Annotations on the New Testament

Annotations on Chap. VII.

[ a] V. 6. Four hundred years ] That the four hundred years here mentioned, as also Gen. 15. 13. or the four hundred & thirty, Exod. 12. 40. are not to be interpreted of the space wherein the Israelites continued in Egypt, so as to begin at Jacob's and his sons coming thither, and to end at Moses 's carrying them out, is sufficiently manifest by all story of those times. The Chaldee paraphrast, and the generality of the Jews determining that space to be but two hundred and ten, only Josephus defining it two hundred and fifteen years. First then it must be observed, that the words here, and in those other places, being not strictly restrained to their dwelling in Egypt, but so as to contain also their sojourning in Canaan, the 〈 in non-Latin alphabet 〉 , strange land, here may fitly comprehend both of them, and the 〈 in non-Latin alphabet 〉 , shall sojourn, may do so too; for Abraham sojourned in Canaan, before his posterity were sojourners in Egypt, yea and himself first sojourned in Egypt Gen. 12. 10. And so the words in Gen. 15. 13. are in the same latitude, thy seed shall be a stranger in a land which is not theirs, and shall serve them; Where the land which is not theirs, distinctly the 〈 in non-Latin alphabet 〉 , a strange land here, is common to both those lands, where they sojourned, and where they were servants. And in the place Exod. 12. 40. the words in our English, the sojourning of the children of Israel who dwelt in Egypt, are reconcilable with this also, their sojourning being defined to be so many years, part of which they dwelt in Egypt, but not their sojourning in Egypt so many years. And therefore when the Septuagint read it 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , the sojourning of the children of Israel which they sojourned in Egypt, they add by way of necessary paraphrase, 〈 in non-Latin alphabet 〉 , and in the land of Canaan, and so the Samaritan Pentateuch read; and Solomon Jarch • & in terris aliis, and in other lands, instead of it. Secondly, it must be observed what latitude belongs in that place of Exodus 12. 40. to that phrase children of Israel, not so as to denote the posterity of Jacob only, but inclusively them and their fathers, Jacob, and Isaac, the posterity of Abraham: This is done by a figure Synecdoche, ordinary in all languages; and therefore the Septuagint, to express it more plainly, thought fit to enlarge their paraphrase, and having added Canaan to Egypt, they add also to the children of Israel, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , both they, and their fathers, and so read that whole verse thus, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , The sojourning of the children of Israel, which they and their fathers sojourned in the land of Egypt and Canaan was four hundred and thirty years. And though some copies of the Septuagint have not that latter addition of, they and their fathers, yet S. Augustine in Exod. qu. 47. acknowledgeth both additions. Mean while the words both here, and Gen. 15. 13. have no need of such a paraphrase, assigning it to Abraham's, not to Jacob's seed. And so saith Josephus Antiq. l. 2. 〈 in non-Latin alphabet 〉 , they left Egypt in the month Xanthicus on the fifteenth day, four hundred and thirty years after our father Abraham came into Canaan. So that now the only difficulty behind is to accord the four hundred years here, and in Genesis, with the four hundred and thirty in Exodus: And that must be by distinguishing of the beginning of the account, which may be either from Abraham's leaving of Chaldea, and receiving the first promise of Canaan, or else from the birth of Isaac, Abraham's seed. If the account be begun from the leaving Chaldea, Abraham's own country, when his sojourning did begin, then it falls right to be four hundred and thirty years, as it is in Exodus; for Abraham being born in the year of the world 2007, and the warning of God to him to go out of his country, being in the seventieth year of his age, that is, in the 2077 ^t h of the world, four hundred and thirty years added to that number make up 2507, and in the next year after that, is the departure out of Egypt placed by the best Chronologers. But if the account begin from Abraham's seed, that is, from the birth of Isaac, which we know was in the hundredth year of Abraham's age, and so thirty years after his departure from Chaldea, then it must consequently be thirty years less from thence to the departure out of Egypt; and so that will accord exactly with the four hundred years here, and in Genesis, which are assigned to his seeds sojourning in a strange land. Thus the Jews in Seder Olam collect from that place in Genesis, thy seed shall be a stranger four hundred years, that is, Isaac, from his birth, and his posterity, till the delivery cut of Egypt by Moses. Of which space, the servitude and oppression of the Israelites in Egypt came not, say they, to much above an hundred and thirty years, but their stay after Jacob's descent, to two hundred and ten; to which adding one hundred and ninety years from Isaac's birth to Jacob's going down into Egypt, (which is accordingly placed by Chronologers, An. M. 2298.) the whole four hundred years are made up exactly.

[ b] V. 14. Threescore and fifteen ] The difference of the number of those which are here said to have gone down into Egypt, from that computation which we find Gen. 46. 27. & Deut. 10. 22. where they are but threescore and ten, hath made some writers think fit to change the reading. Th. Beza, from Cor. Bertram is willing to believe 〈 in non-Latin alphabet 〉 five mistaken for 〈 in non-Latin alphabet 〉 all. Others rather phar • sie 〈 in non-Latin alphabet 〉 all together, but without any pretense of ancient or later copy for either: nay on the contrary, the Syriac and Arabic and Latin translations are all for that which we now have, and so make those conjectures unseasonable. The matter sure is to be imputed to another Original. S. Luke, we know, was one of those which made use of the Greek translation of the Old Testament, and accordingly citeth his testimonies constantly out of the Septuagint's reading. Now in the Septuagint, Gen. 46. where this account is made, it is clear that the sum set down ver. 27. is not seventy, as we now read out of the Hebrew, but seventy five: and that that is no mistake of the transcriber by confounding of numeral letters, as some are willing to suppose, appears by the view of the retail, there being five names more set down in their translation, then we find now in the Hebrew, viz. the sons of Manasseh Machir, and Machir begat Galaad: and the sons of Ephraim, Sutalaam, and Taam; and the sons of Sutalaam, Edem. Against this it is of no force that is objected, that these five came not down with Jacob into Egypt, for by that reason the number of seventy could not be made up; for of them Joseph and Manasseh and Ephraim are three; and 'tis certain, Joseph came not into Egypt with Jacob, and Manasseh and Ephraim were born in Egypt and never were out of it. Nay among them we find the sons of Pharez, Hezrom and Hamul, v. 12. and ten sons of Benjamin, v. 21. who certainly were not born at the time of Jacob's going into Egypt. The number whether of seventy, or seventy five, belongs not precisely to those that came into Egypt, but to the progeny of Jacob there, of which because a greater part came down with him thither, therefore the greater part giving the denomination to the whole, it is said that so many went down with him, though some of that number were born there, who consequently were then in the loins of their parents (according to the sacred style, and by a figure frequent there) as Levi is said by the Author to the Hebrews, to have paid tithes to Melchizedek, though he were not born till many years after that Abraham did so; or as in the enumeration of Leah's progeny in this very chapter of Gen. v. 15. where having reckoned both her children and children's children to three generations, of which only six sons and a daughter were born in Padan-Aram, or Mesopotamia, and all the rest in Canaan, he yet adds, These be the sons of Leah which she bare unto Jacob in Padan-Aram, with his daughter Dinah, all the souls of his sons and his daughters were thirty and three.

