Annotations on the New Testament
[ d] Ib. Jesus and the resurrection ] That Jesus and 〈 in non-Latin alphabet 〉 , the resurrection, were by them taken to be (both of them) 〈 in non-Latin alphabet 〉 , new, or strange, God's, is not only affirmed by some of the Fathers, but very reasonable to believe, when we remember out of Pausanias, that 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Modesty, and Fame, and Vehement desire, were God's, and had Altars erected to them by these Athenians. See Note a.
[ e] V. 19. Areopagus ] Their Areopagus was their Senate, or standing court of judicature, in Athens, by whose laws and orders any new God's were received among them; & therefore as soon as they conceived that Paul was 〈 in non-Latin alphabet 〉 , a promulger of new strange deities, they bring him to the Areopagus, to have him examined, what God's they were that he thus preached. Two judicatures they had in Athens; one every year changed, made up of five hundred chosen men, of whom the Republic consisted; the other perpetual, which judged of Murthers, and the like capital offenses, and this was in Areopago: of which and the customs thereof, see Budaeus on the Pandects. This Juvenal calls curiam Martis, and Pausanias tells us, that it was so called, because when Mars had killed Neptunes son Alirrothios, he was the first that was there judged. 〈 in non-Latin alphabet 〉 . But this, saith S. Augustine, Varro would not yield to, but produces another original of it, de obscurarum notitia literarum out of the knowledge of dark learning. The word 〈 in non-Latin alphabet 〉 in the composition signifies a rock, or rise of an hill: so saith Soudas, it is called 〈 in non-Latin alphabet 〉 , because the judicature is on a pagus, and on an ascent or high place; and Stephanus Byzantius out of Apollodorus, 〈 in non-Latin alphabet 〉 , it is an eminent place, or hill, at Athens; and so Isidore Pelus. 〈 in non-Latin alphabet 〉 , it is an high place, 〈 in non-Latin alphabet 〉 , for that judicature was on an ascent, or upper ground. Then for the other part in the composition [ 〈 in non-Latin alphabet 〉 ] it denotes, as they both say, the sort of the causes which were there judged, viz. Murthers, &c. So Stephanus, 〈 in non-Latin alphabet 〉 , in it they judged causes of murder, because such were done by the sword: and Soudas, 〈 in non-Latin alphabet 〉 , it is so called, because it judgeth causes of murder, 〈 in non-Latin alphabet 〉 , and Mars is used for murders; yet having before said, 〈 in non-Latin alphabet 〉 , it administers other affairs of the Commonwealth very wisely. By this it appears, how fit it is to retain in Latin and other languages the compound Greek, rather than to divide it, as the English have done into Mar 's hill, as if it had its denomination from that heathen God of war, which is not acknowledged, nor intimated in the word. Now the Judges which sat in this Court, (and not the inhabitants that dwelt in that part of the city) were called 〈 in non-Latin alphabet 〉 Areopagites, men famed for their gravity, and uprightness in judging, not admitting rhetorical pleas, but simple narrations, choosing the dark, that they might not be moved to compassion by the sight of the malefactor, and giving their judgment without a word speaking. And this judicature was by all looked on with such reverence, that an Areopagite signified proverbially an excellent person; and when the Romans had conquered Greece, and sent their Proconsuls of Asia to rule there, they frequently committed difficult causes to the judgment of these Areopagites. So did Dolabella in Gellius, l. 12. c. 7. Rem Athenas ad Areopagitas, ut ad judices graviores exercitatioresque, rejecit, saith he, He referred the cause to them, as to Judges more grave and exercised (and so skilled) than ordinary. And because to these belonged the affairs of Religion, and accordingly Anaxagoras for teaching that the Sun, which they deemed a God, was a fire-stone, and Diagoras as a derider of their God's, had been condemned to death by them, and so Protagoras, and Socrates also, and Plutarch saith of Euripides, l. 1. c. 7. De plac. Phil. that having some doubts of the God's, he durst not openly profess it, fearing the judicature of the Areopagites; therefore is Paul here brought before them, as an assertor and preacher of such a Deity as they had not admitted among them. And one of these judges, Dionysius v. 34. therefore called the Areopagite, was converted by his discourse there.
[ f] V. 22. Too superstitious ] What is the notion of 〈 in non-Latin alphabet 〉 superstition, doth here deserve to be considered. And by what hath been said of 〈 in non-Latin alphabet 〉 (Note a.) 'twill soon appear that in this place 〈 in non-Latin alphabet 〉 more superstitious then ordinary, signifying the worship of more God's then other cities worshipped, the Positive 〈 in non-Latin alphabet 〉 and the Substantive 〈 in non-Latin alphabet 〉 must denote no more then the worship of God; and accordingly it follows v. 23. 〈 in non-Latin alphabet 〉 , whom ye worship, 〈 in non-Latin alphabet 〉 , not knowing who it was. Thus ch. 25. 19. Festus, or S. Luke in his story, saith, that the Jews had certain 〈 in non-Latin alphabet 〉 questions, or accusations against Paul, 〈 in non-Latin alphabet 〉 concerning his own religion, or superstition, or worship peculiar to him from them, and (as it follows to explain what he meant by the word) 〈 in non-Latin alphabet 〉 , of one Jesus that was dead, putting him under the vulgar notion of a 〈 in non-Latin alphabet 〉 or dead Heros, and so meaning the worship of him by 〈 in non-Latin alphabet 〉 . Thus in the Greek and Latin Lexicon at the end of Cyril, 〈 in non-Latin alphabet 〉 , superstitio, religo, rendering it indifferently by those two: So in Athenaeus, 〈 in non-Latin alphabet 〉 , is religione teneri, to be held by religion, and so rendered by Budaeus, as 〈 in non-Latin alphabet 〉 is rendered Religio by Cicero, and in an ancient Glossary, 〈 in non-Latin alphabet 〉 , it signifies a worshipper of the God's. And the word being compounded of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 to fear, it is rendered by Hesychius 〈 in non-Latin alphabet 〉 , fearing God, or religion, by others 〈 in non-Latin alphabet 〉 , the fear of God's and Daemons; but this Fear sometimes in an ill sense, for cowardice; and so saith the Etymologist, 〈 in non-Latin alphabet 〉 , both pious and cowardly toward the God's, and Clemens, 〈 in non-Latin alphabet 〉 , Strom. p. 377. Superstition is a passion, being a fear of the Daemons; and Theophrastus, Char. 〈 in non-Latin alphabet 〉 , 'tis a cowardly fear of, or toward, the daemon: and accordingly Maximus Tyrius having compared a pious man to a friend, a superstitious to a flatterer, 〈 in non-Latin alphabet 〉 , he explains the meaning in the following words, the pious comes to God 〈 in non-Latin alphabet 〉 without fear, the superstitious 〈 in non-Latin alphabet 〉 with much fear, 〈 in non-Latin alphabet 〉 , dreading the God's as so many tyrants. So saith Diodorus Siculus of Bomilcar l. 2. p. 779. 〈 in non-Latin alphabet 〉 , they that are about to undertake any unlawful and great actions are generally afraid of the God's, or daemons; whence is that of Plutarch in Alex. 〈 in non-Latin alphabet 〉 , the Atheist thinks there are no God's, the superstitious wishes there were none. And accordingly the Epicureans, and the Cyrenaici that were so much against superstition, express themselves to mean by it 〈 in non-Latin alphabet 〉 the fear of anything after death, of the punishments of God's after this life. And so those that did not believe this, and withal thought it a very painful, inconvenient error, for any man to believe it, generally spake of 〈 in non-Latin alphabet 〉 superstition, and so of Religion too, as of an ill thing. And so it goes in Plutarch’s tract. 〈 in non-Latin alphabet 〉 . as another extreme, contrary to Atheism, an astonishment of soul, looking on the God's as so many 〈 in non-Latin alphabet 〉 spirits, or furies, cruel, bloody-minded, &c. which rather then he would believe, he professes he would wish 〈 in non-Latin alphabet 〉 that he had never been; and this he looks on with most abhorrence in the Jews, 〈 in non-Latin alphabet 〉 , they are, saith he, tied and bound with their religion, or superstition, as with a net, that they could not move for it. This therefore being acknowledged, that among the Heathens the word hath sometimes upon this score been taken in an ill sense, and Superstition and Religion indifferently spoken against, as believing it an error that the God's would punish men for what they did in this life; it remains that they of them that were not thus bent, do generally speak of 〈 in non-Latin alphabet 〉 superstition with a great reverence, generally in a good, not evil, sense, the same that they allow to Religion itself. Thus Polybius of the Romans l. 16. p. 497. giving his opinion of their government that it excel'd others extremely 〈 in non-Latin alphabet 〉 , in the apprehension they had of the God's, he expresses what it was he so commends, 〈 in non-Latin alphabet 〉 , I mean their superstition, which 〈 in non-Latin alphabet 〉 , was so cried up, and taken in to all their affairs, 〈 in non-Latin alphabet 〉 , that it did not fall short of superlative; which though 'twere among other men made matter of reproach to them, 〈 in non-Latin alphabet 〉 , yet he thinks fit extremely to extol it as that which seemed to him 〈 in non-Latin alphabet 〉 , to be very much for the better, 〈 in non-Latin alphabet 〉 , and to keep their affairs in good order. Thus Diod. Siculus l. 5. p. 305. speaking of the ancient Gauls, There lies, saith he, in their temples a great deal of gold consecrated to their God's, which yet none of the natives 〈 in non-Latin alphabet 〉 touch, that is, steal away, 〈 in non-Latin alphabet 〉 , because of their superstition, that is, reverence which they bear to their God's, 〈 in non-Latin alphabet 〉 , though the men are extremely covetous. So the same author speaking of Imilco l. 14. p. 295. After an act of sacrilege, saith he, he condemned himself, and died, 〈 in non-Latin alphabet 〉 , leaving to his citizens much superstition, which the Interpreter rightly renders Dei reverentiam reverence of God. So in Heraclitus 〈 in non-Latin alphabet 〉 . speaking of Orpheus 〈 in non-Latin alphabet 〉 , leading to superstition, or the worship of the God's, and exhorting them to be pious, making superstition and piety all one exactly. So in an Edict of the Emperor Tiberius set down by Josephus, l. 19. c. 4. where immunities are by him allowed the Jews on condition that they misuse not the Emperors kindness towards them, 〈 in non-Latin alphabet 〉 , and that they do not set at naught the superstitions, that is, Religions (some of which he that wrote the Edict thought to be true, and therefore took that care of them) of other nations. And though being by the Heathens used for the worship not of the true God, but of their Daemons, (dead men, and Angels deified by them) it be justly detested by us Christians, yet still this is not an argument that that word is used in an ill sense, any otherwise then Religion itself is also, because false, heathenish religions are looked on with the same aversation also by all that count them such: to which agrees that of the Etymologist, 〈 in non-Latin alphabet 〉 , the word among the heathens is taken for a good thing, but among us Christians for impiety. Besides these there is yet one farther acception of the word, for the use of magical spells, ligatures, characters &c. execranda superstitio ligaturarum, quibus inaures, &c. non ad placendum hominibus, sed ad serviendum daemonibus adhibetur, Aug. Ep. 73. that execrable superstition of ligatures, among which are the ear-rings, &c. used not to please men, but to serve devils. Of these indeed there were store among the worshippers of false God's, a catalogue of which Clemens Alex. Str. 3. p. 312. tells us was to be seen in Menanders comedy called 〈 in non-Latin alphabet 〉 , scoffing at those which make every accident almost 〈 in non-Latin alphabet 〉 a sign of something, divine by the flight of birds ( 〈 in non-Latin alphabet 〉 in Homer ) the feeding of chickens, by the 〈 in non-Latin alphabet 〉 , striking a staff against the ground (to which the Prophet is thought to refer, Hos. 4. 12.) 〈 in non-Latin alphabet 〉 , and the rest of the 〈 in non-Latin alphabet 〉 auspicious signs, ( 〈 in non-Latin alphabet 〉 lightning on the right side, Hom. Il. 2.) which they that used are by Soudas said 〈 in non-Latin alphabet 〉 , to be superstitious observers of signs. See Aug. de doctr. Chr. l. 2. The like may be said of ominous and auspicious days, the not observing of which Hesiod makes to be impiety, and designs his whole book of 〈 in non-Latin alphabet 〉 to that purpose,
[ g] V. 23. To the unknown God ] Concerning this Altar at Athens inscribed to the unknown God, there is a famous story in Laertius in Epimenid. that in time of pestilence at Athens, Epimenides being accounted by them 〈 in non-Latin alphabet 〉 , one most beloved of God, was consulted by them, who appointed this lustration for the city. Taking many sheep black and white he brought them into Areopagus, and permitted them to go whither they would, appointing some to follow each, and where ever they lay down, there to kill and sacrifice them 〈 in non-Latin alphabet 〉 , to a fit God, or to a G • d to whom sacrifices were due, and so the plague ceased, 〈 in non-Latin alphabet 〉 , whence, saith he, is it that among the Athenians in public places there are Altars that have no names on them. So Hesychius, 〈 in non-Latin alphabet 〉 . Strange God's are worshipped among the Athenians, which Apollophanes reckons up in his Cretans. So in Philostratus l. 6. c. 7. of Apollonius mentioning Athens, 〈 in non-Latin alphabet 〉 , saith he, where are built altars of unknown daemons, or Spirits, or God's. And so Lucian in his Philopater, 〈 in non-Latin alphabet 〉 , By the unknown God at Athens. And 〈 in non-Latin alphabet 〉 , We having found and worshipped the unknown God at Athens, will stretch out our hands to heaven, and give thanks to him. And so saith Pausanias, that there were at Athens Altars of unknown God's. And the same Author mentions among the Lydians or Persians some Sacrifices, that by invocation of an unknown God, and a form which he calls barbarous, because not understood by the Grecians ( the God of Abraham, &c.) brought fire down, and burnt the wood upon the Altar, Eliac. l. 1. which is a description of the 〈 in non-Latin alphabet 〉 mentioned by Strabo l. 15. which may well be thought an imitation of that fact of Elias in Ahab's time, who by invoking the name of God brought down fire upon the Altar. Of Saint Paul's making use of this inscription at Athens against the Heathens, see Photii Epist. 〈 in non-Latin alphabet 〉 . p. 114.
[ h] V. 28. In him we live ] This seems to have reference to an old Iambick
〈 in non-Latin alphabet 〉 In him we live these mortal lives, and move, and are. And so that which follows will be more literally true, 〈 in non-Latin alphabet 〉 as some, urging two sayings of the Pagans, this, and that of Aratus following.
CHAP. XVIII.
1. AFter these things Paul departed from Athens, and came to Corinth.
2. 2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with Priscilla his wife (because that Claudius had commanded all Jews to depart from Rome)] and came unto them.
[Paraphrase] 2. (Claudius the Emperor of Rome having about this time, toward the latter end of his reign (see note on c. 26 a.) made an Edict to banish the Jews out of his dominions, especially from Rome, and Italy, and those parts.)
3. And because he was of the same craft, he abode with them, and wrought; (for by their occupation they were tent-makers.)]
[Paraphrase] 3. And Paul being by trade a tent-maker as they were, associated and wrought in his trade with them, 1 Cor. 4. 12. and 9. 6, 12.
4. And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.]
[Paraphrase] 4. And every Sabbath he preached the Gospel in the Synagogues of the Jews, laboring to convince them all that were present, both Jews and Grecians, viz. those that were Greeks by birth, but Proselytes to the Jews Religion.
5. And when Silas and Timothy were come from Macedonia, [Paul was [note a] pressed in spirit, and testified to the Jews the Jesus was Christ.]
[Paraphrase] 5. Paul being extraordinarily troubled or grieved at the obstinacy of his countrymen the Jews, did his utmost to convince them that Jesus was the Messias, or else he was very earnest in discourse, spake very vehemently to them on this subject, resolving to make it his last, and (upon their refusing) to press no more, to leave them and preach to the Gentiles.
6. And when they opposed themselves and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads, I am clean, from henceforth I will go unto the Gentiles.]
