Annotations on the New Testament
3. And desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him.]
[Paraphrase] 2, 3. other members of the Sanhedrim accused Paul before him, and besought of him that favor, that he might be sent for to Jerusalem, (meaning to lay some villains by the way, to kill him as he came.)
4. But Festus answered, [that Paul should be kept at Cesarea, and that he himself would depart shortly thither. ]
[Paraphrase] 4. that he had left Paul in prison at Cesarea, c. 24. 27. whither he himself would shortly go, and hear the cause betwixt them and him.
5. Let [them therefore, said he, which among you are able,] go down with me, and accuse this man, if there be any wickedness in him.
[Paraphrase] 5. the chief priests, said he, and the rest in authority among you, ver. 2.
6. And when he had tarried among them more then ten days, he went down unto Cesarea, and the next day sitting in the judgment-seat, commanded Paul to be brought.
7. And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
8. While he answered for himself, Neither against the Law of the Jews, neither against the Temple, nor yet against Caesar have I offended anything at all.]
[Paraphrase] 8. And he cleared himself against all the accusations, which were reducible to three heads, offenses against the Mosaical Law, profaning the Temple, raising sedition against the government of the Romans (see ch. 24. 5, 6.)
9. But Festus being willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?
10. Then said Paul, I stand at Caesar's judgment-seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.]
[Paraphrase] 10. I am a Roman, and I ought to be judged not by the Jewish Sanhedrim or laws, but by the Roman: (And though I were liable to them, yet thou already discernest that they are not able to prove that I have any way trespass'd against the Jews, or their Law.)
11. For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.]
[Paraphrase] 11. And if I have done anything which by the Roman laws is punishable capitally, I will be content most willingly to suffer death, I desire no mercy, (this he did, knowing there was then no edict of the Emperors against Christianity, see note on ch. 26. a.) But if all their accusations are invalid, if I am, as thou knowest I am, v. 10. free from that charge of having wronged them, and being a Roman ought to be judged by the Roman laws, and none of them hath interdicted Christianity, there is then no reason I should be delivered up to my enemies to be my judges. 'Twere absolutely unjust to do so, and from that intention of thine, I make mine appeal to the Roman Emperor, and desire that he may judge between us.
12. Then Festus, when he had conferred with the council,] answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.
[Paraphrase] 12. And Festus conferring with those of the Jewish Sanhedrim, that were there,
13. And after certain days [king Agrippa and Bernice] came unto Cesarea, to salute Festus.
[Paraphrase] 13. Agrippa, who, after Herod, was Tetrarch of Galilee, and his sister Bernice
14. And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix,
15. About whom, when I was at Jerusalem, the chief Priests and the Elders of the Jews [informed me, ] desiring to have judgment against him.
[Paraphrase] 15. brought in an accusation to me,
16. To whom I answered, It is not the manner of the Romans [to deliver any man to die] before that he which is accused [note a] have the accusers face to face, and have license to answer for himself, concerning the crime laid against him.
[Paraphrase] 16. to give sentence of capital punishment against any man,
17. Therefore when they were come hither, without any delay, on the morrow I sat on the judgment-seat, and commanded the man to be brought forth.]
[Paraphrase] 17. And therefore that they must of necessity go to Cesarea and accuse him. And when they came, I used all expedition, and the very next day I went to the bench to hear this cause of Paul.
18. Against whom when the accusers stood up, they brought none accusation of such things as I supposed:]
[Paraphrase] 18. And upon hearing I found him absolutely free from all capital crimes, all seditious practices, whereof they accused him, and wherein I suspected him to be most guilty.
19. But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.]
[Paraphrase] 19. And all that stuck, was some disputable matters about his particular way of serving or worshipping God, and whether one Jesus were still dead, or whether he were risen again, as Paul affirmed.
20. And because I doubted of such manner of questions, I asked him, whether he would go to Jerusalem, and there be judged of these matters.
21. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him unto Caesar.]
[Paraphrase] 20, 21. And making some scruple, whether it were fit for me to give sentence in this matter, or whether it were not better to refer him to the Jews Sanhedrim, to be judged there, Paul appealed to Caesar, claimed his privilege of a Roman, that he might not be delivered up to the Jews; and thereupon I remanded him to prison, till I could conveniently send him to Rome to Caesar.
22. Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.
23. And on the morrow, when Agrippa was come and Bernice with great [ [note b] pomp, and was entered into the place of hearing, with the chief captains] and principal men of the city, at Festus command, Paul was brought forth.
[Paraphrase] 23. retinue and train, and entered into the court or hall, with the Colonels
24. And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the [Jews have dealt with me, both at Jerusalem, and also here, crying, that he ought not to live any longer.]
[Paraphrase] 24. Jews wheresoever inhabiting, those of Jerusalem and others, have made complaints to me, as against a most notable malefactor, that ought to be put to death.
25. But when I understood that he had committed [nothing worthy of death, and that he himself hath appealed to Augustus,] I have determined to send him.
[Paraphrase] 25. no capital crime, and seeing he appealed to the Emperor of Rome, to be sentenced at his tribunal,
26. Of whom I have no certain thing to write unto [my Lord,] wherefore I have brought him forth before you, and especially before thee, O king Agrippa; that after examination had, I might have somewhat to write.
[Paraphrase] 26. the Emperor,
27. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.
Annotations on Chap. XXV.
[ a] V. 16. Have the accusers face to face] Of this law and custom of the Jews Philo Judaeus is express, speaking of the Roman Praefects, that 〈 in non-Latin alphabet 〉 , &c. They yielded themselves to be common judges, and heard equally the accusers and the defendants, and condemned no man unheard, prejudged none, but judged without favor or enmity according to the nature of the cause.
[ b] V. 23. Pomp] What 〈 in non-Latin alphabet 〉 here signifies will be judged by the use of the word in other authors. Laertius speaking of Dio, saith, he was 〈 in non-Latin alphabet 〉 sumptuous, and accordingly went from city to city, and sometimes 〈 in non-Latin alphabet 〉 , using arts to have a great train, he persuaded Mariners to put on Scholars attire and follow him. So Athenaeus Deipnos. l. 5. speaking of Athenion returning in great pomp to Athens. 〈 in non-Latin alphabet 〉 , no Roman ever out-braving Attica with so great a train. So in Planudes vit. Aesop. 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , taking servants—he went to Egypt, using this great train and glory to the astonishment of those that were there. So in Chrysostom 〈 in non-Latin alphabet 〉 ; To what purpose dost thou carry about many servants, parasites, flatterers, and all thy other train? 〈 in non-Latin alphabet 〉 that thou mayest appear the more venerable. So Hom. 4. speaking of Nebuchadonosor his 〈 in non-Latin alphabet 〉 , Nobles, Captains, innumerable forces, plenty of Gold, he adds, 〈 in non-Latin alphabet 〉 , all the other train and splendor belonging to him. In this notion of the word a very learned Critick, Mr. Bois, is willing to understand 〈 in non-Latin alphabet 〉 Ecclus. 4. 30. and so I suppose it may be rendered, one that thinks himself a brave fellow among his servants, being attended with a great train of them, one that pleaseth himself with the magnificence of his train, as 〈 in non-Latin alphabet 〉 , applied by Eustathius to Tantalus, is expressed by 〈 in non-Latin alphabet 〉 , fed with vain hopes: and this sense agrees well with the Context there in the son of Sirach; Be not as a Lion in thy house, the pride of the Lion and his stately gate being as observable as his terribleness, to which our English translation refers, and it being unagreeable to the pride of that creature to be cruel toward inferiors (such as servants are) according to the proverb,
CHAP. XXVI.
1. THen Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul [stretched forth the hand, and answered for himself:]
[Paraphrase] 1. beckning to the by-standers to hold their peace, and give audience, made this Apology for himself.
2. I think myself happy, king Agrippa, because I shall answer for myself this day before thee, touching all the things whereof I am accused of the Jews.
3. Especially because I know thee to be expert in all customs, and questions, which are among the Jews: wherefore I beseech thee to hear me patiently.
4. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews,
5. Which knew me from the beginning (if they would testify) that [after the most straitest sect of our religion I lived a Pharisee.]
[Paraphrase] 5. I was of that sect which is the strictest of all the rest in the Jewish religion, viz. a I harisee.
6. And now I stand and am judged for the hope of the promise made of God unto our fathers.]
[Paraphrase] 6. And accordingly now I am accused for asserting the resurrection of the dead, which as it is a doctrine acknowledged by the Pharisees, so is it the fundamental promise made of old.
7. Unto which promise our twelve tribes, instantly serving God day and night, hope to come: for which hopes sake, king Agrippa, I am accused of the Jews.]
[Paraphrase] 7. And generally depended on by the Jews, and in intuition thereof it is, that they spend their time in piety and obedience to God: And yet for the believing and expecting this I am accused by these Jews.
8. Why should it be thought a thing incredible with you, that God should raise the dead?]
[Paraphrase] 8. This being by me asserted to be founded in the resurrection of Christ, that is the thing that is most disbelieved, God's having raised Christ from the dead. And why should that be judged so incredible?
9. I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth:]
[Paraphrase] 9. I confess I was once of opinion that I was obliged to persecute this profession, and doctrine of Christ:
10. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests, and when they were put to death, I [gave my voice against them. ]
[Paraphrase] 10. was a principal actor, c. 7. 56. and approver of the sentence, c. 8. 1.
11. And I punished them oft in every synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities.]
[Paraphrase] 11. And in other cities beside Jerusalem, I brought them into their courts, and used all rigid means to make them deny Christ, and was so fierce against them, that I forced them to fly to heathen cities, and then pursued them thither.
12. Whereupon as I went to Damascus with authority and commission from the [chief priests,]
[Paraphrase] 12. Sanhedrim, ch. 9. 2.
13. At midday, O King, I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me.
14. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.]
15. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.
16. But arise and stand upon thy feet, [for I have appeared unto thee for this purpose, to make thee a minister, and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee.]
[Paraphrase] 16. for thou art chosen by me to be a preacher of the Gospel, which thou hast persecuted, and to proclaim unto others what thou hast now and shalt hereafter see,
17. Delivering thee from the people and from the Gentiles unto whom now I send thee,]
[Paraphrase] 17. Making a special choice of thee out of all the Jews & Gentiles, and now giving thee commission to go and preach the Gospel to them, see c. 9. 15.
18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.]
[Paraphrase] 18. To show them their duty, to turn them from all their idolatrous sinful, to all gracious godly courses, from being the slaves of the devil, to be the servants of God, thereby to have their sins forgiven, and by believing in me, to have an inheritance, a future eternal blissful portion among the saints of God.
19. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:]
[Paraphrase] 19. Upon this vision so glorious, and these words of Christ from heaven, I could not but yield:
20. But shown first unto them of Damascus and Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.]
[Paraphrase] 20. But preached at Damascus first, then at Jerusalem, then through all Judea, and even among the Gentiles, the doctrine of repentance, and amendment, and necessity of bringing forth all fruits of new life in an eminent manner, which indeed is the sum of the Gospel of Christ.
21. For these things the Jews caught me in the Temple, and went about to kill me. ]
[Paraphrase] 21. And for this it was, that I had like to have been killed by the Jews as I was in the Temple.
22. Having therefore obtained help of God, I continue until this day, witnessing both to small and great, saying none other things then those which the Prophets and Moses did say should come,]
[Paraphrase] 22. But God rescued me, and accordingly I go on to do this, preaching nothing in effect, but what is perfectly agreeable to the writings of Moses and the Prophets,
23. That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people and to the Gentiles.]
[Paraphrase] 23. That Christ should be put to death, and that by his rising again from death, both the Jews and Gentiles should be brought to believe on him.
24. And as he thus spake for himself, Festus said with a loud voice, Paul, [thou art beside thyself: much learning doth make thee mad.]
[Paraphrase] 24. thou talkest distractedly; sure thy learning, and high opinion of it, hath put thee out of thy wits.
25. But he said, I am not mad, most noble Festus, but [speak forth the words of truth and soberness.]
[Paraphrase] 25. what I say is perfectly true, and hath nothing of excess or transportation in it.
26. For the King knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.]
[Paraphrase] 26. Agrippa, I am confident, knows it to be so, and therefore I fear not his censure, (see Joh. 7. a.) for these things, the life, death, and resurrection of Christ, were things of very public cognizance, and cannot be unknown to him that was a Jew born.
27. King Agrippa, Believest thou the Prophets? I know that thou believest.]
[Paraphrase] 27. What sayest thou, Agrippa? are not the Jewish Prophecies fulfilled in Christ? Thou canst not but discern and acknowledge it.
28. Then Agrippa said unto Paul [ Almost thou persuadest me to be a Christian.]
[Paraphrase] 28. Thou dost in some degree persuade me that the Christian faith is the true.
29. And Paul said, [I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds.]
[Paraphrase] 29. I heartily wish and pray for thine own sake, that not only in a low, but in an eminent degree, both thou and all that are here present were as far Christians as I am; only I would not wish them imprisoned as I am.
30. And when he had thus spoken, [the King rose up, and the Governor and Bernice,] and they that sat with them.
[Paraphrase] 30. King Agrippa and Festus and Bernice rose up from the place of judicature, c. 25. 29.
31. And when they were gone aside, they talked between themselves, saying, [This man hath done [note a] nothing worthy of death or of bonds.]
[Paraphrase] 31. The accusations brought against this man are not such as by the Roman Law are punishable capitally, or by imprisonment, (the Emperors having not yet, in the beginning of Nero, made any edict against Christianity.)
32. Then said Agrippa unto Festus, This man might have been set at liberty if he had not appealed unto Caesar.
Annotations on Chap. XXVI.
[ a] V. 31. Nothing worthy of death or —] The truth of this speech of King Agrippa and his company, that Paul had done nothing worthy of death or bands, depends on the consideration of the time wherein it was spoken. For the Roman Magistrates judging by the Roman Laws, that which was not against any Law of the Emperors, was not cognoscible, or punishable (especially by death or imprisonment, deprivation of life or liberty) by them. Thus when Paul is accused by the Jews, and brought before the Proconsul of Achaia, Gallio, c. 18. he tells them plainly, that he will not be a Judge of such matters, which the Roman Law, then in Claudius 's reign, had said nothing of. For though c. 18. 2. an Edict had been by Claudius, toward the end of his reign, set out against the Jews, to banish them out of Italy, &c. and by that, the Christian Jews, as Jews, not as Christians, fell under that inderdict, and so did Priscilla and Aquila there, (and John the Apostle, banished into Patmus, in Claudiu's reign, saith Epiphanius, haer. 〈 in non-Latin alphabet 〉 .) yet as to the difference betwixt Jews and Christians, there refer'd to by Gallio, (in proportion to the accusation brought against him by the Jews, 〈 in non-Latin alphabet 〉 of a word, as whether Jesus were the Messias, or no, 〈 in non-Latin alphabet 〉 of names, as whether the name Christian, or disciple, &c. were unlawful, as those discriminated them from incredulous Jews, 〈 in non-Latin alphabet 〉 , concerning the law in force among the Jews, about conversing with the uncircumcised, &c.) there was then no Law set out by the Emperors at Rome, and therefore no rule for the Proconsul to go by, in taking cognizance of them. And thus it continued till Nero's rage against the Christians began: for that he first dedicated persecution, is Tertullian 's expression, and Primum Neronem in hanc sectam gladio ferociisse, Nero was the first that made any capital Law against them. Now this appearance of Paul before Agrippa was in the second of Nero's reign, Anno Ch. 57. long before this rage of his brake out; and accordingly Paul had made his appeal to Caesar's tribunal, knowing that this difference betwixt him and the Jews was a thing of that nature, that no Law of the Romans could take hold of, all his danger being from the tumultuary proceedings of the Jews, inraging and importuning the Magistrates against him, and the best way of securing himself, being a trial by the Roman Laws, to which prudently he appeals, c. 25. 11. making it his plea, that he had done nothing against Caesar, v. 8. and as a Roman, claiming the privilege of being judged by the Imperial Laws, and not to be delivered up to the Jews, v. 10. Which plea of his could have stood him in no stead, if Christianity had then been under any Imperial Interdict, and by being accepted for him, demonstrates that at that time it was not.
