Works
Vers. 42. And in breaking of Bread.
The Syriac expressly understandeth this of partaking of the Lord's Supper, for he useth the very Greek word Eucharistia here. And so divers take that to be the meaning of this phrase, both here, and in some places else in the New Testamen •• Yea, even they that suppose that it meaneth partaking of their common meals and food; yet do they think that they had the Sacrament added to it, as our Savior added it to the Passover. And indeed the manner of speech doth signify both the one and the other, both ordinary meals, and the receiving of the Sacrament, as in Luke 24. 35. He was known of them in breaking of bread; here it meaneth a common Supper in the Inn at Emmaus: 1 Cor. 10. 16. The bread which we break is it not the communion of the body of Christ? Here it betokeneth the receiving of the Sacrament. But it may be conceived to intend the Sacrament the rather, and chiefly, if not only.
First, Because the phrase of breaking of bread for common eating, is very rare both in the Old Testament and Jewish Authors; but eating of bread is the expression that speaketh that.
And secondly, because breaking of the bread in the Sacrament, is a concomitant that cannot be parted from it, for 〈 in non-Latin alphabet 〉 , he blessed and brake, and said, this is my body which is broken, 1 Cor. 11. 24.
Vers. 44. And all that believed were together.
This Greek word 〈 in non-Latin alphabet 〉 is of frequent and of various use in the Septuagint. It sometimes betokeneth the meeting of persons in the same company, as Josh. 11. 5. Judge. 6. 33. & 19. 6, &c. so of Beasts, Deut. 22. 10. Sometimes their concurring in the same action, though not in the same company or place, as Psal. 2. 2. & 34. 3. & 49. 2. & 74. 6. & 83. 3. &c. Sometimes their concurring in the same condition, as Psal. 46. 10. & 62. 9. Esa. 66. 17. Jer. 6. 12. And sometimes their knitting together though in several companies, as Joab's and Abner's men, though they sat at distance, and the pool of Gibeon between them, yet are they said 〈 in non-Latin alphabet 〉 , 2 Sam. 2. 13. And in this sense is the word to be understood in this story: For it is past all imagination or conceiving, that all those thousands of believers that were now in Jerusalem, should keep all of one company and knot, and not part asunder, for what house would hold them? But they kept in several Companies or Congregations, according as their Languages, Nations, or other references did knit them together. And this joining together, because it was apart from those that believed not, and because it was in the same profession and practice of the duties of Religion; therefore it is said to be 〈 in non-Latin alphabet 〉 , though it were in several companies and Congregations. And to such a sense doth Rabbi Solomon understand the 〈 in non-Latin alphabet 〉 in Deut. 25. 5. as indeed it must of necessity be understood, not of brethren dwelling in the very same place, but of brethren 〈 in non-Latin alphabet 〉 that are united in inheritance; as these believers were now in the Gospel. And so is the building of the Jews to be understood, Ezra 4. 5. 〈 in non-Latin alphabet 〉 in separation from the Samaritans, and in joining in the action, though they were of several companies in the building, and those companies far distant one from another, Neh. 3. per totum. & 4. 19.
Vers. 46. Continuing daily with one accord in the Temple.
This is not to express, that the Temple was their meeting place, either for hearing of their Sermons, or administering the Sacraments, for neither of these would have been endured there, as appeareth, Chap. 4. 1. but this is to show that they had not yet shaken off all the Worship of the Temple, nor the observance of Moses, but resorted thither to the duties of Religion, at the hours of prayer, as they had done before. For many years after this, the believing Jews were still tenacious of the Law, and reverential of the Temple, Acts 21. 20. which they might lawfully be while the Temple stood, if their observance of Moses did not destroy in them the doctrine and application of their justification by faith in Christ. And hence was it that the Apostles did so far comply with them both in that place in Acts 21. and also in Acts 15. because Moses was to stand till the Temple fell, those Rites not nullifying the death of Christ, if rightly used.
ACTS. CHAP. III.
Vers. 1. Peter and John went up together into the Temple.
IT may be this was likewise on Pentecost day; and 〈 in non-Latin alphabet 〉 doth signify identity of time: as it doth, 2 Sam. 21. 9. and in the Chaldee of Jonathan on Deut. 25. 5. And the ninth hour mentioned here in reference to the third hour in preceding story, Chap. 2. 15. at nine a clock in the morning was that conversion of 3000, and at three a clock in the afternoon this of 5000. Howsoever, whether it were on that day, or no; certainly it was on some solemn day, either a Sabbath or Festival, as appeareth by the number that were then prese •• in the Temple, when so many of them were converted. For ordinarily on the common days of the week, the company that was in the Temple was very few, besides the Priests and the Stationary men ( 〈 in non-Latin alphabet 〉 as they are called by the Rabbins) which were a number of men chosen to be constantly there, to represent the whole Congregation, in laying their hands on the heads of the Sacrifices in their behalf. This concourse of people on such a solemn day, was a fit subject and opportunity for these Apostles to work upon; and that in all probability was the main induction that brought them into the Temple at this time. That they should go thither to institute the Canonical hours by their own example, as Baronius dreameth, is a fancy that far better deserveth laughter, than any answer.
Vers. 2. The gate of the Temple which was called Beautiful.
This was the Gate that entered into the second Court, or out of the Court of the Gentiles, into the Court of the Jews: And there this Creeple lay, begging of the Jews that came into the Temple, but disdaining, as it seemeth, to beg of the Gentiles. This seemeth to be that gate that Josephus calleth the Corinthiack Gate, and which he describeth to be of so much gorgiousness and bravery, de Bello Jud. lib. 5. 14. and which we shall have occasion to describe in another work, fully and on set purpose.
Vers. 11. The porch called Solomon's.
Not that the very porch built by Solomon was now standing, for that was burnt and destroyed by the Babylonians, as well as the rest of the Temple, but because this was built on the very same pile that his was built upon. For the Temple standing upon an high and steep hill, with a deep and sharp precipice about it; Solomon to make room for the floor of the mount, which was too strait, filled up the ditch on the East side with huge stones strongly jointed together, and he built his porch upon that pile; and because this of Herod's was erected also upon that very same foundation, it therefore is called Solomon's porch. It was the first gate, or entrance into the mountain of the House; and not only the very building of the porch, but the Court within bare the same name, Josephus ubi supra.
Vers. 12. And when Peter saw it, he answered, &c.
Here Peters Sermon is registered again, but Chap. 4. 1. it is said, As they spake, which resolveth that John preached as well as he.
Vers. 16. Through faith in his name, &c.
Faith is twice named in this verse, because of the Apostles faith in doing, and the Creeples faith in receiving the miracle; the former was 〈 in non-Latin alphabet 〉 : the latter 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 .
Vers. 17. Through ignorance ye did it.
So Christ said himself, Luke 23. 34. Father forgive them, for they know not what they do. This their ignorance proceeded mainly from mistaking the place of Christ's birth, for they supposed it had been Nazareth; and from mistaking the Kingdom of the Messias, for they expected it would have been pompous, and full of worldly glory; the title on the Cross, Jesus of Nazareth King of the Jews, spake out both the ignorances that carried them on to so wretched an act.
Vers. 19. When the times of refreshing shall come.
〈 in non-Latin alphabet 〉 : The Syriac readeth it, That your sins may be blotted out, and the times of refreshing may come: and so the Arabic and Irenaeus, or at least his interpreter cited by Beza; the Vulgar, ut cum venerint, but concludeth not the clause to make it sense. Beza, postquam venerint, but what sense he would make of it, I do not well understand. He pleadeth much to prove that 〈 in non-Latin alphabet 〉 doth signifi • postquam, and it is not denied him, but he cannot deny withal that it signifieth ut likewise: and so may it best, and most properly be understood, That your sins may be blotted out, so that the times of refreshing may come. The Apostle Peter taketh his speech from Esa. 28. 12. where the Prophet at once prophesieth of the gift of Tongues, verse. 11. of the preaching of the Gospel, verse. 12. and the infidelity and obduration of the Jews, verse. 13. and speaketh of these very times and occasions that are now in hand: And accordingly is the Apostle to be understood that speaketh from him, concerning the present refreshing by the Gospel, and God's present sending Christ among them in the power and Ministry of that, and not of a refreshing at the calling of the Jews which is yet to come; and God's sending Christ personally to come and reign among them, as some have dreamed, and it is but a dream: For let but this Text be seriously weighed in that sense that opinion would make of it; Repent therefore and be converted, that your sins may be blotted out when the times of refreshing shall come: As meaning this, Repent you now, that your sins may be blotted out, 2000, or I know not how many hundred years hence, when the calling of the Jews shall come: If this be not the sense that they make of this Text, that produce it to assert Christ's personal reign on earth for a thousand years; I know not why they should then produce it; and if this be the sense, I must confess I see no sense in it. The words are facile and clear, and have no intricacy at all in them, if the Scripture may be suffered to go upon its own wheels; and they may be taken up in this plain and undeniable Paraphrase; Repent ye therefore and be converted, that your sins may be blotted out; so that the times of refreshing by the Gospel may come upon you from the presence of the Lord; and he may send Jesus Christ in the preaching of the Gospel to you, to bless you in turning away everyone of you from his iniquities.
Vers. 20. And he send Jesus Christ.
As Vers. 26. God having raised his Son Jesus, sent him to bless you: Now this cannot possibly be understood of Christ's personally and visibly coming among them; for who of this audience ever saw him after his Resurrection? But of his coming among them now in this means and offer of Salvation: and in the same sense is this clause in hand to be understood: and so the 22 verse interpreteth it of the sending of Christ as the great Prophet, to whom whosoever will not hearken must be cut off: Not at the end of the world when he shall come as a Judge; but in the Gospel which is his voice, and which to refuse to hearken to, is condemnation. Peters exhortation therefore is to repentance, that their sins might be blotted out, so that refreshing times might come upon them, and Christ in the Gospel might be sent among them, according as Moses had foretold, that he should be the great instructer of the people.
§. Which before was preached unto you.
The very sense of the place confirmeth this reading: for though Beza saith, that all the old Greek Copies that ever he saw, as also the Syrian, Arabic, and Tertullian read it 〈 in non-Latin alphabet 〉 , fore-ordained; yet the very scope and intention of Peters speech in this place doth clearly show that it is to be read, 〈 in non-Latin alphabet 〉 , which before was preached to you, namely by Moses, or the Law, verse. 22. and by all the Prophets, verse. 24.
Vers. 21. Until the restitution of all things.
Or the accomplishment of all things, and to that sense the Syriac translates it, until the fullness of the time of all things, &c. And the Arabic did not much different, until the time in which all things shall be perfected, or finished, &c. The Greek word 〈 in non-Latin alphabet 〉 indeed signifieth a restitution to a former estate, a repairing, or an amending, as might be frequently shown in Greek Writers, but in Scripture doth not so properly signify this, as what the Rabbins would express by 〈 in non-Latin alphabet 〉 a fulfilling or accomplishing: and the Preposition 〈 in non-Latin alphabet 〉 doth not so much stand in the force of Re, or again, but it stands in opposition to 〈 in non-Latin alphabet 〉 . privative in 〈 in non-Latin alphabet 〉 , which signifieth unsettled or unconfirmed, and so 〈 in non-Latin alphabet 〉 is opposed to 〈 in non-Latin alphabet 〉 , Polyb. Hist. lib. 4. Settlement of a City to tumult. And to take up these two places where this word is used in the New Testament, Matth. 17. 11. and here. Elias indeed shall first come, 〈 in non-Latin alphabet 〉 : and shall restore all things: What? To their former estate? Nay, that the Baptist did not, for he brought them into a clean different estate to their former: or he shall amend all things? That is true indeed, so the Baptist did, but how will this place in hand bear that sense, which speaketh not of the mending of all things, but of their ending? And how improper would either of these senses run in this verse, Till the restoring of all things to their former estate, which God hath spoken by the mouth of his Prophets? Or till the amending of all things which God hath spoken by his Prophets: But clear and facile is that sense that is given, Till the accomplishment of all things that God hath spoken by the mouth of his Prophets? The things which God had spoken by the mouth of his Prophets from the beginning of the world were, Christ's victory over Satan in the Salvation of all his people; his conquest of the last enemy, Death; the calling of the Jews, the fullness of the Gentiles, &c. and how can these things be said to be restored, or amended? They may most fitly be said to be accomplished, perfected, or performed: and so must the same words be rendered of the Baptist, Elias truly cometh and accomplisheth all things, that are written of him, and so must the Son of man do all things that are written of him; as Mark follows the sense, Mark 9. 12.
Vers. 24. All the Prophets from Samuel.
He is reckoned the first of the Prophets after Moses.
First, Because Prophesy from the death of Moses to the rising of Samuel was very rare, 1 Sam. 3. 1, 2.
Secondly, Because he was the first Prophet after Moses that wrote his Prophesy. From the beginning of Samuel's rule, to the beginning of the captivity in Babel, was 490 years, and from the end of that captivity to the death of Christ, 490 years more, and the 70 years captivity, the midst of years between, as I have shown elsewhere: But I must advertise the Reader here, that the beginning of Samuel's Prophetickness in this reckoning, is not from the death of Eli, but from one and twenty years after. And here let me take up a verse of as much difficulty, and of as little observing of it, as almost any in the Old Testament: as that is 1 Sam. 7. 2. And it came to pass while the Ark abode at Kiriath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord. Now the Ark was undeniably above forty years in Kiriath-jearim; namely, all the time from Eli's death, till David fetched it to Jerusalem, which was seven and forty years, and somewhat above, only that first excepted, in which it was seven months in the Land of the Philistines, 1 Sam. 6. 1. and a little time in Bethshemesh; what then should be the reason that it is said to be in Kiriath-jearim only twenty years? Why, the meaning is not that that was all the time that it was there, but that it was there so long a time, before the people ever hearkened after it. Their idolatry and corruption of Religion had so transported them, that they thought not of, nor took regard to the Ark of God for twenty years together: Then all the house of Israel lamented after the Lord: for so must it be rendered; and not, And all the house of Israel, &c.
And so have we one and twenty years taken up from the Death of Eli till this time of Israel's repentance, which yet are counted to Samuel's forty, but are not reckoned in the account of Habakkuk, of the extent of the race of the Prophets.
Upon this place therefore we may take up these pertinent observations.
First, That God did now on a sudden pour a spirit of Reformation generally upon all the people of Israel after a long time of profaneness and Idolatry. They had been exceedingly profane in the time of Eli's sons: And therefore the Lord in justice forsook his Tabernacle in Shiloh, the Tent which he had pitched besides Adam, when Israel passed through Jordan, Josh. 3. 16. Psal. 78. 60. and he gave the Ark into the Enemies hand; yet was not Israel humbled for it. The Ark was restored to them, and was among them twenty years together, and they continued in their Idolatry still, and never sought after it, nor took it to heart. At last, upon a sudden, and with a general conversion, Israel begins to turn to the Lord, and lament after him, and forsake their Idols.
Secondly, Here was a strange and wondrous spirit of conversion poured upon the people at the beginning of the race of the Prophets, as there was at the end of it, in these Chapters of the Acts of the Apostles.
Thirdly, As the practice here in the Acts, was to repent and to be baptized; so was it then with Israel; as that expression may most properly be interpreted, verse. 6. They drew water and poured it out before the Lord, as washing or baptizing themselves from their Idolatry.
Vers. 25. Ye are the children of the Prophets.
That is, the Scholars or Disciples of them, as the phrase, The children of the Prophets, is ordinarily used in the Old Testament, 2 King. 2. &c. and Amos 7. 14. I was neither Prophet, no Prophets son; that is, nor Prophets Scholar. And Matth. 11. 19. Wisdom is justified of her children; that is, of her Disciples.
ACTS. CHAP. IV.
Vers. 1. The Captain of the Temple.
