Annotations on the New Testament

Annotations on Chap. XIII.

[ a] V. 7. The Deputy ] That Sergius Paulus should here be called 〈 in non-Latin alphabet 〉 Proconsul in Cyprus, v. 4. hath some difficulty in it, it being resolved by Strabo, l. 14. p. 470. that after the Romans taking this Island, it became a Praetorian Province, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . And again, p. 471. mentioning the subduing of it, and possessing it by Cato, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , from that time the Island became, as now it is, a Praetorian Province; which concludes it under a Praetor, not a Proconsul. And so Zonaras on the 8 ^t h. Canon of Ephesus, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , from the Duke of Antioch a Commander was sent to Cyprus: on which pretence it was, that the Bishop of Antioch did at the time of that Council pretend right of ordaining the Bishops of Cyprus. This difficulty Baronius endeavors to remove, Anno Chr. 46. n. 11. by conceiving that the Proconsul of Silicia had the administration of this Praetorian Province also, and consequently that this Sergius Paulus was now this Proconsul of Silicia. This he collects from Sigonius De Antiq. Jure Provinc. l. 1. c. 14. who affirms it of P. Lentulus and some others, that being Proconsuls of Silicia, they administered Cyprus also, which, saith Baronius, non illi tantùm sed & successoribus esse aeque concessum, par est credere, it is reasonable to believe not of him only, but of his successors as well as of him. But the words in Sigonius do sufficiently refute this conclusion; for he having indeed affirmed that this honor of holding Cyprus together with Silicia was granted by the Senate not only to P. Lentulus, but also to Ap. Claudius and M. Cicero, as special honors designed to those three Proconsuls, adds, Post Ciceronis autem proconsulatum, ut à Ciliciae Praeside tres Asiaticae Dioeceses, sic etiam Cypri administratio ablata est, ac proprius, ut ex lege debuit, Praetor cum suo Quaestore in eam missus est, After Cicero 's Proconsulship, as the three Asiatic Dioeceses were taken away from the President of Silicia, so was the administration of Cyprus also, and a peculiar Praetor with his Quaestor sent thither, according as by the Law it ought to be. And therefore so it must be supposed to be at this time of Claudius 's reign, long after Cicero 's time. It remains therefore that the most obvious way of removing this difficulty be resolved on, as the most true, viz. that the 〈 in non-Latin alphabet 〉 or Commander of this Praetorian Province is here improperly called 〈 in non-Latin alphabet 〉 Proconsul, not in a strict acception of that word, but as that is more loosely taken for any Governor sent thither by the Roman power. Accordingly the Vulgar Latin calls him only Praesidem Praesident or Governor; a title used in the place newly cited from Sigonius, for the Proconsul of Silicia, which notes the promiscuous acception of such words. To which may be added, that the title of Proconsul, belonging duly to the Governors of Cyprus for some time, viz. whilst Lentulus, Claudius, and Cicero, Proconsuls of Silicia held Cyprus, it might now abusively and vulgarly continue to the Praetor of Cyprus, though properly it did not; especially considering the flattering nature of the Greeks, which would still bestow the most magnificent titles upon their Governors.

[ b] V. 8. Elymas ] The word 〈 in non-Latin alphabet 〉 alem, or 〈 in non-Latin alphabet 〉 alim in Arabic signifies knowing or skillful, and is applied to those that know things divine and human, from 〈 in non-Latin alphabet 〉 alam, scivit: and so 〈 in non-Latin alphabet 〉 , perhaps 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which in Syriac and Arabic signifies scrutari or explorare, to search, will signify the same also. From this concurrence of the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the same notion, 'tis clear that neither of them here was a proper name (that having before been set down to be Barjesus v. 6.) but both, in several languages, the title of their wise men, skilled in the secret learning, whom we ordinarily call Magicians; and 〈 in non-Latin alphabet 〉 being in so common use among the Grecians, though perhaps of an Eastern origination too, is here set as an interpretation of the other.

[ c] V. 9. Also called Saul ] Several accounts are given of Saul's two names▪ S. Ambrose Serm. 31. saith that he was at his Baptism named Paul by Ananias. S. Austin Tract. 72. in Psal. will have it an effect of his Conversion, and so of his own imposing, and that his humility would not own that name of a proud tall King of Israel, but preferred the contrary of Paulus a little one. Agreeable to which it is that he calls himself 〈 in non-Latin alphabet 〉 (a word made by himself on purpose) less then the least of Saints. S. Jerome on the Epist. to Philemon, will have it a token of this his first victory over the heathenism of Sergius Paulus here (in this Chap. where he is first called by this name) whose name he was therefore to bear by way of triumph, as Scipio of Africanus and the like. But Origen in Pref. on the Epist. to the Romans, saith that he being a Jew born in the City of Rome, had at his circumcision two names, Saul a Jewish, and Paulus a Roman name. And this is most agreeable to the form of speech here, 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 ) But Saul, who is also Paul, noting him to have had two names at once, not to have changed one for the other.

[ d] V. 10. Mischief 〈 in non-Latin alphabet 〉 ] signifies forgery, cheating, falseness, deceit: so in Plutarch, making a false Will is 〈 in non-Latin alphabet 〉 so Act. 18. 14. If it were 〈 in non-Latin alphabet 〉 , any injury, ( any piece of injustice) or any roguy forgery or cheat; so Phavorinus 〈 in non-Latin alphabet 〉 , to do anything with cunning; and 〈 in non-Latin alphabet 〉 ( it should be 〈 in non-Latin alphabet 〉 , for so Hesychius, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , knavery, forgery, deceit; and so likewise Hesychius, 〈 in non-Latin alphabet 〉 ( it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , doing wicked or cunning things, and 〈 in non-Latin alphabet 〉 ( beside 〈 in non-Latin alphabet 〉 a forger) 〈 in non-Latin alphabet 〉 , a wicked ( I suppose without a comma) contriver, or cunning, subtle person.

[ e] V. 15. Rulers of the Synagogue ] The Synagogues in the regions of Judea, not always signifying their Consistories or Judicatures, but also their places for religious duties, hearing the Law and Prophets read, was answerable to the coetus Ecclesiastici, the religious assemblies (saith Bertram de Rep. Jud. p. 154.) of the Levites and Prophets instituted at first by Joshua and Samuel by prescript of law. The Archisynagogi therefore are parallel to, and supply the place of those Levites and Prophets, those that officiated there, of which consequently there were more then one in the same Synagogue; and so c. 11. 8. and 17. Crispus and Sosthenes are Archisynagogi of the synagogue at Corinth. And the ancient Gr. & Lat. MS. ch. 14. 2. instead of 〈 in non-Latin alphabet 〉 , reads 〈 in non-Latin alphabet 〉 , making express difference between the rulers, or chief, of the synagogue, that officiated there, and the Rulers of the Consistory or judicature.

[ f] V. 18. Suffered he their manners ] That 〈 in non-Latin alphabet 〉 carried as a nurse, is the right reading, there is little doubt, this being the very word twice used by the Septuagint, Deut. 1. 31. 〈 in non-Latin alphabet 〉 . So the Roman and Basil editions have it, for that which is in the Hebrew, hath born thee, as a parent, or nurse, doth a child, not only bearing in arms, but feeding and sustaining, (As sure God did those Israelites, when he sent them Quails and Manna, 〈 in non-Latin alphabet 〉 , bread ready dressed, and sent down, from heaven for them) and farther undertaking all the trouble of his education, and therefore the Syriac interpreter uses here a word which signifies feeding or nourishing. And so Hesychius, 〈 in non-Latin alphabet 〉 , (it should be 〈 in non-Latin alphabet 〉 ) bearing as a nurse, that is, feeding; and so Phavorinus also. Thus in Macarius speaking of a mother and her little child, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , she takes up, strokes, and nurses with great affection. And 2. Mac. 7. 27. when the mother entreats the son to pity her, 〈 in non-Latin alphabet 〉 that bare, and did for him as a nurse doth, (answerable to the Hebrew 〈 in non-Latin alphabet 〉 , to take up, or carry. ) This did God miraculously even to those murmurers: But suffering his vengeances to fall upon them, and sweeping them all away that came out of Egypt, but Caleb and Joshua, he cannot so fitly be said to have born their manners, or to have born with them.