CHAP. XXVII.
1. ANd when it was determined that we should sails unto Italy, they delivered Saul and certain other prisoners unto one named Julius, a Centurion of Augustus band.
2. And entering into a ship of [Adramyttium, we launched, meaning to sails by the coasts of Asia,] one Aristarchus a Macedonian of Thessalonica being with us.
[Paraphrase] 2. Adramyttium a SeaTown of Mysia (see note on c. 20. a.) which was to sails along by Asia, we began our journey.
3. And the next day we touched at Sidon: and [Julius courteously entreated Paul, and gave him liberty to go unto his friends] to refresh himself.
[Paraphrase] 3 The Captain of the guard that was to guard the prisoners, was very civil to Paul, and permitted him to go on shore at Sidon, and visit those whom he knew there.
4. And when we had launched from thence, we failed under Cyprus, because the winds were contrary.
5. And when we had sailed over the Sea of Silicia and Pamphylia, we came to Myra, a city of Lycia:
6 And there the Centurion found a ship of Alexandria, sailing into Italy, and he put us therein.
7. And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against [Salmone.]
[Paraphrase] 7. Salmone, a City which is called by Ptolemy Sam • nium.
8. And hardly passing by it] came unto a place which is called the Faire-havens, nigh whereunto was the City of Lasea.
[Paraphrase] 8. And as soon as we were passed by Salmone, c. 7. we
9. Now when much time was spent, and when sailing was now dangerous, because [note a] the fast was now already past, Paul admonished them,
10. And said unto them, Sirs, I perceive that this voyage will be with hurt, and much damage not only of the lading and ship, but also of our lives.]
[Paraphrase] 9, 10. And being thus long upon the Sea, and the Sea beginning to grow tempestuous, as it is wont at that time of year, to wit after the day of expiation, the great yearly fast, about which time the Michaelmas-flaws are wont to be on the Seas, Paul would have persuaded them to have gone a shore, and expected more seasonable time to have performed this journey, telling them that, if they went on, it would be very dangerous to the ship, the goods in it, and even the lives of the men.
11. Nevertheless the Centurion believed the Master and the owner of the ship, more then those things which were spoken by Paul.]
[Paraphrase] 11. But the Governor of the ship being also the owner of it, and so concerned to consider the danger, was of another mind, and the Captain of the guard preferred his judgment before Paul's.
12. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phoenicia and there to winter, which is an haven of Crete, and lieth toward the South-west and North-west.]
[Paraphrase] 12. Especially considering that the haven v. 8. was no good winter harbor, in which respect most of the passengers advised to put out from thence, and endeavor to gain Phoenicia, an haven of Crete, situate toward, &c. and there they might winter conveniently.
13. And when the Southwind blew softly, supposing that they had obtained their purpose, loosing [note b] thence, they sailed close by Crete.]
[Paraphrase] 13. And by a calm Southerly gale which came, they thought this would be easily compassed, and therefore considering the inconstancy of the wind, and that it might not hold long thus favorable, they made use of the first opportunity, and put out presently, and so got beyond the shore of Crete.
14. But not long after there arose against it a tempestuous wind, called [Euroclydon.]
[Paraphrase] 14. The North-East wind (see note a.)
15. And when the ship was caught, and could not bear up into the wind, [ we let her drive.]
[Paraphrase] 15. we were fain to yield the ship to the force of the wind, and sails with it, whithersoever 'twould drive us.
16. And running under a certain Island, which is called Clauda, [we had much work to come by the boat.]
[Paraphrase] 16. the skiffe that attended the ship was stuck, or entangled so, that we could hardly get it to us.
17. Which when they had taken up, they used helps, under-girding the ship; and fearing lest they should fall into the quicksands,] stuck sails, and so were driven.
[Paraphrase] 17. But at last they got it and then they made use of some artifices to secure them from splitting, and fearing they might fall upon some quicksand, to prevent that,
18. And being exceedingly tossed with a tempest, the next day they [lightened the ship.]
[Paraphrase] 18. disposed some of the goods out of the ship.
19. And the third day we cast out with our own hands the tackling of the ship.]
[Paraphrase] 19. And the next day we were forced to cast into the Sea the furniture of the ship.
20. And when neither Sun nor Stars in many days appeared, and no small tempest lay on us, all hope, that we should be saved, was then taken away.]
[Paraphrase] 20. And then there came such a season of tempestuous foul weather, that we utterly despaired of escaping.
21. But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, [ye should have hearkened unto me, and not have loosed from Crete, and to have [note c] gained this harm and loss.]
[Paraphrase] 21. You should have taken the counsel which I gave you v. 10. and avoided or not have run this hazard.
22. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.
23. For there stood by me this night the Angel of God, whose I am, and whom I serve,]
[Paraphrase] 23. For this night I received a vision, and in it a message from that God, who is pleased to own and protect me, and whose servant I am,
24. Saying, Fear not Paul, thou must be brought before [Caesar; and lo, God hath given thee all them that sail with thee.]
[Paraphrase] 24. Nero the Roman Emperor: And God hath for thy sake, granted life and safety to all them that are with thee in the ship.
25. Wherefore, Sirs, be of good cheer: [for I believe God, that it shall be even as it was told me.]
[Paraphrase] 25. for I am confiden • this vision shall be made good, coming from God, as it certainly doth.
26. Howbeit] we must be cast upon a certain Island.
[Paraphrase] 26. But one passage more I received in the vision, viz. that after shipwreck
27. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country.
28. And they sounded, and found it twenty fathomes; and when they had gone a little farther they sounded again, and found it fifteen fathomes.]
[Paraphrase] 28. And by letting down their plummet and sounding they found it was first twenty fathomes, then fifteen, which was an argument to assure them they were near a shore.
29. Then fearing lest they should have fallen upon rocks, they] cast four anchors out of the stern, and wished for day.
[Paraphrase] 29. And therefore it being night, and apprehending the danger of falling upon some shelves for want of light to guide them, they durst go no farther, but
30. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the foreship,
31. Paul said to the Centurion and to the soldiers, [Except these abide in the ship, ye cannot be saved.]
[Paraphrase] 31. Though I told you that no one person in the ship should perish, yet this was upon condition you would believe and trust God for your preservation, and the mariners stay, and do their parts with all diligence, and not use this trick, some to escape, and leave the rest in the danger: If this be done, assure yourselves, you will be drowned.
32. Then the soldiers cut off the ropes of the boat, and let her fall off.]
[Paraphrase] 32. Hereupon the soldiers, to prevent the mariners design, ran and cut the ropes of the skiffe, and let it fall off into the sea.
33. And while the day was coming on, Paul besought them all to take meat saying, This day is the fourteenth day that ye have tarried, and continued [note d] fasting, having taken nothing.]
[Paraphrase] 33. And in the space between that and daybreak, Paul exhorted them to refresh themselves with eating, telling them that they had so solicitously attended the fate of this fourteenth day, as the special critical day, (had so much feared casting away upon that day) that they had no leisure or thought of eating, and so had fasted till that time of night, eaten no bit all that day.
34. Wherefore I pray you to take some meat; for this is for your health:] for there shall not an hair fall from the head of any one of you.]
[Paraphrase] 34. Therefore, saith he, I advise you all now to eat, for you shall escape the danger, and refreshing yourselves will the better enable you to bear the difficulties that you are to expect.
35. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.]
[Paraphrase] 34. And he began and gave them example, blessed God, and did eat.
36. Then were they all of good cheer, and they also took some meat.]
[Paraphrase] 36. And they did so also.
37. And we were in all in the ship two hundred and threescore and sixteen souls.
38. And when they had eaten enough they lightened the ship, and cast out the wheat into the sea.
39. And when it was day they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.
40. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the main sails to the wind, and made toward shore.
41. And falling into a place where two seas met, they ran the ship a ground; and the forepart stuck fast, and remained unremovable, but the hinder part was broken with the violence of the waves.
42. And the soldiers counsel was to kill the prisoners, lest any of them should swim out and escape.
43. But [the Centurion] willing to save Paul, kept them from their purpose, and commanded that they which could swim, should cast themselves first into the sea, and get to land.
[Paraphrase] 43. their Captain
44. And the rest, some on [note e] boards, and some on broken pieces of the ship:] and so it came to pass that they escaped all safe to land.
[Paraphrase] 44. And those that could not swim, to make use some of boards, and others of some other things that came out of the ship.
Annotations on Chap. XXVII.
[ a] V. 9. The Fast was now already passed ] There is no question but the fast, which is here said to be newly passed, was the great anniversary fast, the day of Expiation; the description of which we have Isa. 58. under the name of a Sabbath v. 13. which may seem to have occasioned that error in the Heathen writers, which thought that the Jews had fasted on the seventh day or Sabbath. So Suetonius, Ne Judaeus tam libenter sabbatis jejunium servat, &c. a Jew doth not fast on his Sabbath so willingly; and Justin l. 36. Septimum diem, more Gentis Sabbatum appellatum, in omne aevum jejunium sacravit, the seventh day, being by their custom called their Sabbath, was appointed a fast forever. Which error arose by not observing the difference betwixt the weekly and the anniversary Sabbath. Now the precise time of this sabbatick fast is Levite. 16. 29. on the tenth day of the seventh month called Tizri, which falls on the same time almost with our September, the first day of Tizri on the seventh of that, and so the tenth of Tizri on the sixteenth of September, that is, thirteen days before our Michaelmas, or, as Scaliger sets it, on the twentieth of that month. This being thus observed, the reason of the Apostles observation, that sailing was now become dangerous, because the fast was passed, will be easily cleared, it being all one, as if he had said, because it was past the twentieth of September; It being observed by all sailers, that for some weeks before and after Michaelmas, there are on the sea sudden and frequent storms, which we now call Michaelmas-flaws, which must needs make sailing dangerous: and so the experiment proved it, v. 14. whereas the south wind blew softly, presently comes a boisterous wind called Euroclydon (or, as perhaps that word may be otherwise read with a light change, 〈 in non-Latin alphabet 〉 the North-east wind, for which the Kings and other ancient MSS. read 〈 in non-Latin alphabet 〉 ) which so hurried the ship that it could not 〈 in non-Latin alphabet 〉 hold up the eyes against it, and so ver. 20. there was no appearance of sun or stars for many days together. Thus in Hesiod, At the going down of the Pleiades, saith he, 〈 in non-Latin alphabet 〉 , navigation is dangerous,
[ b] V. 13. Thence ] 〈 in non-Latin alphabet 〉 , saith Hesychius, i signifies nigh. But first it is among the Poets only that it is thus used: and 2 dly being here joined with 〈 in non-Latin alphabet 〉 , which is the passing just under, there seems to be very little use of the word, or propriety, that here it should be put. Perhaps there may here be place for a conjecture, reading 〈 in non-Latin alphabet 〉 presently instead of 〈 in non-Latin alphabet 〉 , and then joining that, not with 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , precedent, presently loosing thence. Thus in Synesius, we find Ep. 4. 〈 in non-Latin alphabet 〉 , loosing immediately, which is all one with, 〈 in non-Latin alphabet 〉 , saith Hesychius. And this I now see to have been the conjecture of the very learned and Judicious Critick Mr John Bois of Eli.
[ c] V. 21. Gained ] What 〈 in non-Latin alphabet 〉 signifies here, being joined with 〈 in non-Latin alphabet 〉 harm and loss, may appear by Himerius in his Declamation against Epicurus, 〈 in non-Latin alphabet 〉 , thou shalt not by thy orations gain, that is, avoid or escape, punishment, but shalt be punished the more —So in Philemon,
[ d] 33. Fasting ] 〈 in non-Latin alphabet 〉 is he that eateth nothing all day long (as 〈 in non-Latin alphabet 〉 , he that eateth but one meal a day ) and so 'tis here explained by 〈 in non-Latin alphabet 〉 , having taken nothing at all. The meaning therefore of this place (without any miracle of subsisting without any nourishment fourteen days together) is to be gathered from the former part of the period, 〈 in non-Latin alphabet 〉 , expecting this day the fourteenth day, that is, waiting to see the success of this day, which, it seems, in the opinion of the mariners, was the critical day to them, their danger was then at the highest, and they were not likely to outlive it, and so there was no use of eating, and if they escaped this day, they might then possibly hope; and upon these considerations, they eat nothing all that day, they had no leisure to consider hunger, when their greater danger, and more instant fear was of drowning, and that is a clear meaning of the place. But if it should be applied to all the precedent fourteen days, then it must be taken in that latitude wherein Zetzes on Hesiod expounds the phrase,
[ e] V. 44 Boards ] The word 〈 in non-Latin alphabet 〉 signifies any plain thing, a door, or table, or board, or plank, and is rendered by Hesychius first 〈 in non-Latin alphabet 〉 a door, then 〈 in non-Latin alphabet 〉 a white table, 〈 in non-Latin alphabet 〉 on which among the Athenians accusations were written against malefactors, 〈 in non-Latin alphabet 〉 (not, as 'tis corruptly read, 〈 in non-Latin alphabet 〉 ) and this was wont to be set upon the Cross, (as the inscription of Christ. ) The former of these, or anything like that, any plain tabulatum, is here meant by it, as that which would be most useful to escape by in this ship-wrack.
CHAP. XXVIII.
8. AND when they were escaped, then they knew that the Island was called [note a] Melita.
2. And the barbarous people shown us no little kindness; for they kindled a fire, and* received us everyone, because of the present rain, and because of the cold.
3. And † when Paul had gathered a bundle of sticks, and laid them on the fire, [there came a viper* out of the heat, and] fastened on his hand.
[Paraphrase] 3. a viper, driven out of her hole by the heat which the fire had caused, leaped out and
4. And when the Barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the Sea, yet [ [note b] vengeance suffereth not to live.]
[Paraphrase] 4. divine revenge attends him, and so this poisonous viper is sent to bite and kill him, which will certainly do it, v. 6.
5. And he shook off the beast into the fire, and felt no harm.
6. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a God.
7. In the same quarters were [possessions of the chief man] of the Island, whose name was Publius, who received us and lodged us three days courteously.
[Paraphrase] 7. house and lands where resided the Governor.
8. And it came to pass that the father of Publius lay sick of a fever, and of [a bloody flux:] to whom Paul went in, and prayed, and laid his hands on him, and healed him.
[Paraphrase] 8. an excoriation of the guts.
9. So when this was done, others also which had diseases in the Island came and were healed;
10. Who also honored us with many honors, and when we departed, they laded us with such things as were necessary.]
[Paraphrase] 10. And they presented us, and gave us great rewards (1 Pet. 3. c.) and at our departure furnished us with all necessaries for our journey.
11. And after three months we departed in a ship of Alexandria, which had wintered in the Isle, [ [note c] whose sign was Castor and Pollux.]
