Annotations on the New Testament

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 Philo of the 〈 in non-Latin alphabet 〉 in Egypt, in Euseb. Hist. l. 2. c. 〈 in non-Latin alphabet 〉 .) especially in their meetings for the commemorating of Christ in the Sacrament, as appears in this chapter, v. 44, 45, 47. where, saith the Text, They had all things common, sold their possessions and parted them to all, as every man had need, &c. living all as it were out of one common stock, as those that are joyntsharers, and partners in all. To which purpose it is observable from Levite. 6. 2. that the common or joint-interest, that Merchants or Tradesmen ofttimes have in Traffick, called there by the Hebrew 〈 in non-Latin alphabet 〉 , the putting to of the hand, is by the Septuagint rendered 〈 in non-Latin alphabet 〉 , communication, or communion, or (which is used also in this sense of joint-interest) fellowship, and in the Chaldee, 〈 in non-Latin alphabet 〉 , a society of hand, from 〈 in non-Latin alphabet 〉 sociavit, participem fecit, a trading of partners; and so in the Syriac also, in the same word, which they use in the New Testament to render 〈 in non-Latin alphabet 〉 , and particularly here in this 42. verse. And this is thought fit to be recorded by the Apostles among the very few things, fit to be preached and proclaimed by those that declared the Gospel to all the world, that, when the height of the Pythagorean philosophy was to have all things common, and Epicurus went yet higher (not by bringing all together into some common magazine, (which, said he, was an argument of diffidence, and so irreconcilable with friendship) but) by cheerful communicating to everyone that had need, out of that which every man hath, the Christian religion might appear to have arrived to the highest pitch; Every man selling that which he had immovable, that so he might have ready to distribute to any, nay, that he might not trust himself in the distribution, bringing and laying it at the Apostles feet, that they might distribute it most impartially, and so approving themselves to be 〈 in non-Latin alphabet 〉 a people of free-will-offerings in the day of Christ's power, Psal. 110. now when he was install'd in his kingdom. So in a spiritual sense, 〈 in non-Latin alphabet 〉 1 Cor. 1. 9. is the participation of the Son, or communication, liberality, all one with his 〈 in non-Latin alphabet 〉 Ephes. 3. 8. his unsearchable riches, as they are poured out on us. So Ephes. 3. 9. 〈 in non-Latin alphabet 〉 the communication of the mystery, or that mystery kept hid so long, is now communicated or made known; so Phil. 3. 10. 〈 in non-Latin alphabet 〉 , is the communicating his sufferings to us, that is, our partaking and so suffering with or after him, in a spiritual sense, dying to sin, as he died to the world, which is there called being conformed to his death. So 1 Corinth. 10. 16. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the participating of the body and blood of Christ. So 〈 in non-Latin alphabet 〉 , communication of the Spirit, Phil. 2. 1. that liberal effusion of graces from the Spirit of God. And so when in the solemn close of the Epistles, 〈 in non-Latin alphabet 〉 , the communication of the holy Spirit, is joined with 〈 in non-Latin alphabet 〉 , the grace of Christ, and love of God, 2 Cor. 13. 14. it must signify proportionably to these many other places, the liberal effusion of that holy Spirit: and so 1 John 1. 3. 〈 in non-Latin alphabet 〉 , that you may have partnership with us, 〈 in non-Latin alphabet 〉 , and our partnership is indeed with the Father, &c. the gifts and life that God and Christ hath, are communicated to us, and ver. 6. 〈 in non-Latin alphabet 〉 , if we say that we are partakers with him of that grace and life, &c. By this might be explained the use of the 〈 in non-Latin alphabet 〉 in the ancient Church, but that the words are not found in Scripture, and will be mentioned more seasonably on occasion of the 〈 in non-Latin alphabet 〉 2 Cor. 3. Note a.

[ f] V. 47. Having favor ] 〈 in non-Latin alphabet 〉 signifies to use, or to exercise, as when Christ saith, to him that hath shall be given, and let us have grace, Hebr. 12. 28. And as for 〈 in non-Latin alphabet 〉 , that is the very word Charity, and is by Cicero so rendered, and frequently signifies liberality (as in Epicurus 's book entitled 〈 in non-Latin alphabet 〉 , of gifts and charity or liberality, mentioned by Sextus Empir. l. cont. Gramm. ) and so is used 2. Cor. 8. 4. and so Act. 4. 33. where 〈 in non-Latin alphabet 〉 is by the Syriac rendered 〈 in non-Latin alphabet 〉 that is, great goodness, or benignity, (though Guido Fabritius render it gratia magna, following the notion which, it seems, he had of the Greek, without considering the Syriac) and so the consequents demonstrate it to signify: and therefore the phrase 〈 in non-Latin alphabet 〉 is by the Syriac rendered 〈 in non-Latin alphabet 〉 that is, they gave alms before all the people, not, as Guido Fabritius again renders the Greek, rather then that, cùm iniissent gratiam, when they got favor; for 〈 in non-Latin alphabet 〉 signifies dedit gave, and 〈 in non-Latin alphabet 〉 misericordia, gratia, eleemosyna, 〈 in non-Latin alphabet 〉 , bowels of mercy, abundant liberality; see 2 Cor. 8. 1. and Note on 1 Pet. 3. d.