[ g] V. 27. Fulfilled ] That there is in this verse a trajection, or 〈 in non-Latin alphabet 〉 , there can be no question; the 〈 in non-Latin alphabet 〉 in the latter part belongs to the 〈 in non-Latin alphabet 〉 in the former, and the 〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉 , they adjudged or sentenced him, and they fulfilled or accomplished them. And such trajections are ordinary among writers, and go for elegancies, where they are used. The only difficulty will be, to what sense the 〈 in non-Latin alphabet 〉 before 〈 in non-Latin alphabet 〉 shall be rendered. For either that may couple the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and then the construction will lie thus, For they that dwelt at Jerusalem, not knowing, and (consequently) condemning him, fulfilled the sayings, or voices, or words, of the Prophets; or it may possibly not be a Copulative, but (as oft it doth) Emphatically affect the words to which it is joined, viz. 〈 in non-Latin alphabet 〉 , and then the rendering will be, not knowing him, they fulfilled the words of the Prophets, even those words that are every Sabbath read in their ears (and therefore should in reason be taken notice of by them) in, or by, thus condemning him. But the former of these is the most probable.

[ h] V. 32. Raised up ] The word 〈 in non-Latin alphabet 〉 raising up signifies to raise up from the dead, and so doth 〈 in non-Latin alphabet 〉 too; but not so only, nor so primarily, nor necessarily so, but when either the addition of 〈 in non-Latin alphabet 〉 from the dead, or some other phrase of that nature, or circumstance of the Context requires that sense. For besides that notion, there is another very ordinary, and proper to it, as when God is said to raise up a prophet, that is, to send him, and give him commission to perform the office of a Prophet: this is an usual notion of the word. So Act. 3. 22. & 7. 37. 〈 in non-Latin alphabet 〉 he shall raise you up a prophet; and so Act. 2. 30. speaking of God's promise to David, from the fruit of his loins according to the flesh, 〈 in non-Latin alphabet 〉 , that he would raise up Christ, bring the Messias into the world. And the mention of the Resurrection in the next verse will not be able to assign any other sense to that place, because that may come in from the force of the sitting on his throne, which is added to it, it being clear, that as that was promised of the Messias, so it was not performed till his Resurrection. So when of Theudas Act. 5. 36. of Judas of Galilee v. 37. it is said, 〈 in non-Latin alphabet 〉 he rose up, a false prophet arising of himself, or raising himself, not raised by God (according as among the Hebrews the word 〈 in non-Latin alphabet 〉 for prophesying doth in hithpael, the reciprocal conjugation, generally signify a false prophecy, such as one receives from himself, and not from God) so Heb. 7. 11. What need is there 〈 in non-Latin alphabet 〉 , that there should arise, or be raised, another priest? and again v. 15. And thus some may conceive that it should signify in this place. But 1 the Context here, and 2. the importance of the second Psalm incline it the other way. For here the resurrection of Christ v. 30. is the point insisted on; and though his Crucifixion be first mentioned in order to that, v. 27. yet there is no mention of his coming into the world, or either his eternal, or temporal generation. And so in the following words, v. 34. they again belong to God's raising him from the dead. And for the parallel betwixt begetting and resurrection, it might be made clear in many particulars. As for the second Psalm, that clearly belongs to the setting up David King after the death of Saul, and conquest over his enemies; and that is aptly expressed by God's begetting him, and his being God's son: For as similitude denominates children, the children of God are they that are like him▪ and resemble him in anything, and the children of Abraham are they that do the works of Abraham; and as the making man after God's image, signified his likeness unto God in power, having dominion, &c. Gen. 1. 28. so being the sons of God, and having the title of God's, Psal. 82. 6. belongs to Governors, and consequently signifies so in that second Psalm, and is but another phrase to signify what is plainly said v. 6. yet have I set my King upon my holy hill of Zion. And thus also in the application, Christ the son of David being raised from the dead, as David rescued from the great dangers that encompassed him, is now set upon his throne by his exaltation; and that is God's begetting him his son here, and is the thing to which the Jews referred when they called the Messias sometime the King of Israel, sometime, which is all one, the son of God. And so Heb. 1. 5. this saying of God to him, Thou art my son, &c. and, I will be to him a father, and he shall be to me a son, is brought as a proof of his being superior to the Angels ver. 4. which was done by his Resurrection and exaltation, Ephes. 1. 20, 21.

[ i] V. 34. Sure mercies ] The Hebrew in Isa. 55. 3. from whence this is taken hath 〈 in non-Latin alphabet 〉 , where the word 〈 in non-Latin alphabet 〉 in the plural, noting beneficia, or beneficentiam, mercies, or mercifulness, is by the Greek rendered 〈 in non-Latin alphabet 〉 (from the sense of the Singular 〈 in non-Latin alphabet 〉 which signifies both beneficus and pius, charitable and godly ) as if it were only pia godly from the singular pius, whereas the Adjective plural is taken Substantively (as many Neutrals in Latin are) for acts of kindness, mercies, &c. and so 〈 in non-Latin alphabet 〉 Adjectively joined with it, signifies the faithful, durable, lasting mercies of David, that is, of Christ the son of David, and so this place out of the Prophet is brought as a proof of Christ's resurrection. For as the mercies promised the Jews in having David for their King, had with the end of his life determined also, unless his son Solomon, and after him others, had sat upon the throne; and as, when they were carried into Captivity, the perpetuating these benefits of David to them, that is, being governed by their own Kings, signifies their return from their Captivity: so Christ, being called David, or meant in a second mystical sense when David is named, and being (crucified and so) dead, as David was, unless he had withal risea again, that Covenant, those mercies promised by and in him to the world, could not have been 〈 in non-Latin alphabet 〉 firm, sure, faithful, ratified for duration or continuance, but had ended with his life; whereas now by his Resurrection and Ascension to heaven they still continue, and are made good unto us. Thus, saith Athanasius of Christ's sacrifice, 〈 in non-Latin alphabet 〉 , it perfected all, and became faithful: wherein? why, in that it remaineth forever. And again saith he, 〈 in non-Latin alphabet 〉 The legal priesthood by time and death passeth from one to another, but Christ having an high priesthood which passeth not from him to any successor, did therein become a faithful high priest ( Heb. 2. 17.) enduring, or, continuing, forever: where the word 〈 in non-Latin alphabet 〉 in that Epistle to the Hebrews is interpreted by that Father to signify durable, continuing forever.

[ k] 41. Behold ye despisers ] The words 〈 in non-Latin alphabet 〉 Behold ye despisers, which from the Septuagint's reading the Apostle here embraceth, are very different from what not only the Vulgar Latin, and our English, but also the Chaldee, and the Interlineary retain in the place of Habakkuk c. 1. 5. from whence it is clearly cited, the Hebrew 〈 in non-Latin alphabet 〉 being by them read as if it were 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in gentibus among the heathen, which the Chaldee read 〈 in non-Latin alphabet 〉 Gentes. Hereupon learned men have made conjectures, that the Greek interpreters had some other reading: Beza, and Cappel, and from him Grotius's Posthumous Annotations have mentioned 〈 in non-Latin alphabet 〉 , and Cappel hath thought 〈 in non-Latin alphabet 〉 possible. But Mr. Pocock by his acquaintance with the Arabic writers, hath superseded these conjectures, and given assurance that 〈 in non-Latin alphabet 〉 was the word, which as the Greek rendered 〈 in non-Latin alphabet 〉 despisers, so the Syriac in Habakkuk express by 〈 in non-Latin alphabet 〉 arrogantes, transgressors, and the Arabic by negligentes, taking the word for the plural of 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which though it be not met with in the Bible, yet may be resolved to have been anciently in use among the Hebrews, both by the notions which the Greek and Syriac and Arabic interpreters had of it, and by the frequent use of the word in the Arabic, for injustus fuit, se super aliquem extulit, à vero declinavit, recessit, insolenter se gessit, mentitus est, fastuose incessit, being unrighteous, proud, transgressor, insolent, liar, fastuous, as he there cites out of the Arabic Grammarians, showing that the Syriac 〈 in non-Latin alphabet 〉 maroche, is by Bar Ali in his Syro-Arabic Lexicon expounded by the same word by which Aljauharius renders Albagyo. As for the latter words of this verse, though some have been willing to make some alteration, yet there will be little need of it: for 〈 in non-Latin alphabet 〉 clearly signifies 〈 in non-Latin alphabet 〉 , and wonder, and then 〈 in non-Latin alphabet 〉 that follows, will be as fitly 〈 in non-Latin alphabet 〉 , not so, as that signifies a dissolution or destruction, but as in the Arabic 'tis used for any change to the worse, as when meat hath lost its smell or taste, and is applied to such a change as is in one astonished or confounded. So R. Tanchum, the former word signifies admiration, the latter amazement or confusion. Where though the literal notation of the words do not predict the ruin or destruction of the Jews, yet the rational importance doth, to all that are not thus moved by admiration, and shame, to embrace the Gospel now preached unto them; for as those that did so were the 〈 in non-Latin alphabet 〉 rescued from the approaching destruction, so all that still stood out should certainly be destroyed.