[Paraphrase] 11. which was called the Dioscuri.
12. And landing at Syracuse, we tarried there three days.
13. And from thence we fet a compass, and came to Rhegium: and after one day the south-wind blew, and the next day we came to Puteoli:
14. Where we found [brethren, and were desired to tarry with them seven days: and so we went toward Rome.]
[Paraphrase] 14. some Christian professors, who would needs stay us with them a week, after which we parted from them, and advanced toward Rome (See Joh. 6. 17.)
15. And from thence, when the brethren heard of us, they came to meet us as far as [note d] Appii forum, and the [note e] three Taverns:] whom when Paul saw, he thanked God, and took courage.
[Paraphrase] 15. And when we were come toward Rome as far as Appii forum and Tres Tabernae, the Christians in Rome hearing of our approach came out to meet us:
16. And when we came to Rome, the Centurion delivered the prisoners to the [Captain of the guard: but Paul was suffered to dwell by himself with a [note f] soldier that kept him.]
[Paraphrase] 16. Common gaoler to secure them, but let Paul stay in a private house, only with a soldier to guard him.
17. And it came to pass that after three days Paul called the chief of the Jews together. And when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans,]
[Paraphrase] 17. And after he had been there three days, he desired to speak with the rulers of the Consistory which the Jews then had at Rome, (see note on Joh. 1. e.) and when they came to him, he said unto them, Countrymen, though I have done nothing contrary to the laws or customs of the Jews, yet was I by the Jews at Jerusalem apprehended and accused before the Roman Procurator.
18. Who when they had examined me, would have let me go, because there was [no cause of death in me.]
[Paraphrase] 18. no capital accusation brought against me.
19. But when the Jews spake against it, I was constrained to appeal unto Caesar: [not that I had ought to accuse my nation of.]
[Paraphrase] 19. only to clear myself, not to lay anything to the charge of any of my countrymen.
20. For this cause therefore have I called for you to see you, and to speak with you: because that for [the hope of Israel I am bound with this chain.]
[Paraphrase] 20. asserting the resurrection of the dead, which is the result of all the promises of God to the Jews, and that that every true Israelite depends on, I am thus imprisoned.
21. And they said unto him, We have neither received letters out of Judea concerning thee, neither any of the [brethren that came, shown or spake any harm of thee.]
[Paraphrase] 21. Christian Jews made any complaints against thee.
22. But we desire to hear of thee what thou thinkest: for as concerning [this Sect, we know that everywhere it is spoken against.]
[Paraphrase] 22. this profession and doctrine of Christianity, we know that it is generally opposed by our brethren the Jews.
23. And when they had appointed him a day, there came many to him into his lodging, to whom [he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening.]
[Paraphrase] 23. he preached and made known at large the doctrine of the Gospel, demonstrating from the Law of Moses, and the prophecies that were of force among the Jews, the agreeableness and truth of the whole Christian religion.
24. And some believed the things which were spoken, and some believed not.
25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the holy Ghost by Isaiah the Prophet unto our fathers,
[Paraphrase] 25. And when by this difference of minds there began to be some falling out (or, arguing on both sides v. 29.) between them, they departed, Paul telling them at their departure, that this unbelief of their's was a thing which the Prophet Isaiah had punctually foretold,
26. Saying, Go to this people and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive.]
[Paraphrase] 26. Saying, This people of the Jews will not receive the Gospel.
27. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.]
[Paraphrase] 27. For they have contracted a perfect habit of obduration and willful deafness and blindness, to which it is consequent, that they will not hearken to any ways of reformation, that should make them capable of mercy.
28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.]
[Paraphrase] 28. It is therefore now to be expected by you, that we should give over contending with this obduration of yours, and preach the Gospel to the heathens, and they will most gladly lay hold on it.
29. And when he had said these words, the Jews departed, and had great reasoning among themselves.
30. And Paul dwelt two whole years in his own hired house, and received all that came in unto him,
31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.]
[Paraphrase] 30, 31. And Paul was free from close restraint, and hired an house to live in, and there continued two years, and preached the Gospel to all that came to him, and to those that had already received it, superstructed the whole Christian doctrine; and this he did with all freedom, and opennesse, and confidence (see note on Joh. 7. a.) and no man gave him any disturbance.
Annotations on Chap. XXVIII.
[ a] V. 1. Melita] Two Islands there are of that name Melita. The one in the Libyan, saith Strabo l. 6. the other in the Adriatic Sea. Of the former Ortelius speaks in Thesaur. Geograph. Melita una ex Pelagiis apud Ptolemaeum. Haec insula B. Pauli naufragio celebris est, & hodie Rhodiensibus militibus habitatur, It was by Ptolemy said to be one of the Pelagiae. It is famous for Saint Paul's shipwreck, and is now inhabited by the Knights of Rhodes. And that this was it here spoken of, appears by the consequents of this story, which brings Paul from Melita to Syracuse and from thence to Rhegium, within the straits of the Sicilian, or Libyan, Sea.
[ b] V. 4. Vengeance ] That there is a 〈 in non-Latin alphabet 〉 or vengeance, which will not let murderers go unpunished in this world, hath been the observation of all sorts of men. In the Gemara tract. Sanhedr. there is the like story of Simeon son of Schutach, who found a man-slayer, but had no witness to testify it legally, and therefore prayed thus, He that knoweth the thoughts of men, punish thee as a murderer. And presently, saith he, a Serpent bit him, and slew him. In like manner as Orestes, that had killed his mother, died with the bite of a viper, in a place of Arcadia called Orestion, saith Stephanus Byzant. 〈 in non-Latin alphabet 〉 . in the word 〈 in non-Latin alphabet 〉 . In that place of the Gemara there is also mention of a tradition of Hezekiah, that after the destruction of the Sanctuary and the Sanhedrim, there yet still continued among the Jews four kinds of Capitall punishment, instead of the four established by the Law of Moses. For he that deserved to be stoned, either fell from an house, or was torn with wild beasts. He that deserved to be burnt, either fell into the fire, or was struck with a Serpent; (which was therefore called fiery by Moses, because they that were bitten with it felt such a flame in their veins.) They that were to be killed with the sword, fell either into the hand of the King, or of thieves. They that deserved suffocation or hanging, either were drowned, or died of a melancholy or suffocation, (such as is affirmed of Judas; see Note on Mat. 27. a.) Two of these are here mentioned by the Barbarians, drowning, and the bite of the Serpent or viper, as a revenge due to a murderer in their conceit; and when they saw he escaped, they looked on it as a stupendous thing.
[ c] V. 11. Whose sign ] 〈 in non-Latin alphabet 〉 is the 〈 in non-Latin alphabet 〉 , some Image, or Picture of some creature in the fore-part of the ship, from whence the ship was named. So saith Agatharchides, when 'tis said, that a Bull carried away Europa, the meaning is, that a ship called the Bull, as having that 〈 in non-Latin alphabet 〉 upon it, carried her: and so the Eagle that carried Ganymede was a ship with an Eagle upon it, and so called the Eagle, saith Epiphanius. So Bellerophon's riding on Pegasus, was his sailing in a ship, that had a flying horse for its sign and name. So Virgil Aen. 10.
[ d] V. 15. Appii forum ] Mention of these two places we have in Cicero ad Atticum, l. 2. Epist. 10. & 13. Ab Appii foro horâ quartâ, dederam aliam paulo ante e Tribus Tabernis, This Epistle was dated from Appii Forum, at four of the clock, I had written another a little before, from the Three Taverns. The latter of which was three and thirty miles from Rome, the former fifty one, saith Antoninus in his Itinerary.
[ e] Ib. The Three Taverns ] Tres Tabernae is a proper name of a Town or City, and so not to be rendered with Isidore 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Inns and victualing houses (as he will also have Appii forum to be a place which had 〈 in non-Latin alphabet 〉 , an image of Appius ) but (as all other proper names) is in reason to continue the same, without translation, or considerable alteration of sound, in all languages. Thus the example of Areopagus, Act. 17. 19. and Appii forum in this very verse demonstrates; and so here S. Luke's Greek 〈 in non-Latin alphabet 〉 , which is the retaining, not translating, nor interpreting the Latin. And this the rather, if we consider what the ancient signification of Tabernae was. This Scaliger tells us on occasion of those verses of Ausonius,
[ f] V. 16. Soldier that kept him ] The manner of the soldiers guarding the prisoner among the Romans is thus described by Lipsius on Tacitus Ann. l. 3. p. 60. that the Prisoner should have a chain on his right hand, and the other end of it on the soldiers left hand, so that they might conveniently go together, the chain being of some length. Of this many examples he there gives out of authors: One especially from Athenaeus of Quintus Oppius (for which Aldus 's Edition hath 〈 in non-Latin alphabet 〉 corruptly) 〈 in non-Latin alphabet 〉 , a prisoner delivered, to custody, and of Bastarnes, whom Manlius Aquilius, one that had been Consul, and came now in triumph from Sicily, 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 as Aldus reads it) 〈 in non-Latin alphabet 〉 , having him bound to him in a long chain, went himself a-foot with his prisoner on horse-back. Thus here ver. 20. S. Paul mentions his chain, 〈 in non-Latin alphabet 〉 , I am bound with this chain. And accordingly Peter being between two soldiers, ch. 12. 6. is said to be bound with two chains, with one of them made fast to one soldier, by the other to the other. So Paul is bound with two chains, that is, thus guarded with two soldiers, ch. 21. 33.
CHAP. I.
1. T He former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach,]
[Paraphrase] 1. The Gospel which I wrote was designed by me to set down for the use of all Christians (see Lu. 1. note c.) a relation of all things, which Jesus both did, and taught, see note on Mar. 2. a.
2. Untill the day in which he was taken up, after that he, through the Holy Ghost, had given commandments unto the Apostles whom he had chosen.]
[Paraphrase] 2. From the time of his birth to his assumption to heaven, before which, on that very day that he rose from the dead, Joh. 20. 19. he breathed on his chosen Apostles, and said, Receive the holy Ghost, v. 22. and so by virtue of the power committed to him by his Father, who formerly had sent him, v. 21. he gave them commission in like manner, and delegated the government of his Church to them, and commanded them to preach, and by testifying his resurrection from the dead to confirm his doctrine to all the world.
3. To whom also he shown himself aliva fter his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.]
[Paraphrase] 3. To which end he appeared to them after his resurrection, and gave them many sure evidences that it was truly he, and talked with them of the Church which should be planted and ruled by them, and of many other things concerning the Gospel, (and his dealing with the enemies thereof. See v. 7. Mat. 3. note g.)
4. And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.
5. For John truly baptized with water, but ye shall be [note a] baptized with the holy Ghost, not many days hence.]
[Paraphrase] 4, 5. And as he eat and drank, and was familiarly conversant with them, thereby to give them all possible assurance of the truth of his resurrection, and so of his power and Godhead, and that he was indeed the undoubted Messias, (see Note on Matt. 26. f.) he gave them order after this manner, Go not from Jerusalem suddenly, but there expect a while the completion of that promise, which I gave you from the Father, in these word, when I told you, that as John baptized his disciples with water, so you should have to that an addition of the holy Ghost's coming down upon you within a while, till which time you were to stay here at Jerusalem, and not go about your business of preaching in other places.
6. When they therefore were come together, they asked of him, saying, Lord wilt thou at this time restore again the kingdom to Israel?]
[Paraphrase] 6. And as the disciples met Jesus after his resurrection, they asked him, saying, Do you mean now presently to repair, and settle that kingdom on your followers, which hath been prophesied of, Dan. 7. 18. (see note on Mar. 17. a.) and so do what is expected from the Messias?
7. And he said unto them, It is not for you to know the times or [note b] the seasons which the Father hath put in his own power.]
[Paraphrase] 7. To whom Christ replied, It is not for you to know the secrets which God will keep to himself, and such is the time & moment of Christ's entering on his kingdom, see Mat. 24. 36.
8. But ye shall receive power after that the holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.]
[Paraphrase] 8. Only this I shall tell you, that the holy Ghost shall shortly descend on you, and give you a formal commission for the execution of your office, and then you shall testify the truth of what I have done and said, proclaim and divulge it first in Jerusalem, then all Judea and Samaria; and, after the Jews shall have rejected the Gospel, depart to the heathen world, to the uttermost parts of the earth.
9. And when he had spoken these things, while they beheld, he was taken up, and [note c] a cloud received him out of their sight.]
[Paraphrase] 9. And after he had said thus much in their presence and sight, he was taken up by Angels from the earth, in a bright shining cloud, which enclosed him, so that they could see him no more.
10. And while they looked steadfastly toward heaven, as he went up, behold two men stood by them in white apparel.]
[Paraphrase] 10. And as they looked earnestly after him, Lo, two Angels appeared to them as in a shining gloriour manner of array.
11. Which also said, Ye men of Galilee why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, [shall so come in like manner as ye have seen him go into heaven.]
[Paraphrase] 11. shall come one day to judge the world in as glorious a manner, as now he is gone up to heaven, his going thither is not an absolute departing from you, but a seising or taking possession of that his kingdom, which he shall exercise till the end of the world.
12. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a Sabbath days journey.]
[Paraphrase] 12. This was done on the mount Olivet, which is seven furlongs (saith the Syriac interpreter) distant from Jerusalem, Thither therefore they immediately returned from thence.
13. And when they were come in they went up into [note d] an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zealots, and Judas the brother of James.
14. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.]
[Paraphrase] 13, 14. And when they were come to Jerusalem, they resorted to the Temple, and in one of the upper rooms of that structure, the eleven Apostles constantly performed their devotions together with the women that were wont to attend Christ, and Mary the mother of Christ, and James and the rest of his kindred.
15. And in those days Peter stood up in the midst of the disciples, and said, ( The number of th [note e] names [note f] together were about an hundred and twenty.)]
[Paraphrase] 15. Now at a time, when there was a good company of them (to the number of sixscore) gathered together to the public service of God, Peter being a person of special account among the Apostles briefly addressed his speech unto the rest of the eleven, and said,
16. Men and brethren, this scripture must needs have been fulfilled, which the holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.]
[Paraphrase] 16. Sirs ye know what the Psalmist prophesied Ps. 41. 9. which being from the Spirit of God, it was of necessity to have a completion, and accordingly 'tis now punctually accomplished in Judas, of whom the holy Ghost then foresaw and foretold it, viz.
17. For he was numbered with us, and had obtained part of this ministry.]
[Paraphrase] 17. That he was of our society, a fellow disciple, one of the twelve sent out and impower'd by Christ, Mat. 10. 1, 5. and being one of those to whom the keys Mat. 16. and the power of binding Mat. 18. and of judicature Mat. 19. 28. were promised by Christ, he was in designation an Apostle of Christ as truly as any of us.
18. Now this man purchased a field with the reward of iniquity, and [note g] falling headlong, he [note h] burst asunder in the midst, and all his bowels gushed out.]
[Paraphrase] 18. But for a sum of money he delivered up his Master to his enemies, those of the Sanhedrim, and having done so, was troubled at that which he had done, and threw back the money in the Temple into the chief priests hands (who durst not keep it themselves, or put it into the Corban, but were willing to employ it on some charitable use, and so bought with it a field to bury strangers) and the sense of this black fact casting him into a deep melancholy, he fell forward on his face upon the ground, in a fit of suffocation, and his belly burst, and all his entrails came out, (see note on Mat. 27. a.)