[ c] V. 16. Carried over into Shechem ] Some difficulty there is in reconciling this passage of the burying place of the Patriarchs, with that which is said in Genesis. There 'tis clear there were two burying places, one bought by Abraham of Ephron the Hittite, Gen. • 3. in Machpelah, before Mamre, that is, in Hebron, which is in the land of Canaan v. 19. and this cost four hundred shekels of silver ver. 15. the other bought by Jacob of the children of Emor in Salem, a city of Shechem, in Canaan also, Gen. 33. 19 and that cost an hundred lambs, or pieces of money with that signature. If we refer to that which Abraham bought, then that was not bought of the children of Emor or Hamor; if to that which was bought of the children of Hamor, then the name of Abraham cannot be retained. Hence it is that Andr. Masius (a learned man) on Joshua 24. 32. hath thought necessary to put in into the text here the name of Jacob instead of that of Abraham. And another expedient there is, that the word Abraham may be retained, but must signify Jacob, as sometimes the children are expressed by the name of their father: so David is set to signify the Messias that should come from him, Ezech. 34. 23. Jer. 30. 9. and Joseph for his sons, Gen. 48. 15. and David for Rehoboam his grandchild, 1 Kin. 12. 16. and elsewhere Rehoboam for his son Abia. But if we look into the story, Gen. 49. 30. we shall find that the burying place here referred to (as far as concerns the 〈 in non-Latin alphabet 〉 he, that is, Jacob v. 15.) was that in Machpelah bought of Ephron by Abraham, and therefore this way of reconciling will not be so commodious. The emendation possibly will be more proper, by setting the name of Heth in stead of Emmor (For the 〈 in non-Latin alphabet 〉 which is added, is wanting in the Syriac and Arabic interpreter, and the Kings MS. reads 〈 in non-Latin alphabet 〉 . not, the son of Shechem, but, that dwelt in Shechem ) or else for 〈 in non-Latin alphabet 〉 , the sons of Emmor, 〈 in non-Latin alphabet 〉 the son of Zoar, (for so is Ephron, Gen. 23. 8.) If this may be accepted, then the sense of the whole verse may be this, The Patriarchs, Jacob and our fathers v. 15. were buried, the latter, viz. Joseph, Josh. 24. 32. in Shechem in the field bought of the children of Hamor by Jacob (and so some others of his brethren too, saith S. Jerome in Paula's Epitaph ) the former in Machpelah (bought by Abraham of Ephron son of Zoar, Gen. 23. 8. or of the children of Heth, Gen. 49. 32. compared with ch. 23. 20.) viz. Jacob Gen. 50. 13. and so (saith Josephus, Ant. l. 2. c. 4.) some others of Josephs brethren also. And so both places of burial may be here referred to in this verse, and that after the usual Scripture-manner by way of 〈 in non-Latin alphabet 〉 or regress, thus, Jacob died and our fathers, v. 15. (then v. 16. beginning with the latter first) 〈 in non-Latin alphabet 〉 , and they, that is, our fathers, Joseph, &c. were removed to Shechem) (removed, because they had been before buried in Egypt, Josh. 24. 32.) 〈 in non-Latin alphabet 〉 and they were put, that is, Jacob (and after him some others) was buried (without removing) in the tomb that Abraham bought of the sons of Heth, Gen. 49. 32. or of Ephron, son of Zohar, Gen. 23. 8. which word 〈 in non-Latin alphabet 〉 might easily be turned into 〈 in non-Latin alphabet 〉 . As for the 〈 in non-Latin alphabet 〉 , price of money, that here the field is said to be bought for, when the Chaldee, the Septuagint, and vulgar Latin, in Genesis read lambs instead of it, this falls out by the double signification of the word 〈 in non-Latin alphabet 〉 , which signifies both 〈 in non-Latin alphabet 〉 a lamb, (which in English we call cosit, and Castellio Job 22. 11. renders Quaesitam, from the Hebrew word) and a piece of money, that had that signature upon it, as the shekel had the Ark and the Rod of Aaron; and so saith Buxtorfe out of Rabbi Aquila, that in Africa money was called Chesitah. And to this double acception of this word, S. Peter seems to refer 1 Pet. 1. 18. Ye are redeemed not 〈 in non-Latin alphabet 〉 with silver, but 〈 in non-Latin alphabet 〉 , with the precious blood as of a lamb.

[ d] V. 19. They cast out ] What 〈 in non-Latin alphabet 〉 signifies, there can be small doubt. 'It is after the Hebrew idiom no more than 〈 in non-Latin alphabet 〉 to expose, or cast out helpless, to certain ruin, in the same manner as 〈 in non-Latin alphabet 〉 to do mercy, Luc. 1. 72. is 〈 in non-Latin alphabet 〉 to pity, or commiserate. All that is here to be taken care of is, that 〈 in non-Latin alphabet 〉 be so rendered, as that it may with truth belong to Pharaoh the agent in this verse, and not to 〈 in non-Latin alphabet 〉 the Israelites, who were so ill handled by him. As it lies in our ordinary English, and the Vulgar Latin, it seems to refer to the Israelites exposing their own children, Pharaoh dealt subtly with our Fathers, so that they cast out, that must be, our Fathers cast out, and so the Latin, ut exponerent infantes suos, which perhaps was thought to have truth in Moses 's mother, Exod. 2. 3. But it must be remembered, that what she did▪ was by her designed (as the hiding, v. 2.) to the preserving of the child, whereas here the exposing the children is said to be 〈 in non-Latin alphabet 〉 , to the end they might not be preserved, or kept alive. It must therefore be resolved that 〈 in non-Latin alphabet 〉 belongs to Pharaoh; he that evil entreated the Israelites did it in, or by, exposing, or casting out, their children; for so the Infinitive mood with, or without the Article, but especially with it, is to be rendered, after the manner of a Gerund, faciendo, in, or by exposing: without the article 'tis Act. 15. 10. why tempt ye God, 〈 in non-Latin alphabet 〉 in, or by, imposing a yoke; with it, so Ruth 1. 6. where the Hebrew read, the Lord had visited his people 〈 in non-Latin alphabet 〉 (which we rightly render) in, or by, giving them bread; the Greek hath 〈 in non-Latin alphabet 〉 , and in Asulanus 's copy, 〈 in non-Latin alphabet 〉 , as here 〈 in non-Latin alphabet 〉 . And Ps. 78. 18. they tempted God in their hearts 〈 in non-Latin alphabet 〉 (we rightly render) by asking meat for their lusts; the Greek in all copies hath, 〈 in non-Latin alphabet 〉 they tempted God by, or in, asking. Now what Pharaoh did by his bloody Officers, or by his people, that is, the Egyptians to whom the charge is given Exod. 1. 22. himself is fitly said to do.

[ e] V. 20. Exceeding fair ] 〈 in non-Latin alphabet 〉 fair to God, may be an Hebrew phrase for exceeding fair; for so the word God may sometime import an 〈 in non-Latin alphabet 〉 or increase. But it is possible that the 〈 in non-Latin alphabet 〉 here may be a mistake of the Scribe for 〈 in non-Latin alphabet 〉 to see or look on, for so Exod. 2. 2. where this is related, it is said, when she saw him, that he was a goodly child, and Heb. 11. 23. 〈 in non-Latin alphabet 〉 , they saw him a fair, or comely child.

[ f] V. 43. Tabernacle of Moloch ] That the word 〈 in non-Latin alphabet 〉 Moloch, is originally the Hebrew 〈 in non-Latin alphabet 〉 a King, there is no doubt. And so here it notes some deified King of the Egyptians, that is, an Idol, false god, worshipped and placed among th • stars; and accordingly, an old Egyptian Alphabet, that sets down the names of the Planets, hath for Mars, 〈 in non-Latin alphabet 〉 . See Kercher. Prodrom. Copt. c. 5. Now for the 〈 in non-Latin alphabet 〉 here, the tabernacle of Moloch, that is sure some little cabinet, wherein the image of this false god was kept, such as the 〈 in non-Latin alphabet 〉 , the silver chapels of Diana, (see Note on ch. 19. e.) This is in Amos ch. 5. 26. 〈 in non-Latin alphabet 〉 the tabernacle, or S • ccoth, of your King or Moloch, that is, the chapplet, where that image of your false god called here 〈 in non-Latin alphabet 〉 , a figure made to be worshipped, was enshrined, or dwelt; (so 〈 in non-Latin alphabet 〉 signifies) and the like seems to be understood by Succoth Benoth, the tabernacle of Venus, some little Chapel or shrine, where her image was kept and worshipped.