THIS was the Captain of that Guard, or Garison which was placed in the Tower of Antonia, for the guard of the Temple. This Tower stood in the North-east corner of the wall that parted the mountain of the House from the City. It was built by Hyrcanus the Asmonean, the High Priest, and there he himself dwelt, and there he used to lay up the holy Garments of the Priest-hood, whensoever he put them off, having done the Service of the Temple, Joseph. Antiq. lib. 18. cap. 6. Herod repaired this Tower, and bestowed much cost upon it, and in honor of Antony, named it Antonia; and fortified it, that it might be a guard for the Temple; and as in former times, so still were the holy Robes laid up there all his time, and all the time of Archelaus his Son: after the removal of Archelaus, from his Kingdom, and the confiscation of his estate, this Tower came into the Romans hands, and was kept as a Guard or Garison by them; and the High Priests garments laid up there under their power, till Vitellius, as we shall see hereafter, did restore them to the Jews own keeping. Antiq. lib. 15. cap. 15. So that the Captain here meant, is the Captain that was over the Company that kept this Castle: a Roman Commander, and he joining with the Priests and Sadducees to hinder the Gospel, and imprison the Disciples; the Jews and Romans do again conspire, as they had done against Christ, so now against his Apostles, Psal. 2. 1, 2.
There was a chief Captain that was Governor of the whole Garison at Jerusalem, as Chap. 21. 33. & 24. 7. and his several Companies lay placed in several Courts of Guard about the City; among the rest this was one, within the virge of the Temple, the greatest badge and sign of all other of the Jews present servitude and subjection, when their very Temple and service had a heathen bridle put upon it. And thus did the abomination of desolation begin to creep in, and to stand in the place where it ought not.
Vers. 2. Being grieved that they taught the people.
This grievance of the Priests, Sadducees, and Captain of the Temple, proceeded from several principles and causes. The Captains distaste was for fear the business should tend to innovation or tumult: the Sadducees, because they preached the Resurrection of the dead, which they denied, Chap. 23. 8. the Priests, because they being private men, went about to teach the people; and chiefly, because they preached the Resurrection through Jesus.
Through Jesus the Resurrection from the dead.
Though the whole Nation did so generally assert and hold the Resurrection of the dead (the Sadducees only excepted) that they made the deniers of this point, one of the three Parties that should never have part in the world to come: as they speak in the Talmud, in the Tractate of Sanhed. Perek. Helek. These are they that have no portion in the world to come, he that saith, The Resurrection of the dead is not taught from the Law, and he that saith, That the Law is not from Heaven, and Epicures: Yet was this no less than heresy in their esteem; to teach that the Resurrection of the dead was either 〈 in non-Latin alphabet 〉 proved and experienced in Jesus; or 〈 in non-Latin alphabet 〉 by the power and efficacy of Jesus; that either Jesus was risen, or that he should be the Author of the Resurrection.
Vers. 4. And the number of the men was about five thousand.
The 5000 mentioned here, were the number of Converts, and not of Auditors; and they were a single number by themselves, and not an addition to the 3000 mentioned before, to make them five thousand.
For, first, the Holy Ghost intendeth in this Book to show the power of the Gospel, rather than the bare preaching of it, and how many it converted, rather than how many heard it.
Secondly, The juncture of the verse is so close and facile that none can understand it any otherwise than of the number of believers, unless it be for very captiousness; for the Text saith, that many of them that heard the word believed. And how many was that many? Namely, 5000 men.
For, thirdly, how ridiculous were it to interpret that the Holy Ghost should tell us, that there was an audience in the Temple of 5000 men? Why, Josephus saith, that generally, every course of the Priests contained so many: And it would be utterly strange, if the Holy Ghost, which in all the Bible never numbered an audience at the Temple, no, not when he was intentionally writing of the service and assembly there, should do it now when he is purposely upon a story of men converted to the Gospel.
Again, That this is an entire sum different from the 3000 in the second Chapter, is plain by the very story in hand.
For, first, it is a discourse concerning a miracle done by Peter and John; and all the Chapter to the three and twentieth verse, keeps close to that relation: and what reason possibly can be given, that this clause only should start from it?
Secondly, It were an uncouth manner of reckoning, and such as the Scripture is utterly unacquainted with, to number 5000, and to mean but 2000; and never to give any notice that it so meaneth.
Thirdly, The number of the men were 5000. Of what men? Of those which heard the word. What word? The word preached by Peter and John, verse. 1. and not the word preached on Pentecost day by all the Apostles. Thus is the Church become 8000 numerous by two Sermons; besides the multitudes that were believers before, and those whose conversion is not summed.
Vers. 5. Their Elders, Rulers, and Scribes, &c.
In this Council and Consistory that was now gathered, the Evangelist exhibiteth variety of members:
First, Their Rulers: or the Chief Priests, the heads of the twenty four courses.
Secondly, Scribes: or other Doctors of the Tribe of Levi.
Thirdly, Elders: or the Seniors and Senators of the other Tribes.
Fourthly, Annas, the Nasi; or President of the Sanhedrin.
Fifthly, Caiaphas the High Priest, the Ab beth diu, the father of the Court.
Sixthly, John, as it seemeth, the son of Annas: the Governor of Gophins and Acrabatena in the time of Nero, Joseph. de bello, lib. 2. cap. 25.
Seventhly, Alexander, called also Lysimachus and Alabarcha, of whom we shall have occasion to discourse afterward.
Eighthly, As many as were of the High Priests kindred, Brethren or Cozens of that family: so that by this concourse of all these at this time, divers of whose employment and residence was at distance, it may be the rather supposed that this was at some solemn Festival that had brought them all to Jerusalem.
Vers. 7. And when they had set them in the midst.
The Sanhedrin sat in half the floor in a circle, Rambam. Sanhedrin, Per. 1. Those who had anything to do in the Court, stood or sat in the midst of them, Luke 2. 46.
§. By what name have you done this.
So did they very foolishly conceit that the very naming some names might do wonders, as Acts 19. 13. and the Talmud. in Shab. forgeth that Ben Saida (they have a blasphemous meaning in this expression) wrought miracles, by putting the mutterable name within the skin of his foot, and there sewing it up.
Vers. 11. This is the stone which was set at naught.
In Psal. 118. 22. which is the place from which this speech is taken, is 〈 in non-Latin alphabet 〉 , the stone refused, and so is it, Matth. 21. 42. and that according to the Hebrew Text: but here the Apostle heightens the expression, that he may set home their abuse of Christ nearer to their hearts, and may show the humiliation of Christ the more. The Syriac mindeth not this, but translates this place, and Matth. 21. 42. by the same word refused.
The Chaldee interpretation of the Psalm from whence the phrase is taken, is exceedingly conceited, it runneth thus. The youth which the builders refused among the sons of Jesse, obtained to be set for King and Governor. This was from the Lord, said the builders, and it is wondrous before us, said the sons of Jesse. This is the day which the Lord hath made, said the builders. Let us be glad and rejoice in it, said the sons of Jesse. Save us now, said the builders. Prosper us now, said Jesse and his wife. Blessed is he that cometh in the name of the Lord, said the builders. Let them bless you from the house of the Lord, saith David.
The Lord give us light, said the Tribes of the house of Judah.
Tie the youth for a Festival sacrifice with cords, until ye offer him up, and pour his blood at the horns of the altar, said Samuel the Prophet, &c.
At which Psalm and place, how far the Chaldee in Bibliis Regiis, and the Chaldee in Bibliis Buxtorfianis, and Venetis do differ, it is worth the Learneds observation.
Vers. 13. And ignorant men.
Gr. 〈 in non-Latin alphabet 〉 ▪ a word exceedingly much taken into use by Jewish writers, and both in them and in Greeks, it signifieth, Private men, or men in no public employment, and men of inferior rank, and men ignorant or unskillful. Examples of all these significations might be alleged. Lucian, 〈 in non-Latin alphabet 〉 . The common multitude, whom wise men call Idiotae. Galen. 〈 in non-Latin alphabet 〉 , unskillful in Physic. Ibn. Ezr. on Levite. 13. Vers. 2. Aaron, that is, the Priest anointed in his stead, or one of his sons, that is, 〈 in non-Latin alphabet 〉 Sacerdotes Idiotae, the inferior Priests. Rab. Sol. on Levite. 1. 1. To what purpose served the pausings? To give Moses space to understand between division and division, sense and sense 〈 in non-Latin alphabet 〉 much more to a private man that learneth from a private man.
In all these senses may it very well be applied here; and it is more than probable, all these senses were in the thoughts of the Council concerning Peter and John at this time; they saw they were unlearned, private, inferior, ignorant men, and thereupon they could not but wonder at the miracle and cure that they had wrought.
Vers. 23. They went to their own company.
That is, to the Society of the one hundred and twenty mentioned, Acts 1. 15.
Vers. 25. Who by the mouth of thy Servant David, hath said, &c.
The second Psalm which owns not its Author in the Title, the Holy Ghost ascribeth here to David: and seemeth by this very passage to give us close intimation, that every Psalm that telleth not in its title who was the Author and Penman of it, is to be ascribed to David as the Penman. The rule of the Jews ( that every Psalm that bears not the author of it in the title, is to be reputed of his making who was last named in a title before ) is at a nonplus at these two first Psalms, and helps us nothing at all to understand who made them: and thereupon Ibn Ezra conceiveth not that this second Psalm was made by David, but by some of the Singers. But this passage of the Apostles in their prayer, doth not only own David for the Compiler of this Psalm, but also teacheth us to own him so of every Psalm, whose Author is not mentioned in the title of it; as might be further confirmed if it were ad hic & nunc, from Psalm 96. & 105. & 107. & 132. compared with 1 Chron. 16. 7. The ancient Rabbins, and Doctors of the Jews, interpreted this Psalm concerning Christ, even as the Apostles do here, as it is confessed by Solomon Jarchi at his entrance into it, though himself, and some other latter Jews apply it to David, and it may be in spite to Christ.
Vers. 32, & 33. §. Community of goods.
This community of goods, howsoever it sorted and suited with the present state of the Church at Jerusalem at that time; yet can it not be taken up for an example or president for the time to come.
For, first, the thing was not done by command, but at the free disposal of whosoever was minded so to do, Acts 5. 4.
Secondly, The Lands that were sold, were many of them out of the Land of Canaan; for the converts were Jews from all Nations, and one instance is given in the Land of Barnabas in Cyprus; now when these men were resolved to cleave to the Apostles, and not to return to their own Country; what good would their Lands in those foreign Countries do them?
Thirdly, If these Lands and Houses were in Judea, as it is undoubted many of them were, it may be supposed that the faithful owners thereof took notice of the threatened destruction of Jerusalem, spoken of by our Savior, and so would part with their estates for the benefit of the Church, before they should be surprised by the enemy.
And fourthly, Thus did God provide against persecution to come; that neither the poor of the Church should fall off through penury, nor the rich start back through worldly mindedness; but by a competent distribution among them, the one might have enough, and the other not too much.
And lastly, Such was the state of the Church at this time, as never was the like to be again. It was but newly born, it was all in one City, the most of the people far resident from their own houses, all in a possibility to be scattered by persecution, they could not tell how soon: and therefore that present administration of the Church in such a case, cannot be any copy for times to come either to follow as a command, or to imitate as a perfection.
This very year was a Jubilee among the Jews in the very proper sense, it being the eight and twentieth that the Land had had since their settling in it: and these people now converted to the Gospel, are so far from returning to their possessions, if they had sold or mortgaged them, as the Jubilee privileged them, that they part with their possessions that they had in their hands; having by this time learned that the earthly Canaan and inheritance, was not that possession that was to be looked after, and that the Kingdom of the Messias should not be earthly.
Vers. 36. Barnabas a Levite, and of the Country of Cyprus, &c.
As Saul a Benjamite of the Country of Tarsus, yet educated and lived at Jerusalem: so did Barnabas in Canaan, though a Cypriot born. He had land to sell though he were a Levite, for the Levites might purchase Lands of their own, even in the Land of Canaun: much more might they in foreign Countries. Samuel a Levite, was born upon his Fathers own Land which had been purchased by his great Grandfather Zuph, 1 Sam. 1. 1. & 9. 5. Now Barnabas had one motive more to sell his Land, than other of the common believers had; namely, those words of our Savior to those Disciples that were to be Preachers, Provide neither silver nor gold, &c. Matth. 10. 9, 10. and this was the ground of Peters answer, Silver and gold have I none, Chap. 3. 6.
ACTS. CHAP. V.
Vers. 1. But a certain man named Ananias.
AMong the offerings of others that sold their Lands, there ereepeth in the hypocrisy of Ananias and Sapphira, a couple that at once would have served God and Mammon; Vain-glory, or Policy, or both, did here strive with covetousness and distrust▪ or rather to speak truly indeed, did conspire. They had the formality to sell their Lands as others did, but they had not the sincerity to part with the money as others had. Their double dealing both in word and deed, is fearfully punished with sudden death at this beginning of the Christian Church (as Nadab, Abihu, and the Sabbath-breaker were at the beginning of the Jewish) that future times might learn from this to beware dissembling with God, and not to dishonor and shame the gifts of the Holy Ghost.
Vers. 3. To lie to the Holy Ghost, or rather, to belie the Holy Ghost.
It was not the sin only, barely, and simply considered, that provoked and procured so fearful a Judgment upon him, but the sin, as it was circumstantiated and aggravated by some respects. For it seemeth that Ananias was not a common or ordinary believer, but one of the Ministerial rank, and one that had received the gift of the Holy Ghost, as well as the rest of the 120. And considerable to this purpose are these two things.
First, That as soon as the Evangelist hath mentioned the pious and upright dealing of Barnabas (which was a Preacher) in the sale of his Lands, he cometh to the story of Ananias, as a man of the same function, and relateth his wretchedness in the sale of his.
Secondly, That though it be said in verse. 4. 〈 in non-Latin alphabet 〉 , that he lied to God, yet is he said in the third verse 〈 in non-Latin alphabet 〉 , To belie the Holy Ghost. By which Phrase it seemeth that he had received the Holy Ghost among the rest that did receive it; and yet for all that excellent gift in himself, and the excellent gift that he knew in the Apostles; he durst by this base dissembling belie and shame the gifts that were in himself, and tempt the power of the Holy Ghost that was in Peter.
And thus was Ananias much like Judas, exceedingly qualified and eminently gifted with the gifts of the Spirit, but like him undone with covetousness, and for it perished by an exemplary end. There was none among all the twelve so fit to give sentence upon this fact as Peter: as who might hereby show his own repentance for his lying and perjury in denying his Master, and that he was entirely repaired and recovered from it, when he durst pass so heavy a doom and judgment upon a lie.
Vers. 13. And of the rest none durst join himself unto them.
It is some difficulty to resolve, who these rest were that durst not knit themselves to the Apostles: the matter may be construed so many ways that it is hard to fix which is the right.
First, It is understood by Beza of such as were as yet out of the Church, and yet not strangers to the Kingdom of God, but such as for fear durst not show themselves, either because of the Jews, or because of the judgment afflicted on Ananias.
Secondly, It may be understood of those that were within the Church, yet durst not join themselves in Consistory or Presbyterial society with the 120 Disciples, but kept their distance in regard of judging, though they knit with them in communion.
Or thirdly, It may be understood of the 108 Disciples, that were appointed by Christ to be Ministers, and kept in continual society and consistorial association with the Apostles, yet durst not join themselves to them in the form or dignity of Apostleship, nor durst offer to parallel themselves to that rank, yet the people magnified them also: And this I take to be the very meaning of the place, and that upon these grounds.
First, Because the word 〈 in non-Latin alphabet 〉 seemeth to import a residue or the rest of their own company, and not the people that were out of the Church, for of them it had been more proper to have said 〈 in non-Latin alphabet 〉 than 〈 in non-Latin alphabet 〉 , as the skillful in the Greek language will readily judge.
Secondly, The joining here spoken of in regard of the object to whom, is to the Apostles, and not to the Church, as is apparent by the very Grammatical construction.