19. And it was known to all the dwellers at Jerusalem, insomuch as that field is called in their proper tongue, Aceldama, that is to say, the field of blood.]
[Paraphrase] 19. And this act, & this fate of Judas, was notoriously known to all that dwelt at Jerusalem, and thereupon the field, which was bought with that money, was vulgarly known by the name of the Field of blood.
20. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: And his [note i] Bishopric let another take.]
[Paraphrase] 20. To him therefore belongeth that, which Psal. 69. 25. & Psal. 109. 8. was said, not by way of execration, but by way of prediction, that as he shall come to a desperate miserable end, so that office of power and authority, which Christ hath designed to be given him with the rest of the twelve (which was, first to plant, and then to oversee, and govern the Church, as a Bishop of it) shall be bestowed on another man.
21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us,
22. Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.]
[Paraphrase] 21, 22. It is therefore our duty according to this prophecy to make choice of someone of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us, and to rule us, as a Master disciples, even from the time that John baptized him, (presently after which Jesus began to call and gather disciples, Joh. 1. 43. & Mat. 4. 12. 17. 18. & Mar. 1. 17.) till his assumption to heaven: that so he may be taken into the Apostleship (see v. 8.) to perform that which Judas should have done, that is, • oe, and preach the Gospel (now much more confirmed by the miracle of Christ's rising from the dead) in those cities, and 〈◊〉 , which were (or had been, if he had not thus dealt) assigned Judas.
23. 〈◊〉 they appointed two,] Joseph called Barsabas, who was surnamed Justus, and Matthias.
[Paraphrase] 23. And the eleven, to whom this speech was addrest v. 15, 16. pitched upon, and proposed two, leaving it to the lo • s to decide, which of them it should be.
24. And they prayed and said, Thou Lord, which knowest the hearts of all men, show whether of these two thou hast chosen.]
[Paraphrase] 24. And the Apostles prayed and said, O Lord that knowest the secrets of all hearts, be thou pleased to direct the lot to him, whom of these two thou hast chosen.
25. That he may take part of this ministry and Apostleship, from which Judas by transgression fell, that he might go to his [note k] own place.]
[Paraphrase] 25. That he may take that part of the charge (which did, or should have belonged to Judas, but was deserted and forsaken by him) and so betake himself to the discharge of it.
26. And they gave forth their lots, and the lot fell upon Matthias, and he was [note l] numbered with the eleven Apostles.]
[Paraphrase] 26. And they put in two lots, one for Joseph, another for Matthias, and Matthias being chosen by the lots, was received in to make up the number of the twelve Apostles, and to perform that office which belonged to him as such (see v. 22.) viz. to preach Christ, and testify that he was risen from the dead, and was by that declared to be the Messias, or Son of God in power.
Annotations on Chap. I.
[ a] V. 5. Baptized with the Holy Ghost ] What is meant by this phrase 〈 in non-Latin alphabet 〉 , ye shall be baptized with the holy Ghost in this place, is determined by the circumstance of the time, then future, and yet not many days after Christ's speaking of it; And it is clearly meant of the holy Ghosts visible descending upon the disciples, c. 2. 2. by which he should do two things especially, 1. He should give them testimony of the truth of all that Christ had said unto them, Joh. 15. 26. as by his descending on Christ at his Baptism he testified (and thereby God the Father himself) that Christ was the beloved son of God, in whom he was well pleased, i. e. who declared nothing, but the truth and good pleasure of God to them. 2 lie . He should testify to others, that whatsoever they should teach, was also the will of God, and so authorize them for the solemn testifying of Christ's resurrection, &c. give them power, and commission, and graces to discharge their whole ministry, as witnesses now designed, and pointed out by him to declare and testify to all Israel what Christ had done, and said in their presence, v. 8. and that he was risen from the dead, v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water, and the baptizing of the Apostles with the Spirit, here spoken of. To baptize is to wash or purify, belonging to all the kinds of purifications among the Jews, (see Note on Mar. 7. c.) and from thence more especially to the receiving of Proselytes, admitting Disciples: This John did, after the manner of the Jews, by water only, or by the ceremony of immersion in water, which among them was the way of sanctifying anything (i. e. fitting or setting apart for holy uses) and therefore the Priests washings of himself, before his officiating, are called in the Talmud 〈 in non-Latin alphabet 〉 ( Joma c. 3. §. 3.) sanctifications. Beside this, John did nothing else to his disciples, or those that came in to him upon his preaching; But Christ's disciples, that were to be consecrated to an office, in a more eminent manner then Johns, being to have the whole power of disseminating the Gospel, and governing the Church of Christ after him, were not only to be received in, as Proselytes, with that ceremony of washing, but God from heaven was visibly to instate this power upon them, and withal to testify the truth of that doctrine, which they were to preach; And this was to be done by the holy Ghosts descending in a visible manner, i. e. revealing himself gloriously by the appearance of Angels (whose appearance signifies God's peculiar presence.) And thus we see it fulfilled Act. 2. 2, &c. And what befell the Apostles there, as the first fruits of the Church of the Jews, converted to Christianity, the same was, in the effects of it, vouchsafed by God to Cornelius, and his family, as the first fruits of the Gentile-converts, Act. 10. 44. which, saith S. Peter, put him in mind of this speech of Christ's, that John baptized with water, but ye shall be baptized with the holy Ghost, c. 11. 16. i. e. was a demonstration to him, that God had accepted these Gentiles, and so that they were fit to be baptized, Act. 10. 47. By this will appear the meaning of those places in the Gospels, Mat. 3. 11. I baptize you, i. e. John baptizeth you, with, or by water (that was the ceremony of his receiving men to repentance, or absolution, and pardon of sin upon repentance, and that was all that John did, but he that comes after me, he shall baptize you with the holy Ghost, and with fire, i. e. Christ shall send the Holy Ghost, in a glorious appearance, in flames of fire, to come down visibly upon you, and so to assure you of the truth of the doctrine which I teach you, or else (as fire was used for consecration, fire upon the altar, to devour the sacrifice, and that fire first coming down from God to do it, Levite. 9. 24. and fire from the altar, a coal from thence, to touch Isaiah's lips, and set him apart for his Prophetick office) to separate, and consecrate you for your Apostleship, and after that, upon all unreformed impenitents, he shall come with fearful judgments; see Mat. 3. 11. Act. 2. 17, 19. &c. So 'tis also Luc. 3. 16. mentioning both the holy Ghost, and the fire too, though Mark 1. 8. and John 1. 33. mention not the fire, but only the holy Ghost. Besides these two special uses of the holy Ghosts descending on them, one common constant use there was also, which belonged to all Christians, not only Apostles (as appears by Joh. 7. 39. where Christ mentions the Spirit, which not only the Apostles, but believers in common, i. e. all Christians should receive after his Ascension) the giving them strength to perform what God now required of them, and therefore all that came into the Christian Church, as proselytes of Christ (not only those that were set apart for the ministry) are said to be born a new, i. e. received as Christian proselytes, and baptized with water, and the holy Ghost, Joh. 3. 5. not only made partakers of the ceremony of Johns Baptism, water, which signifies purging from sin, but, over and above that, made parrakers of the holy Ghost, being received into the Christian Church by those, on whom the holy Ghost came down, Act. 2. (and that not only for themselves, to confirm the truth of Christ's preaching, and to give them their commission, but also) to rest upon them, as the founders of the Christian Church, so that they might communicate the benefit, and influences of it to others, to the end of the world, so far as was useful to the condition of everyone; And that is to fit everyone, and enable him to discharge that calling, whereunto he is admitted; As if he be admitted barely into the Church, to be a Christian, then beside water, wherein he is baptized, after the manner of all other Proselytes, he hath also from God, by the Apostles blessing of him, the holy Ghost bestowed on him, i. e. those benefits of it, which belong, and are necessary for every Christian, viz: pardon of sin, and grace to lead a new life; and this styled being born a new of water, and of the holy Ghost, Joh. 3. 5. and is int •• ted to be an effect, or consequent of Christ's Ascen •• v. 13, 14. (after which it was that the holy Ghost came down upon the Apostles here) and to be a superior thing (and that which more effectually tended to the salvation of believers, that is, Christians, Joh. 3. 15.) then either the Jewish or Johns Baptism, which, being the Baptism of water alone, was not able to bestow this, and therefore it is, that they that had been baptized only with Johns Baptism, Act. 19. were by the Apostles, when they knew it, baptized farther in the name of the Lord Jesus, (see c. 2. Note d.) In like manner, they that were admitted into the Church, to any special function, as to that of Bishops, (which consisted in the exercise of Censures, and in the power of ordaining others) or c. 6. to that of Deacons, (and of Presbyters afterwards) who had some parts of sacred functions communicated to them, that of preaching the Gospel Act. 8. 12. and of baptizing, were thus admitted also by the Apostles (and after them by the Bishops their successors) by laying their hands on them, and blessing, or consecrating them, that is, giving them the holy Ghost also, that is, that external commission, which here they had, by the holy Ghosts descent upon them, and also (for some time) extraordinary gifts of tongues, and miracles, and prophesying, useful for the discharge of those functions.
[ b] V. 7. The seasons ] The word 〈 in non-Latin alphabet 〉 , which sometimes signifies an opportunity, or seasonable time, sometimes also signifies a moment, or least particle, of time. Thus 'tis wont to be defined 〈 in non-Latin alphabet 〉 , it is that wherein there is no time; And so it seems to signify here, where God's reserving the 〈 in non-Latin alphabet 〉 times and moments, in his own hands, so that they shall not be known by them, seems parallel to the day and hour knoweth no man, the day, and the times noting a larger proportion of time, and the hour, and the moment a lesser, and accordingly the Vulgar reads vel momenta, or moments.
[ c] V. 9. A cloud ] The appearance of Angels is ordinarily described by a cloud, as hath been formerly said; and so here the clouds receiving him, signifies the Angels receiving him. Thus when Exod. 25. 22. it is said of the covering of the ark, There will I meet thee, and commune with thee from betwixt the two Cherubims, &c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory, or covering, of the ark.
[ d] V. 13. An upper room. ] It is said by the writer of this book Lu. 24. 53. that the Apostles after Christ's Assumption returned to Jerusalem, and were 〈 in non-Latin alphabet 〉 , continually in the temple, praising, and blessing God (which clearly signifies that the Temple at Jerusalem was the place (not of their continual abode, but) of their constant daily performance of their devotions; see Lu. 2. 37.) and so he concludes that Gospel. And here where he begins another book, and, in that, the story after the Ascension of Christ, and so repeats that again v. 9. &c. he adds v. 12. as he had said in the Gospel, that they returned to Jerusalem, and when they came thither, 〈 in non-Latin alphabet 〉 , they went up into an upper room, and there, that is, in that upper room, saith he, (the same S. Luke, that before had said, they were continually, or at the times of devotion, constantly in the Temple ) all the eleven disciples 〈 in non-Latin alphabet 〉 , continued unanimously in prayer and supplication, that is▪ did there daily perform their devotions, and religious offices, manifestly referring to the 〈 in non-Latin alphabet 〉 , or upper room, where they daily did so; And so ch. 2. 1. where they are said to be all unanimously 〈 in non-Latin alphabet 〉 together (a phrase to denote their sacred assemblies, or 〈 in non-Latin alphabet 〉 ) this sure denotes the 〈 in non-Latin alphabet 〉 , the upper room, as the constant place of their daily devotions. From the comparing of these two places, and the phrases used in the several places, 〈 in non-Latin alphabet 〉 , they were continually, and 〈 in non-Latin alphabet 〉 , they were continuing, being perfectly equivalent, some difficulty would arise, how the Temple should by the same historian be set down as the daily constant place of their devotions, in one place, and the upper room in the same manner and phrase, to be it, in the other, were not this way of reconciling that difficulty near at hand, (taken notice of by some late Critics, but not favored by others) viz: that the Temple had many chambers, and upper rooms in its circuit, (which served not only for the uses of the Priests, and for the keeping of the holy things, but stood open some of them for religious meetings also.) So 1. Chron. 28. 1. in the pattern that David gave to Solomon, we have express mention of the Porch, and the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, &c. So again in Solomon's building 1 Kin. 6. 5, 6. chambers round about, of the first, 2 d , and 3 d story, and 2. Chron. 3. 9. he overlaid the upper chambers with gold, and so, I suppose, Jer. 26. 10. the chamber of Gemariah in the higher court, might be one of these. And so in the second Temple there will be little reason to doubt, the structure being the same, though not so sumptuous, as the former, and the names of the several parts continuing in the New Testament, which had belonged to the first building, as Solomon's Porch, &c. And so often in the Talmud, Joma, c. 1. the chief priest seven days before the day of expiation is fetched from his own house, 〈 in non-Latin alphabet 〉 to the chamber of the paredrin, and so in the Gemara, he that offered the red cow, was brought 〈 in non-Latin alphabet 〉 to the chamber of the house of the stone, and many the like, as to the chamber of the house Abtines, and that peculiarly called 〈 in non-Latin alphabet 〉 the high, or upper room of the house Abtines, and so in like manner, the chamber where the Priest washed himself, is described to be over the 〈 in non-Latin alphabet 〉 and so to be an upper room. And so these upper rooms being parts of the Temple, whosoever were assembled in any of them (as it is said the Apostles were) are truly said to be in the Temple. If this be granted, as it will be hard to give any other tolerable sense of it, then, in all probability, the 〈 in non-Latin alphabet 〉 c. 2. 46. the house where they brake bread, or received the Sacrament, joined with their continuing daily with one accord in the Temple, will be this place also, where they did that more privately, which could not, we may presume, be done in the Temple in anymore public place. For that the phrase 〈 in non-Latin alphabet 〉 signifies no more then 〈 in non-Latin alphabet 〉 in the house may appear by comparing Rom. 16. 4. with 1 Cor. 16. 19 where the Church in their house in one place, is 〈 in non-Latin alphabet 〉 in the other; see note on 1 Cor. 16. c. And for the word House that that is used for the Temple, or any part of it, even for these upper rooms, which we now speak of, is clear both by comparing the Gospels, Mat. 23. 35. with Lu. 11. 51. (where that which is 〈 in non-Latin alphabet 〉 house in one, is 〈 in non-Latin alphabet 〉 temple in the other) and also by the Talmud where the Temple, itself is frequently called 〈 in non-Latin alphabet 〉 house, and so also the several rooms or chambers in it, 〈 in non-Latin alphabet 〉 before mentioned, the house of the stone, 〈 in non-Latin alphabet 〉 , the house of washing, Joma c. 3. §. 2. (and that called 〈 in non-Latin alphabet 〉 , an holy place in opposition to common or profane) 〈 in non-Latin alphabet 〉 over the house of Happarvah; Which house of Happarvah, being explained what it is, in Middoth c. 5. (to wit, the place where the skins of the sacrifices were salted ) is there called 〈 in non-Latin alphabet 〉 Conclave Happarvae, the chamber of Happarvah, House, and Chamber, being there used in the same notion, and noting the several chambers in the Temple to be called 〈 in non-Latin alphabet 〉 houses, and those, holy places, fit for sacred uses, and so here used by the Christians for their meetings, to eat the Lord's supper together, which they could not hope to be permitted to do more openly in the Temple, the Christian religion being not much favored by the Jews. Of these rooms or houses in the Temple we find mention in Epiphanius de ponder. ch. 14. where of Adrian he saith, that visiting Jerusalem, he found the Temple demolished 〈 in non-Latin alphabet 〉 , except a few houses, 〈 in non-Latin alphabet 〉 , &c. and the little Church of God, where the disciples returning from the mount Olivet went up to the upper room, 〈 in non-Latin alphabet 〉 , &c. for there it was built, that is, in part of mount Zion, which clearly affirms this upper room to have been a part of Zion, and so of the Temple, as was said, and afterwards to have been by the Christians built into a Church. And accordingly Theophylact and Oecumenius, 〈 in non-Latin alphabet 〉 , by the house he means the Temple, for in that they did eat.