[ g] I • . Remphan] Diodorus Siculus l. 1. mentions Remphis son of Cephna as King of Egypt, about the time that Jacob went down thither, and saith of him that he gathered an infinite mass of wealth, and left behind him at his death 4000000 talents; which makes it probable that he was that Prince, which in the famine, by Josephs advice, got all the wealth of Egypt and the neighbor-countries. This person was afterwards worshipped as a God for having preserved Egypt, and accordingly placed among the stars, and so the image of one of the planets, here called 〈 in non-Latin alphabet 〉 , a star, set to signify him. This star, it seems, was Saturn, for so that Egyptian Alphabet (mentioned Note f.) which sets down the names of the planets, for Saturn hath 〈 in non-Latin alphabet 〉 . Of this person that tradition in Soudas is very intelligible, where of Apis the Egyptian god it is said, that he was 〈 in non-Latin alphabet 〉 a certain rich man, to whom at his death they erected a Temple, 〈 in non-Latin alphabet 〉 , in which an Ox was fed, as being the Hieroglyphic of an husband-man. By which also it appears that this was that calf or bullock worshipped by the Israelites: Saturn being among the Gentiles president of husbandry, and therefore sometimes worshipped in the shape of that beast, (under the name of Apis, ) as being the chief instrument in ploughing of the ground; but withal fastened among the stars in heaven, and the image of him here called 〈 in non-Latin alphabet 〉 a star, or as it seems to be best rendered, Am. 5. 26. the star-images of your God &c. referring to both the Images precedent, (to which also the 〈 in non-Latin alphabet 〉 figures in the plural, that follow, do belong.) For that Chiun, which is there in Amos put instead of Remphis, or Cevan, or Caivan, was among the Persians and Arabians another name of their Saturn, hath been observed by others. So in Plautus 's second Punic scene, Molechianna is by learned inquirers discovered to be no more then 〈 in non-Latin alphabet 〉 the image of Chiun, all one with temunah sel ucoch in the former scene, that is, 〈 in non-Latin alphabet 〉 an image which is El God, and sculpture, that is, God engraven; the word 〈 in non-Latin alphabet 〉 God among the Phoenicians signifying peculiarly 〈 in non-Latin alphabet 〉 Saturn. And this is the reason why Bacchus Pericionius is said to be placed in the eighth sphere, because that sphere encompasseth the planet Saturn. So in the Arabic Lexicon (called Camus Caiwano Zohalo mamnuon, Caiwano is Zohalo (or Saturn, ) which is nomen invariabile. Which Lud, de Dieu mistaking for Raialon mamnuon, he renders it vir rigidus, &c. See Mr Pocock on Abul Faraii p. 394. Now that they are here said for this sin to be carried into Babylon is agreeable with that notion which the Jews generally had, who were wont to say, that in every plague and captivity that fell upon them, there was an ounce of the calf, God continuing to punish this sin in all their posterities, that continued to provoke him with the like.

[ h] V. 44. Tabernacle of witness ] That which is rendered by the Septuagint 〈 in non-Latin alphabet 〉 the tabernacle of the testimony (and so made use of here by S. Luke ) is generally in the Hebrew 〈 in non-Latin alphabet 〉 Exod. 27. 2. c. 30. 26. c. 31. 7. & 38. 21. the tabernacle of meeting, viz. of meeting with God, whither everyone that sought the Lord was to go, Exod. 33. 7. This we render, the tabernacle of the congregation, (as if it referred to our meeting with one another) but certainly it must be taken in that other sense of meeting with God, as appears Exod. 29. 42. at the door of the tabernacle 〈 in non-Latin alphabet 〉 of meeting before the Lord, where I will meet you to speak there unto you. So c. 30. 36. the tabernacle of meeting where I will meet with thee, and so Numb. 17. 4. Now this place of God's meeting with men is so called in two respects; 1. Because there he communicates his will, makes known his pleasure to them. 2 ^dly, Because there by his appointment his Name being recorded or commemorated by men, his acts of mercy praised and magnified, there he evidences his presence, to accept those offerings, to bless those persons, Exod. 20. 24. In all places where I record my name (or in every place where the memorial that I shall appoint of my name, shall be) I will come unto thee, and I will bless thee. In the former respect, the Tabernacle is called the tabernacle of testimony, because of the Ark containing the two Tables, wherein God's covenant or commands concerning men were made known and testified by God, and that is oft called 〈 in non-Latin alphabet 〉 the ark of the testimony. In the second respect the Tabernacle is called the tabernacle of the testimony, in respect of our acknowledging, and testifying, and recording of God, and God's owning, and recording and blessing of us, evidencing and testifying his accepting of us.

[ i] V. 51. Stiffenecked ] 〈 in non-Latin alphabet 〉 proverbially signifies undisciplinable, foolish people; according to a rule in Physiognomy, that those that have necks that do not easily bend, are such: so saith Adamantius Physiog. l. 2. c. 26. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , hard-necked persons are indocile and ignorant; and again 〈 in non-Latin alphabet 〉 , some men have necks that will not bend, and this is an argument of folly. But I suppose the meaning of S. Stephen is not to be fetched from this notation of the word, but from the Metaphor of beasts, oxen, &c. that till they be disciplined, and accustomed to the yoke, are not willing or patient to bend down to it. And so hard or stiff-neck'd signifies no more then refractary, disobedient, undisciplinable, and so 'tis here set to denote them that do always resist the holy Ghost, in all God's methods toward them walk contrary to him.

[ k] V. 60. Lay not this ] 〈 in non-Latin alphabet 〉 may here be rendered by referring to the use of that word, (among these writers) of lones or sales, which were done by weighing out the money, and receiving it back again by weight. This is called 〈 in non-Latin alphabet 〉 Isa. 32. 9. 〈 in non-Latin alphabet 〉 , I weighed him, or, I told him out, seven shekels; whence Hesychius 〈 in non-Latin alphabet 〉 , that that is weighed, is that that is lent, for, saith he, 〈 in non-Latin alphabet 〉 , anciently they lent by weight. Thus the Hebrew 〈 in non-Latin alphabet 〉 which is answerable to it, is oft rendered 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , as to weigh out, is to pay, that is, to punish. So that the importance of Stephens prayer is, that God would not require back this debt, that is punish them for this sin. And that this prayer was heard for them that had an hand in Stephens blood, appears by God's special mercy to Saul, who was a principal person in it, and is miraculously converted in the ninth chapter, according to that saying of the Father, Si Stephanus non or asset, Ecclesia Paulum non habuisset, If Stephen had not prayed, the Church had not had S. Paul.

CHAP. VIII.

1. AND Saul was consenting unto his death: and at that time there was a great persecution against the Church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles.

[Paraphrase] 1. And Saul which was after, chap. 9. so strangely converted, and became so renowned an Apostle, was then one of those that liked well the stoning of Stephen and joined in it, ch. 7. 58. And at the same time that they dealt thus with Stephen, they vehemently opposed the professing of the faith at Jerusalem, and persecuted all that did so. And all such, but the Apostles, particularly the rest of the seven Deacons, and diverse others c. 11. 19. went out of Jerusalem, and were dispersed into several places through Judea, and Samaria, and as far as Phoenicia, and Cyprus and Antioch, ch. 11. 19. and in all those places those that were thus dispersed (being filled with▪ the holy Ghost ch. 4. 31.) preached to the Jews, and only the Apostles continued at Jerusalem, being not yet (all) gone out from thence.

2. And devout men [note a] carried Stephen to his burial, and made great lamentation for him.]

[Paraphrase] 2. And some proselytes that were there (see note on c. 10. a.) made a solemn funeral for Stephen, and mourned at it.

3. As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison.

4. Therefore they that were scattered abroad, went everywhere [note b] preaching the word.]

[Paraphrase] 4. And thereupon they that were driven from Jerusalem into Judea and Samaria ver. 1. rested not there, but went farther off, and all the way they went, published the glad tidings of the Gospel, told everywhere what they knew of it.

5. Then Philip went down to the city of Samaria, and preached Christ unto them.]

[Paraphrase] 5. Then Philip the deacon, not the Apostle (and therefore Peter and John ver. 15. are sent to impose hands) went from Judea to Samaria; and though the Jews conversed not with them, and though in the first going out of the Apostles, Mat 10. 5, they were appointed not to go to any city of the Samaritans, yet now in this dispersion, and persecution from the Jews at Jerusalem, v. 1. it was thought fit to preach the Gospel unto them, and Philip accordingly preached it in Sebaste, an eminent city in Samaria.

6. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.]

[Paraphrase] 6. And all that city were persuaded by Philip to receive the faith of Christ, being convinced by the miracles wrought by him,

7. For unclean spirits, crying with loud voice, came out of many that were possessed with them: ] and many taken with palsies, and that were lame, were healed.

[Paraphrase] 7. For out of many that were possessed, they cast ou • devils, which at their coming out made loud acknowledgment of the irresistibleness of the power by which they acted.

8. And there was great joy in that city.

9. But there was a certain man, called Simon, which before-time used sorcery in the same city, and bewitched the people of Samaria, giving out that himself was some great one.]

[Paraphrase] 9. But before this preaching and miracles of Philip, there had been in the city one Simon, which was a Magician, which had done some strange things, which pozed and amazed the ignorant people, by which means he took upon him to be a divine person.

10. To whom they all gave heed from the least to the greatest, saying, This man is [ the great power of God.]

[Paraphrase] 10. the divine power, which in every nation is acknowledged sometimes under one, sometimes under another name, Jehovah, Jupiter, and the like.