[ l] V. 44. Next Sabbath ] Instead of 〈 in non-Latin alphabet 〉 the coming, or approaching Sabbath, the Kings MS. and some others read 〈 in non-Latin alphabet 〉 the next, or adjoining, Sabbath, as 〈 in non-Latin alphabet 〉 have been shown to signify the adjoining cities, Note on Mar. 1. b.

[ m] 48. Ordained to eternal life ] That this phrase 〈 in non-Latin alphabet 〉 is here a notation of the Proselytes among the Jews, which were allowed by them to have partem in seculo futuro, a portion in the age to come (whether that signify Heaven, or the kingdom of the Messias ) without submitting to their whole Law, but only to the seven precepts of the sons of Noah, hath been not unhappily conjectured by M. Mede, And the context is somewhat favorable to it: The company consisted of Jews and Proselytes, ver. 43. many of those Proselytes (as well as Jews) followed Paul and Barnabas after the dissolving the assembly; and their doing so, and the form of the Apostles exhortation to them, 〈 in non-Latin alphabet 〉 to abide, or persevere, signifies, that they were already believers. Then ver. 45. The Jews contradicted, and spake against this doctrine, and therefore, say Paul and Barnabas, seeing ye judge yourselves unworthy of everlasting life, that is, seeing you behave yourselves as those that look not after, care not for, your eternal weal, Behold, we turn to the Gentiles, v. 46. which when the Gentiles heard, that is, the people of other nations that were there among the Jews, they rejoiced, and glorified the word of God, v. 48. And upon that it is immediately added, that as many as were 〈 in non-Latin alphabet 〉 , disposed, or in readiness for, or to, eternal life, believed. In this conjecture there is a fair appearance of truth for the whole of it. And for one part of it is undoubted, that those who are here said to believe were most of them, if not all, such Proselytes of the Gentiles; and those again not the Proselytes of justice which had undertaken the whole Mosaical law (for they were as deeply engaged in opposing Christianity, as the most refractary Jews, and accordingly ver. 50. the Proselyte women, which were zealons for the Law, were exasperated by the Jews; see Note on Mat. 23. d.) but especially those of the gates, which received the precepts of the sons of Noah, but were not possessed with the Jewish prejudices against Christianity. But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time, and consequently it cannot be affirmed, in the latitude of [ 〈 in non-Latin alphabet 〉 , as many ] which seems to include all of the sort (whatever it is) that is noted by the phrase. Or if that word may be so qualified, as not to extend to all, yet there is no propriety of the phrase 〈 in non-Latin alphabet 〉 , to confine it to that sort of Proselytes, anymore then there is to confine the like phrase 〈 in non-Latin alphabet 〉 , fit for the kingdom of God, Lu. 2. 62. to this sort of Proselytes, which there appears not at all to belong to them. Of that phrase see Note d. on Joh. 6. where it appears to signify one that by God's prevenient graces hath that qualification wrought in him, which is the peculiar temper wherein the Gospel takes root, and prospers, the honest heart, or sincere desire of reforming, and living piously. For these, when the Gospel is preached to all, are peculiarly the men that lay hold on it, and bring forth the fruits of it: And these are very fitly described by this phrase here, and accordingly it is said that as many as were such, believed, or turned Christians. Now for the main difficulty, how this phrase [ 〈 in non-Latin alphabet 〉 , &c.] should come to signify these, I shall enlarge a while by viewing the nature of the word 〈 in non-Latin alphabet 〉 , to order, or ordain, among writers, sacred and profane. In Scripture it often signifies to appoint, as that is to command or constitute. So Act. 22. 10. 〈 in non-Latin alphabet 〉 , all things which are appointed thee to do, is all one with 〈 in non-Latin alphabet 〉 , what thou oughest, what is thy duty, to do, in the parallel place, ch. 9. 6. So Act. 15. 2. 〈 in non-Latin alphabet 〉 they commanded, or gave order, or appointed, and Mat. 28. 16. the mountain 〈 in non-Latin alphabet 〉 , which Jesus had appointed, or commanded. But more frequently 'tis used in the military sense, in the notion wherein the Books of disposing or marshalling armies are called Tactick • , and in which 〈 in non-Latin alphabet 〉 , dispositions of Angels, Act. 7. 53. signifies troops, or hosts, of Angels. So of the Centurion, Lu. 7. 8. 〈 in non-Latin alphabet 〉 , he that hath such a place in the army, as (though he be a commander) to be himself under others; in which sense Rom. 13. 1. the powers that are, are 〈 in non-Latin alphabet 〉 , constituted by God, and placed under him. And by Analogy from hence 'tis applied to other things, as 1 Cor. 16. 15. 〈 in non-Latin alphabet 〉 , they disposed, or devoted, themselves to that function, that part, as it were, of the Ecclesiastical militia, which consisted in ministering to the Saints. In the Translators of the Old Testament, and writers of the Apocrypha, 'tis generally in the military sense answerable to the Hebrew 〈 in non-Latin alphabet 〉 ; so Ezech. 44. 14. 〈 in non-Latin alphabet 〉 , they shall appoint, or dispose, or marshall, them to keep watches, which is spoken of the Temple, but as that represents an host, and is usually so called, (and thence Lu. 1. 8. 〈 in non-Latin alphabet 〉 , the order of his daily course, is in that sense also) so 2 Mac. 15. 20. 〈 in non-Latin alphabet 〉 , the horse being so disposed, or placed (as in Hesychius the word 〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 as 'tis corruptly read) 〈 in non-Latin alphabet 〉 , he that is placed first near the horn of the Battalia ) and 1 Mac. 5. 27. 〈 in non-Latin alphabet 〉 , they are disposed, or marshalled, so that to morrow they may encamp. So 2 Kin. 15. 19. 〈 in non-Latin alphabet 〉 , is to muster the people. Among profane writers 'tis sometimes to dispose, or put in order; so the shepherd doth 〈 in non-Latin alphabet 〉 , order his flock, in Philostr. de vit. Apoll. l. 3. c. 3. And in Apsyrtus, (in the 〈 in non-Latin alphabet 〉 .) after 〈 in non-Latin alphabet 〉 , having fought in ranks (in the military sense) follows within a line 〈 in non-Latin alphabet 〉 , having disposed these things in order, (that is of writing) 〈 in non-Latin alphabet 〉 I address myself to thee, &c. In the military sense nothing is more ordinary, 〈 in non-Latin alphabet 〉 , they were marshalled as for a fight, in Thucyd. l. 3. (and 〈 in non-Latin alphabet 〉 in Julian, and others, is simply for enemies) so 〈 in non-Latin alphabet 〉 , the Grecians being marshalled, &c. l. 2. as in Aelian 〈 in non-Latin alphabet 〉 are soldiers in their ranks in services (as 〈 in non-Latin alphabet 〉 on the contrary are those that are disbanded ) and 〈 in non-Latin alphabet 〉 and or troop of such. And in this sense they that are truly pious, sincerely and honestly disposed to do whatsoever God requires of them towards eternal life, (whether that signify Christianity, the present part of that life which shall end in eternity, or whether the life of glory in another world) may fitly be said to be 〈 in non-Latin alphabet 〉 , enrolled in the number of those that look after eternal life, marshalled, standing ready, in order, in rank, centuriati, to eternal life: and so as they that 1 Cor. 15. 16. 〈 in non-Latin alphabet 〉 , devoted themselves to the ministration, might be expressed by 〈 in non-Latin alphabet 〉 , devoted and ready for that; so here 〈 in non-Latin alphabet 〉 , devoted and ready for life, will be all one with 〈 in non-Latin alphabet 〉 , they that devoted, addicted themselves to eternal life, according to that ordinary custom among sacred writers, wherein the reciprocal Conjugation Hithpahel is expressed by the Greek passive, which is observable of compounds of this very word very frequently, as in 〈 in non-Latin alphabet 〉 to obey, Rom. 10. 3. and 13. 1, 5. Heb. 12. 9. James 4. 7. In all which the passive signifies either to subject himself, or Neutrally to obey, submit, and so the contrary 〈 in non-Latin alphabet 〉 Rom. 13. 2. Jam. 4. 6. and 5. 