[ e] V. V. 15. Names ] That the word 〈 in non-Latin alphabet 〉 name is here taken for a person, not literally a name, will easily appear by the like use of 〈 in non-Latin alphabet 〉 in the Hebrew; for though that primarily signify a name, yet 'tis ordinarily used in the Hebrew writers in this other sense for person, and with an Emphatical adjunct ( 〈 in non-Latin alphabet 〉 , the name ) it is commonly set to signify God, who is 〈 in non-Latin alphabet 〉 he that is; And from thence, in Ignatius 's Epistle to the Ephesians, 〈 in non-Latin alphabet 〉 , to carry the name, is to carry God, that is, Christ about with him (the importance of that Martyrs title 〈 in non-Latin alphabet 〉 ) and is therefore rendered by the vulgar translator, Nomen Christi circumportare, to bear about the name of Christ. And so S. Cyprian uses the word nomen, name. So S. Chrysostom Hom. 1. in Rom. 〈 in non-Latin alphabet 〉 , not sufficient for twenty names, that is, for an assembly of so many persons.
[ f] Ib. Together ] 〈 in non-Latin alphabet 〉 is the Greek expression in the Old Testament to interpret the Hebrew word, 〈 in non-Latin alphabet 〉 together, so Psal. 2. 2. 〈 in non-Latin alphabet 〉 , they assembled together, as in a council, all about the same business, and design, all as one man, and so here, and c. 2. 1. and 1 Cor. 11. 20. the phrase signifies, and note these assemblies for the service of God, to be designed for the uniting of the prayers and service of all into one, every action being to be accounted not the action of private men, but of the whole body, and therefore 1 Cor. 11. the eating there 〈 in non-Latin alphabet 〉 , v. 21. a man's own meal, a man's eating that there which himself had brought, is set contrary to the 〈 in non-Latin alphabet 〉 , the Lord's supper, or the Church meal, which is eaten 〈 in non-Latin alphabet 〉 , when they are come together to one, or the same, that is, all to be as one, not as several.
[ g] V. 18. Falling headlong ] That Judah's death was caused by a suffocation of grief was shown, Note on Mat. 27. a. The death is here described by 〈 in non-Latin alphabet 〉 , and that doth not necessarily import anymore than falling forward on the face, (contrary to supinus, falling or lying on the back ) as it is on the place in Matthew, expounded from the Grammarians; but it is possible also it may denote the throwing himself down a precipice, which among human authors is frequently mentioned of those, who through excess of melancholy, or oppression of conscience, especially upon guilt of blood, are weary of their lives, and have this ready way to deliver themselves from that burden. 'Twere impertinent to multiply testimonies to that purpose; The authors of the 〈 in non-Latin alphabet 〉 mention it of other creatures, that on occasion of great sadness have done the like. But whether this were the manner of his death or no, the Context gives us no means to define.
[ h] Ib. Burst asunder ] The word 〈 in non-Latin alphabet 〉 is the Greek by which the old Glossary renders dissiluit, not as that signifies to leap down, but to break asunder, & 〈 in non-Latin alphabet 〉 added to it signifies no more then in Latin, medius discerpitur or disrumpitur, or 〈 in non-Latin alphabet 〉 Lu. 23. 45. that is, that he was broken in pieces, a natural consequent of which it is, which here follows, that his bowels gushed out at the wound, or rupture.
[ i] V. 20. Bishopric ] The word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , is frequently used in the Old and New Testament. In the Old Testament there be two Hebrew words rendered by the Greek 〈 in non-Latin alphabet 〉 , 1. 〈 in non-Latin alphabet 〉 , which as it is oft rendered 〈 in non-Latin alphabet 〉 , God, Lord, Angel, so once 〈 in non-Latin alphabet 〉 . So among profane authors 'tis all one with 〈 in non-Latin alphabet 〉 ruler, (as in Aristides, where after the mention of Kings are added 〈 in non-Latin alphabet 〉 , they that come annually as Episcopy, overseers, of which he had said before, 〈 in non-Latin alphabet 〉 , there come rulers by law every year, by which it appears that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 rulers and Bishops are all one, and so Justinian calls those which Aristides speaks of, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the rulers of provinces and Metropoles, and accordingly Hesychius explains 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 king or governor. ) The 2 d Hebrew word which is rendered by it, is 〈 in non-Latin alphabet 〉 , and other the Derivatives of 〈 in non-Latin alphabet 〉 visitavit, 〈 in non-Latin alphabet 〉 , all which note a prefect or governor, or any impowr'd by commission to exercise any authority entrusted to him. And as 'tis sometimes rendered so elsewhere 〈 in non-Latin alphabet 〉 , all words of government, or prefecture, and once 〈 in non-Latin alphabet 〉 , door-keeper, to whom the keys of the house of the Lord were committed, Ezech. 44. 2. when 'tis rendered 〈 in non-Latin alphabet 〉 , 'tis taken in five senses, 1. in an army 〈 in non-Latin alphabet 〉 , Num. 31. 14. Judge. 9. 28. 2 Kin. 11. 15. the captain of the host, 2 d lie, among workmen, the principal that were set over all others in the building of the Temple, 2 Chron. 34. 12, 17. 3 d lie, in the city, the ruler or prince, Neh. 11. 9, 14. and especially of the Priests, v. 10. and of the Levites, v. 15 4 t hly, in the ministry of the Temple, Eleazar the son of Aaron, (who Num. 3. 32. is 〈 in non-Latin alphabet 〉 , the ruler of the rulers of the Levites ) Num. 4. 16. is called 〈 in non-Latin alphabet 〉 , bishop Eleazar. 5 t hly, in the house of the Lord, over which he that was set is 〈 in non-Latin alphabet 〉 , 2 Kin. 11. 18. the bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament, 〈 in non-Latin alphabet 〉 here (and 〈 in non-Latin alphabet 〉 elsewhere) in the New, denotes prefecture, or ruling power in the Church, viz: that Apostolic power, which at the coming of the Holy Ghost was to be instated upon him that should now be chosen into Judas's place, to be an Apostle. See Note on Phil. 1. b.
[ l] V. 25. His own place ] What is here meant by may be best collected from the 〈 in non-Latin alphabet 〉 , lot, or portion, of ministry and Apostleship, that is, of Apostolical ministry, in the beginning of the verse, the taking of which is preparative here, to his going to this. That certainly signifies 〈 in non-Latin alphabet 〉 , in Phavorinus, a part, or portion that falls to any, particularly a province that belongs to any Governor, and (if that be a Bishop or Governor of the Church, then) such a Province, (styled, v. 20. out of the Psalmist, 〈 in non-Latin alphabet 〉 , Bishopric ) which he that succeeds in, is said 〈 in non-Latin alphabet 〉 to take there, as here 〈 in non-Latin alphabet 〉 to take the portion of ministry, &c. And then that which is thus become any man's assigned Province, cannot more fitly be expressed than by 〈 in non-Latin alphabet 〉 , the place, or Province, proper to that man, assigned to him. This therefore regularly belonging to Judas, if he had not, by his treason against his Master, forfeited it, (which is here said as in a parenthesis, being enclosed with two comma's, 〈 in non-Latin alphabet 〉 ,) Matthias now succeds him in it, takes his 〈 in non-Latin alphabet 〉 lot or portion, and so is now to go to this, as his own place or Province, which had else belonged to another. Many prejudices there are against understanding this phrase of Hell, as some have understood it; as the place whither Judas was to go. For 1. That was not his 〈 in non-Latin alphabet 〉 , the proper place or assignation, of Judas, but common to all other damned spirits. 2. 'Twas not S. Luke's office to pass sentence on Judas, any farther, then by setting down the heinousness of his crime, which he had done v. 16, 17, 18, 19. and was not to proceed to judge, or affirm ought of God's secrets, such is his going into hell. And 'tis S. Chrysostom's observation on v. 16. 〈 in non-Latin alphabet 〉 , behold the wisdom of S. Luke, how he doth not reproach or insult on Judas; but simply sets down the matter of fact, without any descant on it, and what he adds, 〈 in non-Latin alphabet 〉 he discourses of the present vengeance, belongs evidently to what befell him in this present world, and so excludes all enlarging to his future damnation. 3. There is no propriety in saying of the one, that he sinned to go to hell, but of the other 'tis most proper so say, that he was elected to such a 〈 in non-Latin alphabet 〉 or portion, to go, or that he might go▪ to it. To this accords Theophylact, 〈 in non-Latin alphabet 〉 — He calls that his own place which Matthias should obtain. —So O • cumenius, 〈 in non-Latin alphabet 〉 It may be interpreted of Matthias, that Judas being fallen, he should have his place for his own, receiving his Bishopric, making place and Bishopric synonyma. So Didymus; the word 〈 in non-Latin alphabet 〉 among many things signifies, saith he, an order, as the place of a Bishop or an Elder. So the Ordinary Gloss, ut abiret in locum suum, that is, sortem Apostolicam, his own place, that is, the Apostolical lot, making 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 all one, just as I have interpreted it. 26. Was numbered ] The word 〈 in non-Latin alphabet 〉 is acknowledged to come from 〈 in non-Latin alphabet 〉 calculus, a stone, or the like, of which there were two uses, one in choises, or judgments, wherein they gave their votes by this means, • ev. 2. 17. the other in accounting or numbering. Hence 〈 in non-Latin alphabet 〉 is expressed in Hesychius by 〈 in non-Latin alphabet 〉 , as that signifies counting, and by 〈 in non-Latin alphabet 〉 , judgment. Now for the use of i •• n this place, first it is evident that Matthias, being here chosen by lot, was not chosen by the suffrages or votes of men; 2 d lie that 〈 in non-Latin alphabet 〉 proportionably to 〈 in non-Latin alphabet 〉 , signifying Originally two things, numbering, as well as choosing, it may most probably in this place signify being numbered, and so 〈 in non-Latin alphabet 〉 he was numbered together with the eleven Apostles, will be all one with 〈 in non-Latin alphabet 〉 , he was numbered with us, v. 17. (or with 〈 in non-Latin alphabet 〉 to be with us, v. 22.) and that is explained by 〈 in non-Latin alphabet 〉 , he obtained his portion of this ministry, that is, office Apostolical; Or if it should possibly refer to the notion of election, it must then denote God's choice of him v. 24. by the disposing of the lot, and not any votes, or suffrages of others, which had nothing to do in this matter: for though Joseph, and Matthias were by the Eleven nominated, or chosen, to prepare for the lot, yet that Matthias was pitched on and added to the Eleven, it was merely the decision of the lot, and so the disposition of the Lord. So vain is the pretension of those, that will have this rendered, Communibus calculis annumer abatur, he was by common votes, or suffrages, added to that number, and then make their own deductions from thence.
Annotations on Chap. I.
[ a] V. 5. Baptized with the Holy Ghost ] What is meant by this phrase 〈 in non-Latin alphabet 〉 , ye shall be baptized with the holy Ghost in this place, is determined by the circumstance of the time, then future, and yet not many days after Christ's speaking of it; And it is clearly meant of the holy Ghosts visible descending upon the disciples, c. 2. 2. by which he should do two things especially, 1. He should give them testimony of the truth of all that Christ had said unto them, Joh. 15. 26. as by his descending on Christ at his Baptism he testified (and thereby God the Father himself) that Christ was the beloved son of God, in whom he was well pleased, i. e. who declared nothing, but the truth and good pleasure of God to them. 2 lie . He should testify to others, that whatsoever they should teach, was also the will of God, and so authorize them for the solemn testifying of Christ's resurrection, &c. give them power, and commission, and graces to discharge their whole ministry, as witnesses now designed, and pointed out by him to declare and testify to all Israel what Christ had done, and said in their presence, v. 8. and that he was risen from the dead, v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water, and the baptizing of the Apostles with the Spirit, here spoken of. To baptize is to wash or purify, belonging to all the kinds of purifications among the Jews, (see Note on Mar. 7. c.) and from thence more especially to the receiving of Proselytes, admitting Disciples: This John did, after the manner of the Jews, by water only, or by the ceremony of immersion in water, which among them was the way of sanctifying anything (i. e. fitting or setting apart for holy uses) and therefore the Priests washings of himself, before his officiating, are called in the Talmud 〈 in non-Latin alphabet 〉 ( Joma c. 3. §. 3.) sanctifications. Beside this, John did nothing else to his disciples, or those that came in to him upon his preaching; But Christ's disciples, that were to be consecrated to an office, in a more eminent manner then Johns, being to have the whole power of disseminating the Gospel, and governing the Church of Christ after him, were not only to be received in, as Proselytes, with that ceremony of washing, but God from heaven was visibly to instate this power upon them, and withal to testify the truth of that doctrine, which they were to preach; And this was to be done by the holy Ghosts descending in a visible manner, i. e. revealing himself gloriously by the appearance of Angels (whose appearance signifies God's peculiar presence.) And thus we see it fulfilled Act. 2. 2, &c. And what befell the Apostles there, as the first fruits of the Church of the Jews, converted to Christianity, the same was, in the effects of it, vouchsafed by God to Cornelius, and his family, as the first fruits of the Gentile-converts, Act. 10. 44. which, saith S. Peter, put him in mind of this speech of Christ's, that John baptized with water, but ye shall be baptized with the holy Ghost, c. 11. 16. i. e. was a demonstration to him, that God had accepted these Gentiles, and so that they were fit to be baptized, Act. 10. 47. By this will appear the meaning of those places in the Gospels, Mat. 3. 11. I baptize you, i. e. John baptizeth you, with, or by water (that was the ceremony of his receiving men to repentance, or absolution, and pardon of sin upon repentance, and that was all that John did, but he that comes after me, he shall baptize you with the holy Ghost, and with fire, i. e. Christ shall send the Holy Ghost, in a glorious appearance, in flames of fire, to come down visibly upon you, and so to assure you of the truth of the doctrine which I teach you, or else (as fire was used for consecration, fire upon the altar, to devour the sacrifice, and that fire first coming down from God to do it, Levite. 9. 24. and fire from the altar, a coal from thence, to touch Isaiah's lips, and set him apart for his Prophetick office) to separate, and consecrate you for your Apostleship, and after that, upon all unreformed impenitents, he shall come with fearful judgments; see Mat. 3. 11. Act. 2. 17, 19. &c. So 'tis also Luc. 3. 16. mentioning both the holy Ghost, and the fire too, though Mark 1. 8. and John 1. 33. mention not the fire, but only the holy Ghost. Besides these two special uses of the holy Ghosts descending on them, one common constant use there was also, which belonged to all Christians, not only Apostles (as appears by Joh. 7. 39. where Christ mentions the Spirit, which not only the Apostles, but believers in common, i. e. all Christians should receive after his Ascension) the giving them strength to perform what God now required of them, and therefore all that came into the Christian Church, as proselytes of Christ (not only those that were set apart for the ministry) are said to be born a new, i. e. received as Christian proselytes, and baptized with water, and the holy Ghost, Joh. 3. 5. not only made partakers of the ceremony of Johns Baptism, water, which signifies purging from sin, but, over and above that, made parrakers of the holy Ghost, being received into the Christian Church by those, on whom the holy Ghost came down, Act. 2. (and that not only for themselves, to confirm the truth of Christ's preaching, and to give them their commission, but also) to rest upon them, as the founders of the Christian Church, so that they might communicate the benefit, and influences of it to others, to the end of the world, so far as was useful to the condition of everyone; And that is to fit everyone, and enable him to discharge that calling, whereunto he is admitted; As if he be admitted barely into the Church, to be a Christian, then beside water, wherein he is baptized, after the manner of all other Proselytes, he hath also from God, by the Apostles blessing of him, the holy Ghost bestowed on him, i. e. those benefits of it, which belong, and are necessary for every Christian, viz: pardon of sin, and grace to lead a new life; and this styled being born a new of water, and of the holy Ghost, Joh. 3. 5. and is int •• ted to be an effect, or consequent of Christ's Ascen •• v. 13, 14. (after which it was that the holy Ghost came down upon the Apostles here) and to be a superior thing (and that which more effectually tended to the salvation of believers, that is, Christians, Joh. 3. 15.) then either the Jewish or Johns Baptism, which, being the Baptism of water alone, was not able to bestow this, and therefore it is, that they that had been baptized only with Johns Baptism, Act. 19. were by the Apostles, when they knew it, baptized farther in the name of the Lord Jesus, (see c. 2. Note d.) In like manner, they that were admitted into the Church, to any special function, as to that of Bishops, (which consisted in the exercise of Censures, and in the power of ordaining others) or c. 6. to that of Deacons, (and of Presbyters afterwards) who had some parts of sacred functions communicated to them, that of preaching the Gospel Act. 8. 12. and of baptizing, were thus admitted also by the Apostles (and after them by the Bishops their successors) by laying their hands on them, and blessing, or consecrating them, that is, giving them the holy Ghost also, that is, that external commission, which here they had, by the holy Ghosts descent upon them, and also (for some time) extraordinary gifts of tongues, and miracles, and prophesying, useful for the discharge of those functions.
