Annotations on the New Testament

Annotations on Chap. I.

[ a] V. 5. Baptized with the Holy Ghost ] What is meant by this phrase 〈 in non-Latin alphabet 〉 , ye shall be baptized with the holy Ghost in this place, is determined by the circumstance of the time, then future, and yet not many days after Christ's speaking of it; And it is clearly meant of the holy Ghosts visible descending upon the disciples, c. 2. 2. by which he should do two things especially, 1. He should give them testimony of the truth of all that Christ had said unto them, Joh. 15. 26. as by his descending on Christ at his Baptism he testified (and thereby God the Father himself) that Christ was the beloved son of God, in whom he was well pleased, i. e. who declared nothing, but the truth and good pleasure of God to them. 2 ^lie . He should testify to others, that whatsoever they should teach, was also the will of God, and so authorize them for the solemn testifying of Christ's resurrection, &c. give them power, and commission, and graces to discharge their whole ministry, as witnesses now designed, and pointed out by him to declare and testify to all Israel what Christ had done, and said in their presence, v. 8. and that he was risen from the dead, v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water, and the baptizing of the Apostles with the Spirit, here spoken of. To baptize is to wash or purify, belonging to all the kinds of purifications among the Jews, (see Note on Mar. 7. c.) and from thence more especially to the receiving of Proselytes, admitting Disciples: This John did, after the manner of the Jews, by water only, or by the ceremony of immersion in water, which among them was the way of sanctifying anything (i. e. fitting or setting apart for holy uses) and therefore the Priests washings of himself, before his officiating, are called in the Talmud 〈 in non-Latin alphabet 〉 ( Joma c. 3. §. 3.) sanctifications. Beside this, John did nothing else to his disciples, or those that came in to him upon his preaching; But Christ's disciples, that were to be consecrated to an office, in a more eminent manner then Johns, being to have the whole power of disseminating the Gospel, and governing the Church of Christ after him, were not only to be received in, as Proselytes, with that ceremony of washing, but God from heaven was visibly to instate this power upon them, and withal to testify the truth of that doctrine, which they were to preach; And this was to be done by the holy Ghosts descending in a visible manner, i. e. revealing himself gloriously by the appearance of Angels (whose appearance signifies God's peculiar presence.) And thus we see it fulfilled Act. 2. 2, &c. And what befell the Apostles there, as the first fruits of the Church of the Jews, converted to Christianity, the same was, in the effects of it, vouchsafed by God to Cornelius, and his family, as the first fruits of the Gentile-converts, Act. 10. 44. which, saith S. Peter, put him in mind of this speech of Christ's, that John baptized with water, but ye shall be baptized with the holy Ghost, c. 11. 16. i. e. was a demonstration to him, that God had accepted these Gentiles, and so that they were fit to be baptized, Act. 10. 47. By this will appear the meaning of those places in the Gospels, Mat. 3. 11. I baptize you, i. e. John baptizeth you, with, or by water (that was the ceremony of his receiving men to repentance, or absolution, and pardon of sin upon repentance, and that was all that John did, but he that comes after me, he shall baptize you with the holy Ghost, and with fire, i. e. Christ shall send the Holy Ghost, in a glorious appearance, in flames of fire, to come down visibly upon you, and so to assure you of the truth of the doctrine which I teach you, or else (as fire was used for consecration, fire upon the altar, to devour the sacrifice, and that fire first coming down from God to do it, Levite. 9. 24. and fire from the altar, a coal from thence, to touch Isaiah's lips, and set him apart for his Prophetick office) to separate, and consecrate you for your Apostleship, and after that, upon all unreformed impenitents, he shall come with fearful judgments; see Mat. 3. 11. Act. 2. 17, 19. &c. So 'tis also Luc. 3. 16. mentioning both the holy Ghost, and the fire too, though Mark 1. 8. and John 1. 33. mention not the fire, but only the holy Ghost. Besides these two special uses of the holy Ghosts descending on them, one common constant use there was also, which belonged to all Christians, not only Apostles (as appears by Joh. 7. 39. where Christ mentions the Spirit, which not only the Apostles, but believers in common, i. e. all Christians should receive after his Ascension) the giving them strength to perform what God now required of them, and therefore all that came into the Christian Church, as proselytes of Christ (not only those that were set apart for the ministry) are said to be born a new, i. e. received as Christian proselytes, and baptized with water, and the holy Ghost, Joh. 3. 5. not only made partakers of the ceremony of Johns Baptism, water, which signifies purging from sin, but, over and above that, made parrakers of the holy Ghost, being received into the Christian Church by those, on whom the holy Ghost came down, Act. 2. (and that not only for themselves, to confirm the truth of Christ's preaching, and to give them their commission, but also) to rest upon them, as the founders of the Christian Church, so that they might communicate the benefit, and influences of it to others, to the end of the world, so far as was useful to the condition of everyone; And that is to fit everyone, and enable him to discharge that calling, whereunto he is admitted; As if he be admitted barely into the Church, to be a Christian, then beside water, wherein he is baptized, after the manner of all other Proselytes, he hath also from God, by the Apostles blessing of him, the holy Ghost bestowed on him, i. e. those benefits of it, which belong, and are necessary for every Christian, viz: pardon of sin, and grace to lead a new life; and this styled being born a new of water, and of the holy Ghost, Joh. 3. 5. and is int •• ted to be an effect, or consequent of Christ's Ascen •• v. 13, 14. (after which it was that the holy Ghost came down upon the Apostles here) and to be a superior thing (and that which more effectually tended to the salvation of believers, that is, Christians, Joh. 3. 15.) then either the Jewish or Johns Baptism, which, being the Baptism of water alone, was not able to bestow this, and therefore it is, that they that had been baptized only with Johns Baptism, Act. 19. were by the Apostles, when they knew it, baptized farther in the name of the Lord Jesus, (see c. 2. Note d.) In like manner, they that were admitted into the Church, to any special function, as to that of Bishops, (which consisted in the exercise of Censures, and in the power of ordaining others) or c. 6. to that of Deacons, (and of Presbyters afterwards) who had some parts of sacred functions communicated to them, that of preaching the Gospel Act. 8. 12. and of baptizing, were thus admitted also by the Apostles (and after them by the Bishops their successors) by laying their hands on them, and blessing, or consecrating them, that is, giving them the holy Ghost also, that is, that external commission, which here they had, by the holy Ghosts descent upon them, and also (for some time) extraordinary gifts of tongues, and miracles, and prophesying, useful for the discharge of those functions.

[ b] V. 7. The seasons ] The word 〈 in non-Latin alphabet 〉 , which sometimes signifies an opportunity, or seasonable time, sometimes also signifies a moment, or least particle, of time. Thus 'tis wont to be defined 〈 in non-Latin alphabet 〉 , it is that wherein there is no time; And so it seems to signify here, where God's reserving the 〈 in non-Latin alphabet 〉 times and moments, in his own hands, so that they shall not be known by them, seems parallel to the day and hour knoweth no man, the day, and the times noting a larger proportion of time, and the hour, and the moment a lesser, and accordingly the Vulgar reads vel momenta, or moments.

[ c] V. 9. A cloud ] The appearance of Angels is ordinarily described by a cloud, as hath been formerly said; and so here the clouds receiving him, signifies the Angels receiving him. Thus when Exod. 25. 22. it is said of the covering of the ark, There will I meet thee, and commune with thee from betwixt the two Cherubims, &c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory, or covering, of the ark.