11. And to him they had regard, because that of long time [he had bewitched them with sorceries.]

[Paraphrase] 11. he had by sorcery or the help of the devil done such strange things, that they were amazed at them, (see ver. 13.) and knew not what to think of him.

12. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women.]

[Paraphrase] 12. But when Philip (one of the seven v. 5. and ch. 6. called Evangelist c. 21. 8. because of his preaching the Gospel here, see note on Joh. 20 b.) by preaching the Christian faith, and doing far greater miracles, had converted them to Christianity, they all came in as proselytes to the Gospel, and received baptism of him, all of all sorts.

13. Then Simon himself believed also: and when he was baptized he continued with Philip, and [ wondered, beholding the miracles and signs which were done.]

[Paraphrase] 13. was himself amazed at the miracles Philip did, as the people had been at his, v. 9. 11.

14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:]

[Paraphrase] 14. And when the Apostles that remained at Jerusalem v. 1. heard that by Philip's preaching the whole country of Samaria was converted and baptized, and knowing that Philip had no farther power, they sent two of their own company, Peter and John,

15. Who when they were come prayed for them, that they might receive the holy Ghost.]

[Paraphrase] 15. To confirm them, and to ordain them Elders or Bishops, (in every city one,) by prayer and imposition of hands.

16. (For as yet he was fallen upon none of them; only they were baptized in the name of the Lord Jesus.)]

[Paraphrase] 16. (For Philip had not done either of these, nor consequently provided for the necessaries to the continuance of a Church; only he had preached the faith, and baptized them with that baptism which Christ commanded to be used, Mat. 28. 19. that in the name of the Father, Son, and Holy Ghost.)

17. Then [note c] laid they their hands on them, and they received the holy Ghost.]

[Paraphrase] 17. Then Peter and John confirmed and ordained them Elders or Bishops in all their cities, to rule or govern them in the faith, and in doing it, they used that ceremony of imposition of hands (known among the Jews, Deut. 34. 9.) and thereby was bestowed on them the gift of the Holy Ghost, working of miracles, speaking with tongues, &c.

18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given, he offered them money,]

[Paraphrase] 18. And Simon the sorcerer seeing those miraculous effects consequent to the Apostles imposition of hands, offered to give them money for this power.

19. Saying, Give me also this power, that on whomsoever I lay my hands, [he may receive the holy Ghost.]

[Paraphrase] 19. he may receive those gifts and graces of working miracles, &c.

20. But Peter said unto him, [Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.]

[Paraphrase] 20. I will not receive thy money, and thy offering it shall bring mischief upon thyself, for thinking so meanly of this Apostolical privilege bestowed on us by Christ, which sure is not to be bought like earthly commodities with the price of money.

21. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.]

[Paraphrase] 21. Thou shalt never have any part of this privilege, nor right of dispensing or administering of these holy things; for thy design in desiring this is not the enlarging Christ's kingdom, but the getting an opinion of power to thyself.

22. Repent therefore of this thy wickedness, and pray God if perhaps the thought of thy heart may be forgiven thee.]

[Paraphrase] 22. Repent therefore and humble thyself before God for this wicked project of thine (and humbly beseech his pardon; and 'tis not impossible but that it may yet be obtained by thee.)

23. For I perceive that thou art in the [note d] gall of bitterness, and in the [note e] bond of iniquity.]

[Paraphrase] 23. For I perceive thou art in a condition poisonous to thyself, and bitter to God, very dangerous to thee, and displeasing to him, and makest this proposal out of a villanous treacherous design, not to advance Christ's kingdom, but to destroy it, and accordingly thou art to expect to be dealt with by God.

24. Then answered Simon and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.]

[Paraphrase] 24. And Simon besought them that they would pray for him, that God would pardon this wickedness of his, and not inflict on him such punishment, as they seemed to foretell would fall upon him.

25. And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the Gospel in many villages of the Samaritans.]

[Paraphrase] 25. And when they had confirmed those in the faith (bearing witness to the truth which Philip had taught) who were baptized by him, they returned to Jerusalem, and as they went, preached the Gospel to all the villages of Samaria, where Philip had not preached it, and had good success in it.

26. And the Angel of the Lord spake unto Philip,] saying, Arise and go toward the south, unto the way that goeth down from Jerusalem to Gaza, which is desert.

[Paraphrase] 26. And Philip had a vision, and therein an Angel from heaven spake unto him,

27. And he arose and went: and behold a man of Ethiopia, [an Eunuch of great authority under Candace, Queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,]

[Paraphrase] 27. one entrusted with that office of greatness, which anciently was wont to be confer'd on Eunuchs, that is, the high-treasurer to the Queen or Kings mother (see Oecumenius) of Ethiopia, had been at Jerusalem to worship the God of Israel, being, it seems, a proselyte of the Jewish religion, one of the lower sort (see note on Mat. 23. d.)

28. Was returning, and sitting in his chariot, read Isaiah the prophet.

29. Then [note f] the Spirit said unto Philip, Go near, and join thyself unto this chariot.]

[Paraphrase] 29. Then Philip was by prophetic divine afflation, or revelation, directed to go near to the chariot and speak to him.

30. And Philip ran thither to him, and heard him read Isaiah the prophet, and said, Understandest 〈◊〉 what thou readest?

31. And he said, How can I, except some man [should guide me?] And he desired Philip that he would come up, and sit with him.

[Paraphrase] 31. give me some direction, and tell me what it is that the prophet's words belong to?

32. [note g] The place of scripture which he read was this, He was led as a sheep to the slaughter, and like a lamb dumb before the shearer, so opened he not his mouth.

33. [note h] In his humiliation his judgment was taken away: and who shall declare his generation? For his life is taken from the earth.]

[Paraphrase] 33. By an assembly and by judgment, by the Sanhedrim of the Jews, and the Roman Procurator Pilate, he was taken away, Or, in his state of exinanition and humiliation, when he was apprehended and arraigned by the Jews, he was most unjustly dealt with, put to death, being most innocent. And who shall describe the wickedness of that age that used him thus, which put him to death for coming to do good to them?

34. And the Eunuch [answered Philip and said,] I pray thee, of whom speaketh the prophet this, of himself, or of some other man?

[Paraphrase] 34. demanded of Philip, saying,

35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.]

[Paraphrase] 35. And on occasion of this scripture, which, though it had one literal completion about the time of Isaiah's writing it, yet had another higher completion in Christ, Philip began and preached to him the whole Christian faith.

36. And as they went on their way, they came unto a certain water: and the Eunuch said, See here is water, what doth hinder me to be baptized?]

[Paraphrase] 36. And the Eunuch was by him brought to the faith, and desired baptism of him.

37. And Philip said, If thou believest with all thine heart, thou mayst. And he answered and said, [I believe that Jesus Christ is the son of God.]

[Paraphrase] 37. I believe these prophecies of the Messiah to be fulfilled in Christ, and consequently that he is the Son of God.

38. And he commanded the chariot to stand still: and they went down both in to the water, both Philip and the Eunuch; and he baptized him.

39. And when they were come up out of the water, [ [note i] the Spirit] of the Lord caught away Philip, that the Eunuch saw him no more: and he went on his way rejoicing.

[Paraphrase] 39. An Angel, see note f.

40. But Philip was found at Azotus: and passing through he preached in all the cities till he came to Cesarea.

CHAP. IX.

1. ANd Saul yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,

2 And desired of him letters to Damascus, to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.]

[Paraphrase] 1, 2. But the death of Stephen did not satiate the bloody mind that was in Saul, or allay his zeal against Christians, but being very intent upon it, he came to the Sanhedrim at Jerusalem, and desired the high priest to give him letters of commission to the Consistories of other cities of Syria (as being under Jerusalem, the grand Metropolis of Syria, as well as Judea) and his Commission was to impower him v. 14. to • eize upon any Christians whatever, and secure them, and bring them up to Jerusalem to be judged by the Sanhedrim there.

3. And as he journeyed he came near Damascus, and suddenly [there shined round about him a light from heaven.]

[Paraphrase] 3. a bright shining cloud (such as Mat. 17. 5.) encompassed him.

4. And he fell to the earth, and heard a voice saying unto him,] Saul, Saul, why persecutest thou me?

[Paraphrase] 4. And it struck him with great terror, as at the presence of God, which he knew was wont thus to exhibit himself. This made him fall prostrate on his face, and as he did so, there came to his ears a clap of thunder, and out of that this speech directed to him,

5. And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [ It is hard for thee [note a] to kick against the pricks.]

[Paraphrase] 5. It is thy best way to be obedient to the commands that shall now be given thee, and not to be refractary.

