} This kind of punishment, it seems, the Romans permitted the Jews to execute within their synagogues, but not publicly, Mat. 10. 12. 2 Cor. 11. 24.

{they commanded that, &c.} In some things they are advised by Gamaliel, but other things they act against his counsel, in that they beat them and prohibited their preaching, in which they but fought against God.

V. 41. {rejoicing that they were counted worthy, &c.} They were not Stoics, men not sensible of injuries and disgraces, but they who had in their infirmity forsaken their Master, now in strength of Spirit, rejoice that they may suffer for his name: they remember now that Christ told them, that they are blessed who suffer so, Mat. 5.

V. 42. {and daily in the Temple, &c.} Constancy accompanies their joy: they are not deterred by their enemies’ threatenings, but preach the word freely, in season and out of season. (2 Tim. 4. 2.) oppositions of truth, are as the conflicts of the wind with fire, which inflame it more: such is the admirable work of God’s Spirit giving confidence in Christ, and assurance of victory in him: gaudet Petrus in verberibus, qui ante in verbo timebat. Gregor. hom. 30. in Evang. Peter rejoices in stripes, who before, was afraid at (a damsel’s) words.

CHAPTER 6

Verse 1. {The Grecians against the Hebrews} These were Jews of Palestine, which here are called Hebrews, born and bred there; and Jews of Greece, here called Grecians: whose ancestors were Jews, though they had dwelt in Greece, and used the Greek tongue as their native. See Jo. Drus. praeter. l. 5.

{were neglected in their daily ministration} They were not duly relieved by those who had the care and oversight of the poor.

V. 2. {and serve tables} To make provision for, or serve at tables, in their ordinary diet provided for the poor; and at their feasts of charity; because they had greater work in hand; that is, to preach the word of God, as, verse 4.

V. 3. {Look out among you seven men, &c.} Thus they show them a means to take away the grievance, and to compose the difference, that they may hold unity, and establish some discipline and order, without which no church can subsist: they name seven, not tying other churches to that number, but considering what was sufficient for them; and they show how church officers ought to be qualified, as in the following words appears — of honest report, &c.

V. 4. {but we will give ourselves continually, &c.} They mean not to assign the charge to some surrogates, or deputies, that themselves might live at ease, but to follow a more principal part of their ministry, consisting in these two specified duties, prayer and ministry of the word.

V. 5. {Philip} Chap. 21. 8.

{a proselyte of Antioch} See chap. 2. 10.

V. 6. {and laid their hands on them} By this imposition of hands the primitive church signified a consecration of a man to God, in some office or design, as chap. 13. 3. This rite the Hebrews used in their solemn sacrifices, and in their prayers, and private blessings, as Gen. 48. 14. Mat. 19. 13. And this same rite the Christian church used in ordination of ministers, as here, so 1 Tim. 5. 21. and many other places it appears; to avoid intrusion into that sacred office; and to signify the approbation of the church thereby declaring them fit, and authorized to their ministry, by it, as by their public seal. See 1 Tim. 4. 14. 2 Tim. 1. 6. Hebr. 6. 2. Which being now cast off, and despised by schismatics, has brought in so much confusion and misery upon the church: every vain babbler now, (without any ordination by imposition of their hands whom God trusted with that power) intruding at his pleasure, into the office of the ministry.

V. 7. {obedient to the faith} That is, the doctrine of the gospel, Rom. 1. 5. and 16. 26. The sense is, that now many of the Levitical priests (before, the most implacable enemies to Christ, and the most active adversaries of the gospel) were converted to the faith, and truth of the gospel; though it be most probable, that this (πολύς τε ὄχλος, a great multitude, or company) rather relates to the Jews in general, than peculiarly to the priests, the Syriac gives it, & populus multus ex Judaeis obediebat fidei, much people of the Jews obeyed; multitudes, among whom were also some, or many priests.

V. 8. {Full of faith} That is, of an excellent measure of faith, and powerful in miracles.

V. 9. {certain of the Synagogue} It is likely that the Romans permitted other nations, having trade at Jerusalem, to have their synagogues, or church by themselves.

{the Libertines} Thus the Romans called the issue of their slaves when they were manumitted, or set at liberty, as Beda thinks. Chrysost. hom. 15. takes these Libertines for any whom the Romans manumitted. Philo. legat. ad Caium, cited by Theod. Beza, describes them thus; that Tiberius suffered a good part of the city beyond the Tiber, to be inhabited of the Jews, whereof the most part were Libertines, who being taken captives and brought home, were afterward set at liberty, and not compelled to change any thing of their country’s rites; all which makes it more probable, that it was not a college for youth, but a synagogue for those who came from Rome, or other places to Jerusalem, being men of this condition.

{Cyrenians} A sort of philosophers, of whom Cicero speaks l. 1. de fin. Diog. Laert. l. 2. Aristip.

{of Cilicia} A country in Asia the lesser, in which was Tarsus, the city where Paul was born, c. 22. 3.

V. 10. {They were not able to resist} Here also was the promise of Christ, Luke 21. 15. fulfilled. So much were these sophisters deceived, who promised themselves an easy encounter with, and victory over, an unlearned antagonist; they knew not that they had to deal with the invincible wisdom of the Holy Ghost speaking in him.

V. 11. {then they suborned men that said} They instructed false witnesses what they should say against Stephen: to such artifices, Satan’s instruments still turn themselves, not able to make their party good by Scripture, and evidence of truth, they flee to false witnesses, lies, and calumnies.

{we have heard him speak, &c.} The devil the father of liars, as also his children perjured false witnesses are ashamed of no lies: otherwise they would not have accused this saint of blasphemy: what was the matter of that blasphemy they accused him of, is set down v. 14. They counted it high blasphemy for any man to speak concerning the abrogation of the ceremonial law; because they could not for the veil laid over their hearts, look unto Jesus the end of the law; or the demolishing of the temple of Jerusalem, with which possibly they dreamed, the world must have its end. Now because Stephen probably preached the abolition of the ceremonial rites, when all was fulfilled in Christ the truth and substance of all legal shadows, they presently conceive that he preached blasphemy. ’Tis a common folly, ignorant men accusing them of error, whom they understand not; discover their malice and ignorance.

V. 12. {They stirred up the people} Being foiled in their disputes, they burn with revenge, composing their plot against him, first by suborned witnesses, next by clamoring among the people, and complaining of him to the priests; and then by laying violent hands on him to convent him before the council.

V. 13. {To speak blasphemous words, &c.} The accusations run very high; first that he spoke words against that holy city, and the temple; and secondly that he also blasphemed the law: it is usual for the most impious to accuse the servants of God, of greatest impieties: so they accused the most Holy Jesus: such accusations fasten not on the just, (for God will finally judge) but render the accusers the more unjust and guilty.

V. 14. {That this Jesus, &c.} This they spoke in scorn and contempt: so they misconstrued, and wrested the words of this holy preacher; as the enemies of religion still do.

{the customs} Or rites.

V. 15. {as it had been the face of an Angel} With an admirable splendor and majesty, such as we read of Moses, Exod. 34. 30. an argument of a good conscience, and the divine presence of the Holy Ghost assisting him.

CHAPTER 7

Verse 1. {Are these things so} This says he, having heard the accusations of the false witnesses; as if he would give Stephen a fair liberty to defend himself, whom he yet prejudged, resolved beforehand to condemn anything which should be alleged in defense of the truth of Christ. See also John 9. 22. Therefore he demanded not why Stephen preached, as he did, but whether he preached so, as intimating that if he preached Christ, he was to be condemned.

V. 2. {men, brethren, and fathers, &c.} Thus he styles them, because however they were professed enemies of the gospel, yet were they governors of the church of Israel, which God had not yet rejected, and thus he would gain attention to that which he spoke, in hope it might take with some of them, for whom he also prayed: and so did it. See chap. 8. 1, 9. 19, 20.

{the God of glory} See 1 Cor. 2. 3. He to whom all honor and glory is due, Rev. 4. 11. and 5. 12. Rom. 11. 36. This he says to distinguish him from all false gods; and to show that he worshiped and preached none but the true God.

{when he was in Mesopotamia} In Ur of the Chaldees, Gen. 11. 28. He speaks here of Mesopotamia, as comprehending Babylon, and Chaldea in it: and this he says to intimate, that the true religion was not (as some of them vainly conceived) tied to Jerusalem, or Palestine: for God appeared to Abraham being yet in Mesopotamia, and called him thence, and that he went not immediately into Canaan, but dwelt a time in Charran, a city of Mesopotamia, unto the death of his father Thare: the purpose is to show them, that there was truth of religion with Abraham, before he ever saw Canaan, or that he received circumcision, and before any of the ceremonies appointed by the ministry of Moses were in use; before there was either temple, or tabernacle. See Rom. 4. 10. &c. Carran was a city famous for the destruction of Crassus, and the Roman army there. Plutarc. Cras. Dio. Roman. lib. 40. Plin. nat. hist. lib. 5. cap. 24.

V. 3. {Get thee out of thy Country} Gen. 12. 1. Hebr. 11. 8. He will show them, that neither the land of Canaan which Abraham had yet never seen, nor the ceremonies of the law not yet given by the ministry of Moses, nor the temple which was not yet built, did anything avail Abraham, as to the favor of God; but this faith which the author to the Hebrews forecited, speaks of; and therefore it was a frivolous objection concerning their rites, and holy place: as if God could nowhere else be served but at Jerusalem, or would no otherwise than by legal ceremonies: nay but faith and obedience to God’s command here set off the excellency of Abraham; both which have here a sharp trial; in that God commanded him to go out of his country, from his kindred, and that to a place and people utterly unknown to Abraham; herein Abraham’s obedience was an evident demonstration of that faith which was imputed to him for righteousness, Rom. 4. 3.

V. 4. {Then came he out} When he had received a command from God; which commends the readiness of his faith, subjecting all his interest and affections, to God’s will and pleasure.

{he removed him} God removed him, or removing him caused him to dwell, by commanding him to go into Canaan, which he would give to his posterity, Gen. 11. 26.

V. 5. {gave him no inheritance, &c.} These things are said in respect of the general and full possession, which he gave him in his posterity: for otherwise he purchased a field of Ephron, Gen. 23. 17. Thus God tried Abraham, and thus he tries many of those whom he calls heirs of the world, (Rom. 8. 17. Tit. 3. 7. 1 Cor. 3. 22.) suffering them for the present to want possessions, that they may learn with Abraham to cast themselves wholly on God’s providence, and to follow his guidance, and to look for a city which hath foundation (in heaven) Hebr. 11. 10.

{when as yet he had no child} This sets off the excellency of Abraham’s faith. See Gen. 15. 2. &c. believing the promise of God in things to carnal reason improbable: for the promise of the land of Canaan to be given to Abraham’s seed and posterity, when as yet he had no child; his wife was barren and old, himself in years, seemed in relation to second causes, more than improbable; yet Abraham believed, against hope, in hope, that he might become the father of many nations, according to that which was spoken, so shall thy seed be, Rom. 4. 18.

V. 6. {that his seed should sojourn} This also shows Abraham’s faith depending on God, while yet to carnal reason there appeared no probability of enjoying those promises; God telling of a posterity, but to be as he said, Gen. 23. 4. גר־ותושב ger-vethoshab. 70. πάροικος καὶ παρεπίδημος, a stranger and sojourner; that they should live in bondage, and be evilly entreated so long.

{four hundred years} Gen. 15. 13. beginning to reckon the years from the birth of Isaac. See Exod. 12. 41. yet Abraham believed the Lord: true faith has heavenly eyes, and can see the truth of God through a thousand difficulties: see the ground, Rom. 4. 18, 19, 20, 21. Abraham was fully perswaded, that what he had promised, he was able to perform: God’s promises are for determinate times, and therefore sometimes to us, seem slow, but are ever sure; and the more difficulties seem to intercept them, the more comfortable shall their performance be to us at last.

V. 7. {The nation to whom} That is, the Egyptians. That was added to comfort him that was not weak in faith: the strongest faith is subject to temptation, and therefore has need of confirmation.

{I will judge} κρινῶ I will punish. So 1 Cor. 11. 31. which he did in sundry plagues, Exod. 7. 20. & 8. 6, 17, 20. Exod. 9. 6, 10, 23. & 10. 14, 22. & 12. 29. & 14. 27, 26. Fear not the enemies, but be patient: God will assuredly judge for his people. See Deut. 32. 23. Rom. 12. 19. Israel long suffered, but at the very appointed day, God revenged them, and delivered them with a mighty hand.

{after that} The 400. years ended, Israel the seed of Abraham shall come out of Egypt, the self-same day, Exod. 12. 41.

{and serve me in this place} That is, on Mount Horeb. See Exod. 3. 1, 12. Exod. 17. 1, 6. Deut. 1. 2, 6, 19. & 4. 10, 15. & 18. 16. & 29. 1. God delivers his people out of pressures, and miseries, that they may serve him. See Luke 1. 74, 75.

V. 8. {and he gave} Gen. 17. 9. which signified the cutting off carnal affections. Theophylact. Which was to continue until the promised seed was come, and had fulfilled all righteousness, Gal. 5. 2, 3. Mat. 3. 15.

{Abraham begat Isaac} Gen. 21. 3. Mat. 1. 2.

{Isaac begat Jacob} Gen. 25. 26. Mat. 1. 2.

{Jacob begat the twelve Patriarchs} Gen. 29. 3. &c.

V. 9. {the Patriarchs moved with envy} Gen. 37. 28.

{God was with him} He favored, blessed, and delivered him, verse 10.

V. 10. {and delivered him} This was the effect of God’s presence, never inactive for his servants’ good: so he did at last deliver Joseph from the servitude and calamity into which his brethren sold him, from the malice and calumny of his lewd mistress, and from prison: if God be with you, fear not, Rom. 8. The soul cannot be in the body without some shows, and effects of life; much less can the Spirit of God be with the elect in vain.

{and gave him favour} Gen. 41. 37.

V. 11. {then came a dearth, &c.} Gen. 41. 54.

V. 12. {but when Jacob heard} Gen. 42. 1.

V. 13. {at the second time} Gen. 45. 4.

V. 14. {all his kindred} πᾶσαν τὴν συγγένειαν, the word signifies both consanguinity and affinity, as does the word cognatio among the Latins (which the interpreter of the Syriac here uses) import kindred, or alliance: and so συγγενής, is kin, or ally, either man or woman, as Suidas interprets: the number here mentioned, compared with that number coming out of Egypt, Exod. 12. 37. six hundred thousand men besides children, considering their abode in Egypt, and Pharaoh’s cruelty to destroy their children, may well be reckoned among the admirable works of God, Deut. 10. 22.

{threescore and fifteen souls} Whereas these persons are variably reckoned 66. 70. & 75. we may conceive that this variety proceeds from the several accounts; in one account they only are reckoned, who lineally descended from Jacob, to be sixty six persons, Gen. 46. 26. In a second account, the whole number of the promised seed going into, or being in Egypt, are reckoned seventy persons; for so, if we account, Jacob; Joseph, Ephraim, and Manasses, with the sixty six of the first account, the number is seventy specified, Gen. 46. 27. In a third account are reckoned Jacob’s sons’ wives (excepted in the former reckoning as appears, Gen. 46. 26.) to make up the seventy five persons in this word συγγένειαν, signifying as has been said, as well affinity (or kindred by marriage) as consanguinity or kindred by blood; one thing in this and the like places, is ever necessarily to be remembered that the apostle did not in vain warn us of too much curiosity about fruitless questions. See 1 Tim. 1. 4. Tit. 3. 10.

V. 15. {so Jacob went down into Egypt} Gen. 46. 5. Hereby he would show them that their fathers had the truth of religion, and God’s favor in Egypt, before they had either ceremony, temple, or Canaan to repair to, to the end that they might not vainly put sanctity in place, or ceremony.

V. 16. {and were carried over} Meaning Jacob, and Joseph at least, if not all the rest of the patriarchs dying in Egypt.

{into Sychem} Understand this distributively, as if he said; some were buried in Sychem which Jacob bought, Gen. 33. 19. as Joseph, which fell to his lot in his son Ephraim, Joh. 24. 32. And some (as Abraham, Isaac, and Jacob Gen. 50. 13.) were buried in Hebron, in the field that Abraham bought for money of Ephron (Gen. 23. 17.) See Mat. 26. 8. John 12. 4.

{of the sons of Emmor} Or, besides that of the sons of Emmor of Sychem, besides that place, or sepulcher which Jacob bought of the sons of Emmor of Sychem, where Joseph’s bones were buried; here is set παρὰ τῶν υἱῶν, for παρὰ τὸ μνημεῖον τῶν υἱῶν Ἐμμὼρ, that is, praeter illud Sepulchrum filiorum Emmor.

V. 17. {when the time of promise drew near} That is, when the time of fulfilling God’s promise made to Abraham, drew near; for multiplying his seed, Gen. 15. 5. then God increased them, when men endeavored maliciously to destroy them.

V. 18. {until another King arose} Another Pharaoh: (so their kings were called, as the Roman emperors Caesars) succeeded that Pharaoh, who had Joseph and his kindred in so much honor.

V. 19. {The same dealt subtilly with our kindred} The Syriac has it, he compassed or set himself against our kindred: the word κατασοφισάμενος, of κατασοφίζω (which is sophistically to deceive, to beguile or circumvent with a fallacy) imports, craftily deceiving, or plotting against one: he alludes to that which Pharaoh said, Exod. 1. 10. come, said he נתחכמה לו nithchachma lo. 70. κατασοφισώμεθα αὐτοῖς; the word here used, חכם chacham signifies astutus fuit, he was crafty, and, sapuit; he was wise: and so חכמה chochma, is craft, as well as wisdom: so here it imports a clandestine and secret destroying the Israelites: for so he first gave in charge to the midwives: but that not taking, he used open violence, commanding the male infants to be cast into the river. See Psalm 105. 14.

V. 20. {in which time Moses was born} Exod. 2. 2.

{was exceeding fair} Hebr. 11. 23. Or fair to God ἀστεῖος τῷ θεῷ the Hebrew has it טוב, which with them signifies, good, or beautiful, Exod. 2. 2. The 70. give it ἀστεῖος, and Gen. 24. 16. Rebecca is said to be טבת tubath, where the 70. give it καλὴ, very fair to look upon, beautiful to God, which Stephen here adds, as emphatical; for every excellency is attributed to God, so Nineveh is said to be עיר גדולה לאלהים gir-gedolah lelohim, a city great unto the Lord; that is a very great, or beautiful city. So Moses was fair τῷ θεῷ, that is, by the singular providence and counsel of God that hereby Pharaoh’s daughter might be moved to save him, and bring him up as her son, thereby fitting him for the great work to which God had assigned him; of his beauty Justin also speaks hist. l. 36.

V. 21. {for her own Son} Exod. 2. 9, 10. Hebr. and he was unto her לבן leben, the 70. as here, εἰς υἱὸν (chald. לבר) Elias Hutter renders it, quem illa adoptavit in locum filii whom she adopted her son; so she kept him and brought him up, as if he had been her own son.

V. 22. {in all the wisdom of the Egyptians} In philosophy, and all the liberal sciences of the Egyptians.

V. 23. {to visit his brethren} ἐπισκέψασθαι; which as it sometimes imports visiting to punish, Jer. 5. 9. μὴ ἐπὶ τούτοις ἐπισκέψομαι? Shall I not visit for these things? So also it signifies, to visit for help and comfort; as physicians visit their patients: so they said, Luke 7. 16. the Lord ἐπεσκέψατο has visited his people: so were the governors of the church called ἐπίσκοποι, quorum est inspectio in praesidia Christi, & summa cura, says Budaeus: because they were quasi speculatores; overseers of the faith and manners of the people committed to their charge. See chap. 20. 28. So the apostles visited the churches which they had planted, to reform their errors in faith and conversation and to confirm and comfort them in the truth: now that Moses having been brought up forty years in King Pharaoh’s court, should on a sudden have it come into his heart, to look into the condition of his afflicted brethren the Israelites, it appears to be by the instinct and motion of God’s Spirit, to do that which neither they, nor Moses before thought of.

V. 24. {seeing one of them} Exod. 2. 11.

{smote the Egyptian} See Exod. 2. 11. He did not herein give an imitable example for any private revenge, but to show them that he was appointed a deliverer for Israel, which he hoped they would have understood, verse 25. The power of the sword is in the lawful magistrate only.

V. 26. {the next day} Exod. 2. 13.

{he shewed himself} He offered himself again unto them, in that posture of a deliverer out of those afflictions, and that appointed by God.

{would have set them at one} συνήλασε: Syr. interpret, Suadebat eis; he gravely exhorted them to peace: it is a principal part of a governor’s office, to compose contentions, and to preserve peace.

{Sirs ye are brethren, why do ye, &c.} He remembers them of their near conjunction, and the bonds of nature which ought to unite them in love and peace: all dissension is evil, but that worst, which breaks the bonds of nature, or holy profession. It was Joseph’s charge to his brethren, Gen. 45. 24. See that ye fall not out by the way; and their argument of reconciliation to Joseph, forgive the trespass of the servants of the God of thy father, Gen. 50. 17. Divisions between brothers and professors of one religion, are offenses multiplied by all the bonds which should unite them together.

V. 27. {But he that did his neighbour wrong, thrust him away, &c.} Which shows that the injurious are most averse from peace, an evil conscience hating any discovery, and sin being impatient of any reproof. See Prov. 15. 12. Yet they to whom God has committed this charge, must perform it for their own indemnity. See Ezek. 3. 19.

V. 28. {wilt thou kill me, as thou didst, &c.} Moses dealt meekly with him, but he that was faulty (as Oecumen. says) πατρῴᾳ χρώμενος τῇ τῶν εὐεργετῶν ἀσελγείᾳ, using his country (a Jewish) procacity against their benefactors rejected him; by this his intended recrimination assailing to cause Moses to desist from reproving: so the guilty would ever veil their crimes by others’ failings.

V. 29. {Moses fled at this saying} See Exod. 2. 15. &c. When Moses perceived that it was carried to court by some of his own brethren, and that Pharaoh sought to slay him, he saved himself by flight into another nation and dominion.

{a stranger in the land of Madian} Or Midian: a people that came of Madian Abraham’s son by Keturah, Gen. 25. 1, 2. Here Moses married with Zipporah, daughter of Jethro, or Jether (he was also called Reuel, Exod. 2. 18. and Hobab. Numb. 10. 29. Jud. 4. 11.) priest or prince of Midian: where he had two sons born.

V. 30. {When forty years were expired} Exod. 3. 2. Here was the long trial of Moses’ faith; and the mischief that one or few men’s sins brought upon all Israel, driving away their deliverer; and as much as in them was, lengthening their heavy oppression forty years: this was their ingratitude to God and Moses, whom they sorely wanted all that time.

{in the wilderness of mount Sina} Where he kept the flock of Jethro his father-in-law, on the backside of the desert of Arabia. Exod. 3. 2. (with so much humility, as if he had never been brought up at court, as a son of King Pharaoh’s daughter) with admirable patience expecting God’s time for Israel’s deliverance: this place was called the wilderness or desert of Sina, or Sin; which is all that country that lies between Elim (where Israel found twelve wells of water, &c. Exod. 15. 27.) and Sinai. Exod. 16. 1. There was much pasture for cattle: it took name from that very high Mount Sinai, which was also Agar. Gal. 4. 25. and Horeb, the mountain of the Lord, which is a part thereof, it having two heads or tops; that on the east is Horeb, that on the west part of the mount, Sinai: it was called the mountain of the Lord, because it was great, high and excellent (See on verse 20.) or because it was sanctified of God by his appearing to Moses first, Exod. 3. 2. &c. and again when he came down upon it to give the law, Exod. 18. 5. and 19. 3, 17, 18. fifty days after their departure from Egypt. See Jerom To. 3. Fabiol. Oct. Mans. and de loc. Hebr. Horeb signifies dryness, of חרב charab, aruit. So Hag. 1. 11. I called חרב Choreb a drought, or dryness for this wilderness had not waters, Deut. 8. 15. this mount had the name of Sina, Exo. 19. 1, 18. either of the bushes there growing, (for סנה seneh is a bush or bramble, Jerom, Fabiolae q. s.) or because God there appeared to Moses in the bush burning, but not consuming.

{an angel of the Lord} The angel of the covenant Christ, as appears, verse 32. Here he shows by whom Moses was called to that great and difficult charge of bringing Israel out of Egypt; not by any counsel, or design of man, but by the Son of God, Christ, who is styled the angel, Mal. 3. 1. in respect of his office of mediatorship: for the same is here avowed, verse 32. to be the God of the fathers, Abraham, Isaac and Jacob.

{of fire in a bush} Thus God appeared to Moses, who at other times, and on other occasions appeared to the holy fathers in other assumed visible representations of his presence, accommodated ever to those things which he would thereby teach them, or declare unto them: so here he appeared in the form of fire in a bush, not consumed thereby, to intimate that Israel in their fiery trials and hard afflictions should not be consumed, but admirably declared to be the people, whose God was among them to keep them so that the most devouring creatures should not destroy or harm them.

V. 31. {when Moses saw it he wondered} To see the fire in the bush, and it not consumed, which bore a type of the church in fiery trials not destroyed. See Jerom q. s. This was done, that, Moses might be touched with the sense of God’s presence, and so be made more attentive to that which he would then give him in charge.

{the voice of the Lord came unto him} ἐγένετο φωνὴ, it is an usual Hebraism, Jer. 7. 1. &c. 70. ἐγένετο λόγος κυρίου, &c. Jer. 1. 4. The Syriac has it here, the Lord said unto him בקלא beqolo, in a voice; that is, the Lord spoke to him, not in a vision or dream (as sometimes he did to the patriarchs and prophets) but in an audible voice.

V. 32. {I am the God of thy fathers, &c.} That Moses might not doubt of his calling, God who called him, reveals himself to him; to which end also he mentions his mercies to the fathers, unto whom he made the promises of delivering his people, their posterity, from the bondage they were now in; to assure him that he would perform the same, and that the time was now come wherein he would do it: hereon was Moses’ confidence grounded, because he had the sure covenant of God with the fathers, and his word to himself for warrant: from this place, Exod. 3. Christ proves the resurrection of the dead, Matth. 22. 31.

{Moses trembled and durst not behold} So dreadful is the presence of God to flesh and blood, though appearing in mercy. See Exod. 19. 16. Daniel 8. 17. This was to strike the greater reverence into Moses. See also Exod. 20. 20. nulla quippe admiratio est sine quadam formidine, Augustin in Psal. 105. there is no admiration without a certain fear, how terrible will it be, when he comes to take vengeance on those who have obstinately contemned him in his ordinance and holy laws?

V. 33. {put off thy shoes from thy feet} In sign of reverence, and resignation of yourself unto my providence. See Ruth. 4. 7.

{is holy ground} In respect of God’s present manifestation of his presence and majesty there, not otherwise.

V. 34. {I have seen, I have seen} Exod. 3. 7. ראה ראיתי rao raithi, 70. ἰδὼν εἶδον, I have surely seen; this doubling among the Hebrews is emphatical: God is said to see our evil or affliction, when he regards it so as to undertake our deliverance: as on the contrary he is said to shut his eyes, or ears, or to turn away; when he will not regard, or deliver: this is spoken to our capacity: and so he is said to hear their groanings, and to come down; though indeed the evidence of every fact or passion be ever present with him, and though he who fills heaven and earth, comprehending all, comprehensible of none, changes not place (Jer. 23. 24.) yet is he said to descend when he evidently manifests his presence: this Stephen here mentions to beat down all opinion of merit in their fathers, God saw nothing in them but afflictions to pity. See verse 51.

V. 35. {by the hands of the angels} This Moses whom they ungratefully calumniated as a delinquent did God honor in making him a ruler and deliverer of Israel, by the hand of the Angel of the covenant, Christ. Gr. ἐν χειρὶ in the hand, that is, by the hand. Hebrews used to say ביד bejad in the hand, for by the hand. So Levit. 26. 46. &c. they called anything which was an instrument to act by יד jad: but here it imports the principal agent, Christ; (as 1 Cor. 10. 4.) by whose power Moses was enabled to that great work.

V. 36. {shewed wonders} Exod. 7. 9. &c.

{in the red sea} Exod. 14. Hebr. ים סוף jam suph; mari junci, or juncosum; because of the abundance of bulrushes growing on the shore, some think it is so called: nor is it called the Red Sea; from the color of the ground or sand appearing through the shallow waters, as V. Schindler. Pentagl. notes. So Aristophanus Avib. calls it ἐρυθρὰν θαλάτταν. See Strabo lib. 16. Plin. lib. 13. 25. Some give the Hebrew by mare finis, because it is mare ultimum terrae sanctae: the bound of the holy land (Schindl. cites Benjamin itenerar.) so indeed it is to the southward, Exod. 23. 31.

{and in the wilderness} Exod. 16. &c.

V. 37. {a Prophet shall the Lord, &c.} Deut. 18. 15.

{like unto me} Or as myself, that is, Christ in his human nature in all things, sin excepted, like man, truly man by whom God will speak unto you in the last times, Heb. 1. 1. &c. as now in Israel’s minority by me and my ministry.

V. 38. {This is he that was} Exod. 19. 3.

{Church in the wilderness} Or congregation.

{lively oracles} The powerful words which God spoke to Moses. See Numb. 12. 6, 7, 8. John 6. 68. See Deut. 32. 47.

V. 39. {Our Fathers would not obey} He shows here, that their fathers of whom they so much gloried, were rebellious against God, who delivered them by the ministry of Moses, as they now were against Christ; who came to save them from sin and destruction: so that neither they, nor their fathers had any merit to save them.

{in their hearts turned back} That is, in their desires and affections. (See Numb. 14. 3, 4.) Understand here by Egypt, all that superstition and idolatry to which that impious nation was given; which interpretation appears from the following verse.

V. 40. {Saying unto Aaron} Exod. 32. 1.

{make us gods to go, &c.} That is, images to be carried before us; or to prepare our way: this shows their mind to return to Egyptian idolatry, and impious manners, and the abominable levity of that people, who having had such late and admirable experience of God’s favor toward them, and presence with them, were so soon turning back to the senseless vanities of heathens, who had no knowledge of the power or law of God.

{we wot not what is become of him} Thus stupidly and ungratefully do they contemn that admirable deliverance which God wrought for them, by Moses; they knew he was gone up into the mount by God’s command, that he had left Aaron and Hur to govern them, until he returned, Exod. 24. Yet so quickly had they forgotten God, of whose power and gracious presence, they had so much, so late experience, Psa. 106. 13, 21.

V. 41. {They made a calf in those days} In imitation of the idolatrous Egyptians, who worshiped Apis under the shape of an ox. See Ammianum Marcellin. l. 22. Alexandr. genial. dier. l. 6. c. 2. Psa. 106. 19, 20. Rom. 1. 23. and Minuc. Fel. Octav. Athanas. contr. Gent. orat.

{and offered sacrifice unto the idol} Sacrificing was then proper to God alone (as Augustin proves, de civ. Dei. l. 10. 4.) but here was their gross idolatry, though they might possibly pretend that they would serve God by the idol, their worship being not (as some now would excuse it) by any means terminative in the creature seen. See 1 Cor. 10. 20. But these making an idol, forsook God.

{rejoiced in the works of their own hands} See Exod. 32. 6. So prone are idolaters to adore their own, though most irrational and foolish, inventions, as this was; and to please themselves with (that which displeases God) the most sacrilegious profanations: this is the devil’s joy; cujus gaudium est ruina sanctorum. Prosper, res. ad. Gal. whose joy is man’s ruin.

V. 42. {Then God turned, and gave them up} So Rom. 1. 25, 26. God withdrew that talent of general grace, or light of knowledge which they made so bad an use of, giving them up to wretched apostasy: yet as Fulgent. de praedest. ad Monim. l. 1. truly says: no man justly sins, though God justly permits him to sin: for justly is he forsaken of God: who forsakes God and because man forsaking God, sins; God forsaking the sinner, does justice.

{to worship the host of heaven} The sun, moon, and stars. Deut. 17. 3. 2 Kings 23. 5.

{as it is written, &c.} Amos 5. 25. He denies that they offered unto him, because they corrupted his worship; and so in effect he was not worshiped at all. See Isa. 43. 22. God not accepting the sacrifice of the wicked. Isa. 1. 11. they are an abomination to him. Prov. 28. 9. Psa. 50. 16, 17, 23.

V. 43. {ye took up the tabernacle of Moloch} Moloch, or Melchem, which some call Saturn (Minuc. Fel. q. s.) others Mars: the abomination of the children of Ammon. 1 Kings 11. 5, 7. to whom they sacrificed their sons and daughters.

{your god, Remphan} That which the prophet Amos 5. 26. calls כיון Chijun: see hereof Jo. Drusius com. 1. ad Voc. N. T. Remphan, and praeterit l. 5. Acts 7. 43. that for Chijun, the Greeks read Ῥιμφὰν, Ῥαιφὰν, Ῥεφὰν, (as the Syriac has it רפן) Ῥαφὰν, as Justin. Martyr. dial. cum. Try. Jud. or Ῥαιφὰ as Oecumenius, it shows much variety of reading, rather than matter: other idols were variably called likewise; it may be it was the stature of a giant, as the Egyptians were wont to make Hercules, whom they called Chon, which varied into another tongue, might easily make Chijun, and it may be Ῥεφὰ or Ῥεφὰν, might in the change from Hebrew to Greek, come of רפא rapha, (a giant) as Gen. 14. 5. and smote רפאים the Rephaims in Asteroth, that is, the giants, or men of strength, or monstrous stature: it may be that Stephen spoke the words of the prophet in his own tongue, and that Luke writing in the Greek, followed their manner of speaking: it is not material, the sin here reproved was not in the name, but thing, which was an idol, and abomination, however variably called. Most probably it was Moloch or Saturn: now Saturn among the Egyptians (where the 70. translated) was called Ῥεφὰν: see the notes of Ludovicus de Dieu upon this place; and Athanasius Kirkerus c. 5. Prodrom. Copti. pag. 147.

{and I will carry you, &c.} Or therefore, &c.

{beyond Babylon} Into Persia; a country in the east part of Asia; the prophet Amos, 5. 27. has, therefore will I cause you to go into captivity beyond Damascus: that is, further than the people of Damascus, which Stephen here interprets, beyond Babylon: for as the learned Junius says, the people of Damascus were carried away (by the king of Assyria Thiglath-Pileser) into (Kir) Cyromedia near Susa (that royal city, where Cyrus had his magnificent palace. Ester 3. 15. & 8. 15. & 1. 2, 3. and other Persian monarchs) 2 Kings 16. 9. But the Israelites both much further into Persia, and also into the region of the Caspians; as appears, Ezra 8. 17.

V. 44. {the tabernacle of witness} ἡ σκηνὴ τοῦ μαρτυρίου, that which the Hebrews called אהל מועד ohel mohed; either the tabernacle of condition, because Israel was commanded to come thither to ask counsel of the Lord (compare Exodus 33. 7 with Exodus 40. 2) or the tabernacle of the congregation. Exod. 33. 7. because there Israel congregated in solemn assemblies; and here Stephen calls it, the tabernacle of witness, because here God principally witnessed, or showed his glorious presence, and where the ark of the covenant was, and the law and testimonies, concerning the appointment and making hereof. See Exod. 25. Exod. 26. & 27.

{that he should make it. &c.} Exod. 25. 40.

V. 45. {in with Jesus} With Joshua, who bore both name and type of Jesus Christ, in that he brought Israel into the promised rest.

V. 46. {desired to find a tabernacle, &c.} David found favor to know where the ark should rest, and the temple should be built, as also by whom; when he had begged it in earnest prayer. See Psa. 132. 2 Sam. 24. 18. 2 Sam. 7. 10, 13. 1 Chron. 21. If then unto David’s time the tabernacle had no fixed seat, it must follow, that the worship of God is not tied to place.

V. 47. {But Solomon built him an house} 1 Chron. 17. 12. 1 Kings 6. 1, 2. &c. 2 Chron. 3. 1, 2.

V. 48. {the most high dwelleth not in temples made, &c.} Chap. 17. 24. That is, is not comprehended in any place, though he will be worshiped in place: he taxes the impiety of them, who trusted in an imaginary sanctity derived to them from the temple, which they ever profaned, abused, and neglected the true worship of God, there to have been duly performed. These words he infers, lest any should foolishly conceive, that after the temple was built and consecrated, the worship of God was so tied to that place, as if God were shut up therein: no, no, the most High, fills, and comprehended of none, comprehends, heaven, earth, all places.

V. 49. {Heaven is my throne} Isa. 66. 1, 2.

V. 50. {hath not my hand made, &c.} Hands are attributed to God, according to our capacity: the scope is to intimate, that God has no need of gold, curious ornaments of his temple, nor sacrifices; as Psa. 50. 10, 11, 12. &c. and that the substance of God’s worship consists not in outward ceremonies, neither did he require any offerings for his own sake, but to exercise men in the duties of piety, and obedience to him: whereby it appears, how much distant human inventions are, from true religion and worship of God.

V. 51. {ye stiffnecked} He alludes to the words of Jeremie 7. 26. and other like. See Exod. 33. 3. Deut. 9. 6. meaning that they were ever obstinate, and would not submit to the guidance of God’s word.

{uncircumcised in heart and ears} Who carry the external sign of circumcision in the flesh, but have not the effect thereof, and inward regeneration of the heart. See Rom. 2. 28, 29. Jer. 9. 26.

V. 52. {which of the prophets} He shows that their disobedience to God, and persecution of the prophets was not new with them, but even as it were hereditary; so that their pretense of succession and holy ancestors was but a vain ostentation.

{of the just one} That is, Christ, 1 John 2. 1. Acts 22. 14. Christ our righteousness. 1 Cor. 1. 30. in whom only we are justified, Rom. 5. 1.

{betrayers and murderers} They betrayed him, who hired Judas to betray him; and they murdered him, who delivered him up (with their importune and outrageous suffrages and outcries) to be crucified. See c. 2. 23, 36.

V. 53. {by the disposition of angels} By the ministry of angels, by the mandate (as the Syriac has it) or proclaiming of angels, Deut. 33. 2. Gal. 3. 19. Hebr. 2. 2. The meaning is, if you despise the law given by so glorious and dreadful a ministry; no marvel if you despise the gospel proposed to you in so simple and mean a manner, as by infirm men.

V. 54. {were cut to the heart} See chap. 5. 33. It is very true, nunquam sine querela, aegra tanguntur: Senec. de ira. cap. 10. you can never touch the sore without grief of the patient: all would be praised, nulli grata reprehensio est (says Salvian de gub. Dei lib. 8. init.) none love reproof (none but the wise, Prov. 9. 8. & 19. 25.) that which is worse, the most wicked castaway would rather hear his own false praises, than true reprehension; and be deceived with jeering applause, than saved with wholesome admonitions.

V. 55. {the glory of God, &c.} In this extraordinary vision, he saw the admirable glory of Christ in heaven, (as mortal man could apprehend) to strengthen him in this trial.

V. 56. {I see the heaven opened, &c.} This he testifies, to assure them, that they did but vainly strive against the truth of Christ, whom they supposed to be destroyed by their malice, for he was now in the highest glory, reigning with God in heaven.

{on the right hand of God} See Psalm 110. 1. Mark 16. 19. Hebr. 1. 3. This is a translatitious speech complying with our understandings, taken from things familiar and known to us, with whom the right hand is the place of honor. See 1 King. 2. 19. Psalm 45. 9. Here understand not with the foolish Anthropomorphites (of whom Socrat. hist. eccles. l. 6. c. 7.) that God has parts and lineaments like man, but as Peter Chrysologus well expresses it. Serm. 57. Deus loca nescit, divinitas recipit nil sinistrum: God is not in any place (circumscribed) the deity has no left hand: and as Gr. Nazianzen, or. 37. says of such like attributes, καὶ τοῦτο ἡμέτερον, this also belongs to us: and is attempered to our capacity: here he intimates Christ’s standing as an advocate with the Father, 1 John 2. 1. who is elsewhere described sitting as a judge Mark 16. 19. &c. So says Ambros. lib. 10. ep. 82. stabat Jesus quasi advocatus —— sedens enim judicat, all imports his power and kingdom over all, and his care of us.

V. 57. {then they cried out} This they do to interrupt his further audience: so wicked men contend with clamor and violence: so grievous was it to Christ’s enemies to hear of his glory: what will it be to see it, and feel his power (See chap. 22. 23.) when he shall come to judge the living and the dead?

V. 58. {and stoned him} Thus that impiety which began with show of justice ended in tumultuous and raging violence: thus they were to proceed against false prophets, Deut. 13. 10. and to cast out blasphemers. Levit. 24. 14. But here tyranny turned judgment into wormwood; and the wicked and damnable condemn and destroy the innocent and just: the Romans permitted them not this power, but this they acted in a popular rage. See John 18. 31.