6. 1 Pet. 5. 5. to be disobedient. The short is, that they that having renounced the heathen Idols of their Countries embraced the worship of the one only true God, and the hope of eternal life, and so were 〈 in non-Latin alphabet 〉 , well placed, or disposed, in a good posture toward the kingdom of God, are here thus expressed. This is that which is expressed Heb. 11. 6. by 〈 in non-Latin alphabet 〉 , they that come to God, which is the paraphrase of the word 〈 in non-Latin alphabet 〉 Proselytes, so called from coming to, or indeed the same word participially set, and of all such it is required to believe, what is there said, that there is a God, and that he is a rewarder of all that diligently seek him, that is, that Gentiles (other nations besides Jews) if they seek God may come to eternal life, and consequently as many as put forward to the exercise of piety, which is one part of eternal life in Scripture ( this is life eternal to know thee, that is, live according to thy commandments) and to the expectation of a reward, which is the other part, are distinctly capable of this title here, and there of that. This was acknowledged by Chrysostom, when he explained this phrase by 〈 in non-Latin alphabet 〉 , separated to God, those that had betaken themselves to his only service; or, as Procopius expresses it speaking of the Gentiles, 〈 in non-Latin alphabet 〉 , they that by virtue and piety were in procinctu for sons of God, ready to be such. I shall add but one place more, and that out of Philo, where speaking of the 〈 in non-Latin alphabet 〉 , they that were added to God, godly men, that gave up their names to the worship of God, he adds, 〈 in non-Latin alphabet 〉 they being marshalled in the rank▪ next to the true God, live an immortal life: where the 〈 in non-Latin alphabet 〉 , &c. is all one with the 〈 in non-Latin alphabet 〉 , they that were added to God, that is, with the 〈 in non-Latin alphabet 〉 , they that come to God, that give themselves up to his service. And Baptism among us being the form of our initiation to Christ, the ancient form of those that were to be baptized was, 〈 in non-Latin alphabet 〉 (in this military sense, from whence 'tis called a Sacrament ) I renounce thy service, O Satan, and I put myself, list myself, with thee, O Christ. That this phrase cannot reasonably be interpreted to any sense of divine predestination, may appear, 1. by the no-reasons that are producible to incline it that way. Those must be produced, if they are any, either from the Context, or the propriety of the phrase. From the Context no reason is pretended; but on the other side, the comparison here lying betwixt the Jews on one side, and the Gentiles on the other, of the Jews it is said, that they contradicted, and blasphemed, and so judged not themselves worthy of everlasting life, v. 46. which sure refers not to any decree from eternity past against their persons, absolutely considered, but only as contumacious unbelievers, uncapable of that salvation which was preached to them. And then in reason, and by laws of opposition, they that did believe of the Gentiles, must be those that were otherwise qualified then those Jews were, and so that qualification of pliable temper, will be the interpretation of the 〈 in non-Latin alphabet 〉 , &c. Not that all the Gentiles received the Gospel (which yet if it were true de facto, would be no argument against what is now said) but that as many of them as were thus qualified, received it. As for the phrase, that hath no propriety to incline that way: for 1. there is no intimation, or mention of God in the phrase, which would be necessary to restrain it to that sense of God's predestination; 2 ^lie , for the word 〈 in non-Latin alphabet 〉 , which is rendered ordaining, and seems somewhat favorable that way, and is the only part of the phrase that doth so, there is no example of this being anywhere used for God's eternal decree, but 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , to determine or predetermine; 3 ^lie , there is no preposition answerable to prae, before, in any part of the phrase, nor anything else to supply that place, as 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , before the foundation of the world, Ephes. 1. 4. Secondly, this may be resolved on by the reasons which stand in force against it. For 1. the word 〈 in non-Latin alphabet 〉 as many being an inclusive universal particle, it is not imaginable yet that all of that assembly that were predestin'd, and so all that could ever believe, or come to life, did believe that day. The believers of a city do not all come in thus, everyone at the same time, but 〈 in non-Latin alphabet 〉 daily, someone day, some another, Acts 2. 47. and some that were now negligent, or refractary, might after repent, and become more pl • able, and God's decree certainly would not shut them out, when they did so. 2 ^d lie, It is as unreasonable to determine, that all that did then believe, and receive the Gospel, were predestined to eternal salvation: those that believed at other times were not all predestined; thus Judas, we know, was not, Hymenaeus was not: and believing here noting no more then receiving the faith, without any consideration of their persevering, or not persevering, it is evident of the stony ground, and of a multitude of Christians denoted thereby, that in time of temptation they fall away, and so are not (unless they return, and recover) predestin'd to salvation. 3 ^d lie, It is not to be thought that Luke, which wrote this, knew of that whole assembly of Gentiles, how many were predestin'd to salvation, nor consequently could he affirm it of them in that sense, or that none should ever believe, which this day did not; whereas on the other side, he might by the effect conclude, that all that were rightly qualified at that time, did at that time receive and believe the Gospel preached to them, and all that did then truly believe, were so qualified, the obstinate and contumacious Jews and Proselytes opposing and persecuting it. Mean while it must be remembered that these qualifications are not pretended to have been originally from themselves, but from the preventing graces of God, to which it is to be acknowledged due, that they ever are pliable or willing to follow Christ, though not to his absolute decree of destining them, whatsoever they do, unto salvation.

CHAP. XIV.

1. AND it came to pass in Iconium, that they went both together into the Synagogue of the Jews, and [so spake that a great multitude both of the Jews, and also of the Greeks believed.]

[Paraphrase] 1. convinced them so powerfully, that great store both of the Jews and the Greeks, Proselytes of the Jews, received the Faith.

2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.]

[Paraphrase] 2. But the refractary Jews incensed the Gentiles against the Apostles, v. 4. and all others which received the faith of Christ from them.

3. Long time therefore abode they [speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.]

[Paraphrase] 3. preaching the Gospel in their public assemblies (see note on Joh. 7. a.) and God added his testimony to their preaching (see note on Heb. 13. d.) by enabling them to work miracles.

4. But the multitude of the city was divided, and part held with the Jews, and part with the Apostles.

5. And when there was an assault made both of the Gentiles and also of the Jews with the rulers, to use them despitefully and to stone them,

6. They were ware of it, and fled unto Lystra, and Derbe, cities of Lycaonia, and unto the region that lieth round about.

7. And there they preached the Gospel.

8. And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mothers womb, who never had walked.

9. The same heard Paul speak, [who steadfastly beholding him, and perceiving that he had faith to be healed,]

[Paraphrase] 9. and Paul looking earnestly upon him, and either by his words, or by the discerning spirit which Paul had, perceiving that he believed that they were able to heal him,

10. Said with a loud voice, Stand up right on thy feet. [And he leaped and walked.]

[Paraphrase] 10. And by the bare speaking of the word he was made so strong, that he leaped and walked.