[ d] V. 13. An upper room. ] It is said by the writer of this book Lu. 24. 53. that the Apostles after Christ's Assumption returned to Jerusalem, and were 〈 in non-Latin alphabet 〉 , continually in the temple, praising, and blessing God (which clearly signifies that the Temple at Jerusalem was the place (not of their continual abode, but) of their constant daily performance of their devotions; see Lu. 2. 37.) and so he concludes that Gospel. And here where he begins another book, and, in that, the story after the Ascension of Christ, and so repeats that again v. 9. &c. he adds v. 12. as he had said in the Gospel, that they returned to Jerusalem, and when they came thither, 〈 in non-Latin alphabet 〉 , they went up into an upper room, and there, that is, in that upper room, saith he, (the same S. Luke, that before had said, they were continually, or at the times of devotion, constantly in the Temple ) all the eleven disciples 〈 in non-Latin alphabet 〉 , continued unanimously in prayer and supplication, that is▪ did there daily perform their devotions, and religious offices, manifestly referring to the 〈 in non-Latin alphabet 〉 , or upper room, where they daily did so; And so ch. 2. 1. where they are said to be all unanimously 〈 in non-Latin alphabet 〉 together (a phrase to denote their sacred assemblies, or 〈 in non-Latin alphabet 〉 ) this sure denotes the 〈 in non-Latin alphabet 〉 , the upper room, as the constant place of their daily devotions. From the comparing of these two places, and the phrases used in the several places, 〈 in non-Latin alphabet 〉 , they were continually, and 〈 in non-Latin alphabet 〉 , they were continuing, being perfectly equivalent, some difficulty would arise, how the Temple should by the same historian be set down as the daily constant place of their devotions, in one place, and the upper room in the same manner and phrase, to be it, in the other, were not this way of reconciling that difficulty near at hand, (taken notice of by some late Critics, but not favored by others) viz: that the Temple had many chambers, and upper rooms in its circuit, (which served not only for the uses of the Priests, and for the keeping of the holy things, but stood open some of them for religious meetings also.) So 1. Chron. 28. 1. in the pattern that David gave to Solomon, we have express mention of the Porch, and the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, &c. So again in Solomon's building 1 Kin. 6. 5, 6. chambers round about, of the first, 2 ^d , and 3 ^d story, and 2. Chron. 3. 9. he overlaid the upper chambers with gold, and so, I suppose, Jer. 26. 10. the chamber of Gemariah in the higher court, might be one of these. And so in the second Temple there will be little reason to doubt, the structure being the same, though not so sumptuous, as the former, and the names of the several parts continuing in the New Testament, which had belonged to the first building, as Solomon's Porch, &c. And so often in the Talmud, Joma, c. 1. the chief priest seven days before the day of expiation is fetched from his own house, 〈 in non-Latin alphabet 〉 to the chamber of the paredrin, and so in the Gemara, he that offered the red cow, was brought 〈 in non-Latin alphabet 〉 to the chamber of the house of the stone, and many the like, as to the chamber of the house Abtines, and that peculiarly called 〈 in non-Latin alphabet 〉 the high, or upper room of the house Abtines, and so in like manner, the chamber where the Priest washed himself, is described to be over the 〈 in non-Latin alphabet 〉 and so to be an upper room. And so these upper rooms being parts of the Temple, whosoever were assembled in any of them (as it is said the Apostles were) are truly said to be in the Temple. If this be granted, as it will be hard to give any other tolerable sense of it, then, in all probability, the 〈 in non-Latin alphabet 〉 c. 2. 46. the house where they brake bread, or received the Sacrament, joined with their continuing daily with one accord in the Temple, will be this place also, where they did that more privately, which could not, we may presume, be done in the Temple in anymore public place. For that the phrase 〈 in non-Latin alphabet 〉 signifies no more then 〈 in non-Latin alphabet 〉 in the house may appear by comparing Rom. 16. 4. with 1 Cor. 16. 19 where the Church in their house in one place, is 〈 in non-Latin alphabet 〉 in the other; see note on 1 Cor. 16. c. And for the word House that that is used for the Temple, or any part of it, even for these upper rooms, which we now speak of, is clear both by comparing the Gospels, Mat. 23. 35. with Lu. 11. 51. (where that which is 〈 in non-Latin alphabet 〉 house in one, is 〈 in non-Latin alphabet 〉 temple in the other) and also by the Talmud where the Temple, itself is frequently called 〈 in non-Latin alphabet 〉 house, and so also the several rooms or chambers in it, 〈 in non-Latin alphabet 〉 before mentioned, the house of the stone, 〈 in non-Latin alphabet 〉 , the house of washing, Joma c. 3. §. 2. (and that called 〈 in non-Latin alphabet 〉 , an holy place in opposition to common or profane) 〈 in non-Latin alphabet 〉 over the house of Happarvah; Which house of Happarvah, being explained what it is, in Middoth c. 5. (to wit, the place where the skins of the sacrifices were salted ) is there called 〈 in non-Latin alphabet 〉 Conclave Happarvae, the chamber of Happarvah, House, and Chamber, being there used in the same notion, and noting the several chambers in the Temple to be called 〈 in non-Latin alphabet 〉 houses, and those, holy places, fit for sacred uses, and so here used by the Christians for their meetings, to eat the Lord's supper together, which they could not hope to be permitted to do more openly in the Temple, the Christian religion being not much favored by the Jews. Of these rooms or houses in the Temple we find mention in Epiphanius de ponder. ch. 14. where of Adrian he saith, that visiting Jerusalem, he found the Temple demolished 〈 in non-Latin alphabet 〉 , except a few houses, 〈 in non-Latin alphabet 〉 , &c. and the little Church of God, where the disciples returning from the mount Olivet went up to the upper room, 〈 in non-Latin alphabet 〉 , &c. for there it was built, that is, in part of mount Zion, which clearly affirms this upper room to have been a part of Zion, and so of the Temple, as was said, and afterwards to have been by the Christians built into a Church. And accordingly Theophylact and Oecumenius, 〈 in non-Latin alphabet 〉 , by the house he means the Temple, for in that they did eat.

[ e] V. V. 15. Names ] That the word 〈 in non-Latin alphabet 〉 name is here taken for a person, not literally a name, will easily appear by the like use of 〈 in non-Latin alphabet 〉 in the Hebrew; for though that primarily signify a name, yet 'tis ordinarily used in the Hebrew writers in this other sense for person, and with an Emphatical adjunct ( 〈 in non-Latin alphabet 〉 , the name ) it is commonly set to signify God, who is 〈 in non-Latin alphabet 〉 he that is; And from thence, in Ignatius 's Epistle to the Ephesians, 〈 in non-Latin alphabet 〉 , to carry the name, is to carry God, that is, Christ about with him (the importance of that Martyrs title 〈 in non-Latin alphabet 〉 ) and is therefore rendered by the vulgar translator, Nomen Christi circumportare, to bear about the name of Christ. And so S. Cyprian uses the word nomen, name. So S. Chrysostom Hom. 1. in Rom. 〈 in non-Latin alphabet 〉 , not sufficient for twenty names, that is, for an assembly of so many persons.

[ f] Ib. Together ] 〈 in non-Latin alphabet 〉 is the Greek expression in the Old Testament to interpret the Hebrew word, 〈 in non-Latin alphabet 〉 together, so Psal. 2. 2. 〈 in non-Latin alphabet 〉 , they assembled together, as in a council, all about the same business, and design, all as one man, and so here, and c. 2. 1. and 1 Cor. 11. 20. the phrase signifies, and note these assemblies for the service of God, to be designed for the uniting of the prayers and service of all into one, every action being to be accounted not the action of private men, but of the whole body, and therefore 1 Cor. 11. the eating there 〈 in non-Latin alphabet 〉 , v. 21. a man's own meal, a man's eating that there which himself had brought, is set contrary to the 〈 in non-Latin alphabet 〉 , the Lord's supper, or the Church meal, which is eaten 〈 in non-Latin alphabet 〉 , when they are come together to one, or the same, that is, all to be as one, not as several.

[ g] V. 18. Falling headlong ] That Judah's death was caused by a suffocation of grief was shown, Note on Mat. 27. a. The death is here described by 〈 in non-Latin alphabet 〉 , and that doth not necessarily import anymore than falling forward on the face, (contrary to supinus, falling or lying on the back ) as it is on the place in Matthew, expounded from the Grammarians; but it is possible also it may denote the throwing himself down a precipice, which among human authors is frequently mentioned of those, who through excess of melancholy, or oppression of conscience, especially upon guilt of blood, are weary of their lives, and have this ready way to deliver themselves from that burden. 'Twere impertinent to multiply testimonies to that purpose; The authors of the 〈 in non-Latin alphabet 〉 mention it of other creatures, that on occasion of great sadness have done the like. But whether this were the manner of his death or no, the Context gives us no means to define.

[ h] Ib. Burst asunder ] The word 〈 in non-Latin alphabet 〉 is the Greek by which the old Glossary renders dissiluit, not as that signifies to leap down, but to break asunder, & 〈 in non-Latin alphabet 〉 added to it signifies no more then in Latin, medius discerpitur or disrumpitur, or 〈 in non-Latin alphabet 〉 Lu. 23. 45. that is, that he was broken in pieces, a natural consequent of which it is, which here follows, that his bowels gushed out at the wound, or rupture.

[ i] V. 20. Bishopric ] The word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , is frequently used in the Old and New Testament. In the Old Testament there be two Hebrew words rendered by the Greek 〈 in non-Latin alphabet 〉 , 1. 〈 in non-Latin alphabet 〉 , which as it is oft rendered 〈 in non-Latin alphabet 〉 , God, Lord, Angel, so once 〈 in non-Latin alphabet 〉 . So among profane authors 'tis all one with 〈 in non-Latin alphabet 〉 ruler, (as in Aristides, where after the mention of Kings are added 〈 in non-Latin alphabet 〉 , they that come annually as Episcopy, overseers, of which he had said before, 〈 in non-Latin alphabet 〉 , there come rulers by law every year, by which it appears that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 rulers and Bishops are all one, and so Justinian calls those which Aristides speaks of, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the rulers of provinces and Metropoles, and accordingly Hesychius explains 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 king or governor. ) The 2 ^d Hebrew word which is rendered by it, is 〈 in non-Latin alphabet 〉 , and other the Derivatives of 〈 in non-Latin alphabet 〉 visitavit, 〈 in non-Latin alphabet 〉 , all which note a prefect or governor, or any impowr'd by commission to exercise any authority entrusted to him. And as 'tis sometimes rendered so elsewhere 〈 in non-Latin alphabet 〉 , all words of government, or prefecture, and once 〈 in non-Latin alphabet 〉 , door-keeper, to whom the keys of the house of the Lord were committed, Ezech. 44. 2. when 'tis rendered 〈 in non-Latin alphabet 〉 , 'tis taken in five senses, 1. in an army 〈 in non-Latin alphabet 〉 , Num. 31. 14. Judge. 9. 28. 2 Kin. 11. 15. the captain of the host, 2 ^d lie, among workmen, the principal that were set over all others in the building of the Temple, 2 Chron. 34. 12, 17. 3 ^d lie, in the city, the ruler or prince, Neh. 11. 9, 14. and especially of the Priests, v. 10. and of the Levites, v. 15 4 ^t hly, in the ministry of the Temple, Eleazar the son of Aaron, (who Num. 3. 32. is 〈 in non-Latin alphabet 〉 , the ruler of the rulers of the Levites ) Num. 4. 16. is called 〈 in non-Latin alphabet 〉 , bishop Eleazar. 5 ^t hly, in the house of the Lord, over which he that was set is 〈 in non-Latin alphabet 〉 , 2 Kin. 11. 18. the bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament, 〈 in non-Latin alphabet 〉 here (and 〈 in non-Latin alphabet 〉 elsewhere) in the New, denotes prefecture, or ruling power in the Church, viz: that Apostolic power, which at the coming of the Holy Ghost was to be instated upon him that should now be chosen into Judas's place, to be an Apostle. See Note on Phil. 1. b.