{the witnesses laid down their clothes, &c.} For the true witnesses against blasphemers were to begin stoning, Deut. 17. 7. They were before, murderers in their tongues by their false witness, and now their seared consciences fear not to imbrue desperate hands, in innocent blood.

{at a young man’s feet whose name was Saul} See chap. 22. 4, 20. afterward called Paul, that excellent apostle of Christ, chapter 9. on whom God showed so great mercy in his conversion, 1 Timothy 1. 13. &c. in how desperate a condition was he, whose youth was so active in persecuting Christ? Yet God showed mercy on him, that none might despair, who can but repent and convert.

V. 59. {Lord Jesus receive my spirit} Probably he used more words, but these were the sum of all. See Psalm 31. 6. This is the true comfort of the elect, that they are assured that Christ Jesus, who died for them, in their dissolutions receives their souls, into his safe and blessed custody (See 1 Peter 4. 19.) to live with him who is the life, and God of the living. Luke 23. 43.

V. 60. {And he kneeled down} The most decent gesture of humble suppliants. See 2 Chron. 6. 13. Psalm 95. 6. Dan. 6. 10. Acts 9. 40. and 20. 36. & 21. 5. Ephes. 3. 14. Ezra 9. 5. Luke 22. 41.

{Lord lay not this sin to their charge} This was the precept and practice of our Savior; Matth. 5. 44. Luke 23. 34. This is invincible charity, which shall give us boldness before the Lord, and assurance that we are his, where God gives this heart, all the injuries of the world shall make the sufferers more happy: and certainly this prayer was not without singular effect, as appears in the example of Saul afterward converted, 1 Tim. 1. 16.

{he fell asleep} That is, quietly died, as if he had fallen into a sweet sleep: which term the Scripture often uses to give us secure and certain hope of resurrection from the dead.

CHAPTER 8

Verse 1. {And Saul was consenting, &c.} Chap. 7. 58. So that though he acted not, yet his consent makes him guilty of the same crime: a mind to do evil, is sin in the seed, which time brings forth, James 1. 14, 15. There is an adultery of the heart, Mat. 5. 28. and a murder of the heart, Mat. 22. John 8. 44. God esteems the evil we would do, as done, though we have not done it, and so, justly punishes it, merito etiam malus punitur affectus, etiam cui non succedit effectus. Augustin. de C. D. lib. 16. cap. 4. deservedly is an evil affection punished, though the effect (or success thereof) follow not, they that allow of the evil which others do, become guilty of the same sin by their allowance: so were the Jews guilty of all the blood, shed by their fathers from Abel, so many ages before they had being in the world, Mat. 23. 35. because in shedding innocent blood, they showed their consent with them, who first did so; consider their state who are now pleased with all the injuries done to God’s servants; the Syriac has it, Saul was desirous, and a partaker in his death.

{at that time there was a great persecution} When the people quietly suffered Stephen’s death, then they who before were awed with fear of the people, fell violently on the Christians: hitherto their rage was only against the apostles, but now it was against all the church.

{all scattered abroad} Divided in persons, not in doctrine; fear of their persecutors compelling them to save their lives by flight: now began they to do that which Christ fore-commanded them Mat. 10. 23. and so began the partition wall between Jews, and Gentiles to be broken down, Ephes. 2. 14. and whereby it appeared that the time was now come, wherein the Gentiles were to be called and joined in communion with the people of the God of Abraham, who believed in Christ: and now began to be fulfilled that prophecy of Noah, Genes. 9. 27. God shall enlarge (or persuade) Japhet, and he shall dwell in the tents of Shem.

{except the apostles} They yet stayed by it, having received command first to preach the gospel at Jerusalem, Luke 24. 47. not because they were more free from persecution than other Christians; they were then, as many faithful ministers of Christ since, more hated and persecuted than others; but because God would yet a little longer by them hold forth his grace and mercy in Christ, to the murderers of his dear Son Christ Jesus, and bloody persecutors of those, who by his charge and commission, offered them gracious conditions of God’s mercy, if they would yet repent and believe in him for the free remission of their sins; which they obstinately rejecting and putting from them, judged themselves unworthy of any mercy, and therefore were justly rejected, and utterly destroyed. See c. 13. 43.

V. 2. {carried Stephen} The body of Stephen, these faithful servants of Christ, (notwithstanding the fury of their enemies, those raging butchers) buried solemnly, and with great mourning, considering the church’s loss in him: a moderate, and pious mourning for the dead is justifiable, by the example of Christ, John 11. 35. the patriarchs, Gen. 50. 1. &c. and the saints here, which is observable against the unnatural apathy of Stoics, rather than Christians.

V. 3. {Saul, he made havock} Which he afterward relates of himself, c. 26. 10, 11. See also c. 9. 1. Gal. 1. 13. He spared no sex, but broke into houses, to drag out Christians to prison, and worse than that, caused them to blaspheme, c. 26. 11. All this in his conversion, sets off the mercy of God, who made so excellent a pastor, of so bloody a wolf.

V. 4. {went every where preaching, &c.} Thus does God turn the malice of the enemy to the propagation of the gospel, while they being driven from Jerusalem, carry the light thereof, unto the Gentiles, augetur religio Dei, quanto magis premitur. Lactant. lib. 5. c. 20. God’s religion flourishes the more, by how much more it is oppressed.

V. 5. {then Philip went down} Probably, this was Philip the deacon, chap. 6. 5. for the apostles stayed at Jerusalem, verse 1.

{the city of Samaria} See on John 4. 4. and on Luke 17. 11. The city of Samaria is here put for Samaria (as Urbs Roma, for Rome) Samaria was the name of a mountain, city, and region. See 1 Kings 16. 2 Kings 17. Samaria was the metropolis of that province: it being demolished by Hircanus, was built again by Herod, and named Sebaste. Euseb. Joseph. Antiq. lib. 13. cap. 17. The country of the Samaritans lies between Judea and Galilee. John 4. 4.

{and preached unto them Christ} That is, repentance, and remission of sins by Christ, as Luke 14. 27. preached unto them concerning Christ. Syr.

V. 6. {with one accord gave heed, &c.} This shows the admirable power of God uniting hearers’ hearts, and preparing them to attend, where he purposes to save: the Syriac paraphrases here, they attended unto him, and מתטפיסין methtephysin, acquiescebant omnibus, they consented to all, or were persuaded to all that he said, טפס מתטפיסין tephos, acquiescere obedire, &c. I. Buxtorf. Jun. lex. Chald. Syr. The same word is rendered sometimes to be persuaded, as chap. 21. 14. sometimes, to obey, as Gal. 5. 7. Heb. 13. 17. &c. See chap. 5. 29. Sometimes to believe, as John 3. 36. The meaning of this place is, that the Samaritans diligently hearkened to Philip, preaching, and carefully marked what he said, it is a main duty of a hearer: faith is by hearing. Rom. 10. 17. Here was now the first degree thereto, reverend attention to the word of God; no wonder that faith is now so rare, how few attend to God’s word preached.

V. 7. {unclean spirits} See Mark 1. 23. Luke 4. 33, 36. and 6. 18. and 8. 29. so called, because they are delighted with the spiritual uncleanness and filthiness of sin, and thereto allure and instigate men.

{Crying with a loud voice} By which it appeared, that they went out by constraint, not willingly. See Mat. 8. 29, 31. which declares the omnipotency of Christ, in whose name, and by whose divine power they were forced out, however unwilling and reluctant they were.

{taken with palsies} This is that which was promised, Mark 16. 17, 18. for under these few recited species, we must understand all maladies; according to the promise of Christ, Mark 16. 17, 18.

V. 8. {great joy in that city} This was the effect of faith, and hope of reconciliation to God, and future salvation; the effect of God’s kingdom, See Rom. 14. 17. (such variable effects does one and the same word preached, produce; devils and wicked men are vexed, and cut to the heart with it (c. 7. 54.) but the elect, who have interest in Christ, are glad and rejoice at it), in this one example observe, what confidence concerning religion and sanctity may be reposed either in places, or councils and societies of men; the gospel was exploded, blasphemed and persecuted, at Jerusalem, the once holy city, by the scribes, Pharisees, high priests, elders and their great councils; and the same is joyfully received in the despised Samaria.

V. 9. {A certain man called Simon} This was a magician, witch, or conjurer, who of a long time had besotted, and deluded the people of Samaria with his magical enchantments, so that they had generally a great opinion that he was some one of the gods, or that he had some extraordinary favor and power with them; so did he profess himself some great one, the Syriac has it he said, I am the greatest: of his blasphemies see Euseb. lib. 2. cap. 13. eccl. hist. Irenaeus. advers. haeres. lib. 1. cap. 20. Epiphanius. adv. haeres. lib. 1. haeres. 21. init. it is reported that in Claudius Caesar’s time there was a statue set up in Rome, in his honor with this blasphemous inscription, Simoni deo Sancto, that is, to Simon the holy god, Justin. Martyr. apol. 2.

V. 10. {to whom they all gave heed} They marked and believed his words, as oracles; so easily are men persuaded to believe lies: whereas Luke so diligently sets down their great opinion of this impostor, he thereby shows the divine power of the Holy Ghost in Philip’s ministry, who was to break through such difficulties, that he might plant the gospel there.

V. 11. {of long time he had, &c.} Old diseases are more hardly cured; they having been so long time stupefied with lying miracles, might seem the most inept hearers of the gospel, but truth shall prevail, against all the power of Satan.

V. 12. {but when they believed} Faith ought to precede baptism, in men and women of years, when they who were aliens and strangers come to be baptized; for it is necessary, that they should confess their faith, and testify their conversion, before they be admitted by baptism.

{if perhaps, &c.} Not that God’s mercy to the penitent is fortuitous or uncertain (if perhaps) in Scripture is not always set to express doubting, sometimes it relates to a condition of the sinner’s pardon; as ἐὰν ἄρα, &c. Ezek. 3. 11. אם — ישמעו Hebr. si audierint. Ar. Montan. on which place says Ambros. de paenit. lib. 2. c. 5. nesciebat ergo eos posse aut non posse converti? non ergo semper dubitantis ista est locutio, but God does therefore propose his mercies and means salvation, under conditions, that man may know both his duty which God requires at his hands, and the free and bountiful reward thereof, which God will give to them that obey his voice; such are faith, repentance, conversion, obedience, &c. which are not causes, but conditions of our obtaining mercy, neither proposed dubiously on God’s part, who well knows (as that man cannot have them except he give them, nor shall have them in vain, so) the certain issue and effect of them in that man to whom he pleases to give them.

V. 23. {in the gall of bitterness} Meaning, in a bitter and desperate present condition. Gr. εἰς χολὴν πικρίας, here first, εἰς is put for, ἐν in: and χολὴ πικρίας, for χολὴ πικρὰ, in which words he shows the hypocrisy and ambition of Simon, as odious and displeasing to God, as bitterness is to the palate of man.

V. 24. {pray ye to the Lord for me} At least for fear of God’s judgments, he commends himself to the prayers of the church; whether he truly converted or not, the Scripture being silent, we cannot determine.

V. 25. {When they had testified} This imports their office and duty enjoined them by Christ, c. 1. 8. which they faithfully did, preaching the word, as they had received it from Christ; not only in Samaria, but in many villages adjoining, such was their unwearied and invincible industry.

V. 26. {unto Gaza, &c.} It was destroyed by Alexander the Great, and so remained waste: some say, another of the same name was long after built in another place.

V. 27. {an Eunuch of great authority} Or, a great officer, or nobleman of the Queen’s court. See Gen. 37. ult. & 40. 2. Esther 4. 5.

{Candace Queen, &c.} This name was not peculiar to one queen, but was given to all that reigned there, Plin. nat. hist. l. 6. c. 29. as Pharaoh to the kings of Egypt, or Caesar to the Roman emperors.

V. 28. {read Isaiah the Prophet} This shows that he had some knowledge of the true God, and that he came not to worship according to his own fancy; for he joined reading God’s word, with his external worship which was to direct him therein.

V. 29. {Then the Spirit said unto Philip} By revelation, or divine inspiration, the Holy Ghost thus moved him to do that whereof he would presently show an admirable effect in the conversion of the eunuch.

V. 30. {Philip ran thither, &c.} He readily obeyed God’s command, and found him to whom he was sent, studious of the way of God: therefore he asked him, whether he understood that which he read, with purpose (according to the guidance of God’s Spirit) to interpret it unto him.

V. 31. {how can I except, &c.} That is, except some who understands it interpret it unto me, here appeared a very religious comity in so great a person, so well taking Philip’s question, and meekly acknowledging his ignorance: therefore he invited Philip to come into his chariot and sit with him.

V. 32. {he was led as a sheep to the slaughter} Isaiah 53. 7. as a sheep in respect of his patience, and as a sacrifice for our sins: as a sheep for our redemption, ἀλλὰ ποιμαίνει τὸν Ἰσραὴλ. Gr. Nazianzen orat. 35. yet is he the shepherd, to feed and keep his Israel, Psa. 8. 1.

V. 33. {in his humiliation} Because he took on him the form of a servant, subjected himself to death, and state of condemnation, due to us; God highly exalted him, Phil. 2. 8, 9.

{his judgment was taken away} When he had suffered death, and fully satisfied the justice of God due to our sins, even in the lowest degree of his humiliation, then was he delivered safe from that judgment, which he subjected to for us.

{who shall declare his generation} τὴν δὲ γενεὰν αὐτοῦ, his age, that is the continuation of his life, for, as Rom. 6. 9. Christ being raised from the dead, dies no more: in the Hebr. Isa. 53. 8. דורו doro (70. γενεὰν, as here) דור dor, is duratio, aetas, seculum, &c. So Gen. 15. 16. Sometimes it being doubled, it signifies, many ages, or eternity, Isa. 13. 20. & 60. 15. Exod. 17. 16. Isa. 49. 11. &c. his kingdom shall have no end, Luke 1. 33. and who can declare, or reckon that which is eternal.

{for his life is taken from the earth} His death was the passage to his endless and eternal glory, however this seem improbable to carnal reason with the prophet there foretold, concerning Christ his exaltation into his eternal kingdom and glory from this ground to be attained — for his life is taken from the earth: yet the Holy Scripture testifies, that by the admirable counsel of God, it was so determined, that Christ through afflictions and death should enter into his glory, Luke 24. 26. and because he became obedient unto death, even the death of the crosse, therefore God also hath highly exalted him, and hath given him a name, which is above every name, &c. Phil. 2. 8, 9.

V. 34. {Of whom speaketh the Prophet this?} He inquires of the person concerning whom the prophet spoke, because that was a necessary degree toward the opening of this prophecy; when we doubt concerning the meaning of the Scripture, we should consult them who have knowledge and the gift of interpretation.

V. 35. {Philip opened his mouth} This was an usual manner among the Hebrews, to express a beginning to speak of some weighty matter.

V. 36. {What doth hinder me to be baptized?} It appears hence, that among other parts of Christian religion, Philip had preached to him concerning baptism, and that this great man had admirably profited in so short a time of hearing, as to desire to become a Christian.

V. 37. {If thou believest, &c.} With a sincere and perfect heart, without which baptism cannot save; he had here to do with a man of years, and yet an alien, and therefore might not admit him into the church of Christ until he had made profession of his faith. See on verse 12.

{I believe that Christ is the Son of God} As baptism and the effect thereof is grounded in Christ, so the eunuch desiring to be baptized, speaks only of Christ: he knew that there was one God, who from the beginning had promised a Messiah to save the world, now he acknowledges by that he heard from Philip, that Christ was he, prefigured under all the legal sacrifices and ceremonies: under this title he comprehends all that the Scripture says of Christ our Savior: the like confession of faith, See in Peter, Matthew 16. 16, and here we must know that naming Christ, he understood the sacrament of baptism to be administered in the name of the Father, Son, and Holy Ghost: and so, as in faithful prayer when we name one of the persons, in him we address our petitions to the whole blessed Trinity; so where we read of men baptized into Christ, we must know that it was performed in express terms naming all, as Christ appointed, Mat. 28. 19.

V. 38. {They went both down into the water} They were wont to dip the whole body, or go down into the water as here, and Matth. 3. 16. and sprinkling with water has also been of use in the church; the effect is all one: and indeed, baptism is sometimes expressed by washing, 2 Cor. 6. 11. Tit. 3. 5. and sometimes by sprinkling. Hebr. 10. 22. 1 Pet. 1. 2. which does well answer to the sprinkling of the blood of Jesus, as was prefigured in the type, the sprinkling of the blood of the Paschal Lamb. Exod. 12. 3. The virtue of the sacraments consists not in the quantity of elements, but in the power of God’s ordinance: as in the Lord’s Supper, it skills not, how much or little you eat or drink (with discreet moderation) but how worthily: to him that eats more (as to the gatherers of manna) there is not the more; nor the less grace to him that eats or drinks little; so in baptism. See on verse 39.

V. 39. {That the Eunuch saw him no more} He was suddenly taken away, and transported by the Spirit of God, as 1 King. 18. 12. Ezek. 3. 12, 14. This was done that the eunuch might know that Philip was sent to him by God. Jerom de loc. Hebr. says, this water was a brook at the foot of Bethsur, or Bethseron, where the eunuch was baptized.

V. 40. {But Philip was found at Azotus} That is, he was presently at Azotus, a town in Palestine: some think this city was also called Ashdod, one of the five cities of the Philistines; Joshua 15. 47. wherein was that idol Dagon. 1 Sam. 5. 3. Jerom de loc. Hebr. Act.

CHAPTER 9

Verse 1. {And Saul} Chap. 22. 4, 5. Luke being to describe the admirable conversion of Saul, first shows what a one he was before his conversion; a bloody and violent enemy of the church; that none might despair of God’s saving grace and mercy, who can convert, and become new creatures, in faith and obedience to God.

{breathing out threatenings} This signifies a vehement heat of an enraged heart, which his very breath discovered in his words: being blooded in the death of Stephen, he pursues other Christians, with the like cruel rage: the Syriac reads here, Saul was ever full of injuries, and cruel anger against the disciples of our Lord: but we must understand (against the disciples) to be all that there professed Christianity, as verse 2. appears.

V. 2. {and desired of him letters} That his persecution might have the countenance of justice and authority he requires commission from the high priest: for the Romans having conquered all Judea, with all the adjacent countries, permitted the Jews to live according to their own religion (whence the high priests, as presidents of their great council, had power to examine and imprison any of theirs, who offended therein, though they had no power to determine in matters capital) therefore Saul desired their commission to convent the Christians.

{to Damascus} Damascus, the chief city of Syria, bearing north from Canaan; from Jerusalem six days’ journey.

{any of this way} That is, professed Christians, chap. 24. 14. All which aggravated his sin, in that he not only raged in Jerusalem, but pursued them into other cities, and in that he spared neither man nor woman, though they are commonly privileged, or pitied among armed enemies, by דרך derech, way, the Hebrews understood any course of life, or profession: Psalm 91. 11. 1 Kings 15. 26.

V. 3. {suddenly there shined a light} He willingly persecuted, who desired license so to do, but was converted against his intentions, and besides his will: God suffered him to gain letters, to approach near Damascus, to conceive hope, and to frame bloody thoughts for the execution of those cruel designs, and then suddenly he stayed his course, who ran so headlong to his own destruction: so true is that of Fulgentius ad Monim. lib. 1. praevenit impium, ut fiat justus, subsequitur justum, ne fiat impius; praevenit elisum, ut surgat, subsequitur elevatum, ne cadat; he prevents the impious, that he may become holy, he follows the holy, that he may not become wicked; he prevents the broken that he may rise, he follows him that is raised, that he may not fall; and that suddenly and without, and beyond their expectation. See chap. 22. 6.

V. 4. {and he fell to the earth, &c.} Cast down by the power and appearing majesty of Christ (See John 18. 6.) astonishing and terrifying him. Here the authority and letters of the high priests could nothing avail him, but he is enforced to yield to the all-subduing power of Christ, whose name and memory he so violently endeavored to put out of the tongues and hearts of all men.

{why persecutest thou me?} See on chap. 4. 26. This shows that those who persecute the servants and professors of Christ, in them persecute Christ himself, who lives in them. Galat. 2. 20. See Matth. 25. 40. Isaiah 63. 9. Zach. 2. 8. for he is the head of the church, Colos. 1. 18. the saints are his members. Eph. 5. 30. It should teach persecutors a cautious moderation (See c. 5. 35.) and us who suffer, patience; rejoice in as much as ye are partakers of Christs sufferings. 1 Pet. 4. 13. See verse 5. Christ in his own sacred person, and human nature, was now in heaven far above the reach of any creature, but he takes all that is done here on earth against his servants on his own account, therefore he says, not, why do you persecute my servants, who believe in me, but why persecutest thou me? Neither says he, Matth. 25. 35. the poor was hungry, and you gave him no meat, &c. but I was an hungred, and ye gave me no meat, neither says he, Mal. 3. 9. you have robbed the ministers of tithes and offerings, but ye are cursed with a curse, for ye have robbed me.

V. 5. {and he said, who art thou Lord?} These words proceed from an astonished mind, in suspense and doubt what to do: being dejected and humbled, he is now prepared to receive God’s commands, who before in his Pharisaical height of mind was upon a furious march against him.

{Jesus whom thou persecutest} See on verse 4. in that you persecute them that profess my name, who are one with me their head.

{to kick against the pricks} This was a proverbial speech, noting their contumacy and folly, who would obstinately hurt themselves in pursuit of others: it signifies here, a resisting God to a man’s own hurt, Jer. 7. 19. 1 Cor. 10. 22.

V. 6. {what wilt thou have me do?} He thought he had done right before (See John 16. 2. Phil. 3. 6.) but now finding the power of God resisting him, he submits, and desires to know the will of God, thus extraordinarily calling him from his intentions. See Psa. 25. 4.

{arise and go into the city} That is, into Damascus (v. 8.) now near, verse 3. God could easily have instructed him, but he would have him go into the city, that Ananias might instruct, and baptize him; first that he might teach Saul humility, the ground and foundation of all true religion, by sending and assigning him to their ministry, whom but now he not only proudly despised, but impiously resolved to afflict and destroy. Secondly God would also hereby teach all men to reverence and submit to his ordinance in the ministry of men thereto called and authorized by him.

{it shall be told thee there what thou, &c.} That is, there Ananias shall instruct you concerning my will: thus Christ who could as easily have told him immediately what he would have him do, would yet send him to Ananias (Ananias is ignorant of God’s will herein, as Saul; at present, and starting at, and declining the office enjoined him) to confirm the authority of man’s ministry; to teach all hearers to attend unto it, as the very ordinance and power of God to salvation, Rom. 4. 16. and to free the preaching of Paul from all suspicion of compact: he could likewise, eadem opera have instructed the devout centurion Cornelius (chap. 10.) by the angel, but he caused him to send for Peter to Joppa, to come to inform him for the same end.

V. 7. {hearing a voice} That is, Saul’s voice (as c. 22. 9. See Dan. 10. 7.) not the voice of Christ, except some confused sound, the meaning whereto they knew not.

{but seeing no man} No man speaking to Saul.

V. 8. {he saw no man} He was smitten blind by the brightness of that light which shined unto him: to teach him that he was spiritually blind in his opinion of wisdom, and rage against Christ and should now, in being obedient unto the heavenly vision (Act, 26, 19.) be illuminated with a better, even an heavenly light, showing the way to eternal life and salvation.

V. 9. {and neither did eat nor drink} So much was he amazed at that which happened to him; it may be then was his rapture which he speaks of, 2 Cor. 12. 2.

V. 10. {a disciple at Damascus named Ananias} Thus God would beat down Saul’s arrogance; sending him, not to any of the apostles for direction, but to an inferior Christian.

{to him said the Lord in a vision, &c.} This was necessary to prepare Ananias, lest otherwise he should have been hindered by fear of Saul, from the duty enjoined him for Saul’s conversion: though he knew that God called and commanded, yet he excused: so did Moses, Exod. 3. 11. &c. Exod. 4. 1, 10. &c. therefore God confirms him.

V. 11. {called Saul of Tarsus} This was a famous city of Cilicia near Antioch, chap. 21. 39. now called Hama.

{for behold he prayeth} It appears that God revealed to Ananias, that Saul prayed, and how he would enlighten him body and soul, and therefore commanded him to repair to him for the accomplishment thereof.

V. 12. {and hath seen} Or, he saw; it is doubtful whether these words be a continuation of God’s speech to Ananias, or Luke’s concerning Saul’s vision; some think the former most probable.

V. 13. {Lord I have heard by many of this man, &c.} Here was Ananias’ infirmity: flesh and blood objected many lets, and fears to divert men from, or to hinder them in the service of God; but the Spirit of God prevails in them against all.

V. 14. {and here he hath authority, &c.} His name was spread far and near for a bloody persecutor, the more famous was his conversion: and it appears that the saints at Damascus had knowledge of his coming now, and commission against them.

V. 15. {a chosen vessel unto me} σκεῦος ἐκλογῆς, a vessel of election; it is an Hebraism, importing a choice, or elect vessel; σκεῦος has a more general signification, and is put (as כלי cheli with the Hebrews) for a vessel, receptacle, or any instrument or utensil: here it signifies one whom God had chosen, to bear the divine treasure of the gospel, to the Gentiles, 2 Cor. 4. 7.

V. 16. {I will shew him how great things he must suffer} He must suffer many things for my name’s sake, whereof I will before inform him, to frame him to invincible patience; as if he had said, you shall not need to fear him, as heretofore a persecutor, for henceforth he must himself suffer great things for my names sake; for his professing and preaching the truth of the gospel.

V. 17. {putting his hands upon him, &c.} Ananias shows his obedience in going, and God his purpose to confirm the authority of the external ministry, in directing it so, that Saul should receive his sight by the imposition of Ananias’ hands, who could have restored him to a double sight, by his own immediate power; concerning imposition of hands, see chap. 6. 6.

{brother Saul, the Lord, &c.} He being assured by Christ of his conversion and adoption in Christ, salutes him by the name of brother: also he shows his authority and mission from Christ, which that Saul might be assured of, he names a private token, Christ appearing to him by the way as he came: and the end of his commission, that he might receive his sight, and be endued with such admirable gifts of the Holy Ghost, as might further enable him to his charge, and confirm him in the faith and truth of Jesus.

V. 18. {fell from his eyes} These scales falling off, show that his blindness was not ordinary, but such as might mind him of his former spiritual blindness: for though, being brought up at Gamaliel’s feet, he had much profited in that kind of learning, yet himself, after his illumination, accounted that knowledge no better than blindness, Phil. 3. 7, 8.

{and was baptized} It was necessary for him by this solemn sign and seal of God’s covenant of grace, to give his name to Christ, to testify his conversion, and to confirm his faith in Christ, and him in the profession of the gospel.

V. 19. {when he had received meat, &c.} A prudent and moderate care of health must be had, whereby we may be enabled to our calling. 1 Tim. 5. 23. Superstitious abstinence is will-worship, Colos. 2. 18. and doctrine of devils. 1 Tim. 4. 4. 1 Tim. 5. 23.

{certain days with the disciples} He joined no more with Christ’s professed enemies, but with the saints: it skills much what company we keep. See 1 Cor. 5. 9, 11. Prov. 1. 15. & 2. 12. & 5. 8.

V. 20. {and straightway he preached Christ, &c.} Declaring him to be the Son of God, and Savior of the elect, which doubtless he copiously delivered. (See verse 22.) by that largeness of heart which the Holy Ghost gave him: beating down that double error of the Jews, who thought, 1. that this Jesus the son of Mary, was not Christ, 2. that the Messiah, was to be a mere man, a victorious and glorious secular prince.

V. 21. {were amazed} Because in his sudden conversion they perceived the hand of God: this made his preaching more powerful and effectual in them.

{is not this he that destroyed, &c.} Remembering his former actions, they admire that such a persecutor would now preach the same gospel which he so lately, and violently opposed: and they glorified God for him, see Gal. 1. 23, 24.

V. 22. {proving that he is very Christ} By comparing or matching places of Scripture, see c. 17. 11. & 18. 28. So the word συμβιβάζειν signifies, says Budaeus on this place, ex collatione sacrorum vaticiniorum docens & probans, teaching and proving by comparing sacred prophecies.

V. 23. {after that many days were fulfilled} That is, three years, God would not presently expose him to conflicts with, and assaults of, adversaries, but for a convenient time restrain the fury of persecutors: for it appears that after his conversion, he went into Arabia and returned again unto Damascus, and three years after he went up to Jerusalem, — Gal. 1. 17, 18.

V. 24. {but their laying of wait was known of Saul} 2 Cor. 11. 32. This was after his return from Arabia, that the Jews at Damascus plotted to destroy him: but God discovering their designs, he foreknowing the danger, escaped from them.

V. 25. {the Disciples took him by night} That is the faithful Christians, thus provided for his safety.

V. 26. {but they were all afraid of him} Between his conversion and coming again to Jerusalem, were three years expired; Gal. 1. 17, 18. wherein he preached in some parts of Arabia, and thence came back again to Damascus: in this time was the conspiracy of the unbelieving Jews against him: he escaping, and coming to Jerusalem, and desiring to unite in external communion with the disciples, as now he did in the faith of Christ, they remembering his former rages against them, suspected his pretenses which was a great trial to him.

V. 27. {But Barnabas took him, &c.} Of him see chap. 4. He being thereto incited by the Holy Ghost, presented Saul to Peter and James, acquitting him from the jealousy they had of him: which he did by three arguments. 1. Because he had seen the Lord Jesus in the way, when he was going to Damascus to persecute. 2. Because Christ had spoken to him. 3. Because he had boldly, and openly preached the gospel at Damascus.

V. 28. {was with them coming in, and going out} Conversant with them, that is, Peter and James, Gal. 1. 18, 19.

V. 29. {he spake boldly} He openly professed the gospel of Christ.

{the Grecians} Acts 6. 1.

V. 30. {forth to Tarsus} See on verse 11. that he might preach the gospel to his own countrymen.

V. 31. {then had the Churches rest} When Saul (against whom the adversaries were implacably enraged) was gone out of their sight.

{were edified} In that the church still increased in the number of the faithful, and they in knowledge, faith, love, and holiness: this word οἰκοδομούμεναι, edified is a metaphorical expression taken from building, spiritually the church the house of God, 1 Tim. 3. 15. (as every faithful servant of Christ, is a temple of the Holy Ghost, 1 Cor. 3. 16. 1 Cor. 6. 19.) and we are all living materials, 1 Peter 2. 5. prepared and fitted here by the word preached, which is compared to an hammer that breaks the rock, Jerem. 23. 29. so as that there shall be in the finishing and setting all up in heaven, no noise thereof; as in the building of Solomon’s temple, 1 Kings 6. 7. there was neither hammer nor ax heard.

V. 32. {all quarters} Where the saints were, whom he was to visit, to confirm them in the faith.

{at Lydda} This town in Jerom’s time was called Diospolis: it was a famous place, not far from the Mediterranean Sea: near to this was Joppa, now named Japha. (Syr. לוד lud, and Hebr. לד lod,) 1 Chron. 8. 12. in the tribe of Benjamin. See Ezra 2. 33. Nehem. 7. 37.

V. 33. {a certain man named Æneas} Mentioning the disease, and the antiquity thereof before the cure, he sets out the excellence of the miracle, and certainty of the history.

V. 34. {Jesus Christ maketh thee whole, arise, &c.} This he said, being assured of the will of God herein, showing that himself was but a servant unto the power of Christ, who wrought the cure. Here appeared the excellent faith of Peter, assured of the truth of Christ’s promises: see the marvelous difference of a man left but a little to his own strength (as he was when he denied Christ, Mat. 26. 70. &c.) and the same confirmed by the power of the Holy Ghost, as Peter now was, when he confidently told Aeneas, Jesus Christ maketh thee whole; and in full assurance of a cure beyond all art of man, or power of the creature, bids him, arise, and make his bed.

{make thy bed} As they who have slept, rising cast up their bed: this shows that he was perfectly cured and enabled so to do.

{he arose immediately} Which shows that it was done by a divine power: art works in time and by degrees, but God when he pleases in an instant.

V. 35. {all that dwelt} As many as saw it; very many.

{and Saron} Σάρωνα, Hebr. שרון Sharon, Isa. 33. 9. 1 Chron. 27. 29. 70. Σαρων, a champaign country, or tract of fruitful land between Caesarea of Palestine, Mount Tabor, and the lake of Genesareth, running along beyond Joppa: this place it seems was near Lydda. See Jerom de loc. Act. and Joh. Drus. ad Voc. N. T. com. 1. Sarona.

V. 36. {was at Joppa} A city by the seaside. See on v. 33. and c. 10. 5.

V. 37. {whom when they had washed} They used to wash their dead, and to anoint them before they put them into the linen in which they buried them.

V. 38. {they sent unto him two men, &c.} Here they showed their faith and charity, desiring that the pious woman might recover, and be longer profitable unto the church.

V. 39. {Peter arose and went} Both they who sent for him, and Peter going were directed so to do, by the Holy Spirit: and providence of God, for the advancement of his glory, and the confirmation of the truth of the gospel, else might it have seemed a strange request of the one, or undertaking of the other, to raise the dead.

{shewing the coats} Which she made to give to the poor.

V. 40. {put them all forth} Probably he either removed all these, who with importunate mourning might distract him praying: or, all, here, as verse 35. and many other places, goes for many. Syr. he put out all the men.

{opened her eyes} Her life being restored at that word, Tabitha arise, she looked and sat up.

V. 41. {presented her alive} Syr. he gave her to them alive: that is, restored again to life, and doubtless, to good health and strength, for in all the admirable cures done by Christ or any of the apostles or disciples, in his name we never read that the disaffected person was less than perfectly recovered.

V. 42. {many believed} This was the end and fruit of the miracle: to bring them by faith to Christ and eternal life.

V. 43. {he tarried many days} Until Cornelius by God’s appointment, sent for him hence, c. 10. 6, 24, &c. it is likely that he stayed here to instruct them further in the truth of Christ, and to confirm them in the faith.

CHAPTER 10

Verse 1. {Cornelius} An Italian captain of a garrison; soldiers of the Romans at Caesarea.

V. 2. {a devout man} It seems he was a proselyte in heart, though not of the circumcision and open profession.

{with all his house} This was a good sign of his devotion, that his servants also feared God: and a good example for masters of families thus to order them: it was holy Abraham’s praise, Gen. 18. 19.

{to God always} His prayers are commended, 1. from the object, he prayed to God; not as the superstitious, to creatures: 2. from their perseverance, they were not by certain fits, in some fear or danger only (then even Jonah’s mariners will be devout, Jon. 1. 5.) but always without ceasing, though not without intermission.

V. 3. {He saw in a vision} Not in a trance or rapt of spirit, but in a vision, and that not obscurely, but sensibly and evidently: it is called in the Gr. ὅραμα, visum; that which is evidently and certainly seen, as this appearance of the angel was; so the Syriac gives the Greek φανερῶς, by בגליא by which they meant, aperte, palam, manifeste, so it seems was this, for it was not only about the ninth hour of the day, three hours before night, about which time they used to offer the evening sacrifice, (Exod. 29. 41.) with prayers, but the angel of God appeared to him, not in a dumb show, but bringing a divine oracle, which he clearly spoke and delivered to him in an audible voice and words which he understood. See verse 30.

{the ninth hour} Which was one of the Jews’ set hours of prayer, Chap. 3. 1. See Exod. 29. 41.

V. 4. {thy prayers and thine alms, &c.} It is a manner of expression borrowed from their burnt offerings, which they called הולות holoth, ascensiones, holocausts, burnt offerings, Deut. 12. 6. &c. or ascensions: (it is of the verb הלה halah, ascendit, &c.) or incense, whereof David says, Psa. 141. 2. let my prayer be set forth before thee, as incense: and Rev. 8. 4. the smoke of the incense which came with the prayers of the saints, ascended up before the Lord out of the angels hand. So came up Cornelius’ alms with his prayers for a memorial before God; with such sacrifices God is well pleased, Heb. 13. 18. Such contributions to the saints the apostle calls, an odour of a sweet smell a sacrifice acceptable, well pleasing to God, Phil. 4. 1. Without charity God accepts no sacrifice of prayers, Mat. 5. 23, 24. Prov. 21. 13.

V. 5. {now send men} The angel seems to resign the office of teaching to Peter, whom God had assigned thereto: so did Christ to Ananias, chap. 9. 10. God will be heard in those men whom he appoints to preach, Luke 10. 16. and it is very dangerous to contemn his ordinance.

{to Joppa, and call} See on chap. 9. 36. It was a port town, where Jonah took shipping, when he would flee from God, Jon. 1. 3. Here dwelt Simon the tanner where Peter lodged, verse 6. Hebrew יפו japho, Greek, Ἰόππη: a very ancient town of Palestine, so named for its beauty, of יפה japhah, pulcher, formosus, as some think: others say of יפת japheth, in Jerom’s time it was called Joppa, ib. in loc. Actor. now Jaffa, G. Mercat. Atl. min. in terra sanct.

V. 6. {he lodgeth with one Simon, &c.} These particular instructions not only informed him where to find Peter, but also confirmed him in his faith and obedience to God’s command.

V. 7. {a devout soldier} See on verse 2. Though it were in carnal reason full of danger to change religion, especially in compliance with those who were commonly accused of attempting new matters in the government of Palestine and Syria, yet Cornelius’ faith in God overcomes these difficulties, and presently sent according to God’s command: in matters of religion we must rely on God’s commandments, wherein delays are dangerous, and not on carnal reason. The soldier he entrusted, was formed according to the happy example of his master, verse 2. and in his devotion not only expresses his master’s religious care to teach his family by precept and example (that most powerful rhetoric) but also his obsequious readiness to learn good: in every calling, men may serve the Lord: these shall rise in judgment to condemn wicked soldiers.

V. 8. {declared all these things unto them} Which he did, as to furnish them for their treaty with Peter, so to encourage them in this service, wherein the cause of God, and his and their salvations were interested: his choice of such men of trust is imitable.

V. 9. {about the sixth hour} About noon, which was another hour for prayer, Psal. 55. 17. He went up to the top of the house, which was flat roof, that being a place, as most remote of all the house, from disturbance by any domestic business, so, most fit and accommodate for prayer, which ought to be free from all distractions.

V. 10. {he fell into a trance} A supernatural elevation of the mind, by the Spirit of God, filling all the sense and faculty of the soul with a divine revelation.

V. 11. {and he saw heaven opened} This was the vision which he saw, we may not think this vision, real or sensible according to the outward man: his ecstasy gave him other eyes, that is, spiritual.

V. 12. {were all manner of fourfooted beasts} Wherein seemed to him to be all manner of beasts, and creatures, as well those which by their law were to be accounted unclean, as others.

V. 13. {and eat} That is, indifferently without any respect to the distinction of clean and unclean: and therefore God affected him with so sharp, and sudden an hunger, verse 10. because he meant to present him a vision suitable thereto.

V. 14. {common or unclean} That is, which the prescript of the law made such. See Mark 7. 2. See Deut. 14. 4. &c. Peter did not yet well understand how this rapt and vision agreed with that law of God; therefore lest he should have done anything rashly or with a relucting conscience, he expresses his scruple, most probably, that he might be better informed and satisfied therein, lest he should do that which by the law would render him profane or unclean.

V. 15. {what God hath cleansed} By taking away the difference; which he had put for the time of the ceremonial law only, by this he was taught, not to abhor the Gentiles, seeing God had taken away the difference, Ephes. 2. 14.

{call thou not common} Or unclean, μὴ κοίνου, (See on Matth. 15. 11.) Syriac ne contamines: do you not say, or make as unclean, that is in your esteem or value of them: so the Hebrews used to speak: as Proverbs 17. 15. מצדיק רשע matsdik rashah, justifying the wicked: that is, accounting the wicked just; so the 70. ὃς δίκαιον κρίνει τὸν ἄδικον, &c.

V. 16. {Received up again} That is, seemed in this vision to be taken up again.

V. 17. {While Peter doubted, &c.} διηπόρει. Syr. מתדמר methdamar, wondered: but διαπορεῖν signifies (as has been noted) such a suspension of the mind, as perplexed and distracted it so, that one knows not what to do.

{what this which he had seen, should mean} τί ἂν εἴη. So the Syriac, what it should be: that is, what it should signify, what the Lord would hereby instruct him to do.

{behold the men} The servants and the soldier which Cornelius sent, verse 7, 8.

V. 18. {and called} As strangers in civility use to do: the rather, because they being Gentiles (with whom the Jews conversed not) would not by any importunity give offense: a good pattern for all godly soldiers.

V. 19. {while Peter thought on the vision} While his thoughts were troubled, and he seriously meditated on that which God had showed him and said unto him.

{the Spirit said unto him} By an inward revelation, the Holy Ghost further, and more evidently instructed him what the meaning of the vision was: God will never leave them without sufficient instruction who faithfully meditate on that he reveals to them.