[Paraphrase] 6. And when they not only withstood him, but railed or used him contumeliously, he used that ordinary ceremony of shaking his shoes, or other his garments, noting thereby his opinion of their great unworthiness of having the Gospel farther preached to them, and withal aboding sad consequents to them: And he said unto them, Having thus warned you, I am free from the guilt of your destruction, which will certainly come upon you; I will stay no longer among you Jews, but without any scruple preach to the Gentiles of this and other cities.
7. And he departed thence, & entered into a certain man's house, named Justus, one that worshipped God,] whose house joined hard to the synagogue.
[Paraphrase] 7. And going out of the synagogue he went into a private house in Corinth, the house of one Justus, by birth a Gentile, but a Jewish Proselyte.
8. And Crispus the chief ruler of the synagogue believed on the Lord with all his house: and many of the Corinthians hearing, believed and were baptized.
9. Then spake the Lord to Paul by night in a vision, [Be not afraid, but speak and hold not thy peace,
10. For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.]
[Paraphrase] 9, 10. Fear nothing, for I will be present with thee, to secure thee from all harm; but on the contrary, preach confidently in this place, considering that though some oppose, yet there be many pious men in this heathen wicked city, that will receive the Gospel.
11. And he continued there a year and six months, [teaching the word of God among them.]
[Paraphrase] 11. preaching the Gospel to them of Corinth, and of all Achaia, and farther instructing and confirming them that received it.
12. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment-seat,]
[Paraphrase] 12. But the Jews throughout the whole region of Achaia, banded against him, and brought him before the tribunal of Gallio the Proconsul of that province,
13. Saying, This fellow persuadeth men to worship God [contrary to the Law.]
[Paraphrase] 13. another way then what the Law of the Jews v. 15. determines.
14. And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or [wicked lewdness,] O ye Jews, reason would that I should bear with you.
[Paraphrase] 14. See note on chap. 13. d.
15. But if it be a question of words, and names, and of your Law, look ye to it; for I will be no judge of such matters.]
[Paraphrase] 15. But seeing the question betwixt you is only a verbal controversy, as whether Jesus be to be called and acknowledged the Messias, and of names, whether it were lawful for Christians by that name, or by that of Disciples &c. to distinguish themselves from incredulous Jews, and concerning the law of you Jews, whether it condemn all Gentiles that are not circumcised, and make it utterly unlawful to converse with such, all which are things of that nature, that I understand not, and of which consequently I am no competent Judge, and seeing there is yet no law set out by the Emperors against Christian religion, (for this was in the reign of Claudius, who set out an Edict against the Jews v. 2. but none against Christians, any otherwise then as they were comprehended under the name of Jews) this matter belongs not to my cognizance, I will not meddle with it, see note on chap. 26. a.
16. And he drave them from the judgment-seat.]
[Paraphrase] 16. And he cast their indictment out of the court.
17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat: and Gallio cared for none of these things.]
[Paraphrase] 17. And Sosthenes, one of the rulers of the Jewish Consistory there, which appeared in this complaint against Paul, was by some of the natives of Corinth, upon Gallio's showing a dislike of their business, v. 16. stricken in the court, and the Proconsul took no notice of it.
18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila, [having shorn his head in Cenchrea; for he [note b] had a vow.]
[Paraphrase] 18. who had made a vow of a Nazarite, for a time not to shave his head, after which expired, it was the manner to cut it solemnly, and accordingly so he did at Cenchrea.
19. And he came to] Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
[Paraphrase] 19. And in his way to Syria, v. 18. he came to.
20. When they desired him to tarry longer time with them, he consented not,
21. But bade them farewell, saying, [I must by all means keep this feast that cometh in Jerusalem; but I will return again unto you, if God will:] and he sailed from Ephesus.
[Paraphrase] 21. I will be at Jerusalem before the Passover, but after that I design with God's help to return to you.
22. And when he had landed at Cesarea, and [note c] gone up, and saluted the Church, he went down to Antioch.]
[Paraphrase] 22. And in his journey to Jerusalem, he landed (not at Joppa one haven to Jerusalem, but a very dangerous one, but) at Cesarea Stratonis, as his safer landing, and from thence went up to Jerusalem, and visited the congregation of Christians there, and having done so and there kept the feast, he went thence to Antioch.
23. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, [strengthening all the disciples.]
[Paraphrase] 23. confirming and farther instructing all the new converted Christians.
24. And a certain Jew named Apollos, born at Alexandria, an eloquent man, and [mighty in the Scriptures,] came to Ephesus.
[Paraphrase] 24. one that had a great insight and skill in the Scriptures of the Old Testament, see v. 28.
25. This man was instructed in the way of the Lord, and being servant in the Spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.]
[Paraphrase] 25. This Apollos had been instructed in the Gospel, and being in respect of knowledge not so perfectly instructed in all things as yet, see v. 26. yet being very▪ zealous in the way wherein he was entered, he began to preach the Gospel among them out of the Prophets, instructing them in the Christian doctrine very truly, and agreeably to the rule taught by the Apostles as far as his instruction went, and this before he was baptized with the Christian baptism, being only received by John to the believing in him that was to come, (so as the Ephesian disciples c. 19. 2.)
26. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.]
[Paraphrase] 26. And he entered into the synagogue of the Jews, and there publicly & confidently (see note on Joh. 7. a.) preached the Gospel. And Aquila and Priscilla hearing that what he preached was all true, but yet wanted somewhat of that knowledge which they had attained to, (he having never ascended above John's baptism, but they higher,) they communicated it unto him.
27. And when he was disposed to pass into Achaia, [ the brethren wrote [note d] exhorting the disciples to receive him; who when he was come, helped them much which had believed through [note e] grace.]
[Paraphrase] 27. the Christians there exhorted him to go, and wrote to the Church of Corinth and all Achaia commendatory letters by him. And he when he came thither, did a great deal of good among them, farther instructed and confirmed those that by the preaching of the Gospel had formerly been converted to the faith, 1 Cor. 3. 6.
28. For he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ.
Annotations on Chap. XVIII.
[ a] V. 5. Pressed in spirit ] That which is in the ordinary printed copies 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 in the two great MSS. that of the Kings Library, that was sent from Constantinople, and the Gr. and Lat. one at Cambridge, sent them by Theo. Beza. And which of these is the most probable reading is not easily defined. 〈 in non-Latin alphabet 〉 signifies to be pressed or held fast Mat. 4. 24. Lu. 4. 37. Act. 28. 8. So 〈 in non-Latin alphabet 〉 to be pressed or held with fear, Job 3. 24. and Luc. 8. 37. 〈 in non-Latin alphabet 〉 in Jeremy, to be held fast by wine, to be overcome by it; 〈 in non-Latin alphabet 〉 , saith Hesychius, and again 〈 in non-Latin alphabet 〉 , to be entangled, or held fast, which as it really notes being in the power of another, so it may be applied to sorrow, or any other passion, as well as to fear, and peculiarly to sorrow. So 〈 in non-Latin alphabet 〉 Luc. 21. 25. is used for anxiety, and 2 Cor. 2. 4. 〈 in non-Latin alphabet 〉 anguish of heart: and so 〈 in non-Latin alphabet 〉 ; how am I straightened, or pained? Luc. 12. 50. And thus according to the nature of the word, it may be proper enough for the place, with which soever it be joined. If with 〈 in non-Latin alphabet 〉 , then 'tis either his own spirit, or the Spirit of God. If his own, then it may signify him to have had some such extraordinary sorrow or grief upon him, to think of his obdurate impenitent countrymen, to whom he was then preaching with very little success. And so of Apollos we read v. 25. 〈 in non-Latin alphabet 〉 , that he burned in spirit, as when David saith, his heart was hot within him, and at last he spake with his tongue. And so if the Spirit of God, then 'tis that he was stir'd up, carried or incited by God by revelation. But 'tis most ordinary for the word 〈 in non-Latin alphabet 〉 , holy, to be prefixed to the word Spirit, when 'tis taken in this sense, as c. 16. 6. and so this last is not so probably the meaning: so likewise if it be 〈 in non-Latin alphabet 〉 in speech, it will then signify no more then that he spake very earnestly, and that is the importance of 〈 in non-Latin alphabet 〉 following, he testified and earnestly insisted on it, and proved that Jesus was indeed the Messias, which the Jews denied. That this may be the meaning, appears not improbably by another parallel expression, ver. 28. for there as Apollos was doing the same thing that Paul here, earnestly laboring to convince the Jews, that Christ was the Messias, so the expression peculiarly belongs to 〈 in non-Latin alphabet 〉 speech, not 〈 in non-Latin alphabet 〉 spirit, 〈 in non-Latin alphabet 〉 (or, as I suppose it should be, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , he did publicly with intention, or earnestness of speech, convince the Jews, demonstrating by the Scriptures that Jesus is the Christ. Where the force and power of his speech, and arguments contained in it, was that which was meant by 〈 in non-Latin alphabet 〉 . To what hath been said may be added, that the ancient Greek and Latin MS. after 〈 in non-Latin alphabet 〉 in the end of the verse, hath annexed these words, 〈 in non-Latin alphabet 〉 , and having had much speech and interpreted the Scriptures; which as it makes it more fully parallel with that of v. 28. so it inclines to the reading of 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , speech, not spirit.
[ b] V. Had a vow ] The 〈 in non-Latin alphabet 〉 had a vow here, is not to be refer'd to Paul, but to Aquila,; for with his name is conjoined 〈 in non-Latin alphabet 〉 , &c. shaving his head, without so much as a comma between in some printed copies. And it is not improbable, that when it is said v. 19. that Paul went to Ephesus, and left them there, the 〈 in non-Latin alphabet 〉 there should not denote Ephesus, to which but Cenchrea, from which he came, (for why should his leaving them at Ephesus be immediately subjoined to his coming thither?) and this on this occasion, to purify himself, and to be shaved, to which some stay, at least seven days, was necessary. This vow was without all question the vow of the Nazarites among the Jews, Num. 65. which was not always for life, but sometimes for a determinate time, wherein they did 〈 in non-Latin alphabet 〉 , and not suffer the razor to come upon them; but when that time was past, then one part of the vow was, to be shaved v. 18. and to offer up the hair (called the hair of his separation ) to put it in the fire, which is under the sacrifice of the peace-offerings; and accordingly here is shaving himself, for he had a vow. But because this is here done by him at Cenchrea, and not at Jerusalem (where the accomplishment of the vow was to be performed, as before at the door of the tabernacle, Num. 6. 13. and as we see it performed here, Act. 21. 23.) therefore it is most probable that this shaving here, was not on the accomplishing of his vow, but upon some intervening legal pollution, in which case he was bound to offer for a cleansing, and on the seventh day to shave his head, and so begin the days again, Num. 6. 11, 12. This probably might be done in any city, where a man happened to be so polluted: But that at the completion of the vow, when the days of his separation were fulfilled, was to be at Jerusalem. The practice of this custom among the heathens, and the offering the hair (when 'twas cut) 〈 in non-Latin alphabet 〉 , to Apollo that nourisheth hair, may be seen at large in Eustathius on Homer, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , and accordingly the hair so consecrated is by Aeschylus called 〈 in non-Latin alphabet 〉 , hair that had been nourished some time. See c. 21. 24.
[ c] V. 22. Gone up ] That the Church here signifies not the Christians of Cesarea, but the Church of Jerusalem, appears v. 21. where the reason of his departure from Ephesus is, that he may keep the feast at Jerusalem, which cannot be, if he went from Cesarea to Antioch; for that was his way of return to Ephesus again, which he promised to do, v. 21. but not till he had been at Jerusalem. And it seems some Syriac copies have read it gone up to Jerusalem, and saluted the Church; for Tremellius supposeth that, when he saith, some copies have not nomen Vrishelem, the name Jerusalem. And so c. 21. 12. where Paul was again at this Cesarea, the phrase is at large, 〈 in non-Latin alphabet 〉 , to go up to Jerusalem: and so c. 25. 1. But without the addition of that (which, I suppose, the Syriac here added, not as a translation, but a paraphrase) the word 〈 in non-Latin alphabet 〉 going up following after his landing at Cesarea, will enforce this sense. And so c. 24. 1. the 〈 in non-Latin alphabet 〉 descending of Ananias, &c. notes the going from Jerusalem to Cesarea, without naming of either. See ch. 25. 6, 7. For Cesarea was the haven, where they landed most commodiously in going from Ephesus to Jerusalem, and being landed there, what needed more to be said, but that he went up? for that will imply his going up to that place in passage, and in order to which he there landed. Joppe was indeed one haven to Jerusalem, but that a dangerous one, and thereupon it was that Herod was at so huge an expense to repair this old haven at Cesarea, formerly called 〈 in non-Latin alphabet 〉 Strato's tower. See Josephus l. 1. de Bell. Jud. c. 16. Herod, saith he, seeing one of the haventowns decayed with age, and capable of his munificence, repaired it with white stone, &c. for betwixt Dora and Joppa the whole shore was so ill provided with havens, that all that sail'd from Phoenicia to Egypt were much endangered; but the King overcame nature by his liberality and expenses, and built a stately haven at this Tower of Strato, and in it many safe harbours for ships to abide in; and though the nature of the place gave him many difficulties, yet he conquered them all and made it, most firm and sumptuous, as it is at large described by Josephus in that place. And this, saith he, to the honor of Caesar he called Cesarea, with it retaining the addition of Stratonis, which before belonged to it, and by which it is distinguished from Cesarea Philippi, which is not far from it; of which see Mat. 16. Note c.
[ d] V. 27. Exhorting] For the use of 〈 in non-Latin alphabet 〉 for putting forward, encouraging, see Wisd. 14. 18.
[ e] Ib. Grace ] What 〈 in non-Latin alphabet 〉 here signifies may best be collected from c. 11. 23. and 13. 43. In many other places it signifies the Gospel of Christ (see Note on Heb. 13. d.) as when 'tis opposed to 〈 in non-Latin alphabet 〉 the Law, Joh. 1. 17. The Law was given by Moses, but grace and truth came by Jesus Christ. So the 〈 in non-Latin alphabet 〉 the salvifick grace of God, Tit. 2. 11. But in those and many the like places, Grace signifies the matter, or subject of the Gospel, not the preaching of it, for that is expressed by the coming or appearing of that grace. But in that place of ch. 11. 23. where 'tis said, that seeing the grace of Christ he rejoiced, (that is, seeing that the Gospel had been preached with so good success among them) it signifies the preaching or promulgating of the Gospel, (just as 〈 in non-Latin alphabet 〉 Gospel doth Rom. 1. 1. and 9. 16.) and so c. 13. 43. when they exhort them to continue in the grace of God, that was the work of confirmation, following that of preaching the Gospel to them. And that notion of it seems to be the most adequate, and proper for this place, so that 〈 in non-Latin alphabet 〉 shall signify those that had been formerly converted to the faith by the preaching of the Gospel by S. Paul; according to that of Paul planteth and Apollos watereth: for that watering, being the instructing them farther who already had received the faith, the edifying, or superstructing on the foundation, is all one with 〈 in non-Latin alphabet 〉 he conferred much, or contributed his assistance (or, as perhaps it should be read, 〈 in non-Latin alphabet 〉 assisted ) helped to improve them that before believed. As for that of applying 〈 in non-Latin alphabet 〉 by grace to 〈 in non-Latin alphabet 〉 he conferred, that Apollos by grace, that is, his gift, and power in Scripture contributed much to the believers, there is no necessity of flying to that refuge, nor probability from the placing of those words (which follow and go not before 〈 in non-Latin alphabet 〉 ) to favor that rendering. In the same sense we find 〈 in non-Latin alphabet 〉 in, or to, or through, the grace, that is, the Gospel, of Christ, Gal. 1. 6. to, or by, which Paul is said to have called them, and is there set opposite to 〈 in non-Latin alphabet 〉 another Gospel, a doctrine of some false teachers crept in among them.
CHAP. XIX.
1. AND it came to pass that while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus; and finding certain [disciples,]
[Paraphrase] 1. Christian professors publishing the Gospel there. See note on c. 8. b.