CHAP. III.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Annotations on Chap. III.

[ a] 19. Times of refreshing ] 〈 in non-Latin alphabet 〉 days of refreshment, or comfort, are proverbially taken among the Hebrews, for the time of any special deliverance, whether temporal here, or eternal in the Resurrection; so Gen. 21. Jonathan's Chaldee Paraph • ase saith, that Leviathan is prepared 〈 in non-Latin alphabet 〉 for the day of consolation, that is, the day of deliverance, and 〈◊〉 in commemoration thereof, wherein, said the Jews, God was wont to make merry, and to 〈◊〉 with Leviathan. So the name of Noah, 〈…〉 Hebrew word, which is rendered consolation, signifies deliverance, and was imposed as a 〈…〉 mankind▪ which otherwise had been 〈◊〉 destroyed, should in him be rescued from 〈…〉 . To this belongs the reviving, Ezr. 9. 9. which signifies their restoring from captivity. So for the other deliverance, when Hos. 6. 3. we read, after three days he shall quicken, Jonathan reads again 〈 in non-Latin alphabet 〉 in the days of consolation, which shall come 〈 in non-Latin alphabet 〉 in the day of the resurrection of the dead. And so when Job. 11. 24. we read he shall rise in the resurrection, the Syriac reads 〈 in non-Latin alphabet 〉 in the consolation. Now the connection of this with the exhortation to repentance lies thus, Should Christ come again in judgment upon the Jews, foretold Mat. 24. while you lie impenitent in your sins, his coming must be the greatest judgment in the world (and so it will be to the impenitent Jews, utter destruction and vastation,) That therefore that coming of his (which as it is a terrible time to the impenitent, so is a time of deliverance to all penitent believers) may in that notion of consolation and deliverance befall you, that God may thus send his son to you, Do you now timely repent, so as to have your sins blotted out, see 2 Pet. 3. 6. The same thing is called 〈 in non-Latin alphabet 〉 deliverance, Lu. 21. 28. and 〈 in non-Latin alphabet 〉 salvation, or deliverance again, Rom. 13. 11. see Note c.

[ b] V. 21. The heaven must receive ] Beside the ordinary rendering of 〈 in non-Latin alphabet 〉 whom heaven must receive, another there is, of which the words are capable literally, and to which the Context more inclines them, that Christ must, or that God hath decreed he should receive heaven, in the sense that Camillus is said 〈 in non-Latin alphabet 〉 to receive the city, that is to undertake the government of the city, parallel to that of Psal. 75. 2. speaking of Christ's exaltation, when I shall receive the congregation, and so this place will be all one with 1 Cor. 15. 25. he must reign, &c. and that peculiarly in the subduing and conquering all his enemies, converting some, and rooting out (v. 23.) all others, who stand out in hostility against him.

[ c] V. 24. Samuel ] The account of the prophets is here begun from Samuel, because the schools of the prophets were first instituted, and erected by him, and not that there was no Prophet before him. Thus we read 1 Sam. 19. 20. the college, or company, of the prophets at Ramah, and Samuel standing as appointed over them, making him the President of that College, as after Elias was, and therefore before his ascension he goes about from one college to another 2 Kin. 2. 3, &c. and after him, Elisha, to whom therefore the sons of the prophets say, The place in which we dwell before thee, (that is, under thee, under thy government) is too narrow for us, and so they build a larger. These sons of the prophets spent their time in studying the Law, and praising, and serving of God (see Note on Lu. 1. m.) and of them, because (though some were, yet) all were not called by God to the prophetic office, sent of messages to the people, therefore 'tis here added, 〈 in non-Latin alphabet 〉 , as many as spake, that is, as many as out of the schools of the prophets were by God called to that public office, 〈 in non-Latin alphabet 〉 , foretold what was now to come to pass.

[ d] 26. In turning away ] It is matter of some question whether the 〈 in non-Latin alphabet 〉 turning refer to Christ, or the Jews. It may fitly refer to Christ, turning them by his grace, and so blessing them. But Oecumenius refers it to the Jews, 〈 in non-Latin alphabet 〉 , if ye will turn everyone from his iniquities. And so it may be also as an effect of Christ's grace in us, and as a condition to qualify us to receive benefit by his Resurrection and blessing of us.

CHAP. IV.

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

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

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

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

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

[Paraphrase] 3. into prison

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Paraphrase] 35. And the Apostles distributed

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

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

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

Annotations on Chap. IV.