V. 20. {doubting nothing} μηδὲν διακρινόμενος. διακρίνεσθαι, is in matter of judgment to waver, as now inclining to one side; and then to the another: Budaeus interprets this place, without any dispute, not doubting, citra haesitantiam; qui enim haesitant; secum ipsi disputant sententiis alternantibus: without hesitation or sticking: for they that doubt, or stick at a thing, dispute with themselves with variable conclusions; this shows how our minds ought to be resolved toward God’s word, we must not waver. See Rom. 4. 20. & 14. 23. There can be no peace or rest of consciences, but on God’s word, and resolute adhering to the same.

{I have sent them} I moved him that sent them: so that here is nothing fortuitous, but all directed by God’s Spirit, and holy providence.

V. 21. {What is the cause, &c.} What business have you with me? He knew not yet whither all this tended, and therefore inquired more diligently.

V. 22. {a just man, &c.} He being a Gentile, and a soldier, they give Peter this character, in three excellent attributes. 1. that he was a just man. 2. that he feared God. 3. that he lived in the good opinion and report of all the Jews that knew him; and this, not (as officious sycophants use) to flatter him, but to do him right, and specially to free Peter from such jealousy as might otherwise, make him fearful to come to him: in all, here is a good example for servants, ingenuously to give their masters their due honor, and faithfully to obey them.

{was warned from God by an holy Angel} See Matt. 2. 12. This was their main argument to persuade Peter to go, because God called him; and had an hand in all this, and that it was no motion of man, who may ofttimes propose things inconvenient and evil (as Balac did when he sent for Balaam to curse the Israel of God) but this was of God who cannot err or command any evil.

V. 23. {and lodged them} Courteously entertained them as guests and strangers, ξενίζειν signifies also ξενίας χάριν τινὰ ὑποδέξασθαι. Suidas: to receive one for hospitality sake, or to hospitality: a good example to all good men. See Heb. 13. 2. 1 Tim. 5. 10. Gen. 18. 2, 3. Gen. 19. 1, 2, 3. Exod. 2. 20. Judg. 19. 20. specially for prelates, 1 Tim. 3. 1.

{On the morrow, &c.} Here was Peter’s ready obedience to God, he would not beyond necessity delay to execute that which he understood God would have him do: so holy Abraham, having received that grievous precept to sacrifice his only dear son Isaac, rose up early in the morning to take his journey according to God’s command, Gen. 22. 3. Delayed duty (besides the danger of prevention by some unexpected accident) loses the value which a cheerful expedition might have given it: God loves a cheerful giver, and a quick servant.

{and certain brethren} So the unanimous Christians esteemed each other. See c. 9. 17. These out of thankfulness and honor to Peter, would accompany him on the way, but God’s providence so disposed of it, that they also might be witnesses of his grace and mercy to the Gentiles.

V. 24. {his kinsmen, &c.} To the end that they also might be partakers of the grace and mercy of God with him.

V. 25. {worshipped, &c.} Not as God, with divine worship; yet with too much humility, which Peter corrects: see Revel. 12. 19. and 22. 8. προσεκύνησε here translated (worshipped) signifies also saluted reverently. So the Hebrews use their verb שחה shacha, to fall down, or bow down to adoration divine, or civil, Gen. 23. 7. Abraham arose וישתחו vaijstachu, and bowed himself to the people of the land, 70. προσεκύνησε τῷ λαῷ—the word here used: so that προσκυνεῖν, importing both to adore, or worship with divine worship; and to salute with civil worship, such as man owes to man respectively: we cannot reasonably think, that Abraham adored the people as God, or Cornelius Peter; yet it appears that Cornelius being stricken with reverence at the presence of so great a servant of God exceeded the bounds of mere civil respect, as appears by Peter’s words, verse 26.

V. 26. {I myself am also a man} This shows that Cornelius falling down, too much inclined to the impropriation of God’s honor, and giving it to a creature, which Peter prohibits by this reason, I my self am a man: he need say no more: man must adore his creator, but not be adored by his fellow creature: here is no kissing of Peter’s feet.

V. 27. {as he talked with him} As Peter went on talking with Cornelius into his house, probably they declared either to other, the work and providence of God in their meeting, Peter excusing himself thereby, for his coming to the Gentiles; and Cornelius, for his sending for him.

V. 28. {A man that is a Jew} John 4. 9. & 18. 28. The law of God forbade them to marry with heathens, to have familiar conversation with them, &c. but their tradition barred them from eating with them, or coming into their houses, &c. chap. 11. 3. So that where Peter says it is unlawful, beyond that which the law of God prohibited, you must understand Peter to speak ἀπὸ κοινοῦ, after the common tradition, or sense of the Jews.

{one of another nation} Being a Gentile and not a Jew.

{common or unclean} Meaning in respect of the diversity of nations, for now he hereby understood, that God would call the Gentiles to faith and salvation by Christ.

V. 29. {I ask therefore, for what intent, &c.} It is probable that he said this for the company’s sake assembled there, that they also might be acquainted with the whole passage, and so be better satisfied, and more attentive unto that which they should hear; for the servants by the way, and Cornelius in that discourse which they might have going into the house, probably had given Peter some light concerning the business.

V. 30. {Until this hour} Until this time of day. See verse 3. until about three of the clock in the afternoon.

{a man stood before me} The angel in man’s shape, verse 3.

V. 31. {thy prayer is heard} See verse 4.

V. 32. {send therefore} See verse 5.

V. 33. {immediately therefore I sent unto thee} This probably he said to assure Peter, that he would be a careful and attentive hearer of the mysteries of faith, which is a great encouragement unto ministers, to a cheerful execution of their ministry, whereas on the contrary a drowsy or inattentive auditory, not only disheartens the minister, but intercepts the blessing of God thereby to have come upon them, and hinders the power of the word preached.

{thou hast well done} This is a kind of thankful acknowledgment of Peter’s care and pains taken in coming to him.

{We are all here present before God} Thus he declares for himself, his friends and family, their attention, and future obedience to his doctrine: O that this thought were in all that hear the word of God, we are all here present before God.

V. 34. {Of a truth} Certainly. See Deut. 10. 17. Rom. 2. 11. 1 Peter 1. 17. as if he said, hitherto I have been carried along with the common stream of the Jewish error, thinking that God’s grace and mercy were entailed upon the Jews, and that they only were heirs of all his promises in Christ, and the only nation of the world which he would accept, and own for his people; but now I know for a truth, that God is no accepter of persons.

{no respecter of persons} Or, has no regard in his acceptance, to the external condition of the person, as, of what nation, family, name, or quality he be of, he speaks here of those following degrees of grace, faith and obedience, which wherever they are found, ’tis evident they are acceptable to him.

V. 35. {he that feareth him} He that is truly religious toward God, and just toward man: by the fear of God the Hebrews understood, the whole worship of God: Peter, intimating that Cornelius feared God in that he believed in him that came into the world to save sinners, shows that the sacraments are seals of adoption, in children, and of faith, of those who are of years, as Rom. 4. 11. So that they are deceived, who so tie the Holy Spirit, and the effects thereof, to the receiving the sacrament of baptism, as if none could fear God, or be accepted of him, and saved by him, who is not baptized: for first, none before Christ received this seal, as since we do: and next, it is the contempt, not the privation, which God herein condemns. (See v. 44. and John 3. 5.) Here it appears, that Cornelius was accepted of God, before he had received the external seal of his covenant.

V. 36. {preaching peace} This is, reconciliation between God and man, through Christ, Isa. 57. 19. Ephes. 2. 14, 16, 17. Col. 1. 20.

{Lord of all} Not only the God of the Jews, but of the Gentiles also; and he will gather his elect out of all the world, Rom. 3. 30. & 10. 12.

V. 37. {After the baptism} That is, after John, the forerunner of Christ, had preached, and baptized in his name.

V. 38. {God anointed Jesus} That is, endued his human nature, with the graces of the Holy Ghost, and consecrated, or dedicated his whole person to the office of a mediator, both which were prefigured, by the ancient rite of anointing.

{for God was with him} In the fullness of the deity, as he was the eternal Son, Col. 2. 9. and in power, grace and favor, as he was man, and Mediator. John 8. 29. & 16. 32.

V. 39. {and we are witnesses} We the apostles who attended on him, chosen for this end, that we might testify what doctrine he preached, and what miracles he did; as verse 41, 42.

{Whom they slew, &c.} Thus speaking of the death of Christ, he mentions the ingratitude and inhumanity of his countrymen the Jews toward Christ: and that we might consider what he suffered to deliver us from the curse of the law. See Gal. 3. 13. Deut. 21. 23. Here see how necessary, a good end proposed, and a good intention is to every action: for albeit, as Lactantius says well, lib. 3. cap. 15. nihil interest quo animo facias, quod fecisse vitiosum est: it skills not with what intention you do that which is wicked to be done: yet doing anything with an evil intention, though the thing done were so far decreed of God, as that he will draw good out of that evil (as it was in Christ’s death for our redemption) yet is that same action a sin in the agent, or agents, and God’s goodness (so much above all evil, so invincible, that he draws a good end out of the wicked actions of men) does no ways justify the sins of men, because he never decrees sin. See Gen. 50. 20. 1 King. 12. 8. 15. 19. 1 Sam. 10. 26. 27.

V. 40. {him God raised} Lest the Gentiles should think, therefore Christ, whom these men preach, is destroyed, he presently infers, that (which declares him to be the Son of God, Romans 1. 4. and conqueror of death and hell) he was raised up from the dead.

V. 41. {Not to all the people} God showed Christ alive from the dead, but not to all the Jews, but to all those who were appointed witnesses of the same; and those not a few: he was seen alive after his resurrection from the dead, to above five hundred brethren at once, 1 Cor. 15. 6. He appeared not to the enemies, because his state of humiliation and suffering by them, was finished; and it concerned not them (whose impenitency and unbelief he knew and foresaw) otherwise than that they shall see him coming again in the clouds to judge them Rev. 1. 7.

V. 42. {commanded us to preach} See chap. 1. 8. Luke 24. 47, 48. Mark 16. 15. Mat. 28. 19. Because the power of Christ’s resurrection and the glory of his kingdom, which is now, by men’s spiritual blindness and unbelief, much clouded, which shall in his coming to judge the living and the dead, clearly and terribly shine out to all the nations of the earth, therefore Peter annexes this declaration unto the foregoing discourse, as that which Christ principally gave them in charge to preach, and which is of a very high concernment for all auditors of God’s word to attend, and diligently mark and observe.

{of quick and dead} Of those who being found alive at his coming, shall be changed; and of those that shall be raised from the dead, to come to judgment, 1 Thes. 4. 15. Rom. 14. 9. 2 Tim. 4. 1. 1 Pet. 4. 5.

V. 43. {to him give all, &c.} Jer. 31. 34. Mich. 7. 18. Luke 24. 27. as if he had said, this doctrine which we according to the commandment of Christ, preach to you and must preach to all nations, is no new doctrine, but such as all the holy prophets attested concerning Christ, even free remission of sins and salvation, by him who died for us wretched sinners, and rose again for our justification, who believe in him, Rom. 4. 24, 25. It is more than probable, that Peter cited many places of the prophets, and opened the same unto these hearers, thereby evidently proving those things by him alleged, which for brevity’s sake are not here recorded, it being sufficient that the sums of these things whereof Peter discoursed, are here set down.

{through his name} By his merit.

V. 44. {while he yet spake} The Holy Ghost accompanied the sincere preaching, and attentive hearing the word, and hereby an evident miracle confirmed that which Peter had preached unto them, that God’s mercy in Christ belongs as well to the Gentiles as to the Jews.

{the Holy Ghost} That is, the graces of the Holy Spirit, in illumination, regeneration, and the gifts of tongues, &c. By this miracle God declared, that the merit of Christ’s passion belongs as well to the Gentiles as to the Jews; and that (the Spirit, thus coming on these before baptism) the righteousness of God is not attained by anything external, without the inward working of his Spirit, which here came on Cornelius, being neither circumcised nor baptized. See on verse 35.

V. 45. {Because that on the Gentiles} They did not before this understand, that the grace of God appertained unto them, which had been so long (like the dew in Gideon’s fleece) distilled only on the Jews, Psal. 147. 19, 20. This made those Jews which came with Peter, amazed, that such an admirable measure of God’s Spirit was also poured out upon the Gentiles, as on the day of Pentecost on the apostles at Jerusalem.

V. 46. {for they heard him speak} It was the vulgar error of the Jews, that the covenant of grace, and the Messias, belonged only to themselves, but now they perceive that the Gentiles also had interest therein, hearing them speak unstudied languages, they knew that they had received the Holy Ghost.

{then answered Peter} This is an usual manner of speaking with the Hebrews, answered, for, then said, &c. so the Syriac ואמר vemer, and he said: Peter seeing what was done, better understood what those gifts of the Holy Ghost meant, to wit that the believing Gentiles should also be partakers of salvation by Christ.

V. 47. {Can any forbid water} He reasons from the thing signified, unto the sign, and this question is in effect a vehement assertion, as if he had said, we ought not to withhold the sign; it were a sin to deny it: his reason may thus, more at large, be formed. Those that are in Christ by the inward effect of the Holy Ghost, ought to be implanted into the church by baptism; but these Gentiles are in Christ by the inward effect of the Holy Ghost, therefore they ought to be implanted into the church by baptism: the same reason will conclude for baptizing infants, whom the Holy Ghost has made, and pronounced holy, if born of believing parents, 1 Cor. 7. 14. The meaning of these words is; seeing God has given them the inward grace and spiritual part, should we, who are but ministers, deny to communicate to them the external sign and seal of incorporation into Christ’s body the church?

V. 48. {To be baptized in the name of the Lord} For baptism is the sign whereby believers are openly declared to be the people of God: that which he says, in the Name of the Lord, we must understand as relating to the use, not the form of baptism: they were baptized in the name of the Father, Son, and Holy Ghost, as Christ commanded, Matth. 28. 19. but here, baptizing in the name of the Lord, imports, consecration to the Lord Christ, and implantation into the church, whereof he is the head. So chap. 2. 38. chap. 8. 16. and chap. 19. 5.

{to tarry certain days} Cornelius and the church in his house prayed him to tarry; both that they might be further instructed, confirmed, and comforted by his ministry, and also to express their thankfulness to him for so great a blessing as God had sent them by his ministry: the best have ever need to learn, and to be confirmed: and by our desire to know more, we may, not obscurely, gather how we have profited: no man has ever tasted of true grace offered in the gospel, but he desires more.

CHAPTER 11

Verse 1. {That the Gentiles also had received} Which was yet a wonder to them: a mystery hid from the beginning of the world, Ephes. 3. 10, 11. which caused the holy angels to stand at gaze. See 1 Pet. 1. 12. The Jews held the Gentiles as wicked, incorrigible, desperate sinners, and mere aliens from God. See Ephes. 2. 12. But now that which God here did, was so public (by reason of those Jews which were of Caesarea with Peter; relating the miracle to the apostles and brethren at Jerusalem) that it might sufficiently teach them the contrary.

V. 2. {that were of the circumcision} So were also all the believing Jews, who did not quarrel with him, neither are here mentioned: but this points at them only, who were too much addicted to legal ceremonies, inso much that they thought circumcision simply necessary to salvation. See chap. 15. 1, 5. and would have the believing Gentiles also circumcised.

V. 3. {thou wentest in to men uncircumcised} Chap. 10. 28. Thus they accuse Peter, as if it had been some grievous sin: whereas the law of God forbade not all commerce with Gentiles, but that only which might corrupt them; not that which might gain others to God and salvation by them.

V. 4. {Peter rehearsed the matter in order, &c.} Peter willingly submitted to the judgment of the church, to give them account of that he had done. (See 1 Cor. 14. 29.) By this means he both taught us what every one of us ought to do, and also better instructed them who erred. Peter pretended not to be above the church.

V. 5. {I was in the city Joppa praying} This whole narration. See chap. 10. 9. &c.

V. 15. {as on us, &c.} Chap. 2. 4. In the like power, though not in the same signs of fiery tongues, nor with the same degrees of fullness.

V. 16. {John indeed baptized with water} John 1. 26.

V. 17. {What was I that I should withstand} This was Peter’s conclusion when he had rehearsed the matter: the meaning is; seeing that God has made the Gentiles equal in grace, with the Jews converted to Christ, it was not in me to deny them an equal share and communion in the external seals and signs thereof: he that shall exclude those who have received the graces of God’s sanctifying Spirit, by barring them from the external communion of the church; in the rule (by Peter’s conclusion) are resisters of God.

V. 18. {They held their peace} They rested satisfied; which is indeed the property of good men, who contend not so much for victory, as for truth; whereas the perverse will be satisfied with no reason.

V. 19. {They which were scattered} Chap. 8. 1. He further prosecutes here, that which was only hinted, chap. 8. 4. concerning the propagation of the gospel, by the ministry of those who were dispersed by reason of the cruel persecution: it ought to be a ground of comfort unto us who have long feared a sad darkness coming on the Christian world, and a dangerous eclipse of the gospel: yea but the Spirit says, Rev. 2. 10. fear none of these things, &c. The more Satan labors to oppress the elect, and obscure the truth, the more he marks them for saints whom the impious world hates, and that for truth which Satan stirs up his servants to oppose: stars never shine so clear as in the uncouth shade of night.

{Phenice} A region of Syria,

{Cyprus} An isle in the Carpathean Sea, between Cilicia, and Syria.

{Antioch} A famous city in Syria, near Cilicia.

V. 20. {Cyrene} There were two cities of this name, one in Lybia, chap. 2. 10. the other in Assyria.

{the Grecians} He means not here the scattered Jews (who used the Greek tongue in their synagogues; as chap. 6. 1. for of them he spoke, verse 19.) but the Grecians which were Gentiles.

V. 21. {the hand of the Lord} The power and grace of God, in miracles, and inward working of the hearers, accompanying their ministry, See Luke 1. 66. & 5. 17.

V. 22. {they sent forth Barnabas} Of him see, chap. 4. 36. The burden of forming and ordering the church of Christ, appointing and designing pastors and ministers to the several congregations, and holding them in an holy unity, they lay now upon the apostles, therefore to confirm them that were converted to the faith, they send this son of consolation to Antioch, where a famous church was now beginning, to order and establish the same.

V. 23. {had seen the grace of God} Meaning, the admirable effects thereof, bestowed upon the people of Antioch in their conversion to Christ.

{cleave unto the Lord} Deut. 10. 20. & 30. 20. with ardent desire, and zeal resolving to serve him, and to rest assured in expectation of his promises.

V. 24. {he was a good man} Meaning Barnabas, verse 22.

{much people was added, &c.} They are here said, added to the Lord, who were won to the faith in Christ, and the church there present: mark here the fruit of ministers’ unity; many were added to the Lord; for Barnabas’ preaching was to confirm that truth which others had taught: it is not so where one casts down that which another builds; consider well Mat. 18. 7.

V. 25. {to seek Saul} His ambition was, that the gospel and glory of Christ, in the conversion and salvation of souls might be advanced; therefore he that might have been in great honor and esteem at Antioch, goes to seek Saul, that they might join in the work of Christ.

V. 26. {with the Church} Or in the church ἐν τῇ ἐκκλησίᾳ. Hence appears their great diligence in preaching and propagating the truth of the gospel, and that set out by the circumstance of time, a whole year, which wanted not an excellent effect, specified in the next following words.

{were called Christians first, &c.} Whereas before they were called disciples, and Nazarens (under which name they used to curse the professions of the gospel thrice a day: as Jerom in Isaiah 49. speaking of the unbelieving Jews, says, ter per singulos dies sub nomine Nazarenorum maledicunt in synagogis suis. See c. 24. 5.) Now at Antioch they were first called Christians. So much honor had this city, that from thence Christ, as it were spread his banner; that it might appear to the world, that there was a people who would follow him, and glory to be called by his sacred name.

V. 27. {came Prophets to Jerusalem} See chap. 13. 1. God then furnished his church with variety of gifts: he gave some to be apostles, some prophets, &c. See Ephes. 4. 11. and inspired these with revelations for the good of his church. See chap. 21. 9.

V. 28. {named Agabus} Chap. 21. 10. He foretold of the great general dearth in Claudius Caesar’s days, not by judicial astrology, but the Spirit, as it follows in the next words: these new calamities he foretells that the Christians, having such timely notice thereof, might (as good Joseph did) lay up store and so provide for themselves and others’ safety, in the sad calamity which was then coming upon the world.

{signified by the Spirit} By divine revelation: whereby God gave them occasion to relieve the brethren at Jerusalem.

V. 29. {every man according to his ability} See Luke 11. 41. Meaning every one of the Christians at Antiochia; because they of Jerusalem might probably be in more necessity, by reason of the malice of the Jews there, and their persecution. See Rom. 15. 26. 1 Cor. 16. 1. 2 Cor. 8. 4. & 9. 1, 2. Gal. 2. 10.

V. 30. {sent it to the Elders} Their pillars and ministers of the church: 1 Pet. 5. 1, 2. 2 John 1. 3 John 1. Gal. 2. 9. which elders, as Clem. Alexandrinus says, Strom. lib. 6. he is indeed an elder of the church, and a true minister of the will of God, ἐὰν ποιῇ καὶ διδάσκῃ τὰ τοῦ κυρίου, &c. if he do and teach the things of God, &c. Ignatius Mart. epist. ad Trallianos, speaking hereof says, οἱ δὲ πρεσβύτεροι, ὡς σύνεδροι Θεοῦ, &c. Vedelius interprets it, Presbyteri vero, sunt concessus quidam Dei; an assembly (or synod) of God: and presently after he says without these, there is no elect church, no congregation of saints: and in the same epistle, he says they are σύμβουλοι καὶ συνεδρευταὶ τοῦ ἐπισκόπου, counselors, and assessors of the bishop. See the same, ep. ad Magnes. therefore Clemens Romanus ep. ad Corinth. 1. says, you that laid the first foundations of sedition, ὑποτάγητε τοῖς πρεσβυτέροις be obedient to your elders, Chrysostom To. 4. in 1 Tim. 3. 8. hom. 11. says; having spoken of bishops, &c. omitting the order, or constitution of elders, he passes to deacons: why so? ὅτι οὐ πολὺ τὸ μέσον αὐτῶν, καὶ τῶν ἐπισκόπων because there is not much difference between them and bishops, &c. καὶ ἃ περὶ ἐπισκόπων εἶπε, ταῦτα καὶ πρεσβυτέροις ἁρμόσει. And that which he speaks of bishops, agrees also to elders: for they are superior (says he) only in ordination, in imposition of hands. Jerom on Tit. 1. says, idem est ergo Presbyter qui Episcopus, & antequam diaboli instinctu diceretur in populis ego sum Pauli, ego Apollonis, communi presbyterorum consilio, ecclesiae gubernabantur, much more says he there; the sum is, that the same men were bishops and elders; and that that time spoke indifferently of bishops, as of elders: whereto he cites chap. 22. 17. Acts, where it is said Paul sent to Ephesus, and called the elders of the church: and verse 28. he bade them take heed to themselves, and to all the flock, over which the Lord hath made you (ἐπισκόπους) bishops or overseers. Ambros. in Ephes. 4. (if that be his work) says, primi Presbyteri Episcopi appellabantur, &c. the first elders were called bishops: yet the same takes not away order, in 1 Tim. 3. Episcopus primus est, ut omnis Episcopus presbyter sit, non tamen omnis Presbyter Episcopus: hic enim Episcopus est, qui inter Presbyteros primus est: the bishop is the first, so that every bishop is an elder, but every elder is not a bishop: for he is a bishop, who among the elders is the first or chief. The first council at Rome, held 1074. Anno Domini, c. 15. shows that the elder is comprehended under the name of bishop: Severin Bin. Concil. To. 7. So says Isidor, that Paul calls the same elders under the name of bishop. Concil. Aquisgranens. Anno Domini. 816. ib. To. 6. yet that they are not the same, Epiphanius (haeres. 75. against the Arians) contends.

{Barnabas} See chap. 12. 25.

CHAPTER 12

Verse 1. {King Herod} He was nephew of Herod the great, and son of Aristobulus; a viceroy, or deputy king to the emperor of Rome, for the government of the Jews: Syr. surnamed Agrippa. See Joseph. Antiq. l. 19. c. 4. 5. &c. See on Mat. 14. 1.

{stretched forth his hands} Or laid hands on, or began to lay hands on some Christians.

V. 2. {killed James} This was one of the sons of Zebedeus, Mat. 4. 21. and 10. 2. There was another so named which was the son of Alpheus: of whom, verse 17. See Matthew 20. 20.

V. 3. {the days of unleavened bread} These words intimate the cause why he deferred Peter’s execution, for reverence of the Passover, which lasted eight days. See chap. 20. 6. Sins never go single: Herod’s tyranny will draw on hypocrisy to veil it: he would seem to reverence the institution of God in the Passover and by all means to avoid the profanation thereof; not for any good conscience toward God, but because he feared to offend and provoke the Jews: however, God used the hypocrisy of this bloody tyrant, to the preservation and safety of Peter, whom he would miraculously deliver and preserve, as for the confirmation of his faith, so for the advancement of God’s glory in the propagation of the gospel.

V. 4. {four quaternions of soldiers} The number being sixteen, was divided by fours, to keep divers wards, or watch by turns: therefore the Syriac has it, he delivered him to sixteen soldiers; all which impious diligence of theirs, served to manifest the evidence of the miracle, and God’s merciful providence in delivering and preserving his from the fury of their enemies and persecutors.

V. 5. {prayer was made without ceasing} Or instant and earnest prayer was made: ἐκτενὴς, is sedulus, diligens. Suidas interprets ἐκτενῶς by ὁλοψύχως, with all the strength of the soul; and so this prayer was made with all fervency of spirit, and perseverance: it was their own cause; therefore they give all the assistance they can, according to the apostle’s rule, Hebr. 13. 3. Colos. 4. 2. 1 Thes. 5. 17. This shows that they believed that God would hear them according to his promise, Psal. 50. 15. Mat. 18. 19. &c.

V. 6. {the same night} The Syriac interpreter paraphrases thus in the same night on whose morning following he would bring him out. God many times suffers his to come to the pit’s brink, and then delivers them; that they may be the more sensible of his mercy, and have the more evident matter of rejoicing and praising him: also that he might by such experience give them assurance, that in the greatest dangers, he can, and will deliver them when he knows it best.

{sleeping between two soldiers} All these circumstances show Herod’s bloody intent, and God’s power in delivering Peter, in spite of his chains and guards.

V. 7. {the Angel of the Lord} Chap. 5. 19. For he has made his angels ministering spirits for their sakes, who are heirs of salvation. See Hebr. 1. 14. Psal. 34. 7.

{the light shined} As to light Peter, so to assure him of assistance from heaven: whether it shined to Peter only, or in the place where he was or went, it skills not; the guard probably were either asleep, or so stupefied, that they could either not perceive, or not resist: neither is it behooveful to inquire what light this was? whence or how it shined? whether it were only the refulgence of an angelical nature, or of some natural causes permitted to the power of the angels? If these, or the like things had been necessary to salvation, they had been written.

{the prison} Or house. Gre. ἐν τῷ οἰκήματι, in the house, which was the prison.

{smote Peter on the side} To awake, and lead him out: which shows the merciful providence of God, watching over us when we sleep; and providing for our safety, when we think not of our own dangers, and keeping us, when sleep has shut up all our senses. See Gen. 19. 16.

{his chains fell off} This was done by the power of God, whom all creatures obey. See Chap. 16. 27. So easily can God (whose will is his word; and his word, his work) deliver us: so admirable is the power of faithful prayer to open prison doors, make chains fall off, and to cause the sun and moon to stand still in the heaven, Josh. 10. 12, 13. to open and shut heaven for rain, James 5. 17.

V. 8. {thy sandals} Which were a kind of high shoes, tied on with strings, after the manner and convenience of those hot countries. Herein God’s fatherly providence appears: he knows what things we have need of, Mat. 6. 8. and therefore will have us supplied with all necessary accommodations, as in other infinite examples; so in the angel’s bidding Peter gird himself, bind on his sandals, and cast his garment about him, and follow him.

V. 9. {and wist not that it was true, &c.} He knew not yet whether it were a real thing, or a vision: he knew that God could deliver in life and in death, therefore he readily obeyed the voice of the angel, though at present amazed at the glory of the same, he knew not whether it were real which he saw and heard, or a vision.

V. 10. {the first and second ward} The watch which kept court of guard in the first and second place: God could at once have set him free by carrying him from so many difficulties; but thus he seemed to give him many deliverances, because from many, and through many difficulties; that the divine power, and the church’s comfort might more evidently appear.

{leadeth unto the city} That is, by which they went from the prison into the inward parts of the city: it is not likely that the prison was out of the city.

{which opened to them of his own accord} αὐτομάτη; the word signifies, that which moves, or does something of itself, non alieno impulsu, not moved by another; but this was done by the command and power of God, whose will all creatures must obey.

{forthwith the Angel departed} Having performed his charge; and that for which God had sent him; he left Peter free, to go to his company.

V. 11. {When Peter was come to himself} For before, he was as a man in a trance, or dream; out of himself (See verse 9.) amazed at that which befell him: but now recovering a better understanding, he knew what God had done for him. This manner of speaking the Latins also used, who in great and sudden joy, or vehement anger, used to say—vix sum apud me—

{from all the expectation of the people} For they looked that Herod would have put him to death, as he purposed, and had done to James before, verse 2.

V. 12. {where many were gathered together praying} Because they could not publicly assemble, they divided company, and met to pray and preach, as they could in those dangerous times, wherein the enemies of the gospel so violently raged: hither Peter hastens, to declare God’s goodness in his deliverance: and herein they tasted the comfortable fruit of their prayers.

V. 13. {came to hearken} To ask who was there: the Syriac gives it, that she might answer: to wit, those who knocked.

V. 14. {she opened not the gate for gladness} Sudden joy (as any other extreme affection) disturbs reason, and for a time, prevents the offices thereof, (as here, in Rhode) insomuch that some have died with sudden joy.

V. 15. {thou art mad} μαίνῃ, because they thought she spoke improbable things: some read art thou mad? for by saying thus, she discomposed them, and likely, interrupted their prayers: Syr. omnino turbata es: verily you are troubled in mind.

{it is his Angel} Meaning according to the common opinion, an angel guardian, which they might possibly suppose, came to signify his death, whom they in reason might give for dead. See Mat. 18. 10. Psal. 34. 7. & 91. 11.

V. 16. {But Peter continued knocking} Among so many dangers of the church, he might easily know they would be fearful to open doors in the night, until they could be well assured who was there: therefore he continued knocking, that he might show himself, and declare what God had done for him, for their comfort and confirmation.

V. 17. {beckoning unto them with the hand} κατασείσας Budaeus says that κατασείω is non voce sed manu silentium indico, to warn silence by the hand: this did Peter, lest at any sudden voice of joy of the brethren, some notice might be taken by those who passed by, or dwelt at the next houses, and so Peter might be further pursued, and they endangered.

{unto James} The son of Alpheus, James the less, by Mark 15. 40. called the brother of (that is, the kinsman of) the Lord, Gala. 1. 19. yet surviving, verse 2. Matthew 10. 3. Luke 6. 15. Acts 15. 13. Antiquity took him to be superintendent, or bishop of the church of Jerusalem. See chap. 21. 17, 18. Gala. 2. 9. Chrysost. hom. 33. in Act. Jerom. To. 1. catalog. script. eccles.

{another place} Some more secret and secure place, for fear of pursuit, when they should miss him in the prison; for in all likelihood missing him there, they would have made very diligent inquiry for, and narrow search for all conventions and houses of Christians who were most likely to harbor him; and had they found him, both he and others with him must probably have perished by Herod’s raging cruelty.

V. 18. {there was no small stir, &c.} Syr. there was great contention; probably, all being troubled with fear and admiration, they would lay the supposed fault of the prisoner’s escape, on the keepers; they were not ignorant of Herod’s tyranny, nor the ordinary danger of letting prisoners escape.

V. 19. {put to death} ἀπαχθῆναι, to be led away; that is, to execution: so the Syriac, he commanded that they should die.

{he went} Meaning Peter.

V. 20. {was highly displeased} Or bare an hostile mind, intending war.

{with them of Tyre and Sidon} Two rich and ancient cities of Phenicia, on the coast of Syria; one of the frontier canton, or free towns. See Isaiah 23. 8. It may be, that their wealth begat them insolency, to affront Herod; or his ambition and covetousness might possibly instigate him to quarrel with them.

{came with one accord} Having formerly suffered grievous things, they now, out of dear experience, learned rather to contend with words, and treaty, than arms; and to try all means to save blood: every state may begin a war, but it will be in the power of the conqueror only, to end it, and he must be more than wise who shall compose it.

{the king’s Chamberlain} Gr. that was over the kings bedchamber.

{their country} See 1 Kings 5. 9, 11. Ezek. 27. 17.

V. 21. {Upon a set day} Probably, it was appointed for audience of the Tyrian, and Sidonian commissioners about the peace.

V. 22. {the people gave a shout saying} As profane sycophants, they applauded him, and gave him the honor due to God.

V. 23. {immediately the Angel, &c.} God sent an angel to deliver Peter; and now he sends another to punish the sacrilegious Herod: that which Josephus Ant. l. 19. c. 7. & Euseb. l. 2. speak of other signs and presages about him, there being no other certainty, must be left on the credit of those authors.

{he gave not} Because he suppressed not their impious flattery, but rather encouraged them by countenancing the same.

{eaten of worms} Or vermin: some write that his grandfather also was eaten of lice.

V. 24. {the word of God} Was happily preached, and received of many, with good fruit of faith and obedience; as Col. 1. 6. Acts 19. 20.

V. 25. {returned from Jerusalem} To Antioch, which both the Syriac, and some Greek copies express. And this is here set down as a preparation and passage into the following history: for the better understanding whereof, we must consider that which we read chap. 11. 29, 30. concerning the disciples’ determination to send relief unto the Christian brethren in Judea, by the hands of Barnabas and Saul.

{fulfilled their ministry} Or charge, chap. 11. 29, 30. which now had been to carry the benevolence of the Antiochian Christians, to the saints at Jerusalem.

{John whose surname was Mark} This is said, to distinguish him from the other Mark: this John Mark was he whose mother is mentioned, verse 12. He going with Paul and Barnabas, was afterward the occasion of a bitter dissension between them, chap. 15. 37, 39.

CHAPTER 13

Verse 1. {Certain Prophets} So were they called, not only who foretold things to come, as Agabus, but those also who interpret Scriptures, 1 Cor. 14. See on chap. 11. 27.

{Manaen which had been brought up with Herod} Or Herod’s foster brother; that was Herod Antipas who slew John Baptist, Matthew 14. 1. This commends Manaen’s religion, who in contempt of the world embraced the gospel, as Moses had done the truth of religion, and worship of the true God: or at least, shows how God has in all sorts and degrees of men, some who fear him: he had in impious Ahab’s house, an Obadiah, 1 Kings 18. 3, 13. a Moses in wicked Pharaoh’s; some believers in Nero’s, Phil. 4. 22. and Herod’s, Luke 8. 3.

V. 2. {ministered} In the public service of God, as prayer, preaching, administration of the sacraments, and other ministerial offices. And here is mention made of fasting, to show how intent and serious they were in holy duties, from which they admitted no distraction by things at other times necessary for the maintenance of life and health.

{the Holy Ghost said} By a prophetical revelation either to some one or more of them.

{separate me Barnabas} That they may have like authority with the other apostles, infallibility of the spirit, and commission to preach unto the Gentiles, Gal. 2. 9.

V. 3. {laid their hands on them} That imposition of hands signified their setting apart to this particular employment, the consent of the church, and their blessing. See chap. 6. 6. and 14. 26.

V. 4. {Seleucia} A sea town of Cilicia.

{to Cyprus} Chap. 11. 19. An island in the Mediterranean Sea, famous for fruitfulness and amenity.

V. 5. {Salamis} A city of Cyprus on the east: hence there was commodious passage into Syria: it was since called Constantia. Atlas minor, G. Mercat. Here they preached the word of God in the synagogues of the Jews: for though they were sent out chiefly for the conversion and confirmation of the Gentiles; yet they were therein first to preach the gospel to the Jews, when and wherever they found opportunity thereto, serving, verse 46. 47. Again, it is something considerable that they could hardly then find any other places for public assemblies, the heathens’ temples being furnished with such abominations, as afforded the servants of God no convenience of entering into them.

{to their ministry} To the work of the ministry.

V. 6. {Paphos} A city of Cyprus.

V. 7. {the deputy} ἀνθύπατος, the Proconsul, or Propraetor, a Roman officer, of whom see Fenestella de Magistrat. Rom. cap. 11. Pompon. Laet. de Magistrat. Rom. Volaterran. de Magist. & sacr. Rom.

V. 8. {but Elymas} It is an Arabic word, and signifies a magician, wise man, &c. See Joh. Drus. ad Voc. N. T. tom. 2. cap. 7.

V. 9. {then Saul} Becoming a Christian he changed his Hebrew name Saul, for a Roman name Paul, being specially assigned, an apostle, and doctor of the Gentiles.

V. 10. {thou child, &c.} See Matth. 13. 38. John 8. 44. 1 John 3. 8. So Christ told the impious Jews, John 8. 44. ye are of your father the devil. So Paul here calls this enemy of all righteousness, child of the devil, that he might discover the author of those impostures by which Elimas had bewitched the people; as also to beat down the arrogancy of the false prophet, who impudently professed himself to be Bar jesus: the Syriac calls him בר־שומא which says the learned Tremelius, in Latin sounds filium nominis, a man of name: it is an Hebraism, signifying a famous man. So Gen. 6. 4. such are called אנשי השם that is, men of renown: and as בן in Hebrew, so בר in Syriac oftentimes signifies praeditum, endued, qualified, or meet, as Deut. 3. 18. Jud. 21. 10. 1 Sam. 14. 52. בן־חיל filius roboris a son of strength; a man endued with strength (or a valiant man) Job 41. בני־שחץ sons of pride (that is, proud). So in this place, a son of name, signifies a man renowned; (or famous) in what his name was famous both the Hebrew name, which the Greek retains, בר ישוע as also the interpretation thereof Elimas do show: for Bar jesus signifies praeditum salute, endued with health or safety; and Elimas which in Hebrew they would write אלימעץ, signifies, divine counsel: for they who were bewitched, and befooled by his art, ascribed salvation, or safety unto him, forasmuch as they thought him to be partaker of the divine counsels: so Satan uses to veil and adorn his artifices with ample titles: so those enchanters, before Moses and Daniel, like this magician, were styled with an honorable name, being called חכמים, that is, wise men.

{pervert the right ways} To lay false imputations on the gospel, and the way of salvation, to hinder the work of God’s grace.

V. 11. {the hand of the Lord} The power of God which shows itself in punishing his enemies.

V. 12. {being astonished} See Matthew 7. 28. which he saw accompanied with such power of God, in persuading, reproving, and doing miracles; and of such majesty and sanctity.

V. 13. {Pamphylia} A country in Asia the less: hither they came from Paphos, now called [?]aphos§1 in Cyprus. Atlas min.

V. 14. {Antioch} This was another Antiochia in Asia, bounding upon Lycaonia, Isauria, and Pamphylia, not that Antioch in Syria, chap. 11. 19.

V. 15. {after the reading of the Law} Which they so distributed into parts, to be read every Sabbath day, that they read all the law and prophets once a year. See Luke 4. 16. See Tremel. in loc.

{rulers of the synagogue} For no man might presume to preach without lawful authority, and calling thereto by the governors by God appointed. See on chap. 18. 8.

V. 16. {beckoning with his hand} To get audience and warn them to attention. See on chap. 12. 17.

V. 17. {exalted the people} This relates to that dignity of Joseph in Pharaoh’s court, and that which his father and brethren had for his sake, until another Pharaoh arose who knew them not. He speaks these things concerning their fathers to make them know, that whatever excellency they or their fathers had, was not of their merit, but God’s free mercy: and that they now taught no new religion, but the very same in which their fathers were saved, all depending on God’s free election of the Jews whereby he became their God. See Gen. 17. 7. Deut. 4. 7. Psal. 147. 19, 20. Ezek. 16. 3. &c. Josh. 24. 2, 3. &c.

{when they dwelt as strangers} Exod. 1. 1.

{and with an high arm} That which Moses expresses Exod. 32. 11. with great power וביד חזקה and with mighty hand, 70. ἐν ἰσχύϊ μεγάλῃ, καὶ ἐν τῷ βραχίονί σου τῷ ὑψηλῷ: the meaning is, by showing his might and power, in destroying Israel’s enemies, and removing all other obstructions to their coming out of Egypt. See also Exod. 13. 14, 16.

V. 18. {forty years suffered their manners} ἐτροποφόρησεν &c. τροποφορέω, signifies to bear with, or to endure one’s manners or qualities. So Suidas’ interpreter gives it here; but the Syriac ותרסי אנון vetharse innun, and he nourished them, as if it were ἐτροφοφόρησεν αὐτοὺς, that is, ἔθρεψεν αὐτοὺς, he nourished them, bearing them like a nurse, as Moses speaks, Numb. 1. 12. Deut. 32. 11. Indeed he did both: he endured their many rebellions with great mercy, and did feed and carry them like a tender nurse; though here the apostle aims at the first, that he might show, that God’s free election of their fathers was the cause why his goodness would not strive with their ungrateful wickedness: they many times provoked him to anger, yet God (though he often corrected them) destroyed them not, but with admirable lenity, bare their perverse qualities, that in the fullness of time he might perform the promise made to their fathers.