2. He said unto them, [Have ye received the holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any holy Ghost.]
[Paraphrase] 2. Hath the holy Ghost, since your receiving the faith, descended on you, and set you apart, given you authority or gifts for the work of the ministry? (see c. 10. 44.) And they said, The doctrine which we received, had nothing in it of the holy Ghost.
3. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.]
[Paraphrase] 3. And he said, How can that be, when the Christian baptism is in the name of the holy Ghost? To which they replied, that John's baptism was all that they had received.
4. Then said Paul John verily baptized with the baptism of repentance, saying unto the people that they should believe on him which should come after him, that is on Christ Jesus.]
[Paraphrase] 4. And Paul knowing that they by John his baptism had implicitly acknowledged Christ under the title of [he that comes after] and had promised to repent, and reform their lives, he explicitly taught them the whole doctrine of Christ, and of the holy Ghost also.
5. When they heard this they were baptized in the name of the Lord Jesus.]
[Paraphrase] 5. And they presently received and believed it, and were received in as Christian Proselytes in the name of the Father, and the Son, and the holy Ghost.
6. And when Paul had laid his hands upon them, the holy Ghost came on them; and they spake with tongues, and prophesied.]
[Paraphrase] 6. After this Paul by imposition of hands and benediction gave them confirmation, by which means the holy Ghost came on them, and therewith gifts of tongues, and some other extraordinary gifts of the holy Ghost, the same which came as upon the Apostles at the descent of the holy Ghost, ch. 2. so on divers others after, see c. 10. 44.
7. And all the men were about twelve.
8. And he went into the synagogue and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.]
[Paraphrase] 8. And he went and preached the Gospel in the synagogues that were at Ephesus, to the Jews, for the space of three months, laboring to convince them.
9. But when divers were hardened and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the [note a] school of one Tyrannus.]
[Paraphrase] 9. But when instead of being convinced, he saw them, (in an obdurate refractary manner) not only reject the Gospel, but speak of it contumeliously in public before the people, he left them, and took those that were converted by themselves, and instructed them daily in a place which was used to entertain scholars privately.
10. And this continued by the space of two years, so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.]
[Paraphrase] 10. And doing thus for the space of two years, all the inhabitants of the Proconsular Asia, both Jews and Proselytes, had in that space the Gospel preached to them.
11. And God wrought special miracles by the hands of Paul.]
[Paraphrase] 11. And many extraordinary miracles were wrought by Paul, through the power of God, among them.
12. So that from his body were brought unto the sick handkerchiefs, or [note b] aprons; and the diseases departed from them, and the evil spirits went out of them.]
[Paraphrase] 12. For he did not only cure them which came to him, but by his touching of linen clothes, and sending them to such as were sick, or possessed with devils, they were cured immediately.
13. Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits, the name of the Lord Jesus,] saying, We adjure you by Jesus, whom Paul preacheth.
[Paraphrase] 13. And some of the Jews, that went about to cure diseases, and cast out devils (see note on Mat. 12. g.) tried to cast them out by using the name of Jesus Christ,
14. And there were seven sons of one Sceva a Jew, [ and chief of the priests,] which did so.
[Paraphrase] 14. one of the chief of the families of the Priests, (see note on ch. 4. a.)
15. And the evil spirit answered, and said, Jesus I know, and Paul I know; but who are ye?]
[Paraphrase] 15. But the devil would not obey them, as not coming with any authority from Christ which had given it to Paul.
16. And the man in whom the evil spirit was leaped on them, and overcame them and prevailed against them, so that they fled out of that house naked and wounded.]
[Paraphrase] 16. But made the man that was possessed fall violently upon them, which accordingly he did, and was too hard for them all, and tore off their clothes, and wounded them, and made them run away.
17. And this was known to all the Jews, and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified]
[Paraphrase] 17. And this accident being made known to the Jews, and natives of Ephesus, wrought very much upon them, and brought many to the faith of Christ.
18. And many that believed came, and confessed, and shown their deeds.]
[Paraphrase] 18. And they that were thus wrought on, came, many of them, to the Apostles, and told them the actions or courses of their former lives, to know how agreeable they were to the faith, that so they might forsake or continue in them.
19. Many also of them which used [note c] curious arts, brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand [note d] pieces of silver.]
[Paraphrase] 19. And many that had studied and practiced Magic and sorcery, brought out and publicly burnt their books, though they were of a very high value.
20. So mightily grew the word of God, and prevailed.]
[Paraphrase] 20. Of so great authority was the word of God, the Gospel of Christ, as it was now preached by Paul among the Ephesians, and those of Asia.
21. After these things were ended, Paul purposed in the Spirit, when he had passed] through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
[Paraphrase] 21. After this, Paul resolved or determined with himself in his passage
22. So he sent into Macedonia two of them which ministered unto him, Timothy and Erastus; but ] he himself stayed in Asia for a season.
[Paraphrase] 22. And sending into Macedonia two of his assistants that went with him, and were ready to do whatsoever he appointed them, viz. Timothy and Erastus, (see note on Joh. 20. b.)
23. And the same time [there arose no small stir about that way.]
[Paraphrase] 23. a great stir was raised among them of Asia about the doctrine of the Gospel.
24. For a certain man, named Demetrius, a silver-smith, which made [note e] silver shrines for Diana, brought no small gain unto the crafts-men,
25. Whom he called together with the workmen of like occupation, and said,] Sirs, ye know that by this craft we have our wealth.
[Paraphrase] 24, 25. For one Demetrius, a silver-smith, that dealt in making of little cabinets of silver with the image of Diana in them, had a great many of that trade that wrought under him, who were all maintained by that employment. And many others of several occupations were employed about these pictures. And all these, whose livelyhoods were concerned in it, he called together, and said unto them,
26. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying, That [they be no God's which are made with hands.]
[Paraphrase] 26. the Images which we make and worship, are not indeed true God's.
27. So that not only this [our craft] is in danger to be set at naught; but also that the Temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.
[Paraphrase] 27. trade, by which we get our living,
28. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.]
[Paraphrase] 28. And hereupon they were enraged, and cried down the doctrine of Paul, by crying up Diana, the goddess of the Ephesians, so long worshipped by them.
29. And the whole city was filled with confusion: [and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travail, they rushed with one accord into the Theatre.]
[Paraphrase] 29. And in this hurrey they seized upon two of Paul's companions, and brought them out, probably with an intention (howsoever they were hindered) to throw them to combat with wild beasts upon the stage (see note e) as it was ordinary to do with malefactors.
30. And when Paul would have entered in unto the people, the disciples suffered him not.]
[Paraphrase] 30. And Paul was willing to have come among them, with an intention to give them an account of the faith of Christ contrary to these Idol-worships of theirs; but the Christians that were there persuaded him to the contrary.
31. And certain of the [note f] chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the Theatre.]
[Paraphrase] 31. And some of the Praefects of the games or sports there, which being consecrated to their God's, were entrusted to the charge of the priests, were so kind to him, that, knowing the purpose of the people to cast him to the wild beasts, they sent to him to keep close, and not to come out among the people, as he meant, v. 30. lest if they took him, they should carry him (as it seems they meant, see note on 1 Cor 15. d.) and cast him to wild beasts on the theater.
32. Some therefore cried one thing, and some another: for [the assembly was confused,] and the more part knew not wherefore they were come together.
[Paraphrase] 32. a great hubbub and confusion there was,
33. And they drew Alexander out of the multitude, the Jews [note g] putting him forward: and Alexander beckned with the hand, and would have made his defense unto the people.]
[Paraphrase] 33. And some of the popular officers brought out Alexander, a Jewish professor of the faith, and the Jews examined and questioned him, believing (probably) that he would excuse himself, and lay the fault upon Paul: And he made a sign with his hand, that he would gladly make his own apology, and give them an account of the whole matter.
34. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.]
[Paraphrase] 34. But the heathens of Ephesus knowing that he was a Jew, and supposing that he was for Paul's way, and that derogatory to Diana (though the truth is he meant to dear himself, and lay the blame on Paul, for which he is said to have done him much injury, 1 Tim. 1. 19. and 2 Tim. 4. 14.) they would not permit him to be heard, but cried for two hours space, Diana, the great Diana, the Goddess of the Ephesians.
35. And when the [note h] Town-clerk had appeased the people, he said, ye men of Ephesus, what man is there that knoweth not, how that the city of the Ephesians is a [note i] worshipper of the great Goddess Diana, and of the image which fell down from Jupiter?
[Paraphrase] 35. And the Register of their games composed and quieted the people with this oration, Every body knows that Ephesus among the cities of Greece hath the honor to be called the chief officer in the worship of Diana, to whom it belongs to preserve and adorn her Temple, and the Temple that encloses that image that fell down out of heaven from Jupiter, (so much talkit of among the heathens.)
36. Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.]
[Paraphrase] 36. And therefore this being granted by all, what need is there of this so much ado?
37. For ye have brought hither these men, which are neither robbers of Churches, nor yet blasphemers of your Goddess.]
[Paraphrase] 37. For this Paul, &c. hath neither robbed your Temples, nor spoken anything against your Goddess Diana.
38. Wherefore if Demetrius and the crafts-men which are with him have [note k] a matter against any man, [note l] the law is open, and there are deputies, let them implead one another.]
[Paraphrase] 38. As for Demetrius and the trades-men that depend on him, if any man hath done them any injury, let them form their inditement or accusation, 'tis now a fit time for them to have justice done them, the court sits, let them bring in their charge.
39. But if ye inquire anything concerning other matters, it shall be determined in a lawful assembly.]
[Paraphrase] 39. But if you have any other suit or controversy among you, it shall be referred to such a meeting or judicature as the law appoints for such matters.
40. For we are in danger to be called in question for this days uproar, there being no cause whereby we may give an account of this concourse.
41. And when he had thus spoken, he dismissed the assembly.
Annotations on Chap. XIX.
[ a] V. 9. School of one Tyrannus ] There were (two kinds of schools among the Jews, wherein the Law was taught, private or public. 1. Private, wherein any Doctor entertained scholars, and such was this of Tyrannus here, contained under the title, 〈 in non-Latin alphabet 〉 houses of learning, mentioned by Maimonides, as one kind of their holy places; their Schools, and not only their Synagogues, being accounted so. Then 2 d lie, Public, where Consistories sat to resolve differences of the Law.
[ b] V. 12. Aprons ] 〈 in non-Latin alphabet 〉 is lightly changed from the Latin semicinctum, that which is called by the Chaldee 〈 in non-Latin alphabet 〉 or cingulum coriaceum, or succinctorium, which work men put before them, that they may not foul their clothes, an apron, or napkin supplying the aprons place. The difference which Theophylact and Oecumenius make between 〈 in non-Latin alphabet 〉 and these is, that Sudaria are applied to the head, as a cap, or kerchief; the latter to the hands, as an handkerchief. 〈 in non-Latin alphabet 〉 , saith Oecumenius, 〈 in non-Latin alphabet 〉 , they carry them in their hands, to wipe off moistures from the face, sweet, spittle, tears and the like.
[ c] V. 19. Curious arts ] What is the meaning of the 〈 in non-Latin alphabet 〉 , or curious things, here used among the Ephesians, will be best guest first by Hesychius 's gloss, and then by a passage in Irenaeus, both misread in the ordinary copies, In Hesychius we have 〈 in non-Latin alphabet 〉 (that should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 . The word denotes their heathen rites of purgations. Of their lustrations, or purgations, the heathen books are full; see Porphyry 〈 in non-Latin alphabet 〉 . Iamblichus, Hierocles, Marinus de vita Procli, Plotinus, &c. All which were nothing but magic and sorcery, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and accordingly the Greek fathers on this place say they were their 〈 in non-Latin alphabet 〉 books of sorcery, that here were burnt. Irenaeus l. 1. c. de Simonian. hath these words, Amatoria quoque & agogima—& quaecunque sunt alia parerga (it should certainly be perierga ) apud eos studiose exercentur, Love-charms, and philtres, and all other such curious, that is, Magical, tricks, are in great use among them. So in Aristaenetus, 〈 in non-Latin alphabet 〉 , he seemed to be a Magician, and 〈 in non-Latin alphabet 〉 , acting the part of witches. So in S. Augustine's Confessions, Curiosae visiones are Magical apparitions. These are the 〈 in non-Latin alphabet 〉 medicaments, from which Sorcerers are generally called 〈 in non-Latin alphabet 〉 medicamentarii, as the Latins use veneficae witches, from venena poisons; not that they always use medicaments, but many times only charms and words instead of them. And accordingly Menander mentions them proverbially of Ephesus here, 〈 in non-Latin alphabet 〉 , Ephesian charms, or spells, which such an one 〈 in non-Latin alphabet 〉 , walks, and speaks to the bridegroom and his bride. These are the 〈 in non-Latin alphabet 〉 , Ephesian words, or writings, so often spoken of by writers, as charms, or spells. Of them Hesychius gives an account, 〈 in non-Latin alphabet 〉 . These words are much deformed, but by the help of a passage in Clemens Alex. Strom. l. 1. c. 18. may easily thus be mended. 〈 in non-Latin alphabet 〉 . The Ephesian words were anciently six but afterwards deceivers added others also: the names of the former were, &c. and the signification of them, darkness, light, the earth, the year, the sun, and truth, (see Canter. Var. lect. l. 1. c. 18.) Of which he concludes, 〈 in non-Latin alphabet 〉 , these are sacred and holy, that is, part of the heathen Idolatry. See Plutarch. Symposiac. 7. Clemens Alex. Strom. l. 5. Eustathius ad Homer. Odyss. 21. Soudas, and the books of the Greek Proverbs. And so the 〈 in non-Latin alphabet 〉 are the sorcerers, or Magicians among them, who brought the books of their black art, which though they were of great value, and would have been sold for much, yet they neither kept, nor sold, but as a testimony of renouncing their former course, they burnt them publicly.
[ d] Ib. Pieces of silver ] The Hebrew 〈 in non-Latin alphabet 〉 that is literally rendered 〈 in non-Latin alphabet 〉 , silver, signifies peculiarly siclum argentum, a silver shekel, among the Hebrews. See Note on Mat. 26. d.
[ e] V. 24. Silver shrines for Diana ] In the Idolatry of the Heathens, it is sufficiently known, that they were wont to carry the images of their false God's about in pomp, that is, procession, from one city to another. This they did in a Chariot, that was solemnly consecrated for that employment, and by the Romans styled Thensa, that is, the chariot of their God's. But beside this greater, there was a lesser frame wherein it was placed, a box, or shrine, called Ferculum by them. Accordingly at the bestowing of divine honors on their great men alive, or dead, the Romans had their Circaean games, and in them, Thensam, and Ferculum, that Chariot, and that Shrine bestowed on them. As it is related of Julius Caesar. This Ferculum among the Romans differs not much from the Grecians 〈 in non-Latin alphabet 〉 , a little Chapel, representing the form of a Temple, with an image in it, which being set upon the Altar or other solemn place, and the valve, the leaves or doors opened, the image stood, or fat in state, and so was represented to the spectators. Accordingly an old anonymous Scholiast on Aristotle's Rhetoricks, l. 1. c. 15. hath these words, 〈 in non-Latin alphabet 〉 , noting the 〈 in non-Latin alphabet 〉 here to be 〈 in non-Latin alphabet 〉 Chaplets with Images in them of wood, or any other metal, (as here of silver v. 24.) which they make, and sell, as here ver. 25. they are supposed to do, and so get wealth by that trade. Thus we have mention in Athenaeus of 〈 in non-Latin alphabet 〉 , which, saith he, is 〈 in non-Latin alphabet 〉 , a vessel wherein they place their images of Jupiter. On which saith the learned Casaubon, erant simulacra haec armariis inclusa, quae ad sacellorum modum fi • bant, these images were put in cases, which were made like chapels. So S. Chrysostom, making them to be 〈 in non-Latin alphabet 〉 as little cases or shrines. Agreeable to this is it, that Ammianus Marcellinus saith of Asclepiades, that whithersoever he went he carried about with him Deae coelestis argenteum breve figmentum, a small silver image of Urania. And Dion of the Roman ensign (which is known to be an Eagle) that it was 〈 in non-Latin alphabet 〉 , a little temple, and in it a golden eagle; and again, 〈 in non-Latin alphabet 〉 there was, saith he, 〈 in non-Latin alphabet 〉 , a short, or little, chapel of Juno, 〈 in non-Latin alphabet 〉 , set upon a table. This hath been showed (Note on ch. 7. f.) to be the meaning of the tabernacle of Moloch, Act. 7. 43. taken from Am. 5. 26. 〈 in non-Latin alphabet 〉 there, the tabernacle of your King, but by the LXX 〈 in non-Latin alphabet 〉 , the tabernacle of Moloch, (that word in Hebrew signifying a King ) where 〈 in non-Latin alphabet 〉 , tabernacle, is the chaplet wherein was the figure of that false God, or star so called. And that it is so, may be guest by that which follows there, the 〈 in non-Latin alphabet 〉 the figures which you made to worship, which it seems were put in such tabernacles or chapels to that end. The like also was the 〈 in non-Latin alphabet 〉 the tabernacle of Benoth, or Venus, another of those false deities, whose image was enshrined in such a little Chapel; 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , to be worshipped. What 〈 in non-Latin alphabet 〉 or Diana is, there is little question, no other than the Moon; and therefore saith Cleomedes Meteor. l. 2. c. 5. p. 111. it was the fashion 〈 in non-Latin alphabet 〉 to give torches to those that went into Diana's Temple, adding 〈 in non-Latin alphabet 〉 , for this is a sign set to express that the Moon receives her light from without, that is, from the Sun.