[ b] V. 7. The seasons ] The word 〈 in non-Latin alphabet 〉 , which sometimes signifies an opportunity, or seasonable time, sometimes also signifies a moment, or least particle, of time. Thus 'tis wont to be defined 〈 in non-Latin alphabet 〉 , it is that wherein there is no time; And so it seems to signify here, where God's reserving the 〈 in non-Latin alphabet 〉 times and moments, in his own hands, so that they shall not be known by them, seems parallel to the day and hour knoweth no man, the day, and the times noting a larger proportion of time, and the hour, and the moment a lesser, and accordingly the Vulgar reads vel momenta, or moments.
[ c] V. 9. A cloud ] The appearance of Angels is ordinarily described by a cloud, as hath been formerly said; and so here the clouds receiving him, signifies the Angels receiving him. Thus when Exod. 25. 22. it is said of the covering of the ark, There will I meet thee, and commune with thee from betwixt the two Cherubims, &c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory, or covering, of the ark.
[ d] V. 13. An upper room. ] It is said by the writer of this book Lu. 24. 53. that the Apostles after Christ's Assumption returned to Jerusalem, and were 〈 in non-Latin alphabet 〉 , continually in the temple, praising, and blessing God (which clearly signifies that the Temple at Jerusalem was the place (not of their continual abode, but) of their constant daily performance of their devotions; see Lu. 2. 37.) and so he concludes that Gospel. And here where he begins another book, and, in that, the story after the Ascension of Christ, and so repeats that again v. 9. &c. he adds v. 12. as he had said in the Gospel, that they returned to Jerusalem, and when they came thither, 〈 in non-Latin alphabet 〉 , they went up into an upper room, and there, that is, in that upper room, saith he, (the same S. Luke, that before had said, they were continually, or at the times of devotion, constantly in the Temple ) all the eleven disciples 〈 in non-Latin alphabet 〉 , continued unanimously in prayer and supplication, that is▪ did there daily perform their devotions, and religious offices, manifestly referring to the 〈 in non-Latin alphabet 〉 , or upper room, where they daily did so; And so ch. 2. 1. where they are said to be all unanimously 〈 in non-Latin alphabet 〉 together (a phrase to denote their sacred assemblies, or 〈 in non-Latin alphabet 〉 ) this sure denotes the 〈 in non-Latin alphabet 〉 , the upper room, as the constant place of their daily devotions. From the comparing of these two places, and the phrases used in the several places, 〈 in non-Latin alphabet 〉 , they were continually, and 〈 in non-Latin alphabet 〉 , they were continuing, being perfectly equivalent, some difficulty would arise, how the Temple should by the same historian be set down as the daily constant place of their devotions, in one place, and the upper room in the same manner and phrase, to be it, in the other, were not this way of reconciling that difficulty near at hand, (taken notice of by some late Critics, but not favored by others) viz: that the Temple had many chambers, and upper rooms in its circuit, (which served not only for the uses of the Priests, and for the keeping of the holy things, but stood open some of them for religious meetings also.) So 1. Chron. 28. 1. in the pattern that David gave to Solomon, we have express mention of the Porch, and the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, &c. So again in Solomon's building 1 Kin. 6. 5, 6. chambers round about, of the first, 2 d , and 3 d story, and 2. Chron. 3. 9. he overlaid the upper chambers with gold, and so, I suppose, Jer. 26. 10. the chamber of Gemariah in the higher court, might be one of these. And so in the second Temple there will be little reason to doubt, the structure being the same, though not so sumptuous, as the former, and the names of the several parts continuing in the New Testament, which had belonged to the first building, as Solomon's Porch, &c. And so often in the Talmud, Joma, c. 1. the chief priest seven days before the day of expiation is fetched from his own house, 〈 in non-Latin alphabet 〉 to the chamber of the paredrin, and so in the Gemara, he that offered the red cow, was brought 〈 in non-Latin alphabet 〉 to the chamber of the house of the stone, and many the like, as to the chamber of the house Abtines, and that peculiarly called 〈 in non-Latin alphabet 〉 the high, or upper room of the house Abtines, and so in like manner, the chamber where the Priest washed himself, is described to be over the 〈 in non-Latin alphabet 〉 and so to be an upper room. And so these upper rooms being parts of the Temple, whosoever were assembled in any of them (as it is said the Apostles were) are truly said to be in the Temple. If this be granted, as it will be hard to give any other tolerable sense of it, then, in all probability, the 〈 in non-Latin alphabet 〉 c. 2. 46. the house where they brake bread, or received the Sacrament, joined with their continuing daily with one accord in the Temple, will be this place also, where they did that more privately, which could not, we may presume, be done in the Temple in anymore public place. For that the phrase 〈 in non-Latin alphabet 〉 signifies no more then 〈 in non-Latin alphabet 〉 in the house may appear by comparing Rom. 16. 4. with 1 Cor. 16. 19 where the Church in their house in one place, is 〈 in non-Latin alphabet 〉 in the other; see note on 1 Cor. 16. c. And for the word House that that is used for the Temple, or any part of it, even for these upper rooms, which we now speak of, is clear both by comparing the Gospels, Mat. 23. 35. with Lu. 11. 51. (where that which is 〈 in non-Latin alphabet 〉 house in one, is 〈 in non-Latin alphabet 〉 temple in the other) and also by the Talmud where the Temple, itself is frequently called 〈 in non-Latin alphabet 〉 house, and so also the several rooms or chambers in it, 〈 in non-Latin alphabet 〉 before mentioned, the house of the stone, 〈 in non-Latin alphabet 〉 , the house of washing, Joma c. 3. §. 2. (and that called 〈 in non-Latin alphabet 〉 , an holy place in opposition to common or profane) 〈 in non-Latin alphabet 〉 over the house of Happarvah; Which house of Happarvah, being explained what it is, in Middoth c. 5. (to wit, the place where the skins of the sacrifices were salted ) is there called 〈 in non-Latin alphabet 〉 Conclave Happarvae, the chamber of Happarvah, House, and Chamber, being there used in the same notion, and noting the several chambers in the Temple to be called 〈 in non-Latin alphabet 〉 houses, and those, holy places, fit for sacred uses, and so here used by the Christians for their meetings, to eat the Lord's supper together, which they could not hope to be permitted to do more openly in the Temple, the Christian religion being not much favored by the Jews. Of these rooms or houses in the Temple we find mention in Epiphanius de ponder. ch. 14. where of Adrian he saith, that visiting Jerusalem, he found the Temple demolished 〈 in non-Latin alphabet 〉 , except a few houses, 〈 in non-Latin alphabet 〉 , &c. and the little Church of God, where the disciples returning from the mount Olivet went up to the upper room, 〈 in non-Latin alphabet 〉 , &c. for there it was built, that is, in part of mount Zion, which clearly affirms this upper room to have been a part of Zion, and so of the Temple, as was said, and afterwards to have been by the Christians built into a Church. And accordingly Theophylact and Oecumenius, 〈 in non-Latin alphabet 〉 , by the house he means the Temple, for in that they did eat.
[ e] V. V. 15. Names ] That the word 〈 in non-Latin alphabet 〉 name is here taken for a person, not literally a name, will easily appear by the like use of 〈 in non-Latin alphabet 〉 in the Hebrew; for though that primarily signify a name, yet 'tis ordinarily used in the Hebrew writers in this other sense for person, and with an Emphatical adjunct ( 〈 in non-Latin alphabet 〉 , the name ) it is commonly set to signify God, who is 〈 in non-Latin alphabet 〉 he that is; And from thence, in Ignatius 's Epistle to the Ephesians, 〈 in non-Latin alphabet 〉 , to carry the name, is to carry God, that is, Christ about with him (the importance of that Martyrs title 〈 in non-Latin alphabet 〉 ) and is therefore rendered by the vulgar translator, Nomen Christi circumportare, to bear about the name of Christ. And so S. Cyprian uses the word nomen, name. So S. Chrysostom Hom. 1. in Rom. 〈 in non-Latin alphabet 〉 , not sufficient for twenty names, that is, for an assembly of so many persons.
[ f] Ib. Together ] 〈 in non-Latin alphabet 〉 is the Greek expression in the Old Testament to interpret the Hebrew word, 〈 in non-Latin alphabet 〉 together, so Psal. 2. 2. 〈 in non-Latin alphabet 〉 , they assembled together, as in a council, all about the same business, and design, all as one man, and so here, and c. 2. 1. and 1 Cor. 11. 20. the phrase signifies, and note these assemblies for the service of God, to be designed for the uniting of the prayers and service of all into one, every action being to be accounted not the action of private men, but of the whole body, and therefore 1 Cor. 11. the eating there 〈 in non-Latin alphabet 〉 , v. 21. a man's own meal, a man's eating that there which himself had brought, is set contrary to the 〈 in non-Latin alphabet 〉 , the Lord's supper, or the Church meal, which is eaten 〈 in non-Latin alphabet 〉 , when they are come together to one, or the same, that is, all to be as one, not as several.
[ g] V. 18. Falling headlong ] That Judah's death was caused by a suffocation of grief was shown, Note on Mat. 27. a. The death is here described by 〈 in non-Latin alphabet 〉 , and that doth not necessarily import anymore than falling forward on the face, (contrary to supinus, falling or lying on the back ) as it is on the place in Matthew, expounded from the Grammarians; but it is possible also it may denote the throwing himself down a precipice, which among human authors is frequently mentioned of those, who through excess of melancholy, or oppression of conscience, especially upon guilt of blood, are weary of their lives, and have this ready way to deliver themselves from that burden. 'Twere impertinent to multiply testimonies to that purpose; The authors of the 〈 in non-Latin alphabet 〉 mention it of other creatures, that on occasion of great sadness have done the like. But whether this were the manner of his death or no, the Context gives us no means to define.
[ h] Ib. Burst asunder ] The word 〈 in non-Latin alphabet 〉 is the Greek by which the old Glossary renders dissiluit, not as that signifies to leap down, but to break asunder, & 〈 in non-Latin alphabet 〉 added to it signifies no more then in Latin, medius discerpitur or disrumpitur, or 〈 in non-Latin alphabet 〉 Lu. 23. 45. that is, that he was broken in pieces, a natural consequent of which it is, which here follows, that his bowels gushed out at the wound, or rupture.
[ i] V. 20. Bishopric ] The word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , is frequently used in the Old and New Testament. In the Old Testament there be two Hebrew words rendered by the Greek 〈 in non-Latin alphabet 〉 , 1. 〈 in non-Latin alphabet 〉 , which as it is oft rendered 〈 in non-Latin alphabet 〉 , God, Lord, Angel, so once 〈 in non-Latin alphabet 〉 . So among profane authors 'tis all one with 〈 in non-Latin alphabet 〉 ruler, (as in Aristides, where after the mention of Kings are added 〈 in non-Latin alphabet 〉 , they that come annually as Episcopy, overseers, of which he had said before, 〈 in non-Latin alphabet 〉 , there come rulers by law every year, by which it appears that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 rulers and Bishops are all one, and so Justinian calls those which Aristides speaks of, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the rulers of provinces and Metropoles, and accordingly Hesychius explains 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 king or governor. ) The 2 d Hebrew word which is rendered by it, is 〈 in non-Latin alphabet 〉 , and other the Derivatives of 〈 in non-Latin alphabet 〉 visitavit, 〈 in non-Latin alphabet 〉 , all which note a prefect or governor, or any impowr'd by commission to exercise any authority entrusted to him. And as 'tis sometimes rendered so elsewhere 〈 in non-Latin alphabet 〉 , all words of government, or prefecture, and once 〈 in non-Latin alphabet 〉 , door-keeper, to whom the keys of the house of the Lord were committed, Ezech. 44. 2. when 'tis rendered 〈 in non-Latin alphabet 〉 , 'tis taken in five senses, 1. in an army 〈 in non-Latin alphabet 〉 , Num. 31. 14. Judge. 9. 28. 2 Kin. 11. 15. the captain of the host, 2 d lie, among workmen, the principal that were set over all others in the building of the Temple, 2 Chron. 34. 12, 17. 3 d lie, in the city, the ruler or prince, Neh. 11. 9, 14. and especially of the Priests, v. 10. and of the Levites, v. 15 4 t hly, in the ministry of the Temple, Eleazar the son of Aaron, (who Num. 3. 32. is 〈 in non-Latin alphabet 〉 , the ruler of the rulers of the Levites ) Num. 4. 16. is called 〈 in non-Latin alphabet 〉 , bishop Eleazar. 5 t hly, in the house of the Lord, over which he that was set is 〈 in non-Latin alphabet 〉 , 2 Kin. 11. 18. the bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament, 〈 in non-Latin alphabet 〉 here (and 〈 in non-Latin alphabet 〉 elsewhere) in the New, denotes prefecture, or ruling power in the Church, viz: that Apostolic power, which at the coming of the Holy Ghost was to be instated upon him that should now be chosen into Judas's place, to be an Apostle. See Note on Phil. 1. b.