[ a] V. 6. Kindred of the high Priest ] What is meant by 〈 in non-Latin alphabet 〉 as many as were of the kindred of the high priest, will be resolved by the Context, where an assembling or meeting of the Sanhedrim is described, v. 5. which consisting of three sorts of men, Priests, Elders and Doctors of the Law (see Note on Mar. 5. c.) is ofttimes expressed by the enumeration of those parts, 〈 in non-Latin alphabet 〉 , High priests, Scribes, and Elders, Mat 26. 3. and very often in the Gospels. In this place there is another way of enumeration then is usual, The Rulers and Elders and Scribes, and Annas the chief priest and Caiaphas and John and Alexander, and as many as were of the kindred of the high priest. Where yet 〈 in non-Latin alphabet 〉 Rulers seems to be a general word, denoting, as elsewhere, men in authority. Then Annas was the Nasi or chief person among them, (see Lu. 3. Note b.) and Caiaphas the person, that by the Procurator was put into the Pontificate instead of the Aaronicall line. And so there remains only the Elders and Scribes, and 〈 in non-Latin alphabet 〉 , not Indefinitely, as many as were, but, in a more limited notion of 〈 in non-Latin alphabet 〉 , those that were, in the Sanhedrim of this sort, of the kindred of the high priest, (and of that number John and Alexander by name) which therefore appear to be the same with 〈 in non-Latin alphabet 〉 high priests joined with the Elders and Scribes in other places, that is, that third sort of the Sanhedrim, consisting of Priests. Now the reason of this titles being applied to them is evident. For as of Aaron's posterity the lineal descendent only succeeded him in the high priests office, so of his two sons, Eleazar and Ithamar, sprang 24 families (betwixt whom the Priests office was divided by David, 1 Chron. 24.) which should by weekly turns perform the service of the Sanctuary (see Lu. 1. 5.) sixteen of the sons of Eleazar, and eight of Ithamar. Of everyone of these families and courses there was a chief, the head of the family, and these are consequently called 〈 in non-Latin alphabet 〉 chief priests, and 〈 in non-Latin alphabet 〉 of the kindred of the High-priest, viz. as springing from Aaron, and still allied to the one high-priests family, as inferior branches of it; And many, if not all these, were members of the Sanhedrim (for here they sit in Judicature with Annas and Caiaphas, as with Moses and Aaron, and the Elders, and the Scribes, ver. 7.) and being four and twenty in number, would make up a third part of the whole number of 72, leaving the other two portions to be divided between the Elders and the Scribes, if there were, as it is not certain there was, this equal division.

[ b] V. 28. Thy hand and thy counsel ] What is meant by the latter part of this speech, whatsoever thy counsel hath determined before to be done, hath little difficulty in it. The truth is clear, that God decreed that those things should 〈 in non-Latin alphabet 〉 , be done, although he decreed not that the Jews should do them, but only permitted them to do what he foresaw they would do, if they were thus permitted. The only difficulty is, what is meant by 〈 in non-Latin alphabet 〉 , thy hand, and that will best be explained by looking on the Law of Moses, Levite. 16. 8. where Aaron casts lots on the goats, One lot, on which was written 〈 in non-Latin alphabet 〉 for the Lord, another on which 〈 in non-Latin alphabet 〉 for the Azazel, or scape-goat; For the manner was thus, The two goats were set one at his right hand, toother at his left, and two lots were cast into the Kalphi or vessel (that is the word used by the Rabbin's from the Greek 〈 in non-Latin alphabet 〉 urna or pitcher, of which saith Lucian in Hermot. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , little lots are thrown into the silver pitcher about the bigness of a bean, with inscriptions on them ) and the Priest draws out one in one hand, and the other in the other, Then by the command of the 〈 in non-Latin alphabet 〉 (that is, vicarius sacerdos, the first of the ordinary priests, that ministered to the High priest) he lifts up the hand in which was the lot for the Lord, and if it were the right hand, he puts it upon the head of the goat at his right hand (if the left, on that at the left) and that goat was holy to the Lord, and was presently slain before him (the other being 〈 in non-Latin alphabet 〉 sent into the wilderness • ) see Cod. Joma c. 4. §. 1. And certainly this distribution of the lots was from the Lord, according to that of Solomon, Prov. 16. 23. Now by this ceremony of the goat, is Christ's passion typified, and so that phrase here, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , thy hand, refers to that elevation of the hand, wherein was the lot for the Lord, and so notes this whole action thus to have been disposed of by God, who decreed that Christ should suffer, and that just as the goat did under the Law, which was offered up to God for the sins of the people.

[ c] V. 33. Gave the Apostles witness ] 〈 in non-Latin alphabet 〉 is by Theophylact observed to have some energy in it, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 he signifies somewhat to be entrusted with them, as a depositum, which they were to restore, and so speaks as of a debt. Accordingly the Vulgar Latin duly reads reddebant testimonium, they rendered testiony.

CHAP. V.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.]

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

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

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

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

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

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

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

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

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

[Paraphrase] 20. all the doctrine of Christianity.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Annotations on Chap. V.

[ a] V. 3. Filled thine heart] The phrase 〈 in non-Latin alphabet 〉 , to fill the heart, is used by the Hebrews in the Old Testament for to make one bold, so Host. 7. 5. Who hath filled his heart to do this? the Greek, 〈 in non-Latin alphabet 〉 ; who is it that hath dared, &c. So Eccl. 8. 11. The heart of the sons of men is filled to do evil, that is, is emboldened, where the Greek read, 〈 in non-Latin alphabet 〉 , is filled.