[ f] V. 31. Chief of Asia ] Among the Heathens there were agones & games instituted ad placanda bona numina, to appease the good deities, saith Labeo, as sacrifices and victims to appease the bad or angry. And therefore in the Anthology, the 〈 in non-Latin alphabet 〉 the four games in Greece, Olympian, Nemaean, Isthmian, Pythian, are called 〈 in non-Latin alphabet 〉 , all four sacred: And so in Julian 〈 in non-Latin alphabet 〉 . there is mention of the 〈 in non-Latin alphabet 〉 , the running of horses, 〈 in non-Latin alphabet 〉 in the feasts of the God's; and in the Rescript of Honorius and Theodosius, sacra munera, sacra festa, sacros agones, sacred offices, sacred feasts and sacred games. The Original of them is set down by Dionysius Halicarnasseus, as from the Grecians they were imitated by Servius Tullus, and put into one body. They built Temples, saith he, by common charge, some to Diana of Ephesus, some to Apollo; and assembling there at set times with their wives and children, they employed themselves both in sacrifices and in merchandice. There were public Agones, Race-horses, Wrestlers, Musicians, and rewards were proposed to the Victors, and presents were by the cities brought to the God's. And when the Games, and Marts, and other festival and public jollities were ended, if any city had a quarrel against another, the Judges were ready to compose it. Then they consulted of common affairs of war against the barbarians, and peace among themselves. Thus far Halicarnasseus. At Rome the Pontifices, or chief priests, were presidents of these. And therefore when the Heathen customs had gotten in among the Jews, we find Jason 2 Mac. 4. 7. buying the Pontificate, and with it the power of instituting and moderating their games; and so in the several provinces the several chief Priests, who were called by the names of the Provinces which they administre • ; so 〈 in non-Latin alphabet 〉 , the Governor of Cyprus, 2 Mac. 12. 2. so 〈 in non-Latin alphabet 〉 , saith Cujacius, Sacerdotes istius Provinciae, qui ludos in honorem Deorum celebrari solitos curarent, moderarentur, praesiderent, The officers of Syria, that is, the Priests of that province, which took care of their games, which were customarily celebrated to the honor of their God's, ruled them, presided in them. So Bithyniarchae, the officers of Bithynia, Cappadociarchae of Cappadocia, and here Asiarchae of Asia, that is, the officers of those so many Provinces; not Kings, or Proconsuls, or Procurators, the rulers and Governors of them, but popular officers or ministers, to whom the care of those things was entrusted, and the office was sacerdotal. Whence in the Epistle of the Church of Smyrna, concerning S. Polycarp's Martyrdom, Philip the Asiarcha, who presided there in their spectacula, their 〈 in non-Latin alphabet 〉 , which are there called 〈 in non-Latin alphabet 〉 , as in the Fathers Venationes, is after styled 〈 in non-Latin alphabet 〉 , are by Modestinus recited among the 〈 in non-Latin alphabet 〉 chief priesthoods of those nations. And so Phoeniciarchia, and Syriarchia, among the species of priesthood by Constantine the Great, in his Rescript. So in the Basilica, 〈 in non-Latin alphabet 〉 , the priesthood, that is, the office of managing their sports, or spectacles. Beside these which were National Officers, to whom belonged 〈 in non-Latin alphabet 〉 in Aristides, the common priesthood of Asia, the managery of their 〈 in non-Latin alphabet 〉 common games, there were others in particular cities, 〈 in non-Latin alphabet 〉 , c. 17. 6. the city magistrates, the 〈 in non-Latin alphabet 〉 , all commands or offices of some honor among them, as appeared by Jasons purchasing them together with the priesthood, but yet subject to the people, as being executioners and ministers of their will, and not sent them from Rome, but chosen by themselves out of the chief men, or wealthiest citizens among them. To these belonged also the execution of malefactors, condemned to the 〈 in non-Latin alphabet 〉 , or fighting with beasts on the Theatre, a customary ceremony or complement of their festivities (see Note on 1 Cor. 15. b.) and so some of them here being kind to S. Paul, warned him not to come our, knowing the purpose of the people to have him thus put to death, if they could light on him. And that appears by the Registers speech ver. 37. 〈 in non-Latin alphabet 〉 , &c. these men, Paul and his company, are neither robbers of Churches, nor blasphemers of your Goddess, yet you have dealt with them as if they were, bringing or dragging them to the Theatre; for so 'tis said ver. 29. that they ran, or hurried, into the Theatre, 〈 in non-Latin alphabet 〉 carrying or haling along with them thither Gaius and Aristarchus, Paul's fellow-travellers; and v. 33. 〈 in non-Latin alphabet 〉 some of the multitude, 〈 in non-Latin alphabet 〉 , brought forth Alexander, who, it seems, was a Christian of Ephesus, though one that forsook Paul (probably upon the danger at this time) 1 Tim. 1. 20. and, having done so, did him much injury, 2 Tim. 4. 14. and here was about to excuse himself to the people, (to escape the hazard approaching,) and lay all the blame on Paul. Of this Alexandar saith Photios, Epist. 〈 in non-Latin alphabet 〉 , That 〈 in non-Latin alphabet 〉 , Neither wanting accusations, nor hoping to find any, became he alone both tongues and hands, in the plural, against his greatest benefactors. Whereas 〈 in non-Latin alphabet 〉 being set for 〈 in non-Latin alphabet 〉 , some out of the multitude, signify some of the popular officers, serjeants or apparitors, so 〈 in non-Latin alphabet 〉 their bringing him forth, is to be understood as an act of their office, to bring forth to examination, (as among the Greek lawyers, the serjeants 〈 in non-Latin alphabet 〉 in the Gospels, are styled 〈 in non-Latin alphabet 〉 , those that serve men with writs and bring them before their courts. ) And therefore it follows that the Jews did 〈 in non-Latin alphabet 〉 , question him that was thus brought forth, examined him about S. Paul. See Note g.
[ g] V. 33. Putting him forward ] 〈 in non-Latin alphabet 〉 hath a peculiar notion among the Grammarians, proper to forinsecall matters; it signifies to examine, to question upon interrogatories, to call any man into the court to testify his knowledge concerning anything in question. So saith Phavorinus, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to question, and 〈 in non-Latin alphabet 〉 to call a man as a witness. So Domninus (cited by Jo. Malela l. 12.) speaking of the 〈 in non-Latin alphabet 〉 an officer in the agones, 〈 in non-Latin alphabet 〉 , the Senate and people called him to testify what was done in the agones. Accordingly must the Gloss of Hesychius be mended, not as the printed copy hath it, 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , noting this use of the word for interrogating a witness, calling a man to testify, 〈 in non-Latin alphabet 〉 to appeal to for the truth of what is controverted. And so the meaning of this whole passage is, that Alexander, a Christian of Ephesus, but a Jew by birth, was in this tumult about S. Paul seised upon by the serjeants, and brought forth, and the Jews, that were malicious to S. Paul, thinking that Alexander might be brought to lay some blame upon him, questioned and examined him, and then he was presently desirous to have made his Apology to the people, that is, to avert the danger from himself, by laying it upon others. And although, by reason of the cry that follows, v. 34. he is not permitted to do it to the people, yet by what S. Paul after saith of him, it appears that he forsook the Christian profession, 1 Tim. 1. 20. and renounced, or blasphemed, that is, forsook Christ, and did S. Paul very great injury, 2 Tim. 4. 14.
[ h] V. 35. Town clerk ] 〈 in non-Latin alphabet 〉 is the name of an office in the sacri agones, the Register or Actuary, who registered the Victors names in a book or table, called 〈 in non-Latin alphabet 〉 , and the office where those records were put was 〈 in non-Latin alphabet 〉 , saith Petrus Faber Agonist. l. 3. c. 23, and 27. Of the ordinary 〈 in non-Latin alphabet 〉 , saith Phavorinus, 〈 in non-Latin alphabet 〉 , they had no authority, but only to write, and read what they had written. So saith the Scholiast on Thucydides, 〈 in non-Latin alphabet 〉 , that used to read to the people the registers of their business. But in these sacred games, where everything was sacred also, (the Alytarcha bearing the person of Jupiter, the Amphithales of Mercury ) the 〈 in non-Latin alphabet 〉 here, saith Domninus, cited by Johannes Antiochenus, was honored and adored as Apollo, wearing a white robe, and a crown of pure gold; and being, saith he, chosen by the Senate and people, he was the better qualified to do what is here affirmed of him, to appease the people. For that this should be applicable to Alexander the Jew ver. 33. and that it was he, of whom it was here said, 〈 in non-Latin alphabet 〉 , he said, Ye men of Ephesus, &c. is a strange oversight of the learned Cardinal Baronius caused by not adverting to the Greek, 〈 in non-Latin alphabet 〉 . Where it is visibly the 〈 in non-Latin alphabet 〉 which had appeased the tumult, and which said, Ye men of Ephesus, &c.
[ i] Ib. A worshipper of Diana ] That the Ephesians, when they were besieged by Croesus, devoted or consecrated their city to Diana, 〈 in non-Latin alphabet 〉 , trying with a rope the Temple and the wall of the city together, is affirmed by Herodotus l. 2. From hence it is, that that city had a peculiar relation to Diana ever after. But there being other cities that worshipped that Goddess also, this is not, alone, sufficient to appropriate that title to Ephesus, to be her 〈 in non-Latin alphabet 〉 , or Sacrist. That this was the title of a sacred office, appears by Plato de Legib. 〈 in non-Latin alphabet 〉 , they must constitute priests of both sexes, to be in this office of Sacrist to their God's. The word signifies 〈 in non-Latin alphabet 〉 , saith Phavorinus, he that takes care of the Temple; 〈 in non-Latin alphabet 〉 , he that adorns it, saith Hesychius; and 〈 in non-Latin alphabet 〉 , he that makes clean, saith Soudas; from 〈 in non-Latin alphabet 〉 to sweep, or 〈 in non-Latin alphabet 〉 to beautify, saith the Scholiast on Aristophanes in 〈 in non-Latin alphabet 〉 . p. 61. This office at other times belonged to other cities, and accordingly in ancient Inscriptions we find 〈 in non-Latin alphabet 〉 , the Nicomedians being the third time in that office; and particularly of Diana, 〈 in non-Latin alphabet 〉 , the Magnesians having that office, in Maximinus 's time: and this in respect of the 〈 in non-Latin alphabet 〉 the holy Games, which in honor of the God's, peculiarly of Diana, were in Greece, sometimes in one city, sometimes in another, according to the God's which were celebrated by them. So that now those festivities being celebrated to Diana, and this year, and at this time kept at Ephesus (which is also the reason of the concourse of the people at this time) Ephesus had now the honor to take care of Diana's service, and so to be her 〈 in non-Latin alphabet 〉 , her Sacrist, or aeditua, or Church-warden, as the Syriac renders the word in this place; and that is the meaning of the 〈 in non-Latin alphabet 〉 being at this time, this year, Diana's Sacrist.
[ k] V. 38. A matter ] The Hebrew 〈 in non-Latin alphabet 〉 which signifies 〈 in non-Latin alphabet 〉 word or speech signifies also accusation, and is accordingly rendered 〈 in non-Latin alphabet 〉 Exod. 18. 22. and 〈 in non-Latin alphabet 〉 indictment Exod. 18. 16. and accordingly here the one is taken for the other, 〈 in non-Latin alphabet 〉 speech, for an accusation.
[ l] Ib. The law is open ] 〈 in non-Latin alphabet 〉 , saith Phavorinus, is 〈 in non-Latin alphabet 〉 , a day when a court is kept; and so in Soudas and the Glossary 〈 in non-Latin alphabet 〉 is expounded to be the time when men go to Law; and the same is the meaning of 〈 in non-Latin alphabet 〉 , a time not of vacation or lay-days, but of judicatures, term-time, as we call it, when the Proconsuls, who are the judges, were present to decide any controversy. The word signifies also judicature simply; so in Strabo Geog. l. 13. p. 629. 〈 in non-Latin alphabet 〉 , the provinces in which they exercise their judicatures, and give every man his right. And so in Hesychius, 〈 in non-Latin alphabet 〉 (perhaps it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 distribution of justice; and 〈 in non-Latin alphabet 〉 , judgment, and calling of a court.
CHAP. XX.
1. AND after the uproar was ceased, Paul called unto him the disciples, and embraced them and departed for to go into Macedonia.]
[Paraphrase] 1. And this commotion being thus composed at Ephesus, Paul called all the Christians together, and having constituted Timothy Bishop of Ephesus, 1 Tim. 1. 3. he took his leave of them, and departed from Ephesus, and past the direct way from thence (by Troas 2 Corinth. 2. 12, 13.) to Macedonia.
2. And when he had gone over those parts, and had given them much exhortation, he came into Greece,]
[Paraphrase] 2. And there he spent some time, instructing and confirming them in the faith, and in all Christian practice (see note on John 14. b.) and after that, departing thence, he wintred in Epirus Tit. 3. 12. and came into Greece,
3. And there abode three months: and when the Jews laid wait for him, as he was about to sails into Syria, he purposed to return into Macedonia.]
[Paraphrase] 3. And there he staid three months: And being now on his journey to Syria, to carry alms to Judea, he was diverted by an advertisement that the Jews, which knew of his purpose, laid wait for him in the way thither to rob him, and to take away his life; thereupon he changed his determination, and resolved to go a little out of his way, and again to pass through Macedonia the third time.
4. And there accompanied him into Asia Sopater of Beroea: and of the Thessalonians, Aristarchus, and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus:
5. These going before, • arried for us at Troas.]
[Paraphrase] 4, 5. And Sopater went along with him as far as Asia, never parting from him: but Aristarchus, and Secundus, and Gaius, and Timothy, and Tychicus, and Trophimus, these six went not with him through Macedonia (Sopater only doing so) but went before to Asia, and expected Paul and his company at Troas, who accordingly came thither.
6. And we sailed from Philippi, after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days.]
[Paraphrase] 6. And after the Passover we departed from Philippi in Macedonia, and came and met them at Troas, and sta • ed there with them seven days.
7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight.]
[Paraphrase] 7. And on the Lord's day, or Sunday, the Christians being met together to receive the Sacrament, (Act. 2. 46.) Paul spake to them at large, and meaning to be gone the morrow, continued his exhortation to them until midnight.
8. And there were many lights in the upper chamber, where they were gathered together.
9. And there sat in a window a certain young man, named Eutychus, being fallen into a deep sleep: and as Paul was long preaching he sunk down with sleep, and fell down from the third loft, and was taken up dead.
10. And Paul went down and fell on him, and embracing him, said, Trouble not yourselves, for his life is in him.
11. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.]