V. 19. {destroyed seven nations} That he might plant Israel in that land. See Gen. 15. 17. Josh. 3. 10. Judg. 5. 6.

{he divided their land} Josh. 14. 21.

V. 20. {he gave unto them judges} Judg. 3. 9.

{the space of, &c.} Reckoning from Moses to Samuel’s government, there were sixteen judges, Moses, Joshua, Othniel, Ehud, Deborah, Gedeon, Abimelech, Thola, Jares, Jephte, Abessam, Elam, Abdon, Sampson, Eli, Samuel; who governed so long in all. See Deut. 1. 34. Judges 3. and 5. and 8. and 9. and 10. and 11. and 15. 1 Sam. 4.

V. 21. {afterward they desired a King} 1 Sam. 8. 5.

V. 22. {he raised up unto them David} 1 Sam. 16. 13.

{I have found David} Psal. 89. 20.

V. 23. {of this man’s seed} Isaiah 11. 1. that is, of the lineage of David, God raised up Jesus Christ our Savior. See Isaiah 11. 1. Rom. 1. 3. &c. Mat. 1. Luke 3. 31.

V. 24. {when John had first preached} Mat. 3. 1.

{before his coming} Gr. πρὸ προσώπου τῆς εἰσόδου αὐτοῦ, word for word, before the face of his entrance: the prophets preached in several ages before Christ’s coming, but not as John, who in view of him: as the Hebrews said לפני liphne to, or before the face here of Christ present it may be said. See Luke 1. 76. John pointed him out present, John 1. 29. and preached and administered the sacrament of baptism, and doctrine of repentance, a due preparative thereto.

V. 25. {Whom think ye that I am?} John 1. 20.

{I am not he} See John 1. 21, 25.

V. 26. {unto this salvation} Meaning the gospel (which is the gladsome tidings of salvation in Christ) was first addressed to the Jews.

V. 27. {because they knew him not} They knew not Christ to be the Messias; or knowing him by his works exceeding all created power, would not yet acknowledge, because he in the form of a servant, Phil. 2. 7. answered not their expectation of a glorious temporal monarch.

{nor yet the voices of the Prophets} That is, as the Syriac interprets, the writings of the prophets according to which he here also says, which are read every Sabbath, &c.

{they have fulfilled} See chap. 4. 48.

V. 28. {and though they found} Mat. 27. 22.

V. 29. {when they had fulfilled all} All that God would have done by them, who so used Christ, that nothing of all the prophecies concerning his sufferings was unfulfilled. See Luke 24. 44. John 19. 30.

{they took him down} That is, Joseph of Arimathea, and Nicodemus. See Mat. 27. 58.

V. 30. {but God raised him} Mat. 28. 6. Lest any should suspect that he could not therefore be their Messias and Savior, who died by the hands of the wicked; he hence proves him to be the promised Messias who was to die for the people, (Dan. 9. 26. Isa. 53. 6, 8, 10, 11, 12.) and in his resurrection was declared to be the Son of God, Rom. 1. 4.

V. 31. {and he was seen, &c.} See on chap. 10. 41. and Mat. 28. 6.

V. 32. {glad tidings how that the promise} Intimating that he taught no new matter, but that the ancient promises concerning the Messias were now fulfilled.

V. 33. {as it is also written} Psal. 2. 7. Heb. 1. 5. In that he was incarnate, God began to fulfill his promise which was accomplished in his resurrection and ascension, as appears in the next verse.

V. 34. {I will give you} Isaiah 55. 3.

{the sure mercies of David} Hebr. חסדי דוד הנאמנים chasde David hanneemanim, the stable mercies of David: 70. τὰ ὅσια Δαυὶδ τὰ πιστὰ, which S. Luke follows; the faithful or certain holy things of David: that is, the promises which he made of his free mercy to David, concerning the eternal kingdom of Christ, 2 Sam. 7.

V. 35. {thou shalt not suffer} Psal. 16. 10. See chap. 2. 27.

V. 36. {after he had served, &c.} Or after he had in his own age served the will of God: the meaning is, after David had lived uprightly toward God, in his appointed time he died, and therefore that which he foretold in these prophecies, appertained unto Christ, who saw no corruption, not unto David himself.

V. 37. {saw no corruption} Did not corrupt, verse 35. and chap. 2. 27. for he rose again the third day.

V. 38. {through this man} It is preached and declared unto you, that through Jesus you shall have remission of sins: this is the conclusion of the apostle’s sermon: he had showed that Christ whom they preached was the very Messias promised to the fathers, and removed the Jews’ objection, the scandal of the cross; he now further declares what great benefits are offered in Christ, and how severely God will revenge the contempt of his beloved Son, if they refuse mercy offered, verse 40.

V. 39. {are justified from all things} Whereas by the law, and ceremonies thereof, no man could be justified or acquitted of the guilt of his sins; they that believe in Christ are justified (Rom. 5. 1.) the law had but the shadow of that which was to be performed in Christ, Gal. 3. 2, 22. Rom. 3. 20. Hebr. 10. 1, 4.

V. 40. {spoken of in the Prophets} Hab. 1. 5. Isaiah 28. 14. the substance of whose words he here cites and applies to them, who contemning the word of God, do in effect think they have made a league with death and hell, so that the judgment of God shall not come on them, who have made lies their hope; whereas Christ is that only precious cornerstone and sure foundation laid in Sion, in whom whosoever believeth shall not perish. See Isaiah 28. 16.

V. 41. {Behold ye despisers} This seems to be taken from Isaiah 28. 14. where the prophet says, Hear the word of the Lord אנשי לצון anshe latson, ye men of derision: Ar. Mont. irrisores. V. Shindl. pent. viri illusores. Vatablus & Vulg. (it is of לוץ luts, derisit, cavillator est) mockers and despisers of God’s word: the rest, for substance, out of Habak. 1. 5. which by analogy and proportion he accommodates to his present purpose: as God, when the people most securely despised prophecies, brought heavy plagues and destructions on them by the Chaldees who demolished their temple, and ruined their city (wherein they so much gloried and trusted) because of their contempt of his word, and other crying sins following the same. 2 Chron. 36. 15, 16. &c. So did it now come upon them again by the Romans, for their despising Christ and the gospel.

V. 42. {might be preached to them the next Sabbath} Or in the week between, on some day before the next Sabbath, as some interpret: but verse 44. the convention was on the next Sabbath: so much were they affected with that they heard, that they desired much to hear it again, that they might better understand and remember the same; we could often hear what we love.

V. 43. {many of the Jews} Though some were averse and more enraged against the gospel, yet God still has a part. Proselytes; Suid. quasi προσηλυθότες, because they came to the religion of the Jews from paganism. See chap. 2. 10. These and other converts the apostles exhort to constancy in the faith of Jesus, well knowing with what fierce encounters Satan uses to charge the infancy of true religion, and our first good beginnings.

V. 44. {almost the whole city} A metonymical expression; city for citizens: some coming of zeal to the gospel; some of malice, to cavil: so are our assemblies mixed still.

V. 45. {filled with envy} ζῆλος here signifies, an envious indignation, at the great confluence of the Gentiles following the apostles. See on chap. 5. 17. They envied the growth and happy success of the gospel.

{contradicting and blaspheming} Contradicting, and caviling at the doctrine of the gospel, and likely reviling their persons, discrediting and calumniating them: blasphemy, and persecution of the ministers of Christ seldom go asunder.

V. 46. {It was necessary} Because so commanded, Mat. 10. 6. This sets forth the odiousness of their ingratitude to God, in that they, of whom God had so great a care before all the nations of the world, to have the means of salvation by Christ made known unto them, obstinately rejected the same.

{and judge yourselves} This your unbelief and contempt of the gospel, speak you unworthy of eternal life, which is only by Christ, your own fact judges you not worthy, &c.

V. 47. {I have set thee to be a light, &c.} Isaiah 49. 6. To give the people, that sat in darkness, &c. Mat. 4. knowledge of the way to eternal life. See Joh. 17. 3.

V. 48. {When the Gentiles heard this they were glad} When they understood their own interest in Christ, and their calling to the hope of salvation, they received the gospel with greater reverence and joy of heart: they had hitherto no rest in their consciences, but Christ now thus proposed to them, and apprehended by faith, gives them that, Rom. 5. 1. therefore they cannot but rejoice. See chap. 8. 39. Rom. 14. 17. 1 Pet. 1. 8.

{to eternal life, believed} Here is the fountain of all saving grace, God’s free and eternal mercy ordaining the means, as he has the end: they now obtaining the means (knowledge of Christ by the gospel preached to them, and feeling the power thereof in their faith and conversion) believe, and give thanks to God for this favor, being assured of the end thereof to life eternal.

V. 49. {published throughout all the region} In spite of all oppositions: so true is that which Christ intimated in the parable of the leaven, Matthew 13. 33. concerning the process of the gospel.

V. 50. {devout and honourable women} Which had embraced the law of Moses, and the Jewish religion, and were led with blind zeal against the gospel which they knew not: so that calling them devout, the evangelist speaks according to the world’s estimate of them: the corruption of the best is worst; where Satan can but gain such agents to his party, there are commonly the bloodiest persecutions of the prophets and ministers of Christ: Jezabel, Herodias, and these Pisidians here are examples enough; I would we had no more.

V. 51. {Shook off the dust} See Matth. 10. 14. Mark 6. 11. Luke 9. 5. and 10. 11. It was a sign of execration with the Jews.

{came to Iconium} Some say this was a town in Lycaonia near to the famous mountain Taurus, Plin. nat. hist. lib. 5. 27. mentions it: others say, there are others of the same name in other provinces. See chap. 14. 1.

V. 52. {the disciples were filled with joy} Because of the success of the gospel, and because the Spirit of God reigned in them, to direct and make them glad: the scope is to show that the disciples were so far from being discouraged with the Jews’ blasphemies, calumnies, oppositions, and persecutions, that they were more confirmed hereby, and glad for their sufferings for the truth of Christ. See chap. 5. 41.

CHAPTER 14

Verse 1. {And it came to pass} κατὰ τὸ αὐτὸ, likewise, or as it was a little before that time, at Antioch in Pisidia, chap. 13. 14.

{in Iconium} Chap. 13. 51.

{went both together into the} As they did at Antioch, chapter 13. 14.

{of the Greeks} Proselytes frequenting the Jews’ synagogues, though they received not circumcision.

V. 2. {unbelieving Jews} ἀπειθοῦντες, those that believed not, or those that obeyed not the gospel, as not suffering their hard and obstinate hearts to be persuaded to receive the truth thereof. So Syriac, qui non obediebant.

{against the brethren} The believers, who with brotherly love and unity call upon one heavenly Father.

V. 3. {long time, &c.} ἱκανὸν χρόνον, a sufficient time. See Luke 8. 27. & 20. 9. & 23. 8.

{boldly in the Lord} Of the Lord, as the Syriac gives it: or rather trusting in the Lord.

{unto the word of his grace} The word in which his grace and free mercy is preached and declared to those that believe in Christ.

{and granted signs} These words express how God gave testimony to the doctrine which Paul and Barnabas preached. See Mark 16. 20.

V. 4. {was divided} ἐσχίσθη; they were cut studia in contraria, into contrary factions, or opinions, so that some took part with the Jews, and others with the apostles.

V. 5. {an assault made} 2 Tim. 3. 11. Here appears the effect of unbelief; sedition and violence offered to the servants of Christ: impiety cannot contain itself, but on every occasion breaks out from worse to worse.

V. 6. {fled to Lystra} Matth. 10. 23. See here verse 20. when they were in hazard of being destroyed, they fled according to our Savior’s command, Matthew 10. thereby to decline the fury of their adversaries: this was wisdom, not inconstancy.

V. 7. {there they preached} Thus, by their flight they reserved themselves to better opportunities of doing good, in these cities of Lystra and Derbe (where they found Timothie, chap. 16. 1. Rom. 16. 21.) these were towns near Lycaonia in Asia the lesser.

V. 8. {cripple from his mother’s womb} This sets off the excellency of God’s power in the cure, as chap. 3. 2. &c.

V. 9. {perceiving that he had faith to be healed} Perceiving by his attention, countenance, or some words by him uttered, that he had faith for his cure which unbelief hinders, Matth. 13. 38. Mark 6. 5.

V. 10. {with a loud voice} That the people there present might hear: and that Paul might thereby profess his confidence of the cure.

{he leaped and walked} Showing a sound recovery, as chap. 3.

V. 11. {the gods are come down} Their idol worship was not terminative in their images, but they vainly thought they worshiped some deity by those images, so that though their idols were present with them, yet here they dreamed that those gods who were thereby worshiped, were now come personally down among them. So blind is flesh and blood unto the clearest light of the gospel; though Paul had preached Christ unto them, and his doctrine was presently confirmed with a singular miracle, which by their own principles of reasons, none but a divine power could have done, yet they impute that work to their false and imaginary gods; so little can miracles prevail for the spectators’ conversion and confirmation, except the Holy Ghost open their hearts to understand and believe the truth.

V. 12. {called Barnabas, Jupiter, &c.} They called them by the names of their false gods: Barnabas, Jupiter; their chief idol god: and Paul, Mercury; whom they feigned to be the interpreter of their gods, because Paul here appeared the chief speaker.

V. 13. {brought oxen and garlands} Trimmed with garlands of flowers, according to the custom of the heathens.

{unto the gates} Meaning the gates of the house where the apostle lodged; for their temple was without the town: and therefore the priest brought the sacrifices (as he thought) to the gods themselves.

V. 14. {rent their clothes} In token of their detesting and abhorring it: knowing that in such impious and foolish sacrilege, themselves should have been made idols, and robbers of God, had they but consented to receive such vain honor from them.

{crying out} That all the people might be undeceived, and not held any longer in those snares of the devil.

V. 15. {we also are men} See chap. 10. 26.

{of like passions} ὁμοιοπαθεῖς; mortal, as you are, subject to death, as all others. See James 5. 17. not without the infirmities of flesh and blood: Budaeus interprets this place, eadem conditione mortalitatis, &c. simili conditione vobiscum humanitus afficimur. In the same condition of mortality, &c. in the like nature are we humanly affected, as you are.

V. 15. {turn from these vanities} That is, from idolatry, superstition, &c. this is after the Hebrew manner, who called idols הבל hebel, vanity. So Deut. 32. 21. they provoked me to anger בהבליהם behablehem, with their vanities, which the 70. give there, ἐν τοῖς εἰδώλοις αὐτῶν, Jer. 10. 8, 15. the same word they give by τὰ μάταια, vanities, the word here used. See also 1 Kings 16. 13, 26. Jer. 8. 19. Certainly adoration of senseless idols, is the most irrational vanity that ever Satan put into the stupefied heart of man: how much more truly do dumb creatures naturally judge of your gods, (said Minucius Felix Octav.) Non sentire eos sciunt, rodunt, insiliunt, insident: they know they have no sense, they gnaw them, leap on them, sit on them; the birds would breed in the mouth of your god, and spiders hang their slender threads on their head, &c.

{which made heaven and earth} Genesis 1. 1. Psalm 146. 6. Rev. 14. 17. Paul and Barnabas had here to deal with heathens who knew not God; so that it was necessary to lead them by certain degrees to Christ the Savior: therefore they begin from that which was not so much remote from common sense; drawing them off from the worship of their inactive and senseless idols, to the consideration of the true God, who both created heaven, earth, and all creatures, and still governs and preserves the same: probably they spoke much more concerning, God’s justice, mercy, and eternity, and so prepared the way to lead them up to the knowledge of Christ the Savior.

V. 16. {who in times past} Psal. 82. 12. Acts 17. 30. Here they seem to prepossess an objection which their hearers might have made; if God were always of such power, why did he not sooner reveal the same unto us? How came it that he so much prospered our ancestors, who served the same gods, with the like worship and rites, as we have hitherto done? Had he not approved this service, he would not have favored us therein: the apostles answered to this purpose: God was not ignorant of these your impious manners; but in his just judgment gave you up to your own vile affections (Rom. 1. 24, 28.) to perish therein: but now that God vouchsafes you the knowledge of his will for your salvation, neither consent of multitudes erring, nor antiquity of sin, ought to hinder you from embracing a saving truth; but rather the longsuffering of God, must lead you to repentance.

{to walk in their own ways} To live after their own fantasies: not that God ever approved of their wickedness, but because he justly gave them over (Rom. 1. 24.) to their sin and superstition, not bestowing on them his laws and ordinances, as he did on Israel, Psal. 147. 19, 20.

V. 17. {he left not himself without witness} Here he prepossesses an objection: if any should say, how should they not err, seeing that God neither revealed his will nor himself unto them? The answer is that God might be seen in the works of his wisdom, power, and providence, in all the known courses of nature, and things appointed for the common use of man, as showers, fruit, corn, &c. See Rom. 1. 19. As also in his admirable patience, and invincible goodness, in that he gives to the just and unjust, indiscretos pluvias, unsevered showers (Cyprian de bon. patient.) and all other secular goods. See Mat. 5. 45.

{with food and gladness} With gladness for the abundance with which he crowns the year. See Psal. 65. 9. &c.

V. 18. {with these sayings scarce, &c.} All that they could say, could hardly persuade these obstinate idolaters to forbear sacrificing to them. So hard is it to make carnal hearts understand the things of God: so hard, to remove an error, to which time, custom, and popular example has given deep root.

V. 19. {certain Jews from Antioch} See chap. 13. 14. Here appears Satan’s restless malice in assaulting the ministers of Christ: now trying them with sacrilege, and robbing God of his honor, in accepting sacrifices and divine honor, when that artifice failed; he incites the Jews, and they the people, to persecute and stone them. See also the inconstancy of the vulgar; but even now mad to adore them as gods, and forthwith as little sober in the other extreme, persecuting them, as if they had been the worst of men, stoning Paul, and dragging him out of the city as dead.

V. 20. {as the disciples stood round about him} That is, the believers, who followed the apostles: these forsook not Paul, but compassed him round to keep him, if possible, from further rage of the seditious multitude.

{he rose up} He revived, and came to himself again, and entered again into that injurious city, to rest, and refresh himself.

{to Derbe} See verse 6. It was a city of Isauria in Asia the lesser, as some say, though near to Lycaonia, Joh. Drus. ad voc. N. T. tom. 1. Jerom de loc. Act. says Derbe civitas Lycaoniae provinciae, which the sixth verse seems to intimate: but that may be interpreted, they fled unto the cities of Lycaonia, to Lystra and Derbe, and unto the region that lieth round about: and that not reckoning Lystra and Derbe, as cities of Lycaonia, but showing that the apostles did not only flee to the cities of Lycaonia, but also to Lystra and Derbe, and other places in the adjacent region: the Syriac seems to favor this interpretation, which says, they fled into the cities of Lycaonia, ולוסטרא ודרבא velystra vedarbi, and Lystra, and Derbe, they fled into the cities of Lycaonia, and into Lystra, and into Derbe.

V. 21. {and when they had preached the Gospel, &c.} This was their undaunted courage and unwearied industry to preach the gospel, notwithstanding so many dangers.

{and had taught many} μαθητεύσαντες ἱκανοὺς, and had taught a sufficient number: that is had by teaching brought many to the faith of Christ, making them disciples, who were baptized, for the word μαθητεύειν, does not here signify only τὸ διδάσκειν, to teach, but by teaching of the capable; and baptizing to make disciples of Christ, as Mat. 28. 19. So the Syriac interprets here, they made many disciples: the Jews, and proselytes were made Moses’ disciples when they were circumcised, and catechumenists and infants of Christian parents are made Christians, and disciples of Christ by baptism.

{to Antioch} Of Pisidia, c. 13. 14.

V. 22. {confirming the souls} That is, the minds of the believers, which was their care to strengthen and comfort them: it is not enough to sow good seed, it must be watered and fenced. So in God’s field.

{through much tribulation, &c.} This they say, lest the weak should doubt of the truth of the word, by reason of the persecutions following the preaching thereof. See Mat. 7. 14. Luke 21. 19. Afflictions are the Marahs in the way to our promised rest. See 1 Pet. 4. 13. Rom. 8. 17. 2 Tim. 2. 11. 2 Tim. 3. 11, 13. It is God’s great mercy, Nequitiae impunitatem non relinquere, not to leave wickedness unpunished, and now to correct with the rod, that he may not condemn in hell forever. Augustine de verb. Dom. Luc. serm. 37.

V. 23. {ordained them elders} χειροτονήσαντες: this word signifies making of such a choice, as was made or confirmed by lifting up of hands, to signify suffrages, or consents: it is also used to appoint or ordain in general, as c. 10. 41. The Syriac reads; and they appointed unto them elders in every congregation. It seems that Paul and Barnabas did not all alone in ordinations and church government; other Christians showed their consent, or approbation of the persons who were ordained elders, by lifting up their hands; as very well knowing of what behavior they had been among them: so ἀποχειροτονέω signifies, to disallow of some act, election, or decree: Suidas interprets the word χειροτονία by ἐκλογὴ: his interpreter gives it, electio, delectus—per suffragia confirmatio, populi totius consensus, an election, choosing by voices, a confirmation or consent of all the people. See on chap. 11. 30. and Tit. 1. 5. &c. 1 Tim. 3. 7. 1 Pet. 5. 1. 2 John 1. 3 John 1.

{commended them to the Lord, &c.} They prayed for their safety and happy success, under God’s blessed protection.

{on whom they believed} Which shows, as their confidence, so our comfort in God who never forsakes them that believe and truly seek him. See Psal. 9. 10.

V. 24. {Pisidia} c. 13. 14.

{Pamphylia} c. 13. 13.

V. 25. {in Perga} c. 13. 13.

{Attalia} A town in Pamphilia.

V. 26. {had been recommended} Chap. 13. 1, 4. Recommended in their prayers, to the power and free assistance of God’s Holy Spirit, enabling them to the work of their ministry, and to convert the Gentiles unto whom they went from Antioch, chap. 13. 3, 4.

{the work which they fulfilled} Herein is set out the industry and fidelity of these men in the ministry.

V. 27. {opened the door of faith} By the preaching of the gospel, and power of the Holy Spirit, he gave them entrance into the communion of faith in Christ. See Rev. 3. 7, 8.

V. 28. {there they abode long time} To edify those Christians, and to rest and refresh themselves, as Christ sometimes retired with his disciples from the multitudes.

CHAPTER 15

Verse 1. {Certain men that came down} Epiphanius haeres. 28. 2. says, Cerinthus and others: this policy of Satan whereby he assailed the church by civil dissension, was concerning the office of Christ; whether we are justified only by faith in Christ’s righteousness, or must therewith join the works of the law.

{except ye be circumcised} Gal. 5. 2. Luke briefly states this troublesome question: these impostors would have laid a necessity of keeping the whole law, on men’s consciences; for every man that is circumcised, is a debtor to do the whole law, and so Christ is become of no effect unto him, Gal. 5. 3, 4. but he is still under the curse of the law: these adversaries acknowledged Christ to be the true Messias, and had given their names to him, only they would with faith in Christ, join a necessity of observing the law for salvation; which possibly seemed an excusable error unto some: but Paul, who for small external matters would not have contention to the violation of peace (Rom. 14. 1.) would not in this cause be silent. First because a necessity of observing the whole law being granted, man’s salvation, which only can be in the free grace and mercy of God in Christ should be grounded on the law; and so it would follow, that Christ died without cause or in vain, Gal. 2. 21. Secondly, by such a concession, Christian liberty must be taken away. See Gal. 4. 1. &c. Thirdly, by this means Satan would easily have obscured the honor of Christ, and light of the gospel, if he could have carried on this stratagem: Paul therefore here stands up for defense of God’s free mercy in our salvation, for discharge of our consciences from the curse and heavy burden of the law; and that the glory of God, his grace and mercy, saving us, might like a clear light from heaven shine to all the world.

V. 2. {no small dissension} στάσεως, for ἀντιστάσεως: the Syriac gives it commotion: it was an eager contention, Satan (as his manner is) stirring up factious men, to trouble the peace of the church, and to corrupt the doctrine thereof, Paul and Barnabas like constant champions of Christ defending the truth.

{they determined to send} To wit, the brethren of Antioch (for a remedy against this emergent mischief) determined to send Paul and Barnabas with some others, to the apostles and elders then being at Jerusalem, to desire them to decide this controversy; to this Paul willingly subscribed, though he were nothing inferior to the very chief apostles, 2 Cor. 12. 1. (for as Cyprian de simpl. praelat. says well, Hoc erant utique & caeteri Apostoli, quod fuit Petrus, pari consortio praediti & honoris & potestatis, the rest of the apostles were as Peter, endued with equal partnership of honor and authority) that he might thereby satisfy the believers concerning those false apostles, who pretended the authority of the church at Jerusalem for the maintenance of their heresy: he knew his doctrine was of God, and not to be subjected to the judgment of men: yet for the satisfaction and confirmation of the weak, he willingly submitted to their judgment who were at Jerusalem.

V. 3. {brought on their way by the Church} That is, by the believers. Some of them being appointed to accompany Paul and Barnabas on their way, lest they should seem to have gone of their own accord, or to have dissented from the church of Antioch.

{Phenice} Chap. 11. 19.

{declaring the conversion} To all the churches as they passed along they showed the brethren for their comfort and confirmation, what God had done in the conversion of the Gentiles to the faith of Christ: it is a joy of heart to all good men to hear the gospel’s flourishing.

V. 4. {they were received of the Church} Of all the church they were acknowledged for singular instruments of God’s glory, and men’s salvation, by the propagation of the gospel.

{they declared all things} That they might understand by the success of their ministry, that the calling of the Gentiles (which the adversaries labored by their false doctrines, and mixture of antiquated ceremonies to annul and overthrow) pleased God.

V. 5. {but there arose up} Some understand this, as if these (according with the seducers who came to Antioch,) rose up to trouble them at Jerusalem also: but others more probably refer these words to the relation which Paul and Barnabas made to the brethren at Jerusalem, concerning those things which were agitated at Antioch; for the decision whereof they were come up to advise with them at Jerusalem.

{sect of Pharisees} See on Luke 14. 1. ἀπὸ τῆς αἱρέσεως, of the heresy of the Pharisees: these had given their names to Christ, but yet retained some relics of the antiquated ceremonies; Cerinthus and Ebion were condemned for the same, that they endeavored to mingle the ceremonies of the law, with the gospel of Christ: so while they would be Jews and Christians, they became neither: these being hypocrites, and therefore too intent to external rites, whereby they might appear more conspicuous to men, would pervert the truth of Christ, for their own vainglory’s sake.

V. 6. {Apostles and Elders came together} To these appertained the decision of all controversies of faith: these being informed of the present business, came together to consider what course to take therein; they being by the influence of the Holy Ghost, both qualified and authorized to be the most competent judges in such cases: possibly they discussed this question, the laity being present (as verse 12, 22.) but lest any should dream that the vulgar were admitted to judge of this controversy, the apostles and elders which were ministers are here named.

{of this matter} περὶ τοῦ λόγου τούτου of this word: it is a common Hebraism; word put for the business spoken of.

V. 7. {much disputation} συζήτησις, here used, signifies, among other things, a conferring of reasons, pro and con: for the finding out a truth, by stating the question and allegation of arguments thereto serving. See chap. 9. 29. and Mark 1. 27.

{men and brethren} Chap. 10. 20. and 11. 13.

{a good while ago} At our beginning to preach the gospel to the Gentiles. Peter in this great dispute it seems had hitherto held his peace, possibly lest he might seem to prescribe his fellow apostles; but now he opportunely takes occasion to declare his judgment in this matter, for the defense of the tenet of Paul and Barnabas, teaching that justification, and salvation, are by faith in Christ, without the deeds of the law (Rom. 3. 28.) Now this ἀφ’ ἡμερῶν ἀρχαίων, jampridem, jam inde ab initio, or as some translate, ab antiquis diebus; from the days of old, or a good while ago, relates to the calling of Cornelius and his friends, chap. 10. and the controversy following the same, chap. 11. 2, 3. &c.

{should hear the word of the Gospel} His purpose is here to show that Christ is sufficient to the believing Gentiles: and that there needed no legal ceremonies to perfect them: this God revealed to him, that they should receive the gospel and believe to salvation, not that they should be circumcised or charged with any legal ceremonies.

V. 8. {giving them the Holy Ghost} As if he said, when I had accordingly preached the gospel to them, presently God gave them the Holy Ghost, as he had done to us; when they were not circumcised, neither observed the ceremonial law. Seeing then God looks principally on the purity of the heart, and has sufficiently testified his reception of the Gentiles, by equaling the uncircumcision with us of the circumcision, in the same gifts and graces of the Holy Ghost, why should we force upon them who are begun in the Spirit, to be perfected in the flesh? See Gal. 3. 3.

V. 9. {put no difference} Touching adoption and eternal life: though heretofore he distinguished between Jews and Gentiles, by circumcision and other legal rites; yet now in Christ both are made one, the middle wall of partition between us being broken down, Ephes. 2. 14. See Mat. 27. 51.

{purifying their hearts by faith} Chap. 10. 43. 1 Cor. 1. 2. He opposes to legal purifications, the substance thereby figured, purification of the heart, and whole man, by the blood of Christ, and the spirit of regeneration, Heb. 9. 14.

V. 10. {why tempt ye God} He calls it a tempting of God to lay more upon men’s consciences, than either God has laid on them, or they are able to perform: as here by imposing circumcision; they would bind them to that which God commanded not the Gentiles, and lay a necessity of their keeping the whole law upon them, which none can do. Therefore to waive the means of salvation by the free grace of God in Christ, and to put salvation on terms so impossible, as is our perfect obedience to the whole law, is to tempt God.

{to put a yoke upon the neck} Mat. 23. 4. Gal. 5. 1.

{were able to bear} For every one that is circumcised, is bound to keep the whole law, Gal. 5. 3. under a severe curse, Gal. 3. 10. If he fail in anything, he is guilty of the breach of all, James 2. 10. This none of the fathers could bear; it were mere tempting of God to profess it, seeing Christ bare it for us, 1 Pet. 2. 24.

V. 11. {we believe that through the grace, &c.} The elect Jews were not saved by their works of the law (Gal. 3. 11. Rom. 3. 20.) but by grace in Christ; therefore he equals them herein with the Gentiles, and professes his hope of salvation, by no other means: seeing then we cannot obtain salvation by grace, except the yoke and curse of the law be taken off; neither can salvation be by the works of the law. And lastly, because they cannot be subject to the curse of the law who believe in Christ, therefore it is vain to go back from the fountain of salvation, unto those beggarly rudiments, which were but a schoolmaster to bring us to Christ, Gal. 3. 24.

V. 12. {all the multitude kept silence} As entertaining his discourse with a reverend silence: this shows the part which the people have to act in councils concerning controversies in religion, which is a modest silence, that they may hear and learn of those whom God has assigned to the ministry of his word.

{and gave audience to Paul, &c.} They relating what signs and wonders God had done by them among the Gentiles, confirm the sentence of Peter: for those their works concluded, that God was pleased with their ministration to the Gentiles.

V. 13. {after that they held their peace} James would not interrupt the discourse of Paul and Barnabas, but when they had spoken, then he also spoke: ’tis a Babel and confusion of tongues where many speaking at once, none are distinctly heard.

{James} Son of Alpheus. See on chap. 12. 19.

V. 14. {Simeon} That is, Peter, 2 Pet. 1. 1. It seems the Gr. said Σίμων, (as reading שימון instead of שמעון because they could not pronounce the letter ע) for so he is commonly named Simon, not Simeon. So Irenaeus, l. 3. c. 12.

{for his name} To bear his name, to acknowledge and worship him for their only God. Gre. ἐπὶ τῷ ὀνόματι αὐτοῦ. That is, as the Syriac gives it, לשמה to his name; which might be named his people. See v. 17. and Rom. 9. 25, 26.

V. 15. {to this agree the words of the Prophets} Concerning the calling of the Gentiles the prophets in many places spoke, though here be but one cited, v. 16. Note here the rule by which the apostles themselves proceeded, the written word of God; they equal not any human traditions with it, they take not on them to judge the Scriptures, much less to determine anything against them: for there is but one truth, and one Spirit of God, speaking both in the prophets and apostles.

V. 16. {after this will I return} Amos 9. 11. Gre. ἀναστρέψω, which word has divers significations; among which, sometimes it imports actively to return; so it may relate to God returning to show mercy to his people, who in his justice left them to themselves; as Rom. 1. 24. See Acts 17. 30. Sometimes passively, or neutrally, retrorsum reverti cogo. So if it relate to the people converting, the sense may be; that God would cause them to return from their sins, and calamities, of which the prophet there spoke, that they might under the Messias, be restored to their former glory and happiness: according to which Suidas says ἀναστροφὴ is called the very restoring, or returning into one’s former place whence he was driven; alicujus in pristinum statum restitutio, says Aemilius Portus; a restoring one to his ancient state, which was bestowed on Israel in Christ. Luke cites not the words of the prophet, but so varies them as to the same sense more clearly interpreted concerning the repair of Israel by Christ.

{tabernacle of David} Meaning the church of God to be repaired, and restored by the Messias. Some (says Oecumenius) understand it concerning the resurrection of Christ, whom God the Father raised, and us in him: for no otherwise could our nature be repaired and raised up except by his hand who first made us—

V. 17. {that the residue of men might seek after the Lord} Respecting the general sentence of the prophets concerning the calling of the Gentiles, he speaks the same sense with the prophet Amos 9. 12. in words somewhat varying, instancing first in the residue of Edom: but James here more generally, in the residue of men; that is, as he expresses, all the Gentiles, as the prophet also says כל־הגוים col hagg[?]im§2, all the nations upon whom my Name is called.

{who doth all these things} Do not think much that God calls the Gentiles, whom you count unclean, God hath done it, who does all things well. See Psal. 118. 23. Mat. 21. 42.

V. 18. {known unto God are all his works} Thus he strengthens weak minds against suspicion of novelty: indeed this calling of the Gentiles is sudden to men; but God knew this from the beginning, determining in eternity whatsoever he would bring to pass in time: he it is, who both revealed these things to the prophets, and fulfilled the same in the appointed time.

V. 19. {my sentence is, that we trouble not them} Out of Scripture he concludes with Peter, that the yoke of the law was not to be put upon the Gentiles; it had been a wretched perplexity to their consciences to put them vainly to seek any other means of justification, than faith in Christ.

V. 20. {pollutions} 1 Cor. 8. 1. &c. Pollutions of idols, are things polluted by idols to whom they were offered.

{of idols} Because some thought it no offense to be present at the idols’ temples, and there to feast with idolaters, which the apostle says, is to drink the cup of the devils, 1 Cor. 10. 21. The Syriac gives it, from the pollution of things offered, a vanitatibus idolorum, the interpreter of Irenaeus, l. 3. c. 12. See on chap. 14. 15.

{and from blood} He knows that these ceremonies to which they were accustomed many years, could not without great distraction be suddenly abolished, until they could better learn their liberty in Christ. Therefore though they were dead in Christ’s passion, no more to be revived (as Gal. 5.) yet they did not presently drag them out of doors, but gave them time, as it were, for a decent burial of them.

V. 21. {for Moses of old time} He signifies hereby that the Jews could not so suddenly bear the abolition of the legal ceremonies, to which they had been long accustomed by the continual hearing of the law read in every synagogue; and that therefore they ought to purchase unity with a charitable compliance, until they could be more fully informed concerning Christian liberty.

V. 22. {then pleased it the Apostles, &c.} Here was a holy, and no less happy unity: here neither John, Andrew, or any of the apostles, contradicted; but, as the matter was referred, and judged, so all rested satisfied, and the people modestly consented. So Clemens Romanus (who lived in this time, Phil. 4. 3.) speaking of ordinations by the apostles, and their successors, intimates that it was done συνευδοκησάσης τῆς ἐκκλησίας πάσης the whole church thereto willingly consenting.

{to send chosen men} That the adversaries at Antioch might not calumniate Paul and Barnabas, as dissenters from the rest of the apostles, they send with them Barsabas and Silas, chief among the brethren at Jerusalem, to testify that they were of the same judgment with Paul and Barnabas.

V. 23. {and wrote letters, &c.} This they did, that by the testimony of the commissioners, and the letters of the council the false apostles might be silenced, and the believers confirmed in the truth and unity of their profession.

V. 24. {which went from us} They went out from us, they were not of us: see 1 John 2. 19. It is a mischievous artifice of Satan, to divide Christians: he knows where there is holy unity, there God is, and therefore he can never prevail: therefore he labors to have a party in us, against us: he can never so dangerously wound religion, as by the seeming religious, therefore raises he up men among ourselves to speak perverse things. See chap. 20. 30.

{subverting your souls} ἀνασκευάζοντες, it comes from the word among other things signifying to demolish and cast down: fitly here used, seeing that the false apostles by their superstructions, or laying other foundations for salvation, besides the free mercy of God in Christ, destroyed souls: he builds to ruin, who builds his salvation on any means, but the sole merits of Christ; other foundation can no man lay, than that which is laid, which is Christ Jesus. See 1 Cor. 3. 11, 12. Ephes. 2. 20. Gal. 1. 8. He subverts and casts down, who builds not on Christ alone.

{to whom we gave no such command} Thus pull they off the vizards of those pretenders to the authority of the apostles, and possibly commission from them so to teach; whereas indeed they taught that which razed the foundation of the truth of the gospel: for the righteousness of Christ, and the righteousness of the law, grace, and merit, legal ceremonies intimating an expectation of Christ to come, and Christian liberty, declaring and professing a discharge from the duties of the ceremonial law, and the curse of the moral, by Christ already come, are utterly incompatible. See Rom. 9. 30, 31. Rom. 10. 3, 5, 6. Rom. 4. 4, 5. Gal. 2. 2. & 5. 2, 3. Therefore the apostles in this first council, thus seriously disavow that doctrine which teaches to mingle the legal ceremonies, and the observation thereof with the gospel.

V. 25. {it seemed good unto us, &c.} All the true members of Christ agree in the fundamentals of religion (though there sometimes fall out varieties of judgments and differences in things subordinate) because the Spirit of God is ever with them, uniting them, if not with infallibility, as here, yet with a sufficient measure of grace: compare verse 28, 39. and see Mat. 28. 20.

{to send chosen men} Such as are fit to interpose, and be employed in this so weighty a business.

{with our beloved Barnabas and Paul} This they oppose to the calumnies of those false apostles whereby they vilified Paul and Barnabas: and for their confirmation who were stumbled thereat; hereby they declare their consent with Paul and Barnabas, commending them for their singular zeal in that they had ventured their lives for the truth and testimony of the Lord Jesus; daring and suffering for the name of Christ is commendable. See 1 Pet. 4. 14, 16. It is the cause, not the punishment which makes the martyr.

V. 27. {We have therefore sent Judas and Silas} They express their names, to acquaint the church of Antioch with them. See on verse 22. This Silas proved an excellent assistant to Paul in preaching the gospel, and persecutions for the same endured, verse 40.

V. 28. {It seemed good to the Holy Ghost, &c.} Herein they render a reason of their decree concerning the causes of justification; because so it pleased the Holy Ghost, whose truth and guidance they followed. This they say, lest the Antiochians should think this decree human, they cited their authority, as if they had said, we have determined as we were guided by the Spirit of God: in that they say (and to us) appears the authority of the faithful ministers in controversies of faith. Rom. 1. 5. Mal. 2. 7.

{necessary things} Necessary is not here to be referred to the ceremonies themselves here mentioned; but to the present occasion and persons, whose unity and salvation was necessarily to be advanced by all means: it was therefore an accidental and temporary necessity: laws concerning things simply necessary, ought to be perpetual; so was not this: for when this tumultuous dissension was over, and the brethren better informed, Paul shows that nothing is unclean, which God has made for man’s use. See 1 Cor. 8. 8. & 10. 19. 1 Tim. 4. 4. Tit. 1. 15.

V. 29. {that they abstain from meats, &c.} This did they, that they might hold the unity in the faith of Christ, between the believing Jews and new converted Gentiles: in things of their own nature indifferent (such as were the three first things here prohibited for the time) we ought to hold charity, and by no means to break the sacred band of unity, in things which God neither commands nor forbids, we ought to have a tender care, first of the church’s unity, and next of their consciences, who are infirm brethren. See Col. 3. 14. 1 Tim. 1. 5. Rom. 15. 2. Rom. 14. 1. &c.

{and from fornication} This part of the moral law (which is indispensable, and continually, and universally binding) is here inserted for the Gentiles’ sake, who before their conversion were shamelessly given to fornication, and all uncleanness of lust.