[ b] Ib. Toly ] The Verb 〈 in non-Latin alphabet 〉 hath among authors these three distinct uses, and agreeably three notions and interpretations proportioned to them. 1. 'tis used with a Genitive case, and then it signifies Passively, to be deceived, frustrated, cheated of anything, 〈 in non-Latin alphabet 〉 , to be frustrated, defeated of his hope, and in Plato Apol. 〈 in non-Latin alphabet 〉 , In this I was not deceived or mistaken. But this clearly belongs not to this place. 2 ^d lie, 'tis used with a Dative case of the person, or (which is all one) with a praeposition 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 joined to the person, and then 'tis absolutely to lie. So 'tis here v. 4. 〈 in non-Latin alphabet 〉 , Thou hast not lied to men, but to God, the lie which thou hast told, was not told to men only, or was not injurious to men only, but to God also. So Jam. 3. 14. 〈 in non-Latin alphabet 〉 , ye lie against the truth, your lying is contrary to the Gospel-doctrine and temper, and destructive to it. So Col. 3. 9. 〈 in non-Latin alphabet 〉 , lie not against one another. 3 ^d lie, 'tis used with an Accusative case of the person again, and then it signifies Actively, to deceive, rob, deprive; 〈 in non-Latin alphabet 〉 , in Herodian, l. 2. having deceived and cheated the soldiers, and in Aristoph. 〈 in non-Latin alphabet 〉 , certainly thou shalt not deceive, or cheat, me: and that is the very notion of it here in this place, 〈 in non-Latin alphabet 〉 , to deceive the holy Ghost, Deum in pollicitatione fallere, to deceive God in that which was promised to him, saith S. Augustine; and again, detrahere de pecunia quam Deo voverat, to keep back some of the money which he had devoted to God; and accordingly by Asterius, Ananias and his wife are called 〈 in non-Latin alphabet 〉 , guilty of sacrilege in their own offerings. And although if the matter spoken of extended no farther then speaking a false thing (without any real purloining, or stealing, or withholding what was consecrated to the Church or to God) it would then proportionably signify no more then to deceive, or tell a lie to the Holy Ghost; yet when the matter extends it thus much farther, not to bare words, but to the 〈 in non-Latin alphabet 〉 , v. 2. purloining part of that price, which was all given to the Church, and by their own act put out of their own power v. 5. (according to that rule of the Law, data, eo ipso quod dantur, fiunt accipientis, whatsoever is given, by that very act becomes the proper goods of the receiver ) this 〈 in non-Latin alphabet 〉 , deceiving the holy Ghost, must needs refer to the notkeeping, not-observing, not-doing what was by them vowed, or to those contrary actions, the purloining or withholding part of that price, which was wholly given to the Church, and being not actually brought in and bestowed on it, is said to be the deceiving of the Holy Ghost, that is, robbing, depriving him of that which was bestowed on him. This very same being expresit also by 〈 in non-Latin alphabet 〉 , that follows, that is, purloining, as 'tis rendered Tit. 2. 20. and as the word is used of Sacrilege by the Septuagint, Josh. 7. 1. 〈 in non-Latin alphabet 〉 , he purloined of the accursed thing, or that, [which was consecrated, c. 6. 19. So 2 Mac. 4. v. 32. Menelaus 〈 in non-Latin alphabet 〉 , stole, purloined some golden vessels of the Temple. And so both phrases join to make up the very thing which is called 〈 in non-Latin alphabet 〉 or sacrilege ordinarily in sacred or heathen writers; which therefore by this place appears to be a sin against God, not against men, v. 4. (and so Mal. 3. 8.) and particularly the robbing of the Holy Ghost, which came down on purpose to perfect what Christ had begun, to formalize the society of believers into that which we now call a Church, and so to fit it for continuance and perpetuity. And by what we see done in these first chapters of the Acts, immediately after the descent of the Holy Ghost, we have great reason to believe these two things: 1. that it was an effect of his inclining the hearts of the believers, that wealth was so liberally brought in unto the Apostles, & laid at their feet: and 2 ^d lie, that what was thus given, was really accepted of by the Holy Ghost, as given to him, and not to men only. For as among the Jews, what was given to God, was brought unto the Temple, and presented to the Priest 〈 in non-Latin alphabet 〉 , he commanded that the first fruits should be carried to the Temple, and received there by the Priests, saith Philo, De sacerdot. honorib. ) so here 'tis brought to the Apostles as Christ 's receivers, for the use of all the poor Christians, that should want, to be by the direction of the Apostles dispensed to them; and that what is thus by the liberality of Christians ( 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 in the Creed) instated on the Church, cannot afterwards by the very doners (much less by any else) be purloined or taken back again, without the guilt of that great sin of deceiving and robbing God himself.