[ l] V. 25. His own place ] What is here meant by may be best collected from the 〈 in non-Latin alphabet 〉 , lot, or portion, of ministry and Apostleship, that is, of Apostolical ministry, in the beginning of the verse, the taking of which is preparative here, to his going to this. That certainly signifies 〈 in non-Latin alphabet 〉 , in Phavorinus, a part, or portion that falls to any, particularly a province that belongs to any Governor, and (if that be a Bishop or Governor of the Church, then) such a Province, (styled, v. 20. out of the Psalmist, 〈 in non-Latin alphabet 〉 , Bishopric ) which he that succeeds in, is said 〈 in non-Latin alphabet 〉 to take there, as here 〈 in non-Latin alphabet 〉 to take the portion of ministry, &c. And then that which is thus become any man's assigned Province, cannot more fitly be expressed than by 〈 in non-Latin alphabet 〉 , the place, or Province, proper to that man, assigned to him. This therefore regularly belonging to Judas, if he had not, by his treason against his Master, forfeited it, (which is here said as in a parenthesis, being enclosed with two comma's, 〈 in non-Latin alphabet 〉 ,) Matthias now succeds him in it, takes his 〈 in non-Latin alphabet 〉 lot or portion, and so is now to go to this, as his own place or Province, which had else belonged to another. Many prejudices there are against understanding this phrase of Hell, as some have understood it; as the place whither Judas was to go. For 1. That was not his 〈 in non-Latin alphabet 〉 , the proper place or assignation, of Judas, but common to all other damned spirits. 2. 'Twas not S. Luke's office to pass sentence on Judas, any farther, then by setting down the heinousness of his crime, which he had done v. 16, 17, 18, 19. and was not to proceed to judge, or affirm ought of God's secrets, such is his going into hell. And 'tis S. Chrysostom's observation on v. 16. 〈 in non-Latin alphabet 〉 , behold the wisdom of S. Luke, how he doth not reproach or insult on Judas; but simply sets down the matter of fact, without any descant on it, and what he adds, 〈 in non-Latin alphabet 〉 he discourses of the present vengeance, belongs evidently to what befell him in this present world, and so excludes all enlarging to his future damnation. 3. There is no propriety in saying of the one, that he sinned to go to hell, but of the other 'tis most proper so say, that he was elected to such a 〈 in non-Latin alphabet 〉 or portion, to go, or that he might go▪ to it. To this accords Theophylact, 〈 in non-Latin alphabet 〉 — He calls that his own place which Matthias should obtain. —So O • cumenius, 〈 in non-Latin alphabet 〉 It may be interpreted of Matthias, that Judas being fallen, he should have his place for his own, receiving his Bishopric, making place and Bishopric synonyma. So Didymus; the word 〈 in non-Latin alphabet 〉 among many things signifies, saith he, an order, as the place of a Bishop or an Elder. So the Ordinary Gloss, ut abiret in locum suum, that is, sortem Apostolicam, his own place, that is, the Apostolical lot, making 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 all one, just as I have interpreted it. 26. Was numbered ] The word 〈 in non-Latin alphabet 〉 is acknowledged to come from 〈 in non-Latin alphabet 〉 calculus, a stone, or the like, of which there were two uses, one in choises, or judgments, wherein they gave their votes by this means, • ev. 2. 17. the other in accounting or numbering. Hence 〈 in non-Latin alphabet 〉 is expressed in Hesychius by 〈 in non-Latin alphabet 〉 , as that signifies counting, and by 〈 in non-Latin alphabet 〉 , judgment. Now for the use of i •• n this place, first it is evident that Matthias, being here chosen by lot, was not chosen by the suffrages or votes of men; 2 ^d lie that 〈 in non-Latin alphabet 〉 proportionably to 〈 in non-Latin alphabet 〉 , signifying Originally two things, numbering, as well as choosing, it may most probably in this place signify being numbered, and so 〈 in non-Latin alphabet 〉 he was numbered together with the eleven Apostles, will be all one with 〈 in non-Latin alphabet 〉 , he was numbered with us, v. 17. (or with 〈 in non-Latin alphabet 〉 to be with us, v. 22.) and that is explained by 〈 in non-Latin alphabet 〉 , he obtained his portion of this ministry, that is, office Apostolical; Or if it should possibly refer to the notion of election, it must then denote God's choice of him v. 24. by the disposing of the lot, and not any votes, or suffrages of others, which had nothing to do in this matter: for though Joseph, and Matthias were by the Eleven nominated, or chosen, to prepare for the lot, yet that Matthias was pitched on and added to the Eleven, it was merely the decision of the lot, and so the disposition of the Lord. So vain is the pretension of those, that will have this rendered, Communibus calculis annumer abatur, he was by common votes, or suffrages, added to that number, and then make their own deductions from thence.

CHAP. II.

1. AND when the day of Pentecost was [note a] fully come, they were all with one accord in one place.]

[Paraphrase] 1. On the approach of the Lord's day following the Sabbath, on which the Jewish Pentecost was celebrated, they were (all the Apostles together) assembled at the service of God, in their accustomed place. See c. 1. 13. & note c.

2. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.]

[Paraphrase] 2. And whilst they were so employ'd, suddenly they heard a great noise come down from heaven, like that of a mighty boisterous wind (to note the efficacy of this Spirit of God now descending) and it came into the upper room where they were assembled, and filled all the room.

3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.]

[Paraphrase] 3. And there was an appearance of somewhat, like flaming fire, lighting on everyone of them, which divided asunder, and so became the resemblance of tongues, with that part of them which was next their heads, divided, or cloven, (see note on Mat. 3. k.)

4. And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.]

[Paraphrase] 4. And they were endued everyone with gifts of the holy Ghost, That of speaking with tongues, which they never had learnt, and other miraculous powers, this coming of the holy Ghost bestowed on them.

5. And there were [dwelling at Jerusalem, Jews, devout men out of every nation under heaven.]

[Paraphrase] 5. abiding at Jerusalem many Jews that came up to that feast of Pentecost, and likewise proselytes (see v. 10.) which had come from several nations of all quarters of the world to worship the true God at Jerusalem. (See note on Mat. 23. e. and Joh. 12. a.)

6. Now when this was noised abroad, the multitude came together, [and were confounded, because that every man heard them speak in his own language.]

[Paraphrase] 6. and were astonished, because they being of several nations, every of them heard the Apostles speak the language of his nation.

7. And they were all amazed, and marveled, saying one to another, Behold, are not all these, which speak, [Galileans?]

[Paraphrase] 7. men born in Galilee, and that have lived there all their times?

8. And how hear we every man in our own tongue wherein we were born?]

[Paraphrase] 8. And how doth every of us hear them speak every of those languages which are native to us?

9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia.

10. Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene and strangers of Rome, Jews, and Proselytes,

11. Cretes, and Arabians, we do hear them [speak in our tongues the wonderful works of God.]

[Paraphrase] 11. preaching the doctrine of Christ, and the great things which God hath wrought by him and on him, every of us in our own language.

12. And they were all amazed and were in doubt, saying one to another, [ What meaneth this?]

[Paraphrase] 12. This certainly abodes some great matter.

13. Others mocking said, These men are [full of new wine.]

[Paraphrase] 13. drunk, and that infuses this faculty into them.

14. But Peter standing up with the eleven, lift up his voice, and said unto them, Ye men of Judea, and all 〈◊〉 that dwell at Jerusalem, [be this known unto you, and hearken to my words,]

[Paraphrase] 14. I make it known, or proclaim it to you,

15. For these men are not drunken, as ye suppose, seeing it is but the third hour of the day.]

[Paraphrase] 15. That these, men are not drunk, as ye say, for it is but nine in the morning, the time of morning prayers, to which the Jews generally came fasting (see ntoe on Mat 12. a.)

16. But this is that which is spoken by the prophet Joel,]

[Paraphrase] 16. But the truth is, that which is now done is the completion of a famous prophecy, Joel. 2. 28.

17. And it shall come to pass in the [note b] last days (saith God) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams:

18. And on my servants, and on my handmaidens, I will pour out in those days of my Spirit, and they shall prophecy.]

[Paraphrase] 17, 18. In the days of the Messias, saith God, there shall be a most remarkable effusion of the Spirit of God upon men of all ranks, and qualities, enabling them which were never brought up in the schools of the prophets to go and preach the Gospel of Christ in every city (and this was fulfilled in the descent of the holy Ghost upon the disciples, sending them to preach and fitting them with the gift of prophecy, and of tongues, both as a miracle to beget faith, and as a means to speak intelligibly to men of all languages.)

19. And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke.

20. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.

21. And it shall come to pass that whosoever shall call upon the name of the Lord shall be saved.]

[Paraphrase] 19, 20, 21. And after that there shall be many fearful stupendous sights and prodigies, and many great slaughters in Judea, as foretunners and presignifications of the great famous destruction (see Mat. 3. 11, 12.) which shall befall this people (foretold by Christ, Mat. 24. see Heb. 10. a.) for their crucifying of Christ, and from which the only way to rescue any, is to repent and acknowledge Christ, which to gain men to, was the design of the coming of the holy Ghost, Joh. 10. 8.

22. Ye men of Israel hear these words, [Jesus of Nazareth, a man approved of God among you by miracles, wonders and signs, which God did by him in the midst of you, as ye yourselves also know,]

[Paraphrase] 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you, all which you know to be true, and of which ye yourselves are witnesses.

23. Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.]

[Paraphrase] 23. Him, being permitted by God to fall into your hands, God withdrawing that protection, which was necessary to have preserved him from them, (and this by his decree, that he should lay down his life for his sheep, in order to that great design of man's salvation, toward which he did by his foreknowledge discern this the fittest expedient) ye apprehended and crucified most wickedly.

24. Whom God raised up, having loosed the [note c] pains of death: because it was not possible that he should be holden of it.]

[Paraphrase] 24. But God hath raised him again, delivering him from the power of death, not suffering him to continue dead, the goodness of God being engaged in this, not to suffer an innocent person (so unjustly and unthankfully handled by the Jews) to lie under death, and, besides many other things, the prophecies of him necessarily requiring that he should not.

25. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved.]

[Paraphrase] 25. For of him saith David, Ps. 16. 8. I waited and looked with all affiance and confidence on God, for he is my defender, so as to keep me from miscarrying.

26. Therefore did my heart rejoice, and my tongue was glad: moreover also my flesh shall rest in hope.]

[Paraphrase] 26. For this, my glory, that is, my tongue (because that is the member, the instrument of glorifying God) shall rejoice, and my flesh shall rest confident.

27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption.]

[Paraphrase] 27. For though I die, yet shalt thou not leave me so long dead, as that my body should be putrefied, that is, thou shalt raise me from death before the third day be past.

28. Thou hast made known to me the ways of life, thou shalt make me full of joy with thy countenance.]

[Paraphrase] 28. Thou hast cheered me, & abundantly refreshed me with thy favor.

29. Men and brethren, let me freely speak unto you of the Patriarch David, that he is both dead and buried, and his sepulcher is with us until this day.]

[Paraphrase] 29. Let me therefore speak to you freely and without any reservednesse (see note on Joh. 7. 13.) concerning that David that thus spake, that he died like other men, and had a solemn interment, and we still have his monument to show, from whence he never rose.

30. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his throne,]

[Paraphrase] 30. And therefore not speaking of himself but by way of prediction of the Messias, knowing that he should infallibly spring from his loins, that was to be prince and ruler of his Church,

31. He seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.]

[Paraphrase] 31. This speech of his was prophetic, referring to this resurrection of Christ, whereupon 'tis said, that his foul should not continue in state of separation from the body, In which state though it were for a while, yet it continued not so long, till the body was corrupted, that is, not the space of 72 hours, or three days.

32. This Jesus hath God raised up, whereof we all are witnesses.]

[Paraphrase] 32. And accordingly hath God raised up Christ within that space of time, within three days, and all we Apostles are eye-witnesses of it.

33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which we now see and hear.]

[Paraphrase] 33. Being therefore assumed to his regal state, and office in heaven, and God having performed to him, (as all his other, so peculiarly) this promise made to him, of giving him power to send the holy Ghost, he hath accordingly now sent him, and this prodigy, which ye now see, and hear, is an effect of that, viz. the speaking with tongues, which the hour before they understood not.

34. For David is not ascended into the heavens, but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,

35. Untill I make thy foes thy footstool.]

[Paraphrase] 34, 35. For this cannot be interpreted of David himself, though he spake it in his own person, for he never went to heaven bodily, and so cannot be said to be exalted to God's right hand, while his enemies are made his footstool: But he speaks of him, of whom this was to be verified, as of his Lord, The Lord, saith he, said to my Lord, Psal. 110. 1.

36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.]

[Paraphrase] 36. This great important truth therefore I now proclaim unto you, that that Christ whom ye Jews have crucified, God the Father hath raised up, and by assuming him to his right hand, settled him there, as a head of his Church, instated him in the true kingly office of the Messias.

37. Now when they heard this, they were pricked in their heart, and s ••• unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do?]

[Paraphrase] 37. Upon these words of Peter, they had great compunction, and as men that were willing to do anything to rescue themselves from the guilt of so horrible a sin, as crucifying the Messias, they cried out most passionately to Peter, and the rest of the Apostles that were present, beseeching their directions what to do in this case.

38. Then Peter said unto them, Repent, and be baptized everyone of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the [note d] gift of the holy Ghost.]

[Paraphrase] 38. And Peter answered them, that there was now but one possible way left, and that was with true contrition, and acknowledgement of their sin, to hasten out of this infidelity, and with a sincere and thorough change to come as proselytes to Christ, and enter upon Christian profession with a vow of never falling off from it, and so to receive baptism from the Apostles, that sacrament, wherein Christ enabled them to bestow, or convey from him, remission of sins to all true penitents, farther promising them that they should be made partakers of the holy Ghost also, and of those gifts which by the descent of the Spirit were pour'd out on the Church, and some among them of those miraculous powers which they now saw and admired in the Apostles (see c. 4. 31. and note on c. 6. c.)

39. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.]

[Paraphrase] 39. For to you, saith he, the benefit of that promise appertains, if you will lay hold on it; and indeed primarily to you Jews this promise of the holy Ghost was made, on purpose for this, that by our preaching to you, ye might be converted, and convinced of the vileness of what you have done, and upon repentance be received into mercy, and receive absolution from us, as the deputies and proxies of Christ, which is gone. And as the advantage hereof belongs primarily to you, to whom our first address was to be made; so in the next place, upon your rejecting it, it must be extended to the rest of the world, to all the Gentiles which shall obey and come in to Christ at his call, or upon our preaching to them.

40. And with many other words did he testify and exhort, saying, Save your selves from this untoward generation.]

[Paraphrase] 40. And many other discourses he made to them, all to this effect, conjuring and hastening them with all speed to get (as the Angel did Lot out of Sodom, Gen. 19. 17.) out of this state of high provoking infidelity, wherein the multitude of Jews were engaged.

41. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.]

[Paraphrase] 41. And all that were really affected by what he said came and renounced their former courses, and approved the sincerity of their change, and received baptism: and that day about 3000 men were converted to Christianity.

42. And they continued steadfastly in the Apostles doctrine, and [note e] fellowship, and in breaking of bread, and in prayers.]

[Paraphrase] 42. And all that were so, continued assiduous in hearing the Apostles teach, and in bringing their goods liberally for the use of them that wanted, v. 45. and in eating the Lord's Supper, and praying together.

43. And fear came upon every soul: and many wonders and signs were done by the Apostles.]

[Paraphrase] 43. And a general astonishment surprised men to see first those strange operations of the holy Ghost v. 4. (a consequent of which was this wonderful accession of converts v. 41.) And withal the Apostles did many miracles of very different sorts, some of cures, and some of exemplary severities, and thereby came to have a very great authority among all that heard it, ch. 5. 5.

44. And all that believed were together, and had all things common,

45. And sold their possessions and goods, and parted them to all men, as every man had need.]

[Paraphrase] 44, 45. And all that received the faith assembled together for the service of God, observed constant times of public prayers, and receiving the sacrament of the Lord's supper, (see note on ch. 1. e.) the richer communicated their goods to the poorer as freely, as if they had been theirs.

46. And they continued daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and † singleness of heart,]

[Paraphrase] 46. And they daily assembled in the Temple, and received the Lord's supper in some of those upper rooms (see note on ch. 1. d.) and eat together in a most pious charitable manner, with great cheerfulness, and cordial sincere bounty and liberality,

47. Praising God, and [note f] having * favor with all the people. And the Lord added to the Church daily † such as should be saved.]

[Paraphrase] 47. Blessing the name of God, and exercising works of mercy to all that wanted: and God daily moved the hearts of some or other to come in to this number, gave the Apostles a fruitful harvest, every day brought them in some that obeyed the exhortation given them, ver. 40. repented and got out of the actions and wicked lives of that crooked generation, and betook themselves to the obedience of Christ, see note on Lu. 13. 23. b.

CHAP. III.

1. NOw Peter and John went up together into the Temple [at the hour of prayer, being the ninth hour. ]

[Paraphrase] 1. At three in the afernoon, which was one of the times of day generally set apart for prayer.

2. And a certain man, lame from his mothers womb, was carried, whom they laid daily at the gate of the Temple, which is called Beautiful, to ask alms of them that entered into the Temple.]

[Paraphrase] 2. And there was an impotent man, who was so from his birth, who was therefore daily carried by others, and laid at the gate of the Temple toward the East, in Solomon's porch, ver. 11. which was called the beautiful gate, that there he might beg and receive the alms of those that went up daily to pray there, by which means this man was known to all the pious men of the city that used to go that way, v. 10.

3. Who seeing Peter and John about to go into the Temple, asked an alms.

4. And Peter fastening his eyes on him, with John, said, Look on us.

5. And he gave heed unto them, expecting to receive something of them.

6. Then Peter said, [Silver and Gold have I none, but such as I have give I thee.] In the name of Jesus Christ of Nazareth, rise up and walk.

[Paraphrase] 6. I cannot give thee that alms thou lookest for, that of money to relieve thy wants; but that which will eminently supply all thy wants, and make it unnecessary for thee to ask anymore, I am able and willing to bestow upon thee.

7. And he took him by the right hand, and lift him up; and immediately [his feet and ancle-bones received strength.]

[Paraphrase] 7. He was able to stand and go, was perfectly cured of his lameness.

8. And he leaping up stood, and walked, and] entered with them into the Temple, walking, and leaping, and praising God.

[Paraphrase] 8. And he demonstrated the perfectness of the cure by using his legs to all services, leaping, standing, walking, and as a testimony of his thankfulness to God the author, he

9. And all the people saw him walking, and praising God,

10. And they knew that it was he which sat for alms at the beautiful gate of the Temple: and they were filled with wonder and amazement at that which had happened unto him.

11. And as the lame man which was healed held Peter and John,] all the people ran together unto them in the porch that is called Solomon's, greatly wondering.

[Paraphrase] 11. And as this person which was thus healed kept close to Peter and John, and was unwilling to depart from them, from whom he had received so great a mercy,

12. And when Peter saw it, he answered unto the people, Ye men of Israel, [why marvel ye at this, or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?]

[Paraphrase] 12. Why do you look upon this cure as a strange thing to be wrought? (the miracles of Jesus are far greater then this,) or, why do ye attribute anything to us in this matter, as if 'twere anything of our own, either strength to do such a work, or excellency (for which we might be thought worthy to be used in these works, rather then other men) to which this were to be imputed?

13. The God of Abraham, and of Isaac. and of Jacob, the God of our fathers [hath glorified his son Jesus, whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.]