6. And he trembling and astonished, said, [Lord, what wilt thou have me to do?] And the Lord said unto him, Arise and go into the city, and it shall be told thee what thou must do.

[Paraphrase] 6. I am most ready to do whatever thou commandest me, if thou wilt please to give me knowledge of thy will.

7. And the men which journeyed with him [stood speechless, [note b] hearing a voice, but seeing no man.]

[Paraphrase] 7. were so frighted with the thunderclap which they heard, (though they neither saw any man, nor heard what was said unto him) that they were not able to speak.

8. And Saul arose from the earth, and when his eyes were opened, he [saw no man: but they led him by the hand, and brought him into Damascus.]

[Paraphrase] 8. was not able to see, ver. 9. but was saine to be led to Damascus.

9. And he was three days without sight, and neither did eat nor drink.]

[Paraphrase] 9. And he was not in three days recovered out of that fit, but continued blind, and able to eat nothing, in a kind of trance or ecstacy, ver. 12.

10. And there was a certain disciple at Damascus, named ananias, and to him said the Lord in a vision, Ananias. And he said, Behold I am here, Lord.

11. And the Lord said unto him, Arise and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus; [for behold, he prayeth,

12. And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.]

[Paraphrase] 11, 12. who having earnestly prayed that he may recover his sight, in his prayer hath been in an ecstacy, and therein had it revealed to him, that one Ananias should come in, and by bare laying hands on him, recover his sight.

13. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem.

14. And here he hath authority from the chief priests to bind all that cal on thy name.]

[Paraphrase] 14. And now he is come with Commission from the Sanhedrim (see v. 2.) to secure all that publicly avow the worship of Christ, Act. 22. 16.

15. But the Lord said unto him, Go thy way; for he is [a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.]

[Paraphrase] 15. a prime special person, whom as a most honorable instrument, or piece of household-stuff in my family, (the Church, which I am now to erect) I have set apart for my peculiar service, (see ch. 26. 17▪) viz. to preach the Gospel not only to the Jews, but the Gentiles also, the greatest and supreme among them.

16. For I will show him how great things he must suffer for my names sake.]

[Paraphrase] 16. And as fierce as he now appears against the Christian saith, he shall suffer very heavy pressures, run many hazards suddenly v. 23, and 29. and labor most abundantly, and at last suffer death itself in propugning of it, and this shall now be foretold him by thee.

17. And Ananias went his way, and entered into the house, and putting his hands on him, said, Brother Saul the Lord ( even Jesus that appeared unto thee in the way, as thou camest) hath sent me that thou mightest receive thy sight, and be filled with the holy Ghost.]

[Paraphrase] 17. And Ananias went to him, and laying his hands on him, told him that Jesus (that appeared to him as he came to Damascus) had sent him to him, not only to restore his sight to him, but to endow him with many extraordinary gifts and graces, thereby to fit him for God's service in the Church, to which he had designed him, and to which he is consecrated, ch. 13. 2.

18. And immediately there fell from his eyes as it had been scales, [and he received sight forthwith, and arose and was baptized.]

[Paraphrase] 18. And he recovered his sight immediately, and was baptized.

19. And when he had received some meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

20. And straightway he preached Christ in the synagogues, that he is the Son of God.]

[Paraphrase] 19, 20. And taking food after his long fasting he soon recovered strength perfectly. Soon after this he went from Damascus into Arabia, Gal. 1. 17. (of which journey Luke, being not with him, makes no mention) and from thence returned again to Damascus, and having spent some time with those Jewish Christians which were driven from Jerusalem ch. 8. 1. to Damascus, by virtue of his call from heaven, and of Christ's message by Ananias to him, ver. 15, 16 and being filled with the holy Ghost, ver. 17. he set presently about the preaching of the Gospel, and that publicly in the Jewish synagogues, and proclaimed that Christ was indeed the Messias, the eternal Son of God.

21. But all that heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent,] that he might bring them bound unto the chief priests?

[Paraphrase] 21. And all that heard it were amazed at this sudden change, remembering that he had so lately been a special person in the stoning of Stephen, and very vehement against all Christians, and was come to Damascus with commission for this very purpose.

22. But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, [note c] proving that this is very Christ.]

[Paraphrase] 22. But Saul grew every day in spiritual strength, and was soon able to repel all the Jews arguments to the contrary, and pressed them with such evidence that they were not able to avoid, collecting from the charac ••• and prophecies of the Messias (and thereby demonstrating) that this Jesus is the Messias.

23. And after that many days were fulfilled, the Jews [took counsel to kill him.]

[Paraphrase] 23. had a design, and entered into a conspiracy, and laid wait to assault and kill him.

24. But their laying wait was known of Saul: and they watched the gates day and night to kill him.

25. Then [the disciples] took him by night, and let him down by the wall in a basket.

[Paraphrase] 25. the Christians, see note on Mat. 5. a.

26. And when Saul was come to Jerusalem, he assayed to join himself to the [disciples; but they were all afraid of him, and believed not that he was a disciple.]

[Paraphrase] 26. Christians there, but they durst not venture to associate with him, not believing that he was a Christian.

27. But Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had [preached boldly at Damascus in the name of Jesus.]

[Paraphrase] 27. openly, or in the assembly v. 20. preached to the people (see note on Joh. 7. a.) the Gospel of Christ.

28. And he was with them [coming in and going out] at Jerusalem.

[Paraphrase] 28. employed in the works of this sacred calling of his.

29. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians,] but they went about to slay him.

[Paraphrase] 29. And he proclaimed the faith of Christ publicly, and argued, and discoursed with the Jews that understood Greek (ch. 6. a.)

30. Which when the brethren knew, they brought him down to Cesarea, and sent him forth to [Tarsus.]

[Paraphrase] 30. the city where he was born.

31. Then had the Churches rest throughout all Judea, and Samaria, and Galilee, and were [note d] edified, walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplied.]

[Paraphrase] 31. Now all the Christian assemblies through Judea, Galilee, and Samaria, were permitted a quiet use of their religion, and daily more and more confirmed and improved, superstructing all Christian doctrine, and pure pious practice on that foundation already laid, and more were daily converted to them by the Apostles discharging that office and duty, to which they were designed by the coming of the holy Ghost the Paraclete upon them, (see note on Joh. 14. b.)

32. And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda.]

[Paraphrase] 32. And as Peter went his perambulation thorough all those Churches, he came to the Jewish Christians that dwelt at Lydda.

33. And there he found a certain man named Aeneas, which [ had kept his bed eight years, and was sick of the palsy.]

[Paraphrase] 33. being sick of the palsy was not able to move from his bed for the space of eight years.

34. And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: Arise, and [ make thy bed.] And he arose immediately.

[Paraphrase] 34. make ready, prepare for thyself, either to eat, or to take rest.

35. And all that dwelt at Lydda and Saron saw him, and turned to the Lord.]

[Paraphrase] 35. And hereupon the inhabitants of Lydda and Saron generally received the faith, seeing this man on whom this miracle was wrought.

36. Now there was at Joppa a certain disciple, named Tabitha, which by interpretation is called Dorcas: This woman was full of good works and almsdeeds which she 〈◊〉 .]

[Paraphrase] 36. And at Joppa there was a woman that had received the faith, her name was Tabitha, which signifies a Roe, she was a very laborious woman, one that wrought much, (see note on Lu. 1. k. and Tit. 3. a.) and by that means was very liberal and charitable.

37. And it came to pass in those days, that she was sick and died; [whom when they had washed,] they laid her in an upper chamber.

[Paraphrase] 37. and having, by way of preparation for her interring, washed her, according to their custom of burying,

38. And for as much as Lydda was nigh to Jopp • , and [the disciples] had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them.

[Paraphrase] 38. the Christians of Joppa,

39. Then Peter arose, and went with them: when he was come, they brought him into an upper chamber: and all the [widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them.]

[Paraphrase] 39. poor widows, which had been clothed by her liberality, came weeping to him, and shown him the evidences and monuments of her charity, the inner and upper garments, (see Mat. 5. note r.) which either she made, or caused to be made them, while she lived, v. 36.

40. But Peter put them all forth, and kneeled down, and prayed, and turning him to the body, said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.

41. And he gave her his hand, and lift her up; and when he had called [the saints and widows] presented her alive.

[Paraphrase] 41. the Christian professors, and the women that solamented their loss, v. 39.