Especially, thirdly, The word 〈 in non-Latin alphabet 〉 in verse. 12. being understood not of the Congregation or whole company of believers, but of the Apostles, as the words immediately before might argue, or rather of the whole number of the 120 as it is taken, Chap. 2. 1. And so the sense of all redounds to this; that besides that terrible and dreadful work that was done by Peter upon Ananias and Sapphira, all the other eleven Apostles did great and wondrous miracles among the people, and the whole College and Presbytery of the 120 were unanimously in Solomon's Porch joining together in association and advancing the Gospel, but the rest of the 120 durst not one of them join themselves to the twelve in the peculiar office and dignity of Apostleship properly so called, having seen so lately the dreadful judgment that one of the twelve had brought upon Ananias one of their own number, and seeing the continual wonders that they did in an extraordinary manner among the people, howbeit the people magnified them also, they also having the admirable and wondrous gifts of the Spirit upon them.
Vers. 15. §. Peters shadow.
Many miracles were wrought by the Apostles hands, and many as it seemeth by Peters shadow: but the Text hath left it so indifferent, that it is hard to determine whether it is to be taken in a good sense or a bad, and indeed some that have taken it the better way have made it the worst of all. Luke saith only thus, They brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. But it neither telleth who they were that laid them, nor a word at all that those were healed that were laid. And it may be thought they were unbelieving Jews that laid them as well as otherwise: for believers might have brought them to the Apostles, or brought the Apostles to them: And it may possibly be thought that they laid them there either out of a superstitious blindness, thinking his shadow to be miraculous as well as his person, or out of a c • eating perverseness, thinking to gain by his power though they would none of his doctrine: and that none of their sick were healed because there is no mention of any such healing at all. If we should thus understand the story, surely we should do less wrong to the Text, and to our own understandings than some have done that have taken it in a better sense. For be it, that God intending to magnify Peter the Minister of the circumcision in the eyes of the circumcised, did give him a more extraordinary power of miracles, for their sakes that stood upon miracles so much, so that not only himself, but his shadow also could heal diseases, yet how ridiculous and senseless is that which Baronius would infe • hereupon, namely, That Peter therefore was Prince of all the Apostles: and that therefore the shadows or images of holy men are of holy use and Religious Worship, and that the Pope who is Peters shadow and representation hath Peters power and qualification?
Vers. 20. All the words of this life.
It hath scrupled divers Expositors why the word 〈 in non-Latin alphabet 〉 should be added here to 〈 in non-Latin alphabet 〉 as seeming to bend the meaning and sense to this present and temporal life: and thereupon they have concluded that there is an hypallage or change of construction, and that 〈 in non-Latin alphabet 〉 the words of this life, is instead of 〈 in non-Latin alphabet 〉 , these words of life, and to this sense is it translated by the Syriac: But the construction is easy, and the composure of the words will appear most proper, if the seventeenth Verse be a little seriously considered, it is said there that it was the Sect of the Sadducees that imprisoned the Apostles, a generation that denied the Resurrection, and the life to come; and to this it is that this divine revelation referreth, when it chargeth the Apostles, that they should go again into the Temple where they had been apprehended the day before, and imprisoned for preaching the Resurrection, and that they should not spare to speak and utter the doctrine of this life which the Sadducees so much denied.
Vers. 21. And they called the Council together, and all the Senate of the children of Israel.
The Syriac reads, they called their companions and the Elders of Israel: taking 〈 in non-Latin alphabet 〉 here to mean either their fellows and companions in the same Sadducean Opinion and Heresy, or their fellow Priests and Scribes which were not of the Sanhedrin: But since 〈 in non-Latin alphabet 〉 will very harshly bear either of these senses, and constantly is used in another for the Sanhedrin or bench of Judges of the LXX Elders: I should take it so also in this place; and by 〈 in non-Latin alphabet 〉 all the Senate, understand the Judges or Elders of the two other Judicatories which were erected, one in the outer Court gate, or in Solomon's Porch, and the other in the inner or the beautiful gate of the Temple, consisting of three and twenty men a piece. Maymonid. in Sanhed. Per. 1. And so did this busy High Priest call together all the three Courts or Benches of Judges in Jerusalem, an hundred and seventeen Elders in all if there were a full appearance, the Lord so disposing it, that all his Apostles and all his chief enemies might deal it together: And now as that was fulfilled which Christ had spoken of them; They shall bring you before Councils for my name sake, so was also that which he had promised unto them, that it should be given them what they should speak, that their enemies should not be able to gainsay. But the Judges of the earth would not be wise nor instructed to serve the Lord and to kiss the son, therefore his anger shortly kindled, and Jerusalem perished in her unbelief.
Vers. 24. Now when the High Priest.
So is it to be understood though in the Greek it be only 〈 in non-Latin alphabet 〉 the Priest: and the reason is because, first, Annas in this meeting was not the President of the Council, for which he is called the High Priest elsewhere, for this was not a Sanhedrin, or the usual Court, but an extraordinary and unusual Convocation: Secondly, Mention is made of 〈 in non-Latin alphabet 〉 immediately after: and 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 would scarcely have sounded well so near together.
Vers. 34. A Pharisee named Gamaliel, a Doctor of the Law, had in reputation among all the People.
This was Paul's Tutor, Acts 22. 3. the son of Simeon, that took Christ into his arms, Luke 2. and the Grandchild of famous Hillel. He is called Gamaliel the Elder, for there were two others of the same name, one his Grandchild, the other his great Grandchild in the fifth descent; and he is always called Rabban Gamaliel, and so likewise were those two his Grandchildren intitled. These being three of the seven, that only carried this title Rabban. A title which was of the highest eminency and note, of any title among their Doctors, and that very title the weth the great reputation he had among the people. In the Talmudic Writers there is very frequent mention of Rabban Gamaliel, but scarcely distinguishing which of the three they mean; yet so much to be collected out of them, as to confute that forgery of Lucians Epistle (which yet Baronius hath graced with this Testimonial: Narrat Lucianus in ea quam totus Christianus orbis recepit Epistola ) that Gamaliel became a most zealous Christian, and professor of the Gospel; that he received Nicodemus when the Jews had • ast him out; and that he buried the body of Stephen, and held a solemn mourning for him seventy days.
In Pirke Abhoth. Perek. 1. this saying is ascribed to this Gamaliel, among the several Adagies of those Doctors 〈 in non-Latin alphabet 〉 Procure thyself a tutor, and get thee out of doubting, and do not multiply to pay thy tithes by conjecture.
He is held to have died 18 years before the destruction of the City, or about 22 years after this, and Onkelos the Targumist of the Law is reported to have burnt threescore and ten pound of Frankincense for him being dead: And by this it is more than a conjecture, that he died not a Christian, but lived and died in his Pharisaical opinions, and profession.
Vers. 36. For before these days rose up Theudas.
There is mention of one Theudas in the Talmud in Sanhedr. Perek. Helek. and he is called a Physician, Theudas the Physician saith, that neither Cow nor Sow cometh from Alexandria: And there is mention of one Theudas a Sorcerer in Josephus Ant. lib. 20. cap. 2. When Fadus was Governor of Judea, saith he, a wizard named Theudas persuaded a great company to take their goods and to follow him to the river Jordan, for he said he was a Prophet, and that dividing the river by a command he would procure them an easy passage: and thus saying he deceived many. But Fadus suffered them not thus to enjoy their folly, but sent against them a troop of Horse, which falling upon them unexpectedly, slew many, took others alive, and catching Theudas himself, cut off his head and brought it to Jerusalem.
This were a very ready and easy interpretation of these words of Gamaliel, if this great scruple did not lie in the way: namely, that this Theudas mentioned by Josephus, was about the fourth or fifth year of Claudius: but this Theudas mentioned by Gamaliel was before Judas the Galilean, which was in the days of Augustus: There is a great deal of ado among Expositors what to make of these two stories, so like in substance, but so different in time. Some conceive that Josephus hath missed his Chronology, and hath set Theudas his story many years later than it fell out: Others refuse Josephus his story as not applicable to this Theudas of Gamaliel [though they hold that he hath spoken true in it] because the time is so different, but they think Gamaliel's Theudas was some of those villains that so much infested Judea in the times of Sabinus and Varus. Joseph. Ant. lib. 17. c. 12. though Josephus hath not there mentioned him by name.
A third sort conceive that Gamaliel's Theudas was not before Judas the Galilean, who • ose about the birth of Christ, but a long while after, namely a little before Gamaliel speaketh these words: And they render 〈 in non-Latin alphabet 〉 in the strict propriety, namely that it was but a few days before: and 〈 in non-Latin alphabet 〉 , not post eum, after him, but praeter eum, besides him.
In these varieties of opinions and difficulties, it is hard to resolve which way to take, and it is well that it is a matter of that nature that men may freely use their conjectures in it, and be excusable.
I cannot but observe and conceive these things upon the stories of Gamaliel and Josephus laid and compared together.
First, That Gamaliel meeteth with the double misprision that the present Council had concerning the Apostles, with a double story. First, They suspected and censured them for false and erroneous Teachers; to this he applies the story of Theudas. Secondly, They suspected them of innovation, and of what might tend to mutiny and insurrection, and to this he applieth the story of Judas.
Secondly, That the miscarriages of these two men that he instanceth in, proceeded from two different and dangerous principles; pretence of new lights and revelations; and pretence of liberty of conscience and of persons. Theudas was for the former, Judas for the latter.
Thirdly, That Gamaliel's counsel was not of any Christianity that was in him, but of policy, not that he favored the Apostles, but that he feared if anything were done to them by violence or injustice, it might incur a Premunire or prejudice; and that is apparent, in that all the Council consent and entertain his counsel.
Fourthly, That Gamaliel's Theudas and Josephus his is not all one: their descriptions indeed are very agreeable, for as Gamaliel saith that Theudas took on him 〈 in non-Latin alphabet 〉 to be somebody, of note and eminency, so doth the relation about the Theudas in Josephus. Simon Magus boasted himself 〈 in non-Latin alphabet 〉 to be some special person, Act. 8. 9. and how did he carry on this arrogation? Why, by magic and doing some strange things among the people: and just in the same kind hath Josephus described his Theudas, but yet these two Theudases seem not to be the same.
Fifthly, For Josephus setting the story of his Theudas so late as in the time of Claudius, a dozen years or thereabouts after this speech of Gamaliel, [although it might be said it is no strange thing with Josephus to misplace stories, and to faulter in point of exact Chronology, as Baronius supposeth he hath done in this] yet seemeth it rather to be upon the very native propriety of the time of the story: And the matter to be conceived thus, that as Sects and Heresies, though buried, yet do oft revive, and though dispersed, yet do recollect: and being once begun are not suddenly extinguished, but like quenched fire are ever breaking out in one place or other, that so it was with this business of Theudas. And so also it may be instanced in the very Sect and Opinion of him that Gamaliel speaketh of immediately after, namely Judas of Galilee: He rose up in the days of the tax in the time of Augustus, as Luke 2. He pleaded against the Jews being subject to the Romans, and dissuaded them from paying taxes and tribute to them: and maintained they ought to have no ruler over them but God: and so became the original of a fourth Sect among the Jews, besides the Pharisees, Sadducees and Esseans, as Josephus reports of him. Antiq. lib. 18. cap. 1. and de Bell. lib. 2. cap. 12. Now though Judas himself perished in his error, and as many as obeyed him were scattered abroad, as Gamaliel relateth, yet was not his error extinguished with him, but revived and grew again: So that at the least 40 years after his first appearing, his two sons James and Simon are crucified for it by Tiberius Alexander, the successor of Fadus. Jos. Antiq. lib. 20. cap. 3. And many years after that, Eleazar a branch of the same Judas appeareth in the same opinion with a desperate company with him, De Bel. lib. 7. cap. 30.
Even so may it be conceived of the Sect of Theudas: that it began before that of Judas, and that the first Author of it took upon him great things, as to be a Prophet, and to work miracles, and the like, but he was soon slain and all that obeyed him were scattered abroad and came to naught. But his folly and fancy perished not with him, but [however at other times] in the time of Fadus one of the same foolery and name, and probably his son, would be a Prophet again and divide Jordan and do I know not what, whom Fadus destroyed and brought his company to ruin. So that Gamaliel's and Josephus his Theudas, are very probably two men, but very likely Father and Son, or Tutor and Scholar, agreeing so jump in the same folly and madness that they agreed in the same name: and that name either given to the latter at such an accidency as Parents name their children, or assumed by him in imitation of the former Theudas, whom as he delighted to imitate in his Enthusiastic folly, so delighted he to follow him in denomination. And I am the rather confirmed in this opinion about these two men, because that as soon as ever Josephus hath told the story of the destruction of Theudas by Fadus, he telleth of the destruction of the sons of Judas, by Tiberius Alexander, and I cannot but interpret both the stories in one sense, that as in the latter he speaketh of the offspring of Judas, whose Sect had begun many years before, so in the former he speaketh of the offspring of Theudas, whose Sect had begun before that of Judas.
Vers. 41. That they were counted worthy.
Or, That they had obtained: 〈 in non-Latin alphabet 〉 seeming to interpret the word 〈 in non-Latin alphabet 〉 so common among the Rabbins which soundeth to that sense: and so is it not only most easily, but so it must be most commonly rendered in them: And of the very same sense is the Latin word Mereri [when it is applied to man with reference to good] generally in the Fathers: As when it is said that the Virgin Mary, meruit esse mater redemptoris, she obtained to be the mother of the redeemer, not she deserved: Mary Magdalene, Audire meruit, Fides tua te salvam fecit: she obtained to hear it said, Thy faith hath saved thee; and a thousand such examples might be given, which too many thousands interpreting by the word merit, wrest an harmless word to their own destruction.
R. Solomon speaketh of 〈 in non-Latin alphabet 〉 Meritum volucrium, the privilege of birds: and some fathers speaking of our obtaining God's favor and salvation and the like, express it, sine merito nostro meruimus, we have obtained it without our merit.
CHAP. I.
Vers. 1. The former Treatise have I made, &c.
THE Syrian and Arabic render it, The former book have I written: and so is the Greek word 〈 in non-Latin alphabet 〉 used in Heathen Authors, not only for an oration by word of mouth, but also for a Treatise or Discourse that is done in writing; as might be proved by many examples. I shall only give one as parallel to the phrase that we have in hand; as the Author himself is unparallel to our Evangelists in matter of truth; and that is, Lucian in his title of the first book of true History, 〈 in non-Latin alphabet 〉 .
Now the Evangelist at his entry into this History, mentioneth the former Treatise of his Gospel, because this Treatise of The Acts of the Apostles taketh at that; and as that contained the Life and Doctrine of our Savior himself, so doth this the like of his Apostles. And therefore the words immediately following, Of all that Jesus began to do, may not unfitly be interpreted to such a meaning, that Jesus began, and his Apostles finished: though it is true indeed, that in Scripture phrase to begin to do, and to do, do sound to one and the same sense, as Matth. 12. 1. compared with Luke 6. 1. Mark 6. 2. compared with Matth. 13. 54. &c.
Now the method that the Evangelist prescribes unto himself, and followeth in this Book is plainly this. From the beginning of the Book to the end of the twelfth Chapter, he discourseth the state of the Church and Gospel among the Jews; and from thence forward to the end of the Book he doth the like, of the same among the Gentiles: and therefore accordingly, although the title of the Book be The Acts of the Apostles, as of the Apostles in general; yet doth he more singularly set himself to follow the story of the two Apostles Peter and Paul: Peters to the 13 Chapter, and Paul's after; because that these two were more peculiarly the fixed Ministers of the circumcision, and of the uncircumcision, Gal. 2. 8. and so doth Moses entitle a reckoning of the heads of the Fathers houses of all the Tribes of Israel in general, Exod. 6. • 4. and yet he fixeth at the Tribe of Levi, and goeth no further; because the subject of his Story lay especially in that Tribe, in Moses and Aaron.
§. Of all that Jesus began to do and to teach.