11. And when the people saw what Paul had done, they lift up their voices, saying in the speech of Lycaonia, [The God's are come down to us in the likeness of men.]

[Paraphrase] 11. The God's which all the nations worship, have put on the shape of men, and come down among us.

12. And they called Barnabas Jupiter, and Paul Mercurius, because he was the chief speaker.]

[Paraphrase] 12. And Barnabas they looked on as Jupiter the supreme God, (see c. 8. 10.) and Paul as Mercury, the interpreter of the will of the God's, because Paul did speak more then Barnabas did.

13. Then the priest of Jupiter, which was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.]

[Paraphrase] 13. And the priest of Jupiter, whose statue was worshipped before the city, as the president of it, came presently to the gates of the house where Paul and Barnabas lodged, and brought oxen to sacrifice, and garlands to put upon their horns, when they were to be killed, verily purposing to offer sacrifice to them.

14. Which when the Apostles Barnabas and Paul heard of, [they rent their clothes,] and ran in among the people, crying out,

[Paraphrase] 14. they looked upon it as an abhorred blasphemous thing, and rent their garments to express their sense and detestation of it,

15. And saying, Sirs, why do ye these things? we also are men of like passions with you, and preach unto you, that ye should turn from these [vanities] unto the living God, which made heaven and earth, and the sea, and all things that are therein,

[Paraphrase] 15. idol-false-gods (so vain things signify, Zach. 11. 17. see Act. 8. note d.)

16. Who in times past [suffered all nations to walk in their own ways.]

[Paraphrase] 16. left the Gentiles to their own blind worships.

17. Nevertheless he left not himself without witness, in that he did good, and gave us [note a] rain from heaven, and fruitful seasons, filling our hearts with food and gladness.]

[Paraphrase] 17. And yet, while he did so, left he not off to evidence himself sufficiently to them, by that great goodness of his in temporal things, the rain and the like, which are acts of his particular power and bounty, by those means inviting and drawing them off from their impieties.

18. And with these sayings scarce restrained they] the people, that they had not done sacrifice unto them.

[Paraphrase] 18. All which discourse of Paul and Barnabas could hardly restrain

19. And there came thither certain Jews from Antioch and Iconium, who [persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead.]

[Paraphrase] 19. gained by fair words the multitude to be on their side, and to join with them against the Apostles: And so in a furious, tumultuary manner, they threw stones at Paul, and verily believed they had killed him. In which posture, they took him, as a dead man, and dragged him out of the gates of the city.

20. Howbeit, as the Disciples stood round about him, he rose up and came into the city: and the next day he departed with Barnabas to Derbe.]

[Paraphrase] 20. But as the Christians there came piously and solemnly to interre him, Paul being not dead all this while, v. 19. made use of that opportunity, when there were none but believers present, and he rose up, and went thence with them into the city: and the next day Barnabas and he went together to Derbe.

21. And when they had preached the Gospel to that city, and had taught many,] they returned again to Lystra and to Iconium, and Antioch,

[Paraphrase] 21. And having preached at Derbe, and converted many to the faith,

22. Confirming the souls of the Disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.]

[Paraphrase] 22. And in all those cities gave confirmation to those whom before they had baptized, and exhorted them to persevere, and hold out against all terrors, counting and resolving with themselves that Christianity bringeth many tribulations necessarily along with it.

23. And when they had [note d] ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed.]

[Paraphrase] 23. And having consecrated Bishops for them, (see note on c. 11. b.) one in lieved.] every city, by fasting, and prayer, and imposition of hands, they then took their leave of them, referring them to the good providence of Christ, whose faith they had received, to defend them, and to increase all good things in them.

24. And after they had passed throughout Pisidia, they came to Pamphylia.

25. And when they had preached the word in Perga, they went down into Attalia:

26. And thence sailed to Antioch, from whence they had been recommended to the grace of God, for the work which they fulfilled.]

[Paraphrase] 26. And they came back to Antioch, from whence it was that they were sent forth (ch. 13. 3) on this voyage, and that with solemn prayer and fasting, for the preaching of the Gospel (see v. 3. and note on Heb. 13. d.) to these so many cities, of which they had now made an end, and so returned.

27. And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, [and how he had opened the door of faith unto the Gentiles.]

[Paraphrase] 27. and that it had pleased God, that by their preaching to the Jews in the Gentile cities, many of the Gentiles had received Christianity.

28. And there they abode long time with the Disciples.

Annotations on Chap. XIV.

[ a] V. 17. Rain from heaven ] The reason of S. Paul's naming of rain from heaven, as a peculiar testimony of God's power and goodness, seems to be taken from that notion which the Jews had of it, expressed by this ancient saying in Sanhedr. and in Chelek Taani, c. 8. §. 2. in Ein Israel, that there be three keys not given to any Legate or Proxy (kept peculiarly in God's own hand) 〈 in non-Latin alphabet 〉 , of life, of rain, of the resurrection of the dead; making rain as immediate and incommunicable a gift of God, as either giving, or restoring of life. Hence it is frequently styled by them, 〈 in non-Latin alphabet 〉 the power of rain, because, say they, it descends not, but by power, and 'tis one of the things in which the power of God shows its self. The difference of it from other the like acts of power, they say, is this, that it belongs to the just and unjust (whereas, say they, the Resurrection belongs to the just only) and so saith our Savior of it, Mat. 5. 45.