[Paraphrase] 13. hath given this power of working miracles to that Jesus whom ye delivered up to Pilate to be crucified, and when he would fain have released him, ye refused to have him released, and absolutely against Pilate's will, required him to be put to death.

14. But ye denied the Holy one and the Just, [and desired a murderer to be granted unto you,]

[Paraphrase] 14. And when ye had your choice, which should be released, Christ or Barabbas, ye chose the murderer before him,

15. And killed the prince of life, whom God hath raised from the dead, whereof we are witnesses.]

[Paraphrase] 15. And murdered the Messias, put him to death; who came to bring life into the world. And when you had done so; God was then pleased to raise him from the dead, and to make us witnesses thereof.

16. And his name, through faith in his name, hath made this man strong, whom ye see and know, yea, the faith which is by him hath given him this perfect soundness in the presence of you all.]

[Paraphrase] 16. And now 'tis by belief in him, that he (or his power) hath recovered this man from his lameness, whom you now see to be cured, and know before, for many years, to have been unable to go. And this faith, or believing on him, working not by its self, but by his power on whom we believe, is it that hath wrought this so remarkable cure on him, which you all so wonder at.

17. And now, brethren, I wote that through ignorance ye did it, as did also your rulers.]

[Paraphrase] 17. Now this, I suppose, brethren, that you of the multitude, which did thus reject Christ, did not know him to be the Messias, and the same I suppose of your rulers, those of the Sanhedrim.

18. But those things which God before had shown by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.]

[Paraphrase] 18. And so the many prophecies of scripture that the Messias should be put to death, have by this means had their completion.

19. Repent ye therefore and be converted, that your sins may be blotted out, when the [note a] times of refreshing shall come from the presence of the Lord,

20. And he shall send Jesus Christ, which before was preached unto you,]

[Paraphrase] 19, 20. Do you therefore amend your lives that this may be pardoned, that so the second coming of Christ so often spoken of Mat. 24. for the delivery and rescue of all the faithful (giving them rest from their troubles and persecutions, and a quiet profession of the Gospel) but withal for the destruction of all the obdurate (which is therefore foreslowed that all may repent) may by your repentance become matter of advantage, and comfort to you, to which end it was that he was at first sent to you Jews peculiarly, or that he is now preached unto you, before that time, that if ye repent, ye may have the benefit of it, but if not, be destroyed with the obdurate.

21. Whom [note b] the heaven must receive, till the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began:

22. For Moses truly said to the Fathers, A prophet shall the Lord your God raise up unto you of your brethren like unto me; him shall ye hear in all things, whatsoever he shall say unto you.

23. And it shall come to pass, that every soul which shall not hear that prophet shall be destroyed from among the people.]

[Paraphrase] 21, 22, 23. This Christ being now entered on his regal power in heaven, thereby to fulfill all the prophecies concerning him (see note on Mat. 17. b.) particularly that of Moses, of destroying and cutting off from the earth all those Jews that shall reject the Messias, when he cometh; Who being also the persecutors of Christians as they had been before of Christ, their destruction shall consequently bring that refreshment, v. 19. along with it, (as indeed it happened in Vespasian's time, after the destruction of the impenitent Jews, the believers, which were remarkably preserved in that destruction, had Halcyonian days attending. See 2 Thess. 2. 1. and note on Rev. 1. d.)

24. Yea and all the prophets from [note c] Samuel, and those that follow after, as many as have spoken, have likewise foretold of [these days.]

[Paraphrase] 24. the coming of the Messias, the destruction of those that reject, and the special mercies to them that believe on him.

25. Ye are the children of the prophets and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.]

[Paraphrase] 25. Ye are the peculiar persons, of whom the prophets foretold, and to whom, the covenant belongs, which was made to Abraham, in which was promised, that the posterity of him, that is, the Jews should be so blessed by God, in having Christ given to them, (beside many other special prerogatives bestowed on them) that all the families and people of the world also, that would bless themselves or others, should use this form, God bless them, as he blessed Abraham's seed, (see note on Gal. 3. c.)

26. [note d] Unto you first God having raised up his son Jesus, sent him to bless you, in turning away everyone of you from his iniquities.]

[Paraphrase] 26. Which is now accordingly performed. For God having raised this Christ again, hath by our preaching his resurrection first to you over all your cities, sent him again in a most gracious manner to bless his enemies, to do all the good to them imaginable, to work upon the most obdurate crucifiers, and turn everyone of you from your unbelief and impenitence, and so to make you capable of his pardon and mercy if you shall be thus wrought on, and converted by so efficacious means.

CHAP. IV.

1. AND as they spake unto the people, the Priests, and [the Captain of the Temple, and the Sadducees came upon them]

[Paraphrase] 1. the captain of the band of Roman soldiers, set at the porches of the Temple to guard and keep peace (see note on Lu. 22. f.) and the Sadducees come violently upon them,

2. Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.]

[Paraphrase] 2. The Priests or those of the Sanhedrim opposing the doctrine preached by them, of Christ's being the Messias, the Captain suspecting it would tend to an uproar or commotion in the city, and the Sadducees disliking the doctrine of the resurrection proclaimed by them, and so all much concerned in their preaching to the people at that time.

3. And they laid hands on them, and put them [in hold] unto the next day: for it was now eventide.

[Paraphrase] 3. into prison

4. Howbeit many of them which heard the word believed, and the number of [the men] was about five thousand.

[Paraphrase] 4. their auditors, the people, v. 1.

5. And it came to pass on the morrow, that [their Rulers, and Elders, and Scribes,

6. And Annas the high priest, and Calaphas, and John, and Alexander, and as many as were of the [note a] kindred of the high priest, were gathered together at Jerusalem,]

[Paraphrase] 5, 6. they of whom the Sanhedrim consisted, the chief priests, Elders and Scribes, and particularly Annas and Caiaphas (see note on Lu. 3. c.) met at the court where the Sanhedrim used to sit in counsel.

7. And when they had set them in the midst, they asked, By what power of by what name have ye done this?]

[Paraphrase] 7. And causing the disciples to be brought before them, they examined them on these interrogatories, 1. how they came to be able to do that miracle, ch. 3. 7. and whose name they called upon that infirm man (see ver. 10.) in the working of the cure, (see ch. 3. 6.) and consequently from whom they pretended to have commission to do what they did, thus to preach unto the people?

8. Then Peter filled with the holy Ghost, said unto them,] Ye rulers of the people, and Elders of Israel,

[Paraphrase] 8. Then Peter being by the Spirit of God (such as was promised Mat. 10. 19, 20.) endued with a great extraordinary presentnesse of speech, and elocution, v. 13.) and taking great boldness and confidence upon him, began thus,

9. If we this day be examined [of the good deed] done to the impotent man, by what means he is made whole,

[Paraphrase] 9. of an action, which is so far from being a crime, that 'tis an act of special mercy,

10. Be it known unto you all, and to all the people of Israel, that [by the name of Jesus Christ of Nazareth, whom ye crucified, whom God hath raised from the dead, even by him doth this man stand here before you whole.]

[Paraphrase] 10. by no other means, but by calling upon him the name of Jesus of Nazareth; (whom ye put to a shameful death, but God most miraculously raised again) this miracle on the lame man was wrought.

11. This is the stone which was set at naught of you builders, which is become the head of the corner.]

[Paraphrase] 11. This is he that was prophesied of under the title of a refuse stone rejected by you, the chief men among the Jews, and looked upon with despite and contempt, but is now by his resurrection install'd in all power and dignity (an effect of which is this miracle wrought in his name) and is indeed become the ruler and king of the whole Church, the prime foundation stone of the whole fabric.

12. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.]

[Paraphrase] 12. And by him, and him only, by receiving and embracing of his doctrine, salvation must now be hoped for by all, For there is no other religion in the world, whether that which was delivered by Moses, or by any other, by which salvation can be had for those, which do not now come in to this, at the preaching of it.

13. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled, and they took knowledge of them, that they had been with Jesus.]

[Paraphrase] 13. And when they observed the clocution v. 8. and freeness of speech, with which they taught (see note on Joh. 7. a.) and withal considering that their education had not thus elevated them above other men, being neither skilled in the learning of the Jews, nor, as men of place, or magistracy among them, instructed in their laws, they were amazed at it, but withal they either remembered or were told that they were those that had been attending on Jesus, in his life time.

14. And beholding the man which was healed standing with them, [they could say nothing against it.]

[Paraphrase] 14. though they were as maliciously and petulantly affected toward them, ver. 16. as was possible, yet they had nothing to object, or except against the whole action, either as it respected the man that was cured, or the Apostles that wrought it.

15. But when they had commanded them to go aside out of the council, they conferred among themselves,

16. Saying, What shall we do to these men? for that indeed a notable miracle bath been done by them is manifest to all them that dwell in Jerusalem, and we cannot deny it.

17. But that it spread no farther among the people, let us straightly threaten them that they speak henceforth to no man in this name.]

[Paraphrase] 17. And being not able to conceal what was already known, they had nothing to do but to keep others from knowing it, and thereupon their decree in council was to send for them, and to forbid them upon severe penalties to preach Christ and his resurrection and Gospel anymore.

18. And they called them, and commanded them not to [speak at all, nor teach in the name of Jesus.]

[Paraphrase] 18. talk privately, or teach publicly anything concerning the faith of Christ.

19. But Peter and John answered, and said unto them, Whether it be right in the sight of God, to hearken unto you, more then unto God, judge ye.

[Paraphrase] 19 But Peter and John made light of this interdict, or terrors, and told them plainly they were commanded by God to preach, and that in all reason God must be obeyed before them, or the greatest magistrate on earth, and that they themselves could not but confess so much.

20. For we cannot [but speak the things which we have seen and heard.]

[Paraphrase] 20. choose but testify of Christ those truths of so high importance, made known to us peculiarly to that end, that we should proclaim them to others from our certain knowledge, being ourselves the eye, and ear-witnesses of them.