[Paraphrase] 11. And they spent the time together in receiving the Sacrament of the body of Christ, and Paul farther instructing them till the next morning, then he departed.
12. And they brought the young man alive, and were not a little comforted.]
[Paraphrase] 12. And the youth that fell out of the window, and was dead v. 9. recovered, and they were joyful at it.
13. And we went before to ship, and sailed unto [ [note a] Assos] there intending to take in Paul: for so he had appointed, minding himself to go afoot.
[Paraphrase] 13. Assos, a sea-town of Asia,
14. And when he had met with us at Assos, we took him in, and came to Mitylene.
15. And we sailed thence, and came the next day over against Chios, and the next day we arrived at Samos, and tarried at Trogyllium, and the next day we came to Miletus.
16. For Paul had determined [to sails by Ephesus,] because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
[Paraphrase] 16. not to go in, or stay at Ephesus, but to pass by,
17. And from Miletus he sent to Ephesus, and called the Elders of the Church.]
[Paraphrase] 17. But yet desirous to speak with the Bishops of Asia, see Note on c. 11. 6. he sent to Ephesus, the chief Metropolis of Asia, and by that means gave notice to the Bishops of Asia, that they should come to him to Miletus.
18. And when they were come to him, he said unto them, [Ye know from the first day that I came into Asia, after what manner I have been with you at all seasons,
19. Serving the Lord with all humility of mind, and with many tears and temptations, which befell me by the lying in wait of the Jews,]
[Paraphrase] 18, 19. Ye know in what manner I behaved myself among you of Asia, all the space of three years that I was among you preaching the Gospel, with all humility and affection, with great sorrows, and hazards of dangers from the Jews, which conspired against my life,
20. And how I kept back nothing that was profitable unto you, but have shown you, and taught you publicly, and from house to house,]
[Paraphrase] 20. And how without all fear or tergiv • rsation I freely declared to you all things that I thought useful for you to know, willing to use all opportunities of instructing any both in the public synagogues ch. 19. 8. and in private schools v. 9. and in your several houses, whither I also came,
21. Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.]
[Paraphrase] 21. Preaching to the Jews and Proselytes in their synagogues, and to the Gentiles elsewhere the whole doctrine of the Gospel, assuring them that there was pardon to be had from God, upon amendment of their former lives, forsaking of all the impieties which they had been guilty of, through neglect of the Mosaical Law, and the dictates of nature, which before they stood obliged to observe, and exhorting them that they should live according to the pure doctrine of Christ for the future.
22. And now behold, I go [note b] bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there;
23. Save that the holy Ghost witnesseth in every city, saying, That bonds and afflictions abide me.
24. But none of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus to testify the Gospel of the grace of God.]
[Paraphrase] 22, 23, 24. And now I am a going to Jerusalem, willing and ready to endure what shall befall me there, and foreseeing that there I shall be apprehended, and imprisoned, being told it by those that have the gift of prophecy, (as afterwards again it appears he was, c. 21. 4, & 11.) wheresoever I come, and I am prepared for it; and I know not whether death itself may not attend it: but whatsoever it is, I am ready to suffer it for the Gospel's sake (see c. 21. v. 13.) and count nothing of it, no nor of loss of life, if I may successfully preach the Gospel, and serve Christ faithfully in the office which he hath entrusted to me, (see note on Heb. 13. d.)
25. And now behold, I know that ye all, among whom I have go ne preaching the kingdom of God, shall see my face no more.]
[Paraphrase] 25. And now this I know, that after this my departure from you, ye are never likely to see me again, ye, I say, of Asia whom I have so long conversed with, preaching the Gospel among you; and therefore I shall take this long farewell of you.
26. Wherefore I take you to record this day, that I am pure from the blood of all men.]
[Paraphrase] 26. And to that end, I proclaim to you all, that I am guiltless of that ruin that will I foresee befall those that do not keep close to Christ, having done my best to prevent it.
27. For I have not shunned to declare unto you all the counsel of God.]
[Paraphrase] 27. For I have fully communicated to you the whole Christian doctrine, which may serve you as an anti • ote against all the heresies which are likely to break in among you, v. 29.
28. Take heed therefore unto yourselves and to all the flock, over the which the holy Ghost [note c] hath made you overseers, to feed the Church of God, which he hath purchased with his own blood.]
[Paraphrase] 28. Wherefore, ye that are Bishops or Governors of the several Churches of Asia, Revel. 1. 11. (see note on Phil. 1. 6) and who were designed to that office by the appointment of God himself, look to yourselves and to the Churches committed to your trust, to rule and order all the faithful Christians under you, those whom that Christ might gain to himself, he laid down his own life to purchase them.
29. For I know this, that after my departing shall grievous wolves enter in among you not sparing the flock.]
[Paraphrase] 29. For 'tis certain that when I am gone, you will soon be solicited with false teachers, seducing the faithful, and doing great mischief.
30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.]
[Paraphrase] 30. And some of your own Churches shall vent pernicious false doctrines to make divisions and factions, and get followers.
31. Therefore watch, and remember that by the space of three years I ceased not to warn everyone night and day with tears.]
[Paraphrase] 31. Be ye careful therefore, remembering how much sorrow and tears it hath cost me to forewarn you of these things beforehand.
32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.]
[Paraphrase] 32. And now I recommend you to God and the Gospel (see note on Heb. 13. d.) which if adhered to, will be able to instruct and perfect you, and to bring you to the bliss of Saints.
33. I have coveted no man's silver, or gold, or apparel.]
[Paraphrase] 33. I have not endeavored to make any worldly advantage by my preaching.
34. Ye • , you yourselves know that these hands have ministered unto my necessities, and to them that are with me.]
[Paraphrase] 34. But you can witness for me that I have, by working at my trade of making tents, maintained myself, and those that are with me.
35. I have shown you all things, how that so laboring you ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give then to receive.]
[Paraphrase] 35. I have as by words, so by actions also, demonstrated to you, how that such as ye, that is, Bishops and Governors of the Church, are to take care of the sick and poor (see 1 Cor. 12.) and rather endeavor by pains taking to enable yourselves to relieve others, then to be chargeable or burthensome to others, according to that saying of Christ (not recorded in the Gospels) That 'tis a blessed and an heroical thing to give to others out of a man's own earnings, and this infinitely more blessed, and better becoming a Christian, then to be relieved by others.
36. And when he had thus spoken he kneeled down and prayed with them all.
37. And they all wept sore, and fell on Paul's neck and kissed him,
38. Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him to the ship.
Annotations on Chap. XX.
[ a] V. 13. Assos ] Strabo maketh this Assos a city of Aeolis l. 15. p. 735. and so, saith he, doth Hellanicus, 〈 in non-Latin alphabet 〉 l. 13. p. 610. And so (saith Stephanus Byzantius ) doth Alexander Cornelius, 〈 in non-Latin alphabet 〉 , Alexander Cornelius saith that Assos is in Mysia: For what is there Mysia, is all one with Aeolis in other writers; for of Mysia saith Pomponius Mela, Ex quo ab Aeoliis incoli coepit, Aeolis facta, From the time that it was inhabited by the Aeolians, it was called Aeolis; and Pliny, Aeolis proxima est, quondam Mysia appellata, Aeolis sometime called Mysia. This Assos is by Strabo reckoned as the first principal sea-town of Mysia, going from Lectum to Caeicus over against Lesbus, and Adramyttium, mentioned here c. 27. 2. 〈 in non-Latin alphabet 〉 . Strabo Geogr. l. 13. p. 581.
[ b] V. 22. Bound in the Spirit ] What bound in Spirit signifies may perhaps be judged by the like phrase poor in Spirit Mat. 5. 2. That signifies him, which though he be not actually poor, yet is prepared to bear poverty contentedly. And so Paul resolving to venture the hazard of imprisonment here, by going up to Jerusalem, whither if he go, he knows, and the Spirit of God tells him v. 23. it will befall him, may be said to be bound in Spirit. But it may also be interp • eted only of his presaging and foreseeing his bonds, which being revealed by the Spirit of God to others of him, and probably immediately to him also, he may be said to be 〈 in non-Latin alphabet 〉 , bound in the Spirit in that respect. Nay, 'tis possible it may signify no more than resolved, and so bound in spirit, or full purpose of mind, as ch. 19. 21. 〈 in non-Latin alphabet 〉 , he purposed in spirit: but this more immovable than that. See ch. 21. 12, 13.
[ c] V. 21. Hath made you overseers What 〈 in non-Latin alphabet 〉 put, or set, or appointed, importeth here, is somewhat uncertain. It may signify thei • Ordination to the Episcopal office, attributed to the holy Ghost, as to the Original, by whose descent upon the Apostles, they were authorized to communicate this authority, to give Commissions to others, who were to succeed them in the d • gnity and office of Governing of Churches. But it may also signify the act of designation, election, nomination to this dignity, which at that time was done by the special Revelat on of God, and so might properly be attributed to the holy Ghost. So of Mathias it appears that he was designed by lot, and chosen by God to succeed Judas in his office, Act. 1. 24. So c. 13. 2. the holy Ghost said, Separate me Saul and Barnabas for the work, &c. So Timothy the Bishop of Ephesus is said to be advanced to it 〈 in non-Latin alphabet 〉 , by prophecy by particular Revelation; of which S. Chrysostom • saith, that as the Priests anciently were made by Prophecy, so Timothy was 〈 in non-Latin alphabet 〉 by the suffrage of God, chosen to his office. 〈 in non-Latin alphabet 〉 . So saith Clemens Romanus Ep. ad Cor. that the Apostles constituted Bishops. 〈 in non-Latin alphabet 〉 , trying, or approving, them by the Spirit; and Clemens Alexandrinus of S. John, and the Bishops of Asia here, that he did constitute Bishops 〈 in non-Latin alphabet 〉 , of those that were signified by the Spirit. And so this is the most probable notation of it in this place.
CHAP. XXI.
1. AND it came to pass, that after we were gotten from them, and had launched, we came with a straight course] unto Coos, and the day following unto Rhodes, and from thence unto Patara.
[Paraphrase] 1. After this sad parting (c. 20. 37.) from the Bishops of Asia at Miletus (c. 20. 17.) we took ship, and sailed prosperously without any incommodation
2. And finding a ship sailing over into Phoenicia, we went aboard and set forth.
3. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.
4. And finding disciples, we tarried there seven days, who said to Paul through the Spirit, that he should not go up to Jerusalem.]
[Paraphrase] 4. And meeting there with some that had received the Gospel, and were endued with gifts, particularly that of prophecy, (see ch. 20. 23, 24.) we stayed with them a while at lyre, and they by revelation told Paul, that he would incur much hazard by going up to Jerusalem, and therefore advised him not to go.
5. And when we had accomplished those days, we departed and went away, and they all brought us on our way with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.]
[Paraphrase] 5. But this moved not Paul (see c. 23. 24.) but we left that place, all of them, men, women, and children attending us out of the city, and there on the sea shore we kneeded down, and prayed at parting.
6. And when we had taken leave one of another, we took ship, and they returned home again.
7. And [note a] when we had finished our course from Tyre, we came to Ptolemais and saluted the brethren, and abode with them one day.
8. And the next day [we that were of Paul's company departed, and came unto Cesarea, and we entered into the house of Philip the Evangelist (which was one of the seven) and abode with him.]
[Paraphrase] 8. Paul and the rest of us that accompanied him, (whereof Luke the writer of this book was one) went from Ptolemais to Cesarea a haven town in Syria (see note on c. 18. c.) called Strato's tower, but rebuilt by Herod, and called Cesarea (see note on Matth. 16. 〈◊〉 and went into the house of Philip, he that, being one of the seven Deacons, was by the Apostles sent out to Samaria and 〈◊〉 places to preach the Gospel, (see note on Joh. 20. 21.) and with him we made some stay.
9. And the same man had four daughters, virgins, which [did prophesy.]
[Paraphrase] 9. had the gift of foretelling things to come.
10. And as we tarried there many days there came down from Judea a certain [Prophet] named Agabus.
[Paraphrase] 10. See note on c. 15. e.
11. And when he was come unto us [he took Paul's girdle and bound his own hands and feet, and said, Thus saith the holy Ghost, So shall the Jews at Jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles.]
[Paraphrase] 11. after the manner of Prophets of old, which often prophesied by sy • bols, or significant expre • s, of what they foretold, he took Paul's girdle, and bound his hands and feet with it, and said, It hath been revealed to me by God, that after this manner that I have bound myself with Paul's girdle, so the Jews of Jerusalem shall bind Paul, and deliver him to the Procurator of the Romans to be put to death.
12. And when we heard these things, both we and they of that place besought him, not to go up to Jerusalem.
13. Then Paul answered, [What mean ye to weep, and to break mine heart? for I am ready, not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus.]
[Paraphrase] 13. Why do you by your compassionate sad dissuasions trouble and grieve me, who have nothing else to afflict or disturb me, but your importunity against my taking this journey? For of myself I am most heartily willing to suffer anything, bonds or death itself, for the propagating of the Gospel of Christ, or for the professing my constancy in it, in despite of all persecutions.
14. And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
15. And after those days we [took up our carriages, and went up] to Jerusalem.
[Paraphrase] 15. laded mules with the goods which we had with us, and took our journey from Cesarea
16. There went up with us also certain of the disciples of Cesarea, and brought with them one Mnason of Cyprus, [an old disciple, with whom we should lodge.]
[Paraphrase] 16. one who had formerly received the faith when Paul and Barnabas were at Cyprus, (c. 13. 4.) who would gladly entertain us at our journeys end.
17. And when we were come to Jerusalem, the brethren received us gladly.
18. And the day following, Paul [went in with us unto James, and all the Elders were present.]
[Paraphrase] 18. and we went to James the Bishop of Jerusalem, (see note on 1 Cor. 1 • . a.) who with all the Bishops of Judea (see note on Phil. 1. b.) were assembled together, that they might in council consider of S. Paul's business.
19. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
20. And when they heard it, [they glorified, the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the Law.]
[Paraphrase] 20. they blessed God for his wonderful works wrought upon the heathen Idolaters by his preaching; and after that, began to tell him what at present would be prudent for him to do, not so much in respect of the unbelieving, as the converted Jews, of whom there were many myriads, great multitudes in Judea, who though they had received the Gospel, yet stuck close to the observances of the Mosaical Law.
21. And they are informed of thee, that thou teachest all the Jews, which are among the Gentiles, to forsake Moses, saying, That they ought not to circumcise their children, neither to walk after the customs.]
[Paraphrase] 21. These, said they, have heard it affirmed of thee, that not only according to the decrees of our council, thou permittest the Gentile-converts to remain uncircumcised, but also that those Jews that are dispersed in Asia, and elsewhere, whom thou hast converted to the faith, thou persuadest them that they may leave off circumcision, and the other ceremonies of Moses Law.
22. What is it therefore? The multitude must needs come together: for they will hear that thou are come.]
[Paraphrase] 22. This therefore, (say they) will be the event, in all probability, All these Jewish Christians will hear of thy being come hither, and so will come in multitudes to see how thou behavest thyself in this matter.
23. Do therefore this that we say to thee, We have four men, which have a vow on them:]
[Paraphrase] 23. Therefore take our advice, There be four men here at this time, which have had a Nazarites vow upon them, which being accomplisht, (see Act. 18. 18.) they are now to perform the ceremonies prescribed, Num. 6. 13.
24. Them take, and purify thyself with them, and be at charges with them, that they may shave their heads; and all may know that those things whereof they are informed concerning thee are nothing, but that thou thyself also walkest orderly and keepest the Law.]
[Paraphrase] 24. These do thou perform with them, and make provision of sacrifices forthem, such as the Law prescribes, Num. 6. 14. that so they may shave their heads according to order, Num. 6. 18. (see note on c. 18. b.) and by this means they will be persuaded that they have had false reports of thee, and that thou dost still observe the Mosaical rites.
25. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.]
[Paraphrase] 25. As for the Gentiles that have received the Gospel, c. 15. we have made a decree, thou knowest, (and sent it to Antioch by thee and Barnabas,) by which they are not required to any such observances, or to anymore then only to observe the precepts of the sons of Adam and Noah.