[ b] V. 23. Ordained them Elders ] The word 〈 in non-Latin alphabet 〉 here is not (as some think) the description or notation of the state of the men before they were ordained, or of the qualifications which made them fit to be installed Governors, viz. their being such who were counted Elders of the people for wisdom, and knowledge of Christianity; but 〈 in non-Latin alphabet 〉 is to consecrate, or ordain, Governors by imposition of hands, to make them such that were not so before, to invest and endow them with authority in the Church. The word 〈 in non-Latin alphabet 〉 literally signifies to stretch out the hand, or hold it up, and signified among the ancient Greeks, choosing, or giving of sentence, or suffrages, which in popular elections, or judicatures, was done after this manner. But this being the original of the word, it is (as is ordinary with other words) somewhat enlarged, and changed in the ordinary usage of other writers, Jewish, and Christian, and signifies indifferently Constituting, or Ordaining, without any intimation of suffrages, or plurality of persons, or voices, by whom this Ordination is made. This may best appear by some testimonies of those writers which wrote nearest the times and the style of the New Testament. Thus saith Philo Judaeus of Joseph, 〈 in non-Latin alphabet 〉 , He was (not by any votes or suffrages of many, but by the act of Pharaoh the King) constituted Governor of all Egypt under the King. So of Moses 〈 in non-Latin alphabet 〉 , he was (by God certainly, without any suffrages of others) constituted the Ruler of the Israelites. So of Aaron's sons 〈 in non-Latin alphabet 〉 , God (without any concurrence or choice of others) chose them Priests. So Lucian of Alexanders kindness to Hephestion, 〈 in non-Latin alphabet 〉 , he made him a God when he was dead; which sure was a single act of Alexanders, was not done by voices or suffrages. And so Maximus Tyrius of Darius 's horse, which by neighing made his Master King of the Persians, saith, 〈 in non-Latin alphabet 〉 the Persians did not adore, or salute, Darius, till his wanton horse had created him King. In all these places the Ordination being an act of someone person, Pharaoh, God, Alexander, &c. the word is capable of no other notion. In like manner, when the word is used of the Roman affairs, as in Appian and Dio we know it is, it must needs be taken in this sense; because that ceremony of lifting up, or stretching out hands in elections, was not in use among them And thus it is used in this place, not of any multitude or number of men to whom suffrages might belong, but of Paul and Barnabas, who did it by joint consent, and there is no other possible way for two to vote any thing. As for the suffrages of any others, if such could be imagined to have interposed here, it would not then be Paul and Barnabas, but those others who did 〈 in non-Latin alphabet 〉 , stretch out their hands, or give the suffrages. And for Paul and Barnabas • o do it by the suffrages of others, this is far from the original use of the word from whence it pretends to be concluded; for where 〈 in non-Latin alphabet 〉 in the primitive sense is used of choosing by suffrages, as in popular elections, &c.) it i • certain that their own, not others suffrages are meant by it. And therefore 〈 in non-Latin alphabet 〉 is by Hesychius rendered 〈 in non-Latin alphabet 〉 to constitute, (as well as 〈 in non-Latin alphabet 〉 to elect ) and so it is here all one directly 〈 in non-Latin alphabet 〉 to ordain Elders, as Tit. 1. 5. 〈 in non-Latin alphabet 〉 to constitute elders. And thus the word is clearly used Act. 10. 41. where 〈 in non-Latin alphabet 〉 being spoken of the Apostles being whether fore-ordained, or forechosen of God, to be witnesses of Christ's resurrection, must needs be without votes or suffrages; and accordingly Theophylact on 2 Tim. 1. 6. instead of S. Paul's 〈 in non-Latin alphabet 〉 , by imposition of my hands, hath 〈 in non-Latin alphabet 〉 , when I ordained thee Bishop. And so S. Chrysostom on those words Act. 6. 6. having prayed they laid hands on them, saith, 〈 in non-Latin alphabet 〉 , they were ordained by prayer, for this is ordination, making 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , stretching out the hands and laying on the hands, to be all one. And though 2 Cor. 8. 19. it be used of the Churches constituting one to travail with S. Paul, yet is this no variation from the present notion of it, the word signifying to ordain, or elect, or constitute indifferently, whether it be done by God, or one or more men or by the whole Church. So Chrysostom speaking of Christ, 〈 in non-Latin alphabet 〉 , he presently constitutes them. And Socrates of Constantine, in the twentieth year of his reign, 〈 in non-Latin alphabet 〉 , but in the thirtieth, 〈 in non-Latin alphabet 〉 , where it is all one with 〈 in non-Latin alphabet 〉 , both noting the constituting or creating of Caesar, a work of the Emperor only. So Theodoret 〈 in non-Latin alphabet 〉 . in the person of Joseph, 〈 in non-Latin alphabet 〉 , my Master hath constituted me over all his house. So Zacharias Bishop of Mitylene, speaking of God's creating of man, as a King, and guest, for whom a palace and a feast were before prepared, he expresseth it by 〈 in non-Latin alphabet 〉 , he was chosen (sure not by the suffrages of many, but by God the one Creator) and set forth to be both the King, and the guest of the good things which the Great Master of the feast had set before him. Of this accep • ion of the word 〈 in non-Latin alphabet 〉 , a controversy there is between the two great Scholiasts on the Canons, Zonaras and Balsamon. Zonaras on the first Apostolical Canon, 〈 in non-Latin alphabet 〉 , Let a Bishop be ordained by two or three Bishops, makes this Scholion, 〈 in non-Latin alphabet 〉 — Now adaies the office of prayers, and invocation of the holy spirit at the consecration of any, is called 〈 in non-Latin alphabet 〉 , from the Bishops stretching out his hand, and blessing the person ordained; 〈 in non-Latin alphabet 〉 , but anciently the election itself was so called: for when the multitudes of the cities had power to choose their Bishops, they assembled, and some chose one, some another, and that the greater part of suffrages might carry it, it is said that they that made the choice stretched out their hands, and so the suffrages were numbered, and he that was chosen by most was advanced to the dignity, and thence the word 〈 in non-Latin alphabet 〉 was taken. And accordingly, saith he, the Fathers of the Councils are found to use the word, calling election 〈 in non-Latin alphabet 〉 . Thus the Council of Laodicea, Can. 5. saith that 〈 in non-Latin alphabet 〉 must not be in the presence of the Catechumen, meaning elections by that word. How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged, when it is remembered that 〈 in non-Latin alphabet 〉 used in that Canon (and sure that was 〈 in non-Latin alphabet 〉 anciently, and long enough before Zonaras's writing) is certainly used for Ordination or Consecration, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 the initiation to the Episcopal office by imposition of hands, and not any popular or whatever kind of election. And therefore Balsamon coming to give account of this Canon, and seeing this Scholion of Zonaras before him, gives it (without naming him) the due refutation, thus, 〈 in non-Latin alphabet 〉 — This Apostolical Canon speaks of that Ordination which is done by the Bishops in the Church — 〈 in non-Latin alphabet 〉 , not of the election, as some said ( following some unwritten reports ) in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities: for though in the 10. (it should be the 5 ^t h) Canon of Laodicea, the Fathers command that 〈 in non-Latin alphabet 〉 should not be in the presence of the Catechumen, and from thence some supposed that this Canon speaks of election; yet I believe they say not well, because the ordination which is performed in the Church 〈 in non-Latin alphabet 〉 , by the prayers belonging to initiation, is done, though there be never so many there, (which concludes that this Apostolic Canon belongs to Consecration, though the Laodicean do not.) And again the 4 ^t h Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province, 〈 in non-Latin alphabet 〉 , at least by three, the rest signifying their consents by writing, I cannot think how some could understand this Canon of the election of a Bishop, which appoints that it shall be done by two or three (and so possibly by two, not necessarily by three) Bishops. By this it is evident, that Zonaras, if as his premisses prepared for it, so he concluded according to them, that in the Apostolical Canon, 〈 in non-Latin alphabet 〉 was to be understood of election, and not of ordination, was foully mistaken. But the truth is, the conclusion of his Scholion seems to look another way, citing that Canon of Nice, which being of Elections, appoints them to be by three at least, whereas this of 〈 in non-Latin alphabet 〉 contents itself with two or three; and in his Scholion on that Nicene Canon 4. his conclusion is express, that the Apostolical Canon, 〈 in non-Latin alphabet 〉 , calls consecration and imposition of hands by that title, and so not election. (So Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands, the Nicene of election. ) And so all his premisses of 〈 in non-Latin alphabet 〉 being taken for 〈 in non-Latin alphabet 〉 election are utterly aliene from the Canon which he had before him; and his observation as far from truth, that it was in latter times only that 〈 in non-Latin alphabet 〉 came to signify Ordination. His own words conclude rather the direct contrary, that at the time of the writing the first Apostolical Canon, (which by all is acknowledged genuine, and so written not long after the Apostles days) 〈 in non-Latin alphabet 〉 was taken in the sense of Ordination, and that long after that in the Council of Laodicea, 'twas used for election. And it may be worth observing, that he that had taken such unseasonable pains, to prove it was taken for election, had no proof for it in all antiquity, but only that one Canon of Laodicea, where indeed it is evidently used in that sense: but whether of any other election, save by the Bishops (to whom it evidently belongs in the 4 ^t h Nicene Canon ) in the presence of the people (excluding the audientes ) from them to receive testimony of the lives of those who were to be chosen, appears not by that Canon. In the Nicene Canon 4. the difference is clear between 〈 in non-Latin alphabet 〉 constituting by way of 〈 in non-Latin alphabet 〉 election, in the beginning of the Canon, and then, (after that regularly performed) 〈 in non-Latin alphabet 〉 ordination, in the end of it. And by that we may understand Theodorets meaning Eccl. Hist. l. 5. c. 23. when he saith the Canons forbid 〈 in non-Latin alphabet 〉 , That a Bishop have ordination without three Bishops: not that there must needs be three Bishops to impose hands, for that is contrary to the Apostolical Canon which is content with two (and yet is by Zonaras himself reconciled with the Nicene that requires three at least) but that there must be three at least personally present at his election, (and that with the concurrence also of all the Province that are absent) before he can be ordained lawfully, and when he is so elected, then he may be ordained by two. So when Synesius, Ep. 67. saith of Siderius Bishop of Palebisca, that he was ordained 〈 in non-Latin alphabet 〉 irregularly, 〈 in non-Latin alphabet 〉 , if he was not constituted at Alexandria, or not by three Bishops there; meaning the whole affaire, as it was made up of Election, and Ordination too, to the former of which the presence of three Bishops was necessary, (though not to the latter.) And so Theodoret again, l. 5. c. 9. affirming from the Nicene Canon, that the custom was for the Bishops in every Province, and the neighbouring Bishops, if they pleased, 〈 in non-Latin alphabet 〉 , to make the ordinations to the best advantage, must be thus understood, not that all should join in the Ordination or imposition of hands, but (all of the whole Province, either personally, or by their letters joining in the election) two or three should impose hands on him. But this ex abundanti, more than was necessary for the notion of 〈 in non-Latin alphabet 〉 , when 'twas used of the Apostles. Now for the 〈 in non-Latin alphabet 〉 , it is best rendered Church by Church, that is, in every Church one Elder, or Bishop, and so 〈 in non-Latin alphabet 〉 , to ordain Elders in every Church, is all one with 〈 in non-Latin alphabet 〉 , to constitute Elders in every city, Tit. 1. 5. every city having a Bishop in it, and so called a Church, to which the believers in all the parts about it belonged, and that Bishop having power to make as many inferior officers in that Church as he thought good. Of the notion of 〈 in non-Latin alphabet 〉 , see Note on ch. 11. b.