21. So when they had farther threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.]

[Paraphrase] 21. And so not knowing what else to say to them, being not able to deny the force of their argument, they added more threatenings, if possibly that might terrify them, and so dismissed them, having nothing to lay to their charge, but the curing of the lame man in the name of Jesus, and for this all the people looked on them with admiration, and counted it an act of God's immediate infinite mercy, for which they, that were instruments of it, ought to be blessed, not punished by them, and therefore they durst not punish or censure them for this.

22. For the man was about forty years old, on whom this miracle of healing was shown.]

[Paraphrase] 22. For it was an inveterate lameness, from his very birth, ch. 3. 2. and had been now above forty years upon him, when this cure was wrought by Peter.

23. And being let go, they went to their own company, and reported all that the chief priests and Elders had said unto them.

24. And when they heard that, [they] lift up their voice to God with one accord, and said, Lord thou art God which hast made heaven and earth, and the sea, and all that in them is,

[Paraphrase] 14. the rest of the Apostles that were then at Jerusalem, and the believers that consorted with them, v. 23.

25. Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?]

[Paraphrase] 25. Who foretold by his prophet David, Psal. 2. 1. what was now come to pass, viz. that the Jews should oppose Christ, and say false things of him, deny and crucify him first, and then when God raised him from the dead, oppose the preaching of him.

26. The Kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ.]

[Paraphrase] 26. That the Roman governors in Judea, Herod and Pilate, v. 27. should combine against him, and the rulers of the Jews should meet in council in their Sanhedrim (as v. 15. they here did) purposely to oppose the Messias, and in him God that sent him.

27. For of a truth [against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together.]

[Paraphrase] 27. both the Roman governors, Pilate, and Herod, and the Jewish Sanhedrim have conspired, and joined their malicious counsels against thy holy Son and servant Jesus, whom thou hast sent to be the Messias of the world; (see note on ch. 10. e.)

28. For to do whatsoever [note b] thy hand and thy counsel determined before to be done.]

[Paraphrase] 28. To act in the crucifying of Christ, and so (though little meaning it) to be the instruments of God's gracious providence, and disposal, who determined to give his only Son to die for us.

29. And now, Lord, behold their threatenings: and [grant unto thy servants, that with all boldness they may speak thy word,

30. By stretching forth thine hand to heal: and that signs and wonders may be done by the name of thy holy child Jesus.]

[Paraphrase] 29, 30. and enable us to preach the Gospel powerfully, fearlessly and with authority (see note on Joh. 7. a.) and give power also to us thy servants, the disciples of Christ, to work miraculous cures on all those, on whom we shall call the name of Jesus.

31. And when they had prayed, the place was shaken, where they were assembled together, and they were all filled with the Holy Ghost, and they spake the word of God with boldness.]

[Paraphrase] 31. And upon this prayer of theirs, there came the like wind, as is mentioned, c. 2. 2. and shook the place where they were, and special eminent gifts of God's Spirit fell upon those that were there present, (see ch. 2. note d.) and this was such a confirmation to them all, that without all doubt, or fear, they published the Gospel of Christ, see v. 29.

32. And the multitude of them that believed were of one heart and of one soul :] neither said any of them that ought of the things which he possessed was his own, but they had all things common.

[Paraphrase] 32. And the believers, although there were many of them, agreed all in the same Christian designs,

33. And with great power [note c] gave the Apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.]

[Paraphrase] 33. And the Apostles confirmed with many miracles their preaching of Christ's resurrection, and accounted it as a debt which they ought Christ for his great dignations among them, and there was great instances of liberality and frankness among them that received the faith, all the believers bringing in plentiful contributions to the Apostles hands, who received it of them for the public use of the believers.

34. Neither was there any among them that lacked: for] as many as had possessions of lands or houses, sold them, and brought the price of the things that were sold,

[Paraphrase] 34. So that there was a competent provision for all, And this was thus raised and managed,

35. And laid them down at the Apostles feet: [and distribution was made] unto every man, according as he had need.

[Paraphrase] 35. And the Apostles distributed

36. And Joses who by the Apostles was surnamed Barnabas (which is, being interpreted, The son of consolation) a Levite, and of the country of Cyprus,

37. Having land sold it, and brought the money, and laid it at the Apostles feet.]

[Paraphrase] 37. Having a piece of land of his own (not part of the Levites portion, which he might not alienate, but probably somewhat which belonged to him in Cyprus, where he was born v. 36.) made sale of it, and brought the full price of it, and put it wholly in the Apostles power to dispose of, or distribute it.

CHAP. V.

1. BUT a certain man named Ananias, with Sapphira his wife, sold a possession,]

[Paraphrase] 1. And one of those that came in to the faith of Christ, named Ananias, and Sapphira his wife, with joint consent devoted their estate, all that they had, to the use of the Church, and to that purpose made sale of it;

2. And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the Apostles feet.]

[Paraphrase] 2. And when they had done so, consented also, or combined together to keep some part of the money, for which 'twas sold, for themselves: and accordingly they did, and came with the other part only, and presented it to the Apostles.

3. But Peter said, Ananias, [why hath Satan [note a] filled thine heart [note b] to lie to the holy Ghost, and to keep back part of the price of the land?]

[Paraphrase] 3. How hath Satan emboldened thee, that thou shouldst dare thus to deceive, and rob the holy Ghost, as thou hast clearly done, in keeping back and purloining part, when thou hadst consecrated all to God's service, for the use of the Church?

4. [note c] Whiles it remained, was it not thine own? and when it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.]

[Paraphrase] 4. Before it was sold, was it not wholly thine, no other man having right to any part of it? (so the Syriac reads it) and when it was sold, didst not thou receive the whole sum or price for which 'twas sold? was it not all in thine hand and power, so as thou mightest have fully performed thy vow? what motive hadst thou to do such a thing as this? The falsity which was committed, in telling us that thou hadst sold thy possessions, and brought the whole price of it for the use of the Church, (when thou didst keep a part of it for thyself) was an injury not only to the Church, nor so much to us the Apostles, as to God himself, to the holy Ghost, who came lately down to plant this Church, and hath such a peculiar relation to it, that what is done to that, is by interpretation done to the holy Ghost, who had the privity of the vow, and knew that 'twas the consecrating of all, and not of this part only which thou hast brought to us.

5. And Ananias hearing these words, fell down, and gave up the ghost, and great fear came on all them that heard these things.]

[Paraphrase] 5. And as Peter spake these words, Ananias fell down dead in the place immediately, to the great astonishment and terrifying of all those that were there present.

6. And the young men arose, wound him up, and] carried him out and buried him.

[Paraphrase] 6. And the men of inferior rank, the officers, to whom it belonged to bury the dead, (see note on Phil. 1. c.) took him, and stripped and swath'd him, as they used to do the dead (see note on Joh. 19. g.) and taking him up

7. And it was about the space of three hours after, when] his wife, not knowing what was done, came in.

[Paraphrase] 7. And about three hours after this judgment fell on Ananias, Sapphira,

8. And Peter answered unto her, Tell me whether you sold the land for so much. And she said, Yea, for so much.]

[Paraphrase] 8. And Peter examined, and asked her, saying, Was that sum which ye brought, the full sum for which the field was sold? And she answered, It was.

9. Then Peter said unto her, How is it that ye have agreed together [to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.]

[Paraphrase] 9. to provoke and dare God, (see note on Mat. 4. c.) to try whether he will punish your fraud or no. Behold (that thou mayst see, what a provocation this hath been to God) the men are coming in which have buried thy dead husband, and now they shall do as much for thee.

10. Then fell she down straightway at his feet, and yielded up the ghost, and the young men came in, & found her dead, and carrying her forth, buried her by her husband.

11. And great fear came upon all the Church, and upon as many as heard these things.]

[Paraphrase] 11. And all the believers were stricken with a great reverence, and so were all others to whom it was related.

12. And by the hands of the Apostles were many signs and wonders wrought among the people. [(And they were all with one accord in Solomon's porch.]

[Paraphrase] 12. (And they solemnly met together to preach and do miracles in the entrance to the Temple, called Solomon's porch.

13. And of the rest durst no man join himself to them, but the people magnified them.]

[Paraphrase] 13. And no other of the believers, or Christians (called the Church v. 11.) durst consort with the twelve Apostles, through the reverence v. 11. which these late acts had wrought in them; but the people that saw and heard what was done, magnified them.

14. And believers were the more added to the Lord, multitudes both of men and women.)]

[Paraphrase] 14. And these miracles that wrought such a reverence in the believers, were a means also to work faith in all the common sort of the people.)

15. Insomuch that 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.]

[Paraphrase] 15. And the people v. 12. had such confidence in their power of working miraculous cures, that they believed that the very shadow of Peter, walking by a diseased man, would work a cure on him, and thereupon they brought forth their sick and impotent friends, those that were not able to go or stand, and laid them upon beds, &c. in the passage, that as Peter came by, his shadow might come over some of them.

16. There came also a multitude out of the cities about unto Jerusalem, bringing] sick folks, and them which were vexed with unclean spirits, and they were healed everyone.

[Paraphrase] 16. And the fame of their miracles spread into the country, and region, and other cities about Jerusalem, and from thence they brought

17. Then the high priest rose up, and all they that were with him ( which is the sect of the Sadducees) and were filled with indignation,]

[Paraphrase] 17. And the Sanhedrim (most of them being of the sect of the Sadducees) set themselves very zealously against them,

18. And laid their hands on the Apostles, and put them in the common prison.]

[Paraphrase] 18. And apprehended the Apostles, and imprisoned them in the common jail.

19. But the Angel of the Lord by night opened the prison doors, and brought them forth, and said,

20. Go, [note d] stand, and speak in the Temple to the people [all the words of this life.]

[Paraphrase] 20. all the doctrine of Christianity.

21. And when they heard that, they entered into the Temple early in the morning, and taught: but the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.]