26. Then Paul took the men, and the next day purifying himself with them, entered into the Temple, to signify the accomplishment of the days of purification, until that an offering should be offered for everyone of them]
[Paraphrase] 26. And Paul took their advice, thus far to comply with the Judaizing Christians, that he might not exasperate them, and went into the Temple, and did all that belonged to the purifying of the Nazarites, and when that was done, gave solemn notice of it, upon which they were, according to the Law of Moses, to proceed to offer an offering for each person.
27. And when the seven days were almost ended, the Jews which were from Asia, when they saw hi • in the Temple, stirred up all the people, and laid hands on him,]
[Paraphrase] 27. And when the seven days wherein those sacrifices were to be performed, were almost at an end, divers unbelieving Jews that dwelt in Asia, and had opposed him there, and were now come to Jerusalem, as soon as they saw him in the Temple, brought in the multitude tumultuously upon him, and apprehended him,
28. Crying out, Men of Israel, help: this is the man that teacheth all men every where against the people, and the Law and this place; and farther, brought Greeks also into the Temple, and hath pollutted this holy place.]
[Paraphrase] 28. Crying out upon him, as the man that had taught all men, wheresoever he preached, that the Jews should be destroyed, the Mosaical Law be abolishit, and the Temple, where now he was purifying himself, laid wast, and had brought heathen men into the Temple, which was utterly unlawful to be done, and was the profaning of it.
29. (For they had seen before with him in the city, Trophimus an Ephesian, whom they supposed that Paul had brought into the Temple.)]
[Paraphrase] 29. (This last thing they spake confidently, but not truly, only having seen Trophimus with him in the city of Jerusalem, and knowing him to be a Gentile of Ephesus, they believed that he had carried him into the Temple, and from thence made this conclusion.)
30. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the Temple, and forthwith the doors were shut.]
[Paraphrase] 30. And all the people were exasperated upon this, and having apprehended, hailed him out of the Temple, and the doors of the Temple were presently shut after them.
31. And as they went about to kill him, tidings came to the chief captain of the band, that all Jerusalem was in an uproar:]
[Paraphrase] 31. And they fell a beating Paul, and had like to have killed him, had not the commander or Colonel, that was appointed to guard the Temple, and to quell all tumults there, (see note on Luk. 22. g.) been told, that there was an uproar.
32. Who immediately took soldiers and centurions, and ran down unto them; and when they saw the chief captain and the soldiers, they left beating of Paul.]
[Paraphrase] 32. But he taking with him some bands of soldiers, came hastily in upon them: and when they saw the Colonel and his troops of soldiers, they gave over their violence toward Paul.
33. Then the chief captain came near, and took him, and commanded him to be [bound with two chains,] and demanded who he was, and what he had done.
[Paraphrase] 33. guarded by two soldiers, and chained to each of them, (see note on ch. 28. c.)
34. And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into [the castle.]
[Paraphrase] 34. the tower called Antonia, Luk. 22. g.
35. And when he came upon the stairs, so it was, that he was born of the soldiers for the violence of the people.]
[Paraphrase] 35. And as they were going up the stairs to the castle or tower, the violence of the multitude of Jews was so great, that the soldiers were fain to carry Paul in their arms, to secure him from them.
36. For the multitude of the people followed after, crying, Away with him.]
[Paraphrase] 36. Who came pursuing him, and crying out to have him put to death.
37. And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?]
[Paraphrase] 37. And when he was at the castle door, he spake to the Colonel in Greek, and asked if he would be pleased to permit him to speak to him. And the Colonel wondered that he spake Greek.
38. Art not thou that [note b] Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?]
[Paraphrase] 38. Thinking that he had been that Egyptian false prophet, that had raised a sedition in Judea not long before, and had gotten to him four thousand men into the wilderness.
39. But Paul said, I am a man which am a Jew of Tarsus, [ a city in Silicia, a citizen of no mean city;] and I beseech thee, suffer me to speak unto the people.
[Paraphrase] 39. a free man of that city in Silicia, which hath the Roman privileges belonging to it.
40. And when he had given him license, Paul stood on the [stairs, and beckned with his hand unto the people:] and when there was made a great silence, he spake unto them in the Hebrew tongue, saying,
[Paraphrase] 40. stairs near the door of the castle, and made a sign to the people to hold their peace, and give audience.
Annotations on Chap. XXI.
V. 7. When we had finished our course ] Of this word 〈 in non-Latin alphabet 〉 it is generally supposed, that it is compounded of the old word 〈 in non-Latin alphabet 〉 , and that that is to be rendered perficio, to perfect, or finish. But now this notion should be competible to this place, where they are in the midst of their journey or navigation, it is not easy to determine. It were somewhat more reasonable to suspect, that 〈 in non-Latin alphabet 〉 might by a scribe be mistaken for 〈 in non-Latin alphabet 〉 , (as we find in Hesychius, 〈 in non-Latin alphabet 〉 ) and then 〈 in non-Latin alphabet 〉 , will be no more then sailing, or having sailed 〈 in non-Latin alphabet 〉 from Tyre; and then it fitly follows, whither 〈 in non-Latin alphabet 〉 , which is again used in this sense, c. 18. 13. or, as the Kings MS. reads 〈 in non-Latin alphabet 〉 , (perhaps that should be 〈 in non-Latin alphabet 〉 , chap. 27. 3. contrary to 〈 in non-Latin alphabet 〉 launching out v. 4.) we advanced, or went forward, to Ptolemais. But if the ordinary reading be retained, then it must be observed, that as 〈 in non-Latin alphabet 〉 is generally explicated by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 in Hesychius; so each of these in these writers signifies many times no more then 〈 in non-Latin alphabet 〉 to do, and receives the particular notion from the word that is joined with it. So 〈 in non-Latin alphabet 〉 to perform the services, Heb. 9. 6. So 〈 in non-Latin alphabet 〉 is to run a race, and is not so properly finishing his course, as that signifies life, 2 Tim. 4. 7. for there it appears ver. 17, 18. that his life and his Apostolacy was not at an end, (see Note on the title of that Epistle. ) So in the Old verse of Linus,
[Paraphrase] 1. 〈 in non-Latin alphabet 〉
[ b] V. 38. Egyptian ] Under the time of Felix 's Procuratorship of Judea there were, saith Josephus, many which deceived the people, particularly one that came out of Egypt to Jerusalem, saying that he was a prophet, and persuading the people that they should follow him to mount Olivet, and there they should see the walls of the city fall at his command, so that they might enter the city. These, saith he Ant. l. 20. c. 6. Felix set upon, killed 400. and took 200. and put the Egyptian to flight. Which story being compared with this in the Acts, gives Africanus occasion to say, that under Felix 's government there was an Egyptian false prophet with many with him, who 〈 in non-Latin alphabet 〉 , setting on great designs, was discomfited by Felix 's army. See Euseb. Chron. lib. 1. pag. 67. But Eusebius Hist. l. 2. cap. 21. is more punctual, 〈 in non-Latin alphabet 〉 . The Jews received a greater mischief by an Egyptian false prophet: For he being a magician, and taking upon him to be a prophet, came into the region or country of Judea, and gathered a company of deceivable people to him, to the number of thirty thousand. These, saith he, he brought out of the wilderness to the mount of Olives, meaning thence to force his passage into the city, and to seize upon the Roman guards, and so get the command of the people, and then keep it by the strength that took it: But this was prevented by Felix. As for the 〈 in non-Latin alphabet 〉 or short swordmen, that were with this Egyptian, they were a sort of men, of which Josephus speaks very much, (who on one side, as the 〈 in non-Latin alphabet 〉 or Zealots on the other, shed much blood, and wrought much mischief in Judea ) Ant. l. 20. c. 6. They came, saith he, under pretence of Religion up to Jerusalem with Sicae or daggers under their coats, and being once invited by Felix secretly to strike into the train of Jonathan the high Priest, and so to kill him, for which they were not punished, they after that solemnly came up at every feast, and either for revenge, or being hired, killed many even in the Temple itself, saith Josephus, and so polluted it in that manner, that made it necessary for God to send the Roman Armies thither to purify it by way of lustration. And these (saith he, c 7.) within a little while, grew into a very vast num • er, using swords like the Persian acinaces, such as the Romans call Sicae, &c. That which S. Chrysostom saith of them is somewhat strange, 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 , The Essenes were also the Sicarii, because they were Zealots; where he confounds these three, Essenes, Sicarii, and Z • lots, whereas the Sicarii are certainly far distant from either of the other two. This the learned Annotator on Chrysostom justly suspects to be a mistake in him, p. 693. but the original of it he observes not. That is very happily shown by Mr. Fuller in his Miscellanies, to have been by turning 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 , the former noting the Karaeans or Scripturarians (as they are distinguished from, and opposed to the Traditionals ) those that adhered strictly to the letter of the Law, and so were 〈 in non-Latin alphabet 〉 , zealous for the Law, and such the Essenes were, it seems, affirmed to be by some from whom Chrysostom took this. The like error also is committed by Soudas in this name, 〈 in non-Latin alphabet 〉 , the Pharisees are called Sicarii as being Zealots: he had sure read 〈 in non-Latin alphabet 〉 and took it for 〈 in non-Latin alphabet 〉 , which is the more strange, because he had immediately before rightly interpreted 〈 in non-Latin alphabet 〉 — they were a sort of thieves, which in Claudius 's time killed all they met with 〈 in non-Latin alphabet 〉 hook'd swords, which the Romans call sicae, which, saith he, the Egyptian led out into the wilderness, and Felix punished. As for the number of men that were seduced by this deceiver, writers, it seems, do not agree upon them, neither is it necessary they should, those kinds of accounts of multitudes being of necessity uncertain: only 'tis a little strange that Eusebius in Chron. out of Africanus should call them 〈 in non-Latin alphabet 〉 three thousand, and in his History thirty thousand; but perhaps the mistake of numeral letters may cause that variation. And then the three thousand there will be more agreeable with the chief officers account here, who makes them but four thousand.
CHAP. XXII.
1. MEN, Brethren, and Fathers, [hear ye my defense, which I make now unto you.]
[Paraphrase] 1. give me leave and audience to purge and clear myself from the accusation charged on me v. 28.
2. (And when they heard that he [note a] spake in the Hebrew tongue to them, they kept the more silence: and he saith,)]
[Paraphrase] 2. And these enemies of Paul's being averse to the Hellenists (see Note on ch. 6. a.) and so to him, as using the Greek language, when they heard him speak Hebrew, were a little pacified, and so gave him the hearing. Thus therefore he began his Oration.
3. I am verily a man which am a Jew, born in Tarsus, a city in • ilicia, yet brought up in this city [at the [note b] feet of Gamaliel, and taught according to the manner of the Law of the fathers, and was zealous towards God as ye all are this day.
4. And I persecuted this way unto the death,] binding and delivering into prison both men and women.
[Paraphrase] 3, 4. a scholar of Gamaliel's a Doctor of the Pharisees, and accordingly was imbued with the strictest Judaical principles, and so became as zealous a propugner of the Law of Moses, and religion of the Jews, as that is opposed to the reformation wrought by Christ, as any of you are at this time, being of that sort of men among the Jews that are called zealots, and are very punctual and strict in the observances of the Law, and think themselves obliged to put all men to death that teach anything against it. And so did I to the Christians.
5. As also the high Priest doth bear me witness, and all the estate of the▪ elders: from whom also I received letters unto the brethren, and went to Damascus to bring them which were there, bound unto Jerusalem for to be punished.]
[Paraphrase] 5. As all the Sanhedrim, especially the high Priest knows, from whom I had writs or commissions to apprehend the Christians, (see c. 9. 2. and 26. 10. and 12.) all that I found in Syria, and bring them bound to the Sanhedrim, by them to be scourged, or perhaps put to death by the Roman powers.
6. And it came to pass, that as I made my journey,] and was come nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me.
[Paraphrase] 6. And when I had that commission from the Sanhedrim, and went into Syria to execute it,
7. And I fell unto the ground, and heard [a voice, saying] unto me, Saul, Saul, Why persecutest thou me?
[Paraphrase] 7. a thunder, and out of it these words articulately spoken (c. 9. 4.)
8. And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.
9. And they that were with me saw indeed the light, and were afraid, but heard not the voice of him that spake to me.]
[Paraphrase] 9. And they of my company heard the thunder and saw the lightning round about me, though they heard not (see note on c. 9. b.) the speech that out of the thunder was delivered to me.
10. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus, and there [it shall be told thee of all things which are appointed for thee to do.]
[Paraphrase] 10. I have provided and appointed one Ananias to come unto thee, and declare to thee what I have designed for thee to do and suffer for me.
11. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came unto Damascus.
[Paraphrase] 11. And being blind, and not able to see, by reason of this shining appearance, v. 6. I was fain to be led by those that were with me, and so I was conducted to Damascus.
12. And one Ananias, [a devout man according to the Law,] having a good report of all the Jews which dwelt there,
[Paraphrase] 12. a Christian Jew, that lived according to the Mosaical Law,
13. Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I [looked up upon him.]
[Paraphrase] 13. recovered my sight.
14. And he said, [The God of our Fathers hath chosen thee, that thou shouldst know his will, and see that just one, and shouldst hear the voice of his mouth.]
[Paraphrase] 14. The God of Abraham &c. hath chosen thee to have the Gospel revealed to thee, and to see Christ, who appeared to thee in that bright cloud, and to hear him speak to thee from heaven.
15. For thou shalt be his witness unto all men of what thou hast seen and heard.]
[Paraphrase] 15. For of thee it is appointed that thou shalt preach and make known to all men the things which Christ hath made known unto thee.
16. And now, why tarriest thou? arise and be baptized, and wash away thy sins, calling upon the name of the Lord.]
[Paraphrase] 16. To what purpose therefore should any delay be made of baptizing thee, and admitting thee into the Church, by that seal of the covenant, whereby thou art engaged to forsake, and God to pardon all thy former sins, (upon condition of a sincere change on thy part) upon which thou mayest join with the Church in performance of all Christian duties of devotion to God?
17. And it came to pass that when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance,]
[Paraphrase] 17. And at my first coming to Jerusalem after this, c. 9. 26. as I was in the Temple a praying, I fell into an ecstacy, or trance (see note on c. 10. d.)
18. And saw him, saying unto me, Make hast, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.]
[Paraphrase] 18. And in a vision me thought I saw Christ, and he commanded me to go speedily out of this city, because my former zeal against the Gospel would hinder my preaching of it now, from being believed, or heeded by those of Jerusalem.
19. And I said, Lord, they know that I imprisoned and beat in every Synagogue them that believed on thee.
20. And when the blood of thy Martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them thet slew him.]
[Paraphrase] 19, 20. Against this, me thought, I argued, that my former zeal against Christianity being so remarkable among all the Jews, as it must needs be by my imprisoning and scourging the professors of it in the Consistories of many cities, c. 9. 2. by my joining and assisting in the stoning of Steven, and keeping the accusers garments, whilst they threw stones at him, c. 7. 58. and 8. • . this might be an argument to assure the Jews at Jerusalem, that it is on right grounds that I now teach the contrary, and this may give them a greater willingness to inquire into the grounds of my change, and so may render me a more competent attester of the doctrine of Christ now, by how much the more I opposed it formerly.
21. And he said unto me, Depart, for I will send thee far hence unto the Gentiles.]
[Paraphrase] 21. But this, me thought, did not prevail with Christ for my staying at Jerusalem; but he in his infinite wisdom seeing that this would not persuade, but exasperate the Jews (see Chrysostom Hom. on Gal. 11. 11. Tom. 5. p. 404. l. 25.) commanded me to depart from Jerusalem, telling me that he would give me a commission, as an Apostle, to go and preach to the Gentiles, who had not that exception to me, and would more cheerfully receive me.
22. And they gave him audience unto this word, and then life up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.]
[Paraphrase] 22. Thus far the Jews had patience to suffer him to speak: but then when he mentioned the Gentiles, and his appointment to go to them, they cried out, he was a villain and unworthy to live.