CHAP. XV.

1. AND certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.]

[Paraphrase] 1. And some converted or Christian Jews, which though they believed in Christ, yet thought themselves still bound to the observation of the whole Mosaical Law, told those of the Gentile Proselytes v. 19. that were converted to the faith of Christ also, (of whom some, that is, the Proselytes of the gates, were not wont to be circumcised, but only subscribed to the seven precepts of the sons of Noah) that they must be complete Proselytes of the Jews, submit to their whole Law, and so be circumcised, &c. or else they could not be saved.

2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the Apostles and Elders about this question.]

[Paraphrase] 2. And Paul and Barnabas opposed these, and the matter being turned into a question, & that undecidable among themselves, neither yielding to the other, it was necessary to appeal to Jerusalem, under which, as the prime Metropolis, the Jews of all Syria and so Antioch were: and accordingly the Church-Governors of Antioch determined to send up Paul and Barnabas, and some others with them, to the Bishop of Jerusalem, and the Apostles that were there, and the other Bishops of Judea (see note on ch. 11. b.) belonging to that Metropolis, to advise whether the Gentiles that received the faith, and lived among the Jewish believers, should be bound to be circumcised, or no.

3. And being brought on their way by the Church, they passed through Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.]

[Paraphrase] 3. And the Church bore the charges of their journey, (see note on 1 Cor. 16. a.) and as they went through Phoenicia and Samaria, they told them the great news that occasioned this their journey, the coming in of the Gentiles to the Faith: and all the Christians were very much joyed at it.

4. And when they were come to Jerusalem, they were received of the Church, and of the Apostles and Elders, and they declared all things that God had done with them.

5. But there rose up certain of the sect of the Pharisees, which believed, saying, that it was needful to circumcise them, and to command them to keep the Law of Moses:]

[Paraphrase] 4, 5. And when they came to Jerusalem, they were kindly received by the Christians there, and particularly by James the brother of the Lord then Bishop of Jerusalem, and thence called an Apostle (see note on the title of the Epistle of James, b. and note on 1 Cor. 15. a.) by Peter v. 7. and by John Gal. 2. 9. remaining there at that time, and by all the Bishops of Judea (see ch. 11. note b.) and began their message by telling them also what success God had given to their preaching among the Gentiles, and how that when the Gentiles, Proselytes, or others, uncircumcised, came in to the Faith, some Judaizing Christians, of the sect of the Pharisees, said, that such of the Gentiles as came in to the faith of Christ, were to be obliged to receive circumcision, and to observe, not only the seven precepts of the sons of Noah, but also all the ceremonies of the whole Judaical Law.

6. And the Apostles and Elders came together for to consider of this matter.]

[Paraphrase] 6. Hereupon James the Bishop of Jerusalem, and Peter, and John, the Apostles (see note on 1 Cor. 15. a. Rev. 4. g. Gal. 2. e.) and the Bishops of Judea met in council, to deliberate, and debate about this difficulty.

7. And when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye know how that a good while ago, God made choice among us, that [the Gentiles by my mouth should hear the word of the Gospel and believe.]

[Paraphrase] 7. some uncircumcised Proselytes, Cornelius and his family, Act. 10. should have the Gospel preached to them, and accordingly had, and received the faith, and never were circumcised.

8. And God which knoweth the hearts, bare them witness, giving them the holy Ghost even as he did unto us;]

[Paraphrase] 8. And God, that knew the sincerity of their hearts, testified that they were believers, such as were acceptable to him (though they were not circumcised) and fit to be baptized, giving them that great witness from heaven, sending down the holy Ghost upon them in like manner as he was before sent down upon the Apostles Act. 10. 44.

9. And put no difference between us and them, purifying their hearts by faith.]

[Paraphrase] 9. And dealt with them just as with us, making no difference between us and them, but by the Christian doctrine by them received and entertained, did the same thing on them (far more effectually) for which all the Jewish rites (particularly circumcision) were first ordained, that is, took them off from all their heathen sins.

10. Now therefore, why tempt ye God, to put a yoke upon the neck of the Disciples, which neither our fathers nor we were able to bear?]

[Paraphrase] 10. This one evidence is sufficient to conclude this whole debate; For is not the thing already determined by that one act of God's giving the holy Ghost to the Gentiles? That sure makes it evident that there is no difference betwixt us Jews and them. Why then do ye press that which is so contrary to the will of God? why do ye refuse to believe that which is so testified to be his will, and so in effect require more arguments of this, as of a matter still uncertain, and thereby tempt God, (see note on Mat. 4. c.) and think to impose upon Christians of the nations the performance of the whole Mosaical Law, which belonged not to them, and which we Jews were never able to perform, so as to be justified thereby?

11. But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.]

[Paraphrase] 11. 'It is by the Gospel (see ch. 11. 23.) that we expect justification and salvation, through faith and obedience to Christ, and not by Mosaical performances; and so they, if they believe, have the same way to salvation as we.

12. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.]

[Paraphrase] 12. After this, the next thing was, that Paul and Barnabas declared in like manner what miracles God had enabled them also to do in the converting of the Gentiles, which was another argument and testimony from heaven, that no difference was to be put between Jews and Gentiles.

13. And after they had held their peace, James answered, saying,] Men and brethren, hearken unto me.

[Paraphrase] 13. And next after them James the Just, the brother of the Lord, the then Bishop of Jerusalem, began to speak, saying,

14. Simeon hath declared how God at the first did [note a] visit the Gentiles, to take out of them a people for his name.]

[Paraphrase] 14. Peter hath sufficiently demonstrated that it was the will of God (in that case of Cornelius) that the Gentiles should without any scruple have the Gospel preached to them, and be baptized, and received into the Church.

15. And to this agree the words of the Prophet, as it is written,]

[Paraphrase] 15. And this is agreeable to what had been foretold by the old Prophets, for so Am. 9. 11. they are the words of God,

16. After this I will return, and will build up the tabernacle of David which is fallen down, and I will build again the ruins thereof, and I will set it up,

17 That the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called. saith the Lord, who doth all these things.]

[Paraphrase] 16, 17. In the latter days (the age of the Messias wherein now we are) I will rebuild me a Church among the Jews, those few of them who shall believe in Christ, see note on Heb. 8. a. who together with the believing Gentiles shall become my people, saith the Lord Jehovah, whose wonderful work this is, to make the Jews and Gentiles one people, and who doth very well like that Jews and Gentiles should be thus united, though formerly he had made some difference between them.

18. Known unto God are all his works from the beginning of the world.]

[Paraphrase] 18. This, though it were not brought to pass actually till these latter days, was yet foreseen and predetermined by God long ago, and accordingly thus foretold through revelation from God by that Prophet.

19. Wherefore my sentence is, that we trouble not them which from among the Gentiles are turned to God;

20. But that we write unto them, that they abstain from pollutions of Idols, and from fornication, and from things strangled, and from blood .]

[Paraphrase] 19, 20. Therefore my conclusion and determination is, that we should not require, or force them to be circumcised, who from Gentiles turn Christians, but content ourselves that they receive the precepts of the sons of Noah only, as proselytes of the gates are wont to do.