42. And it was known throughout all Joppa, and many believed in the Lord.

43. And [it came to pass that he tarried] many days in Joppa with one Simon a tanner.

[Paraphrase] 43. he abode

CHAP. X.

1. THere was a certain man in Caesar's, called Cornelius, a centurion of the band called the Italian band, ]

[Paraphrase] 1. There was in Cesarea, a stately city upon the Palestine coast, some 70 miles from Jerusalem, a guard of soldiers, kept by the Romans to awe the conquered Jews, and to defend the Roman President there, and part of that was called the Italian band, and one Cornelius a Roman was captain thereof.

2. [note a] A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always.]

[Paraphrase] 2. And this Cornelius was a Proselyte of the Jews, and so one that worshipped the true God, he and all his family, though he were not circumcised, and he was a very charitable and devout person, and prayed daily at the set times very constantly.

3. He [saw in a vision evidently about the ninth hour of the day an Angel] of God coming in to him, and saying unto him, Cornelius.

[Paraphrase] 3. about three of clock in the afternoon, one of the times of his devotions, had a vision, and in it he saw an Angel (see note on c. 8. f.)

4. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a [note b] memorial before God.]

[Paraphrase] 4. And he discerned it to be a message from God, and with an earnest intent look, and great dread he said, What is thy pleasure, Lord? And he said, Thy prayer so constantly observed at thy set times, and thy many works of charity on all occasions, have been accepted by God as a special sacrifice, and brought down a special blessing upon thee.

5. And now send men to Joppa, and call for one Simon, whose surname is Peter.

6. He lodgeth with one Simon a tanner, whose house is by the sea side; he shall [tell thee what thou oughtest to do.]

[Paraphrase] 6. give thee knowledge of the mercy designed thee, and directions for thy whole future life.

7. And when the Angel which spake unto Cornelius was departed, he called two of his household-servants, and a [devout soldier of them that waited on him continually.]

[Paraphrase] 7. a soldier which was also a Proselyte, and lived continually with him.

8. And when he had declared all these things unto them, he sent them] to Joppa.

[Paraphrase] 8. And telling them the whole matter of the vision, he sent them accordingly.

9. On the morrow as they went on their journey and drew nigh unto the city, Peter [went [note c] up upon the house to pray about the sixth hour.]

[Paraphrase] 9. went up to the roof of the house, (as a place commodious for devotion) about twelve of the clock, or midday, which was another time of prayer, used by pious men.

10. And he became very hungry, and would have eaten: but while they made ready, [he fell into [note d] a trance,]

[Paraphrase] 10. he fell into a trance, such as in which men are wont to receive visions from heaven.

11. And saw] heaven opened, and a certain vessel descending unto him, as it had been a great sheet, knit at the four corners, and let down to the earth,

[Paraphrase] 11. And in a vision he seemed to see

12. Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.]

[Paraphrase] 12. In which were all sorts of creatures, clean and unclean, those that by the Jewish law a Jew might touch, and those that he might not, noting the Gentiles and Jews together, (see note on Mat. 23. d.)

13. And there came a voice to him, Rise, Peter, kill and eat.]

[Paraphrase] 13. And the voice bid him eat freely and indifferently of them all, that is, converse and preach freely to the Gentiles, as well as the Jews.

14. But Peter said, Not so, Lord: for I have never eaten anything that is common or unclean.]

[Paraphrase] 14. But Peter refused, as having thought himself bound to eat nothing that was forbidden by the law, concerning clean and unclean.

15. And the voice spake unto him again the second time, [What God hath cleansed, that call not thou common.]

[Paraphrase] 15. God hath taken away those interdicts concerning some meats, and consequently those differences and separations between Jews and Gentiles signified by them: And therefore where God makes no distinction, do not thou make any.

16. This was done thrice, and the vessel was received up again into heaven.

17. Now while Peter doubted in himself, what this vision, which he had seen, should mean, behold the men which were sent from Cornelius had made enquiry for Simon's house, [and stood before the gate]

[Paraphrase] 17. and were just then come to the gate, or door.

18. And called and asked, Whether Simon, which was surnamed Peter, were lodged there?

19. While Peter thought on the vision, [the Spirit said unto him,] Behold three men seek thee.

[Paraphrase] 19. It was revealed to him by divine afflation, (see note on ch. 8. e.) saying

20. Arise therefore, and get thee down, and go with them, [doubting nothing; for I have sent them.]

[Paraphrase] 20. making no question upon those Jewish scruples of the unlawfulness of conversing with Gentiles, for it is by my appointment that they are come to thee.

21. Then Peter went down to the men which were sent unto him from Cornelius, and said, Behold I am he whom ye see: what is the cause wherefore ye are come?

22. And they said, Cornelius the Centurion, a just man, and [one that feareth God, and of good report among all the nation of the Jews, was warned of God by an holy Angel to send for thee into his house, and to hear words of thee.]

[Paraphrase] 22. a Proselyte of the Jews, and generally well esteemed by them, hath seen a vision, and therein was by an Angel of God commanded to send for thee to come to him, and say somewhat of eminent concernment to him.

23. Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

24. And the morrow after they entered into Cesarea: and Cornelius waited for them, and had called together his kinsmen and near friends.

25. And as Peter was coming in, Cornelius met him, and [fell down at his feet and worshipped him. ]

[Paraphrase] 25. took him for an Angel, or one sent immediately from heaven to him, and accordingly did behave himself toward him in great humility.

26. But Peter took him up, saying, Stand up, I myself also am a man.]

[Paraphrase] 26. And Peter would not receive that expression from him, telling him that he was an ordinary man, though thus employed on God's errand to him.

27. And as he talked with him, he went in, and found many that were come together:

28. And he said unto them, [Ye know that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation: but God hath shown me that I should not call any man common or unclean.]

[Paraphrase] 28. Ye all know that the laws of the Jewish religion permit not a Jew to converse familiarly with any Gentile: but God hath by vision revealed to me, that I should not make any difference between Jews and Gentiles.

29. Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

30. And Cornelius said, Four days ago I was fasting until this hour, and at the ninth hour I prayed in my house, and behold [a man stood before me in bright clothing,]

[Paraphrase] 30. an Angel appeared to me in the shape of a man in bright shining apparel.

31. And said, Cornelius, thy prayer is [heard, and thine alms are had in remembrance in the sight of God.]

[Paraphrase] 31. accepted so far as to bring down this mercy of God on thee, and thine acts of mercy are now likely to be rewarded by God abundantly.

32. Send therefore to Joppa, and call hither Simon, whose surname is Peter: he is lodged in the house of one Simon a Tanner, by the sea side, who when he cometh, shall speak unto thee.

33. Immediately therefore I sent to thee, and [thou hast well done, that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.]

[Paraphrase] 33. I thank thee (Phil. 4. 14.) for coming, And now we all here are ready to receive any message from God, and to undertake any course that God by thee shall appoint us.

34. Then Peter opened his mouth and said, Of a truth I perceive that God [is no respecter of persons,]

[Paraphrase] 34. looks not on any one man with favor above others, merely because he is a Jew, or for any such personal external prerogatives, abstracted from actions and qualifications,

35. But in every nation he that feareth him, and worketh righteousness, is accepted of him.]

[Paraphrase] 35. But of what nation soever a man be, if he undertake the service of the true God, and exercise works of mercy and devotion, v. 2. he shall be sure to be accepted by God, and rewarded with higher revelations and graces from him.

36. The word which God sent unto the children of Israel, preaching peace by Jesus Christ, (he is Lord of all)

37. That word ( I say ) you know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached,

38. How God [note e] anointed Jesus of Nazareth with the holy Ghost, and with power, who went about doing good, and healing all that were oppressed of the devil: for God was with him.]

[Paraphrase] 36, 37, 38. The doctrine which hath been preached thorough all Judea by God's appointment, to wit, that of salvation by Jesus, appointed by God to be our king, and which was first preached in Galilee presently after John the Baptist's preaching and baptizing, This doctrine you cannot but have heard of, viz. concerning Jesus of Nazareth, how by the testimony of the holy Ghost descending on him, and by the power of working miracles, God authorized him, and accordingly he hath executed his office, an office of mercy, instructing and calling to repentance, curing diseases, and casting out devils by the power of God, which was present with him.

39. And we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem, whom they [slew, and hanged on a tree.]

[Paraphrase] 39. put to death, and crucified.

40. Him God raised up the third day, and [shown him openly,]

[Paraphrase] 40. manifested him to be conqueror over death.