V. 30. {when they were dismissed} From the council at Jerusalem.

{gathered the multitude} Though the determination in controversies of faith, be properly in men of learning and integrity of life, yet all having equal interest in the common salvation, there was good reason why the whole multitude of believers should be acquainted with (and their consent had to) all the proceedings and the issue thereof.

V. 31. {they rejoiced, &c.} As the truly religious cannot choose but be grieved at the divisions of that body, whereof they are members; so must it be great joy to see all sweetly composed to God’s honor: nor could there be any more comfortable news, than their assurance by the testimony of the Holy Ghost, and the apostles of Christ, that they are freely justified by faith in him, without the works of the law; for therein men have peace with God. See Rom. 5. 1.

{consolation} Or exhortation.

V. 32. {being Prophets also} See 1 Cor. 14. 29, 32. & 12. 18. Eph. 4. 11. that is, men of singular gifts in teaching, and interpreting Scriptures. See 1 Cor. 14. 3.

V. 33. {let go in peace} With good love and blessing of the brethren.

V. 34. {it pleased Silas to abide} They were dismissed by the church at Antioch, at their pleasure to depart, and return to the apostles at Jerusalem, but Silas to do that church more service, abode there a longer time.

V. 35. {with many others also} Without emulation they united in the work of Christ, as they who truly zealed God’s honor, not their own: this shows their happy consent in preaching the gospel, and that in the absence of teachers, the church was supplied with other: so that Paul and Barnabas resolving to visit other places, left not that destitute.

V. 36. {let us go again and visit, &c.} Here was Paul’s diligence, not only to plant, but also to water: it was not enough once to preach the gospel to them, but in regard of men’s frailties, it ought to be cherished and fomented with new exhortations and consolations: the rather, because Satan (the envious man) is ever ready to cast in his tares, wheresoever the servants of God have sowed the good wheat. See Mat. 13.

V. 37. {to take with them John} Whose surname was Mark, chap. 12. 25. See chap. 13. 13.

V. 38. {and went not with them to the work} That is, to that ministration assigned them, chap. 13. 2. It seems that it was no small scandal that he deserted them at Pamphilia, that Paul so strictly stood upon it, that he would not have him admitted into the society of this present visitation of the churches: so dangerous a thing it is for him to look back, that has once put his hand to the plow. See Luke 9. 62.

V. 39. {the contention was so sharp} Such as prevailed to embittering their minds, so that Barnabas went away with John to his own country Cyprus, Chapter 4. So mischievously vigilant is Satan to take all occasions of dividing good men: he is contented and well pleased with the confederacies and combinations of the wicked, for that is the strength of his kingdom; he envies only the unity of the religious: the more cautious ought good men to be, lest they be embarked in contentions.

V. 40. {Paul chose Silas} Though they differed about John, v. 38, 39. yet neither forsook his office and ministry: this storm divided them in their persons, not in their faith: and by the providence of God to the church’s good, for their confirmation and further edification in the faith of Christ.

V. 41. {confirming the churches} Bringing to their minds that which they had formerly taught, and further instructing them, as need required. Thus the invincible goodness of God brings good out of evil: (their division was evil, but the edifying of the churches) good.

CHAPTER 16

Verse 1. {Derbe and Lystra} Chap. 14. 6.

{named Timotheus} Rom. 16. 21. Phil. 2. 19. 1 Thes. 3. 2. to him the apostles wrote two epistles.

{certain woman} See 2 Tim. 1. 5. She is named Eunice, daughter of Lois.

{a Greek} A Gentile proselyte, without having received circumcision, chap. 14. 1.

V. 2. {Iconium} chap. 14. 1.

V. 3. {circumcised him} That he might make the better use of him in his ministry among the Jews, who abhorred the uncircumcision: so far complied Paul with the weak to win them to Christ. See 1 Cor. 9. 20, 21. His mother was a Jew, so on that part he belonged to the circumcision.

V. 4. {that were ordained} In the council at Jerusalem, whereof see chap. 15. 28.

V. 5. {increased in number} This shows the double effect of Paul’s visiting those churches: 1. in their confirmation who believed before. 2. in new accessions of many others unto the faith.

V. 6. {Phrygia} A country of the lesser Asia, which Asia is now called Anatolia, or Natolia, Atlas Min. G. Mercator.

{Galatia} A country of the same, joining to Phrygia; to this church Paul wrote his epistle. See in chap. 18. 23.

{forbidden of the Holy Ghost} By a secret revelation: God chooses not only men, but also appoints time and place, when and where he will have his word preached.

{in Asia} In Asia the less.

V. 7. {to Mysia} A country by the Hellespont bordering on Troas: mentioned Plin. lib. 5. cap. 30.

{Bithynia} A country in Asia near Troas.

{but the spirit suffered him not} Non negata illis populi gratia, sed retardata, Prosper de vocat. Gen. lib. 2. cap. 3. his grace not being denied that people, but only retarded by a secret judgment, says the same, contr. Collat. c. 25.

V. 8. {Troas} A city of Asia, called also Alexandria, and Antigonia, Plin. l. 5. c. 30. See on verse 11.

V. 9. {a man of Macedonia} That is, an angel in man’s shape: or the appearance of a man; for it was a vision, Macedonia was a province of Greece.

V. 10. {immediately we endeavoured} This expresses their ready mind to obey God, and to follow his calling. See Gen. 12. 4. & 22. 3.

{assuredly gathering} By Paul’s vision, and those things which happened unto them. See chap. 9. 22.

V. 11. {loosing from Troas} Going from thence: setting sail thence, for it was a maritime town, Jerom de loc. Heb. Act.

{Samothracia} An isle near Thrace.

{Neapolis} A city and part of Macedonia.

V. 12. {to Philippi} A chief or first city, and part of Macedonia.

{and a colony} A Roman colony: whose inhabitants came from Rome to dwell there.

V. 13. {prayer was wont to be made} It appears not who they were, who here prayed; but it is probable, that the Jews and proselytes there prayed for fear of the infidels, not daring so to do elsewhere; and here it seems was a private oratory or chapel: for so the word προσευχὴ here used, does also here signify, as well as the action of prayer there performed: and so the Syriac expresses it, we went out of the city by the river side, because there was to be seen, בית צלותא an house of prayer.

V. 14. {of the city of Thyatira} Mentioned also, Plin. lib. 5. cap. 30. a city of Asia, Jerom de loc. Heb. Act. Here dwelt Lydia, that devout servant of God, of this city. See Revel. 1. 11. & 2. 18. 24.

{whose heart the Lord} God who elected her to salvation, made the means thereto effectual, by preparing her heart and affections to receive the gospel: where God, who has the key of David opens not, there the gospel, (though never so powerfully preached) is hid, and nothing affects the stupid drowsy hearer: see 2 Cor. 4. 4. See here chap. 13. 48.

V. 15. {and her household} God’s covenant is with us and our children, Gen. 17. 9, 10. and therefore the seal thereof ought so to be: whole families were baptized, whereof children were commonly a part: if any say there were no children in Lydia’s, and the jailer’s household, or other like families, we require their proof: if any desire our proof (that children ought to be baptized, who are born of believing parents) by some express place of Scripture; we that are in 1600 years’ possession and prescription, more reasonably, require them to prove by any express place of Scripture that children were not baptized by the apostles (when they baptized households, and nations, as they were commanded, Mat. 28. 19.) or ought not to be, by us.

V. 16. {a spirit} This was the spirit of Satan, who would testify the truth, that he might discredit the truth of the gospel, and bring it into some suspect. See Mark 1. 25. 34.

{of divination} Πνεῦμα Πύθωνος: this is an epithet of Apollo, who was wont to give answers to them that inquired. He was named Pythius, which Deut. 11. 18. is called אוב ob; so 1 Sam. 28. 7. See Hen. Ainsworth on Deut. 18. 11.

V. 17. {these are the servants of the most High} When he speaks a lie he speaks of his own; here he spoke truth, that he might make the hearers jealous of the truth of that which so impure a spirit professed: some do good in show, that they may thereby be enabled to do real mischief. See Phil. 1. 18. The more cautious must we be, lest we be seduced under shows of truth and sanctity: Satan can transform his ministers into angels of light. 2 Cor. 11.

V. 18. {I command thee in the name, &c.} This spoke he by the motion of the Holy Ghost informing him both of the dangerous effects of Satan’s increasing rage, and also of the power he would give him to cast out Satan. See Mark 1. 34. Luke 4. 41. Mark 16. 17.

V. 19. {hope of their gain was gone} It seems she used to receive a price of her divination and telling things to come.

{marketplace} Or court.

V. 20. {to the magistrates} Or principal governors of the Roman colony.

{being Jews do exceedingly trouble} The truth of the gospel ever seems troublesome to the wicked in whom Satan reigns, because it overthrows him and his kingdom: they mention their being Jews, because their name was now odious to the Romans.

V. 21. {Customs which are not lawful} ἔθη, rites or manners: in this they discover, that whereas any error, or impious practice in their superstitions, and abominations was tolerated, if not favored among them, only truth and sanctity were despicable: they were Romans, see verse 12.

V. 22. {the multitude rose up together} Any pretense enrages the vulgar against the truth of Christ. See Revel. 12. 15.

{rent off their clothes} That is, rent Paul’s and Silas’ clothes.

{commanded to beat them} As malefactors: this was Satan’s fury against the ministers of Christ. See Revel. 2. 10. 2 Cor. 11. 25. 1 Thes. 2. 2.

V. 23. {when they had laid many stripes upon them} See 2 Cor. 11. 24.

V. 24. {made their feet fast in the stocks} ἀσφαλίζω, properly signifies to confirm or strengthen. Budaeus gives it munio: protego, &c. and idoneis sponsoribus cavere: which we say, to take good security; and so ἀσφάλεια, is security, they put them here εἰς τὸ ξύλον, into the wood: Latin numella: machina lignea, in qua caput & collum committebantur, Shindler. Penteg. in הפך stocks or pillory, into which prisoners’ feet or heads were put, (to secure their keepers) that they should not make any escape: such has been the world’s entertainment of the saints. See Gen. 39. 20. Psalm 105. 18. Mark 6. 17. 1 Kings 22. 27. Jerem. 20. 2.

V. 25. {prayed and sang praises unto God} Satan’s purpose was to make them blaspheme; or to desert or suspect their cause and calling into Macedon as inauspicious: but the more they are afflicted the more they rejoice and praise the Lord. See chap. 5. 41. Rom. 5. 3. Colos. 1. 11. 1 Pet. 4. 13. why do the heathens rage, and the people imagine a vain thing? Psal. 2. 1. &c. There is nothing more vain than violence, or counsel against the truth of Christ: the more you labor to suppress it, the more it shines, florescit vulnere, it flourishes in its wound.

{and the prisoners heard them} They did not pray as the Pharisees, ambitious of the praises of men, but to testify the confidence they had in a good cause, and in a good conscience.

V. 26. {suddenly there was a great earthquake, &c.} Thus God assured them that their prayers were heard. See Chap. 4. 31. He could without an earthquake have delivered them, as Chap. 12. 10. but thus the Lord of the creatures would manifest his power and presence, lest any should think that they had by some endeavors attempted to break prison, or that it had been only some fortuitous escape: and thus he would be manifest to posterities, that the sighing of his prisoners comes before him, who can at his pleasure deliver those who are appointed to die. See Psalm 34. 16, 19. Psalm 145. 18.

V. 27. {would have killed himself} Fearing that he must needs suffer for the escape of his prisoners; for (had he been informed of all that now happened) to a man unacquainted with the power and providence of God, it might seem a ridiculous plea, to say, that the prison doors opened themselves, and that all his prisoners’ bands fell off: here we may see the miserable resolutions and comforts of the unregenerate in afflictions.

V. 28. {Do thyself no harm, &c.} Hereby it may appear that these servants of God were not so solicitous for their own lives and liberties, as for the propagation of the gospel, and men’s salvation: otherwise being loose, and the doors all open, they could have been silent; and they might easily have escaped: but they being informed by the spirit that God therefore awaked the keeper, that he might be converted and saved; Paul and Silas start not, neither tempted they God, or lost the use of the miracle by their stay; it being the main end of all this; that God might appear on the part of that religion, which the world then so much condemned, and that this keeper and his family might be saved.

V. 29. {called for a light} Possibly to be brought into the place where the prisoners were; for prisons usually have light burning in some of their watches all night; and thereby he might see, or find that the prison doors were open, verse 27.

{he sprang in} εἰσεπήδησε, he leaped in (or came speedily in among them, as one that leaped) to see if the prisoners were all there. So εἰσπηδάω is interpreted, saltu irruo, &c. εἰσεπήδησεν εἰς τὴν οἰκίαν, Demosth. He leaped or rushed into the house.

{came trembling and fell down, &c.} He that a little before confidently put their feet into the stocks, now comes trembling to their feet: mark how behooveful it is for some men to be humbled with fear and affliction: how securely before this hour would he have despised all that ever Paul and Silas could have said to him? This short fear has made him docile: you may perceive the reason why God so often exercises his dear children with fears: but why (may some say) did not Paul and Silas reprove him, and take him up from their feet, as Peter did Cornelius, chap. 10. 26. because they knew this man did it not to adore them, but for present fear of God’s judgments to humble himself: and indeed it was a Roman fashion of begging pardon to fall at his feet of whom they entreated it: had here been anything prejudicial to God’s honor, Paul would not have forgotten his former zeal among the Lystrians, chapter 14. 14. &c.

V. 30. {and brought them out} Out of the inner prison, verse 24. into some more convenient room; possibly into his own lodgings, as is after expressed, verse 34.

{What must I do to be saved?} Some being startled with fear and sense of afflictions return to their former purposes more obstinately. See Exod. 7. 3. Mat. 28. 5, 11, 15. but he so profited by his fear, that he desired to be informed, what he must do to be saved, as Chapter 2. 37. This was God’s free mercy, (Rom. 9. 15.) for Paul had not yet preached Christ unto him since his imprisonment.

V. 31. {believe in the Lord Jesus Christ} This brief answer contains the sum of the gospel offering us salvation, and all blessedness in Christ apprehended by faith.

V. 32. {and they spake unto him the word of God, &c.} More largely expounding that which they proposed in brief.

{to all that were in the house} So proved it an happy affliction to those prisoners also, who by this means came to faith and salvation.

V. 33. {took them in the same hour of the night} See what admirable changes God can suddenly work: but now this keeper would have destroyed himself; presently he humbly begs information how he might be saved; which having received; he delays not to show his thankfulness. See also Gen. 40. 23. and 41. 9. &c. Esther 6. 1, 2, 3. Faith cannot be unfruitful of good works.

{was baptized, he and all his} See on verse 15. This care of his family is exemplary. See Chap. 10. 7, 24, 48. See on verse 15.

V. 34. {he had brought them into his house} Into his own lodgings, where himself and family kept: see the admirable change of him and his in one night, now he observes not the governor’s charge concerning the close and safe imprisonment of Paul and Silas, but uses them with all humanity: now he washes their stripes, or wounds received by those stripes. They that have true faith, and assurance in their interest in Christ, will obey God in being charitable, rather than men who command them to be cruel.

{he set meat before them} τράπεζαν, a table: τράπεζα is here put to signify a table furnished with meat (as among many Greek authors) the 70. use it. Dan. 1. 13, 15. τῶν ἐσθιόντων τράπεζαν—that eat the portion of the kings meat, Psalm 78. 20. can he give bread also, can he provide τράπεζαν τῷ λαῷ αὐτοῦ, a table for his people, Hebrew שאר flesh for his people. So Psalm 23. 5. Psalm 69. 22. &c. Paul and Silas were fasting, and not a little tired with watching, stripes, and injurious usage; therefore, though about midnight, the converted keeper set before them such food as he had ready in his house, to refresh them: no hour is unseasonable to feed the hungry or to do works of charity, thus faith works by love and charity. See Gal. 5. 6.

{and rejoiced believing, &c.} They rejoiced in the faith of God, the Syriac has it: it is true which Ambrose says, l. 5. ep. 18. nullus major dolor quam is qui peccati mucrone vulnerat conscientiam, there is no greater sorrow, than that which with the sword of sin wounds the conscience; therefore the sinner feeling a sweet calm within him, in peace of conscience by his justification by faith, (Rom. 5. 1.) must needs rejoice in spirit: here was now no exaction of fees, imperious and cruel usage of the prisoners, after the keeper once believed in Christ, but the true fruits of charity, and so true joy to him and his whole family what joy or peace of consciences others are like to have at last, may not obscurely be gathered from Christ’s words, Matthew 25. 43, 45. who speaking of the form of judgment to come, among other arguments of condemnation recites this, I was sick, and in prison, and ye visited me not; in as much as ye did it not to one of the least of these, ye did it not to me: where note, first that Christ takes some things on his own account, as done to his own person, which are done to his elect, secondly, that if neglecting to visit, relieve, and comfort the imprisoned, be a just cause of damnation; then most sad and fearful must be the condition of those keepers, who as much as they could, have taken away the relief and comfort of their prisoners, by unreasonable exactions, and hard usage of them. But they have warrant and custom for that they do: that indeed might possibly secure them from men here, but who can give them indemnity from the sentence of Christ already foretold them? Does any of them so much love his own soul, as to cry with this happy convert, verse 30. what must I do to be saved? you see what follows, verse 31. but lest your fruitless faith should at last fail you, go learn of Zache, Luke 19. 8. to restore the damage, that Jesus may say to your conscience, This day is salvation come to this house.

V. 35. {and when it was day} Remembering, and possibly being terrified with the earthquake.

{sent the serjeants} Syr. duces gestantes virgas, according to the Greek, ῥαβδοῦχοι: so called of the staves or rods which they carried. Some say that these were messengers, known by their staff of office which they were to carry, as apparitors to cite, and bear out process of judges and magistrates: and that the Lictors were distinguished from these, by the axes and rods which they carried.

V. 36. {Keeper of the prison told this saying} Being glad for their enlargement, he cheerfully brought them news of this new clemency.

V. 37. {but Paul said unto them} That is, unto the sergeants.

{uncondemned} ἀκατακρίτους as they say, indictâ causâ, without cause alleged, without any legal trial, or hearing of us: Syr. insontes, guiltless men.

{being Romans} Not because he was born at Rome, or of Roman parents (he was an Hebrew, born at Tarsus) but because the citizens thereof were by their privilege freemen of Rome; and so by their Valerian law might not be bound, and by their Sempronian law, they might not be beaten or executed without the Romans’ consent: thus Paul pleaded his privilege for the defense of the gospel, lest the word of God should be despised with their persons.

V. 28.† {they feared when} Because the punishment was great for any man that injured a citizen or freeman of Rome.

V. 39. {and they came and besought them} This can God do for all his servants, who have been disgracefully and despitefully used: in this entreating and leading them out of prison, they sufficiently confess their precipitate fury in abusing them who were innocent: this was for fear of the Romans, lest they should punish their city, or them for violating their privileges; therefore they desire them to depart from them.

V. 40. {and entered into the house of Lydia} Verse 14. doubtless to confirm them in the faith which they had preached to them, and probably they would have stayed longer, but that the imperious and armed entreaty of the wicked magistrates awed them: Lydia and hers hearing of their marvelous deliverance, could not but be comforted, and confirmed in the truth: and though Paul now left them, yet he after visited the Philippians with an epistle to contain and confirm them in the faith.

CHAPTER 17

Verse 1. {Amphipolis} A city of Macedonia, now called Chrysopolis: there was another of the same name in Syria, says Jerom de loc. Hebr. Act.

{Apollonia} Another city in Macedonia: there is also another of the same name in Africa, which was called Pentapolis. Jerom q. supr.

{Thessalonica} A chief city of Macedonia: so called of Philip’s victory over the Thessalians: to the church hereof the apostle wrote two epistles.

V. 2. {as his manner was} He was constant in preaching the truth of Christ, and the adversaries were constant in opposing it: by that which men use to do, you may know to which party they belong.

{went in unto them} Into their synagogue: he was none of them who crept into houses, to lead captive silly women, 2 Tim. 3. 2. &c. truth seeks no corners, the good seed is sowed in the daytime, but the tares while men sleep, Mat. 10. 25. truth knows itself a stranger on earth; and that it easily finds enemies; the kindred, seat, hope, favor and dignity thereof are in heaven: only it rejoices in this one thing; as Tertullian Apol. cap. 1. says, ne ignorata damnetur, lest it be condemned unknown: therefore edito gaudet & aperto, it joys to be publicly seen: dum conventicula sibi diversa constituunt, veritatis caput, atque originem reliquerunt, Cyprian de simpl. praelat. while men appoint them divers conventicles, they left the author and fountain of truth.

{out of the Scriptures} This shows whence all sound knowledge of God and religion must be derived: in things human, human reasons have place; but in matters of religion, only the word of God (without traditions of men) must determine so as that in that we must rest. Faith can be grounded on nothing but infallible truth; and that can be found only in the word of God, in which there can be no falsehood, because God, the author thereof, 2 Tim. 3. 16. cannot lie, 1 Tit. 1. 1. Well said Ambrose in his answer to Valentinian the emperor, lib. 5. ep. 31. Caeli mysterium doceat me Deus ipse qui condidit, non homo qui seipsum ignoravit: cui magis de Deo, quam Deo credam? let God himself teach me the mystery of heaven, who made heaven, not man who knows not himself; concerning God, whom shall I rather believe than God himself?

V. 3. {opening and alleging} That is, as the Syriac has it, expounding and showing: indeed παρατιθέμενος, imports a making things as manifest, as that which is set before our eyes. The sum of his sermon was, that Christ for our redemption ought to die, and rise again (Rom. 4. 25.) and that this Jesus (whom Paul preached) is indeed the Christ and long expected Messias.

V. 4. {consorted with Paul} προσεκληρώθησαν, as it were chosen by lot, they joined: it imports a near and firm conjunction, the Syriac interprets it, they adhered to Paul and Silas: so that hence it appears that their reasoning in the Jews’ synagogue was not without good effect: some of the Jews believed, and many of the Grecians, this word imports not a cold assent to the truth which they heard, but also a serious affection to the same, and the Christian party that they might be further conformed and confirmed: a wavering suspense, and lukewarm neutrality of professors, much disadvantages the cause of religion.

{devout Greeks} Chap. 11. 20.

V. 5. {which believed not} See Chap. 14. 2. because they believed not the gospel, they envied the prosperity and propagation thereof; and were moved with zeal to defend the ceremonial rights, in which they had been brought up: the word (ζηλόω) here used, signifies sometimes zeal to good, sometimes to evil, as here; so Acts 7. 9. that is, envy.

{certain lewd fellows} τῶν ἀγοραίων τινὰς, &c. idle fellows, who having no employment at home, use to walk lazily up and down markets and public places; the dregs of cities, mercenary, worthless burdens of the earth; commonly watching opportunities of moving sedition, in hope of finding some advantages in change.

{the house of Jason} Who was Paul and Silas’ host, whom Paul mentions, Rom. 16. 21.

{sought to bring them out} To bring out Paul and Silas, that they might stone them.

V. 6. {they drew Jason} In an illegal and tumultuous way violently pulled him out of his house, as a delinquent; as if hospitality, and harboring the servants of Christ had been a sin.

{and certain brethren} Some other believers. See verse 4. who it seemed had but newly embraced the gospel among them.

{these have turned the world upside down} Or, who have stirred up the world to insurrection and sedition: a grievous crime of Christians, had it been true; but being false, the greater was the accusers’ sin, who charged them with such untruth: so odious is sin, that the very wicked are ashamed of it, which is the reason why they commonly call others by names proper to themselves, that they may transmit over, or charge their sins upon others. (See chap. 24. 5. Genes. 3. 12, 13. 1 Sam. 15. 15, 21. 1 Kings 18. 17.) they would, the guilt also, if they could; so in the primitive church, whatever calamity came upon the people, or commonweal, it was presently imputed to the Christians.

{are come hither also} Meaning, they are ill-affected to the state, and trouble this city as they have done others.

V. 7. {whom Jason hath received} He has harbored them: see on verse 6.

{contrary to the decrees of Caesar} An odious crime, but impudently cast on Christians: Paul and Silas endeavored to advance the spiritual kingdom of Christ, without any injury to the Roman empire: which the Jews well knew, but cast this aspersion upon them, only to render them odious to the people: therefore they pretended Caesar’s right, that they might abuse the decrees of Caesar, to the destruction of God’s servants: the ancient Christians were no disturbers of states: rogamus Auguste, non pugnamus, said Ambrose lib. 5. epist. 23. ad Marcellin. we entreat, O Caesar, we fight not; therefore Theodosius had rather to bind men to him, religione quam timore, with religion rather than fear, Ambros. de exi. Theodos. orat. the Christian (said Tertullian, ad scap. cap. 2.) is no man’s enemy, much less the Emperor’s, whom knowing to be appointed of God, he must needs, love, reverence, honor and wish safe—therefore (says the same), we honor the Emperor so far as it is lawful for us, and expedient for him, ut hominem à Deo secundum—& solo Deo minorem as a man next unto God—and less than God only, they prayed for the emperors—long life, prosperous reign, valiant arms, faithful Senate, or Council, good people, and a quiet world: ib. Apol. cap. 30. yet these men could never be secure from calumny, as if they had been enemies to peace.

V. 8. {They troubled the people, &c.} This people not knowing the business, and hearing something pretended against the Roman state (having formerly smarted under their power) were troubled, for fear they might again deal severely with them as disturbers of peace; and probably the Roman commanders there being, might also be troubled at the appearance, or fear of some insurrection.

V. 9. {When they had taken security of Jason} λαβόντες τὸ ἱκανὸν, Syr. and had taken sureties: that is, bail, for their appearance. So Budaeus interprets it, cum satis accepissent ab Jasone, & ab aliis judicio sistendi sponsione, &c. here they being partly satisfied with their answer (as is most probable) and a legal security taken, they appease the people.

V. 10. {Berea} Another city of Macedonia: hither they sent Paul and Silas, that they might keep them from the rage of the Jews, and reserve them to the greater good of the church.

{went into the Synagogue} Here was his invincible love toward the Jews: after so many violent outrages of theirs against his life, he ceases not to venture again for their salvation. See Rom. 9. 2, 3.

V. 11. {These were more noble} That is, than the Thessalonian Jews, for this τῶν ἐν Θεσσαλονίκῃ, is elliptical: than those (Jews) in Thessalonica: which their daily searching of the Scriptures confirms, the Jews had the writings of the prophets, but rarely the Gentiles before their conversion: see verse 13.

{they received the word} That is, the gospel of Christ preached unto them, which they of Thessalonica rejected and persecuted, but these cheerfully and readily embraced: herein they were more excellent than others. See 1 Thes. 2. 13.

{searched the Scriptures daily, &c.} For they testify of Christ. John 5. 39. there Christ is learned; there shines an heavenly light, which like that eastern star, (Mat. 2. 2. &c.) leads the wise men to Christ: these Bereans’ diligence, is exemplary to us.

V. 12. {Therefore many of them believed} By the testimony of Scriptures, and example of other believers, the Spirit of God working thereon.

V. 13. {When the Jews of Thessalonica, &c.} These unbelievers being of restless and implacable malice, envied those who believed, therefore came they over to Berea, to hinder the preaching of the gospel there, by stirring up new troubles. See 2 Thes. 1. 5. &c.

V. 14. {to go as it were to sea} To take shipping as if he meant to go quite away out of those parts; which they did, that the Jews might give over their pursuit.

{but Silas and Timotheus abode, &c.} They being not so much known nor maliced as Paul, stayed a little while, further to edify the believers there.

V. 15. {to Athens} A city and famous university of Greece: so did the providence of God bring to pass, that Satan’s malicious endeavors to suppress the gospel, caused it more to spread abroad; as here it did, at Athens, the Greece of Greece. See Atlas. min. G. Mercat. in Achaia.

V. 16. {His spirit was stirred in him} παρωξύνετο—was embittered in him. So chap. 15. 39. ἐγένετο οὖν παροξυσμὸς—διηγείρετο incitabatur, Oecumen. in loc.—was stirred up. So bitterness of Spirit moved him, that he could not bear it, but broke out into reproof.

V. 17. {with the devout persons} With the proselytes. Syr. with them that feared God. See chap. 13. 43.

V. 18. {Epicureans} A sect of philosophers, as also were the Stoics, of the errors of the Epicureans, See Epiphan. haeres. 6. Gent. haeres. ord. 8. of the Stoics, see Epiphan. haeres. 5. D. Laert. lib. 10. ib. lib. 7. Zenon,

V. 19. {Areopagus} Or Mars-hill, it was the highest court in Athens, a court where the Judges, called Areopagites, sat concerning the highest titles and causes, especially religion: hither they brought Paul as a violator of their religion, to be judged, as Socrates was, for that he denied their idols to be gods, and because he would, as they said, bring in ἕτερα καινὰ δαιμόνια, other new gods. D. Laert. l. 2. Socrat.

{what this new doctrine, &c.} Thus godless men think of truth: whereas truth is more ancient than any error: the gospel was in the old testament, as the wheat in the blade, in time, and by degrees ripening, and showing itself. Heathenish superstitions are but imitations of God’s truth and holy worship, inventions of Satan to beguile ignorant souls with shows of truth.

V. 20. {Thou bringest certain strange things, &c.} It is strange to them who were aliens from the covenant of God: this they would know, to satisfy their own curiosity.

V. 21. {either to tell or hear} This is the fruit of idleness, and levity of misgoverned minds. See 1 Tim. 5. 13. these two things go together, inquisitiveness, and talkativeness: the Grecian histories show the disposition of this people: the meanest mechanic among them, would be meddling and discoursing of state matters; insomuch as in that dangerous liberty of tongues, that republic (though the mistress of knowledge to all Greece) could never be well or long settled, nor free from tumults, and dangerous concussions of state, so discomposing and disjointing the members thereof, that they were long before they could grow together again, recover their ancient strength, or be free from some mischievous gangrenes, until they lost themselves and all Greece with them: such popular liberty, being a dangerous symptom, of a disaffected commonwealth, it were to be wished, that those, who sit at the helm, would seriously, and timely consider how this disease has crept upon us, now some years together, lest once—flourishing England come to the like misery.

V. 22. {Mars-hill} See verse 19.

{and said, ye men of Athens} So was he ready to give account of the hope which was in him. See 1 Pet. 3. 15.

{too superstitious} δεισιδαιμονεστέρους: the word is used sometimes in the good part: but here, as commonly, in the evil: so Clem. Alexandr. adm. ad Gent. &c. δεισιδαίμων, is metuens numen, or a superstitious man: one who by fear, is driven to believe a deity, or worships for fear, as the superstitious usually do. Lactantius describes such to be, qui superstitem memoriam defunctorum colunt, &c. who worship the images of their Ancestors, as their penates, and household gods: they who devised to themselves new rites of adoring the dead (instead of God) whom they imagined to be received into heaven and deified, lib. 4. cap. 28. and also they who worshiped many, or any false God, he had excellently well said before. l. 2. c. 18. that such had not the reason of men left in them; and that there is no doubt, but that, Religio nulla est, ubicunque simulachrum est, there is no religion, where there is an image.

V. 23. {your devotions} σεβάσματα; your adorations (of σεβάζομαι, to adore with religious worship. Budaeus) or the gods which you worship: the Syriac give it בית דחלתכון beth dachalothocun: the house of your religions; your idol temple.

{TO THE UNKNOWN GOD} Syriac דאלהא גניזא daloho genizo; of or to the hidden God: he dwells in the thick darkness, 1 Kings 8. 12. Hebrew גנז ganaz, is texit, velavit, &c. the same which ἀποκρύπτω with the Greeks: God is indeed, as Lactantius says, lib. 1. cap. 8. inexcogitabilis, ineffabilis, & nulli alio satis notus quam sibi; incomprehensible, ineffable, not very much known to any but himself: Some heathen authors mention this altar, as Pausanias Attic. Laert. in Epimenid. Lucian. Philopatride: but something differing, in their relation of the inscription, and occasion of the same: Oecumenius says, that the whole inscription was, Θεοῖς Ἀσίας, καὶ Εὐρώπης, καὶ Λιβύης, Θεῷ ἀγνώστῳ καὶ ξένῳ, to the gods of Asia, Europe and Lybia, to the unknown and strange God: hereby Paul takes occasion to bring them to the true God, whom yet they knew not.

V. 24. {God that made the world} Chap. 7. 48. The apostle here teaches them, who that God was, whom they worshiped under the notion of UNKNOWN; whom he describes by his effects, and works of creation, and preservation of the world, concerning the incomprehensible essence of God, though before an auditory of philosophers, he said nothing, only by his work of creation and providence, he shows which is indeed the true and only God: in these words he refutes the foolish tenet of Epicures affirming the world to be eternal. See in verse 26.

V. 25. {with men’s hands} His worship consists not in things external, human traditions, or the works of men’s hands, idols, images, &c. but in spirit and truth (See John 4. 24.) according to the holy prescript of his own word: he is independently and self-blessed: wanting nothing of ours (Psalm 50. 8.) he gives all creatures what they have and are: when he blesses us with ability to give (which is acceptable service to him. Phil. 4. 18. Hebr. 13. 16.) and rewards that which we do herein, in faith and obedience to him, he only crowns his own graces in us: but here he intends not these things, but external ceremonies &c.

V. 26. {hath made of one blood} Of one Adam: herein he admonishes the Athenians to consider the end for which God gave them life and being: it is a brutish stupor, not to mind why God made us reasonable creatures.

{determined the time before} Job 7. 1. & 14. 5, 6. For the birth and life of every man, as also the places of their habitations: this he says to confute the Epicures, who denied God’s providence, dreaming that all things were made by a fortuitous concourse of their imaginary Atomi: (Clem. Alexandrinus strom. lib. 1. Greg. Nazianzen orat. 33. fine. Epiphanius haeres. 6. Athanas. de incarn. verb. Augustin de C. D. lib. 6. cap. 5. &c.) God in his eternal counsel ordained all these things, and changes which we see in their appointed time: he divides the earth to the sons of men, and his providence governs all things, which his wisdom not only foresaw, but disposed of. See Psal. 115. 3.

V. 27. {that they should seek the Lord} It is not as Anaxagoras said, man was born to see the sun and the heavens (Lactant. l. 3. c. 9.) but to seek, know, and serve the Lord their Maker: he not only gave us life, but also means by which we may come to know him, in the great volume of nature, and the book of grace, the holy Scripture.

{if haply they might feel after him} ψηλαφήσειαν αὐτὸν, might feel and find, he intimates that God, though he be incorporeal, yet in his works which are corporeal and obvious to sense, so complies with their infirmity, as that he sets himself before them (as Oecumenius says) ὥσπερ ἂν εἰς μέσον τὶ ψηλαφώμενον as it were something palpable: the Syriac has it, that they might find him by his creatures: in them indeed, that which may be known of him, as his wisdom, power, and goodness, may and do evidently appear. Romans 1. 20.

{not far from every one of us} We are not to seek the knowledge of God in things far remote from us; we need not go out of ourselves to find him; he fills all things. Jer. 23. 24. indeed the carnal eye cannot see him, nor the ear hear him: lo he goeth by me, and I see him not. Job 9. 11. yet the effects of his present goodness, are obvious to every sense. See Augustin. Paulinae. ep. 112. cap. 11.

V. 28. {in him we live, &c.} That is, by his power, by which he continually preserves the creature in his being. Col. 1. 17. Hebr. 1. 3.

{your own Poets have said} As Aratus a Greek; this he cites, not to derive any proof from his authority, who was an heathen, and alien, but to shame the Athenians, with whom he had now to do. See also 1 Cor. 15. 33. Tit. 1. 12.

V. 29. {we ought not to think} Esa. 40. 18. from Aratus’ testimony he infers, that the worship of idols is impious vanity: how foolish and irrational is it for man, the image of God, to adore the image and work of man? and what madness is it for a man to think that any can make the image of an infinite, incomprehensible God, when he well knows that the most curious artificer can neither draw the picture of a soul, nor carve its image.

V. 30. {times of this ignorance} Chap. 14. 16.

{God winked at} ὑπεριδὼν ὁ Θεὸς, may here signify the same which ἀμελεῖν Hebr. 8. 9. not to regard, or to contemn, contrary to ἐπιβλέπειν. Luke 1. 48. God did not manifest himself unto them, as unto the Jews. Psal. 147. 19, 20. and this shows God’s patience, in that he did not presently destroy them, not their impunity for the life to come: herein he prepossesses an objection which they might possibly have made: if the religion which we profess, be false and erroneous; why did God suffer the world so long to err: he says God bore with that in his long-suffering; but now he requires you to repent: be not you so curious to examine what became of others before you, as careful for your own salvation; the only means whereto, is now presented you: that was a severe judgment, when God gave you up to your own lusts, and blindness of mind (as Rom. 1. 24. Heb. 8. 9.) this is a gracious mercy which he offers you in the gospel and covenant of grace.

{but now he commandeth all men} Now he causes the gospel to be preached to all nations, to draw them from their horrible sins: and now if they refuse to do the known will of their Master, they must expect more severe judgments.

V. 31. {righteousness} ἐν δικαιοσύνῃ in justice and equity: as 2 Cor. 5. 10. he mentions the judgment to come, to terrify the Epicures, that they might no longer beguile their own souls, in hope of future impunity. See Psal. 96. 13. & 9. 8, 9.

{by that man whom he hath ordained} Rom. 2. 16. Christ Jesus: possibly Paul names his humanity, in respect of the Gentiles’ ignorance of the mystery of the blessed Trinity, and Christ’s incarnation: and lest they should so mistake that sacred mystery, as thereby to confirm their opinion concerning plurality of gods.

{given assurance} Or offered faith; the meaning is, that God confirmed and declared, as it were by a most evident testimony, that Christ should judge the world, in raising him from the dead; wherein he was with power, declared to be the Son of God. Rom. 1. 4.

V. 32. {Some mocked} Some were like stony ground, some like thorny, and some like the good. Matth. 13. they who tasted the truth and mercy of God therein, desired to hear more. See Chap. 13. 42.

V. 33. {So Paul departed} He dismissed his auditors, having performed his part in sowing the seed of the gospel among them.

V. 34. {certain men clave unto him} To wit, those whose hearts God had opened, so that the word might be a savor of life unto them.

{Dionysius the Areopagite} A senator or judge in that court of Mars-hill in Athens, whom Luke names, because he was no vulgar auditor, but an eminent man, and of great authority with the Athenians.

{Damaris} It seems that she was some honorable woman. See verse 11.

CHAPTER 18

Verse 1. {Corinth} A chief city of Achaia, situate between the Egean and Ionian seas.

V. 2. {Aquila} A Jew converted to the faith of Christ. See Rom. 16. 3.

{Pontus} A province in Asia.

{Claudius} The emperor of Rome.

V. 3. {and wrought} This he did in respect of the present necessity, that he might not disadvantage the gospel by being burdensome to any. Chap. 20. 34. 2 Thes. 3. 8.

{tentmakers} Their trade was to make tents of skins, then much in use in those hot countries.

V. 4. {a Greek} See chap. 11. 20.

V. 6.† {when Silas and Timotheus were come} See chap. 16. 1. &c. and 17. 15. we here read the proceeding of Paul in preaching the gospel at Corinth, accommodating his doctrine to their capacity, of which he seems to speak, 1 Cor. 3. 1, 2. but after the coming of Silas and Timotheus from Macedon unto him, as he had ordered, chap. 17. 15. he began to be fervent in the cause of Christ, declaring him to be τὸν Χριστὸν Ἰησοῦν, that Christ Jesus, promised by the prophets.

{was pressed in spirit} He had an extraordinary and vehement motion of the spirit, by a divine inspiration, to testify to the Jews, that Jesus was that Christ, the Messias, whom they so long expected.

V. 6. {he shook his raiment} Mat. 10. 14. and chap. 13. 51.

{your blood be upon your own heads} This is an Hebrew manner of speaking. So Josh. 2. 19. דמו בראשו damo berojsho, Gr. ἔνοχος ἑαυτῷ ἔστω; he shall be guilty to himself: that is, of his own destruction. So 2 Sam. 1. 16. thy blood shall be upon thine own head. So the Jews cried, Mat. 27. 25. his blood be upon our heads, &c. that is, the guilt and punishment thereof; this phrase seems taken from the Jews’ custom of laying their hands on the head of the guilty persons by which they intimated, that the witnesses laid that crime, concerning which they testified, on the head, or to the charge of the person accused, and so devoted him to punishment; as their sacrifices were destinated to death, by the laying the sacrificers’ hands on the head of the beast to be offered: See Levit. 1. 4. & 3. 2. Exod. 29. 10. So that blood is said to be laid on the head, when one is guilty of the sin which deserves death: the sense of Paul’s speech is, be you, or you are guilty of your own destructions.

{I am clean, &c.} καθαρὸς ἐγὼ that is, ἀθῷος, innocent guiltless; or ἀναίτιος; unblamable, not in the fault: οὐκ ἐκοινώνησα τῷ κακῷ: I have no share in the evil: it is none of my fault, if you perish.