[ c] V. 4. Whiles it remained ] There is some difficulty in this verse: and the best way of clearing it, is, by setting the first word right, 〈 in non-Latin alphabet 〉 , (which is commonly rendered, whilst it remained ) That sure signifies a possession immovable, an estate in land, which is called a demean in this very notion of 〈 in non-Latin alphabet 〉 remaining, because when the fruit is taken off, the land remains, and so is applied here to 〈 in non-Latin alphabet 〉 a possession v. 1. Upon the same account again 'tis called an estate, as being a standing, remaining, continuing possession. Proportionable to this, 〈 in non-Latin alphabet 〉 is wealth in money, or land sold, or put into money. And then the meaning of the whole is clear, 〈 in non-Latin alphabet 〉 ; was not the land, estate, demeanes, thy own land, estate, demeanes? 〈 in non-Latin alphabet 〉 ; and was not the price, for which it was sold, wholly in thy power? that is, in thy hand, as 〈 in non-Latin alphabet 〉 in the hand, signifies in the power, not as of an owner, but as a receiver; as Gen. 24. 10. 'tis said of Abraham's servant, that all the goods of his master were in his hand, as in the stewards hand, to receive and look to. So that in both respects, the possession being wholly thine, and the money coming wholly to thy hands, paid wholly to thee, (the contrary of either of which would have allowed him some pretence and excuse) there was no excuse for thy not bringing, according to thy vow, the whole value of it.

[ d] V. 20. This life ] What 〈 in non-Latin alphabet 〉 the words of this life here signifies, will soon be discerned by the use of 〈 in non-Latin alphabet 〉 life in the Gospel, for that doctrine which is the setting down of the way, which will bring him that walks in it to eternal life. Thus Joh. 12. 50. I know (saith Christ of the message which he brought from his Father) that his commandment is eternal life, where eternal life must signify that way which leads to it; so Joh. 17. 3. This is eternal life, that they may know thee the only true God, that is, their knowing (and performing faithful, sincere obedience to) the only true God, is the sure way to eternal life. And accordingly the words of this life are the sum of this Christian doctrine, which being obeyed will bring any man to life eternal, and so 'tis all one with S. Peters expression to Christ, Lord to whom shall we go? thou hast the words of eternal life, the word [ 〈 in non-Latin alphabet 〉 this ] being here Emphatical, and denoting that more valuable, spiritual, and eternal life.

[ e] V. 31. A Prince and a Savior ] These two words 〈 in non-Latin alphabet 〉 captain, and 〈 in non-Latin alphabet 〉 Savior, in the style of the Old Testament signify such an one as Joshua and the Judges were (see Note on Rom. 13. c.) expressed here c. 7. 27. by 〈 in non-Latin alphabet 〉 a Ruler and a Judge, by 〈 in non-Latin alphabet 〉 v. 25. giving deliverance, bringing them out of their slavery in Egypt; and therefore ver. 35. (in setting down the Israelites mistake, when they asked Moses, who appointed him 〈 in non-Latin alphabet 〉 , a Ruler and a Judge? ) S. Stephen tells them, God had by the hand of an Angel sent Moses 〈 in non-Latin alphabet 〉 , a captain & deliverer, by 〈 in non-Latin alphabet 〉 deliverer meaning the same that by 〈 in non-Latin alphabet 〉 deliverance. v. 25. and by 〈 in non-Latin alphabet 〉 Savior here, one that leads, and rules them, manages their military affairs, to the avenging them of their enemies, and preserving them safe and quiet. Such an one was Christ to be unto the people of God, and was sent to be such particularly to the Jews; but this not in that manner that they expected, but (as his kingdom was not of this world ) in a spiritual manner, to go in and out before them against their spiritual enemies, Satan and sin: To which end it was, that after his exaltation and instalment to his Regal office, the first thing was his sending of his Spirit, thereby giving them (as here it follows) place of repentance, if upon the preaching of the Apostles, they will come in, and believe on him. In this sense is it that Heb. 2. 10. Christ is called 〈 in non-Latin alphabet 〉 , the captain of salvation or deliverance, that is, a captain designed on purpose to save or deliver them, to lead them, as 'tis there, through sufferings to bliss, through the wilderness, and the land of the Anakims, to Canaan, as Moses and Joshua the captains and saviors of the Jews did; 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , captain and savior, being an 〈 in non-Latin alphabet 〉 , two words together to express one thing, and so directly the same with this other expression of 〈 in non-Latin alphabet 〉 , captain of salvation.

[ f] V. 33. Cut to the heart ] What 〈 in non-Latin alphabet 〉 here signifies will be best resol •• from Hesychius 's rendering of the word, The ordinary copy hath it 〈 in non-Latin alphabet 〉 . But that is a mistake, It should certainly be read 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , grow wild, or angry, for that is all one with 〈 in non-Latin alphabet 〉 is mad which follows, but 〈 in non-Latin alphabet 〉 is quite another matter, and would rather belong to 〈 in non-Latin alphabet 〉 (which might be the cause of this mistake by the nearness of the words) as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one. By this then the word appears to signify rage or vehement displeasure (as 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 ) such as is in Bears and other wild beasts, when it makes them tear in pieces those that are next to them, or against whom it is conceived; As here it follows, they consulted to put them to death.