Not that Luke wrote all things that Jesus did, nor indeed could they be written, John 21. 25. but that, 1. He wrote all those things that were necessary, and not to be omitted. Theophylact and Calvin. 2. 〈 in non-Latin alphabet 〉 may be taken for 〈 in non-Latin alphabet 〉 , all for many; as it is frequently done in Scripture. 3. And chiefly, that he wrote something of all the heads of Christ's actions and doctrine; for he saith not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , Camerarius. Or, 4. As the woman of Samaria saith, that Christ had told her all things that ever she did, Joh. 4. 29. whereas he told her but some few particulars; but they were such, as whereby she was convinced he could tell her all: So though Luke did not specify all and every action and doctrine of Christ that ever he did and taught; yet did he write of such, as whereby it was most clear that Christ was the Messias.
Vers. 2. After that he through the Holy Ghost had given commandments to the Apostles whom he had chosen.
There is some diversity in pointing and reading this Verse: some take it in the order and posture that our English hath it; applying the words through the Holy Ghost, to Christ's giving commandments; and read it thus, after •• had given commandments through the Holy Ghost: and so doth the Vulgar Latin, Theophylact, Mar • rat, and indeed the pointing, in the best Copies. Others, as the Syrian, Arabic, and Beza, with them conjoin it thus, Giving commandments to the Apostles whom he had chosen by the Holy Ghost. Now in the main thing itself, there is not so much difference, as to make any great scruple or matter how the words are pointed; for Christ may as well be said to command his Disciples by the Holy Ghost, as to choose them by the Holy Ghost; and so e contra. But it is material to consider,
First, That it is more proper by far to conceive Christ acting the Holy Ghost upon the Disciples, and that when they were called; than his acting him in himself in calling them.
Secondly, That there is no mention at all of such an acting of the Holy Ghost in the Disciples choosing; but there is expressly at their receiving their charge; and therefore not only the pointing of the Text, and the consent of divers Copies, Expositors and Interpreters that read as our English doth; but even the very thing itself, and truth and evidence of Story require that it should be so read: Now, why Christ should be said to give commandment through the Holy Ghost; and what commandment this was that was so given to them, is much in controversy.
There is mention indeed of Christ breathing of the Holy Ghost upon them, Joh. • 0. 22. and of a commandment or two given them afterward, as To go teach all Nations, Matth. 28. 19. and to abide at Jerusalem till the promise of the Father, Act. 1. 4. And the exposition and interpretation that is commonly given of these words doth sense them thus, That Christ by the virtue of the Holy Ghost in himself did give them these commands: Whereas it is far more agreeable to the style and phrase of Scripture, to expound them in another sense; namely, that Christ by the Holy Ghost infused into his Disciples did command them; not by the words of his own mouth, but by the direction of his Spirit within them: and so the Prophets were commanded, Zech. 1. 6. where the LXX use the same Greek word.
For, first, else to what purpose did he breath the Holy Ghost upon them, and bid them receive it? Sure they had something beside the Ceremony of breathing, bestowed upon them; and what can that be conceived to be, if not the Holy Ghost, to inform them of what they yet knew not, and to direct them what he would have them to do?
Secondly, It is therefore observable, that on Pentecost day they received 〈 in non-Latin alphabet 〉 , 〈…〉 8. and Luke 24. 49. Power and abilities to execute their charge: for indeed their charge was given them by Christ before. Now Christ was not with them continually to talk with them and to instruct them, but came by times among them, and away again: and therefore on the very first night that he appeared unto them, he distributed the Holy Ghost among them, to be their constant instructer, and injoyner what they were to do, in that calling and employment to which they were engaged: and the fruit of one of these instructions and injunctions by the Holy Ghost within them, was the choosing of Matthias.
Vers. 3. To whom also he shown himself alive after his passion, by many infallible proofs.
§. The History of the resurrection, and Christ's several apparitions after it.
On the first day of the week very early in the morning, when it began to dawn while it was yet dark, Mary Magdalene, and the other Mary the wife of Cleopas, and mother of James and Joses; and Salome the mother of Zebedees children; and Joanna the wife of Chusa, Herod's Steward; and other women that were with them set out to see the Sepulcher, and brought the Spices with them that they had prepared. And as they went, they said, Who shall roll the Stone away for •• ? But when they came to the Sepulcher the Sun being by this time risen, they found the stone rolled away: For there had been a great earthquake, and the Angel of the Lord had descended from Heaven and rolled back the stone from the door, and sat upon it: as the Women came unto the Sepulcher, they saw this Angel like a young man, sitting on the right hand of the entry in, in a long white robe, and they were sore troubled. But he said unto them, Fear ye not, I know that ye seek Jesus which was crucified; he is not here, for he is risen; come see the place where they laid him. And they entered into the Cave, and found not the Body in the Sepulcher; but there they see two Angels more in shining garments; the one at the head, and the other at the feet where the body had lain, who spake to them, Why seek ye the dead among the living?
The Women having seen this, go in hast and tell the Disciples. Whereupon Peter and John run to the Sepulcher, and see the linen clothes, but see not the Angels. When they were gone home again, Mary Magdalene, who had again followed them to the Sepulcher, standing at the door seeth the Angels again within, and turning herself she seeth Jesus without, whom at first she took for the Gardener.
So that the first apparition of our Savior being risen was to her alone, Joh. 20. verse. 11. to 19.
The same day he appeareth to the two men that went to Emmaus, Luke 24. 13. the one of them was Cleopas, verse. 18. the Father of James and Joses, and the husband of the other Mary; Compare John 19. 25. and Matth. 15. 40. and the other was Simon Peter, Luke 24. 34. 1 Cor. 15. 5.
That night he appeareth to the twelve, as the Apostle calls them, 1 Cor. 15. 5. or to the eleven, and them that were with them, Luke 24. 36, 39.
John 20. 19, 20. and showeth them his hands and feet, and eateth a piece of broiled fish and an honey-comb with them, Luke 24. 43.
Eight days after he appeareth to the Disciples, and convinceth Thomas, Joh. 20. 26.
At the Sea of Tiberias he appeareth again to seven of his Disciples, and fore-telleth Peter of his suffering for the Gospel, Joh. 21. This John calleth his third appearing, verse. 24. namely, which he had made to any number of his Disciples together, and which John himself had mentioned.
On a mountain in Galilee he showeth himself to the eleven, Matth. 28. 16. and to five hundred brethren at once, 1 Cor. 15. 6. for so it may be supposed; seeing Galilee and this mountain was the place of rendevouz that he had appointed, not only from the time of his resurrection, Matth. 28. 7. but even before his passion, Matth. 26. 32. and to this convention seemeth the word 〈 in non-Latin alphabet 〉 in the next verse to have reference: of which in its proper place.
The Apostle mentioneth another appearance of his to James, 1 Cor. 15. 7. But neither do any of the Evangelists tell when, or where it was, nor make they mention of any such thing; nor doth Paul determine which James it was.
Lastly, He appeared to all the Apostles, 1 Cor. 15. 7. being gathered to Jerusalem by his appointment, Acts 1. 4. and thence he led them forth to Bethany, and was taken up, Luke 24. 50.
§. By many infallible Proofs.
〈 in non-Latin alphabet 〉 , By many Signs, say the Syrian and Arabic: Arguments, saith the Vulgar Latin: But the word includeth Signs of undoubted truth, and arguments of undoubted demonstration; and accordingly hath our English well expressed it, By infallible proofs. These were very many, exhibited and shown by Christ, which evidenced his resurrection: and they may be reduced to these three purposes.
First, To show that he was truly alive again, as his eating, walking, conferring and conversing with his Disciples.
Secondly, To show that he had a true and real body, as offering himself to be handled, as Luke 24. 39.
Thirdly, To show that it was the same body that suffered, when he showeth the scars in his hands, feet, and sides, as Joh. 20. 20, 27.
Every apparition that are reckoned before, and are mentioned by the Evangelists, had one or more of these demonstrations; and yet were there certain appearances, and divers such proofs, which are not recorded, Joh. 20. 30.
§. Being seen of them forty days.
〈 in non-Latin alphabet 〉 , saith Theophylact, not 〈 in non-Latin alphabet 〉 : For that Christ was not continually conversing with his Disciples, but he came among them at certain times; Yet do the Syrian and Arabic, translate it in Forty days.
Forty years after this, a year for a day (as Numb. 14. 33, 34.) was Jerusalem destroyed, and the Nation of the Jews rooted out; because they would not believe in Christ, who had so mightily declared himself to be the Son of God, by his Resurrection from the dead, and who had so plainly declared his Resurrection from the dead, by so many appearings, and infallible proofs for forty days.
And that the sin might be fully legible in the Judgment, they were besieged and closed up in Jerusalem, at a Passover, as at a Passover they had slain and crucified the Lord of life: Now, that this remarkable work of the Lord's Justice upon this Nation, in suiting their judgment thus parallel to their sin and unbelief, in regard of these years, and this time of the year may be the more conspicuous to the mind of the Reader; for the present, it will not be much amiss to lay down the times of the Roman Emperors from this time thitherto; for even by their times and stories, this time and truth may be measured and proved: and in the progress of the discourse to come, the particulars both for year and time may be cleared more fully.
Now the times of the Roman Emperors, that came between the death of Christ, and the destruction of Jerusalem, are thus reckoned by the Roman Historians themselves.
Tiberius began to reign about August the 18.
He reigned 22 years, 7 months, and 7 days. Dion. And died in the 23 of his reign. Suet.
He died March 26. Dion. Or the 17 of the Calends of April. Suetonius.
Gaius Caligula began March 27.
Reigned 3 years, 9 months, 28 days, Dion. Or 3 years, 10 months, 8 days, Suetonius.
Died January 23, or the 9 of the Calends of February. Suet.
Claudius began January 24.
Reigned 13 years, 8 months, 20 days. Dion. He died in the 14 year of his reign. Suet.
Died October 13. Dion. Or the 3 of the Ides of Octob. Suet.
Nero began Octob. 14.
Reigned 13 years, 8 months, Dion.
Galba reigned 9 months, 13 days, Dion. Died in his 7 month, saith Suet.
Otho reigned 90 days, Dion. 95 days, Suet.
Vitellius reigned 1 year wanting 10 days, Dion.
Vespasian reigned 10 years wanting six days, Dion.
In his second year Jerusalem is destroyed by his son Titus, Joseph. de Bello Judaic. lib. 7. cap. 18.
And now if we cast up the times, from the 18 of Tiberius to the second of Vespasian; and compare and parallel them with the years of our Savior, we shall find them running together in this manner,
| Christ | Tiberius | Christ | Claudius |
| 33 | 18 | 54 | 13 |
| 34 | 19 | 55 | 14 |
| 35 | 20 | 56 | 1 Nero. |
| 36 | 21 | 57 | 2 |
| 37 | 22 | 58 | 3 |
| 38 | 1 Gaius begins in March 27. | 59 | 4 |
| 39 | 2 | 60 | 5 |
| 40 | 3 | 61 | 6 |
| 41 | 4 | 62 | 7 |
| 42 | 1 Claudius begins January 24. | 63 | 8 |
| 43 | 2 | 64 | 9 |
| 44 | 3 | 65 | 10 |
| 45 | 4 | 66 | 11 |
| 46 | 5 | 67 | 12 |
| 47 | 6 | 68 | 13 |
| 48 | 7 | 69 | 14 |
| 49 | 8 | 70 | 1 Galba and Otho. |
| 50 | 9 | 71 | 1 Vitellius. |
| 51 | 10 | 72 | 1 Vespasian. |
| 52 | 11 | 73 | 2 Jerusalem destroyed. |
| 53 | 12 |
Vers. 4. And being assembled together with them.
There is no small difference among Interpreters about rendering this clause out of the Original. Some read 〈 in non-Latin alphabet 〉 , others leave the words 〈 in non-Latin alphabet 〉 out; as thinking the word 〈 in non-Latin alphabet 〉 sufficient: some render it Eating with them, as the Syrian, Arabic, Oecumenius, Chrysostom, Vulgar Latin, Deodate, and our English in the Margin, the Rhemists, and those that follow the Vulgar, which Valla thinketh was mistaken, and read convescens instead of conversans. Others, Assembling them, or being assembled with them, as Beza, Camerarius, Deodate, and our English in the Text; the Tigurine, Spanish, French, Erasmus, and others; Epiphanius as he is cited by Camerarius, readeth it, 〈 in non-Latin alphabet 〉 , and Valla as he is cited by Erasmus saith, it is so written in some Greek Copies. For the settling therefore of the right construction of this place;
First, It is the concurrent agreement of all men, this last excepted; to read the word 〈 in non-Latin alphabet 〉 , and not 〈 in non-Latin alphabet 〉 ; which word indeed the thing itself will not bear, for though Christ conversed, and was much among his Disciples after his Resurrection, yet do we not read that he ever lodged with them; which the word 〈 in non-Latin alphabet 〉 doth properly import.
Secondly, In the difference about the translation, whether to render it eating, or being assembled with them; the current of Greek Authors in the use of the word, do vote for the latter sense, and not at all for the former, as Beza and Camerarius do prove at large; and more proofs might be given, were it needful.
Now this phrase seemeth to refer to Christ's meeting his Disciples on the mountain of Galilee, which he himself had appointed for a meeting place, Matth. 28. 16. And the words 〈 in non-Latin alphabet 〉 may not be wanting. For in other of his appearings, it was accidental and unexpected when he came among them; but upon this mount he was assembled together with them upon appointment. And here it is like were the five hundred Brethren mentioned by Paul, and spoken of before; for where was it so likely so many should have the sight of Christ at once; as in that place where he had promised that he would meet them, and had appointed to assemble with them.
§. Commanded them that they should not depart from Jerusalem.
Not that they were at Jerusalem when they received this command, but that he commandeth them now to Jerusalem, and there to contine. Till they were come into Galilee, they had no warrant to stay at Jerusalem at all, but command to the contrary; for he commanded them away from thence into Galilee, Matth. 28. 7. 16. because he would appear to all those at once, that had been most constant Auditors of him; for there had been his greatest converse; and being there assembled together with them, according to his promise and his appointment, he then chargeth them to return to Jerusalem, and not to depart from thence till the promise of the Father be come.
Christ confineth them to Jerusalem, for the receiving of the Holy Ghost. 1. Because of the Prophesy, Isaiah 2. 3. Out of Zion shall go forth the Law, &c. 2. Because there would be the greatest company to be spectators of that great work, and to be wrought upon by it, as is proved by the sequel. 3. Because that this great work of Christ's power, was fittest to be shown there, where had been his great humiliation: and that those that would not be convinced by the resurrection, might be convinced by this miraculous gift of the Holy Ghost.
Vers. 6. They asked of him, saying, Lord wilt thou at this time restore again the Kingdom to Israel?
This was and is the great delusion of that Nation unto this day, and not a few Christians do side with them in it; supposing that at the Jews conversion, they shall be brought home to Canaan, there inhabit with Christ visibly among them, Jerusalem built again; and their peace and prosperity so great, as never the like; and so constant, as never interrupted. To this tune spake the petition of Salome, the wife of Zebedee, and James and John her two sons, Matth. 20. 20. and the speech of Cleopas, Luke 24. 21. And how common this Doctrine is among the Jewish Authors, it is needless (for it might be endless) to recite; it is evidence enough, in that we see it the common and general quaere of all the Disciples met together: Christ since his Resurrection had spoken to them of the things that concerned the Kingdom of God, and they find belike, that he had passed a great Article of their belief unspoken of, about restoring the Kingdom of Israel. Our Savior answers their curiosity with a check, as he had done Poter, Joh. 21. 22. and diverts their thoughts to the more needful consideration of the calling that he would set them about, as in the next verse; and showeth that the Kingdom of Christ, which they mistook, should be a spiritual power, which even just now was to begin; and of this power he tells they should receive and dilate, and carry on his Kingdom.
§. Certain Articles or Positions tending to the confutation of the Jews in this point, and the Millenaries that concur in many things with them.
- 1. That the Book of Daniel speaketh nothing of the state of the Jews, beyond the destruction of Jerusalem by Titus.
- 2. That the Revelation intendeth not the stories and times that are written in Daniel, but taketh at him and beginneth where Daniel left, to discourse the state of the new Jerusalem when the old one was ruined.
- 3. That the fourth Monarchy in Daniel, is not Rome, nor possibly can be, Dan. 7. 11, 12. well weighed together.