{henceforth I will go unto the Gentiles} This he said, that emulation of the Gentiles might incite them to believe: but their obstinacy made an evil use of everything, and so rendered them incurable. chap. 13. 46.

V. 7. {named Justus} This was a proselyte: the Syriac calls him טטוס Titus; whether Justus were here a surname; as, chap. 1. 23. and Col. 4. 11. it is uncertain, the vulgar reads Titi Justi.

{one that feared God} So chap. 10. 2. Cornelius was said to be a devout man, and one that feared God: a religious and good man.

V. 8. {and Crispus a chief ruler} See 1 Cor. 1. 14. ἀρχισυνάγωγος a chief, or one of the chief rulers of the synagogue, for verse 17. Sosthenes is mentioned (as his colleague, or one in the same office) a chief ruler of the synagogue. See on Mark 5. 22. Mat. 9. 18. and on Luke 13. 14.

V. 9. {be not afraid, but speak, &c.} Be not afraid to speak boldly: because the ingratitude and perverseness of hearers, often discourage ministers, thus God animates them to their duty. See Isai. 58. 1. Jer. 1. 17, 18, 19. Ezek. 3. 4, 5, 8, 9, 11. we may not, for fear of the invincible malice of some, neglect the salvation of others. See chap. 20. 27.

V. 10. {for I am with thee} I will take your part and assist you; See Mat. 28. Rom. 8. 31. however God often permits his ministers to the violence of enemies, yet he is with them in life and death; yea, then most, when they are most destitute of man’s assistance. See 2 Tim. 4. 16, 17, 18. but here God promised a more evident and peculiar protection to Paul, by making void all the mischievous endeavors of the adversaries.

{I have much people in this city} This is a second argument, whereby he encourages Paul to speak confidently: there were many in Corinth whom God had ordained to salvation, so that his labor should be blessed with happy success: here is an argument of industry and patience to ministers: God has his elect, whom in his appointed time he will effectually call to Christ by the word preached, though he suffer them for a season to lie like the pure wheat among the perishing chaff.

V. 11. {continued there} ἐκάθισε he sat there, that is, at Corinth. So the Syriac gives it by יתב which signifies, he sat, remained, or dwelt of the Hebrew ישב often used to the same purpose.

{a year and six months} So full of labor and difficulty was the planting of churches, that Paul, so extraordinarily gifted, was so long in this one, yet had he assistants. See 1 Cor. 2. 3. 1 Cor. 3. 10.

V. 12. {Gallio was Deputy} Affliction commonly follows preaching of the gospel: malice is restless as the devil, whose influence it is: the Jews, as it seems by the change of their deputy, were animated to attempt against Paul; hoping that a new judge would favor them against the Christians.

{of Achaia} Gallio is called proconsul, or deputy Consul of Achaia, that is of all Greece, of which Achaia was but a part: So Suidas interprets Ἀχαΐα, ἡ Ἑλλὰς: Achaia, that is Greece: So the Romans (says he) seem to call Achaia, Greece; transferring the name of the then chief and ruling part thereof, to the whole conquered nation: so say it was because they subdued the rest of the Grecians through the aid of the Achaians Pausanias; &c. Sure it is that Greece was made a Consular Province: some write that Gallio obtained this deputyship of Claudius the Roman emperor, by the favor of Nero, Claudius’ adopted son.

{with one accord} So unanimous, and industrious are the wicked to do mischief: it is a wretched shame for Christians to divide, when Satan’s kingdom can be of one consent.

V. 13. {contrary to the law} They mean the law of Moses; according to which the Romans had permitted them to live: this they said, not being able to look to the end of the law Christ Jesus. 2 Cor. 3. 13. Now however the Romans favored neither the religion of Jews nor Christians, yet forasmuch as innovations in religion, are often the causes of dangerous confusions of states, all such changes were suspected, and odious to the Romans, so that they made severe decrees against the authors thereof.

V. 14. {if it were a matter of wrong} Between party and party: it is as if he said; I will meddle only with civil government, and not with your religion.

V. 15. {and names} The profane man thought the Jews worshiped one name, and the Christians another, as the heathens, who upon the matter, adored bare names, and fancies of men.

V. 16. {drave them from the judgment seat} He superseded the cause, and therefore would not have them stay there longer to trouble the court, with controversies (as he thought) unnecessary.

V. 17. {the Greeks} The Grecians which were not converted: the Syriac reads it, the profane.

{none of those things} Neither for that which concerned religion, to defend God’s servants: nor for the state’s interest, to maintain peace, and defend the oppressed.

V. 18. {having shorn} As Nazarites did at the end of their vow, Numb. 6. 18. the meaning is, that Paul shore his head. (See chap. 21. 24.) not as some others think, that this is to be understood of Aquila and Priscilla.

{in Cenchrea} A port of the Corinthians.

V. 19. {came to Ephesus} A city of Ionia, and metropolis or chief city of Asia the less.

{left them there.} That is, he left Aquila and Priscilla at Ephesus.

{reasoned with the Jews} So zealous was he still for their salvation, so often did he expose his life for them.

V. 20. {he consented not} Not that he was not willing to spend his time, and do his uttermost endeavor for their salvation who were willing to hear; for he ventured often to preach to the obstinate, and he promised to come again unto them; but it seems some secret instinct of God’s spirit now led him to Jerusalem.

V. 21. {keep this feast} Not that he now observed days, or the antiquated ceremonies of the law (See Gal. 4. 10.) but because he might in that solemnity, and concourse of people, more advance the gospel.

{if God will} 1 Cor. 4. 19. Jam. 4. 15.

V. 22. {Caesarea} Called Cesarea Stratonis a port by which they went to Jerusalem; some say built by Herod.

V. 23. {Galatia, and Phrygia} Chap. 16. 6. Galatia, or Gallo-grecia; so named of the (Galli, qui Graecis, mixti, olim loca ea coluere. Atlas min. Amster. 1634. pag. 600. cap. 20.) The Gauls and French, who mixed with Grecians anciently inhabited those places.

V. 24. {a certain Jew} 1 Cor. 1. 12.

{named Apollos} See 1 Cor. 3. 6. and 1 Cor. 4. 6. he was born at Alexandria, a city in Egypt.

{an eloquent man} Though the kingdom of God be not in word, but in power. 1 Cor. 4. 20. nor eloquence of speech, or the enticing words of man’s wisdom, but in the evidence of the spirit. 1 Cor. 2. 1. 4. yet is eloquence used, to the setting forth of the truth of God, and edification of his church, as an Egyptian jewel to adorn the tabernacle, and here commended in Apollos, by the holy Ghost, whose gift it is: Lactantius noted well that the philosophers, orators, and poets, were therefore very pernicious, in that they easily ensnared incautious minds: suavitate sermonis, with sweetness of speech; therefore his advice is, even in delivering the truth of Christ, to sweeten the speech for the winning of them to Christ, who will neither hear nor read anything, nisi expolitum, ac disertum, except it be polished, and eloquent; and where nemo rem veritate ponderat, sed ornatu, lib. 5. cap. 1. no man values the matter by the truth, but politure and trimness thereof.

{mighty in the Scriptures,} Much versed and learned in them, which enabled him to convince the adversaries. Titus 1. 9. Syriac, argutus erat in Scripturis: this is added that none might think it to be the vain and frothy eloquence of profane men: it was a divine and powerful eloquence.

V. 25. {instructed in the way of the Lord} κατηχημένος, instructed vivâ voce, The Syriac has it, he was taught. Some interpret, he was initiated, &c. See Luke 1. 4. the word signifies one that is entered into religion, or catechized, as those who were taught the rudiments and principles thereof.

{fervent in spirit} Zealous to teach and to win men to Christ: See Rom. 12. 11. 1 Kings 19. 14. Zeal is the life of religion, without which it is inactive (See Rev. 3. 15, 16.) but it must be zeal with the true knowledge of God. See Rom. 10. 2. Acts 21. 20. and 22. 3. Tit. 2. 14. Rev. 3. 19.

{taught diligently} His zeal and diligence is here commendable, though he had not yet much knowledge of the doctrine of the gospel, as appears by the next clause: however, he well used his talent, being faithful in a little.

{the baptism of John} That is the doctrine of John, which we may not understand as if John were the author thereof, or as it were different from the doctrine of Christ and his apostles (for he preached repentance, and faith in Christ for remission of sins, and salvation, which they also preached) but because John was between the prophets and Christ, whose way he was to prepare; the mysteries of salvation were not so clearly manifested; as afterward by Christ himself and his apostles: John taught the rudiments, as his hearers were capable, but the apostles themselves could not understand some things often taught by Christ, until they received, the holy Ghost, to lead them into all truth: therefore though Apollos were instructed in the way of the Lord, having learned that Christ was the only redeemer of man, yet he was yet ignorant of many things appertaining to the manner of our redemption, and the kingdom of Christ; which he afterward more fully learned and happily taught.

V. 26. {they took him unto them and expounded} If Priscilla, the woman here mentioned, contributed aught to this work, it was where her husband, Apollos, and herself were private: such instruction Paul commends in Timothie’s grandmother Lois, and his mother Eunice, of whom (most likely) he had learned the holy Scriptures, (See 2 Tim. 1. 5. and 3. 15.) though otherwise in the church, (or other place made public by the company) he suffered not a woman to teach, but to be in silence. See 1 Tim. 2. 11, 12. possibly the man and wife hearing Apollos, both joined in the invitation of him unto them, but that Aquila performed the part of interpretation, and instruction in the way of God, though it be attributed to both, because both equally affected it; there is no patronage here for that late revived practice of the old exploded heresy of the Pepulians, or Quintilians, who as Augustin Tom. 6. de haeres. says mulieres sacerdotio honorant, they honor women with priesthood. We may more safely say that the most excellent of mere men know not all; and that those who are inferior in gifts may add something to them.

{the way of God} The doctrine of the gospel.

V. 27. {to pass to Achaia} See verse 12. why he would go thither is not here expressed, but certainly it was to advance the gospel there.

{the brethren wrote} Letters of recommendation for him who was not much known to the churches.

{helped them much} Confirming them who believed, and refuting the adversaries through the grace of God thereto enabling him.

V. 28. {That Jesus was Christ} The Jews had no controversy with Christians concerning a Christ to come; the whole dispute was, whether Jesus the Son of Mary were he: this now Apollos proved by Scriptures accommodated to him: and thus Apollos watered, 2 Cor. 3. 6. herein the Scripture is sufficient to accomplish and make the man of God absolute, 2 Tim. 3. 16. we cannot learned Christ in any human traditions, or inventions of men: the sun can be discerned by no light but his own, because that excels all other worldly lights: neither can Christ the sun of righteousness be known by any, but his own light, which shines in the Scriptures: these testify of him, and discover him unto us. John 5. 39.

CHAPTER 19

Verse 1. {Through the upper coasts} In the upper parts of Asia, are Phrygia, Galatia, Lydia, Lyconia, Ionia, in which was Ephesus.

V. 2. {have ye received, &c.} They are demanded concerning the visible gifts of the Holy Ghost, as speaking tongues, healing, &c. Which then flourished in the church, though they were not then common to all that believed, and were baptized, as in this their answer may appear.

{whether there be any Holy Ghost} Or whether the Holy Ghost be (as John 7. 39.) they meant whether there be any such gifts of the holy Ghost, given to any: they answered according to Paul’s question; which being concerning the gifts and graces (not the infinite and eternal essence of the deity) they reply according to the same. (See chap. 8. 16.) for it were very absurd to say that they had not heard of the holy Ghost being baptized of John’s disciples, John seeing him descending on Christ in his baptism, in a visible form. Mat. 3. John 1. concerning this, neither did the apostle ask, nor they answer, but concerning those gifts which then flourished in the church, of which they said, they had not heard.

V. 3. {unto what then were ye baptized?} That is, what religion, what doctrine professed you, in your baptism? or the question was not here, of baptizing, but de primordiis concerning their beginning, and constitution of the church of Ephesus, where appeared not yet any public form of a church in discipline and other ecclesiastical rites, and conventions: so that he inquires, how they were grounded, whether by imposition of hands, or the gifts of the holy Ghost, whereby it might appear, that they were divinely called, as the gifts of tongues, prophecies, &c.

{unto John’s Baptism} That is, we professed the same doctrine, which John Baptist taught: and we received baptism, as a seal of our professing the same, and of our dedication unto Christ.

V. 4. {John verily baptized} Mat. 3. 11. as if he said, the ministry of John was not to gather disciples to himself, but that he might prepare and remit them to Christ, that they might in him only, expect and obtain remission of sins and salvation.

{that is, on Christ Jesus} Theophylact on Luke 24. expresses that well; as not excluding the other persons of the holy Trinity, but in contradistinction to the Jewish baptizings or washings; that was says he πνευματικὸν οὐκ Ἰουδαϊκὸν, spiritual, not Judaical. See on chap. 2. 38. and on 18. 48.

V. 5. {When they heard this} That is, when they heard the doctrine of John, they were baptized by some of John’s disciples who had so preached unto them the doctrine of repentance, and salvation by Christ: not that Paul did rebaptize them: for otherwise it would follow, that Christ whom John baptized, and we, are not baptized with the same baptism: whereas he bore the same circumcision with the Jews, and the same baptism with us Gentiles, that he might declare himself the Savior of both. So that these words (when they heard this) relate not unto the words of Paul, but unto their hearing of John’s doctrine: and therefore Paul is not said to have baptized them, but to have laid his hands on them: that is a posture and action of confirmation, not initiation, and baptizing, verse 6. against rebaptizing them who were baptized by heretics (except of those who razed the foundation of faith, and used not the Catholic form of baptism) See the council of Carthage, 1 Anno 258. and the other councils concerning the same. Severin. Ein. To. 1. Concil. fol. 175, cap. 1. &c. Paris. 1636. ib. To. 5. 482. cap. A. B. ibid. 455. cap. 2. E. ibid. T. 1. 99. cap. 1. A. B. & 158. 2. E. ibid. To. 9. 368. 1. cap. & Bart. Carranza summ. Concil. Rothomag. 1633. pag. 673. Augustin. To. 4. expos. ep. ad Rom. inchoat. prope fin. ibid. To. 3. de fide ad Petr. (si sit ejus liber) ibid. de verb. Domini in Matth. serm. 11. Epiphan. exposit. fidei. Cathol. 13. Justin. Martyr. Quaest. & resp. ad Orthod. quaest. 14. Chrysostom’s words on Hebr. 6. 6. are remarkable: when he had said τὸ βάπτισμα σταυρός ἐστι, &c. Baptism is the cross, in which our old man is Crucified with Christ; being made conformable to his death, &c. ὁ τοίνυν δεύτερον ἑαυτὸν βαπτίζων πάλιν αὐτὸν σταυροῖ, therefore he that rebaptizes himself, crucifies him (the Lord of life) again. Auxentius the heretic rebaptized. Ambrose said, he (therein) despised the council of God. epist. 32. fin. Baptism is a new birth of the whole man: as we can be born but once in the flesh, so can we be born but once in the Spirit: therefore as there was but one circumcision (which signified the same) so ought there to be but one baptism.

V. 6. {Laid his hands upon them} Chap. 6. 6. & 8. 17. he laid his hands upon them for confirmation, we read not that he rebaptized them.

{they spake with tongues} Chap. 2. 4. & 10. 46. That is, they spoke divers languages, which before they knew not.

{and prophesied} By a divine and evident inspiration, they preached and expounded the word of God as able ministers of Christ. See 1 Cor. 11. 4. & 14. 1.

V. 8. {the kingdom of God} See on chap. 1. 3. and on 20. 25. that is, concerning the mysteries of salvation comprehended in the gospel; the Jews dreamed of a political kingdom of the Messias, which they supposed should be in ceremonial rites, but Paul declared that it should be a spiritual kingdom; as Rom. 14. 17.

V. 9. {and spake evil of that way} As chap. 18. 26. of that doctrine of the gospel.

{and separated the Disciples} This warrants not separation from a true church, or for any defects therein less than fundamental: it is true that when the nations are drunken with the cups of Babylonish fornication, then the Lord calls from heaven, come out of her my people, &c. (Revel. 17. 2. and 18. 4. See Ephes. 5. 7, 11. 2 Thes. 3. 14. 2 Cor. 6. 14, 15. Tit. 3. 10.) and that in case of scandal, we must not company with the incorrigible wicked: but here we see, though Paul withdrew the weak disciples from the blasphemers of Christianity and the gospel, yet he made no schisms nor yet deserted the cause, for which he daily disputed with the adversaries.

{one Tyrannus} This seems to have been some philosopher, or public professor of rhetoric, converted by Paul: Syr. in the school of a certain man whose name was Tyrannus.

V. 10. {by the space of two years} This commends Paul’s great diligence for the planting of the gospel.

{so that all they which dwelt in Asia, &c.} This was that admirable door, which Paul said was opened unto him, 1 Cor. 16. 9, not that all the people, but that all the Christians of Asia heard him, the sweet savor and report of the gospel spreading itself abroad (like that odor of the precious ointment, which filled the house. John 12. 3.) into all parts roundabout.

V. 11. {special miracles} Great miracles, whereby he confirmed the authority of Paul’s apostleship, and ministry.

V. 12. {handkerchiefs} This makes nothing for the superstitious use of relics: God’s providence did this that by such cures, he might prepare the absent, and those who had never seen the face of Paul, to a reverend esteem, and opinion of the gospel and truth of Christ, in whose name they were so cured, and also, that in these means, so slender and improbable of themselves, the power of Jesus healing them might the more clearly appear.

{and the diseases departed from them} As Mat. 8. 15. Luke 4. 39. John 4. 52. the diseases left them, that is, they were freed from their diseases, and the unclean spirits departed from them, being forced so to do by the power of Christ.

V. 13. {Exorcists} Syr. Jews who wandered about, and adjured devils or conjured devils: these possibly, out of a foolish and impious emulation of the apostles casting out devils, practiced such things, intending if they could have effected anything herein, to have made men believe, that the like miracles done by the apostles, were but magical exorcisms, concerning exorcists, and exorcisms, yet in use in the Church of Rome, see Durand. rational. To. 1. lib. 2. cap. 6. ib. lib. 6. c. 63. n. 8. and the Ritual Roman Paul 5. jussu edit. de sacr. bapt. where they use these words, exorcizo te immunde Spiritus, in nomine Patris ✝, & Filii ✝, & Spiritus Sancti ✝ ut exeas & recedas ab hoc famulo Dei, &c. So ibid. de benedictionibus —— exorcizo te creatura salis per Deum ✝ vivum, &c. exorcizo te creatura aquae, &c. And Benedict. esculent. exorcizo te creatura olei, &c. See ib. de exorcizand. obses. à daem. Concerning the Jewish Exorcists, Josephus writes some fabulous things. Antiq. lib. 8. cap. 2. The gift of casting out devils continued long in the primitive church. Justin. Martyr. dial. cum Try. Jud.

V. 14. {Seven Sons of one Sceva} He mentions these for the greater evidence of the history, these were eminent persons (sons of one of the chief priests) who with false miracles, and abuse of the sacred name of Christ to their own secular gains, endeavored to confirm their impious superstitions, and to render the doctrine of the gospel suspected.

V. 15. {But who are ye?} What are you that I should obey you? God commands me, Jesus (whom Paul preaches) commands me; but do not I know that you have no such commission, no power to cast me out?

V. 16. {leapt on them} The possessed man fell violently upon them, and by the force of the evil spirit in him, mastered them, tearing their clothes, and wounding them: sometimes the devil willingly co-operates with the conjurers, and witches, suffering himself to be commanded, and possibly, driven out also (probably the Hebrews might consider this in their calling a witch, the mistress of a devil. So 1 Sam. 28. 7. they call the witch of Endor בעלת־אוב behalath ob, dominam Pythonis, a Pythoness, one having a familiar spirit. Chalde, one who can draw out a devil); this he does where he can entice men or women to confederate with him for mischief, and hold them, and others by them, in superstition: but here he had some other end, and God would thus defeat their mischievous practices: making all serve to the further advancement of the gospel which Paul preached.

V. 17. {fear fell on them all} Herein appears the fruit of this divine revenge on them who impiously profaned the holy name of Jesus: first that by their example, others feared to contemn that doctrine, the patronage whereof God so severely undertook: secondly in that all turned to the magnifying the sacred name of Jesus, the rumor of this accident making all afraid, not only to blaspheme it as some of the Jews did, but even to take it in their profane mouths, to abuse, as these sons of Sceva did.

V. 18. {and confessed} Terrified with this judgment on others, the remorse of their own consciences, and desiring some remedy, and comfort, they publicly confessed their errors, and detested those their sins. See Mat. 3. 6.

V. 19. {Curious arts} That is Magic, as the Syriac expressed it divinations by judicial astrology, &c.

{fifty thousand pieces of silver} Or, fifty thousand pence, which the word also signifies: what this comes to of our sterling money is not agreed on by the writers, but the least estimate, brings it about, eight hundred pounds.

V. 20. {So mightily grew, &c.} See chap. 12. 24. κατὰ κράτος, vehemently with great power, as the Syriac has it, intimating a powerful course of the word, casting down the kingdom of sin and Satan: so does κράτος signify victory also: the sum is, that these superstitious and impious things being taken away, the word of God so much prevailed in the affections and lives of men to faith and obedience, that many were daily added to the church of Christ.

V. 21. {purposed in the Spirit} That is, by the motion of the Holy Ghost: therefore he yielded not to his friends’ importunity, chap. 20. 22, 22.

{Macedonia} chap. 16. 9.

{Achaia} Chap. 18. 12. Here it is taken for that territory of Greece, which bore that name, and not as, chap. 18. 12. for all Greece.

V. 22. {Timotheus and Erastus} See Rom. 16. 23. 2 Tim. 4. 20. to prepare and expedite those things which concerned the confirmation of those churches, so that he might in his passage make the more haste to Jerusalem.

{in Asia for a season} That is, in Ephesus, which is in Asia.

V. 23. {the same time} When Paul was preparing to go from Ephesus, and thought all things well composed, upon a sudden Satan raised an unexpected storm.

{about that way} About the way of God. Syr. That is, concerning the gospel, and truth of God which Paul preached.

V. 24. {Silver shrines} ναοὺς ἀργυροῦς. Silver temples, as the Syriac interprets, which were made in some such like form.

Concerning the destruction of that same magnificent idol temple of Diana at Ephesus, you may read in the story of Erostratus. Plin. lib. 36. cap. 14. The silver shrines, or medals of silver with the form of their idol Diana’s temple, impressed or wrought thereon, Demetrius sold to them who came to Ephesus either of superstition to worship, or curiosity to see the magnificent structure of that temple.

V. 25. {Whom he called together} When he saw the esteem of this temple lessen by the light of the gospel, and so his trade growing dead, he called together all the artificers, whose living depended on that superstition, and made a seditious speech to them.

{by this craft we have our wealth} This is all our trade: a dangerous argument to carnal men, whose wealth is the God they adore: such men will easily be persuaded for their private ends, to trouble the peace of a church or state, and to defend their gains though never so impious with tumult and blood.

V. 26. {this Paul hath persuaded, &c.} He truly confesses the state of the cause: Paul had showed them that they were no Gods which are made with hands; yet Demetrius wickedly endeavors to suppress that truth: this blindness puts him and his fellows precipitately on to violent tumults.

V. 27. {not only our craft} This our manufacture our making medals, is in danger to be reproved as impious and unprofitable.

{but also the temple} It is a rare impiety of the vulgar which borrows no pretense from religion to countenance itself withal: and meddling with religion without some private interests, is as rare in carnal men, if Paul’s preaching had nothing hindered Demetrius and his fellows’ profits, he would hardly have stirred out of doors about it.

{whom all Asia and the world worshippeth} To the argument of profit, and pretended religion, he added another reason, from the magnificence of the temple, and greatness of their idol Diana; now he enforces another leading motive, from universality, and consent of worshipers.

V. 28. {They were full of wrath} This argument of profit, works strongly on worldly men’s affections: therefore now guided by passion and hearing the cause of the impair and decay of their trade; they never examine the truth and effects of the gospel, but put it to popularity, and tumultuous outcries.

{great is Diana of the Ephesians} They feigned Diana to be Jupiter’s daughter, and their tutelary goddess, in this fantastic opinion, they cry up her imaginary greatness, and their supposed interest, and thereby unanimously and publicly profess themselves defenders of that their superstition, with their uttermost power.

V. 29. {the whole city was filled} Such unconsiderable sparks fomented by the breath of an inconstant vulgar oftentimes break out into outrageous flames; when yet the cause of the impious tumult, is rumor of people ignorant of what they do, and desire of change. See Numb. 26. 1. 2 Sam. 15. 6, 11, 13.

{Gaius and Aristarchus} See on Rom. 16. 23. Colos. 4. 10. herein they bewray their diffidence as to the truth and justice of their cause, who dared not put it to the test of any principles of truth or good reason, but used violence, and injurious treating of the servants of Christ, dragging them into the theaters without any legal examination of the cause.

{the theatre} A public place, to which the custom was to resort in any trouble, or business about the commonwealth.

V. 30. {suffered him not} This was their care of his safety, who better knew the disposition of that people, it is an example to hearers, to love and preserve their ministers. See chap. 17. 10.

V. 31. {Chief of Asia} Ἀσιαρχῶν. Syr. primores Asiae: this was God’s providence over Paul, to stir up some chief men in this so great a danger to countenance and favor him, these send to him to desire him, not to venture himself to an enraged multitude.

V. 32. {the assembly was confused} This company is here called ἐκκλησία: the Syr. gives it well, turbae quae erant in theatro; the multitude of the Ephesians now assembled in the theater: this convention was very confused, some crying one thing, and some another.

{the more part knew not wherefore} The people like great waters are easily enraged, but seldom well informed, why: false rumors fill their ears, and ungoverned passion their hearts with sudden and vehement desire of some new unconsidered undertakings; the end whereof they neither prudently foresee, nor cautiously examine.

V. 33. {the Jews putting him forward} It seems that the heathens of Ephesus were equally enraged against the Jews and Christians; and that the Jews put him on, to justify their nation and religion, that they might cast all the occasion of this discontent and tumult, on the Christians.

{beckoned with, &c.} See on chap. 12. 17. Gre. κατασείσας τὴν χεῖρα shaking his hand, by which they that spoke in public seemed to desire silence, that they might be heard; according to which the vulgar, Vatablus, &c. give it, manu silentio postulato, having required silence by his hand.

V. 34. {That he was a Jew} They knew that the Jews worshiped not their idol, therefore would not hear him.

{all with one voice} So many wicked men can Satan unite in mischief: consent and unanimity of multitudes is no universal and certain mark of truth.

{Cried out} The word here used is of Κράζω, to yawll, or cry out, κράζειν or κρώζειν, is spoken of crows who in great flocks cry altogether, hence is this expression accommodated to the disturbed multitude.

V. 35. {what man is there that knoweth not} To appease this tumult, he takes it for granted, that their religion was so publicly known to the world, that there need no tumult or outcries to profess the same: probably he understood Demetrius’ malice, and hypocrisy, in that under pretense of zeal to their religion, he had abused the whole city, by his stirring up this tumult, all being but to maintain the gain of himself and fellow artificers: this sore, which most of the people knew not, he in his way prudently dissembled, magnifying with them the feigned god which they worshiped, that he might thereby attain his purpose, which was to appease the present tumult. This speech of the town-clerk savors only of carnal wisdom, whatever was pretended here contributes no patronage to true religion.

{a worshipper of, &c.} νεωκόρος, is that which the Latins called aedituus, the Temple keeper. He that has charge of the church. It is interpreted by Suidas, ὁ τὸν νεὼν κοσμῶν καὶ εὐτρεπίζων, one that adorns and prepares the temple. His meaning is, that Ephesus was so established in their religion and worship of Diana their supposed tutelary goddess, that there was no such cause of fear as Demetrius suggested, that they should be persuaded to forsake their religion for any other.

{which fell down from Jupiter} Which descended from heaven, the Syriac has it. Concerning Canetias the maker of this idol, see Plin. l. 16. c. 40. But their covetous priests persuaded them, that it came down, or was sent down from heaven; the like fictions had other heathens concerning the Palladium of Troy, and the Ancile of Rome, concerning this Ephesian idol you may see more, said Διοπετὴς.

V. 36. {these things cannot be spoken against} Suidas says, ἀναντίρρητον (the word here used) is ἀντιλογίαν μὴ δεχόμενον, that which admits no contradiction; a certain and doubtless thing. So pronounces he concerning their vain superstition, grounded on lying fables, impious prescription, and rash consent of multitudes; whereas it is neither in time, multitude, or power of men, to make falsehood truth.

{ye ought to be quiet} Or appeased.

V. 37. {are neither robbers of Churches, &c.} That said he truly (would we could say as much of our impropriators) but though he thus said to appease the tumult, yet the doctrine which Paul preached, is inconsistent with idols.

V. 38. {the Law is open} Or the Court-days are kept. The law is the best appeaser of tumults; and justice the securest bond of peace, the nerves and Sinews of all commonwealths, without which the people must needs perish, if by no other means in self-destruction: it is that same, salsedo combinans, without which, all bodies compounded, end in present dissolution.

{deputies} That is, Judges appointed to determine personal controversies.

V. 39. {in a lawful assembly} Or ordinary courts, or course of justice (the sacred patron of right and propriety) not in unlawful tumults.

V. 40. {in danger to be called in question for, &c.} Being under the Roman state, the city was in danger to be fined or otherwise punished, for that causeless uproar, the Roman law was, that all factious and seditious persons under their government should lose their liberties, and Roman freedoms, so that this sober man blamed Demetrius and his fellows for troubling the people.

V. 41. {he dismissed the Assembly} Persuading them every man peaceably to repair home to his own house. So God used the carnal wisdom and eloquence of this heathen to the preservation of his servants. This example is not unworthy of prudent Christians in authority: to establish law, and justice (without which no society of man can flourish, or indeed subsist) to preserve public peace, and to appease all popular and unlawful outrages.

CHAPTER 20

Verse 1. {And embraced them} The Greek word signifies also to salute, (1 Cor. 16. 19, &c.) with wishes of happiness. So Suidas says, ἀσπασμὸς, ἡ εὐχὴ, &c. it is most likely that thus they took leave, praying for each other’s prosperity.

{into Macedonia} See c. 19. 21, 22.

V. 2. {much exhortation} Confirming them in the faith and truth of the gospel.

V. 3. {the Jews laid wait for him} When they could not prevail against him by open violence, they assail him by treachery, and secret plotting against him.

{to return through Macedonia} And thence to go toward Syria: We may not tempt God, by running upon known dangers, but use the best means we can, to prevent and avoid them.

V. 4. {Berea} Chap. 17. 10.

{of Derbe} Chap. 14. 6.

{Tychicus} Ephes. 6. 21. Tit. 3. 12.

V. 5. {Troas} Chap. 16. 8. those seven companions and partakers of Paul’s travels and dangers mentioned, verse 4. which Luke the writer of this history, went before him to provide for his safety and necessary entertainment, some of them being left with him to minister to him, and assist him, as occasion served.

V. 6. {we sailed away from Philippi} Chap. 16. 12. there they embarked.

{days of unleavened bread} That is (seven days of) the Passover, wherein no leaven might be eaten, or found in their houses, Exodus 12. 19. In these days, He would not set forth to travel, probably that he might not give offense to the weak Jews: not that he might observe the now-antiquated ceremony of this feast, but that he might therein meet with occasion of propagating the gospel, by instructing them concerning the fulfilling and abrogation of the Law by Christ, which they did not yet sufficiently understand.

V. 7. {first day of the week} That is, the Lord’s Day, 1 Corinthians, 16. 2. Revelations 1. 10. vulgarly called Sunday: on this day, Christians used to have their solemn Assemblies, for public Prayer, Preaching, and Administration of the Lord’s Supper.

{to take bread} Chap. 2. 46. though by breaking of bread, the Hebrews understood any ordinary meals, yet this meeting seems to have been that they might hear the word, and receive the Holy sacrament of the Lord’s Supper.

V. 8. {were many Lights} Because many persons were there assembled: they would not be in darkness, lest they should bring any suspicion on their calling, and profession.

V. 9. {and was taken up dead} A remarkable example for Church-sleepers.

V. 10. {fell on him} See 1 Kings, 17. 21.

{trouble not yourselves} This he says to comfort them: be not too much perplexed at this accident, God has restored his life again.

V. 11. {until break of day} This was upon an extraordinary occasion, he being straitened in time upon his departure thence, and zealous of their edification and confirmation in the faith: A singular example of Paul’s unwearied diligence, and his auditory’s vigilance, patience and willingness to hear the word: It will once rise in judgment to condemn negligent speakers, and drowsy, secure, and impatient hearers of these times, who might deservedly hear, that which Christ once said to his infirm disciples; Matthew, 26. 40. What could you not watch with me one hour?

V. 12. {were not a little comforted} As it much afflicted them, that the preaching, which brought life and salvation to all believers, should be an occasion of death to the young man; so were they exceeding glad of his recovery, as for the young man’s sake, so specially, for their own confirmation by this miracle.

V. 13. {we went before} Namely, Luke who wrote this history, and the rest mentioned. v. 4.

{unto Assos} A chief city of Mysia, called also Apollonia. Jerome de loc. Hebr. Act. Plin. lib. 5. cap. 30. on the Asiatic shore.

{to go afoot} Overland.

V. 14. {Mitylene} An island of the Cyclades in the Ægean Sea: so named of the chief city thereof, now called Metelino, Jerome, qu. s. says, it is over against Asia. See Plin. lib. 5. cap. 31. See Atlas min. G. Mercat. Amsterd. 1634. pag. 604.

V. 15. {Chios} Another island of the same, between Samos and Lesbos, Plin. qu. s. Jerome, says it lies before Bithynia.

{Samos} Or, Samus, another isle over against Ephesus, in the Ægean Sea, Jerome qu. s. & Plin. lib. 5. cap. 31.

{Trogyllium} Another little isle in the bay near Ionia.

{Miletus} A town on the Ionian shore, not far from Ephesus, Plin. lib. 5. cap. 29. Jerome says, it is a Sea-town of Asia, distant from the mouth of the River Meander ten furlongs; here Paul spoke with the elders of the Church of Ephesus. verse 17. See G. Mercator. Atl. min. Amsteld. 1634. pag. 600. col. 2. init.

V. 16. {if it were possible, &c.} See Chapter 18. 21. See on verse 6.

V. 17. {called the Elders of the Church} That is, the governors, and pastors thereof. See on Chap. 11. 30.

V. 18. {you know} This he said, not ostenting his labors, but to propose an example to those whom he appointed to govern that Church: and in citing eyewitnesses, he secretly appeals to their own consciences herein.

{from the first day} Chap. 18. 1.

V. 19. {serving the Lord, &c.} This he speaks of his public office and ministry.

{with all humility} Or modesty. Humility is the bond of concord. Ambr. ep. 84. lib. 10. the safe and most becoming ornament of Church-governors, who ought not by any means to be lords over God’s heritage, 1 Pet. 5. 3.

{temptations which befell me} That is, afflictions, as 1 Peter 1. 6. James 1. 2.

V. 20. {I kept nothing back} See v. 35. Neither for fear nor favor of men, concealed I anything (necessary for your salvation) from you.

V. 21. {repentance toward God} Earnestly preaching that they should turn unto God, by repentance and newness of life and believe in Christ, who freely justifies the sinner.

V. 22. {bound in the spirit} The Holy Ghost, and my conscience leading me, Chap. 21. 14.

V. 23. {abide me} Or, wait for me; Parata sunt —— Syriac. That is, by the Jews who waited to take and destroy him.

V. 24. {none of these things move me} None of them deter me from the duty which God enjoins me, nor do I value my life, so that I may finish that work which God has enjoined me, with joyful success. See 2 Tim. 4. 7.

{the Gospel of the grace} That which testifies of the grace and mercy of God in Christ.

V. 25. {the kingdom of God} The gospel which is the word of his kingdom.

{shall see my face no more} This he says, to fasten his speech in their memories: We know what deep impression the last words of dying or departing friends take in our minds.

V. 26. {I take you to record.} μαρτύρομαι ὑμῖν, I witness to you: So Syriac, Testor vobis, and they were witnesses also.

{I am pure from the Blood, &c.} The fault is not in me, if any of you perish. See Chapter, 18. 6. and Ezekiel, 3. 18.

V. 27. {all the Counsel of God} Which concerns your salvation. See Luke 7. 30. John 15. 15.

V. 28. {overseers} ἐπισκόπους bishops: from the supreme authority of him that committed the charge unto them, he presses them to care and diligence in the execution of the same: this name of bishop here, as elsewhere is put for a pastor of the Church, or Minister of the Word.

{with his own Blood} Which he that is Christ hath purchased with his own blood, so the Syriac expresses it: that which appertains to the humanity of Christ is here attributed to his divinity; because of the union of the two natures in one person, and communion of proprieties.

V. 29. {grievous Wolves} Matthew 7. 15. John 10. 12. false teachers and bloody persecutors, so Christ called them. Matthew, 10. 16.

V. 30. {perverse things} Broaching false and heretical doctrines, through their ambition, to be singular and popular.

V. 31. {by the space of three years} Three years current, not complete: for he taught in their synagogues six months, and in the school of Tyrannus two years, Chap. 19. 8, 10. To which reckon the time of his going from them, to his present return through Macedonia and Achaia (where he stayed three months, Chap. 20. 3.) and you have about three years’ time.

V. 32. {to the word of his grace} That is, the gospel which declares his grace and free mercy; as if he had said, I know it is a difficult thing, and beyond all human ability, but God whose cause and work it is in which you labor, is all-sufficient, he that has laid the foundation, can and will perfect all, enabling you to perform your parts therein committed to you.

{to build you up} To increase you in grace and knowledge, to edify and finish his work in you, being grounded on Christ, See Ephes. 2. 20, &c. 1 Tim. 4. 16.

{to give you an inheritance} The kingdom of heaven, to which you have right, as sons by adoption in Christ, 1 Peter 1. 4, 5. Rom. 8. 17. He proposes the reward as to encourage them to labor in the gospel, so to prepare them to a patient enduring afflictions for the same.

V. 33. {I have coveted no man’s silver} Because covetousness is the root of all evil, 1 Tim. 6. 10. specially in prelates, (as we may see John 12. 6. Matt. 26. 15.) He still urges his own example, not boastingly, as ambitious of their applause, but testifying his sincerity, for their imitation. See 1 Tim. 3. 3. Numbers 16. 15. 1 Samuel 12. 3. Luke 12. 15. 2 Peter 2. 3. 1 Peter, 5. 2.

V. 34. {yourselves know that these hands} 1 Corinth. 4. 12. 1 Thessalonians 2. 9. 2 Thes. 2. 8. He does not herein propose a law, or rule to ministers (for he had not power to take away that which God had given them, Leviticus, 27. 32. Matt. 10. 10. (see on Luke 11. 42.) and which himself had so often asserted, 1 Cor. 9. 14. Gal. 6. 6.) but in case of necessity to advance the gospel.

V. 35. {it is more blessed to give} It is likely this was spoken by Christ, and it may also be gathered out of the Scriptures, though it be not expressly written.

V. 36. {he kneeled down} Though the heart and inward affection in prayer, be the chief thing which God looks on, yet is he the God of the Body which he redeemed, as well as the Soul, (1 Corinthians 6. 20.) therefore such reverend gesture, as kneeling, lifting up the hands, &c. have these excellent uses. First hereby we exercise body and soul in God’s service. Secondly, They stir up our own devotion and others, where they are present. Thirdly, thus we testify the performance of our duty to God before men: as lifting up the hands is a sign of confidence to be heard, so is the bending of our knees of humility, which two are the wings of faithful prayer. See Ephes. 3. 4. Acts 21. 5.

V. 37. {all wept sore} as those who dearly love, use to do at parting.

V. 38. {sorrowing most of all, &c.} In consideration of the loss, which themselves, and all Asia should have of him.

{they accompanied him unto the ship} As long as they could they would enjoy him; and as far as they could look after him. Thus are we pulled one from another here: we part weeping, but shall at last come together again with joy, never more to part.

CHAPTER 21

Verse 1. {After we were gotten from them} ἀποσπασθέντας ἀπ’ αὐτῶν, pulled from them, as they who part unwillingly, or are drawn away by force or necessity: so the Greek word ἀποσπάω, abstraho, so σπάω, traho signifies. See Luke 22. 41. ἀπεσπάσθη ἀπ’ αὐτῶν —— avulsus fuit ab iis, he was drawn, or pulled from them.

{and had launched} Or put from the shore.

{Coos} Or Cea, an island in the Ægean sea, one of the Cyclades mentioned, Plin. l. 6. c. 34.

{Rhodes} Another island in the Lycian sea, near the continent of Asia; the most noble of all the Cyclades, says Jerome de loc. Hebr. Act. See Atlas min. Gerard. Mercator. Amsterodam. 1634. pag. 605.

{Patara} A city of Lycia, a province in Asia. Jerome, ibid.