[ g] V. 36. Theudas ] A story there is of one Theudas which Josephus mentions Ant. l. 20. c. 5. and Eusebius Hist. l. 2. c. 〈 in non-Latin alphabet 〉 . who undertook to be a Prophet, and promised that he would divide Jordan, &c. But that was in Claudius 's time, in the time of Fadus 's praefecture, who destroyed him and his followers. And so that cannot be the person here mentioned, for this here was before Judas Galilaeus v. 37. and he was in the time of Cyrenius 's being Governor of Syria (see Note h.) This Theudas here then must needs be some other person, whom they had recorded in their writings, and from thence Gamaliel here recites the story, though we have not other record of it.

[ h] V. 37. Judas of Galilee ] Of this Judas of Galilee, and of this enrolling, Josephus 's testimony is most clear, Antiq. l. 18. c. 1. Cyrenius, saith he, came to Syria, sent from Caesar, (or under him ) 〈 in non-Latin alphabet 〉 , as judge of the nation, and to take the valuation of their estates. Upon this, Judas Gaulonita 〈 in non-Latin alphabet 〉 , rebel'd, or made defection, and Saddochus with him, 〈 in non-Latin alphabet 〉 , saying that this valuation of their estates ( the enrolling here) brought in direct servitude upon them, 〈 in non-Latin alphabet 〉 , and therefore called the whole nation to follow them, and vindicate their liberties. So again de Bell. Jud. l. 2. c. 12. 〈 in non-Latin alphabet 〉 , Judas led them to make a defection, reproaching, them, or making it a great crime in them, if they should endure to pay tribute to the Romans, and acknowledge mortal rulers, after God had been their King. This doctrine of the unlawfulness to pay tribute to men, upon pretense that they must acknowledge no other power but that of God over them, was it for which this Judas is by Josephus set down as the leader or head of a fourth Heresy among the Jews ( 〈 in non-Latin alphabet 〉 ) And the texts of Scripture on which he grounded it may be thought by the words of Josephus even now cited 〈 in non-Latin alphabet 〉 , to pay tribute, and 〈 in non-Latin alphabet 〉 , mortal Lord's after God, to be that of Deut. 23. 18. in the Septuagint's reading of it, 〈 in non-Latin alphabet 〉 (which Tertullian renders, non erit vectigal pendens ex filiis Israel, none of the children of Israel shall pay tribute, ) 〈 in non-Latin alphabet 〉 , and that of Deut. 6. 13. thou shalt fear the Lord thy God and serve him, (by way of exclusion of all others.) The falseness of which conclusion from these premises will appear not only from the Hebrew text, Deut. 23. (where the matter is very distant from that of paying tribute, There shall be no whore of the daughters of Israel, nor a Sodomite of the sons of Israel ) but the right understanding of the Greek itself, where, say the Fathers, the words and 〈 in non-Latin alphabet 〉 refer to the mysteries of the Heathens, the unclean rites in their diabolical worships; and the first signifies 〈 in non-Latin alphabet 〉 , him that thus initiates, or enters, any in those debaucheries, the latter 〈 in non-Latin alphabet 〉 , him that is thus initiated.

[ i] V. 39. Lest haply ye ] These words 〈 in non-Latin alphabet 〉 , &c. lest ye be found fighters against God, are in the sense to be connected with 〈 in non-Latin alphabet 〉 , Let them alone, v. 37. So that all that is betwixt, must be read as in parenthesis.

[ k] 41. Suffer shame ] 〈 in non-Latin alphabet 〉 , saith Ammonius: it signifies reproachful, contumelious usage; such was this of scourging, that was a servile, and dishonorable, infamous punishment.

CHAP. VI.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Paraphrase] 14. rites, ceremonies.

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

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

Annotations on The Acts of the holy Apostles.

[ a] V. 1. Grecians ] The word 〈 in non-Latin alphabet 〉 is by the Syriac rendered Jews that understand Greek; and by S. Chrysostom, 〈 in non-Latin alphabet 〉 those that speak Greek, in opposition to the 〈 in non-Latin alphabet 〉 , the profound, or deep, Hebrews: so saith Phavorinus, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , to Hellenize is to speak Greek and to have skill in the Greek learning. So saith Scaliger, 〈 in non-Latin alphabet 〉 non est habitare in Greece, sed linguâ Graecâ uti, It is not to dwell in Greece, but to use the Greek language. And so those here that used the Septuagint's translation of the Bible, are called 〈 in non-Latin alphabet 〉 Hellenists. And so are differenced here from the 〈 in non-Latin alphabet 〉 Hebrews, which used the Jerusalem-paraphrase. Thus are 〈 in non-Latin alphabet 〉 Act. 11. 20. differenced from the Jews in general v. 19. not that those Hellenists were not Jews (for there v. 20. 'tis said that they preached to them, whereas v. 19. 'tis clear that they preached to none but Jews) but that these Jews understood Greek, and used the Greek Bible, and therefore are called Hellenists. And thus ch. 9. 28. when the other Jews, those of the profounder sort, had such an aversion to S. Paul the Apostle of the Gentiles, that they would not see him, saith S. Chrysostom, he was yet admitted to speak and discourse with the Hellenists. See Note on Joh. 7. d.