- 4. That the blasphemous horn in Dan. 7. 8, 25. &c. is not Antichrist, but Antiochus.
- 5. That Antichrist shall not be destroyed before the calling of the Jews, but shall persecute them, when they are converted, as well as he hath done the Church of the Christians: And that the slaying of the two Prophets, Rev. 11. aimeth at this very thing, to show that Antichrist shall persecute the Church of Jews and Gentiles, when towards the end of the world they shall be knit together in profession of the Gospel.
- 6. That the calling of the Jews shall be in the places of their residence among the Christians, and their calling shall not cause them to change place, but condition.
- 7. That Ezekiel's New Jerusalem is bigger in compass by many hundreds of miles, than all the land of Canaan ever was in its utmost extent.
- 8. That the earth was cursed from the beginning, Gen. 3. 17. and therefore Christ's Kingdom not to be of the cursed earth, Joh. 18. 36.
- 9. That the Kingdom everlasting that began after the destruction of the fourth beast, Dan. 2. 44. & 7. 14. 27. was the Kingdom of Christ in the Gospel, and began with the Gospel, preached among the Gentiles.
- 10. That the binding of Satan for a thousand years, beginneth from the same date.
- 11. That his binding up, is not from persecuting the Church, but from deceiving the Nations, Rev. 20. 3, 8.
- 12. That multitudes of those places of the Old Testament that are applied by the Jews and Millenaries, to the people of the Jews, and their earthly prosperity, do purposely intend the Church of the Gentiles, and their spiritual happiness.
Vers. 8. But ye shall receive power after the Holy Ghost is come upon you.
§. 1. How many of the Disciples were spectators of Christ's ascension.
It is apparent by this Evangelist, both in this place, and in his Gospel, that there were divers others that were spectators of this glorious sight beside the twelve. For in the 14 verse he hath named both the women and the brethren of Christ; which number of men in verse. 15. he hath summed to 120 as we shall see there: And so likewise in his Gospel, Chap. 24. he hath so carried the Story, as that it appeareth by him, that the beholders of his first appearing after his Resurrection, were also the beholders of his Ascension: for at verse. 33. he speaketh of the eleven, and them that were with them, and from thence forward he hath applied the story until the ascension indifferently to them all. And this thing will be one argument for us hereafter to prove that the whole hundred and twenty mentioned verse. 15. of this Chapter received the Gift of Tongues, and not the twelve only.
Vers. 9. While they beheld, he was taken up.
§. The year of Christ at his Ascension.
The time of Christ's conversing upon earth cometh into dispute ( viz. whether it were 32 years and an half, or 33 and an half) mainly, upon the construction of this clause, Luke 3. 23. Jesus began to be about 30 years of age when he was baptized: For though it be agreed on, that the time of his Ministry, or from his Baptism to his suffering, was three years and an half; yet is it controverted upon that Text, whether to begin those from his entering upon his 30 year current, or from finishing that year complete. The Text speaketh out for the former; and in that it saith, He began to be thirty; it denieth his being thirty complete; and in that it saith, He began to be 〈 in non-Latin alphabet 〉 , thirty after a certain reckoning, or, as it were thirty; it denieth his drawing upon thirty complete likewise: For if he were full thirty, it were improper to say, he began to be thirty; and if he were drawing on to full thirty, then were it proper to have said, he began to be thirty indeed; and not began to be, as it were thirty. Therefore the manner of speech doth clearly teach us to reckon, that Jesus was now nine and twenty years old complete, and was just entering upon his thirtieth year when he was baptized: and so doth it follow without any great scruple, that he was crucified, rose again, and ascended, when he was now thirty two years and an half old complete, which we must write his thirty third year current.
§. 2. The age of the world at our Savior's death, resurrection and ascension.
We have shown elsewhere, that these great things of our Savior's suffering and exaltation came to pass in the year of the world 3960 then half passed; or being about the middle. It will be needless to spend time to prove and confirm it here. The summing up these several sums which were as so many links of that chain will make it apparent.
| From the Creation to the Flood | 1656 | Gen. 5. 6, 7. &c. |
| From the Flood to the Promise to Abraham, Gen. 12. | 427 | Gen. 11. & 12. |
| From the Promise to the Delivery from Egypt | 430 | Exod. 12. 40. Gal. 3. 17. |
| From the coming out of Egypt to the founding of Solomon's Temple | 480 | 1 Kings 6. 1. |
| From the founding to the finishing of the Temple | 7 | 1 Kings 6. 38. |
| From finishing the Temple, to the revolt of the ten Tribes | 30 | 1 Kings 6. 38. & 11. 40. compar. |
| From the revolt of the ten Tribes to the burning of the Temple | 390 | Ezek. 4. 5, 6. |
| From the burning of the Temple, to the return from Babel | 50 | Jer. 25. 11, 12. & 2 Chron. 36. 6. 9, 10. 2 King. 25. 2, 3. presly compar. |
| From the return from Babel to the death of Christ. | 490 | Dan. 9. 24, &c. |
| Total | 3960 |
And hereupon it doth appear, that as the Temple was finished by Solomon, just Anno Mundi 3000. So that it was fired by Titus, just Anno Mundi 4000. Jerusalem being dostroyed exactly 40 years after Christ's death, as was shown even now.
Vers. 12. Olivet, which is from Jerusalem a Sabbaths days journey.
§. 1. Why the Evangelist doth measure this distance at this time.
This is the first matter of scruple in these words: and it is material to take notice of it, the rather, because that this same Evangelist hath made mention of the Mount of Olives in his other book, and yet never taketh notice of the distance of it from Jerusalem before, as Luke 19. 29. 37. & 22. 39.
§. 2. Why the Evangelist doth measure this distance by a Sabbath days journey, rather than any other measure.
This also is not impertinent to take notice of, because neither the present time, nor the present action had any reference to the Sabbath day at all: For had it been either the Jews Sabbath, or the Christian Sabbath, when this thing was done; it were easy to see why the measure of the distance betwixt these two places, is by such a standard; but since it was in the middle of the week when our Savior ascended, and near neither the one Sabbath nor the other, it cannot but breed some just scruple why the Evangelist should mention a Sabbath days journey here.
But before we can give satisfaction to these two scruples, it is in a kind necessary to resolve one or two more which are of no less, if not of a greater difficulty: and those are;
§. 3. Whether the Evangelist intend to measure the distance from the Mount Olivet to Jerusalem, or from the place where our Savior ascended on Mount Olivet, to Jerusalem.
§. 4. What space a Sabbath days journey was.
This last, must first fall under determination, and it is not of small obscurity in regard of the different measures that are made of it, and in regard of the different glosses that are made upon this Text.
The Syriac readeth it thus, Which was from Jerusalem seven furlongs. And this hath bred some difficulty more than was in the Text before; for that Josephus saith, Mount Olivet was but five furlongs from Jerusalem, Antiq. lib. 20. cap. 6. And John the Evangelist saith, Bethany was 15 furlongs from Jerusalem, Joh. 11. 18. And certain it is that Luke in this place speaketh of the distance from Olivet, or from Bethany, or from both; and yet the Syriac gloss upon him, hath found out a measure that agrees neither with Josephus, nor with John.
There is a like difference between their opinions that come to measure this space not by furlongs, but by another measure; some holding it to be two thousand paces, or two miles; others two thousands cubits, or but one mile: This latter to have been the measure of a Sabbath days journey, namely, two thousand cubits, is apparent in the Talmud, and it may be confirmed out of other Writers of the same Nation; for this position is in the Tractate of Erubhin, Chap. 4. 〈 in non-Latin alphabet 〉 a journey of two thousand middle paces is the bound of the Sabbath: And the Scholiast there saith, 〈 in non-Latin alphabet 〉 A middle pace in the way of a man's walk namely a cubit. And so the Chaldee paraphrast on the first of Ruth, 〈 in non-Latin alphabet 〉 We are commanded to keep the Sabbaths and the holy das • ; so as to go not above two thousand cubits. And this tradition or custom seemeth to be fetched from that place in Josh. 3. 4. where, because the people in their march after, and on either side the Ark, were to keep two thousand Cubits distance off it; it is thereupon concluded, that they pitched at that distance when the Ark and they were encamped; and so that that was the space that they went from their Tents to the Tabernacle on the Sabbath day: it is not worth the labor, to examine the truth of this opinion in this place; because we have not here so much to deal with it, as with a custom built upon it: and it is not so material whether that was the distance betwixt their Tents and the Tabernacle in their encampings in the wilderness (for some of them were double, treble that distance) as certain it is, that a custom was grown from this opinion of travelling no further than two thousand Cubits on the Sabbath day; and to this custom the Evangelist speaketh, and that is it that we must look after. Now if we count these two thousand Cubits for whole yards, then was the space a mile, and above half a quarter, or somewhat above nine furlongs in all: but if for half yards, which was the common Cubit, then was it but half so much, and neither of these sums agree with the Syriacks seven furlongs nor with Johns fifteen. But the latter agreeth very well with Josephus his five, and so do I understand the measure to be.
For, first, it were easy to prove that the Cubit by which the Tabernacle was measured at the building of it, both for its own body, and for the ground it stood upon, and its Court, and all things about it, was but the common Cubit of half a yard; and it is most likely that those two thousand Cubits that did distance the people from it in the wilderness, and that measured out a Sabbath days journey now, were Cubits of the same size.
Secondly, The Text of Luke exactly measures the distance from the Mount of Olives to Jerusalem, and it is very questionable whether he intend the space from that place upon the Mount where our Savior ascended, or no. He saith in the last Chapter of his Gospel, that Jesus led the Disciples our, 〈 in non-Latin alphabet 〉 , Vers. 50. not towards Bethany, but as far as unto it, as our English, and the Syriac, the Vulgar, Beza, and others do truly render it: now Bethany was about fifteen furlongs from Jerusalem, Joh. 11. 16. and let us take the two thousand Cubits how we will, either common or holy Cubit, either half yard▪ or yard; or Ezekiel's Cubit, of a Cubit and hand breadth: Yet will none of these measures reach to so many furlongs.
Now howsoever Beza hath sought to heal this difference by a supposal that Bethany was not only the name of a Town, but also a tract or a space of ground that lay about the Town, as a Lordship or Parish lieth about the Village; and that though the Town itself lay fifteen furlongs from Jerusalem, yet that the grounds and demeans that carried the same name, reached within half that space to Jerusalem; the grounds of such a supposal are yet to seek; nay, there is good ground to the contrary.
For first, it is rare in Scripture to find open fields called by the name of a Town, when there is no expression that the fields are meant: particularly, if we should reckon up all the Towns named in the Bible that bear a Beth, in the beginning of them, as Bethlehem, Bethshemesh, Bethsaida, Bethel, and all the rest that are of the like beginning, we could never find that they signify anything but the very Town itself; and why Bethany should be singular, I see no reason.
Secondly, In all the mentioning of Bethany in other places in the Gospel, it is past peradventure that the Town is meant; as Joh. 12. 1. Matth. 21. 17. Mark 11. 11. Matth. 26. 1. &c. and why it should not be so also in Luke 24 50. had need of cogent reasons to demonstrate.
Thirdly, It is very questionable whether Bethphage lay not betwixt Jerusalem and Bethany; or if it did not, it lay very little aside the way, as might be shown out of the story of Christ's riding into Jerusalem, Matth. 21. 1. Luke 19. 29. compared with Joh. 12. 1. and therefore that was like to cut off the name of Bethany, that it should not reach far in the fields towards the City: For Christ lay in Bethany all night, Joh. 12. 1. and on the morning was gone some way towards Jerusalem before he met with the Ass on which he rode, which he had commanded his Disciples to fetch from Bethphage, which was 〈 in non-Latin alphabet 〉 before them, as the Syrian well renders it; that is, either directly in their way to Jerusalem, or very little off it; as they were now setting out of Bethany thither. And this is confirmed by the gloss upon the Gemars in Sanhedrin, Perck. 1. where mention being made of Bethphage in the Text, the Scholiast saith, Bethphage was a place before the wall of the City, and governed as Jerusalem in all things.
It is therefore of the most probability, that Christ when he ascended, led out his Disciples to Bethany Town, fifteen furlongs from Jerusalem, or thereabout, and that very way that he had ridden triumphantly into the City seven and forty days ago, he goeth now again to ride more triumphantly into Heaven. The Text then that we have in hand doth not measure the sapce from the City to Bethany where Christ ascended, but from the City to the foot of Mount Olivet, on which Mount, Bethany stood; and the measure he maketh of it is two thousand common Cubits, or about five furlongs. And so we have done with two of the Queries that were proposed. But now why he should measure this space at this time rather than any other, and why by the title of a Sabbath days journey, rather than any other measure, remaineth yet to be inquired after.
This Evangelist hath divers times in his Gospel mentioned this Mount, as was shown before; but never shown the situation or distance of it from the City till now, and that may be a reason why he doth it here, being the last time that ever he is to mention it in all his writings; and that one place might explain another: Namely, That from this Text the several passages done on Mount Olivet which are mentioned in his Gospel, might receive some illustration, and it might be known how far they were acted from Jerusalem; or at the least guessed how far, it being from hence determined, how far the foot of Olivet was distant from it: It had been indeed as ready to have said they returned from Bethany, which was from Jerusalem about fiteen furlongs; but the Holy Ghost is not so careful to measure the distance from the place of Christ's Ascension (it may be for the same reason that he concealed the grave of Moses, for fear of superstition) as to measure from Olivet where so many, and remarkable occurrences besides Christ's Ascension had passed, and been done by him.
Why he measureth it by the title of Sabbath days yourney, rather than by any other measure, as of paces, furlongs, or the like, since this day that was spoken of is not a Sabbath, we dare not be too curious to determine: Only to conjecture, it is very probable, that this was the common walk of the people of Jerusalem on the Sabbath day in pleasant weather for their meditations, when they had done the public duties of the day: For so it is said of Christ, that he often resorted to a garden of Gethsemani with his Disciples, Joh. 18. 2. and though it be not certain whether he did on the Sabbath, yet it is certain that he did on the Passover night, after he and his Disciples had done the work of the day and Ordinance. And that time of the day fell under the same obligation that the Sabbath did in this particular. For, as was observed even now out of the Chaldee Paraphrast, not only on the Sabbaths, but also on other holy days it was not lawful to walk above two thousands Cubits; and this time that our Savior set thither, was the beginning of such a day: namely, of the first day in the Passover week, which was to be observed as a Sabbath, Lev. 23. 7. and that day was begun at that even when our Savior went out to Gethsemani to pray. And though Judas slipped from behind his Master after they were risen from the Table and come out of the House, and when he should have gone out of the City with him, he stepped aside into the City, and got his cursed train up to go to apprehend Jesus; yet the Text assures us, Joh. 18. 2. that Judus knew where to have him, though he went not to observe whither he would go; because that that was our Savior's common retiring place upon such occasions. And so may we conceive it was the common haunt of others of the City, upon such times, and such occasions of prayer and meditation to resort thither, for the delightsomness of the place, and the helpfulness of it by the delight and solitariness to contemplation. And therefore the Evangelist may be conceived to use this expression for the measure betwixt it and the City, A Sabbath days journey; because it was most remarkably so; not only upon obligation, but for delight, and the people's common Sabbath days walk.
Vers. 13. They went up into an upper room.
This was not that room in which Christ ordained his last Supper; for that was 〈 in non-Latin alphabet 〉 , Mark 14. 15. Luke 22. 12. this was 〈 in non-Latin alphabet 〉 , and certainly the difference of words, argues difference of the thing itself: for 〈 in non-Latin alphabet 〉 seemeth to signify any room above stairs, be it but the first story, but 〈 in non-Latin alphabet 〉 the highest room in all the House, as Act. 20. 8, 9. which was the third story. Nor is it probable that this was the House of John Mark, mentioned Act. 12. 12. For though some Disciples were then assembled there, yet were the Apostles in another place. What place this was, is not worth the labor of searching; because it is past the possibility of finding out: be it in what house it would, this was the place where this society of Apostles and Elders kept as it were their College and Consistory, while they staid at Jerusalem, and till persecution scattered them. And therefore it is said, 〈 in non-Latin alphabet 〉 , they were there abiding: This was not the meeting place in public Worship for all the Believers in the City, which ere long, if not at this very time, were several Congregations: but this was the meeting and sitting place for the Presbytery of these Elders that took care of all those Congregations.