V. 2. {Phenicia} Chapter 11. 19. See Plin. lib. 36. cap. 26. init.

V. 3. {at Tyre} Which was the metropolis of Phenicia.

V. 4. {that he should not go up} That is, they prophesied of his danger, if he went up; that they did by the Spirit of prophecy; but through human affection they dissuaded him from going, so this crosses not that which is said, Chapter, 20. 22.

V. 5. {they all brought us on our way} This was their love to him that taught them, and a good testimony of their sincerity, who thus honored him whom the world generally contemned and persecuted. See Galatians, 4. 14. 2 Timothy, 1. 15.

{we kneeled down on the shore} See c. 20. 36. c. 7. 60. Probably, they prayed, as for the happy success of the gospel to God’s glory, the increase of the church, and the kingdom of Christ, and those things which concerned their bodies and souls in general; so for Paul and those with him, and their good voyage in particular.

V. 6. {they returned home again} Everyone to his own affairs and calling.

V. 7. {Ptolemais} A Sea-town of Phenicia. See Plin. lib. 5. cap. 5. & lib. 36. cap. 26. init. The Syriac calls it עכו (see not. Tremel.) So Judges 1. 31. עכו. 70. Ἀγχὼ, Plin. lib. 5. cap. 19. says it was in time past called Ace. Here the Greek uses the latter name, and the Syriac retains the more ancient.

V. 8. {we that were of Paul’s company} See Chapter, 13. 13.

{Caesarea} Chap. 18. 22.

{of Philip, the Evangelist} or who preached the gospel. This office seems to have been between an apostle and a pastor, Ephes. 4. 11. c. 8. 12.

{which was one of the seven} c. 6. 5.

V. 9. {which did Prophesy} That is, by the instinct of Spirit, tell things to come, not speak in the church, as teachers, that is prohibited, 1 Corinthians, 14. 34. 1 Timothy, 2. 12.

V. 10. {named Agabus} See c. 11. 28.

V. 11. {bind the man that oweth this girdle} The effect see verse 33. This said he, not so much for Paul’s sake, as for others. Paul was not ignorant that bonds and afflictions abode him, c. 20. 23. but hereby his constancy to testify the truth of Christ appeared, to the great confirmation of the believers. In taking Paul’s girdle he imitated the prophets, who used to represent that which they foretold, by certain signs. See Isaia, 20. 2. Jer. 27. 2. Ezekiel 12. 3. Jeremia, 32. 28. which manner the false prophets also took up. 1 Kings 21. 11. Jer. 28. 10, 11. In that he alleges the dictate of God’s Spirit, it shows that the sufferings of God’s children, are neither fortuitous, nor in the power of persecutors, but in God’s providence. See John 19. 11.

V. 12. {besought him not to go} Out of their affection to him, and grief to lose so excellent a light, they importune him with tears, to forbear going to Jerusalem.

V. 13. {to break mine heart} Meaning that it was bitterness of heart to him, to see them afflicted with grief for him, who was resolved, come life, come death, to be obedient to the guidance of God’s holy spirit.

V. 14. {we ceased, saying, the will of the Lord, &c.} When they saw he would not be persuaded, they committed him to God who was able to preserve him: this resolution is the only means to bridle extravagant affections, when we can patiently submit ourselves, our desires, and counsels to the will of God, in assurance of his mercy, who is able to make all things work together for good, to them that love him, Rom. 8. See Matt. 26. 39, 42.

V. 15. {took up our carriages, and went, &c.} ἀποσκευασάμενοι, putting up our carriages and necessaries. That which the Latins gave by convaso, or colligo necessaria ad iter, the Greeks expressed by σκευάζομαι, in the active signification; and ἀποσκευάζω —— vasa aufero. Suidas interprets ἀποσκευὴ —— ἡ τῶν ἐπιτηδείων κομιδὴ —— carriage of necessaries for a voyage. So the Syriac here gives it prepared ourselves, putting all necessaries to carry with them. It shows Paul’s admirable constancy, thus meeting with his foreseen afflictions, for the testimony of the gospel; and that they who had dissuaded him from going up, did not therein so much regard their own interest as the church’s loss; for they would also share with him, seeing he would needs go. True faith is not daunted by the cross, but resolutely follows God’s calling.

V. 16. {with whom we should lodge} Meaning at Jerusalem, where now at the great solemnity of the feast of Pentecost lodgings used to be very scarce.

V. 17. {received us gladly} Cheerfully and lovingly entertained us; for albeit they had heard many reports concerning him, which the enemies had injuriously cast forth to cause the brethren to suspect and avoid him, yet would they not for such rumors condemn him, or exclude him from their society.

V. 18. {with us unto James} Chapter, 15. 13. It seems he was assigned to stay at Jerusalem, whereunto many believers resorting, it was necessary, that one of the apostles should reside there, to advise those Christians, who upon any emergent controversies, should repair thither; in which case, it seems the elders were called together.

V. 19. {what things God had wrought} Which he did not in ostentation of his own excellency, who elsewhere says he was the least of the apostles, 1 Cor. 15. 9. but to set out the goodness of God in his reception of the Gentiles, and mercy showed divers ways to them.

V. 20. {Thousands} μυριάδες, myriads, or ten thousands, He means a great number, He defines it not.

{all zealous of the Law} He means the major part of them were zealous (though without knowledge Romans, 10. 2. Gal. 1. 14.) they were tenacious of legal ceremonies, in which they had been bred.

V. 21. {to forsake Moses} which was an odious and false aspersion: for the doctrine of the gospel which Paul preached, was according to Moses’ testimony of Christ: only he taught, how we must pass from shadows and representations to the substance which was in Christ, the end of the law, (see Gal. 5. 1.) and how they must use all those things indifferently in wisdom and charity, as knowing our freedom in Christ. See Chapter, 16. 3. and 18. 18. Gal. 2. 3. Romans 14. 13, 15, 19, 21. 1 Cor. 8. 13.

V. 22. {the multitude must needs come together} That is, it will be known that you are here, and the unbelievers will persecute you, as an enemy to their law.

V. 23. {we have four men} Faithful brethren, who had a vow, as Chapter, 18. 18. Thus would they make present use of these men’s legal obligations, in the knowledge of Christian liberty, for the advancement of the gospel; and indeed, the end of this ceremony was thanksgiving, which is nothing contrary to Christian religion, but well agreeing with it.

V. 24. {them take} The meaning is, forasmuch as you did shear your head at Cenchrea, Chap. 18. 18. according to your vow of a Nazarite, show (now you are at Jerusalem) the accomplishment thereof, by joining in the charge with these four men, offering according to the law on that behalf, by which it may appear that you are not a despiser of the law of Moses.

{shave their heads} Numb. 6. 18. Chap. 18. 18. which (says a learned author) the Hebrews call, the shaving of purity, (or of cleanness) —— this shaving was in thankfulness, to signify that he had the perfection of his Nazariteship from God; and therefore burned his hair under his sacrifice —— to signify the end of his vow performed acceptable to God in Christ, and presented unto him by the Spirit, which is like unto fire, Matt. 3. 11.

V. 25. {we have written} Chapter, 15. 20. as if they had said, as concerning the Gentiles, they are to observe only the moral law, not the ceremonial, concerning the Jews, we are so far indulgent, as we may by any means bring them to Christ, in whom they shall better understand their liberty, and learn to leave off these beggarly and antiquated rudiments.

V. 26. {then Paul took the men} Obtemperating to the advice of James, and the rest of the brethren, and to show publicly that he was no enemy of the law.

{to signify the accomplishment} The day on which the vow of a Nazarite did end, he was by the law to offer certain sacrifices, Numb. 6. 13. and therefore it was necessary to acquaint the priest herewith.

V. 27. {seven days were ended} That is, a week after that Paul had performed this ceremony: or the last of the seven weeks.

{the Jews which were of Asia} Who dwelling in Asia, had former contests with him there: these bloodhounds never give over their chase, so long as they could pursue him.

V. 28. {against the People and the Law} Thus falsely do they calumniate him, who indeed taught them the true end and use of the law.

{Greeks also into the Temple} Meaning, that he had brought the uncircumcised beyond the court of the Gentiles, which was death to do.

V. 29. {Trophimus an Ephesian} See Chap. 20. 4.

{and they supposed} The wicked are full of jealousy, and therefore conclude, that must be so, which they once dream of.

V. 30. {the City was moved} So easily are multitudes engaged in sacred quarrels.

V. 31. {chief captain} See on John 18. 12. The Roman tribune, who was in the nature of a colonel, and had centurions, or captains of hundreds in his regiment, he had the command of the soldiers, and therefore the address was made to him in this tumult: they purposed to kill Paul; and dragging him out of the temple, forthwith the doors were shut, lest they should defile the temple with blood; they thought it great impiety to stain the pavements of the temple, but none to defile their souls with the guilt of blood: but God provided a timely rescue.

V. 32. {left beating of Paul} For fear of the Roman power which came to keep peace: for the Jews had not power of life and death permitted them by the Romans: the fear of men awed these persecutors, whom neither fear of God, respect of religion, reverence of the temple, nor regard of man could restrain; which sufficiently demonstrates that malice, not zeal set them on to these outrages.

V. 33. {to be bound with two chains} Possibly he took him for the author of this tumult. See Chap. 23. 27. here appears God’s providence rescuing Paul by his hands who had no such intention.

{and what he had done} However he bound him, yet had he so much justice, as not to condemn him unheard: possibly, he neither being acquainted with Paul, nor the cause of the tumult; and seeing the people so generally violent against him, might suspect him to be some great malefactor or dangerous person; therefore he commanded him to be bound, that he might appease the present rage of the multitude, who seeing him so bound, might suppose that he was reserved to some capital punishment.

V. 34. {could not know the certainty} In seditious tumults nothing is certainly understood, where all is acted by affection, not by reason; violence, not equity.

{into the Castle} Which joined to the temple, that he might shut out the multitude, and understand the truth of the matter.

V. 35. {he was born of the soldiers} Whether by the throng, the people pressing on, or taken up by the soldiers, to secure him from their fury, is not expressed; the Syriac seems to understand this latter: there was little favor intended him by them, who reserved him (as probably they conceived) to punishment.

V. 36. {away with him} See Luke 23. 18. John 19. 15. αἶρε αὐτὸν, that is, kill him: so Budaeus among other significations interprets αἴρω, de medio tollo. So they cried against Christ.

V. 37. {may I speak, &c.} εἰ ἔξεστί μοι, if it be lawful; It is a Greek manner of speaking, to crave leave to speak, or ask: he desires liberty to answer for himself, that being cleared, he might suffer no scandal to rest upon God’s word and truth, which he preached; and also to show his invincible zeal for the salvation of his kinsmen according to the flesh: amidst these hideous storms, their raging malice against his life; in chains, clamors and voices presently to murder him among armed troops apprehending him, he takes care for their edification and salvation, being desirous to speak that he might clear his innocency, and satisfy them.

V. 38. {art not thou that Egyptian} Specified, chap. 5. 36. of whom Josephus antiq. lib. 20. cap. 11. & de bel. Jud. lib. 2. cap. 12. he inquires of an Egyptian who in Tiberius Caesar’s reign, made an insurrection, and after many of his followers were slain, escaped away.

{that were murderers} σικαρίων, this was a word borrowed from the Latins, signifying men ready to murder; it seems they were so named of a short weapon which they did wear, called sica, a poniard, skein, pocket dagger, or stiletto, of the Chaldee word סכן sachin, a knife, or the Hebr. שכן sachan, Prov. 23. 2. Gr. μάχαιραν, thy knife; Gen. 22. 10. Abraham took המאכלת, τὴν μάχαιραν, Chald. סכינא his knife. See of these Joseph. Ant. Jud. lib. 20.

V. 39. {of Tarsus} Chap. 9. 32. See Joseph. Antiq. l. 1. c. 11. it was the metropolis of Cilicia: it is now called Hama, G. Mercat. Atl. min. Asia min.

V. 40. {beckoned with the hand} See Chap. 12. 17. and 13. 16. and 19. 33.

{in the Hebrew tongue} Whether in the pure Hebrew tongue (in use before their captivity, but in and before Christ’s time becoming a dead tongue) or in the Syriac, it is not certain: for that was called the Hebrew, both in respect of the derivation thereof from the Hebrew, and forasmuch as it was then the mother tongue of them who were Hebrews.

CHAPTER 22

Verse 1. {Brethren and Fathers} Thus he insinuates to gain attention, wherein he respects the honor which God had given them, not what they now deserved.

V.† {in the Hebrew, &c.} Chap. 21. 40.

{they kept the more silence} Our mother tongue most affects us; therefore, he that could speak all tongues, used his own.

V. 3. {at the feet of Gamaliel} Meaning that he was a continual and diligent hearer of that grave doctor of the law, Gamaliel, he alludes to the posture of teachers standing in high places, and auditors sitting below them. See Deut. 33. 3. Luke 10. 39.

{according to the perfect manner} Syr. perfectly taught in the Law of the fathers: which relates not to the ceremonial law, as if he had attributed perfection to that which made nothing perfect, but the bringing in of a better hope did. See Heb. 7. 11, 19. it relates to Paul’s instruction, as if he had said, I was perfectly taught.

{zealous towards God} I did as seriously and heartily endeavor to serve God, as any of you now do in that way. See Philip. 3. 6.

V. 4. {I persecuted} See chap. 9. 1. &c. 1 Tim. 1. 13. &c. I was as violent against all Christians, as you now are.

V. 5. {as also the high priest, &c.} The things which I speak are well known to the high priest himself, and all the chief of the Sanhedrim.

{unto the brethren} Of the synagogue of the Jews at Damascus.

{to be punished} To be beaten or imprisoned. See on chapter 9. 2.

V. 6. {come nigh unto Damascus} See this whole passage, chap. 6. 1, 2. &c.

V. 9. {they heard not the voice} Chap. 9. 7. it is said they heard, τῆς φωνῆς, a voice: that is the voice of Saul speaking to one whom they saw not; they heard not the voice of Christ: some think they heard only a confused sound (that they might perceive it was from heaven) as the people did, John 12. 29. when some said it thundered, some said an Angel spoke, but understood not what was said.

V. 10. {what shall I do} Chap. 9. 6.

V. 11. {for the glory of that light} Which struck him blind for a time. He that had brought servants and others to assist him in carrying away the servants of Christ from Damascus bound to Jerusalem, is fain to use their help in leading him blind into Damascus: thus God made him an example both of his justice, punishing him, and of his mercy, converting him.

V. 12. {a devout man &c.} εὐσεβὴς, a pious or just man according to the law: as all the Jews which knew him could testify.

{according to the Law} Which he inserts to show them that the gospel was not contrary to, nor destructive of the law, but only the accomplishment thereof: for, a man zealous of, and learned in the law, by God’s appointment, persuaded him to embrace the gospel. Thus he speaks of Ananias, to distinguish him who was a believing Jew, from a proselyte or pious Gentile.

V. 13. {came unto me} See Chap. 9. 17.

V. 14. {the God of our fathers, &c.} No words sounded so well in the ears of a Jew, as these of which that nation often boasted. See John 8. 41. but hereby Paul proves his purpose; that he was no apostate from the God of Abraham, or his holy worship; but he still adored, and served the same God, as he had learned in the law, under whose shadows was veiled all that which more clearly shined in the gospel.

{hath chosen thee} προεχειρίσατο σε, has designed or appointed you, as chap. 26. 16. אקימך Syr. akimach, constituit te, ordained and made you ready to his hand; πρόχειρος, that is says Suidas, ὁ ἕτοιμος, one fitted, furnished, and prepared to some action.

{and see that just one} That is Christ, whom all the patriarchs, prophets, and believers, before his coming desired to see: Mat. 13. 17. Luke 2. 29. See 1 Cor. 9. 1. and 15. 8. he saw Christ, either in some supernatural gifts, a rapt into heaven, or some apprehensible representation, as chap. 7. 55.

V. 15. {thou shalt be a witness} God does not fit men with extraordinary knowledge for their own sakes only, but as finally to his own glory, so in that which is subordinate thereto, for others’ good: as trees bear not fruit for themselves, fountains run not for themselves, the sun shines not for himself, but for others’ good: that good is best which is most communicable. You who have attained this honor of Christ’s disciples (Luke 24. 48. Acts 1. 8. John 1. 7.) live not to yourselves, but to the testimony of God’s truth, and others’ good, by communicating to them that which you have heard and seen of Christ.

{what thou hast seen} That is, not only this precedent apparition, but principally in that vision described, 2 Cor. 12. 2. These things he specifies, not that his commission should be, only to preach thus much and no more than now he heard and saw, but because he might hereby gain belief to those things which should be revealed to him, and which he should preach concerning the mysteries of salvation by Christ, in that he might truly avow his calling to that change by Christ, and that he was an ear-witness and an eyewitness, of these things: therefore not only now, but also again before King Agrippa, chap. 26. 12. &c. and so in his epistle, 1 Cor. 9. 1. 1 Cor. 15. 8. he mentions the same,

V. 16. {why tarriest thou?} These were Ananias’ words to Saul, exhorting him to be baptized: we may suppose that he did further instruct him in the doctrine of the gospel, by larger discourses, which Luke for brevity’s sake here omits.

{wash away thy sins} Chap. 2. 38. by the Spirit of God giving the inward effect of baptism by the application of the blood and merits of Christ, by purifying of your soul by faith, regeneration, and newness of life. This shows the effect of baptism; not that the water has this power, but the blood of Christ thereby represented, 1 John 1. 7. yet we must know, that God proposes not bare and fallacious signs in the sacraments, but accompanies his ordinance with the power of the holy Ghost, making them effectual for that which he promises and proposes therein, which is remission of sins.

V. 17. {I was in a trance} The circumstances of the time, place, and ecstasy, show that God appeared to him, and assigned him to his office: whether this was that rapt, 2 Cor. 12. 4. it is uncertain.

V. 18. {and saw him} Saw him in that trance, verse 17. the appearance of the Lord so speaking to me.

V. 19. {Lord they know that I am imprisoned} This intimates Paul’s unwillingness to have preached to the Gentiles, and the condition of carnal reason, ever opposing the motions of God’s Spirit, by objecting vain excuses against his commands. See Exod. 3. 11. and 4. 10. Acts 10. 14. Jonah 4. 1. Some interpret this, (they know) as relating to the Jews; and that Paul here intimated his hope rather of doing good at Jerusalem, where they knew how zealous he had been of the law, than of going to the Gentiles: which being admitted there appears no reason, but that we may say, that others out of Jerusalem, yea and the Gentiles also might hear these things of him; and that Paul respected that which God had before said to Ananias concerning him, chap. 9. 15. he is a chosen vessel unto me, to bear my name before the Gentiles, &c. which doubtless Ananias would not conceal from him: so that he may here intimate an improbability of his reception among the Gentiles, who would also be afraid of him, as he was chap. 9. 13. all concludes his declining his mission to the Gentiles, and God’s express command for the same.

V. 20. {and when the blood of thy Martyr Stephen} Martyr is a Greek word signifying a witness: and is in a peculiar manner used to import him, who in his constant profession, in grievous punishment, or violent death, gives testimony to the truth of the gospel.

V. 21. {depart, for I will send thee hence, &c.} God pressed his own command, which, against all vain pretenses of man to the contrary, must be obeyed: He does not here promise success among the Gentiles, but expressly sends him to them; because he will have us learn to lay by all our own counsels, and simply and readily obey him in his commands.

V. 22. {and then lift up their voices, &c.} They could not endure to hear of his going to the Gentiles, therefore here they interrupt him with tumultuous clamors: so proud a confidence had they of themselves, as that they were impatient that God should bestow his own favors upon any but themselves, and yet themselves refused them: we shall not be grieved to have sinners partners with us in repentance, and mercy, if we belong to Christ, who for the redemption of his, refused not to be crucified between thieves and malefactors.

V. 23. {cast off their clothes} To prepare themselves to do violence.

{threw dust in the air} This is a description of a seditious, and enraged multitude.

V. 24. {by scourging} To compel him to confess something.

V. 25. {A Roman} That is, which is a freeman of Rome; not there born, but by privilege of that city where he was born, that is, Tarsus (Chapter 16. 37.) where was a Roman colony.

V. 26. {When the Centurion heard it} He being doubtful what to do herein, acquaints his colonel: that he might receive further order from him. (See on John 18. 12.) the reason why they would either so soon believe Paul, or did so much startle at the naming of the Roman privilege, was because it was death for any man to plead it falsely, and very criminal for any in public authority to violate it.

V. 27. {Art thou a Roman?} S. Luke sets down but the abridgment of the things: so that it is likely that Paul made it sufficiently appear to him, that he was thus privileged, before he loosed him.

V. 28. {I was free born} The colonel says, he purchased πολλῷ κεφαλαίῳ, it is an Hebraism: they put ראש rosh, an head, instead of sum, as Exodus 30. 12. Numb. 4. 2. take ראש 70. τὸ κεφάλαιον, the sum: So Budaeus shows that among other things, κεφάλαιον signifies a sum of money: the Syriac בכספא סגיאא bechespo saggio, with much silver, much money; he says, he bought τὴν πολιτείαν, that is, jus civitatis, the freedom of the city (of Rome) which Paul had freely, being a native of Tarsus; for it was the Roman custom to privilege some cities who had well deserved of them in the wars or other weighty affairs assisting them.

V. 29. {examined him} Or tortured him; they who were appointed to examine him by tormenting him to make him confess something against himself.

{chief captain also was afraid} In respect of the severe punishments appointed to any that did abuse a freeman of Rome, he feared being called in question for this business.

V. 30. {would have known the certainty} Being ignorant of the Jewish religion, he refers him to their council, but probably he would gladly have found some fault in Paul worthy of bonds, that he might have excused his own fault in binding and scourging him.

{brought Paul down} From the castle, verse 24.

CHAPTER 23

Verse 1. {In all good conscience} 2 Tim. 1. 3. this said he to meet with their calumnies who accused him of profanation: not that he was free from all sin, (See Rom. 7. 23.) but to show that they injuriously accused him of contempt of God’s law, or profanation of the temple.

V. 2. {the high Priest} So the surrogates were also called. See on Luke 3. 2. and possibly this was no more: He commanded him to be smitten, because he conceived that Paul’s profession of good conscience obliquely taxed his judges, and accusers as if they had evil consciences, inasmuch as they persecuted him.

V. 3. {thou whited wall} False hypocrite. See Ezek. 13. 10. Matt. 23. 27.

{contrary to the Law} Levit. 19. 35. Deut. 25. 1, 2. bear you the person of a judge pretending to do justice, and openly transgress the law, by injuring the innocent, and uncondemned? God will once revenge this.

V. 4. {Revilest thou God’s High Priest} These parasites, to ingratiate with Ananias, seem zealous of his honor, taxing Paul’s just reproof; but cannot or will not understand the High priest’s injustice and hypocrisy; thus they dissemble, and censure Paul’s just liberty of speaking, as he was more than a private man, but see not the unjust liberty which the priest took to injure the apostle.

V. 5. {I wist not brethren} I knew him not to be a lawful High priest, who thus violates the law; and indeed he was but an usurper. See Josephus antiq. l. 20. cap. 3. 5. Chr. Helvic. Theatr. Hist. Anno Christi 46. some think that Paul having now of long time been a stranger at Jerusalem, did not know the High priest or surrogate: others think he spoke ironically; as if he had said, I could not perceive by this deportment that he was an High-priest: sure it is that he did but justly reprove the tyranny of an unjust judge.

{thou shalt not speak evil} Exod. 22. 28.

V. 6. {I am a Pharisee} Phil. 3. 5. Which he spoke not to get favor of the Pharisees, or to approve all their traditions, but out of a prudent policy to set division among them, for his better escape.

{of the hope, &c.} Chap. 24. 21. Not but that there were more points in question, but because for this chiefly the Sadducees hated and persecuted him.

V. 7. {there arose a dissension, &c.} God by dividing these enemies, provided for Paul’s safety: they differing in their tenets, would not agree to condemn him, as otherwise they intended: the unity and conspiracy of the wicked, cannot be lasting: for God infatuates their counsels: and divides them, that they may not be so mischievous as they desire, and otherwise would be.

V. 8. {for the Sadducees} Matt. 22. 23. Mark 12. 18. Seeing the writings of Moses which they received, so expressly speak of Angels it is probable that they did not absolutely deny them, but possibly might think them to be but a transitory apparition, created of God, only to signify his pleasure to men; or to execute some commands, and so to dissolve and cease again: whereas the Pharisees acknowledge both, that is, the resurrection from the dead, and the real subsistence of Angels and spirits, in the state of separation.

V. 9. {but if a spirit, or, &c.} If he have had any divine or extraordinary revelation.

V. 10. {when there arose great dissension} When they grew hot in their contest, and possibly were falling from words to blows; then the captain rescued Paul, to prevent violence and more tumult.

V. 11. {the Lord stood by him} In a vision to comfort and encourage him.

V. 12. {banded together} ποιήσαντες συστροφὴν making a combination. So Chapter 19. 40. whereby we may give account τῆς συστροφῆς ταύτης of this concourse, Hujus conspiratae coitionis, Budaeus. He shows that it comes from the word which signifies, agmen cogere, & factionem ciere, to gather a company together, and stir up a faction against some others. So Suidas interprets συστροφὴ, ἡ ὁμόνοια, καὶ ἡ ἐπὶ κακῷ συμφωνία, a consent and agreement, to do some mischief.

{under a curse} With an oath of execration; as wishing, that such or such a plague or mischief might befall them, if they did not that which they had combined in, ἀναθεματίσαι ἑαυτοὺς extremis diris & execrationibus devovere. So Budaeus says, the apostle calls ἀνάθεμα, Quasi quorum caput devotum inferis est. See Matthew, 26. 74. Romans, 9. 3.

V. 13. {more than forty} This shows how great a party Satan has ever ready to oppose the gospel, and how prone men are to combine for any mischief.

V. 14. {to the chief Priests} Being confident of their assistance, otherwise they might have expected sharp reproof, and discovery of their intended murder, had their priests been any better than impious murderers themselves: for such are they, who having power, hinder not murder what they can.

{we have bound ourselves under a great curse} ἀναθέματι ἀνεθεματίσαμεν —— it is an usual Hebraism —— with a curse we have cursed, that is, grievously cursed, or bound ourselves with direful curses; that they would eat nothing until they had killed Paul, was their agreement and condition; the curse was the bond, whereby they obliged themselves: this shows their rage and bloody minds, more solicitous for others’ destruction, than their own safety: had they well considered, they might easily have known that many accidents, which they could not foresee, might hinder their endeavor and frustrate their design.

V. 15. {ye with the council} That is, with the consent, or in the name of the council, whose minds it seems they knew were bent to join with them to destroy Paul: the most pernicious impiety loves the veil of public authority; and Satan never did more mischief than by gaining councils to his party.

{signify to the chief captain that he bring down, &c.} Signify the cause or end of your request, (for they had no power to command the captain) that you would inquire something more perfectly, &c. thus they would carry on their design, under pretense of justice and religion.

{are all ready to kill him} Here appears unto how desperate a condition religion was now come among them, when bloody conspirators dared come to the chief priests, not only to acquaint them with a design so mischievous, but also to implore their assistance, therein.

V. 16. {when Paul’s sister’s son heard, &c.} God suffers the wicked to plot, and to be near the execution; and then defeats their counsels. There is no wisdom against God. See Prov. 21. 30. Isa. 8. 10. and 33. 9, 10, 11. Ester 9. 1. &c. Acts 12. 6. 1 Sam. 20. 35.

V. 17. {called one of the Centurions} That is, as the Syriac interprets שדר shaddar, sending he called; he sent to entreat that he might speak with him; and that he would do so much as bring the young man to Lysias, their chief commander. So Verse 18. and prayed me to bring, &c.

V. 18. {Paul the prisoner} ὁ δέσμιος, &c. Paul who is bound, for they used to put bonds on prisoners.

V. 19. {went with him aside} Supposing he had some secret to impart unto him, as indeed he had; in both these commanders we have an example of courtesy: in the one readily bringing the young man to be heard; in the other, as readily giving him audience and dispatch: in both of God’s good providence inclining their hearts to the preservation of the apostle.

V. 20. {the Jews have agreed} That is, some of them, or the chief of them, have conspired; Syriac, have consulted.

V. 21. {but do not thou yield unto them} I beseech you let them not by any pretenses, or persuasions prevail with you; μὴ πεισθῇς, be not you persuaded by them: so the word is used, c. 21. 14.

{for there lie in wait} Herein he shows the conspiracy of the Jews, the ground and cause of his request.

{now are they ready, looking for a promise from thee} Expecting what answer you will make them.

V. 22. {see thou tell no man} Which charge he might give him in respect of his own purpose, lest the matter being revealed the enraged Jews should attempt some other mischief: or in respect of the safety of the young man, upon whom probably they would turn their malice, because he defeated their plot on Paul.

V. 23. {called unto him} Knowing the malice of that nation, and their implacable fury showed in former actions, he easily believed the young man’s relation, and provided accordingly.

{and spearmen two hundred} δεξιολάβους such as held and carried javelins or darts in their right hands, and were of lifeguards to princes or commanders; δεξιολάβος is stipator, qui alicui latus munit, Jo. Drus. Suidas interprets it by παραφύλαξ, a keeper or guarder of a side. The Syriac here paraphrases, qui mittentes jaculantur dextra, or spiculatores à dextra, as reading δεξιοβόλους, dartmen.

V. 24. {and bring him safe to Felix} Lest the Jews should waylay and murder him: thus God accomplishes his will in the preservation of his servants; many times by their hands, who intend only their own ends.

V. 25. {a letter after this manner} Either in this form, or the contents thereof were as follows.

V. 26. {sendeth greeting} Wishes much health and happiness; or as the Syriac, Peace, So the Greeks used χαίρειν, to greet or salute, as Suidas notes in the beginning of their epistles. Some wrote εὖ πράττειν, or εὖ διάγειν to the same purpose, well to do, or well to live. This worldly-wise man, adoring the rising sun, gives this unworthy Felix, the title of Most excellent Governor; whereas he was indeed, but an obscure fellow thus advanced (by the abused favor of Claudius Caesar) to great wealth and honor. Paul gives the same to Festus, c. 26. 25. in order to God’s command for honoring superiors, Prov. 24. 21.

V. 27. {this man was taken of the Jews} This he writes in favor of Paul, who being by privilege a Roman, was illegally and evilly entreated of the Jews: God guides the tongues and pens of unbelievers to the advantage of his.

{with an army} That is, a party, or some companies of soldiers, c. 21. 32.

V. 28. {and when I would have known the cause} He conceals what he first did to Paul, and possibly touched in conscience, labored to make him amends, or at least to free himself from blame and danger, for so using an uncondemned Roman. See c. 22. 29.

{I brought him forth into their council} Who were to judge concerning matters of religion, See c. 22. 30.

V.† {to be accused of questions of their Law} Matters concerning the Jewish religion.

{worthy of death or bonds} Nothing but that which was worthy of favor; but he writes according to the sense of the Romans; as if he had said, nothing by our laws and imperial constitutions criminal.

V. 30. {that the Jews laid wait, &c.} This probably he writes as to condemn the Jews’ tumultuous practices, illegal and mischievous conventions against Paul’s life, and the empire’s peace; so also to give account of his intention in sending him with such a guard to Felix.

V. 31. {brought him by night} To avoid all further insurrections, and attempts, which the Jews would probably have made in Jerusalem.

{to Antipatris} A city in the tribe of Manasseh, between Jerusalem and Cesarea, formerly called Capharsarama, or Capharsalama (Adricom. ter. sanct. Manas. 8.) Herod building or repairing it, called it by his father Antipater’s name, Jerome de loc. Hebr. Act. See 1 Mac. 7.

V. 32. {they left the horsemen to go with him} Probably they were so commanded to do by their Colonel Lysias. And Paul was at that distance from Jerusalem, secure from the present pursuit of his enemies.

V. 33. {to Caesarea} See on Matt. 16. 13. and Jer. de loc. heb. act.

V. 34. {of what Province he was} By this name, the Romans called some countries by them subdued, and this was a common custom of examination of strangers, to ask, what countrymen, or whence they were. See 2 Sam. 1. 13. John 19. 9. Probably Felix did it, that he might be satisfied whether Paul belonged to his jurisdiction.

{Of Cilicia} chap. 6. 9.

V. 35. {when thy Accusers are also come} Lest the Jews should complain of an undue course of justice, that they had not audience: These very heathens knew it was not just to judge, before both parties complainant and defendant were lawfully heard: if it be enough to accuse, who shall be innocent? and if it be enough to deny, who would be guilty?

{in Herod’s judgment hall} Or, Herod’s palace. Pretory, or place which he built, or appointed to keep courts, and hear causes in: a fair prison, if any could be so.

CHAPTER 24

Verse 1. {Ananias the high Priest} Chapter 23. 2.

{descended} From Jerusalem to Cesarea: Mark how industrious and unwearied mischief is; the High-priest and elders with Tertullus in pursuance of their malicious design: from Jerusalem to Cesarea, and that speedily travel they would spare no pains, nor lose any time: it were happy if men would be thus minded for good.

{with the elders} These came to countenance the Jews’ cause against Paul with show of great reverence, but indeed; as Ambrose said to Valentinian the emperor ep. 5. 31. non annorum canicies est laudanda sed morum. it is probable that all these came down, as to accuse Paul, so principally to prevent their own danger: for understanding that Lysias had sent away Paul, and written letters concerning the business, they might well fear some informations against themselves who had been so tumultuous.

{a certain orator} An advocate, or lawyer.

V. 2. {by thee we enjoy} To gain favor against Paul this flatterer thus begins with applauding Felix, whereas histories show, how cruelly and impiously he behaved himself against their nation.

V. 3. {most noble Felix} Felix was of obscure parentage, but Claudius Caesar promoted him to honors; he had by his diligence suppressed the sedition under Eleazarus: otherwise, he was covetous and a cruel man. See Josephus Ant. Jud. l. 20. c. 11. & de bel. Jud. l. 2. c. 12. See also on Chapter, 23. 26.

V. 4. {that I be not further tedious} He intimates that he would not long detain him from other his weighty affairs; Greek ἐνκόπτω, which among other things, signifies to hinder one’s course of affairs, (1 Thessalonians 2. 18. Galatians 5. 7. Romans 5. 22.) as here it might have been by a tedious discourse. Syr. ne autem fatigemus te multis: but lest we should weary you with many words.

V. 5. {a pestilent fellow} λοιμὸν, a plague. As the Latins put scelus in the abstract, pro scelesto, wickedness for a wicked fellow.

{sect of the Nazarenes} αἱρέσεως, of the heresy: this name they gave the Christians in those days, from Jesus of Nazareth, according to which they called him in contempt Jesus of Nazareth, from the city where he was brought up; afterward it was peculiarly attributed to the sect of heretics, of which Epiph. haer. 29. See on chap. 26. 5. See on verse 14 of this chapter.

{a mover of sedition} This aspersion he cast on Paul, probably because he knew how odious sedition was to the Romans, who being conquerors of Judaea, and many other nations, were very solicitous to hold that which they had gotten with much charge, hazard, and effusion of blood.

V. 6. {profane the temple} Chap. 21. 28.

{according to our Law} That is, to examine the quality of the offense, which the Romans permitted them to do; but not to execute sentence of death.

V. 7. {chief captain Lysias} The colonel Lysias. This they object as a secret accusation of Lysias, in hope to balance his information thereby, intimating that he restrained them of that liberty contrary to the Roman grant.

V. 8. {accuse him} That is, Paul.

V. 9. {saying, that these things were so} These false witnesses were ready to avow and confirm Tertullus’ lie.

V. 10. {a judge} A governor. Therefore you are experienced in their customs, and can more equally and readily judge.

V. 11. {yet but twelve} Meaning, he wanted not time, had he been so minded to stir up sedition: seven days were spent in the performance of that ceremony, which he undertook, that he might gain the weaker Jews to Christ, and five were spent since.

V. 12. {disputing with any man} Though he might lawfully have spoken in the temple, as being an apostle of Christ the Lord of the temple; yet he denies that he then and there used any such liberty.

V. 13. {neither can they prove the things} Being false calumnies: Greek, οὔτε παραστῆσαι δύνανται—neither can they set before you, as a thing evident, or to be confirmed by any certain arguments, as Acts 1. 3. Syr. neither have they ability ut probent coram te, to prove or make appear to, or before you, etc.

V. 14. {which they call heresy} Or a sect, as verse 5. The scribes and Pharisees called the doctrine of Christ so in the worst acceptation, as the enemies still do; this word, αἵρεσις, was sometimes taken in the good part, as chapter 26. 5. Some men’s misunderstanding prejudices not truth.

{believing all things which are written in the law, etc.} Herein he shows his consent with the church of God: and that Christians have the same faith which the patriarchs and prophets had. See 1 Cor. 10. 1, 2, etc.

V. 15. {which they themselves also allow} That is, the more prudent party, the Pharisees: the Sadducees denied it.

{just and unjust} Dan. 12. 2. John 5. 28, 29, for we must all appear before the judgement seat of Christ, etc. 2 Cor. 5. 10. This one article of his faith he mentions as the principal ground of faith and obedience, which he elsewhere more largely expresses, 1 Cor. 15. 13, etc.

V. 16. {a conscience void of offence} Because I know I must stand before God’s tribunal, I always endeavor to keep a good conscience, without which no man truly believes, 1 Tim. 1. 19.

V. 17. {after many years} It was a long time since he had been at Jerusalem: he came but seldom to Jerusalem, which will appear, if we consider that which himself writes, Gal. 2. 1, and therewith, this sacred history; wherein we read of Paul’s ascending to Jerusalem, only four times: first, Acts 9. 26, etc. Gal. 1. 18. Secondly, when he brought relief to the brethren, Acts 11. 30 and 12. 25; between these his comings they reckon eleven years. Thirdly, Acts 15. 1, etc. The fourth going up, we read of Acts 21. 17. Now the fourteen years mentioned Gal. 2. 1 must be reckoned from his conversion to the second going up to Jerusalem.

V. 18. {whereupon} Upon bringing the bringing up of relief from Antioch to the brethren which dwelt in Judaea, chap. 11. 29, 30. {certain Jews} Chap. 21. 27.

V. 19. {who ought to have, etc.} For his present accusers spoke but by hearsay, or that which themselves invented to hurt and disadvantage him: as if he had said, if there had been any such thing whereof they accuse me; or if any man could affirm such things against me; why are they not here present? Why appear they not against me?

V. 20. {while I stood before the council} That is, at Jerusalem. Let them say, if any can, what evil they found in me then, chap. 23. 9.

V. 21. {touching the resurrection} Chap. 23. 6. I then said in my defense, of the hope and resurrection of the dead, I am called in question; whereupon arose contention between the Sadducees, and Pharisees, that was their fault not mine.

V. 22. {having more perfect knowledge of that way} Syr. because he plainly knew that way: because he perceived that the Jews had out of malice accused him: well knowing their qualities, and how falsely and frivolously they had calumniated him, loading him with foul words, not matters.

V. 23. {let him have liberty} Let him not be kept close prisoner, but under a keeper with some chain on him. See chap. 26. 29 and 28. 20. Though he acquitted him from all crimes, yet he detained him to gratify the Jews, or expecting a bribe, Chrys.

V. 24. {Drusilla} This was Agrippa’s sister, a vicious woman. See Joseph. Ant. Jud. 20. chap. 5.

V. 25. {Felix trembled} Out of horror of conscience, being a wicked man.

V. 26. {that money should have been given him} Either he supposed Paul to be no vulgar man whom the Jews so violently prosecuted, but of some great concealed estate, (knowing that these storms of envy rarely trouble the low shrubs) or that his friends and disciples would have redeemed him with some considerable bribe. Here is an example of a mercenary and corrupt judge who will be hired to do justice.

V. 27. {to shew the Jews a pleasure} To do the Jews some pleasure, and after the many injuries he had done them, to pacify them, that they might not follow him with complaints. He was careful to please the Jews, though with displeasing God, because he loved himself, not God, nor good men.

CHAPTER 25

Verse 1. {When Festus was come into the Province} After Felix was removed from that government, and Portius Festus made president of Judaea, reduced into the form of a province by the Romans.

V. 2. {informed him against Paul} Being thus precipitated by the spirit of Satan to persecute the gospel, they could not rest; and the leading actors were they who should have protected and taught the truth: so dangerous is the corruption of those who are in authority.

V. 3. {and desired favour against him} To wit, against Paul, that he would send for him to Jerusalem, that they might kill him by the way.

V. 4. {that Paul should be kept} Probably, Felix had informed him of the Jews’ malice and design against Paul: certainly, it was God’s providence so to preserve him.