[Paraphrase] 21. And in obedience to that direction, they betook themselves early in the morning to the Temple, and there expounded the scripture and taught the doctrine of Christ out of it. But they of the Sanhedrim thinking they had still been in hold, went into the court, and sent serjeants to the prison to have them beought before them.

22. But when the officers came, and found them not in the prison, they returned, and told,

23. Saying, The prison truly found we shut with all safety, [and the keepers standing without before the doors: but when we had opened, we found no man within.]

[Paraphrase] 23. and a guard of soldiers without, watching the doors of the prison; but when we entered, none of these prisoners were within.

24. Now when the high priest, and the captain of the Temple, and the chief priests heard these things, they doubted of them, whereunto this would grow.]

[Paraphrase] 24. And when the Sanhedrim of the Jews, as also the captain of that band of soldiers, who had set the guard upon the prison, v. 23. (see ch. 4. 1. and Lu. 22. f.) had this word brought to them, they were much perplexed, and wondered, how it could come to pass, that the prison being shut, and the watch at the doors, yet none of the prisoners should be within, and conceived that this did abode some strange matter.

25. Then came one, and told them, saying, Behold the men whom ye put in prison [are standing in the Temple, and teaching the people.]

[Paraphrase] 25. are in the Temple, instructing all that come thither.

26. Then went the captain with the officers and brought them] without violence: (For they feared the people, lest they should have been stoned.)

[Paraphrase] 26. And the captain that guarded the Temple (see note on Lu. 22. f.) together with his soldiers went to the Temple, and apprehended them.

27. And when they had brought them, they [set them before the council: and the high priest asked them,]

[Paraphrase] 27. brought them before the court, and the high priest examined them.

28. Saying, Did not we straightly command you, [that you should not teach in this name? And behold, ye have filled Jerusalem with your doctrine, and intend to bring that man's blood upon us.]

[Paraphrase] 28. not to publish this doctrine of Christ, and ye contrariwise have published it in the Temple to all the city, and done your best, by laying his blood to our charge, to raise up to the people against us, as against murderers.

29. Then Peter and the other Apostles answered and said, We ought to obey God, rather then men.]

[Paraphrase] 29. And the Apostles answered, as before they had done, ch. 4. 19. We were commanded by God to publish it, and then your interdict was not to have any force. Though magistrates are to be obeyed in all their lawful commands, and their punishments to be endured without resistance (as they were by us, v. 18, & 26.) yet when God fetches us out of prison, and commands us to go into the Temple and preach the faith of Christ (as he did by his Angel v. 20.) we are to render obedience to him, and not to your contrary interdicts.

30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree:

31. Him hath God exalted with his righ hand to be [note e] a prince and a Savior, for to give repentance to Israel, and forgiveness of sins.]

[Paraphrase] 30, 31. The God of Israel, acknowledged by us all, hath sent the Messias into the world furnished with his special Commission, and when ye crucified him as a malefactor, raised him from death, took him into heaven, and instated him in his regal power, (that he might be a spiritual prince, reigning in men's hearts) at his father's right hand, from thence to send the Spirit of his Father (who was not to descend, till he was ascended) and by that means to give you Jews place of repentance, that if ye yet come in and repent, and believe on him, ye may have pardon of sin.

32. And we are his winesses of these things, and so is also the holy Ghost, whom God hath given to them that obey him.]

[Paraphrase] 32. The truth of this we testify, and so doth the holy Ghost, that came down upon us, and upon the rest, that have come in, and consorted with us, ch. 4. 31. and by us is communicated to all that come in, and believe, and yield obedience to him.

33. When they heard that, they were [note f] cut to the heart, and took counsel to slay them.]

[Paraphrase] 33. And upon this answer of theirs, they fell into great fierceness against them, and entered into consultation of putting them to death.

34. Then stood there up one in the council, a Pharisee, named Gamali • l, a doctor of the law, had in great reputation among all the people, and commanded to put the Apostles forth a little space,

35. And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.

36. For before these days rose up [note g] Theudas, boasting himself to be somebody, to whom a number of men, about four hundred, joined themselves; who was slain, and all, as many as obeyed him, were scattered, and brought to naught.]

[Paraphrase] 36. For we have examples of men that have gathered followers, and raised seditions among the people, and come to nothing; as for instance, Theudas, that undertook to be a General, boasting that he was sent by God to that purpose, and so got 400 men to follow him, but soon miscarried, and was himself killed, and all put to flight that adhered to him, and so his design was utterly frustrated.

37. After this man, rose up [note h] Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished, and all, even as many as obeyed him, were dispersed.

38. And now I say unto you, [refrain from these men, and let them alone: for if this counsel, or this work be of men, it will come to naught.]

[Paraphrase] 38. dismiss these men, and make not such hast to proceed against them; (For the doctrine which they preach is either from God, or no, If it be not from God, then our experience tells us, that false prophets, though they thrive a while, yet without our opposition they generally come to naught.

39. But if it be of God, ye cannot overthrow it, [note i] lest haply ye be found even to fight against God.]

[Paraphrase] 39. But if it be from God, then ye may be sure you shall not prevail against it) lest ye be found to be a kind of Babel-builders (like those giants there, that went about to fortify themselves against heaven) and to fight against God himself; and ye will never prosper in that enterprize.

40. And to him they agreed: And when they had called the Apostles and beaten them, they commanded them that they should not speak in the name of Jesus, and let them go.]

[Paraphrase] 40. And they took his advice, and sending for the Apostles in again into the court, they appointed them to be scourged (a punishment of a reproachful contumelious nature v. 41.) and giving them charge not to preach the faith of Christ anymore, they released them.

41. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer [note k] shame for his name.]

[Paraphrase] 41. And this was matter of comfort & rejoicing to the Apostles, (according to that of Mat. 5. 12.) that they were advanced to that degree of honor and blessedness, as to be scourged for preaching of Christ.

42. And daily in the Temple, and in every house, they ceased not to teach, and preach Jesus Christ.]

[Paraphrase] 42. And they divided their time betwixt the Temple more openly, and the upper room more privately, and continued constantly in one of those places, either instructing those that had already received the faith, or preaching it new to those that had not received it.

CHAP. VI.

1. AND in those days [when the number of disciples was multiplied, there arose a murmuring of the [note a] Grecians against the Hebrews, because their widows were neglected in the daily ministration.]

[Paraphrase] 1. the number of Christians increasing, the Jews that understood Greek, and used the Greek bible in their congregations, complained of unequal dealing, viz. that there was little care of their widows (see note on 1 Tim. 5. a.) in proportion or comparison with the Hebrews, in the daily distribution or provision that was made for the poor, (see note on Lu. 8. a.)

2. Then the twelve called [note b] the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.]

[Paraphrase] 2. And the twelve Apostles calling the Church together, said unto them, We have resolved or decreed (see note on Joh. 8. c.) that it is no way fit or reasonable, that we should neglect the preaching of the Gospel, and undertake the care of looking to the poor.

3. Wherefore, brethren, Look you out among you seven men of honest report, [note c] full of the holy Ghost and wisdom, whom we may appoint over this business.]

[Paraphrase] 3. Therefore do you nominate to us seven men, who have approved themselves to be faithful trusty persons, the most eminent of the believers among you, that we may consecrate or ordain them to this office of Deacons in the Church, and intrust them with the task of distributing to them that want, out of the stock of the Church: And in the choice of them let it also be observed, that they be persons of eminent gifts, and knowledge in divine matters, see v. 10. (who consequently may be fit to be employed by us in preaching the Word, and receiving proselytes to the faith by baptism, ch. 8. 5, 12.)

4. But we will give ourselves continually to prayer, and to the ministry of the word.]

[Paraphrase] 4. And by that means we shall be less disturbed or interrupted in our daily employment of praying and preaching the Gospel.

5. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith, and of the holy Ghost,] and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas a proselyte of Antioch.

[Paraphrase] 5. And the thing was thus agreed on by those other that associated with the Apostles. And they pitched upon Stephen first, a very worthy person, that was richly instructed in the doctrine of Christ, and was by the holy Ghosts coming upon him fitted with elocution and all other abilities to preach the Gospel.

6. Whom they set before the Apostles: and when they had prayed they laid their hands on them.]

[Paraphrase] 6. These seven the whole number of disciples that associated with them presented to the twelve Apostles, and they, that is, the Apostles, by prayer and imposition of hands (see note on 1 Tim. 5. f.) consecrated or ordained them to this office of Deacons.

7. And the word of God increased, and the number of the Disciples multiplied in Jerusalem greatly, and a great company of the Priests were obedient to the faith.]

[Paraphrase] 7. And the faith of Christ was propagated, and a very great number of men in Jerusalem associated with the Apostles, every day more and more; and many of the Jewish priests received the Gospel thus preached by the Apostles.

8. And Stephen full of faith and power] did great wonders and miracles among the people.

[Paraphrase] 8. And Stephen the deacon, being endued with great abundance of Christian knowledge, and also with the power of working miracles

9. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Silicia, and of Asia, disputing with Stephen.]

[Paraphrase] 9. And as he preached the faith of Christ, some men of that synagogue which was called by the name (because perhaps built at the charges) of the Libertines (that is, those which were the sons of them which being Jews had been made free denisons by the Romans, or were born of Jewish parents in cities which had those privileges under the Romans, such as Tarsus, (see note on c. 22. e.) where Paul was born, who was an active person in this business ch. 7. 58. some, I say, of those Jews) and of those that dwelt in Cyrene, and Alexandria, and in Silicia, and Asia, opposed Stephen, and contradicted him.

10. And they were not able to resist the wisdom, and the Spirit by which he spake.]

[Paraphrase] 10. And he spake with so much knowledge and conviction of argument, and with so great excellent of elocution, that they were no way able to deal with him.

11. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God.]