§. Both Peter, and James, and John, &c.
The Syrian readeth, Peter, and John, and James; and for Bartholomew, and Matthew, he and the Arabic read Matthew and Bartholomew; the reason best known to themselves.
§. James the Son of Alpheus.
The word Son, is not in the Greek, neither here, nor Matth. 10. 3. nor Mark 3. 18. nor Luke 6. 15. but it is only thus, James of Alpheus, and so reads the Vulgar. But the Syrian, Arabic, Beza, our English, and divers others have very warrantably put in the word Son.
Now this Alpheus and Cleopas, mentioned, Luke 24. 18. were but one and the same man: the Syrian 〈 in non-Latin alphabet 〉 serving indifferently to frame his name into Hebrew, or into a Greek pronunciation, Châlphi and Cleaphi, as Paul's double name sounded after these two languages: This Cleopas or Alpheus, was the Husband of Mary, Joh. 19. 25. and she the mother of James the less, and of Joses, Matth. 15. 40. and of Judah and Simon, Mark 6. 3. and from hence is warrant sufficient to call James the Son of Alpheus; though the Text hath not spoken out the word Son.
This James is he, that was commonly called James the less, mentioned, Acts 12. 7. & 15. 3. & 21. 18. Gal. 2. 9. &c. and so often called by the Ancients, the Bishop of Jerusalem, but upon what misprision shall be conjectured afterward.
§. And Simon Zealots.
He is called Simon the Canaite, Matth. 10. 4. Mark 3. 18. which in Hebrew signifieth zealous, as is more apparent by the Syriac and Arabic writing of it, than the Greek: It is like he was so called from Canah in Galilee, the place of his abode; and the Evangelist translateth this proper Hebrew name, into a Greek appellative, as John doth Siloam, Joh. 9. 7. This Simon was the Son of Alpheus also, and so likewise was Judas mentioned instantly after, Mark 6. 3. And so hath Alpheus three sons that were Apostles, and Joses the fourth, is in fair choice to be one too, verse. 23.
Vers. 14. With the Women.
Some render it, With their Wives, which may indeed be very true; for the Apostles and Disciples which had Wives, took them with them, 1 Cor. 9. 5. but it is too strait: for doubtless there were some with them, that had either no Husbands at all, or none there, see Luke 8. 23. & 23. 49. & 24. 22.
§. And Mary the mother of Jesus.
We have no more mention of her in Scripture: it is like she continued under the care of John the Evangelist, to whom our Savior had committed her, Joh. 19. 26, 27. and at the last in some persecution was taken away by martyrdom, as Simeon had prophesied of her, Luke 2. 35.
§. And his Brethren.
That is, his Kinsmen; for by this term doth the Scripture use to express such relations: it is needless to show examples: and to show who these Kinsmen were, will be more proper for another place.
Vers. 15. And in those days Peter stood up in the midst.
Peter both in this place, and divers others, and indeed generally through so much of this Book as concerns the Church of Judea and Jerusalem, is ever brought in as the chief speaker, and chief actor; nay, commonly the sole speaker and actor upon all occasions: Not that the rest of the Apostles were either any whit inferior to him, either in authority or in forwardness to promote the Gospel; but upon these two most singular and peculiar grounds.
First, Peter was designed by a more special deputation and appointment to be the Minister of the Circumcision, Gal. 2. 8. and therefore while the Story stayeth among the Circumcised, it still mentioneth Peter above all the other: as when it cometh to speak of the uncircumcised, then it fixeth solely on the story of Paul.
Secondly, Peter was considerable under a notion that none of the rest of the twelve had fallen under, namely one that had denied and foresworn his Master: and therefore it was in some kind necessary that some special evidences of his perfect recovery again should be given. And whensoever he is thus honored by mention of him, when the rest are not mentioned, it is not for that he outstripped them either in dignity, or zeal; but to show that he had recovered that ground which he had lost of them in his grievous fall. And these two considerations do mainly resolve, why you read hardly of any man's speeches, or any man's actions but only Peters. He is the speaker in Act. 2. at the first conversion of the three thousand souls; and he is the speaker in Act. 3. at the second conversion of five thousand more; not that the rest of the company did not preach and speak as well as he; as we shall prove for that first Sermon on Acts 2. and as the Holy Ghost itself approves for that second, Acts 4. 1. But because, at these first fruits of the Gospel among the Circumcised, the Lord more especially holdeth out the mention of the Minister of the Circumcision.
And so in this motion for the choice of a new Apostle, and in that doom again on Ananias and Sapphira, Peter of all other is the M • n: for how fully and how fitly doth it show his perfect recovery, when he that of all the rest, had fallen next to Judas, doth censure Judas; and he that had denied his Master with an oath, doth strike those dead for a lie?
§. The number of names together.
Names, is held by divers in this place, and in Rev. 3▪ 4. & 11. 13. to signify only persons without any distinction of sex: whereas it rather signifieth men distinct from women: and so it seemeth that the Syriac and Arabic understand it here; and the latter addeth that they were men of name or repute.
For, first, in Scripture account, most constantly the reckoning is of men; and women very rarely brought in in the number: nay sometime the reckoning plainly shown to be contradistinguished to women.
Secondly, The name of a family continueth in the males, but is lost in the females; and therefore in the Hebrew, a male is called Zacar, from remembrance; and women Nashim, from forgetting; and in the New Test. Greek, men are called Names upon the like reason.
§. Were about an hundred and twenty.
This summeth the men that are spoken of in the verse preceding; the twelve Apostles, the seventy Disciples, and about thirty eight more, all of Christ's own kindred, country, or converse.
These one hundred and twenty here spoken of, are not to be reputed or accounted as the whole number of believers at Jerusalem at this time; but only those that had followed Christ continually, Vers. 21. were of his own Country, stood in more near relation to him, as being of his own family and society, and appointed by him for the Ministry.
The Believers at Jerusalem no doubt were many hundreds, if not thousands at this time; though we read of no converts in this book, till the next Chapter. For what fruit or accompt can else be given of all Christ's preaching and pains bestowed in that City? Let but Joh. 2. 23. & 3. 2. & 4. 1. & Mar. 3. 8. & Joh. 7. 31. & 8. 30. & 11. 28, 45. & 12. 19. 42. and divers other places be well weighed, and it will be utterly unimaginable that there should be less believers in Jerusalem now than many hundreds, much more unimaginable that these one hundred and twenty were all, who were all Galileans, and no inhabitants of Jerusalem at all.
This number therefore mentioned by the Evangelist of one hundred and twenty, is not to be thought all the Church in that City; but only the society and company that were of Christ's own train and retinue whilst he was upon earth, that companied with him all the time that he went in and out among his Disciples, Acts 1. 21. And this company though it be mingled and dispersed among the Congregations in the City for preaching the Word, and administering the Sacraments, and joining in acts of worship; yet did they keep together as a more entire and peculiar society, and standing Presbytery, Act. 4. 21. and of the rest durst none join himself unto them, Acts 5. 13. and thus they continued till the persecution at Stephens death dispersed them all but the Apostles, Acts 3. 1.
Vers. 16. This Scripture must needs have been fulfilled.
I apprehend not what the word [ have ] doth in this clause, for it had been both more proper for the sense and more facile for the reader, to have it read, This Scripture must needs be fulfilled. Now the application of these places so pertinently and home to Judas, showeth the illumination and knowledge that the breathing and giving of the Holy Ghost, Joh. 20. 22. had wrought in the Disciples.
Vers. 18. This man purchased a field with the reward of iniquity.
Not that he himself bought this field, for Matthew resolves the contrary, Matth. 27. 7. and tells that it was bought by the Chief Priest for his damned bribe: Nor was any such thing in his intention when he bargained for his money; but Peter by a bitter irrision showeth the fruit and profit of his wretched covetise; and how he that thought to enlarge his Revenues, and to settle his habitation by such horrid means, came home by it with the contrary, his revenues to purchase land for others, his habitation to be desolate, and himself to come to so sad an end.
§. And falling headlong, &c.
Universality, antiquity and consent have so determinately concluded that Judas hanged himself, that there is no gainsaying: yet hath the Greek word 〈 in non-Latin alphabet 〉 left it so indifferent, whether he hanged himself, or were strangled by the Devil, that if I were not tied up by the consent of all to the contrary, I should the rather take it the latter way: And if I durst so interpret it, I should render 〈 in non-Latin alphabet 〉 , to this purpose: that Satan took him away bodily, strangled him in the air; and then flung him headlong and burst out his bowels. For 〈 in non-Latin alphabet 〉 Qui vel a seipso vel ab alio praecipitatur, saith Stephanus. And to this purpose may that verse of Matth. 27. 5. be very well interpreted; And he cast down the silver pieces in the Temple, and departed, and going away he was strangled: the Devil catching him away and stifling him, and then casting him headlong, and bursting out of him with the eruption of his entrails, and this terrible occurrence would soon be noted of all the inhabitants of Jerusalem, Acts 1. 19.
Vers. 19. Accldama.
〈 in non-Latin alphabet 〉 , a field of blood: by a double relation; First, Because it was bought with a price of blood, Math. 27. 7.
And secondly, Because it was sprinkled with his blood that took that price: for so this verse intimateth.
Vers. 21. Wherefore of these men that have companied with us.
§. Observations upon the election of Matthias.
First, That there was a necessity the Apostles be twelve. 〈 in non-Latin alphabet 〉 , &c. and this, that the Founders of the Christian Church might be parallel to the twelve Tribes, the founders of the Jewish; for now Jews and Christians were to join together: and this is hinted in the twenty four Elders, the representative body of the Church so often mentioned in the Revelation; and spoken out Rev. 21. 12. 14.
Secondly, That Matthias and Joses being chosen to the presented to the Apostles, the election was not the choice of the whole Church, as if every member of the Church, and believer in Jerusalem, either did or might give his vote to the choosing of them; but it was only the choice of the whole Presbytery, or the hundred and eight among themselves: for so is it most plain, verse. 15. & 21. being compared together. Observe the phrase, Of these men that have companied with us.
Thirdly, That the Apostles could not ordain an Apostle by imposition of hands, as they could ordain Elders; but they are forced to use a divine lot, which was as the immediate hand of Christ imposed on him that was to be ordained: that opinion took little notice of this circumstance, that hath placed Bishops in the place of the Apostles, by a common and successive ordination.
Vers. 25. Joseph called Barsabas, who was surnamed Iustus.
This seemeth to be he that is called Joses, Mark 6. 3. & 15. 40. the brother of James the less: and the rather to be so supposed, because he is surnamed Justus, as James was. And so saith Beza, one old Copy readeth Joses here; and the Syriac for Joses, readeth Joseph, in Chap. 4. 36. so indifferently are the names used one for another. And from this indifferency, have some concluded, that Joseph here, and Joses in that Chapter, are but one and the same person, the nearness of the sound of Barsabas and Barnabas helping forward that supposal.
But, first, that Joses, or Joseph in Chap. 4. 36. was born in Cyprus; this Joseph, or Joses here, was born in Galilee.
Secondly, Although the Apostles belike had named these two Josephs to distinguish them, the one Barsabas, and the other Barnabas; two names that are not far asunder in sound and utterance; yet are they in sense, and in the Apostles intention, if they named the one as they did the other: Barnabas is interpreted by the Evangelist himself 〈 in non-Latin alphabet 〉 , rendered generally the Son of consolation; but the Greek may as well bear, the Son of exhortation; for so it is known well enough the word familiarly signifieth. The Syriac useth indeed 〈 in non-Latin alphabet 〉 for consolation, Luke 6. 24. Phil. 2. 1. Rom. 12. 8. 2 Cor. 1. 4, 5. and in the place in hand; and 〈 in non-Latin alphabet 〉 in the place last cited before it: but whether Barnabas may not equally be deduced from 〈 in non-Latin alphabet 〉 to prophesy, or instruct, I refer to the Reader: Be it whether it will, certain it is, the Etymology and notation doth very far recede from that of Barsabas. Some conceive that this signifieth the son of an Oath; others the son of fullness; but the notation to me seemeth to be the son of wisdom, 〈 in non-Latin alphabet 〉 . And if we would be critical, we might observe the various qualifications of a Pastor and Teacher from these two surnames, the one a son of wisdom, and the other of exhortation; but our intention only is to show that the two Josephs in mention, differed in person, for they differed in name.
§. And Matthias.
Who, or whence this man was, we cannot determine; certain it is, the sense of his name is the same with Nathanael, though not the sound: and I should as soon fix upon him for the man, as any other, and some probabilities might be tendered for such a surmisal; but we will not spend time upon such conjectures.
Vers. 1. The former Treatise have I made, &c.
THE Syrian and Arabic render it, The former book have I written: and so is the Greek word 〈 in non-Latin alphabet 〉 used in Heathen Authors, not only for an oration by word of mouth, but also for a Treatise or Discourse that is done in writing; as might be proved by many examples. I shall only give one as parallel to the phrase that we have in hand; as the Author himself is unparallel to our Evangelists in matter of truth; and that is, Lucian in his title of the first book of true History, 〈 in non-Latin alphabet 〉 .
Now the Evangelist at his entry into this History, mentioneth the former Treatise of his Gospel, because this Treatise of The Acts of the Apostles taketh at that; and as that contained the Life and Doctrine of our Savior himself, so doth this the like of his Apostles. And therefore the words immediately following, Of all that Jesus began to do, may not unfitly be interpreted to such a meaning, that Jesus began, and his Apostles finished: though it is true indeed, that in Scripture phrase to begin to do, and to do, do sound to one and the same sense, as Matth. 12. 1. compared with Luke 6. 1. Mark 6. 2. compared with Matth. 13. 54. &c.
Now the method that the Evangelist prescribes unto himself, and followeth in this Book is plainly this. From the beginning of the Book to the end of the twelfth Chapter, he discourseth the state of the Church and Gospel among the Jews; and from thence forward to the end of the Book he doth the like, of the same among the Gentiles: and therefore accordingly, although the title of the Book be The Acts of the Apostles, as of the Apostles in general; yet doth he more singularly set himself to follow the story of the two Apostles Peter and Paul: Peters to the 13 Chapter, and Paul's after; because that these two were more peculiarly the fixed Ministers of the circumcision, and of the uncircumcision, Gal. 2. 8. and so doth Moses entitle a reckoning of the heads of the Fathers houses of all the Tribes of Israel in general, Exod. 6. • 4. and yet he fixeth at the Tribe of Levi, and goeth no further; because the subject of his Story lay especially in that Tribe, in Moses and Aaron.
§. Of all that Jesus began to do and to teach.
Not that Luke wrote all things that Jesus did, nor indeed could they be written, John 21. 25. but that, 1. He wrote all those things that were necessary, and not to be omitted. Theophylact and Calvin. 2. 〈 in non-Latin alphabet 〉 may be taken for 〈 in non-Latin alphabet 〉 , all for many; as it is frequently done in Scripture. 3. And chiefly, that he wrote something of all the heads of Christ's actions and doctrine; for he saith not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , Camerarius. Or, 4. As the woman of Samaria saith, that Christ had told her all things that ever she did, Joh. 4. 29. whereas he told her but some few particulars; but they were such, as whereby she was convinced he could tell her all: So though Luke did not specify all and every action and doctrine of Christ that ever he did and taught; yet did he write of such, as whereby it was most clear that Christ was the Messias.
§. Of all that Jesus began to do and to teach.