[ b] V. 2. The multitude of the disciples ] 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , multitude of disciples here are the community or society of Christians, called sometimes 〈 in non-Latin alphabet 〉 the All, 1 Tim. 5. 20. 〈 in non-Latin alphabet 〉 the many, 2 Cor. 2. 6. answerable to the multitude here, and sometimes 〈 in non-Latin alphabet 〉 Christians, or followers of Christ, in respect of whom as their Doctor, or Master, they are here called 〈 in non-Latin alphabet 〉 disciples; and both ordinarily united together in the word 〈 in non-Latin alphabet 〉 Church, and 〈 in non-Latin alphabet 〉 the brethren: see c. 15. 3, & 4, & 23. & Mat. 18. 17. Now what power the Church, or brethren, considered in this notion, the society of Christians do here appear to have, may be considerable. The choice of the persons of the Deacons is here committed to them: But that first by the appointment of the Apostles declared to them. The twelve called to them the multitude, and said, Look out, &c. v. 2, 3. Secondly, they had by the Apostles these bounds set them, 1. to take seven, the number specified by the Apostles, not left arbitrary to them; 2 ^lie, to pitch on 〈 in non-Latin alphabet 〉 , men generally known and well reputed of; 3 ^dly, with these qualifications, 1. faith, supposed in the 〈 in non-Latin alphabet 〉 some of you, that is, believers, Christians; 2 ^dly, fullness of the holy Ghost, extraordinary gifts; 3 ^dly, fullness of wisdom, fitted by all these for this employment. And when by the Apostles appointment, together with the observation of these prescribed rules, the multitude have sought out the persons, then still the Apostles reserve the 〈 in non-Latin alphabet 〉 , the Ordination, or Constitution of them to themselves, v. 3. In the nomination of Bishops and Deacons in other Churches, the like may be concluded from the Epistles to Timothy and Titus, viz. that somewhat was referred to the Church, particularly their testimony concerning the qualifications of the Persons. For the Bishop that was to ordain is by S. Paul's direction first to inquire, as it were upon Articles, ( 〈 in non-Latin alphabet 〉 , if, or whether, he be blameless, &c.) which concerning a Bishop are fifteen, Tit. 1. 6. seventeen, 1 Tim. 3. 1. fewer concerning a Deacon: And all of them being matters of fact and manners, Timothy, which was newly entered upon his province, and Titus lately left in Crete, could not possibly be instructed sufficiently from their own experience, and therefore must be supposed to have it by enquiry of the Church. So in the Censures of the Church, the offender must be rebuked before the many. 2 Cor. 2. 6. 〈 in non-Latin alphabet 〉 , before the Ch • rch Mat. 18. 17. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , before all, 1 Tim. 5. 20. Where yet it is Timothy the Bishop, that must 〈 in non-Latin alphabet 〉 rebuke the offenders, only in the presence, and with the notice of the Church, to make the rebuke more considerable, to produce shame and reformation. Lastly, in the the Council at Jerusalem, with the Apostles and Elders, or Bishops of Judea, is joined 〈 in non-Latin alphabet 〉 the whole Church, ch. 15. 22. in the choosing, and sending messengers to Antioch; but that with a most discernible distinction, The Apostles and Elders, as they, whole decree or appointment it was, 〈 in non-Latin alphabet 〉 , it pleased or seemed good to the Apostles and Elders to send chosen men, the choice and mission belonging to them, and the persons sent 〈 in non-Latin alphabet 〉 , men of them, Bishops of the Council, but this with the knowledge and approbation of the whole Church ( 〈 in non-Latin alphabet 〉 ) joined w ^t h them, as of those that were accessories, not principals in the sending. So in the Inscription of the Epistle of the Council v. 23. The Apostles and Elders and brethren send greeting: Not that any but the Apostles and Elders, that is, Bishops of Judea, were members of the Council, or had voices in it, (for that is cleared v. 6. at the first mention of their conventing, The Apostles and Elders came together to consider of this matter, the debate of the question, and the decision, belonging only to them) but that the whole Church joined with the Apostles and Bishops, showing their consent and approbation, and submission to the decree of the Council. And thus in following times have Lay-men subscribed the Acts of Councils in this form, Consentiens subscripsi, I have subscribed consenting, or testified my consent under my hand. As for the decree of the Council, though that be in the style of 〈 in non-Latin alphabet 〉 , us, v. 28. which may be conceived to refer to all those that are named in the front, and so to the 〈 in non-Latin alphabet 〉 , Brethren, yet 'tis apparent by v. 25. 〈 in non-Latin alphabet 〉 , it seemed good to us being assembled together, that that belongs only to those that were assembled or sat in the Council, that is, the Apostles and Elders, v. 6. and so it is expressly set, c. 16. 4. 〈 in non-Latin alphabet 〉 , the decrees ordained by the Apostles and Elders.