23. And as they cried out, and cast off their clothes, and threw dust into the air,]
[Paraphrase] 23. And while they were thus violent, making as if they would presently stone him (see c. 7. 57, 58.) and giving other expressions of their fury,
24. The chief captain commanded him to be brought into the castle▪ and bad that he should [note c] be examined by scourging; that he might know wherefore they cried so against him.]
[Paraphrase] 24. The Colonel, or chief commander of the guard, bid the soldiers carry him into the Tower, and commanded that he should be forely scourged till he would confess what it was that he had done, with which they were so enraged. See. v. 30.
25. And as they [note d] bound him with thongs, Paul said unto the Centurion that stood by, Is it lawful for you to scourge a man that is [note c] a Roman and uncondemned?
[Paraphrase] 25. And as the Captain which was appointed to scourge him, brought him to the block, and fastened him to it, in order to the scourging of him, Paul spake to the Captain that had the execution of that command committed to him, saying, Will the Roman Laws permit you to deal thus with a free denizon of Rome, before any sentence is legally past upon him?
26. When the Centurion heard that, he went and told the chief captain, saying, Take heed what thou dost, for this man is a Roman.]
[Paraphrase] 26. This ia Captain of a troop told to the Colonel, and withal admonished him what danger he might incur by doing thus to a free denizon of Rome.
27. Then the chief captain came, and said unto him, Tell me, art thou a [Roman?] He said, Yea.
[Paraphrase] 26. a free denizon of Rome?
28. And the chief captain said, [ With a great sum obtained I this [note f] freedom. And Paul said, But I was free -born.]
[Paraphrase] 28. I am not so by birth, but purchased the privilege at a great charge. But Paul said, The city where I was born, and my parents before me, though of a Jewish stock, had by living there, this privilege.
29. Then straightway they departed from him which should have examined him, and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.
[Paraphrase] 29. Then they ceased from their design of scourging him, ver. 24. to make him confess his crime; and the consideration that he was a free man of Rome, made the Colonel fear he had already done more then he could well answer in binding, or putting chains upon him, c. 21. 33.
30. On the morrow, because he would have known the certainty, wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.]
[Paraphrase] 30. And therefore he soon loosed him from his bands, but yet being desirous to know the bottom of the business, he convented the Jews Sanhadrim, and brought out Paul, to see what they would object against him.
Annotations on The Acts of the holy Apostles. Chap. XXII.
[ a] V. 2. Spake in the Hebrew tongue ] What the reason was of Paul's speaking Hebrew at this time, and the Jews giving him audience thereupon, may here briefly be noted. Two sorts of Jews there were at this time, some called by S. Chrysostom 〈 in non-Latin alphabet 〉 profound Hebrews, such as used no other language but the Hebrew, admitted not the Greek Bible into their assemblies, but only the Hebrew, and the Jerusalem Targum or Paraphrase. Others that spake Greek, and used the Greek Translation of the Bible, and these were called Hellenists (see Note on c. 6. a.) Now these several uses bred some unkindness betwixt these two sorts, as may in part be discerned, even after their receiving Christianity, c. 6. 1. And of this latter sort Paul sure was one, and accordingly in his writings makes use constantly of the Greek Translation of the Old Testament, and in that respect (among others) was much disliked by the other sort. Those of them that were converted had great prejudices to him, c. 21. 21. and that is said to be the reason why he concealed his name in the Epistle written to the Hebrews. But for those of them that were not converted they would not endure to hear him, or hear of him; which is the account S. Chrysostom gives of his discoursing and preaching to the Hellenists only c. 9. 28. because the other would not endure or admit him. Hereupon to avert this great displeasure conceived by them, he here speaks to them in the Hebrew language, and they were in some degree pacified thereby, so far as to give him audience.
[ b] V. 3. Feet of Gamaliel ] It was the manner of disciples to sit at the feet of their Masters, which in Pirke Avoth is called to dust themselves in the dust of their feet; for so saith Jose there, Let thy house be the house of assembly for wise men, that is, be thou ever conversant in the schools of the Doctors, 〈 in non-Latin alphabet 〉 , and do thou roll, or dust, or tumble thyself in the dust of their feet.
[ c] V. 24. Be examined by scourging ] The notion of 〈 in non-Latin alphabet 〉 among the sacred writers will be discerned by two places in the Book of Wisdom, c. 2. 19. 〈 in non-Latin alphabet 〉 , let us torment him with the wrack, and c. 6. 6. 〈 in non-Latin alphabet 〉 , the mighty shall be mightily tormented: in both which 'tis clearly used for tormenting or cruciating. And S. Chrysostom Hom. 26. in Mat. p. 186. citing the latter of these places, applies it to the words of Christ, that he that knows his Masters will and doth it not 〈 in non-Latin alphabet 〉 shall be beaten with many stripes, 〈 in non-Latin alphabet 〉 , the greater knowledge is the cause of greater punishment, thus interpreting 〈 in non-Latin alphabet 〉 by beating, and punishment. So Gen. 12. 17. 〈 in non-Latin alphabet 〉 , God scourged or cruciated Pharaoh with great and sore plagues.
[ d] V. 25. Bound him with thongs ] That 〈 in non-Latin alphabet 〉 are here the same that 〈 in non-Latin alphabet 〉 scourges v. 24. there is no doubt to be made, 〈 in non-Latin alphabet 〉 , they signify whips, or scourges, saith Hesychius; and 〈 in non-Latin alphabet 〉 they whip him with a scourge, or cord, adding 〈 in non-Latin alphabet 〉 , (it should sure be 〈 in non-Latin alphabet 〉 ) it is also used for a rope. And so 〈 in non-Latin alphabet 〉 , it should sure be 〈 in non-Latin alphabet 〉 . All to the same purpose that the word signifies cords, or scourges, to beat with. This of scourges was a punishment much severer then that of rods. Porcia lex (saith Cicero pro Rabirio ) virgas ab omnium Romanorum civium corpore amovet, hic misericors flagella retulit, The Porcian law freeth a Roman citizens body from rods, and he a merciful man (speaking Ironically) hath brought back scourging. And accordingly the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 scourges here are used, as elsewhere the greatest torments are, to make him confess what his crime was, v. 24. See 2 Mac. 7. 37. As for 〈 in non-Latin alphabet 〉 , that signifies literally to bend forward, it refers to the custom in scourging, which was to fasten them to a block or piece of wood made fast to the earth, of a cubit and an half high, for the person that was to be punished to lean on, bending his body down to it. And so 〈 in non-Latin alphabet 〉 here signifies the bending him forward to this block, or little pillar, that the upper part of his body should lean on it, and so exposing him to the Lictor, or executioner. This is here said of the Centurion in the singular number, 〈 in non-Latin alphabet 〉 , whose office, it seems, it was to do this. Master Bois of Eli, a very learned man, hath here a conjecture, that the phrase should have an hypallage in it, for 〈 in non-Latin alphabet 〉 , he extended the scourges to him, or, shown them him extended, making it the description of a Lictor holding his scourge in his hand, and shaking, and fitting it for execution, and striking a terror into the prisoner also by that means. This conjecture being ingenious it was not unfit to have mentioned. Josephus Scaliger also hath another, Epist. 146. that it refers to the manner of scourging, expressed in the Comedy, Ego plectar pendens, I shall be scourged hanging, viz. that they were lifted up from the ground, their heads higher than their heels, and tied with ropes hands and feet, making those ropes to be the 〈 in non-Latin alphabet 〉 here, and that elevation of the body 〈 in non-Latin alphabet 〉 .
[ e] Ib. A Roman ] That Paul was free of Rome by being born in a city that had the Roman privileges, is sufficiently known; so saith Philo of Agrippa, 〈 in non-Latin alphabet 〉 , he gave the privileges of the Roman citizenship to whole countries of some of his friends. So the Philippians call themselves Romans, Act. 16. 21. Philippians 〈 in non-Latin alphabet 〉 by country, Romans 〈 in non-Latin alphabet 〉 by decrees, saith Photios Ep. 〈 in non-Latin alphabet 〉 . p. 146. & Ep. 〈 in non-Latin alphabet 〉 . And that Tarsus the Metropolis of Silicia was such, is intimated by Diodorus Siculus l. 47. where speaking of the Emperors Julius and Augustus, he saith, 〈 in non-Latin alphabet 〉 , Those of Tarsus were so kind to Julius, and after for his sake to Augustus Caesar, that from his own name he called them Juliopolis. That it was unlawful for any such person to be bound, or scourged, is apparent by Cicero Or. 5. in Verr. Facinus est vincire civem Romanum, scelus verberare, prope parricidium necare, quid dicam in crucem tollere? It is a foul fault for any Praetor, &c. to bind a citizen of Rome, a piacular offense to scourge him, a kind of parricide to kill him, what shall I call the crucifying of such an one? And for that that follows of his being scourged before condemnation, (as, being by way of examination, or 〈 in non-Latin alphabet 〉 ver. 24. it is here supposed to be,) 'tis that which Cujacins hath observed out of Salvian to be distinctly against law; and all that is here said in this verse, is set down by S. Paul as distinctly according to the Roman form, as if the whole verse were taken and translated out of their Law. Yet was not this so far true, that a Roman citizen might not be punished; but as Raewardus observes, the custom was, that before he were so punished, he should, judicio duumvirûm, be adjudged to lose his privilege, and be uncitizen'd, and pronounced an enemy of the commonwealth, and then he might, be scourged or put to death, that being the form of disfranchizing him, Lictor, colliga manus, or caput obnubito, infelici rest suspendito, verberato vel intra pomoerium vel extra pomoerium, Lictor, bind his hands, or cover his face, hang him, scourge him either within or without the suburbs, as Livy testifies, l. 1.
[ f] V. 28. Freedom ] Most of the Jews, saith Philo in leg. ad Caium, were 〈 in non-Latin alphabet 〉 Romans made free, 〈 in non-Latin alphabet 〉 , for being brought captive into Italy, they were set at liberty by their masters that possessed them, but paid a price for that favor. So 2 Mac. 4. 9 Jason promiseth a great sum of monyto Antiochus, among other things to have power to make some of Jerusalem citizens of Antioch, meaning to make his money soon up again by selling it to those that desired that privilege (see Note on Phil. 3. l.) So saith Photios Epist. 〈 in non-Latin alphabet 〉 . p. 145. 〈 in non-Latin alphabet 〉 , About that time that privilege was enjoyed not only by those which were natives of Rome, but by as many as either by favor or money were made partakers of that appellation. So also Epist. 〈 in non-Latin alphabet 〉 . p. 378. and 〈 in non-Latin alphabet 〉 . p. 379. 〈 in non-Latin alphabet 〉 , being aliens of another nation and country, they were received into the Roman album, made citizens of Rome. Such an one it seems was the chief Commander here, who had himself personally bought this freedom or privilege of a citizen of Rome. But Paul was born to this liberty, by being born in a city that had obtained of the Emperors that privilege for all the inhabitants thereof, (see note c.) Thus in Eusebius Eccl. Hist. l. 5. c. 1. in the examining of Christians by the persecutors, 〈 in non-Latin alphabet 〉 , they that proved to be municipes, free denizons, of Rome, 〈 in non-Latin alphabet 〉 , their heads were cut off. A privilege which belongs to such, instead of more ignominious punishments. So Josephus the Historian, born at Jerusalem, of the sacerdotal family, 〈 in non-Latin alphabet 〉 , of priests, and himself a priest, saith Photios, Ep. 〈 in non-Latin alphabet 〉 . had the privilege of a Roman, and was called by a Roman name, Flavius, the praenomen of the Emperor Vespasian.
CHAP. XXIII.
1. AND Paul, earnestly beholding the council, said, Men and brethren, [I have lived in all good conscience before God until this day.]
[Paraphrase] 1. I have, all my life long, both when I was a propugner of the Mosaical Law against Christ's reformation, and since I have been a preacher of the Gospel, acted sincerely and uprightly according to my conscience, and consecrated my life to God's service.
2. And the high priest Ananias] commanded them that stood by to smite him on the mouth.
[Paraphrase] 2. And Ananias, the chief person among the Jews, (see note on Lu. 3. c.)
3. Then said Paul unto him, [God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?]
[Paraphrase] 3. God will punish thee by way of retaliation, deal with thee as thou hast done with me, thou hypocrite. Dost thou sit like a Magistrate or distributer of legal justice, and dost thou break the law thyself, and command me to be punished, before thou hast heard the cause? (see c. 22. 25.)
4. And they that stood by said, [Revilest thou God's high priest?]
[Paraphrase] 4. Dost thou speak such contumelious words to him who is the high priest of God's appointment, a sacred person, and under God, the chief Magistrate among the Jews?
5. Then said Paul, [I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.]
[Paraphrase] 5. I did not know that to be true which thou tellest me, that Ananias was an high priest of God's appointment, (that he was not so, nor yet the high priest put in by the Roman Procurator at this time, see note on Lu. 3. c.) however knowing him to be a person in authority, placed in a judicature (as Paul confesseth v. 3.) I acknowledge I did amiss, and am sorry I did revile him, for that is unlawful, by that place of Scripture, Exod. 22. 28.
6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, Men and brethren. I am a Pharisee, the son of a Pharisee, of the hope and resurrection of the dead I am called in question.]
[Paraphrase] 6. And Paul discerning the Sanhedrim to consist partly of Pharisees, who believe another life after this, partly of Sadducees, that do not, said aloud, I am (as my father was) of the sect of the Pharisees, and the main thing that I am questioned for, is my believing that there is another life after this, which is a pure Pharisaical doctrine, which all of that sect hold as well as I.
7. And when he had so said, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided.
8. For the Sadducees say that there is [no resurrection, neither Angel, nor Spirit;] but the Pharisees confess both.
[Paraphrase] 8. no life after this, no immortal Spirit, nor soul of man subsisting without a body.
9. And there arose a great cry, and the [Scribes that were of the Pharisees part arose and strove saying, We find no evil in this man: but if [note a] a Spirit or an Angel hath spoken to him, let us not fight against God.]
[Paraphrase] 9. Doctors of the Law, which were generally of the Pharisees opinion, took his part, and professed to think he had done nothing amiss, and that 'twas possible that he had received some infusion or incitation from God's Spirit, or else some voice from heaven, or vision by an Angel, and if he had, 'twould not become them to resist his doctrine, lest if that were truly revealed to him by God, they should fight against God himself.
10. And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers [to go down,] and to take him by force from among them, and to bring him into the castle.
[Paraphrase] 10. to go to him at the bar, where he was, as a prisoner, answering for himself,
11. And the night following [the Lord stood by him, and said, Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.]
[Paraphrase] 11. Paul saw a vision again, and God appeared to stand by him, and encourage him, telling him, that he should now receive no farther harm there, but as he had defended and avowed the faith of Christ there at Jerusalem, so he should live to do at Rome also.
12. And when it was day,] certain of the Jews banded together, and bound themselves under a curse, saying, that they would neither eat nor drink till they had killed Paul.
[Paraphrase] 12. And he had soon a notable testimony of the virtue of God's protection over him, promised him in that vision, for early in the very next morning
13. And they were more then forty which had [made this conspiracy.]
[Paraphrase] 13. thus bound themselves by oath and execration on themselves.
14. And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.]
[Paraphrase] 14. And they came to the Sanhedrim, and told some of them what they had resolved on.
15. Now therefore ye, with the council, signify unto the chief captain, that he bring him down unto you tomorrow, as though you would inquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.]
[Paraphrase] 15. And therefore desired that the whole Sanhedrim would signify their desire to the Colonel, that he would on the morrow bring Paul down to them, to examine him upon some interrogatories; And, said they, by the way, before he come near the Councelhouse, we will lie in ambush, and be sure to kill him.
16. And when Paul's sister's son heard of their laying in wait, he went, and entered into the castle, and told Paul.
17. Then Paul called one of the [Centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.]
[Paraphrase] 17. Captains of the guard, and desired him to conduct that young man to the Colonel to deliver a message to him.
18. So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee.
19. Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is it that thou hast to tell me?
20. And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul tomorrow into the Council, as though they would inquire somewhat of him more perfectly.