41. Not to all the people, but unto witnesses, chosen before of God, even to us who did eat and drink with him, after he rose from the dead.]

[Paraphrase] 41. But this manifestation was not immediately made to all the multitude of the Jews, but only to his disciples, persons whom God had inclined to leave all, and follow Christ, and to receive the faith which he preached to them, and to repose their whole trust in him: For being crucified by the Jews, and taken from them, and so they left destitute and hopeless for a while, God was pleased to revive him again; and as he had chosen them to be witnesses of all that Christ did when he was alive, so he chose them to be the witnesses most distinctly of his resurrection, giving them the honor to eat and drink with him, and to see him eat and drink, after he rose from the dead.

42. And he commanded us to preach unto the people, and testify that it is he which was ordained of God to be the judge of quick and dead.]

[Paraphrase] 42. Whom therefore he appointed to preach the Gospel of Christ to the world, and to proclaim to all that this crucified Christ is raised to God's right hand, to be judge of all men, that shall die before, and that shall be found alive at the day of doom.

43. To him give all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins.]

[Paraphrase] 43. This is he of whom all the Prophets foretell, that in him God would strike a new covenant with mankind, of which this is the sum, that although men were sinners, yet upon receiving of him, embracing his doctrine, they should by their prayers, offered to God in his name, obtain pardon and remission.

44. While Peter yet spake these words, the holy Ghost fell on all them which heard the word.]

[Paraphrase] 44. Whilst Peter was thus speaking, the holy Spirit (either by some way of visible appearance, such as that was on the Apostles, Act. 15. 8. or else manifesting himself in them by the effects, the same that had attended the visible descent, Act. 2. the gift of tongues, &c. v. 46.) came down upon them, see v. 47. and c. 11. 15. and gave unto those that heard him (power of doing miracles, of speaking strange languages v. 46. to some, to others) other gifts and graces, fitting them for several conditions in the Church, see ch. 19. 6.

45. And they of the circumcision which believed were astonished, as many as came with Peter, because] that on the Gentiles also was poured out the gift of the holy Ghost.

[Paraphrase] 45. And the Jews which had received the Gospel, and came with Peter, wondered extremely,

46. For they heard them speak with tongues, and [magnify God.] Then answered Peter,

[Paraphrase] 46. bless God for his great mercies to them.

47. Can any man forbid water, that these should not be baptized, which have received the holy Ghost as well as we?]

[Paraphrase] 47. Is there any doubt or question to be made of the baptizing of these, and receiving them into freedom of the congregation, to whom, although they be Gentiles, God hath himself allowed that which is more then baptism, viz. the descent of the holy Ghost upon them, thereby fitting them for offices in his Church, in the same manner as by descent of the holy Ghost we received our commission? Act. 2.

48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

CHAP. XI.

1. AND the Apostles and [brethren that were in Judea heard that the Gentiles had also received the word of God.]

[Paraphrase] 1. Christians in Judea heard that the people of other nations which were not Jews, had embraced the doctrine of Christ.

2. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

3. Saying, Thou wentest in unto men uncircumcised, and didst eat with them.]

[Paraphrase] 2, 3. And, at Peter's coming to Jerusalem, the Jewish Christians (who though they were converted to Christianity, yet still continued constant to the observation of the Mosaical law of circumcision, of abstaining from unclean things, and the conversation with men of any other nation, &c.) accused him, that he conversed freely with those that were not circumcised, Cornelius &c. and eat with them, which the Jews count absolutely unlawful.

4. But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,]

[Paraphrase] 4. And Peter thus made his Apology, giving an exact account of all that had befallen in this matter.

5. I was in the city of Joppa praying, and in a [trance] I saw a vision, a certain vessel descend, as it had been a great sheet, let down from the heaven by four corners, and it came even to me.

[Paraphrase] 5. See note on c. 10. d.

6. Upon the which when I had fastened mine eyes, I considered, and saw [fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.]

[Paraphrase] 6. beasts and fowls and creepers of all sorts, clean and unclean.

7. And I heard a voice, saying unto me, Arise, Peter, [slay and eat.]

[Paraphrase] 7. make no distinction of clean and unclean, but eat freely of any which thou seest.

8. But I said, Not so, Lord: for [nothing common or unclean hath at any time entered into my mouth.]

[Paraphrase] 8. I have always observed this distinction, commanded by the law of Moses, and must not now break that law, whatsoever thou seemest to command me.

9. But the voice answered me again from heaven, [What God hath cleansed, that call not thou common.]

[Paraphrase] 9. 'Twas God that made that distinction by his law to the Jews, and there is no natural turpitude in eating any kind of meat, save only as it is prohibited by God; and therefore God that made that law, abrogating it again, and making all meats clean, or free to be eaten, thou art not to think any interdict lies on any, but freely to eat of all.

10. And this was done three times: and all were drawn up again into heaven.

11. And behold] immediately there were three men already come unto the house where I was, sent from Cesarea unto me.

[Paraphrase] 11. And as soon as I had seen this vision, there was a thing fell out, which made me discern to what end this vision was designed, not only to reveal to me the lawfulness of eating all sorts of meats, but more principally of conversing with, and preaching the Gospel to the Gentiles; for

12. And the Spirit bad me go with them nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house.]

[Paraphrase] 12. And the Spirit of God by a secret, afflation, or incitation, (See note on c. 8. f.) commanded me to make no scruple (this was the interpreting of my vision to me) but freely to go along with them, though they were not Jews, or circumcised Proselytes. And these six men, converted or Christian Jews, went along with me: and we all went into the house of Cornelius, a Gentile, but Proselyte of the Jews, though uncircumcised.

13. And he shown us, how he had seen an Angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon whose surname is Peter,]

[Paraphrase] 13. And he told how in a vision received from an Angel in this house of his (and might not we enter, where an Angel had been before us, sent by God immediately, as we also were?) he was commanded to send to Joppa for Simon Peter to come to him.

14. Who shall tell thee words, whereby thou and all thy house shall be saved.]

[Paraphrase] 14. Who, said the Angel, shall teach thee that doctrine, by believing and embracing of which thou and all thy family, if they believe also, shall be made heirs of everlasting salvation.

15. And as I began to speak, the holy Ghost fell on them, as on us at the beginning.]

[Paraphrase] 15. And I had not long discoursed with them, and preached the Gospel of Christ, but the holy Ghost came down (see c. 10. 44.) upon Cornelius and his company either in the same manner, or with the same effects as he did upon us Apostles, Act. 2. presently after the ascension of Christ, before we entered upon our office.

16. Then remembered I the word of the Lord, how that he said, John indeed baptized with water, but ye shall be baptized with the holy Ghost.]

[Paraphrase] 16. And I could not but apply to these also what Christ said to us, viz. that John the Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another, which should befall us and some others, (see note on c. 1. a.) the descent of the Holy Ghost upon us.

17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ, what was I that I could withstand God?]

[Paraphrase] 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing steadfast to the faith of Christ so long, attending him as his constant disciples, when that which we look on as the solemnity of our mission or Apostleship, the descent of the Holy Ghost, hath been also allowed to them, it must have been a downright disobedience to God, if I had made a scruple to receive them into the Church, or indifferently to preach unto, or converse with them.

18. When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.]

[Paraphrase] 18. With this account of Peters they were satisfied, and blessed God, for that communicativenesse of his goodness, that he had afforded the same mercy to the Gentiles, as to the Jews, that if they will return, and amend, and receive Christ, they shall be saved, and that he had given them the grace to do so.

19. Now they which were scattered abroad upon the persecution that arose about Stephen, travelled as far as Phoenicia, and Cyprus, and Antioch, preaching the word unto none but unto the Jews only.]

[Paraphrase] 19. Then the disciples that were driven from Jerusalem ch. 8. 1. went about, publishing the Gospel (see note on ch. 8. b.) to the Jews, but to none else.

20. And some of them were men of Cyprus and Cyrene, which when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.]

[Paraphrase] 20. And some of these disciples were men that had been born in Cyprus and Cyrene, and they, when they came to Antioch, preached the faith of Christ to those Jews which spake and used the Greek language and Bibles.

21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.]

[Paraphrase] 21. And God prospered their preaching of Christ, and brought in many converts to them daily.

22. Then tidings of these things came unto the ears of the Church which was at Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.]

[Paraphrase] 22. And the Apostles that remained at Jerusalem hearing of it, sent Barnabas to confirm them from city to city as far as Antioch.