Not that Luke wrote all things that Jesus did, nor indeed could they be written, John 21. 25. but that, 1. He wrote all those things that were necessary, and not to be omitted. Theophylact and Calvin. 2. 〈 in non-Latin alphabet 〉 may be taken for 〈 in non-Latin alphabet 〉 , all for many; as it is frequently done in Scripture. 3. And chiefly, that he wrote something of all the heads of Christ's actions and doctrine; for he saith not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , Camerarius. Or, 4. As the woman of Samaria saith, that Christ had told her all things that ever she did, Joh. 4. 29. whereas he told her but some few particulars; but they were such, as whereby she was convinced he could tell her all: So though Luke did not specify all and every action and doctrine of Christ that ever he did and taught; yet did he write of such, as whereby it was most clear that Christ was the Messias.
Vers. 2. After that he through the Holy Ghost had given commandments to the Apostles whom he had chosen.
There is some diversity in pointing and reading this Verse: some take it in the order and posture that our English hath it; applying the words through the Holy Ghost, to Christ's giving commandments; and read it thus, after •• had given commandments through the Holy Ghost: and so doth the Vulgar Latin, Theophylact, Mar • rat, and indeed the pointing, in the best Copies. Others, as the Syrian, Arabic, and Beza, with them conjoin it thus, Giving commandments to the Apostles whom he had chosen by the Holy Ghost. Now in the main thing itself, there is not so much difference, as to make any great scruple or matter how the words are pointed; for Christ may as well be said to command his Disciples by the Holy Ghost, as to choose them by the Holy Ghost; and so e contra. But it is material to consider,
First, That it is more proper by far to conceive Christ acting the Holy Ghost upon the Disciples, and that when they were called; than his acting him in himself in calling them.
Secondly, That there is no mention at all of such an acting of the Holy Ghost in the Disciples choosing; but there is expressly at their receiving their charge; and therefore not only the pointing of the Text, and the consent of divers Copies, Expositors and Interpreters that read as our English doth; but even the very thing itself, and truth and evidence of Story require that it should be so read: Now, why Christ should be said to give commandment through the Holy Ghost; and what commandment this was that was so given to them, is much in controversy.
There is mention indeed of Christ breathing of the Holy Ghost upon them, Joh. • 0. 22. and of a commandment or two given them afterward, as To go teach all Nations, Matth. 28. 19. and to abide at Jerusalem till the promise of the Father, Act. 1. 4. And the exposition and interpretation that is commonly given of these words doth sense them thus, That Christ by the virtue of the Holy Ghost in himself did give them these commands: Whereas it is far more agreeable to the style and phrase of Scripture, to expound them in another sense; namely, that Christ by the Holy Ghost infused into his Disciples did command them; not by the words of his own mouth, but by the direction of his Spirit within them: and so the Prophets were commanded, Zech. 1. 6. where the LXX use the same Greek word.
For, first, else to what purpose did he breath the Holy Ghost upon them, and bid them receive it? Sure they had something beside the Ceremony of breathing, bestowed upon them; and what can that be conceived to be, if not the Holy Ghost, to inform them of what they yet knew not, and to direct them what he would have them to do?
Secondly, It is therefore observable, that on Pentecost day they received 〈 in non-Latin alphabet 〉 , 〈…〉 8. and Luke 24. 49. Power and abilities to execute their charge: for indeed their charge was given them by Christ before. Now Christ was not with them continually to talk with them and to instruct them, but came by times among them, and away again: and therefore on the very first night that he appeared unto them, he distributed the Holy Ghost among them, to be their constant instructer, and injoyner what they were to do, in that calling and employment to which they were engaged: and the fruit of one of these instructions and injunctions by the Holy Ghost within them, was the choosing of Matthias.
Vers. 3. To whom also he shown himself alive after his passion, by many infallible proofs.
§. The History of the resurrection, and Christ's several apparitions after it.
On the first day of the week very early in the morning, when it began to dawn while it was yet dark, Mary Magdalene, and the other Mary the wife of Cleopas, and mother of James and Joses; and Salome the mother of Zebedees children; and Joanna the wife of Chusa, Herod's Steward; and other women that were with them set out to see the Sepulcher, and brought the Spices with them that they had prepared. And as they went, they said, Who shall roll the Stone away for •• ? But when they came to the Sepulcher the Sun being by this time risen, they found the stone rolled away: For there had been a great earthquake, and the Angel of the Lord had descended from Heaven and rolled back the stone from the door, and sat upon it: as the Women came unto the Sepulcher, they saw this Angel like a young man, sitting on the right hand of the entry in, in a long white robe, and they were sore troubled. But he said unto them, Fear ye not, I know that ye seek Jesus which was crucified; he is not here, for he is risen; come see the place where they laid him. And they entered into the Cave, and found not the Body in the Sepulcher; but there they see two Angels more in shining garments; the one at the head, and the other at the feet where the body had lain, who spake to them, Why seek ye the dead among the living?
The Women having seen this, go in hast and tell the Disciples. Whereupon Peter and John run to the Sepulcher, and see the linen clothes, but see not the Angels. When they were gone home again, Mary Magdalene, who had again followed them to the Sepulcher, standing at the door seeth the Angels again within, and turning herself she seeth Jesus without, whom at first she took for the Gardener.
So that the first apparition of our Savior being risen was to her alone, Joh. 20. verse. 11. to 19.
The same day he appeareth to the two men that went to Emmaus, Luke 24. 13. the one of them was Cleopas, verse. 18. the Father of James and Joses, and the husband of the other Mary; Compare John 19. 25. and Matth. 15. 40. and the other was Simon Peter, Luke 24. 34. 1 Cor. 15. 5.
That night he appeareth to the twelve, as the Apostle calls them, 1 Cor. 15. 5. or to the eleven, and them that were with them, Luke 24. 36, 39.
John 20. 19, 20. and showeth them his hands and feet, and eateth a piece of broiled fish and an honey-comb with them, Luke 24. 43.
Eight days after he appeareth to the Disciples, and convinceth Thomas, Joh. 20. 26.
At the Sea of Tiberias he appeareth again to seven of his Disciples, and fore-telleth Peter of his suffering for the Gospel, Joh. 21. This John calleth his third appearing, verse. 24. namely, which he had made to any number of his Disciples together, and which John himself had mentioned.
On a mountain in Galilee he showeth himself to the eleven, Matth. 28. 16. and to five hundred brethren at once, 1 Cor. 15. 6. for so it may be supposed; seeing Galilee and this mountain was the place of rendevouz that he had appointed, not only from the time of his resurrection, Matth. 28. 7. but even before his passion, Matth. 26. 32. and to this convention seemeth the word 〈 in non-Latin alphabet 〉 in the next verse to have reference: of which in its proper place.
The Apostle mentioneth another appearance of his to James, 1 Cor. 15. 7. But neither do any of the Evangelists tell when, or where it was, nor make they mention of any such thing; nor doth Paul determine which James it was.
Lastly, He appeared to all the Apostles, 1 Cor. 15. 7. being gathered to Jerusalem by his appointment, Acts 1. 4. and thence he led them forth to Bethany, and was taken up, Luke 24. 50.
§. By many infallible Proofs.
〈 in non-Latin alphabet 〉 , By many Signs, say the Syrian and Arabic: Arguments, saith the Vulgar Latin: But the word includeth Signs of undoubted truth, and arguments of undoubted demonstration; and accordingly hath our English well expressed it, By infallible proofs. These were very many, exhibited and shown by Christ, which evidenced his resurrection: and they may be reduced to these three purposes.
First, To show that he was truly alive again, as his eating, walking, conferring and conversing with his Disciples.
Secondly, To show that he had a true and real body, as offering himself to be handled, as Luke 24. 39.
Thirdly, To show that it was the same body that suffered, when he showeth the scars in his hands, feet, and sides, as Joh. 20. 20, 27.
Every apparition that are reckoned before, and are mentioned by the Evangelists, had one or more of these demonstrations; and yet were there certain appearances, and divers such proofs, which are not recorded, Joh. 20. 30.
§. Being seen of them forty days.
〈 in non-Latin alphabet 〉 , saith Theophylact, not 〈 in non-Latin alphabet 〉 : For that Christ was not continually conversing with his Disciples, but he came among them at certain times; Yet do the Syrian and Arabic, translate it in Forty days.
Forty years after this, a year for a day (as Numb. 14. 33, 34.) was Jerusalem destroyed, and the Nation of the Jews rooted out; because they would not believe in Christ, who had so mightily declared himself to be the Son of God, by his Resurrection from the dead, and who had so plainly declared his Resurrection from the dead, by so many appearings, and infallible proofs for forty days.
And that the sin might be fully legible in the Judgment, they were besieged and closed up in Jerusalem, at a Passover, as at a Passover they had slain and crucified the Lord of life: Now, that this remarkable work of the Lord's Justice upon this Nation, in suiting their judgment thus parallel to their sin and unbelief, in regard of these years, and this time of the year may be the more conspicuous to the mind of the Reader; for the present, it will not be much amiss to lay down the times of the Roman Emperors from this time thitherto; for even by their times and stories, this time and truth may be measured and proved: and in the progress of the discourse to come, the particulars both for year and time may be cleared more fully.
Now the times of the Roman Emperors, that came between the death of Christ, and the destruction of Jerusalem, are thus reckoned by the Roman Historians themselves.
Tiberius began to reign about August the 18.
He reigned 22 years, 7 months, and 7 days. Dion. And died in the 23 of his reign. Suet.
He died March 26. Dion. Or the 17 of the Calends of April. Suetonius.
Gaius Caligula began March 27.
Reigned 3 years, 9 months, 28 days, Dion. Or 3 years, 10 months, 8 days, Suetonius.
Died January 23, or the 9 of the Calends of February. Suet.
Claudius began January 24.
Reigned 13 years, 8 months, 20 days. Dion. He died in the 14 year of his reign. Suet.
Died October 13. Dion. Or the 3 of the Ides of Octob. Suet.
Nero began Octob. 14.
Reigned 13 years, 8 months, Dion.
Galba reigned 9 months, 13 days, Dion. Died in his 7 month, saith Suet.
Otho reigned 90 days, Dion. 95 days, Suet.
Vitellius reigned 1 year wanting 10 days, Dion.
Vespasian reigned 10 years wanting six days, Dion.
In his second year Jerusalem is destroyed by his son Titus, Joseph. de Bello Judaic. lib. 7. cap. 18.
And now if we cast up the times, from the 18 of Tiberius to the second of Vespasian; and compare and parallel them with the years of our Savior, we shall find them running together in this manner,
| Christ | Tiberius | Christ | Claudius |
| 33 | 18 | 54 | 13 |
| 34 | 19 | 55 | 14 |
| 35 | 20 | 56 | 1 Nero. |
| 36 | 21 | 57 | 2 |
| 37 | 22 | 58 | 3 |
| 38 | 1 Gaius begins in March 27. | 59 | 4 |
| 39 | 2 | 60 | 5 |
| 40 | 3 | 61 | 6 |
| 41 | 4 | 62 | 7 |
| 42 | 1 Claudius begins January 24. | 63 | 8 |
| 43 | 2 | 64 | 9 |
| 44 | 3 | 65 | 10 |
| 45 | 4 | 66 | 11 |
| 46 | 5 | 67 | 12 |
| 47 | 6 | 68 | 13 |
| 48 | 7 | 69 | 14 |
| 49 | 8 | 70 | 1 Galba and Otho. |
| 50 | 9 | 71 | 1 Vitellius. |
| 51 | 10 | 72 | 1 Vespasian. |
| 52 | 11 | 73 | 2 Jerusalem destroyed. |
| 53 | 12 |
§. The History of the resurrection, and Christ's several apparitions after it.
On the first day of the week very early in the morning, when it began to dawn while it was yet dark, Mary Magdalene, and the other Mary the wife of Cleopas, and mother of James and Joses; and Salome the mother of Zebedees children; and Joanna the wife of Chusa, Herod's Steward; and other women that were with them set out to see the Sepulcher, and brought the Spices with them that they had prepared. And as they went, they said, Who shall roll the Stone away for •• ? But when they came to the Sepulcher the Sun being by this time risen, they found the stone rolled away: For there had been a great earthquake, and the Angel of the Lord had descended from Heaven and rolled back the stone from the door, and sat upon it: as the Women came unto the Sepulcher, they saw this Angel like a young man, sitting on the right hand of the entry in, in a long white robe, and they were sore troubled. But he said unto them, Fear ye not, I know that ye seek Jesus which was crucified; he is not here, for he is risen; come see the place where they laid him. And they entered into the Cave, and found not the Body in the Sepulcher; but there they see two Angels more in shining garments; the one at the head, and the other at the feet where the body had lain, who spake to them, Why seek ye the dead among the living?
The Women having seen this, go in hast and tell the Disciples. Whereupon Peter and John run to the Sepulcher, and see the linen clothes, but see not the Angels. When they were gone home again, Mary Magdalene, who had again followed them to the Sepulcher, standing at the door seeth the Angels again within, and turning herself she seeth Jesus without, whom at first she took for the Gardener.
So that the first apparition of our Savior being risen was to her alone, Joh. 20. verse. 11. to 19.
The same day he appeareth to the two men that went to Emmaus, Luke 24. 13. the one of them was Cleopas, verse. 18. the Father of James and Joses, and the husband of the other Mary; Compare John 19. 25. and Matth. 15. 40. and the other was Simon Peter, Luke 24. 34. 1 Cor. 15. 5.
That night he appeareth to the twelve, as the Apostle calls them, 1 Cor. 15. 5. or to the eleven, and them that were with them, Luke 24. 36, 39.
John 20. 19, 20. and showeth them his hands and feet, and eateth a piece of broiled fish and an honey-comb with them, Luke 24. 43.
Eight days after he appeareth to the Disciples, and convinceth Thomas, Joh. 20. 26.
At the Sea of Tiberias he appeareth again to seven of his Disciples, and fore-telleth Peter of his suffering for the Gospel, Joh. 21. This John calleth his third appearing, verse. 24. namely, which he had made to any number of his Disciples together, and which John himself had mentioned.
On a mountain in Galilee he showeth himself to the eleven, Matth. 28. 16. and to five hundred brethren at once, 1 Cor. 15. 6. for so it may be supposed; seeing Galilee and this mountain was the place of rendevouz that he had appointed, not only from the time of his resurrection, Matth. 28. 7. but even before his passion, Matth. 26. 32. and to this convention seemeth the word 〈 in non-Latin alphabet 〉 in the next verse to have reference: of which in its proper place.
The Apostle mentioneth another appearance of his to James, 1 Cor. 15. 7. But neither do any of the Evangelists tell when, or where it was, nor make they mention of any such thing; nor doth Paul determine which James it was.
Lastly, He appeared to all the Apostles, 1 Cor. 15. 7. being gathered to Jerusalem by his appointment, Acts 1. 4. and thence he led them forth to Bethany, and was taken up, Luke 24. 50.
§. By many infallible Proofs.
〈 in non-Latin alphabet 〉 , By many Signs, say the Syrian and Arabic: Arguments, saith the Vulgar Latin: But the word includeth Signs of undoubted truth, and arguments of undoubted demonstration; and accordingly hath our English well expressed it, By infallible proofs. These were very many, exhibited and shown by Christ, which evidenced his resurrection: and they may be reduced to these three purposes.
First, To show that he was truly alive again, as his eating, walking, conferring and conversing with his Disciples.
Secondly, To show that he had a true and real body, as offering himself to be handled, as Luke 24. 39.
Thirdly, To show that it was the same body that suffered, when he showeth the scars in his hands, feet, and sides, as Joh. 20. 20, 27.
Every apparition that are reckoned before, and are mentioned by the Evangelists, had one or more of these demonstrations; and yet were there certain appearances, and divers such proofs, which are not recorded, Joh. 20. 30.
§. Being seen of them forty days.
〈 in non-Latin alphabet 〉 , saith Theophylact, not 〈 in non-Latin alphabet 〉 : For that Christ was not continually conversing with his Disciples, but he came among them at certain times; Yet do the Syrian and Arabic, translate it in Forty days.
Forty years after this, a year for a day (as Numb. 14. 33, 34.) was Jerusalem destroyed, and the Nation of the Jews rooted out; because they would not believe in Christ, who had so mightily declared himself to be the Son of God, by his Resurrection from the dead, and who had so plainly declared his Resurrection from the dead, by so many appearings, and infallible proofs for forty days.