21. But do not thou yield unto them, for there lie in wait for him of them more then forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now they are ready, looking for a promise from thee.
22. So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shown these things to me.
23. And he called unto him two [Centurions, saying, Make ready two hundred soldiers to go to Cesarea, and horse-men threescore and ten, [note b] and spearmen two hundred, at the third hour of the night:]
[Paraphrase] 23. Captains of two bands, and bid them have their bands in readiness, and take to their assistance 70 horse-men, and a guard of two hundred men to watch and ward, to go to Cesarea Stratonis, an haven town, (see Note on c. 18. c.) presently after nine of the clock that night.
24. And provide [ them beasts that they may set Paul on,] and bring him safe unto Felix the Governor.
[Paraphrase] 24. a horse or mule for Paul to ride on,
25. And he wrote a letter after this manner,
26. Claudius Lysias unto the most excellent Governor Felix sendeth greeting.
27. This man was taken of the Jews, and should have been killed of them: then came I with an army and rescued him, having understood that he was a Roman.
28. And when I would have known the cause wherefore they accused him, I brought him forth into their Council.
29. Whom I perceived to be accused of questions of their Law, but to have [nothing laid to his charge worthy of death or of bands.]
[Paraphrase] 29. no charge brought against him punishable either with death or bonds by the Roman law (which had not yet set out any decree against Christians.)
30. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and [gave commandment to his accusers also to say before thee what they had against him.] Farewell.
[Paraphrase] 30. also gave order to his accusers to appear before thee, and implead him.
31. Then the soldiers, as it was commanded them, took Paul, and brough him by night to Antipatris.
32. And on the morrow they left the horse-men to go with him, and returned to the castle.
33. Who when they came to Cesarea, and delivered the Epistle to the Governor, presented Paul also before him.
34. And when [the Governor] had read the letter, he asked of what province he was. And when he understood that he was of Silicia,
[Paraphrase] 34. Felix the Procurator of Judea under the Roman Emperor
35. I will hear thee, said he, when thine accusers are also come. And he commanded him to be [kept in Herod's judgment hall.]
[Paraphrase] 35. secured in the hall called Herod's hall.
Annotations on Chap. XXIII.
[ a] V. 9. A Spirit or an Angel ] Of the four several ways of Revelations which were among the Jews, these are confess'dly two, 〈 in non-Latin alphabet 〉 the holy Spirit, and 〈 in non-Latin alphabet 〉 the daughter of voice, or a voice from heaven, brought by an Angel, by which anything was made known to them. The other two were 〈 in non-Latin alphabet 〉 Vrim and Thummim, under the first Temple, the twelve stones in the pectoral of the high Priest (which was called hoschen judicii ) the irradiation of which foretold many things to the Jews. This is by Josephus called 〈 in non-Latin alphabet 〉 the oracle, which, saith he, ceased to shine 200 years before he wrote: Of which see Soudas in the word Ephod, and Note on Rom. 3. a. And the last was 〈 in non-Latin alphabet 〉 prophecy, which under the second Temple, after the death of Haggai, Zacharias and Malachi, was taken away. This was of two sorts, either in time of sleep, by way of dream, or when they were waking, by casting them into a trance or ecstacy, where by way of vision they saw somebody saying this or that to them, or else seeing no shape, only heard a voice. Both which sorts of prophecy we have mentioned together Joel 2. 28. dreaming of dreams, and seeing of visions, as that other of the holy Ghost in the phrase pour out my Spirit. Many examples of the vision or trance we have here in this book, of Ananias, Act. 9. 10. and of Saul, v. 12. of Cornelius, ch. 10. 3. and of Peter, ver. 10. and of the dream also, called a vision by night which was seen by Paul, c. 16. 9. and again ch. 27. 23. where an Angel appeared to him in a dream, and the Lord, c. 23. 11. as to Joseph Mary's husband, Mat. 1 As for that of the holy Ghost, which belongs to this place, it is thus defined by the Jews, that a man being awake, and in his full senses, speaks and acts like another man, but the Spirit of God, or Spiritus excelsus, excites him, and suggests unto him words which he shall say; as in that of Christ to the Apostles, Mar. 13. 11. 'tis not you that speak, but the holy Ghost, the interpretation of the dabitur in illa hora, it shall be given in that hou • e, which went before. Three of these four ways of Revelation the Jews resolved to be abolished at this time, that of the Vrim and Thummim, with the first Temple, that of Prophecy, with Malachi, and that of the holy Ghost, in the second year of Darius, as it is in Joma c. 7. and therefore saith S. John c. 7. 39. 〈 in non-Latin alphabet 〉 as yet there was not the holy Ghost, only they did, according to the prophecy of Joel, expect that it should return to them again in those days: and so here we have mention of it in the 〈 in non-Latin alphabet 〉 , the Spirit hath spoken to him; and so of the 〈 in non-Latin alphabet 〉 also, in the word Angel (as indeed it was, when he heard a voice from heaven delivered out of thunder, Saul, Saul, &c.) Though 'tis possible that this last of the Angel may belong to that of the appearance of an Angel in a dream or vision to him.
[ b] V. 32. Spear-men] What 〈 in non-Latin alphabet 〉 signifies may be best learned from Phavorinus, who interprets it 〈 in non-Latin alphabet 〉 warders or guard, and so H. Stephanus, Satellites, Stipatores, to the same sense; Thus called, saith Meursius, quod maleficis manum injicerent, eósque apprehenderent, & carceri mancipatos ad supplicium producendos custodirent, because they apprehended or laid hands on Malefactors ( which yet would rather be the importance of 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 laying hands, and indeed so the Kings MS. reads here, not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ) and putting them in custody, kept them and brought them out to execution; adding that these are the same in the Camp, that the Lictors or Serjeants are in the City. From all which it appears to be most fitly rendered a guard, to which in the militia the prisoners are committed.
CHAP. XXIV.
1. AND after five days [Ananias the high priest descended with the Elders, and with a certain orator named Tertullus, who informed the Governor against Paul.]
[Paraphrase] 1. Annas the chief of the Jews (see note on Lu. 3. c.) with some others of the Sanhedrim, and a lawyer or pleader, named Tertullus, went down all from Jerusalem to Cesarea, (see note on oh, 18. c.) to Felix, and brought in a bill of information, (see Theophylact) accusation, or charge against Paul.
2. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,
3. We accept it always and in all places, most noble Felix, with all thankfulness.]
[Paraphrase] 2, 3. And when Tertullus was admitted to speak, he began his plea against Paul with a flattering oration to Felix, telling him how happy the Jews had always in every of their cities counted themselves under his government and managery of affairs, and that they were very thankful to him for it.
4. Notwithstanding that I be not farther tedious unto thee, I pray thee that thou wouldst hear us of thy clemency a few words.
5. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarens.]
[Paraphrase] 5. This Paul we Jews know to be a dangerous person, and everywhere where he comes, he disquiets the people's minds, and prepares them to commotions and seditions against the present government, that of the Romans, (see v. 18. and ch. 25. 8.) and he is a great promoter of the religion of those that are ordinarily called Nazarens, from Jesus that dwelt in Nazareth, (that is, of Christians.)
6. Who also hath gone about to profane the Temple: whom we took, and would have judged according to our law.]
[Paraphrase] 6. And he hath done such things in the • emple of the Jews among us at Jerusalem, as are absolutely contrary to the laws of our God (see c. 21. 21.) and we apprehended him, and would have had him punished, so as our law appoints those to be punished that bring strangers boyond that court of the Temple that was assigned them, and separated from the other (see Eph. 2. 14.)
7. But the chief Captain Lysias came upon us, and with great violence took him away out of our hands,
8. Commanding his accusers to come unto thee; by examining of whom thy self mayst take knowledge of all these things whereof we accuse him.]
[Paraphrase] 7, 8. But as we were proceeding against him, Lysias, the Captain of the Temple, or commander of the guard of soldiers that guards the Temple, would not permit us to proceed against him in our Court, but carried him away with a guard of soldiers, c. 23. 10. and cited some of the Sanhedrim to come hither to thee, and accuse him; whom therefore thou mayst please to examine, and hear what they can say.
9. And the Jews also assented, saying, That these things were so.]
[Paraphrase] 9. And the Jews of the Sanhedrim that came down, v. 1. confirmed the truth of all that Tertullus had pleaded.
10. Then Paul, after that the Governor had [beckned unto him] to speak, answered, For as much as I know that thou hast been of many years [a Judge unto this nation,] I do the more cheerfully answer for myself.
[Paraphrase] 10. given him leave, permitted him
11. Because that thou mayst understand, that there are but yet twelve days since I went up to Jerusalem for to worship.]
[Paraphrase] 11. And first thou mayst please to understand, that about twelve days since I came up to Jerusalem to keep the feast of Pentecost, a solemn feast of the Jews there, when by law 'tis appointed to be kept.
12. And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city.
13. Neither can they prove the things whereof they now accuse me.]
[Paraphrase] 12, 13. And there I behaved myself very quietly, made no disturbance, raised no sedition; and they that say I am a seditious person, and raise disturbances where ever I come, are not able to prove anything of this nature, but only content themselves with a general charge of sedition.
14. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets;]
[Paraphrase] 14. But as for the other part of the accusation ver. 5. that I am a great promoter of the sect of the Nazarens, I acknowledge this, that that way of worshipping the God of Abraham which Christ hath taught, and the Christians practice, which I suppose they mean by the word Sect, or peculiar way of profession or religion (see Act. 26. 5.) is the way that I do use, and in doing so, do agreeably to all that is written in the Mosaical Law, and the writings of authority among the Jews, by which they think themselves obliged.
15. And have hope towards God, which they themselves also allow, that there shall be a resurrection from the dead both of the just and unjust.]
[Paraphrase] 15. And the main part of this is, that there shall be a life after this, and that all that ever lived here, shall then be judged and rewarded, whether they be good or evil. And this is no more then these men themselves, all but the Sadducees, profess to believe, and depend on.
16. And herein do I exercise myself to have always a conscience void of offense toward God, and toward men.]
[Paraphrase] 16. In this religion and practice, I am as careful as I can to live blamelessly, and to do my duty in all things towards God and man.
17. Now after many years I came to bring alms to my nation, and offerings.]
[Paraphrase] 17. As for that which they mention of my profaning the Temple, thus it was, Many years after my conversion to this way that they speak of, I was sent by the pious Jews, &c. of other parts to Jerusalem and Judea, with their charity, and free-will oblations, brought in for the service of God, c. 11. 30.
18. Whereupon certain Jews from Asia found me purified in the Temple, neither with multitude, nor with tumult;]
[Paraphrase] 18. And whilst I was doing thus, some Jews of Asia saw me in the Temple, where I was far from profaning of it, as was suggested ver. 6. and ch. 21. 23. but was there in such a manner as the Law of the Jews required of me, and they senselessly mistaking, affirmed that I carried Trophimus a Gentile of Ephesus into the Temple, and so affirmed me to have profaned the Temple. But this was a down-right falsity, for which there was no other ground of affirming, but only this, that he was seen with me in the city (see ch. 21. 29.) And as I was in the Temple without any such company there which might be said to profane it, so it is certain that I was not attended with any number of men, that might bring me under suspicion of raising any sedition ver. 5.
19. Who ought to have been here before thee, and object if they had ought against me.]
[Paraphrase] 19. Or if any man living would affirm I had, he ought to come now in open court, and testify against me here.
20. Or else let these same here say, if they have found any evil-doing in me, while I stood before the council.]
[Paraphrase] 20. Nay for all these things I shall make mine appeal to these that are here present of their own Sanhedrim ver. 1. and desire they will testify, whether when I was brought before their Sanhedrim at Jerusalem c. 23. I was not dismissed with a good testimony from themselves, ver. 9. viz. that there was nothing of moment charged and proved against me; and let them speak, if it were not so.
21. Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.]
[Paraphrase] 21. There is I am sure but one thing that can by any be testified against me from the proceedings there, and that none but Sadducees will lay to my charge, who are engaged in the maintenance of their own tenets, and that chargeable upon all the Pharisees as well as me, viz. my acknowledging another life after this, ch. 23. 8.
22. And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.]
[Paraphrase] 22. When Felix had had this cognizance of the matter, and discerned how things stood, he deferred passing any sentence, saying, Concerning Christian religion, whether it were derogatory to the Law of the Jews, I will determine, when I have advised with learned men that know your pretensions, and that concerning the tumult said to be raised by Paul, when Lysias comes, whose testimony will decide it.
23. And he commanded a Centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquantaince to minister or come unto him.]
[Paraphrase] 23. And he commanded the Captain of the guard to keep Paul safe, but not as a close prisoner, and that any that would bring him any relief, or discourse with him, might freely do it.
24. And after certain days, when Felix came with his wife Drusilla, which was a Jew, he sent for Paul, and heard him concerning the faith of Christ.]
[Paraphrase] 24. And Felix's wife, being a Jew, when she came, he thought fit to have her present, and sent for Paul, and bid him say what he had to say concerning the doctrine or Gospel of Christ.
25. And as he reasoned of righteousness, temperance, and judgment to come, [note a] Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.]
[Paraphrase] 25. And Paul, in a discourse of that subject, insisted particularly on the great obligation that by the Law of Christ lay on all men to observe justice between man and man, and to live chastely, either in conjugal or single life, (two virtues contrary to two special vices that Felix was particularly guilty of) and withal of the severe judgment that all men one day should be called to for their offenses in these and the like kinds. And as he insisted on these three branches of the Christian faith, wherein Felix was so much concerned, he fell a trembling, and being in pain to hear such doctrine, he broke him off abruptly, bidding him depart for that time, and he would find some other season to hear him again.
26. He hoped also] that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.
[Paraphrase] 26. And, being a taker of bribes, (note a.) he hoped
27. But [note b] after two years Portius Festus came into Felix's room; and Felix, willing to show the Jews a pleasure, left Paul bound.]
[Paraphrase] 27. And when Paul had remained in custody under the time of Felix's Procuratorship for the space of two years, Felix was by Nero removed out of his place, and Portius Festus succeeded him; and though Felix had nothing to condemn in Paul, yet merely to gratify the Jews at parting, he left Paul in prison.
Annotations on The Acts of the holy Apostles. Chap. XXIV.
[ a] V. 25. Felix trembled ] The grounds of Felix 's trembling at this discourse of Paul 's of justice and chastity, or continence, will be best fetched from a view of the character of this man both in Tacitus & Josephus, Tacitus Hist. l. 5. mentions him an Eques Romanus, to whom Claudius the Emperor had entrusted that Province, where, saith he, per omnem saevitiam & libidinem jus regium servili ingenio exercuit, he practiced all cruelty and injustice in his government, Drusillâ Antonii & Cleopatrae nepte in matrimonium acceptâ, and that he took to wife Drusilla the niece of Antony and Cleopatra. Of this marriage of his Josephus enlargeth, and saith that Agrippa his brother had given her first to Azis the King of the Emisseni, and whilst she was his wife, Felix falls in love with her, and by the help of one Simon a Magician (not he of Samaria, but another of Cyprus ) obtained her from her husbands bed. From these two parts of his character, an unjust Governor (of which his expecting bribes here ver. 26. is an evidence also) and one that lived with another man's wife, ariseth the fitness and propernesse of S. Paul's discourse before him, of justice and continence; and the guilt of his conscience, hearing that there was a judgment to come for such sins as these, might very well set him a trembling.
[ b] V. 27. After two years ] That this two years is to be referred to Felix 's Procuratorship is the opinion of Baronius, meaning those two years which he spent in Nero's reign. But the truth is, Claudius had, five year before, placed him in the Praefecture, and there is no reason to think that S. Luke should define the time of his Procuratorship from Nero's reign, who removed him, rather then from Claudius 's, who put him in: And therefore the 〈 in non-Latin alphabet 〉 , two years, must refer to Paul's imprisonment rather.
CHAP. XXV.
1. NOW when Festus was come into the Province, after three days he [ascended from Cesarea to Jerusalem.]
[Paraphrase] 1. See note on ch. 18. c.
2. Then the high priest and [the chief of the Jews informed him against Paul, and besought him,
3. And desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him.]