[Paraphrase] 11. And being overcome by his reasons and power of speaking, they betook themselves to other viler arts, and hired some men to accuse him falsely, and to make complaint to the Sanhedrim, that they had heard him speak dishonorably of the Jewish religion.

12. And they stirred up the people, and the Elders, and the Scribes, and came upon him, and caught him, and brought him to the council,]

[Paraphrase] 12. And having incensed the Sanhedrim against him, and also the people at Jerusalem, they apprehended and carried him before the Sanhedrim.

13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place and the Law.]

[Paraphrase] 13. And brought those witnesses which they had hired or suborned, v. 11. to give in their testimony, which was thus, This Stephen is continually a foretelling destruction to the Temple, and threatening the change of all the Mosaical rites.

14. For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the [customs] which Moses delivered us.

[Paraphrase] 14. rites, ceremonies.

15. And all that sat in the council looking steadfastly on him, saw his face, as it had been the face of an Angel.]

[Paraphrase] 15. And all the Judges that were present in the Sanhedrim, as they looked on him, saw a great splendor about him, just as it is when an Angel appeareth.

CHAP. VII.

1. THen said the high Priest, Are these things so?]

[Paraphrase] 1. And the chief priest asked him, Whether this, whereof he was accused, ch. 6. 14. of foretelling the destruction of this people, and religion of the Jews, were true or no.

2. And he said, Men, brethren, and fathers, hearken, The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,]

[Paraphrase] 2. And fitting his speech to the point in hand (that is, to prove the approaching destruction of the Temple, by showing the little merit, and great provocations of that people, and the no reason why they should be preferred before other nations, the free choice, and thereupon free promise of God, being the only ground of all the mercy that befell them) he said, I beseech you to give audience; The one eternal God of heaven and earth appeared, and spake to our father Abraham, whilst he was in Mesopotamia (as that (see Judith 5. 3.) in a wider notion contains that whole region on the other side of Euphrates from Canaan, v. 2. Syria, Chaldea, Mesopotamia, and Babylonia) that is, whilst he was in the place of his birth, Ur of the Chaldees, Gen. 15. 7. & 11. 31. before the time that his father Terah and he dwelt in Haran, Gen. 11. 31. (where in the way from Ur to Canaan, they stayed some years, till Terah's death, v. 32.)

3. And said unto him, Get thee out of thy country and from thy kindred, and come into the land which I shall show thee.]

[Paraphrase] 3. And when he appeared, he commanded him, saying, The country where thou art is overrun with all villainy, and therefore that thou mayst keep thyself free from their idolatries, and other vices accompanying them, I command thee to forsake that place, and thy fathers house, Gen. 12. 1. and remove into another land which I shall appoint, and direct thee to, viz. the land of Canaan, which though now possessed by others, yet I will give unto thee, and to thy seed entirely, Gen. 13. 14. and by thy readiness to take this journey on this command I shall discern thy obedience to me.

4. Then came he out of the land of the Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land wherein ye now dwell.]

[Paraphrase] 4. Then in obedience to that command, he went out of that country of his, (and his father Terah with him, as far as Haran, Gen. 11. 31.) and after he had dwelt in Haran some years, according to God's command, he removed into Canaan, Gen. 12. 5.

5. And he gave him none inheritance in it, no not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.]

[Paraphrase] 5. And there he pitched his tent, and built an altar v. 7, 8. (but was soon fain to remove into Egypt ver. 10. and there to so journ) having received a promise of God, that he would give him this whole land of Canaan, ch. 12. 7. for him and his seed to possess, when as ye he had no child, nor likelihood to have any, nor any kind of estate in the land, but was a stranger, or sojourner there, Gen. 17. 18. & 20. 1. & 21. 34. & 23. 4.

6. And God spake on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and entreat them evil [note a] four hundred years.]

[Paraphrase] 6. And Gen. 15. 13. God spake to him again concerning this matter, that before this promise should be performed to him, his posterity should first sojourn in Canaan, and then go down to sojourn in Egypt, and there should suffer, and be for some time oppressed, like slaves, till the end of 400 years from the time of the birth of Isaac (not from the time of the going into Egypt) until the time that the iniquity of the seven nations, all concluded there (as Amos 2. 9, 10.) under the general name of the Amorites, which inhabited this promised land, should be filled up, and so they fit for God in justice to destroy them, and give away their land them, Gen. 15. 16.

7. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.]

[Paraphrase] 7. And then in the 4 ^th generation (Gen. 15. 16.) after Jacob, (Moses and Aaron, which brought them out, being the sons of Amram, the son of Cohath, the son of Levi, one of Jacob's sons that went down with him into Egypt) when the time comes of bringing them out of their Egyptian slavery, and giving them this land, I will, saith God, Gen. 15. 14. lay heavy punishments on the Egyptians, and by that means make them release thy posterity, and so they shall come and possess this land, and serve me in it.

8. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob, and Jacob begat the twelve Patriarchs.]

[Paraphrase] 8. And God made a covenant with him, and appointed circumcision as a seal of it; and accordingly Abraham, when Isaac was born, circumcised him the eighth day; and Isaac begat and circumcised Jacob, and Jacob his twelve sons, the heads of the twelve tribes, of which this people consisted.

9. And the Patriarchs moved with envy, sold Joseph into Egypt: but God was with him,]

[Paraphrase] 9. And those sons of Jacob were much displeased with one of their brethren, viz. Joseph, and sold him into Egypt; but when he was there, God protected, and provided for, and advanced him miraculously.

10. And delivered him out of all his affliction, and gave him favor, and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt, and all his house.]

[Paraphrase] 10. And when he was cast into prison there, God brought him out, and at the same time brought him into favor and estimation for deep wisdom with Pharaoh the king of Egypt: and he entrusted the affairs of his whole household, yea and the whole kingdom to his managery.

11. Now there came a dearth over all the land of Egypt and Canaan, and great affliction, and our fathers found no sustenance.]

[Paraphrase] 11. At this time of Joseph's power with Pharaoh there came a terrible famine upon Egypt, and Canaan, for seven years space, and our father Jacob and his children being then in Canaan, were like to have perished for want of food.

12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

13. And at the second time Joseph was made known to his brethren, and Joseph's kindred was made known unto Pharaoh.]

[Paraphrase] 12, 13. And Jacob understanding, that, though the famine was as great at present in Egypt as in Canaan, yet there was a magazine of corn reserved from the former years plenty, and so there was now sufficient for themselves and to sell to others, sent his sons twice into Egypt to buy corn: And though the first time Joseph dealt a little harshly with them, yet the second time he made himself known to be their brother, and made it known also to Pharaoh.

14. Then sent Joseph and called his father Jacob to him, and all his kindred, [note b] threescore and fifteen souls.]

[Paraphrase] 14. And by Pharaoh's appointment, Joseph sent for his father and brethren, and their wives and children, which, reckoning in some of their children born in Egypt, together with Joseph and his sons, and sons sons, made up seventy five persons.

15. So Jacob went down into Egypt, and died, he and our fathers,]

[Paraphrase] 15. And accordingly Jacob went down to him with his whole family; and he and all his sons died there.

16. And were [note c] carried over into Shechem, and laid in the sepulcher that Abraham bought for a sum of money of the sons of Emmor the father of Shechem.]

[Paraphrase] 16. And Joseph and some (say the ancients) of his brethren, being first buried in Egypt, were after, at the Israelites going out, removed to Shechem, Jos. 24. 32. and buried in the field bought by Jacob of the children of Hamor; and Jacob himself never buried in Egypt, but by his sons carried, and buried, Gen. 50. 13. in the field of Machpelah, bought by Abraham of Ephron son of Zoar, Gen. 23. 8. or of the sons of Heth, Gen. 49. 32. And so, saith Josephus, some of his sons also.

17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

18. Till another King arose, which knew not Joseph.]

[Paraphrase] 17, 18. And when the four hundred years began to be expired, after which the performance of the promise to Abraham's seed, of giving them the land of Canaan, was to commence, the people growing into a great number, and another King coming to reign in Egypt, that forgot the merits of Joseph.

19. The same dealt subtly with our kindred, and evil entreated our fathers, so that [note d] they cast out their young children, to the end they might not live.]

[Paraphrase] 19. (Who therefore did all that he could to keep the Israelites from flourishing or increasing, and among other things, commanded all their male children to be put to death, Exod. 1.)

20. In which time Moses was born, and was [note e] exceeding fair; and nourished up in his fathers house three months.

21. And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.]

[Paraphrase] 20, 21. At this point of time Moses was born, and being a very beautiful child, he was first kept close in his fathers house three months, Exod. 2. But when that could no longer be done, he was put in a cradle of b • lrushes by a rivers brink; and being there lest and exposed, the providence of God preserved him. For it happened that Pharaoh's daughter found him there, and took him, and put him to nurse to his own mother, Exod. 2. 9. and so afterwards educated and brought him up as her own son.

22. And Moses was learned in all the wisdom of the Egyptians; and was mighty in words and in deeds.]

[Paraphrase] 22. By which means he was instructed in all the learning of the Egyptians, in Mathematics, and Physic, &c. (see Note on 2 Tim. 3. a.) and was thereby a person of great abilities above other men, both for speaking (viz. in respect of eloquence and power of speech, though for the manner of utterance he had some stammering in his speech) and also for managery of business. Very able both to give counsel, and to act any great affairs.

23. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.]

[Paraphrase] 23. And when he was forty years old, God having some way revealed unto him (see Note on 2 Tim. 3. a.) his purpose of delivering the Israelites out of their slavery by his hands, and making him their Leader, and instrument of his vengeance on their oppressors the Egyptians, (see v. 25.) thereupon he resolved to visit them, and see how it was with them.

24. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian.]

[Paraphrase] 24. And seeing an Egyptian do injury to an Israelite, he took the Israelites part against him, and in defense of the Israelite, killed the Egyptian.

25.