V. 5. {are able} That can conveniently come.

{if there be any wickedness in him} ἄτοπον here (as Luke 23. 41) imports not some foolish or absurd thing, but something wickedly done. So 2 Thess. 3. 2. So the Syriac expresses it by סכלו sachlu, sin, wickedness, Matt. 18. 35. Indeed all wickedness is folly: the Hebrews well expressed it, as Josh. 7. 15, because he hath wrought נבלה nebala, folly (that is, wickedness) in Israel. 70. ἀνόμημα ἐν Ἰσραὴλ. See Judges 20. 10. 2 Sam. 13. 12. Job 42. 8.

V. 6. {more than ten days} Syr. eight or ten days. Some Greek copies have οὐ πλείους ἢ δέκα, not more than ten, etc.

V. 7. {many and grievous complaints, etc.} αἰτιάματα, criminations, or indictments: this is the condition of God’s servants, to be loaded with calumnies and slanders. See 2 Cor. 6. 4, 8. Yet happy are they in their innocency, by which their enemies make themselves so much the more unhappy, by how much more they belie them, and are injurious to them: see Matthew 5. 11, 12.

V. 8. {neither against the Law of the Jews} Neither against the law of God professed by the Jews, nor against the temple (though they charged him with the profanation thereof;) neither against Caesar, had he practiced anything.

V. 9. {to do the Jews a pleasure} To gain the people’s good word, and opinion of him.

V. 10. {where I ought to be judged} Doubting the sincerity of the judge, whose warping toward popularity he possibly perceived, and also the wait-laying of the Jews.

V. 11. {I refuse not to die} As if he had said, I beg no favor.

{no man may deliver me} No man justly can.

{I appeal unto Caesar} Syr. protectiones Caesaris appello, I appeal to Caesar’s protections. I require to be judged by Caesar himself. Thus claims he his Roman privilege.

V. 12. {with the council} Without whose consent he could do nothing.

V. 13. {king Agrippa} son of Herod Agrippa, whose death is mentioned, chapter 12. See Joseph. Antiq. lib. 18. 11 and lib. 19, chapter 5.

{and Bernice} Sister to the same Agrippa, with whom he lived in public infamy, and vehement suspicion of incest.

V. 14. {Festus declared Paul’s cause} Possibly, discoursing of many things, at last he fell on Paul’s business: however, God’s providence so disposed it for Paul’s deliverance from the Jews: he will never be wanting to his; where it shall make for his honor and their good, he will raise up some Festus to declare the oppressed man’s cause. See Genesis 41. 9, etc. 1 Sam. 18. 3 and 1 Sam. 19. 2, etc.

V. 15. {to have judgment against him} δίκην. Syr. that I would judge him. The word signifies, an action entered, or to be entered into a court of justice: so they said, δίκην ἐπάγειν Budaeus. Which the Latins expressed by, dicam impingere, scribere, or diem dicere, that is, deferre, criminis postulare, to implead or to indict one of some crime; or to enter an action against one, that they may have judgment against the impleaded. Sometimes it signified the penalty or punishment, the proceed and result of the judgment. Likely enough, here they desired to have him condemned, indictâ causâ, without hearing the cause, as they had done against Christ, and that might be the cause of Festus’ reply, verse 16, concerning the Roman custom.

V. 16. {To deliver any man to die} χαρίζεσθαι signifies to give freely, without cause or merit: he means for any man’s pleasure, or favor to execute men without lawful hearing of both parties, he is an unjust judge, who gives (though the most just) sentence, before legal hearing; the heathens gave leave even to the sacrilegious, traitorous, witches, or any malefactors to defend themselves in judgment, nec praedamnari quemquam incognitâ causâ licet. Etc. Lactant. lib. 5. chap. 1. Neither may any man be condemned before his cause is known: see Deut. 13. 14, 15 and 17. 4. Deuteronomy 19. 18. Yet such has ever been the Devil’s malice against the servants of Christ, to thrust on impious judges to condemn them without hearing them; because he knows the power of truth; if that come to be scanned, his kingdom falls: see John 7. 51.

V. 17. {without any delay} He commends his own justice herein: long-delayed justice often proves more heavy, than speedy injustice.

{on the judgment seat} Where they used to hear the weighty matters.

V. 18. {no accusation of such things} They accused him of sedition, but he took it for a mere calumny; because they alleged, but convinced not: objected much, but proved nothing.

V. 19. {of their own superstition} See on chapter 17. 22. Syr. concerning their religion; so profanely did heathens think and speak of true religion.

{of one Jesus} By this it appears how little Paul’s preaching had wrought upon Festus; and that many things were controverted between Paul and the Jews, which Luke, for brevity’s sake omitted. See 1 Cor. 1. 23.

V. 20. {Because I doubted, etc.} Or, I was doubtful to enquire hereof: this was his pretense; but the truth was, he would fain get favor with the Jews, verse 9. Here he betrays his own injustice: for why did not he acquit him, against whom nothing was proved?

V. 21. {to the hearing of Augustus} Or, to the judgement.

{Augustus} Nero was at that time emperor of Rome, but for the honor of their former emperor Augustus, they styled his successors after his name.

V. 22. {I would also hear the man,} So Herod desired to see Christ, Luke 23. 8 (and to hear John Baptist, Mark 6. 20) not to be converted, but to satisfy his own curiosity: Agrippa being born and bred among the Jews, had, doubtless heard of Christian religion, and perhaps of Paul also: therefore he might happily desire to see and hear him. See here the providence of God: by all these injuries, accusations, layings of wait, as Chrysostome notes, Paul becomes λαμπρότερος, more eminent: but for such his sufferings, none of these princes would have vouchsafed him audience with so much silence and patience.

V. 23. {into the place of hearing} εἰς τὸ ἀκροατήριον, into the place of audience, or hearing causes. Syriac, into the house of Judgement; this being public, hither came Agrippa, and Bernice with great pomp, that is, in a princely manner, and great state.

V. 24. {See this man} Thus God pleases to suffer his dear children to be made a spectacle unto the world, to men and angels. See 1 Cor. 4. 9.

V. 25. {That he had committed nothing} Thus the more malicious the Jews were in accusing Paul, the more (by God’s providence) was he justified by his judges. See chapter 23. 29 and 24. 24. Truth and innocency shine more clearly by their opposition.

V. 26. {unto my Lord} Unto Caesar, whose deputy I am in this place: this high title, Augustus, Tiberius, and some others, would not have given unto themselves or any man; it being, what they thought too great, and something newer than the Roman empire: but, as, אדני adni, was a civil title among the Hebrews, Gen. 32. 18, etc., and κύριος among the Greeks, so became Dominus to be among the Latins.

V. 27. {It seemeth to me unreasonable, etc.} All this made for Paul’s justification, and the Jews’ just blame, that the judge openly professed, that (notwithstanding their turbulent clamors, and frequent calumnies there appeared no crime of Paul’s whereof the deputy could inform Caesar), he thought it unreasonable to send any prisoner under the general notion of a delinquent, whereas, no particular thereof could be proved against him.

CHAPTER 26

Verse 1. {Paul stretched forth the hand} This was with them a usual gesture of those who began to speak in public. See Prov. 1. 24. Isa. 65. 2.

V. 2. {I think myself happy} I take it for my advantage, that I may now speak before you, who know the law and the Scriptures; and are therefore a more competent judge, than he that is a stranger to all.

V. 3. {I beseech thee to hear me patiently} As he commended his knowledge; so he entreats his patience; they that know most, ought to be most attentive; where matters of religion are controverted, impatience in hearing matters of so high concernment, concludes ignorance, or impiety.

V. 4. {my manner of life} Because the calumnies cast on him by the Jews, might otherwise have prejudiced the cause of Christ, he first washes them off, by appealing to his accusers’ own consciences; who knew his conversation from his youth up.

V. 5. {Sect} Here αἵρεσις is taken in good part, or at least according to the vulgar opinion, and supposition of his adversaries, as if he had said, the Jews themselves account the sect of Pharisees to be the most holy and religious; and they well know that I was trained up in the same, and zealously professed the same; therefore ought they not to reprove my former course of life; if they will be constant to their principles: he calls it ἀκριβεστάτην, αἵρεσιν the straitest: or most exquisite or exact sect: there were then three sects among the Jews. Pharisees, Sadducees and Essenes: see Jos. Antiq. lib. 18. chap. 2. Epiph. advers. haeres. lib. 1. haer. 16. 1. 2. ib. haer. 14. ib. haer. 10. D. Godwin. Moses & Aaron. lib. 1. chap. 10. 11. 12. These were the principal, and among them the sect of Pharisees was the most strict. The Syr. here interprets αἵρεσιν, the principal doctrine of the Pharisees.

V. 6. {of the promise} Concerning the Messias, and his kingdom, and life eternal by him, in whom all the true worshipers of God among the Jews believed and reposed all their confidence: hereby he obliquely taxes the vain and preposterous persuasion of the Jews pretending to the covenant of God with them and their fathers, and the promises, and yet obstinately rejecting Christ whom God promised to send them, and in whom alone all the promises of God for their eternal happiness were grounded and ratified to all true believers.

V. 7. {twelve tribes} Meaning the remnant of the twelve tribes, as they returned from the captivity, 2 King. 17. 6.

{serving God} According to the discipline of the law.

V. 8. {Why should it be thought incredible} He that gave life and being, to that which before, was not, cannot he restore life to the dead? idoneus est reficere, qui fecit; Tertul. He is best able to repair us who made us, and indeed we may behold a continual resurrection (Clem. Roman. ad Cor. ep. 1) In the several creatures; from the death—like winters unto the life of spring, the several seeds buried under the winter clods, arise up in their several kinds much more glorious. See 1 Chronicles 15. 37, 38.

V. 9. {verily I thought with myself} He prepossesses an objection: some might say, were you brought up a Pharisee? You never learned of them to believe, that Jesus was the Messias: true indeed (says he) I was an adversary to Christians, as much as any of them; and thought myself bound in conscience to endeavor their suppression; neither did any man persuade me to the contrary, but God revealed to me from heaven, the truth of Christ, and diverted my course: therefore he here inserts the history of his admirable conversion.

V. 10. {which thing, etc.} Chap. 8. 3.

V. 11. {Compelled them} Either he effected this by the cruelty he used, or gave them occasion so to do by his own example. 1 Tim. 1. 13.

V. 12. {as I went to Damascus} Chap. 9. 2.

V. 13. {at midday} This he says to declare, that it was no dream, fantasy, or vision of the night; but the certain knowledge, of waking and attentive minds.

V. 14. {I heard a voice} Chap. 9. 4.

V. 15. {who art thou Lord?} Chap. 9. 5.

V. 16. {but rise, etc.} Chap. 9. 6.

V. 17. {from the people} Of the Jews, they shall ungratefully handle you (as madmen use their physicians) but I will deliver you.

V. 18. {to open their eyes} This is attributed unto ministers, as instruments and ordinary means, the effect whereof is only in the Spirit of God, working thereon. See 1 Cor. 3. 5, 6.

V. 19. {The heavenly vision} Gal. 1. 16, 17.

V. 20. {unto them of Damascus} Chap. 9. 20.

V. 21. {about to kill me} Chap. 21. 27, 28, etc.

V. 22. {obtained help of God} God assisting me, it were high ingratitude not to do this work cheerfully, and to live to him, by whom I live and am preserved.

{witnessing both to small and great} To all sorts of hearers, noble and obscure, without exception of persons. So Rev. 13. 16. Revel. 19. 18. So the Hebrews used to speak, as we read. 1 Sam. 30. 19, מן־הקטן ועד־הגדול min hakkaton ve had haggadol, from the little one, and unto the great one, by which Paul intimates here to Agrippa, that the things which he spoke as much concerned the king in his own person, as the poorest hearer: the gospel is a general doctrine, which Christ would have communicated to all sorts of people. See Psal. 49. 1, 2. Mat. 28. 19. Mark 16. 15. See Rom. 1. 14, for all are one in Christ. See 1 Cor. 12. 13. Gal. 3. 28. Col. 3. 11.

{the Prophets and Moses} Whose general authority the Jews dare not deny. And this he constantly affirms, that all might understand that he taught no other doctrine than that which Moses and the prophets taught from the beginning; so far was he from innovation.

V. 23. {Christ should suffer} That Christ should not be a temporal king, as the Jews dreamed, but a spiritual and eternal; redeeming and saving us, by suffering that which was due to us.

{the first} As head of his church, to give them a spiritual life. 1 Cor. 15. 20. Col. 1. 18. Rev. 1. 5. First as the author of life, not the first in time; for some were raised from the dead before he died.

{shew light} The knowledge of the gospel. Luke 2. 32. Matthew 4. 16.

{unto the people} Meaning the Jews.

V. 24. {with a loud voice} Chrysostome understands this as an effect of Festus’ anger.

{Paul thou art beside thyself} μαίνῃ, Thou art distracted, or mad. Here note the profane censure of carnal men, concerning the mysteries of eternal life and salvation by Christ. See 2 Kings 9. 11. See on Mark 3. 21.

{much learning doth make thee mad} You over-study yourself; or meddle with matters too deep for your apprehension, such estimates do the ignorant set on knowledge: so do they blasphemously conceive the gospel to be the foolishness of preaching, 1 Cor. 1. 18. It seems so to them that perish: to them that shall be saved, it is the power and wisdom of God. See Rom. 1. 16. 2 Cor. 4. 3, 4. It is a dangerous symptom to distaste the gospel of Christ.

V. 25. {I am not mad, most noble Festus} Paul is not transported with anger for Festus’ censure of him; but being more solicitous to free them, by whom he was bound, from the bonds of sin and Satan, than himself from their chains, he replies meekly, and as it became him to speak to a governor: though Festus were unworthy, yet for God’s ordinance sake, and lest the cause of religion might otherwise have suffered, he regards him: neither was Paul so much careful for the defense of his own reputation (see 1 Cor. 4. 3. 2 Cor. 5. 13) as for the truth of God, which indeed is of the highest and most serious concernment: it is truly the greatest madness of the world, wittingly and willingly to neglect that, in which is our eternal weal or woe: a soft answer turns away wrath, Prov. 15. 1. Meekness and patience of teachers much advances the truth of Christ. See 2 Tim. 2. 24, 25, 26. So it is in any weighty undertaking, to be master of oneself, subject only to right reason, not to disturbed affections.

V. 26. {For the King knoweth} Being a Jew, and always conversant in Judaea, he might know the prophecies, and those things which were there done and suffered by Christ in his life, death, and resurrection.

V. 27. {that thou believest} Meaning, that the king was persuaded of the truth of those things which were written by the prophets.

V. 28. {almost} ἐν ὀλίγῳ in a little, or within a little: this he speaks being forced to acknowledge the power of the gospel, which secular respects would not suffer to be fruitful in him.

V. 29. {both almost} As verse 28.

{altogether} ἐν πολλῷ, in much, in everything which concerns the accomplishment of a true Christian. Almost persuaded to be a Christian; is no better than to be a lukewarm Laodicean, Rev. 3. 16, or an Israelite halting between God and Baal, 1 Kings 18. 21. God will admit no partners in his service: either you must be entirely and altogether his, or you are not his at all.

{except these bonds} He attemperates this speech to them, who yet knew not that bonds, and suffering for the truth of Christ, was a high honor, whereof elsewhere he glories and rejoices, Ephes. 6. 20. 2 Tim. 2. 9. See also chap. 5. 41. The Romans used thus to produce their prisoners with a soldier guardian, and some chain on the prisoner, chap. 28. 20. 2 Tim. 1. 16.

V. 30. {the King rose up} Having dismissed the company who attended or came to hear; the king, president, and Bernice, with many others, depart nothing better than they came hither. So goes the black-Moor into the bath, coming out from washing, of the same complexion: they whose hearts are filled with love of the world, and secular businesses, impatiently hear the gospel; it is presently tedious to them.

V. 31. {nothing worthy of death} Thus the very heathen judges still acquitted him in their opinions, to the condemnation of the malicious Jews. As also of themselves, who finding in all their examinations that he was innocent, yet to please impious men, would not acquit and deliver him. Judges ought to take heed what they do, for they judge not for man, but for the Lord.—2 Chron. 19. 6.

V. 32. {then Agrippa said} Agrippa (of their governors most versed in these things) also justifies Paul: what got the Jews by their travel and importunity, but their own just condemnation, in the manifestation of Paul’s innocency? The enemies of the gospel and of the ministers thereof, do but justify, and (to the servants of Christ undoubted advantage) honor them the more.

CHAPTER 27

Verse 1. {Paul and certain other prisoners} Thus do the saints share with the wicked in things secular and external. God the righteous judge will at last set them in conditions very different, Mat. 25. 34, 41, 46. Luke 16. 25.

{a centurion} A captain of a hundred footmen.

{Augustus’ band} The band or cohort was the tenth part of a Roman legion: and these bands or cohorts were of several numbers, names, and uses: the first, wherein the standard was, consisted of 1105 footmen, and 132 horsemen, etc. They used to have a pretorian band, or cohort, to guard the magistrate or governor in his province; this here mentioned, seems to be such as Augustus appointed to some the like offices. See Vegetius de re militar. lib. 2, chap. 7.

V. 2. {Adramyttium} A famous city and port of Mysia, Plin. lib. 5, chap. 30. It was formerly called Pedasus. Mysia was by the Hellespont near Troas, Ger. Mercat. Atl. Asia min.

{Aristarchus} It seems he only and Luke accompanied Paul in this journey, of all his disciples.

V. 3. {at Sidon} A city of Phoenicia: in times past it was a frontier-town of the Canaanites to the northward, near the mount Libanus, Jerome de locis Heb. Act.

{courteously entreated Paul} χρησάμενος, the word now used, is a particip. aor. 1. med. of χράω, commodo, commodato, do; to lend, as Luke 11. 5, to accommodate or to profit, to do good or pleasure to; Syr. usus est Centurio benevolentia erga Paulum; upon the matter the same, which he courteously entreated Paul. Thus God raised up friends to the afflicted, for he is with them according to his promise. See chap. 7. 9, 10. Hebr. 13. 5, 6. Josh. 1. 5.

V. 4. {under Cyprus} See chap. 11. 19. A great island in the Mediterranean Sea. See G. Mercat. Atl. Plin. lib. 5. chap. 31.

V. 5. {Cilicia} See on chap. 6. 9 and Plin. lib. 5. chap. 27.

{Pamphylia} Chap. 13. 13. Plin. lib. 5. chap. 27.

{Myra a city} A chief city of Lycia, as Strabo reckons it. See Plin. lib. 5. chap. 27.

{of Lycia} A province of Asia. Jerome. de loc. Hebr. Act. Pliny says it had once sixty towns, lib. 5. chap. 27.

V. 6. {of Alexandria} A city of Egypt, which was anciently called No, Jer. 46. 25, etc., between Egypt and Africa, where the evangelist Mark was buried, Jerom. de loc. Heb. Act. and de scriptor. eccl. G. Mercator. Atl. says, it was in times past a noble and beautiful city, built by Alexander the Great, in the bottom of the straights, or end of the Mediterranean Sea. The Turks now call it Scanderia.

V. 7. {slowly many days} The wind being against them, as verse 4, or very bare.

{Cnidus} A little island over against Caria.

{Crete} Since named Candie: it is a Grecian island, once abounding in wealth, and glorious for the number of a hundred towns. Jerom. de loc. Hebr. Act. See G. Mercat. Atl. Creta, and Plin. lib. 4. chap. 12.

{Salmone} This was an eastern promontory, or high cliff of Crete. See Strab. lib. 2.

V. 8. {the fair havens} It seems so called of the safety and commodiousness of the haven, or road; as we call a road of ours, the Downs.

{Lasea} A sea-town and city of Crete, Jerom. de loc. Hebr. Act.

V. 9. {the fast was} He reckons the time of the year, after the custom of the Jews, which the Syriac expresses, the fast which the Jews were wont to observe: hereof see Levit. 16. 29 and 23. 27. Numb. 29. 7. This was about October: so that Paul advised them to winter there, rather than to put to sea in the deep of winter, then at hand; wherein (as Vegetius notes de re militar. lib. 4. chap. 39) there is little light, and tedious nights, thick clouds, dark weather, rages of wind, and storms, hindering travel by sea and land: the heathen said well, καιρὸς δ’ ἐπὶ πᾶσιν ἄριστος. Hesiod. op. & di. opportunity is best in all things.

V. 10. {hurt and etc.} μεθ’ ὕβρεως, with injury: the interpreter of the Syriac gives it, with trouble.

{but also of our lives} With much danger of our lives: it had been with loss of their lives, had not God (as Oecumenius says) for Paul’s sake preserved all the rest. τῶν ψυχῶν ἡμῶν, of our souls, that is, a metonymy of the efficient for the effect, usual among the Hebrews.

V. 11. {the centurion believed the master} Not knowing Paul to be inspired by the Holy Ghost, but conceiving him to be no seaman, he believed the master of the ship in his own faculty; also the haven was not commodious: this man had at least some appearance of reason for this his belief; what reason have they, who in danger of their souls’ shipwreck, will most believe them who have least skill and experience in preaching the word for saving of souls?

V. 12. {Phenice} A port in Crete, not Phenicea a region in Syria.

V. 13. {loosing thence} Weighing anchor, and setting sail thence, ἄραντες, ἆσσον παρελέγοντο, the word ἆσσον is not here a name of a place; but is put for ἐγγὺς or πλησίον; near, or nearer: as if he said close aboard the shore of Crete, or Candie. See chap. 20. 13, 14.

{they sailed} παρελέγοντο, which the Latins give, legebant, or praeterlegebant, Virg. Aen. 3. Litoraque Epiri legimus, it has many significations, as Lyranus notes in this distich.

Fur aurum, virgo flores, mare navita, libros
Clericus; aequivocè singula quisque legit.

In the dialect of English mariners, they went close aboard the shore.

V. 14. {there arose} Or beat.

{against it} Against Crete, so that it carried them off to sea from Crete (which was now a windward shore) to Melita, which is between Africa and Sicilie.

{Euroclydon} A northeast wind, furious and stormy, usual about those places, in the beginning of winter: some call it, the seaman’s plague.

V. 15. {when the ship was caught} With this sudden storm, so they (not having time to take in their sails) were in danger of oversetting.

{could not bear up into the wind} A ship is said ἀντοφθαλμεῖν τῷ ἀνέμῳ, to wrestle with the wind (say the interpreters) which must needs be when she has the wind against her, so that her prow must encounter with adverse billows, and head-seas, or meet the sea right ahead; some think the original of the phrase was from that part of the prow which was called ὀφθαλμός, an eye: we have in use with us, to make up into the eye of the wind, (which here is ἀντοφθαλμεῖν) by divers tacks, and making sundry boards, to turn to the windward: that is, by standing sometimes one way, and sometimes another, for the gaining a place to windward; which here this ship could not do the violence of the storm and great head-seas driving them still to the leeward, and hindering her way.

{we let her drive} A ship is said to drive, when the anchor cannot hold her, but that she falls away with the wind or tide. So also when a ship is at hull, or a trie, that is, has taken in all her sails, and tied down the helm to the lee-side of the ship, going as wind and tide carry her: we say she drives, etc., or is adrift to leeward.

V. 16. {Clauda} A little island. Plinie lib. 4. chap. 12 calls it Gaudos: Ptolome and others Claudos.

{to come by the boat} To recover, take up, or save the boat.

V. 17. {undergirding the ship} This under-girding is by trusses, which are ropes made fast to the yards; used either to bind fast the yard to the mast, when the ship rolls a hull, or at an anchor, or to hale down the yards in a gust or storm.

{into the quicksands} Certain vast banks or mountains of sands in the sea, which swallow up ships that stick fast and sit upon them a little time; and so will the Goodwin sands, etc.

V. 18. {they lightened the ship} By casting the goods overboard.

V. 19. {the tackling of the ship} The Greek word σκευή, signifies store, munition and necessary furniture; and provision for ships. So Jon. 1. 5, they cast overboard את הכלים eth hachalim: their instruments or furniture, 70. ἐκβολὴν ἐποιήσαντο τῶν σκευῶν; the very word here used: so Syr. interpret. vasa ipsius navis, etc. See 2 Kings 11. 8, 11.

V. 20. {all hope that we should be saved} Meaning in respect of second causes, and man’s reason; κατὰ τὴν φύσιν, as Oecumenius speaks, it must have been so in the course of nature, that they had perished.

V. 21. {have gained this harm} That is, prevented it; as the Syr. interprets it, avoided it; in the conclusion, it will ever appear a gain to hearken to Christ’s ministers.

V. 22. {of any man’s life} Ψυχῆς: soul, for life, as verse 10. With such admirable confidence in the truth of God, who had revealed this unto him, verse 24, he comforts them, lest in despair of life they should neglect the means of their preservation.

{but of the ship} This he declares to them, that when they saw all this truly come to pass, they might have the more reverend esteem of the gospel which he preached, and for which he now suffered.

V. 23. {the Angel of God} Whom he sent to comfort and assure me; lest they should think he vainly promised them security, he confirms that which he said by alleging a divine authority.

{whom I serve} He professes to profane men, that he served God, who was able to deliver and would deliver him and them: they knew that he was now in bonds for his religion’s sake: now hearing that God had a care of him, sent his angel to him, and after seeing that he and themselves were according to his word delivered from the (otherwise inevitable) danger, they might easily gather, that God justified his religion, and that Paul served the true God.

V. 24. {God hath given thee all them that sail with thee} Or given thee as a favour. So the Greek κεχάρισταί σοι signifies, freely to give, as Rom. 8. 32. Gal. 3. 18. Phil. 1. 29. Acts 3. 14. 1 Cor. 2. 12. You have prayed for them, I have heard you, and will for your sake, save their lives. So God heard Lot for Zoar. Gen. 19. 19, etc. God preserves the wicked from temporal destruction, for the righteous’ sake, who are among them, and intercede for them.

V. 25. {for I believed God} I am confident out of good experience, that God will certainly perform his promise.

V. 26. {we must be cast} That they might not doubt of the truth of God’s promise, he foretells them, the manner and means by which they shall be preserved: thus it will fall out that we shall be cast upon an island: this he tells them that they might ascribe their delivery to God, not chance; so the ancient prophets were wont to foretell certain signs of things by them spoken, which should come to pass, that they whom it concerned might know that God had spoken by them, and would certainly bring it to pass. See 1 Sam. 10. 2, etc.

V. 27. {in the Adria, etc.} In the Adriatic Sea which divided Italy from Dalmatia, and reaches up to Venice.

V. 28. {and sounded} To find the depth of the waters by casting out a plummet of lead fastened to a line many fathoms long.

V. 29. {out of the stern} Or hinder part of the ship, to stay the course or way of the ship, lest falling upon some coast in the dark, in their shipwreck they should all have been cast away.

V. 30. {out of the foreship} The prow, or foremost part of the ship.

V. 31. {except these abide in the ship} Now because the will of God, or his power to save, or the effect of his promise depended on second causes; but because he that had ordained the end, ordained the means also; and that he would not have them tempt God, by dividing that which he had united.

V. 32. {Cut off the ropes} The centurion and soldiers following Paul’s counsel, cut off all hope of the seamen’s going away from the ship, and deserting them; they cut the boat-rope, and let her drive away.

V. 33. {continued fasting} He means, they ate no set meals; or so little in their perpetual danger and fear of being cast away, that it was in a manner, a fasting.

V. 34. {hair fall from the head} By this Hebrew phrase is meant, that they should all come safe and sound ashore (see 1 Sam. 14. 45. 1 King. 1. 52. Mat. 10. 30) without the loss of a man.

V. 35. {he took bread and gave thanks} Not only praying God to give a blessing, and to sanctify those creatures to their nourishment; to present their thanks to him for the same, and to acknowledge his good providence in bestowing them upon them; but also for their preservation from the great danger which they had run: and exhorting them to refresh themselves, in confidence of God’s future providence according to his word, he shows them his own example; we must not in dangers and afflictions, measure our condition by present sense, but consider God’s power, and promises to deliver us; it is a happy teaching, where ministers’ own actions, exemplify their doctrine.

V. 36. {all of good cheer, etc.} So great a comfort and blessing is one, or a few good men in a company: while they were all safe, and out of fear, Paul lay aboard like a poor despised prisoner, but now in the danger God makes him the only counselor, and comforter of all the company; common dangers, and afflictions, make the saints more evidently shine.

V. 37. {two hundred threescore and sixteen, etc.} This sets off the good providence of God, that of so many men, none perished in their tumultuous swimming ashore: it must teach men in midst of dangers to cast themselves upon the providence of God.

V. 38. {they lightened the ship} By casting her lading overboard : they resolved with the philosopher in the like case, better these perish for us, than with us.

V. 39. {they knew not the land} They could keep no good reckoning, by reason of the violent storm, dark weather, variable sets of tides, and possibly many shifts of winds: so discovering the land, knew not where they were.

{to thrust in the ship} They would there run her ashore, that they might save their lives, by getting ashore upon some planks or broken pieces of timber, or otherwise.

V. 40. {taken up the anchors} Or cut the cables, (to which the anchors were fastened) in the hawse: for in a storm, and such wrought seas, they could not weigh anchor: Syr. ופסקו vapesaku, and they cut off the anchors; the same word is given verse 20, all hope that we should be saved אתפסק ethpesek was cut off; Greek περιῃρεῖτο, was taken away.

{loosed the rudder bands} The rudder, is that piece of timber, which hanging at the stern-post of the ship, is as a bridle to direct the course; this they had bound when they would drive (verse 15) or let the ship go whither wind and tide would carry her; but now, because they would have it to direct the ship, that they might with the best advantage for their lives, run her ashore, they loose it again.

{and hoised up the mainsail} Which before they had struck, by reason of the violence of the storm; now they hoist it, that the ship might feel the wind, and work for their running ashore.

V. 41. {broken with the violence, etc.} So that nothing now remained, but that everyone should shift for his life, and swim ashore: thus God showed his delivering power in extreme hazards.

V. 42. {the soldiers’ counsel was to kill, etc.} They show their cruel ingratitude to Paul, who had comforted them, and for whose sake their lives were saved: this has been the common lot of the prophets, apostles, ministers, and generally the saints of God: let it trouble no good man to receive evil for the good he has done, it is a vulgar disease; let them know that when men requite evil for good, that yet their labor is with the Lord. See Luke 14. 13, 14.

V. 43. {But the Centurion willing to save Paul} God put into his heart, to defeat this more than barbarous counsel of soldiers: thus God saves Paul by the centurion, who was preserved for Paul’s sake: piety never dies unrewarded: it is a happy thing to do all the good we can; here again mark the present benefit which the other prisoners had for Paul’s sake: it is a sufficient motive to make men ambitious of the acquaintance and society of God’s children.

{cast themselves first into the sea} That they might be the more helpful to get the rest ashore; also to avoid the danger of one drowning another, if the multitude should all have leaped overboard together.

V. 44. {some on boards, etc.} Who could not swim without.

{they escaped all safe} Thus God ever fulfills his promises: thus his goodness overcomes man’s malice and impious counsels; reserving the wicked to other times, whose unbelief and ungrateful cruelty, willing to shed blood, deserved that they should never have come to shore again: the long-suffering and goodness of God should lead men to repentance, and teach them David’s use of God’s favors. Psal. 107. 15. Oh that men would praise the Lord for his goodness, etc.

CHAPTER 28

Verse 1. {Called Melita} Now called Malta; an island between Africa and Sicilie; there is another of the same name in the Adriatic bay, between Italy and Epidaurus. See D. Heylin Μικρόκοσμος: mediterran. Isles. 448, etc., and Plin. lib. 3. chap. 9 and 4. 26.

V. 2. {barbarous people} They were so called who spoke neither Greek nor Latin, and were more rudely bred, or of fierce and evil manners, uncivil, ungodly, inhumane and cruel. Cic. ad Q. fr. lib. 1. quod si te sors Afris, aut Hispanis, aut Gallis praefecisset, immanibus ac barbaris nationibus: so Virg. barbarus has segetes? See 1 Cor. 14. 11.

{shewed us no little kindness} φιλανθρωπίαν humanity: so Suidas’ interpreter gives φιλανθρωπηθείς humaniter exceptus: and [?]udaeus§3 φιλανθρωπούμενος, in comitatem benignitatemque compositus: some despise the needy and calamitous, adding affliction to affliction, but these men (esteemed barbarous) were more humane to those who had lost ship and goods in the sea: Christians should not be ashamed to imitate their mercy, but to come short of it. See Hebr. 13. 3. It is no more honor to those who are barbarous to be called humane, than dishonor to the humane to be called barbarous: it is less evil to be styled evil, than to be so: be better than your name, show yourself good indeed, and you may securely despise fame. See James 2. 16.

V. 3. {a viper out of the heat} Thus God pleased by a new miracle to confirm Paul’s authority, thereby to prepare the barbarous to receive the gospel.

V. 4. {a murderer} This was rash judgment; according to the common custom of the world; who usually account the afflicted wicked; this principle sticks fast in the consciences of the most barbarous, that there is a divine providence which justly punishes the wicked and injurious, because therefore murder is a chief crime, they conclude that he was a murderer, whom so eminent a revenge followed.

{yet vengeance suffereth not to live} Vengeance they took to be a goddess, named δίκη; the same with Nemesis, which they called τῶν ἀλαζόνων τιμωρὸς, the revenger of the proud. Suid. Νέμεσις.

V. 5. {shook off the beast, etc.} That is the viper; which hung on his hand: the physicians called all such creatures which leave their venom in a wound which they bite or sting θηρία, especially the viper.

{felt no harm} The power of God, the Lord of nature and all creatures, restraining the venom; so that it could not hurt Paul: here Christ’s promise to believers in the primitive church, Mark 16. 18, was fulfilled in Paul.

V. 6. {swollen and fallen down dead} So deadly is their poison, especially in those hot countries, that it presently invades the heart and vital parts, and those that are bitten presently die: the more evident was the miracle in Paul’s preservation.

V. 7. {Publius} By this name he seemed to be a Roman, and that he entertaining the centurion, Paul and his company were invited with him: thus God has everywhere a care of his.

V. 8. {prayed and laid his hands on him} Praying, he showed that not his power, but God’s, restored this man: laying on his hands was a form of blessing; hospitality is commended by many examples. Gen. 18. 2. Gen. 19. 1. 1 Kings 17. 9. 2 Kings 4. 8. Exod. 2. 20. Luke 10. 38, and here by a special reward thereof.

V. 9. {others also came and were healed} For very probably the fame hereof quickly spread about the island. But why did not he who shook off the viper, and cured diseases, shake off his own bonds? We must know that Paul was not the author, but minister in the miracle; acting only where, when, how, and on whom the Spirit of God would: and miracles were not wrought for the ease of their persons, who did them, so much as for the confirmation of their ministry; for which God sometimes miraculously delivered them, chap. 5. 19. Chap. 12. 7. Sometimes he left them in bonds, where those bonds might advance the gospel. Phil. 1. 12.

V. 10. {laded us with such things, etc.} Furnished them with victuals, and other necessaries; this was their gratitude toward Paul, for the great benefits which they had received by his curing their sick: they much honored him, and accommodated him and those that were with him, with necessaries for their voyage: and this was a fruit of their faith.

V. 11. {whose sign was} Such as ships usually have whereby they may be the better known, and according to which sometimes they are named, and their bills of lading, or other commissions to them appertaining are formed.

{Castor and Pollux} The Paynims feigned these to be gods of the sea.

V. 12. {at Syracuse} A famous city of Sicilia.

V. 13. {to Rhegium} A city in Italy over against Messana of Sicilia.

{to Puteoli} A sea-town in the kingdom of Naples.

V. 14. {we found brethren} Whether these brethren were Christians before Paul came to them or not, seems not manifest, for the Jews though not yet converted, are elsewhere styled brethren, that is, kinsmen according to the flesh—Israelites, Rom. 9. 3, 4 (see also Acts 7. 1 and 22. 1 and 23. 1, etc.), so here verse 17. Paul calls them brethren, who yet verse 22 naming Christianity a sect, every where spoken against, seem not to have then been acquainted with the most wholesome and comfortable mysteries thereof, concerning which they desired to be informed by Paul; neither seems it probable that the faith (if it had been received in Italy, so near Rome as was Puteoli) should not by some means have been propagated to the Jews at Rome.

V. 15. {Appii forum} A market town upon a long highway; to the seaward, which Appius caused his soldiers to make good; by the which there stood three taverns, about a day’s journey from Rome.

V. 16. {the Centurion} Or governor of the pretory or judgment-hall.

{suffered to dwell} Paul was not put into the common prison; which favor God gave him for his comfort, and the advancement of the gospel.

V. 17. {Paul called the chief of the Jews} Who dwelt then at Rome; here again appeared the constant love of Paul to Israel; who, notwithstanding their many grievous injuries done him; would yet again adventure to preach Christ unto them, that they might be saved.

V. 18. {when they had examined, etc.} That is, when the Roman deputies and governors of Judaea had examined Paul: thus he endeavors to present the truth unto them, and for their better reception of himself, and it, to prevent the prejudicate opinion concerning his own person, lest that should disadvantage the gospel.

V. 19. {not that I had ought to accuse him, etc.} That is, I appealed to Caesar only to defend my innocency: nor purpose I to make any use of this accusation, to exasperate Caesar’s former evil opinion of the Jews.

V. 20. {for the hope} That is, for Jesus Christ his cause, whom they had long looked for, and who had now showed himself their Redeemer, in whom only the Israel of God, that is, all true believers (Rom. 2. 29. Gal. 3. 7, 9) repose all their hope and confidence of salvation. See chap. 4. 12.

V. 21. {we neither received letters, etc.} The high priests had little hope that they could reach him there at Rome, therefore probably they were silent.

V. 32.† {concerning this sect} See on chap. 26. 5, meaning, this profession of Christianity.

{every where it is spoken against} By the governors and people, Jews and Gentiles: here appears the truth and power of God, in the propagation of that gospel, which had the multitude, power, authority and wisdom; yea, and the seeming sanctity of the world, everywhere against it: what natural man would not at least have suspected that which all condemned? That must therefore be the truth of God, which so much, so universally, so constantly flourishes in spite of men.

V. 23. {kingdom of God} That the kingdom spoken of by the prophets, now was offered unto them by Christ. Which Paul, by competent and sufficient arguments cited out of Moses and the prophets, declared and proved unto them.

V. 24. {some believed} The gospel, like the seed, Mat. 13, finds divers soils, and brings forth according to the receiver; the same sun hardens the clay, and softens the wax. See 2 Thess. 3. 2. Heb. 4. 2.

V. 25. {when they agreed not, etc.} Here is the fruit of dissension, but accidental to the gospel, which causes not, but shows the secret wickedness of men’s hearts, as the sun shows, but causes not the diversities of colors which lie concealed and indistinct in the dark. See Luke 2. 34. Mat. 10. 34. John 10. 19.

{well spake the Holy Ghost} When he could by no fair means win them, he denounces the judgment which God had threatened them, Isaiah 6. 9, which the authority of the Holy Ghost declared to be most certain, 2 Pet. 1. 21.

V. 26. {go unto this people} Isaiah 6. 9. Mat. 13. 14. Mark 4. 12. Luke 8. 10. John 12. 14. Rom. 11. 8.

V. 27. {they have closed} They are in willful ignorance, and willingly know not; as, 2 Pet. 3. 5. Therefore God gives them over to strong delusions, to believe lies, to their own destruction. 2 Thess. 2. 11, 12.

V. 28. {the salvation of God} Τὸ σωτήριον τοῦ θεοῦ. So Luke 2. 30, which is revealed in the gospel by God, showing his counsel therein, and the powerful effect thereof by his Holy Spirit, to every believer.

V. 20.† {the Jews departed} So hypocrites and self-flatterers beguile their own souls, being impatient of all wholesome reproof, and offended at the truth. Gal. 4. 16.

{had great reasonings} This shows that some believed, in that they gainsaid the unbelievers.

V. 30. {received all, etc.} He was not ignorant, how much silence would have secured him from the malice of the Jews; but he valued not his life; so that he might finish his charge which was committed to him. See chap. 21. 13. 1 Cor. 9. 16.

V. 31. {preaching the kingdom of God} That is, as the Syr. has it, concerning the kingdom of God: and how we are interested therein by the free grace and mercy of God in Christ Jesus; in whom we receive remission of sins, regeneration, reconciliation, adoption of sons, faith, sanctification, patience; perseverance, obsignation and sealing up to redemption; and shall have the end of our hopes, the salvation of our bodies and souls in his kingdom of glory.

{with all confidence, no man forbidding him} Not because the Jews had lost their malice, but because God who shut the greedy lions’ mouths: Dan. 6, had now shut theirs: and he who brought out Israel from the incensed Egypt, in such a calm, that not a dog moved his tongue against them, now at present gave Paul freedom from the strife of tongues: well might he say, the word of God is not bound. 2 Tim. 2. 9. If you should endeavor to bind up the sunbeams, or silence the whispering winds, you could not prevail; nor can any creature, against that Spirit of God which breathes when, and where it lists. John 3. 8.

Now unto the King Eternal, Immortal, Invisible, the only wise God, be honor and glory for ever and ever; to his Church peace: truth, and salvation, to all eternity, through Jesus Christ our Lord and only Savior. Amen.