[ l] V. 25. His own place ] What is here meant by may be best collected from the 〈 in non-Latin alphabet 〉 , lot, or portion, of ministry and Apostleship, that is, of Apostolical ministry, in the beginning of the verse, the taking of which is preparative here, to his going to this. That certainly signifies 〈 in non-Latin alphabet 〉 , in Phavorinus, a part, or portion that falls to any, particularly a province that belongs to any Governor, and (if that be a Bishop or Governor of the Church, then) such a Province, (styled, v. 20. out of the Psalmist, 〈 in non-Latin alphabet 〉 , Bishopric ) which he that succeeds in, is said 〈 in non-Latin alphabet 〉 to take there, as here 〈 in non-Latin alphabet 〉 to take the portion of ministry, &c. And then that which is thus become any man's assigned Province, cannot more fitly be expressed than by 〈 in non-Latin alphabet 〉 , the place, or Province, proper to that man, assigned to him. This therefore regularly belonging to Judas, if he had not, by his treason against his Master, forfeited it, (which is here said as in a parenthesis, being enclosed with two comma's, 〈 in non-Latin alphabet 〉 ,) Matthias now succeds him in it, takes his 〈 in non-Latin alphabet 〉 lot or portion, and so is now to go to this, as his own place or Province, which had else belonged to another. Many prejudices there are against understanding this phrase of Hell, as some have understood it; as the place whither Judas was to go. For 1. That was not his 〈 in non-Latin alphabet 〉 , the proper place or assignation, of Judas, but common to all other damned spirits. 2. 'Twas not S. Luke's office to pass sentence on Judas, any farther, then by setting down the heinousness of his crime, which he had done v. 16, 17, 18, 19. and was not to proceed to judge, or affirm ought of God's secrets, such is his going into hell. And 'tis S. Chrysostom's observation on v. 16. 〈 in non-Latin alphabet 〉 , behold the wisdom of S. Luke, how he doth not reproach or insult on Judas; but simply sets down the matter of fact, without any descant on it, and what he adds, 〈 in non-Latin alphabet 〉 he discourses of the present vengeance, belongs evidently to what befell him in this present world, and so excludes all enlarging to his future damnation. 3. There is no propriety in saying of the one, that he sinned to go to hell, but of the other 'tis most proper so say, that he was elected to such a 〈 in non-Latin alphabet 〉 or portion, to go, or that he might go▪ to it. To this accords Theophylact, 〈 in non-Latin alphabet 〉 — He calls that his own place which Matthias should obtain. —So O • cumenius, 〈 in non-Latin alphabet 〉 It may be interpreted of Matthias, that Judas being fallen, he should have his place for his own, receiving his Bishopric, making place and Bishopric synonyma. So Didymus; the word 〈 in non-Latin alphabet 〉 among many things signifies, saith he, an order, as the place of a Bishop or an Elder. So the Ordinary Gloss, ut abiret in locum suum, that is, sortem Apostolicam, his own place, that is, the Apostolical lot, making 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 all one, just as I have interpreted it. 26. Was numbered ] The word 〈 in non-Latin alphabet 〉 is acknowledged to come from 〈 in non-Latin alphabet 〉 calculus, a stone, or the like, of which there were two uses, one in choises, or judgments, wherein they gave their votes by this means, • ev. 2. 17. the other in accounting or numbering. Hence 〈 in non-Latin alphabet 〉 is expressed in Hesychius by 〈 in non-Latin alphabet 〉 , as that signifies counting, and by 〈 in non-Latin alphabet 〉 , judgment. Now for the use of i •• n this place, first it is evident that Matthias, being here chosen by lot, was not chosen by the suffrages or votes of men; 2 d lie that 〈 in non-Latin alphabet 〉 proportionably to 〈 in non-Latin alphabet 〉 , signifying Originally two things, numbering, as well as choosing, it may most probably in this place signify being numbered, and so 〈 in non-Latin alphabet 〉 he was numbered together with the eleven Apostles, will be all one with 〈 in non-Latin alphabet 〉 , he was numbered with us, v. 17. (or with 〈 in non-Latin alphabet 〉 to be with us, v. 22.) and that is explained by 〈 in non-Latin alphabet 〉 , he obtained his portion of this ministry, that is, office Apostolical; Or if it should possibly refer to the notion of election, it must then denote God's choice of him v. 24. by the disposing of the lot, and not any votes, or suffrages of others, which had nothing to do in this matter: for though Joseph, and Matthias were by the Eleven nominated, or chosen, to prepare for the lot, yet that Matthias was pitched on and added to the Eleven, it was merely the decision of the lot, and so the disposition of the Lord. So vain is the pretension of those, that will have this rendered, Communibus calculis annumer abatur, he was by common votes, or suffrages, added to that number, and then make their own deductions from thence.
CHAP. II.
1. AND when the day of Pentecost was [note a] fully come, they were all with one accord in one place.]
[Paraphrase] 1. On the approach of the Lord's day following the Sabbath, on which the Jewish Pentecost was celebrated, they were (all the Apostles together) assembled at the service of God, in their accustomed place. See c. 1. 13. & note c.
2. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.]
[Paraphrase] 2. And whilst they were so employ'd, suddenly they heard a great noise come down from heaven, like that of a mighty boisterous wind (to note the efficacy of this Spirit of God now descending) and it came into the upper room where they were assembled, and filled all the room.
3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.]
[Paraphrase] 3. And there was an appearance of somewhat, like flaming fire, lighting on everyone of them, which divided asunder, and so became the resemblance of tongues, with that part of them which was next their heads, divided, or cloven, (see note on Mat. 3. k.)
4. And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.]
[Paraphrase] 4. And they were endued everyone with gifts of the holy Ghost, That of speaking with tongues, which they never had learnt, and other miraculous powers, this coming of the holy Ghost bestowed on them.
5. And there were [dwelling at Jerusalem, Jews, devout men out of every nation under heaven.]
[Paraphrase] 5. abiding at Jerusalem many Jews that came up to that feast of Pentecost, and likewise proselytes (see v. 10.) which had come from several nations of all quarters of the world to worship the true God at Jerusalem. (See note on Mat. 23. e. and Joh. 12. a.)
6. Now when this was noised abroad, the multitude came together, [and were confounded, because that every man heard them speak in his own language.]
[Paraphrase] 6. and were astonished, because they being of several nations, every of them heard the Apostles speak the language of his nation.
7. And they were all amazed, and marveled, saying one to another, Behold, are not all these, which speak, [Galileans?]
[Paraphrase] 7. men born in Galilee, and that have lived there all their times?
8. And how hear we every man in our own tongue wherein we were born?]
[Paraphrase] 8. And how doth every of us hear them speak every of those languages which are native to us?
9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia.
10. Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene and strangers of Rome, Jews, and Proselytes,
11. Cretes, and Arabians, we do hear them [speak in our tongues the wonderful works of God.]
[Paraphrase] 11. preaching the doctrine of Christ, and the great things which God hath wrought by him and on him, every of us in our own language.
12. And they were all amazed and were in doubt, saying one to another, [ What meaneth this?]
[Paraphrase] 12. This certainly abodes some great matter.
13. Others mocking said, These men are [full of new wine.]
[Paraphrase] 13. drunk, and that infuses this faculty into them.
14. But Peter standing up with the eleven, lift up his voice, and said unto them, Ye men of Judea, and all 〈◊〉 that dwell at Jerusalem, [be this known unto you, and hearken to my words,]
[Paraphrase] 14. I make it known, or proclaim it to you,
15. For these men are not drunken, as ye suppose, seeing it is but the third hour of the day.]
[Paraphrase] 15. That these, men are not drunk, as ye say, for it is but nine in the morning, the time of morning prayers, to which the Jews generally came fasting (see ntoe on Mat 12. a.)
16. But this is that which is spoken by the prophet Joel,]
[Paraphrase] 16. But the truth is, that which is now done is the completion of a famous prophecy, Joel. 2. 28.
17. And it shall come to pass in the [note b] last days (saith God) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams:
18. And on my servants, and on my handmaidens, I will pour out in those days of my Spirit, and they shall prophecy.]
[Paraphrase] 17, 18. In the days of the Messias, saith God, there shall be a most remarkable effusion of the Spirit of God upon men of all ranks, and qualities, enabling them which were never brought up in the schools of the prophets to go and preach the Gospel of Christ in every city (and this was fulfilled in the descent of the holy Ghost upon the disciples, sending them to preach and fitting them with the gift of prophecy, and of tongues, both as a miracle to beget faith, and as a means to speak intelligibly to men of all languages.)
19. And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke.
20. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.
21. And it shall come to pass that whosoever shall call upon the name of the Lord shall be saved.]
[Paraphrase] 19, 20, 21. And after that there shall be many fearful stupendous sights and prodigies, and many great slaughters in Judea, as foretunners and presignifications of the great famous destruction (see Mat. 3. 11, 12.) which shall befall this people (foretold by Christ, Mat. 24. see Heb. 10. a.) for their crucifying of Christ, and from which the only way to rescue any, is to repent and acknowledge Christ, which to gain men to, was the design of the coming of the holy Ghost, Joh. 10. 8.
22. Ye men of Israel hear these words, [Jesus of Nazareth, a man approved of God among you by miracles, wonders and signs, which God did by him in the midst of you, as ye yourselves also know,]
[Paraphrase] 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you, all which you know to be true, and of which ye yourselves are witnesses.
23. Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.]
[Paraphrase] 23. Him, being permitted by God to fall into your hands, God withdrawing that protection, which was necessary to have preserved him from them, (and this by his decree, that he should lay down his life for his sheep, in order to that great design of man's salvation, toward which he did by his foreknowledge discern this the fittest expedient) ye apprehended and crucified most wickedly.
24. Whom God raised up, having loosed the [note c] pains of death: because it was not possible that he should be holden of it.]
[Paraphrase] 24. But God hath raised him again, delivering him from the power of death, not suffering him to continue dead, the goodness of God being engaged in this, not to suffer an innocent person (so unjustly and unthankfully handled by the Jews) to lie under death, and, besides many other things, the prophecies of him necessarily requiring that he should not.
25. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved.]
[Paraphrase] 25. For of him saith David, Ps. 16. 8. I waited and looked with all affiance and confidence on God, for he is my defender, so as to keep me from miscarrying.
26. Therefore did my heart rejoice, and my tongue was glad: moreover also my flesh shall rest in hope.]
[Paraphrase] 26. For this, my glory, that is, my tongue (because that is the member, the instrument of glorifying God) shall rejoice, and my flesh shall rest confident.
27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption.]
[Paraphrase] 27. For though I die, yet shalt thou not leave me so long dead, as that my body should be putrefied, that is, thou shalt raise me from death before the third day be past.
28. Thou hast made known to me the ways of life, thou shalt make me full of joy with thy countenance.]
[Paraphrase] 28. Thou hast cheered me, & abundantly refreshed me with thy favor.
29. Men and brethren, let me freely speak unto you of the Patriarch David, that he is both dead and buried, and his sepulcher is with us until this day.]
[Paraphrase] 29. Let me therefore speak to you freely and without any reservednesse (see note on Joh. 7. 13.) concerning that David that thus spake, that he died like other men, and had a solemn interment, and we still have his monument to show, from whence he never rose.
30. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his throne,]
[Paraphrase] 30. And therefore not speaking of himself but by way of prediction of the Messias, knowing that he should infallibly spring from his loins, that was to be prince and ruler of his Church,
31. He seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.]
[Paraphrase] 31. This speech of his was prophetic, referring to this resurrection of Christ, whereupon 'tis said, that his foul should not continue in state of separation from the body, In which state though it were for a while, yet it continued not so long, till the body was corrupted, that is, not the space of 72 hours, or three days.
32. This Jesus hath God raised up, whereof we all are witnesses.]
[Paraphrase] 32. And accordingly hath God raised up Christ within that space of time, within three days, and all we Apostles are eye-witnesses of it.
33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which we now see and hear.]
[Paraphrase] 33. Being therefore assumed to his regal state, and office in heaven, and God having performed to him, (as all his other, so peculiarly) this promise made to him, of giving him power to send the holy Ghost, he hath accordingly now sent him, and this prodigy, which ye now see, and hear, is an effect of that, viz. the speaking with tongues, which the hour before they understood not.
34. For David is not ascended into the heavens, but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,
35. Untill I make thy foes thy footstool.]
[Paraphrase] 34, 35. For this cannot be interpreted of David himself, though he spake it in his own person, for he never went to heaven bodily, and so cannot be said to be exalted to God's right hand, while his enemies are made his footstool: But he speaks of him, of whom this was to be verified, as of his Lord, The Lord, saith he, said to my Lord, Psal. 110. 1.
36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.]
[Paraphrase] 36. This great important truth therefore I now proclaim unto you, that that Christ whom ye Jews have crucified, God the Father hath raised up, and by assuming him to his right hand, settled him there, as a head of his Church, instated him in the true kingly office of the Messias.
37. Now when they heard this, they were pricked in their heart, and s ••• unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do?]
[Paraphrase] 37. Upon these words of Peter, they had great compunction, and as men that were willing to do anything to rescue themselves from the guilt of so horrible a sin, as crucifying the Messias, they cried out most passionately to Peter, and the rest of the Apostles that were present, beseeching their directions what to do in this case.
38. Then Peter said unto them, Repent, and be baptized everyone of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the [note d] gift of the holy Ghost.]
[Paraphrase] 38. And Peter answered them, that there was now but one possible way left, and that was with true contrition, and acknowledgement of their sin, to hasten out of this infidelity, and with a sincere and thorough change to come as proselytes to Christ, and enter upon Christian profession with a vow of never falling off from it, and so to receive baptism from the Apostles, that sacrament, wherein Christ enabled them to bestow, or convey from him, remission of sins to all true penitents, farther promising them that they should be made partakers of the holy Ghost also, and of those gifts which by the descent of the Spirit were pour'd out on the Church, and some among them of those miraculous powers which they now saw and admired in the Apostles (see c. 4. 31. and note on c. 6. c.)
39. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.]
[Paraphrase] 39. For to you, saith he, the benefit of that promise appertains, if you will lay hold on it; and indeed primarily to you Jews this promise of the holy Ghost was made, on purpose for this, that by our preaching to you, ye might be converted, and convinced of the vileness of what you have done, and upon repentance be received into mercy, and receive absolution from us, as the deputies and proxies of Christ, which is gone. And as the advantage hereof belongs primarily to you, to whom our first address was to be made; so in the next place, upon your rejecting it, it must be extended to the rest of the world, to all the Gentiles which shall obey and come in to Christ at his call, or upon our preaching to them.
40. And with many other words did he testify and exhort, saying, Save your selves from this untoward generation.]
[Paraphrase] 40. And many other discourses he made to them, all to this effect, conjuring and hastening them with all speed to get (as the Angel did Lot out of Sodom, Gen. 19. 17.) out of this state of high provoking infidelity, wherein the multitude of Jews were engaged.
41. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.]
[Paraphrase] 41. And all that were really affected by what he said came and renounced their former courses, and approved the sincerity of their change, and received baptism: and that day about 3000 men were converted to Christianity.
42. And they continued steadfastly in the Apostles doctrine, and [note e] fellowship, and in breaking of bread, and in prayers.]
[Paraphrase] 42. And all that were so, continued assiduous in hearing the Apostles teach, and in bringing their goods liberally for the use of them that wanted, v. 45. and in eating the Lord's Supper, and praying together.
43. And fear came upon every soul: and many wonders and signs were done by the Apostles.]
[Paraphrase] 43. And a general astonishment surprised men to see first those strange operations of the holy Ghost v. 4. (a consequent of which was this wonderful accession of converts v. 41.) And withal the Apostles did many miracles of very different sorts, some of cures, and some of exemplary severities, and thereby came to have a very great authority among all that heard it, ch. 5. 5.