23. Who when he came, and had seen the grace of God, was glad: and exhorted them all, that with purpose of heart they would cleave unto the Lord.]

[Paraphrase] 23. Who coming and seeing with what good success the Gospel had been preached among them, (see note on Heb. 13. d. and Act. 18. e.) was glad, and advised them cordially and steadfastly to hold fast to Christ.

24. For he was a good man, and full of the holy Ghost, and of faith: and much people was added unto the Lord.]

[Paraphrase] 24. For Barnabas was a very pious person, a believer that had many excellent gifts and graces, and by his means also the Gospel was received by very many.

25. Then departed Barnabas to Tarsus for to seek Saul.

26. And when he had found him, he brought him unto Antioch. And it came to pass that [a whole year they assembled themselves with the Church, and taught much people: and the disciples were [note a] called Christians first in Antioch.]

[Paraphrase] 26. Paul and Barnabas, for the space of a year, resorted to the place of public assemblies, and instructed and confirmed all that came. And the disciples, or those that received the faith of Christ, being formerly called Nazarites or Galilaeans, instead of those names, were styled Christians, and that first in Antioch of any place.

27. And in these days came prophets from Jerusalem unto Antioch.]

[Paraphrase] 27. And some of the chief men, possibly bishops of Judea, that had also the gift of prophesy, came by appointment of the Church of Jerusalem to Antioch.

21. And there stood up one of them, named Agabus, and signified by the Spirit, that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.]

[Paraphrase] 28. And one of them, named Agabus, by revelation from the Spirit of God, foretold that there should shortly be a great famine over all Judea, (see note on Mat. 24. e. and Luk. 2. a.) which accordingly came to pass in the reign of the Emperor Claudius, see 1 Cor. 16. 1.

29. Then the disciples every man according to his ability determined to send relief unto the brethren which dwelt in Judea.]

[Paraphrase] 29. And all the Christians in all places according to their abilities resolved to send relief to the Christians in Judea in this time of dearth, (and among them Helen Queen of the Adiabeni, saith Eusebius l. 2. c. 〈 in non-Latin alphabet 〉 .) bought a great deal of corn out of Egypt, and sent it to be distributed to them that were in want, see Jos. Ant. l. 20. c. 2.

30. Which also they did, and sent it to [note b] the Elders, by the hands of Barnabas and Saul.]

[Paraphrase] 30. And this liberality from other parts of the Church, was by Paul and Barnabas brought, and put into the hands of the Bishops of Judea.

CHAP. XII.

1. NOw about that time Herod the King [note a] stretched forth his hands to vex certain of the Church.]

[Paraphrase] 1. About this time An. Ch. 43. Agrippa grandchild to Herod the great, having obtained a great part of his grandfathers dominions, and so calling himself by his name Herod, went about, that is, resolved to persecute the Christians, especially the Apostles at Jerusalem, thereby to gratify the Jews.

2. And he killed James the brother of John with the sword.]

[Paraphrase] 2. And in that persecution he put James the Apostle, the son of Zebedee, to the sword, beheaded him.

3. And because he saw it pleased the Jews, he proceeded farther to take Peter also. (Then were the days of unleavened bread.)]

[Paraphrase] 3. And perceiving that the Jews gave their voies and consent to his death, and expressed their good liking of it (see note on Joh. 8. c.) he proceeded and apprehended Peter also. And it was about the time of the Passover of the Jews, when he apprehended him.

4. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him, intending after Easter to bring him forth to the people.]

[Paraphrase] 4. And having imprisoned him, he set sixteen soldiers to guard him, four at a time, two to be always by him, and chained to him, (see note on ch. 28. e.) and two to guard the door, ver 6. meaning after the feast of the Passover, to bring him forth to the Jews, and, if they thought fit, to put him to death also.

5. Peter therefore was kept in prison, but prayer was made [note b] without ceasing of the Church unto God for him.

6. And when Herod would have brought him forth, the same night] Peter was sleeping between two soldiers, bound with two chains; and the keepers without the door kept the prison.

[Paraphrase] 6. And the night before Herod intended to bring him into the assembly, before the people, to have their suffrage to put him to death, (see ver. 3. and v. 11.)

7. And behold, the Angel of the Lord came unto him, and a light shined in the prison, and he] smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

[Paraphrase] 7. And an Angel came to him, and the light with which he appeared, shone in the prison, and the Angel

8. And the Angel said unto him, [Gird thyself, and bind on thy sandals. And so he did.] And he saith unto him, Cast thy garment about thee, and follow me.

[Paraphrase] 8. Make thyself ready to go out immediately, put on thy outer garment (see note on Mat, 5. 1.) and thy sandals, and follow me. And Peter did as he was bid.

9. And he went out, and followed him, and wist not that it was true which was done by the Angel, but thought he saw a vision.]

[Paraphrase] 9. And he followed him out, but as yet knew not that this was really done, but thought he had been in a dream or trance.

10. When they were past the first and the second wards, they came unto the iron gate that leadeth unto the city, which opened to them of his own accord: and they went out and passed on through one street, and forthwith the Angel departed from him.]

[Paraphrase] 10. And the prison being in the suburbs, after they were out of the prison, they past through two watches or wards which stood every night without the gates, and at last came to the gate which enters into the city, an iron gate, which opening to them of its own accord, they passed through it: and when they had passed together through one street, the Angel left Peter by himself.

11. And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.]

[Paraphrase] 11. And Peter being perfectly awake out of the trance, and knowing that he was so, (as he did not ver. 9.) he said to himself, that now 'twas clear tat God had sent his Angel to deliver him from the hands of Herod, and from the malice of the Jews, who verily expected to have had him brought out to them that day, ver. 6.

12. And when he had [note c] considered the thing, he came to the house of Mary, the mother of John whose surname was Mark, [where many were gathered together praying.]

[Paraphrase] 12. a place where many Christians at this time of night met together to pray, and were now performing that office.

13. And as Peter knocked at the door of the gate, a damosel came to [note d] hearken, named Rhoda.

14. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

15. And they said unto her, Thou art mad. But she constantly affirmed that it was even so. [Then said they, It is [note e] his Angel.]

[Paraphrase] 15. And they being moved with her earnest affirming of it, and yet being confident that Peter was in prison, thought she had affirmed it not from knowing Peter's voice, but from hearing mention of Peter's name, and thereupon concluded that though Peter himself could not be there, yet there was some messenger sent from him, which mentioned his name.

16. But Peter] continued knocking: and when they had opened the door, and saw him, they were astonished.

[Paraphrase] 16. But whilst they thus debated, Peter

17. But he beckning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, [Go, show these things unto James, and to the brethren. And he departed and went into another place.]

[Paraphrase] 17. Let this be known to the Bishop of Jerusalem, and all the Christians there, (see note on 1 Cor. 15. a. and Gal. 2. e.) And immediately he departed from them to a place of more safety.

18. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.

19. And when Herod sought for him, and found him not, he examined the kepeers, and commanded that they should be [put to death. And he] went down from judaea to Cesarea, and there abode.

[Paraphrase] 19. carried away as malefactors to punishment. But Peter

20. And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, [and having made Blastus the King's Chamberlain their friend, desired peace, because their country was nourished by the Kings country. ]

[Paraphrase] 20. and having gratified Blastus the King's Chamberlain, and got him to be their friend, they requested Herod that he would be friends with them, as with persons whose whole subsistence was from his favors.

21. And upon a set day, Herod] arrayed in royal apparel, sat upon his throne, and made an oration unto them.

[Paraphrase] 21. And upon this occasion, Herod, having appointed a day to hear and consider that business, being

22. And the people [gave a shout, saying, It is the voice of a God, and not of a man.]

[Paraphrase] 22. cried out by way of acclamation, He speaks more like a God then a man.

23. And immediately the Angel of the Lord smote him, because he gave not God the glory:] and he was eaten of worms and gave up the ghost.

[Paraphrase] 23. God sent a disease upon him (see this whole story in Josephus, and out of him in Eusebius Eccl. Hist. l. 2. c. 10.) because he prided himself in this acclamation of the people, and disclaimed not that blasphemous flattery of theirs.

24. But the word of God grew and multiplied.]

[Paraphrase] 24. And the Gospel thrived and had many Proselytes, many were daily converted to it.

25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled [ their ministry,] and took with them John whose surname was Mark.

[Paraphrase] 25. their business in carrying provision for the relief of the poor Christians, chap. 11. 19.