And that the sin might be fully legible in the Judgment, they were besieged and closed up in Jerusalem, at a Passover, as at a Passover they had slain and crucified the Lord of life: Now, that this remarkable work of the Lord's Justice upon this Nation, in suiting their judgment thus parallel to their sin and unbelief, in regard of these years, and this time of the year may be the more conspicuous to the mind of the Reader; for the present, it will not be much amiss to lay down the times of the Roman Emperors from this time thitherto; for even by their times and stories, this time and truth may be measured and proved: and in the progress of the discourse to come, the particulars both for year and time may be cleared more fully.
Now the times of the Roman Emperors, that came between the death of Christ, and the destruction of Jerusalem, are thus reckoned by the Roman Historians themselves.
Tiberius began to reign about August the 18.
He reigned 22 years, 7 months, and 7 days. Dion. And died in the 23 of his reign. Suet.
He died March 26. Dion. Or the 17 of the Calends of April. Suetonius.
Gaius Caligula began March 27.
Reigned 3 years, 9 months, 28 days, Dion. Or 3 years, 10 months, 8 days, Suetonius.
Died January 23, or the 9 of the Calends of February. Suet.
Claudius began January 24.
Reigned 13 years, 8 months, 20 days. Dion. He died in the 14 year of his reign. Suet.
Died October 13. Dion. Or the 3 of the Ides of Octob. Suet.
Nero began Octob. 14.
Reigned 13 years, 8 months, Dion.
Galba reigned 9 months, 13 days, Dion. Died in his 7 month, saith Suet.
Otho reigned 90 days, Dion. 95 days, Suet.
Vitellius reigned 1 year wanting 10 days, Dion.
Vespasian reigned 10 years wanting six days, Dion.
In his second year Jerusalem is destroyed by his son Titus, Joseph. de Bello Judaic. lib. 7. cap. 18.
And now if we cast up the times, from the 18 of Tiberius to the second of Vespasian; and compare and parallel them with the years of our Savior, we shall find them running together in this manner,
| Christ | Tiberius | Christ | Claudius |
| 33 | 18 | 54 | 13 |
| 34 | 19 | 55 | 14 |
| 35 | 20 | 56 | 1 Nero. |
| 36 | 21 | 57 | 2 |
| 37 | 22 | 58 | 3 |
| 38 | 1 Gaius begins in March 27. | 59 | 4 |
| 39 | 2 | 60 | 5 |
| 40 | 3 | 61 | 6 |
| 41 | 4 | 62 | 7 |
| 42 | 1 Claudius begins January 24. | 63 | 8 |
| 43 | 2 | 64 | 9 |
| 44 | 3 | 65 | 10 |
| 45 | 4 | 66 | 11 |
| 46 | 5 | 67 | 12 |
| 47 | 6 | 68 | 13 |
| 48 | 7 | 69 | 14 |
| 49 | 8 | 70 | 1 Galba and Otho. |
| 50 | 9 | 71 | 1 Vitellius. |
| 51 | 10 | 72 | 1 Vespasian. |
| 52 | 11 | 73 | 2 Jerusalem destroyed. |
| 53 | 12 |
Vers. 4. And being assembled together with them.
There is no small difference among Interpreters about rendering this clause out of the Original. Some read 〈 in non-Latin alphabet 〉 , others leave the words 〈 in non-Latin alphabet 〉 out; as thinking the word 〈 in non-Latin alphabet 〉 sufficient: some render it Eating with them, as the Syrian, Arabic, Oecumenius, Chrysostom, Vulgar Latin, Deodate, and our English in the Margin, the Rhemists, and those that follow the Vulgar, which Valla thinketh was mistaken, and read convescens instead of conversans. Others, Assembling them, or being assembled with them, as Beza, Camerarius, Deodate, and our English in the Text; the Tigurine, Spanish, French, Erasmus, and others; Epiphanius as he is cited by Camerarius, readeth it, 〈 in non-Latin alphabet 〉 , and Valla as he is cited by Erasmus saith, it is so written in some Greek Copies. For the settling therefore of the right construction of this place;
First, It is the concurrent agreement of all men, this last excepted; to read the word 〈 in non-Latin alphabet 〉 , and not 〈 in non-Latin alphabet 〉 ; which word indeed the thing itself will not bear, for though Christ conversed, and was much among his Disciples after his Resurrection, yet do we not read that he ever lodged with them; which the word 〈 in non-Latin alphabet 〉 doth properly import.
Secondly, In the difference about the translation, whether to render it eating, or being assembled with them; the current of Greek Authors in the use of the word, do vote for the latter sense, and not at all for the former, as Beza and Camerarius do prove at large; and more proofs might be given, were it needful.
Now this phrase seemeth to refer to Christ's meeting his Disciples on the mountain of Galilee, which he himself had appointed for a meeting place, Matth. 28. 16. And the words 〈 in non-Latin alphabet 〉 may not be wanting. For in other of his appearings, it was accidental and unexpected when he came among them; but upon this mount he was assembled together with them upon appointment. And here it is like were the five hundred Brethren mentioned by Paul, and spoken of before; for where was it so likely so many should have the sight of Christ at once; as in that place where he had promised that he would meet them, and had appointed to assemble with them.
§. Commanded them that they should not depart from Jerusalem.
Not that they were at Jerusalem when they received this command, but that he commandeth them now to Jerusalem, and there to contine. Till they were come into Galilee, they had no warrant to stay at Jerusalem at all, but command to the contrary; for he commanded them away from thence into Galilee, Matth. 28. 7. 16. because he would appear to all those at once, that had been most constant Auditors of him; for there had been his greatest converse; and being there assembled together with them, according to his promise and his appointment, he then chargeth them to return to Jerusalem, and not to depart from thence till the promise of the Father be come.
Christ confineth them to Jerusalem, for the receiving of the Holy Ghost. 1. Because of the Prophesy, Isaiah 2. 3. Out of Zion shall go forth the Law, &c. 2. Because there would be the greatest company to be spectators of that great work, and to be wrought upon by it, as is proved by the sequel. 3. Because that this great work of Christ's power, was fittest to be shown there, where had been his great humiliation: and that those that would not be convinced by the resurrection, might be convinced by this miraculous gift of the Holy Ghost.
§. Commanded them that they should not depart from Jerusalem.
Not that they were at Jerusalem when they received this command, but that he commandeth them now to Jerusalem, and there to contine. Till they were come into Galilee, they had no warrant to stay at Jerusalem at all, but command to the contrary; for he commanded them away from thence into Galilee, Matth. 28. 7. 16. because he would appear to all those at once, that had been most constant Auditors of him; for there had been his greatest converse; and being there assembled together with them, according to his promise and his appointment, he then chargeth them to return to Jerusalem, and not to depart from thence till the promise of the Father be come.
Christ confineth them to Jerusalem, for the receiving of the Holy Ghost. 1. Because of the Prophesy, Isaiah 2. 3. Out of Zion shall go forth the Law, &c. 2. Because there would be the greatest company to be spectators of that great work, and to be wrought upon by it, as is proved by the sequel. 3. Because that this great work of Christ's power, was fittest to be shown there, where had been his great humiliation: and that those that would not be convinced by the resurrection, might be convinced by this miraculous gift of the Holy Ghost.
Vers. 6. They asked of him, saying, Lord wilt thou at this time restore again the Kingdom to Israel?
This was and is the great delusion of that Nation unto this day, and not a few Christians do side with them in it; supposing that at the Jews conversion, they shall be brought home to Canaan, there inhabit with Christ visibly among them, Jerusalem built again; and their peace and prosperity so great, as never the like; and so constant, as never interrupted. To this tune spake the petition of Salome, the wife of Zebedee, and James and John her two sons, Matth. 20. 20. and the speech of Cleopas, Luke 24. 21. And how common this Doctrine is among the Jewish Authors, it is needless (for it might be endless) to recite; it is evidence enough, in that we see it the common and general quaere of all the Disciples met together: Christ since his Resurrection had spoken to them of the things that concerned the Kingdom of God, and they find belike, that he had passed a great Article of their belief unspoken of, about restoring the Kingdom of Israel. Our Savior answers their curiosity with a check, as he had done Poter, Joh. 21. 22. and diverts their thoughts to the more needful consideration of the calling that he would set them about, as in the next verse; and showeth that the Kingdom of Christ, which they mistook, should be a spiritual power, which even just now was to begin; and of this power he tells they should receive and dilate, and carry on his Kingdom.
§. Certain Articles or Positions tending to the confutation of the Jews in this point, and the Millenaries that concur in many things with them.
- 1. That the Book of Daniel speaketh nothing of the state of the Jews, beyond the destruction of Jerusalem by Titus.
- 2. That the Revelation intendeth not the stories and times that are written in Daniel, but taketh at him and beginneth where Daniel left, to discourse the state of the new Jerusalem when the old one was ruined.
- 3. That the fourth Monarchy in Daniel, is not Rome, nor possibly can be, Dan. 7. 11, 12. well weighed together.
- 4. That the blasphemous horn in Dan. 7. 8, 25. &c. is not Antichrist, but Antiochus.
- 5. That Antichrist shall not be destroyed before the calling of the Jews, but shall persecute them, when they are converted, as well as he hath done the Church of the Christians: And that the slaying of the two Prophets, Rev. 11. aimeth at this very thing, to show that Antichrist shall persecute the Church of Jews and Gentiles, when towards the end of the world they shall be knit together in profession of the Gospel.
- 6. That the calling of the Jews shall be in the places of their residence among the Christians, and their calling shall not cause them to change place, but condition.
- 7. That Ezekiel's New Jerusalem is bigger in compass by many hundreds of miles, than all the land of Canaan ever was in its utmost extent.
- 8. That the earth was cursed from the beginning, Gen. 3. 17. and therefore Christ's Kingdom not to be of the cursed earth, Joh. 18. 36.
- 9. That the Kingdom everlasting that began after the destruction of the fourth beast, Dan. 2. 44. & 7. 14. 27. was the Kingdom of Christ in the Gospel, and began with the Gospel, preached among the Gentiles.
- 10. That the binding of Satan for a thousand years, beginneth from the same date.
- 11. That his binding up, is not from persecuting the Church, but from deceiving the Nations, Rev. 20. 3, 8.
- 12. That multitudes of those places of the Old Testament that are applied by the Jews and Millenaries, to the people of the Jews, and their earthly prosperity, do purposely intend the Church of the Gentiles, and their spiritual happiness.
§. Certain Articles or Positions tending to the confutation of the Jews in this point, and the Millenaries that concur in many things with them.
- 1. That the Book of Daniel speaketh nothing of the state of the Jews, beyond the destruction of Jerusalem by Titus.
- 2. That the Revelation intendeth not the stories and times that are written in Daniel, but taketh at him and beginneth where Daniel left, to discourse the state of the new Jerusalem when the old one was ruined.
- 3. That the fourth Monarchy in Daniel, is not Rome, nor possibly can be, Dan. 7. 11, 12. well weighed together.
- 4. That the blasphemous horn in Dan. 7. 8, 25. &c. is not Antichrist, but Antiochus.
- 5. That Antichrist shall not be destroyed before the calling of the Jews, but shall persecute them, when they are converted, as well as he hath done the Church of the Christians: And that the slaying of the two Prophets, Rev. 11. aimeth at this very thing, to show that Antichrist shall persecute the Church of Jews and Gentiles, when towards the end of the world they shall be knit together in profession of the Gospel.
- 6. That the calling of the Jews shall be in the places of their residence among the Christians, and their calling shall not cause them to change place, but condition.
- 7. That Ezekiel's New Jerusalem is bigger in compass by many hundreds of miles, than all the land of Canaan ever was in its utmost extent.
- 8. That the earth was cursed from the beginning, Gen. 3. 17. and therefore Christ's Kingdom not to be of the cursed earth, Joh. 18. 36.
- 9. That the Kingdom everlasting that began after the destruction of the fourth beast, Dan. 2. 44. & 7. 14. 27. was the Kingdom of Christ in the Gospel, and began with the Gospel, preached among the Gentiles.
- 10. That the binding of Satan for a thousand years, beginneth from the same date.
- 11. That his binding up, is not from persecuting the Church, but from deceiving the Nations, Rev. 20. 3, 8.
- 12. That multitudes of those places of the Old Testament that are applied by the Jews and Millenaries, to the people of the Jews, and their earthly prosperity, do purposely intend the Church of the Gentiles, and their spiritual happiness.
Vers. 8. But ye shall receive power after the Holy Ghost is come upon you.
§. 1. How many of the Disciples were spectators of Christ's ascension.
It is apparent by this Evangelist, both in this place, and in his Gospel, that there were divers others that were spectators of this glorious sight beside the twelve. For in the 14 verse he hath named both the women and the brethren of Christ; which number of men in verse. 15. he hath summed to 120 as we shall see there: And so likewise in his Gospel, Chap. 24. he hath so carried the Story, as that it appeareth by him, that the beholders of his first appearing after his Resurrection, were also the beholders of his Ascension: for at verse. 33. he speaketh of the eleven, and them that were with them, and from thence forward he hath applied the story until the ascension indifferently to them all. And this thing will be one argument for us hereafter to prove that the whole hundred and twenty mentioned verse. 15. of this Chapter received the Gift of Tongues, and not the twelve only.
§. 1. How many of the Disciples were spectators of Christ's ascension.
It is apparent by this Evangelist, both in this place, and in his Gospel, that there were divers others that were spectators of this glorious sight beside the twelve. For in the 14 verse he hath named both the women and the brethren of Christ; which number of men in verse. 15. he hath summed to 120 as we shall see there: And so likewise in his Gospel, Chap. 24. he hath so carried the Story, as that it appeareth by him, that the beholders of his first appearing after his Resurrection, were also the beholders of his Ascension: for at verse. 33. he speaketh of the eleven, and them that were with them, and from thence forward he hath applied the story until the ascension indifferently to them all. And this thing will be one argument for us hereafter to prove that the whole hundred and twenty mentioned verse. 15. of this Chapter received the Gift of Tongues, and not the twelve only.
Vers. 9. While they beheld, he was taken up.
§. The year of Christ at his Ascension.
The time of Christ's conversing upon earth cometh into dispute ( viz. whether it were 32 years and an half, or 33 and an half) mainly, upon the construction of this clause, Luke 3. 23. Jesus began to be about 30 years of age when he was baptized: For though it be agreed on, that the time of his Ministry, or from his Baptism to his suffering, was three years and an half; yet is it controverted upon that Text, whether to begin those from his entering upon his 30 year current, or from finishing that year complete. The Text speaketh out for the former; and in that it saith, He began to be thirty; it denieth his being thirty complete; and in that it saith, He began to be 〈 in non-Latin alphabet 〉 , thirty after a certain reckoning, or, as it were thirty; it denieth his drawing upon thirty complete likewise: For if he were full thirty, it were improper to say, he began to be thirty; and if he were drawing on to full thirty, then were it proper to have said, he began to be thirty indeed; and not began to be, as it were thirty. Therefore the manner of speech doth clearly teach us to reckon, that Jesus was now nine and twenty years old complete, and was just entering upon his thirtieth year when he was baptized: and so doth it follow without any great scruple, that he was crucified, rose again, and ascended, when he was now thirty two years and an half old complete, which we must write his thirty third year current.
§. 2. The age of the world at our Savior's death, resurrection and ascension.
We have shown elsewhere, that these great things of our Savior's suffering and exaltation came to pass in the year of the world 3960 then half passed; or being about the middle. It will be needless to spend time to prove and confirm it here. The summing up these several sums which were as so many links of that chain will make it apparent.
| From the Creation to the Flood | 1656 | Gen. 5. 6, 7. &c. |
| From the Flood to the Promise to Abraham, Gen. 12. | 427 | Gen. 11. & 12. |
| From the Promise to the Delivery from Egypt | 430 | Exod. 12. 40. Gal. 3. 17. |
| From the coming out of Egypt to the founding of Solomon's Temple | 480 | 1 Kings 6. 1. |