[ c] V. 3. Full of the holy Ghost ] What is meant by 〈 in non-Latin alphabet 〉 , full of the holy Ghost in this place, may perhaps be best collected by a farther consideration of the words of Christ, Mar. 16. 17, 18. But signs shall attend them which believe these things (so 〈 in non-Latin alphabet 〉 may be rendered) or these signs shall attend, or follow, them that believe. These words seem to contain a promise of extraordinary gifts (of casting out Devils, speaking strange languages, healing, &c. v. 17, 18.) to others (beside the Apostles) under the name of believers. For the believers there 〈 in non-Latin alphabet 〉 are all one with the he that believeth 〈 in non-Latin alphabet 〉 , and is baptized v. 16. and that is those that upon the Apostles preaching shall believe, and enter into the Church, or be added to it. But this not so unlimitedly on one side, as that all that did believe should have those gifts bestowed upon them, (see Note on ch. 2. d.) for then here would have been no choice; all being full of the holy Ghost, they could not look out men that were full; nor yet with such restrictions on the other side, as that none had these gifts, but those that were ordained to sacred functions, for then these, who were not yet so ordained, could not thus be full. But I suppose the truth is in the middle. At the Apostles preaching and men's receiving the Gospel, many of them that believed had extraordinary gifts, miraculous powers bestowed upon them, for the testifying to themselves and others the truth of the Gospel in those first times, and to qualify them for the services of the Church, when they should be called to it. And agreeably those that were thus endowed, were generally chosen to such employments, (before others who had them not,) as there was need of them; And such I suppose are here meant under the phrase of Full of the holy Ghost, and that phrase mentioned by the Apostles, as a qualification required in those whom they would appoint Deacons here, and, beside the care of the poor, communicate the power of preaching and baptizing to them, which 'tis evident Philip had. This may most probably be it, which is affirmed of Cornelius 's family Act. 10. 44. The holy Ghost fell on all them which heard the word, and the gift of the holy Ghost was pour'd upon them, 45. for they spake with tongues, &c. 46. So again ch. 19. 6. the Ephesian disciples being newly baptized in the name of Jesus, v. 5. by the Apostles benediction, and imposition of hands, the holy Ghost came upon them, and they spake with tongues, and prophefied. And so ch. 2. 38. when Peter tells them, that upon their Repentance and Baptism, they should receive 〈 in non-Latin alphabet 〉 the gift of the holy Ghost, (the very phrase which is used of Cornelius 's family) it follows accordingly ch. 4. 31. the place was shaken, and they were filled with the holy Ghost, and so, beside the inward gifts and graces of the Spirit, they were, many of them, endowed with those extraordinary gifts, which c. 2. 1. had fallen upon the Apostles and were useful for the confirming them in the faith, and to testify to them and others the truth of what was preached to them. And of them that were at that time converted, they are now to choose some here, for the office of Deacons, men full of the Spirit, &c.

CHAP. VII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

25. For he supposed his brethren would have understood how that God by his hand would deliver them; but they understood not.]

[Paraphrase] 25. This he did as an act of that office, to which God had designed him, that of a Savior or deliverer of his country-men: and although he had not yet received his commission to that office, but only some notice of God's designation, yet thinking that the Israelites did also know that he was thus designed, he thought fit to do this (which lawfully he might, in the defense of an innocent persons life against an unjust assault or violence, which could not be averted but by this means) viz. in defense of the one to kill the other, as a first assay, or exercise of that office. But in this he was mistaken, for the Israelites knew nothing of this purpose of God to employ him, and from this act of his had not that sagacity to discern it.

26. And the next day he shown himself unto them as they strove, and would have set them at one again,] saying Sirs, ye are brethren, why do ye wrong one to another?

[Paraphrase] 26. The next day he interposed himself again as a pacifier or composer of controversies among them, to see how that would be accepted by them, whether they would be likely to receive him as a Judge, to go in and out before them, which was another part of the office to which he was designed.

27. But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler, and a judge over us?

28. Wilt thou kill me, as thou didst the Egyptian yesterday?

29. Then fled Moses at this saying, and was a stranger in the land of Madianwhere he begat two sons.]

[Paraphrase] 29. And Moses seeing himself thus repulsed, and on the other side fearing that what he had done already, might, by being known, bring hazard on him (as it did Exod. 2. 15. when Pharaoh heard of it, he sought to kill him) he fled from thence to Midian, and there sojourned with Revel, Exod. 2. 18. or, which is all one, with Jethro, ch. 3. 1. the priest or prince of Midian, Exod. 2. 16. and he kept his sheep, and married his daughter Zipporah, by whom he had two children, Gershom, so named for his being a stranger or sojourner there, and Eliezer, from God's helping him or delivering him from the hand of Pharaoh, that sought his life, Exod. 18. 2, 3, 4.

30. And when forty years were expired, there appeared unto him in the wilderness of mount Sinai an Angel of the Lord in a flame of fire in a bush.]

[Paraphrase] 30. And at the end of a second part of three of his life, i. e. of a second 40 years, which was also the period of the 400 years prefixed, v. 6. as Moses was feeding his sheep about Horeb or Sinai, that mount after so famous for God's delivering the Law out of it, and therefore called the flaming mountain of God, Exod. 3. 2. he saw a flame of fire in a bush, but the bush was not hurt nor consumed by it, which was the appearing of an Angel, according as 'twas usual for Angels to appear (see note on Mat. 3. k.)