44. And all that believed were together, and had all things common,
45. And sold their possessions and goods, and parted them to all men, as every man had need.]
[Paraphrase] 44, 45. And all that received the faith assembled together for the service of God, observed constant times of public prayers, and receiving the sacrament of the Lord's supper, (see note on ch. 1. e.) the richer communicated their goods to the poorer as freely, as if they had been theirs.
46. And they continued daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and † singleness of heart,]
[Paraphrase] 46. And they daily assembled in the Temple, and received the Lord's supper in some of those upper rooms (see note on ch. 1. d.) and eat together in a most pious charitable manner, with great cheerfulness, and cordial sincere bounty and liberality,
47. Praising God, and [note f] having * favor with all the people. And the Lord added to the Church daily † such as should be saved.]
[Paraphrase] 47. Blessing the name of God, and exercising works of mercy to all that wanted: and God daily moved the hearts of some or other to come in to this number, gave the Apostles a fruitful harvest, every day brought them in some that obeyed the exhortation given them, ver. 40. repented and got out of the actions and wicked lives of that crooked generation, and betook themselves to the obedience of Christ, see note on Lu. 13. 23. b.
Annotations on Chap. II.
[ a] V. 1. Fully come ] The word 〈 in non-Latin alphabet 〉 here is all one with the simple 〈 in non-Latin alphabet 〉 in other places. And that is taken in a peculiar notion, when 'tis applied to times, signifying that such a time is come. So Gen. 25. 24. when her days to be delivered were fulfilled, that is, when her time of child-birth was come. For which the Evangelist reads 〈 in non-Latin alphabet 〉 , The time of her bringing forth was filled, Lu. 1. 57. So Gen. 29. 21. My days are fulfilled, that is, the time agreed upon for my taking her to marriage is now come. So Mar. 11. 15. 〈 in non-Latin alphabet 〉 , the time is fulfilled, that is, now is that due season come, the critical point, wherein, if they repent not, they shall perish. So Lu. 21. 24. Jerusalem shall be trodden down by the Gentiles, until the times of the Gentiles 〈 in non-Latin alphabet 〉 be fulfilled, that is, till the peculiar season concerning the Gentiles (see the place) do come. And this very 〈 in non-Latin alphabet 〉 is so used Lu. 9. 51. 〈 in non-Latin alphabet 〉 , when the days were fulfilled, that is, were come, of his being taken up. Accordingly 〈 in non-Latin alphabet 〉 here, is no more then, when the day of Pentecost was come, or upon that day.
[ b] V. 17. Last days ] 〈 in non-Latin alphabet 〉 , the last days, do in that place of Joel literally signify the last days of the Jews, immediately preceding their destruction, called there, the great and te •• ible day of the Lord: And accordingly the last days have among the Jews proverbially signified the days of the Messias, which they call 〈 in non-Latin alphabet 〉 the last days; and both these notions are very reconcilable. For as the coming of the Messias signifies, beside the coming of him in the flesh, his entering on his kingdom, and as a branch of that, his coming to be avenged on his crucifiers, Matth. 24. 1. so the last days here signify peculiarly the time beginning after the Resurrection, and Ascension of Christ, as here appears by the pouring of the Spirit, and the prodigies, ver. 19. before the great and terrible day of the Lord, ver. 26, that is, this destruction of Jerusalem. So 2 Tim. 3. 1. 〈 in non-Latin alphabet 〉 , in the last days, that is, not long after the Resurrection of Christ, should come those hard times, to wit, before the destruction of the Jews, and so in the latter times, 1 Tim. 4. 1. So Hebr. 1. 2. 〈 in non-Latin alphabet 〉 , the days of the Messias, and 1 Cor. 10. 11. we, that is, Christians, on whom 〈 in non-Latin alphabet 〉 , the end of the ages are come. So Jam. 5. 3. speaking of the wealthy Jews, he saith, that they have treasured up their wealth as fire, 〈 in non-Latin alphabet 〉 , in, or against, the last days, that is, against those times of destruction, when their wealth should but do them mischief, mark them out for prizes and preys before other men. So 1 Pet. 1. 5. 〈 in non-Latin alphabet 〉 , in the last time, noting, no question, that time then at hand, wherein the incredulous Jews should be destroyed, and the believers rescued out of their persecutions and dangers, which is there denoted by 〈 in non-Latin alphabet 〉 , deliverance ready to be revealed, according to the notion of 〈 in non-Latin alphabet 〉 formerly mentioned Lu. 13. 23. a. and again by 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 ) v. 6. after a little time yet of temptations or sufferings. So again for the time of Christ in general 1 Pet. 1. 20. 〈 in non-Latin alphabet 〉 , and 2 Pet. 3. 3. and Jude 18. 〈 in non-Latin alphabet 〉 , in the more special sense, that there should be Atheistical scoffers, that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers, and to rescue the Christians from their persecutors. So 1 Joh. 2. 18. 〈 in non-Latin alphabet 〉 , It is the last hour, to the same sense of that approaching judgment, which was then yet nearer at hand. And all this taken from that prophecy of Moses, Deut. 31. 29. Evil will befall you in the latter days. In reciting this parcel of Joels prophecy, it may not be unworthy our notice, that where the Prophet mentions the great 〈 in non-Latin alphabet 〉 and terrible day of the Lord, the Hebrew word being regularly derived from 〈 in non-Latin alphabet 〉 to fear (and accordingly 'tis rendered by the Chaldee 〈 in non-Latin alphabet 〉 fearful, and so by the Syriac also) yet the LXXII there render it 〈 in non-Latin alphabet 〉 , conspicuous, or notable, as if it had been 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to see, to behold, to observe; (so Deut. 1. 19. where the Hebrew hath, that great 〈 in non-Latin alphabet 〉 and terrible wilderness, the LXXII read 〈 in non-Latin alphabet 〉 , illustrious, or notable; so 2 Sam. 14. 15. for 〈 in non-Latin alphabet 〉 made me afraid, they read 〈 in non-Latin alphabet 〉 , shall see me, as if it were 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 ) and yet from them Saint Luke here reteines it, 〈 in non-Latin alphabet 〉 , great and conspicuous, or notable. The account of this is clear, 1. because those, for whose use he wrote this book, made use of the LXXII, for whom therefore he was to recite it, as there he found it; 2. because this Greek did very fully express what was designed in the Hebrew, the word 〈 in non-Latin alphabet 〉 , observable, notable, illustrious, being perfectly applicable to fearful, as well as grateful appearances, and when it is so, expressing the great terribleness and dreadfulness of them.
[ c] V. Paines of death ] The Hebrew 〈 in non-Latin alphabet 〉 signifies two things, a cord or band, and a pang, especially of women in travail. Hence the Septuagint meeting with the word Psal. 18. 2. (where it certainly signifies 〈 in non-Latin alphabet 〉 cords or bands ) have yet rendered it 〈 in non-Latin alphabet 〉 pangs, and so again 1 Kin. 20. 31. and in other places; and from their example here S. Luke hath used 〈 in non-Latin alphabet 〉 , the pains, or pangs of death, when both the addition of the word 〈 in non-Latin alphabet 〉 loosing, and 〈 in non-Latin alphabet 〉 being holden fast, do show that the sense is bands or cords.
[ d] V. 38. Gift of the Holy Ghost ] What 〈 in non-Latin alphabet 〉 , the gift of the holy Ghost, signifies, in relation to the persons that here are spoken to, as many as should now repent, and believe on Christ, is apparent by the process of the story. There were that day three thousand which received the faith of Christ, ver. 41. and these associated, and joined themselves with the Apostles, ver. 42. and that in a wonderful, charitable manner, had all things common, &c. ver. 44. In the third chapter, the Apostles work that cure on the impotent man, and on that occasion preach Christ to the Jews again, and chap. 4. the Sanhedrim, &c. apprehend them, and upon consultation dismiss them again, and they return to their auditors, the believers forementioned, ver. 23, 24. And they blessing and praising God, and applying the Psalmists predictions to their present condition, and praying to God for his powerful assistance to propagate the Gospel, it follows ver. 31. that as they prayed, the place was shaken, (in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles,) and they were all filled with the holy Ghost, that is, certainly all the believers forementioned, (not the Apostles, who were thus filled before.) And so this promise of S. Peters was punctually fulfilled upon them. What the effect of this gift was among them is no farther there set down, then that they spake the word of God with boldness; that is, they were wonderfully confirmed by this means in their assurance of the truth of the Gospel, and so making no question of the truth of what they had learned from the Apostles, they spake of it among themselves, and to others with all cheerfulness and confidence, despising the terrors of the Jews, as they did their worldly possessions, ver. 32. and continuing that high pitch of charity, which had before been observed to be among them chap. 2. 44. And so thus far this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers (formerly Baptized) in the faith, and Christian practices, which they had received; but this no doubt then attended with other extraordinary gifts of the holy Ghost, in respect of which they are there said to be filled ( 〈 in non-Latin alphabet 〉 ) with the holy Ghost. And then the only difficulty will be, what kind of gifts these were, whether inward or outward. For both these are promised indefinitely to believers. To the inward that speech of Christ John 7. 38. seems to pertain, He that believeth on me, out of his belly shall flow rivers of living waters; where the belly denoting the heart, or inward part of the man, the flowing of the living water from thence, denotes some effects of the holy Spirits descent upon, and in the hearts of believers, the Evangelist there distinctly referring those words to the then-future descent of the holy Ghost, ver. 39. This he spake of the Spirit which they which believe on him should receive, 〈 in non-Latin alphabet 〉 , for as yet the holy Ghost was not (among, or upon them) because Jesus was not yet glorified. Where it is evident that that speech of Christ belonged to some inward gifts in the hearts of men, which upon the descent of the holy Ghost upon the Apostles, should be poured upon the Christian world, conveyed by the preaching, baptizing, confirming and other ministry of the Apostles, their farther instructing them in the Gospel, which is therefore elsewhere called 〈 in non-Latin alphabet 〉 , the ministration of the Spirit, or means of communicating it to believers. What this inward gift is appears in several places; wisdom, ch. 6. 3. knowledge, 1 Cor. 12. 8. and so likewise the assistances of God's Spirit, joined with his word, ena • ling humble, sincere Christians for the duties of Christian life, which are required of them, called the renewing of the holy Spirit, and joined, as here, to the Laver of regeneration, Tit. 3. 5. and so the earnest of the Spirit in our hearts, 2 Cor. 1. 22. See Note on Act. 1. a. The outward gifts are those 〈 in non-Latin alphabet 〉 , gifts of tongues, of healing, &c. And those are evidently called the 〈 in non-Latin alphabet 〉 , the gift of the holy Ghost, Acts 10. 45. and that was there poured upon the Gentiles of Cornelius 's family, immediately on their receiving the faith, even before Baptism. And to these belongs another promise of Christ, Mar. 16. 17. These signs shall follow those that believe, They shall take up serpents, &c. Now for the resolving of the Quaere, what sort of gift it is which is here meant, the surest way will be, not so to define of either, as to exclude the other, but to comprehend both under this phrase; not that both, and every branch of each should be poured on each believer, but that they all should be scattered among them, the inward by Baptism or Confirmation signed on all, and the outward bestowed on some of them, to testify to all the truth and excellency of the Gospel, and to fit and prepare some persons for sacred employments; not all the outward again, upon each, on whom the outward were bestowed, but some on one, some on another, the gift of tongues to one, of healing to a second, of prophesying to a third: and they that had most, or the highest degrees of these, are called 〈 in non-Latin alphabet 〉 , full of the Spirit, see chap. 6. Note b. and note on Eph. 1. c.
[ e] V. 42. Fellowship ] The word 〈 in non-Latin alphabet 〉 is to be rendered (as from the verb 〈 in non-Latin alphabet 〉 ) not communion, but communication, by that, meaning distribution, liberality, effusion, or participation, by which any are made partakers of some gift, spiritual or temporal, such as here beneficence to the poor, &c. Thus in Simplicius on Aristot. Phys. l. 1. describing magnanimous men, 〈 in non-Latin alphabet 〉 , they are, saith he, content with a little, and distribute, or communicate, readily of that which they have. And in Lucian, 〈 in non-Latin alphabet 〉 , communicating to the poorer sort of what they have and again, 〈 in non-Latin alphabet 〉 ; will he envy him that communicates and gives? Where it signifies liberality, or giving to the poor. Thus is almesgiving defined by the Arabians, communicatio in miseriis, Abul Faraii de Mor. Arab. p. 29. And thus Cassander out of Chrysostom renders 〈 in non-Latin alphabet 〉 , Mysteriorum communicationem, Liturg. p. 14. As Excommunication is defined by Tertullian exclusion from communication (not from Communion as that is now used for the Sacrament) à communicatione orationis, & conventus, & omnis sancti commercii relegatio, a banishing from participation of all prayer, assembly, and sacred commerce (and not only of the Sacrament) so as the word be compounded, like exlex, without any change of the termination. In this notion is the word generally used in Scripture for liberality, or some kind of distributing, or dispensing to others. So here 〈 in non-Latin alphabet 〉 , continuing in liberality and breaking of bread, and prayers; where, as 〈 in non-Latin alphabet 〉 signifies public prayers, and 〈 in non-Latin alphabet 〉 the breaking of bread in the administration of the Sacrament, so 〈 in non-Latin alphabet 〉 is the people's bringing and presenting of the bread and wine, and the fruits of the earth, for the acknowledging God the Creator of all, part of it to be eaten in commemoration of Christ's sacrifice, and the rest to be distributed among the poor; ver. 44. Whereupon 〈 in non-Latin alphabet 〉 in Hesychius and Phavorinus (for which the copies read corruptly 〈 in non-Latin alphabet 〉 ) is 〈 in non-Latin alphabet 〉 , to offer, or present. From which Glossaries these explications also of the word are to be had, 〈 in non-Latin alphabet 〉 , to distribute, or dispense, 〈 in non-Latin alphabet 〉 , participation of the holy mysteries, 〈 in non-Latin alphabet 〉 , to partake, 〈 in non-Latin alphabet 〉 , &c. They are said to communicate who distribute to one another, and they that partake and receive from one another, whether friendship or knowledge. Whence it appears 1. that the word signifies both to distribute, and to receive, to make others partake, and to be partaker; 2 lie , that it is appliable to friendship or society, no otherwise then to knowledge or anything else. Thus Rom. 15. 26. 〈 in non-Latin alphabet 〉 , is to make a contribution. So 2 Corinth. 8. 4. 〈 in non-Latin alphabet 〉 , charity and communication of administration, that is, liberality, toward the saints. So 〈 in non-Latin alphabet 〉 , 2 Corinth. 9. 13. liberality of distribution: so 〈 in non-Latin alphabet 〉 , Phil. 1. 5. liberality toward the preaching, or propagating, the Gospel. So Hebr. 13. 16. where 'tis joined with 〈 in non-Latin alphabet 〉 , beneficence, as 1 Tim. 1. 18. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , distributive, and communicative, are all one: so Philem. 6. 〈 in non-Latin alphabet 〉 , is his liberality to the poor, (by which the bowels of the saints are refreshed, ver. 7.) flowing from his faith. From this notion of the word 〈 in non-Latin alphabet 〉 , as it strictly signifies liberality toward the poor, may be fetched the sense of that Article in the Creed, 〈 in non-Latin alphabet 〉 , the communication, or liberality, of the saints, to note this great liberality here mentioned of the first converts to Christianity in the Apostles time, (see