21. For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day.]

[Paraphrase] 21. Nor need we Jews to fear that this will bring a contempt upon Moses or the Law of the Jews; for the contrary appears by the Christian practice, even where these proselytes of the Gentiles are; there the books of Moses, as hath been customary from of old, are still continued among them, to be read aloud in the synagogue every Saturday, (to which the Council of Laodicea did after add the reading of a Chapter in the New Testament) to signify their respect to the Mosaical Law, and their not offering it contempt among the proselytes, though they did not require them to be circumcised.

22. Then pleased it the Apostles and Elders, with the whole Church, to send chosen men of their own company to Antioch, with Paul and Barnabas, namely Judas surnamed Barsabas, and Silas, chief men among the brethren:]

[Paraphrase] 22. The business being thus decided by the acquiescing of all in this sentence of the Bishop of Jerusalem, the next thing was, that James and Peter and John, and the Bishops of Judea, with the general consent and approbation of the whole Church of Jerusalem, (see note on c. 6. b.) thought fit to choose some Bishops of Judea, that were present at the Council, to go along with Paul and Barnabas to Antioch: and the persons pitched on were Judas and Silas, Bishops of several Churches, (see note e.)

23. And wrote letters by them after this manner, The Apostles, and Elders, and brethren send greeting to the brethren which are of the Gentiles in Antioch, and Syria, and Silicia.]

[Paraphrase] 23. And they put their Decree into form of an Epistle, in these words, The Apostles &c. that is, The Bishop of Jerusalem, and Peter and John the Apostles, and the Bishops of Judea, and the whole society of Christians (see note on c. 6. b.) salute the Church of the Gentiles (see note on Rev. 11. 6.) which is in Antioch the Metropolis, and in Syria, and Silicia, which retain immediately to it, and ultimately to Jerusalem, see ver. 2.

24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, [note b] subverting your souls, saying, Ye must be circumcised and keep the Law, to whom we gave no such commandment:]

[Paraphrase] 24. When we received advertisement, that some of the Judaizing Christians which went from hence, v. 1. endeavored to subvert you, and to carry you away to a groundless new doctrine of the necessity of all Christians being circumcised, they having no manner of commissions, or instructions from us to do so:

25. It seemed good unto us, being assembled with one accord, to send chosen men unto you, with our beloved Barnabas and Paul,]

[Paraphrase] 25. We decreed in council, and resolved to send a couple of our own Bishops to accompany those two which came from you, Barnabas and Paul,

26. Men that have hazarded their lives for the name of our Lord Jesus Christ.]

[Paraphrase] 26. Persons with which we have little reason to find any fault, in what they have asserted in this matter of difference, but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness, and run the hazard of their lives for the Gospels sake, and for the service of Christ.

27. We have sent therefore Judas and Silas, who [note c] shall also tell you the same things by mouth.]

[Paraphrase] 27. We have sent, I say, with them Judas and Silas, on purpose, that they might tell you by word of mouth more at large what here we write more briefly.

28. For it seemed good to the holy Ghost and to us, to lay upon you no greater burden then these necessary things:]

[Paraphrase] 28. viz. that we, the Bishop of Jerusalem, to which as the prime Metropolis all Syria and Antioch doth belong, together with Peter and John the Apostles here abiding, and the Bishops of Judea, all together in council, having prayed to God to send his holy Spirit to abide among us, and to lead us into all truth, have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision, or other Judaical observances (ordinarily required of all that will be Jewish Proselytes, or enter into the Mosaical Covenant) or to anymore then those few things that have among the Jews been required of all Proselytes of the gates (that is, of all the Gentiles that were in any wise permitted to come into their • emple to worship God:)

29. [note d] That ye abstain from meats offered to Idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves ye shall do well.] Fare ye well.

[Paraphrase] 29. viz. to observe the seven precepts of the sons of Adam and Noah, which sort of precepts if you observe, there shall be no more of the Mosaical Law required of you, particularly circumcision shall not.

30. So when they were dismissed they came to Antioch: and [when they had gathered the multitude together, they delivered the Epistle.]

[Paraphrase] 30. calling the Church together, presented the Decretal Epistle to them in the presence of the whole congregation.

31. Which when they had read, they rejoiced for the consolation.]

[Paraphrase] 31. And when the Church had received and read the letter, they were much joyed at the approbation of their practice by the Apostles (see note on Joh. 14. b.)

32. And Judas and Silas being [note e] prophets also themselves, exhorted the brethren with many words, and confirmed them. ]

[Paraphrase] 32. And these two Bishops of Judea were endued with a prophetic Spirit, able to expound and interpret Scripture, and usually employed in confirming and building up believers in the faith, and accordingly thus they did here.

33. And after they had tarried there a space, they were let go in peace from the brethren unto the Apostles.]

[Paraphrase] 33. And when they had stayed at Antioch some time, they took their leaves to depart, with farewells and thanks, and prayers for their prosperity v. 40. (see Mat. 10. 13.) and the like, to those of Jerusalem, James and Peter, &c. which had sent them.

34. Notwithstanding it pleased Silas to abide there still.]

[Paraphrase] 34. But upon some occasion Silas chose not to return yet, but stayed with Paul and Barnabas.

35. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.]

[Paraphrase] 35. And Paul and Barnabas stayed at Antioch, instructing them that had received the faith, and revealing it to them that had not, and so did also divers others of the disciples which came thither, c. 11. 19.

36. And some days after Paul said unto Barnabas. Let us go again and visit our brethren in every city, where we have preached the word of the Lord, [ and see how they do.]

[Paraphrase] 36. and see how they advance in the knowledge of Christ, and confirm them, ver. 41.

37. And Barnabas determined to take with them John, whose surname was Mark.

38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.]

[Paraphrase] 38. But because this John had left them when he went from Pamphylia, c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their business, Paul resolved he should not be taken with them.

39. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus.

40. And Paul chose Silas, and departed, being recommended by the brethren [unto the grace of God.]

[Paraphrase] 40. to the favor and mercy of God.

41. And he went through Syria and Silicia, confirming the Churches.

Annotations on The Acts of the holy Apostles. Chap. XV.

[ a] V. 14. Visit the Gentiles ] 〈 in non-Latin alphabet 〉 in the Septuagint, joined with an Infinitive Verbe, not an Accusative Noun after it, signifies to be pleased, to delight, Jer. 32. 41. 〈 in non-Latin alphabet 〉 , where the Hebrew hath, 〈 in non-Latin alphabet 〉 , and I will rejoice, or delight. It is true the word signifies to visit, Luke 1. 68. and that may be thought also to have at some distance an Infinitive, 〈 in non-Latin alphabet 〉 , to show mercy, after it, v. 72. But 〈 in non-Latin alphabet 〉 here is another kind of phrase, 〈 in non-Latin alphabet 〉 hath no Noun after it, but only and immediately an Infinitive mood, and so is parallel only to that before mentioned in the Septuagint, and so in reason must be interpreted.

[ b] V. 24. Subverting your souls ] 〈 in non-Latin alphabet 〉 is to remove or transfer (as Gal. 1. 6.) men's minds, to carry them from one object to another: so Hesychius, 〈 in non-Latin alphabet 〉 , it signifies to transpose; and Budaeus, that it is properly of those who gather up their goods, and go somewhither else; and again Hesychius, 〈 in non-Latin alphabet 〉 removing to some other place; and so here to infuse some new false doctrine into them.

[ c] V. Shall also tell ] The participle present 〈 in non-Latin alphabet 〉 is here used in the sense of the future, who shall tell, dicturos: and so 'tis frequent in these writers. Act. 21. 3. 〈 in non-Latin alphabet 〉 , &c. where the ship was to be unladed of its burden; and so Mat. 2. 4. 〈 in non-Latin alphabet 〉 ; where is Christ to be born? and 1. Cor. 15. 35. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ; how can it be that the dead shall be raised, and with what body shall they come? So Joh. 14. 19. ye see me, and the world seeth me no more, 〈 in non-Latin alphabet 〉 in the present tense, where the sense is, ye shall, and the world shall not see me, in the future; and again v. 28. ye have heard that I said to you, I go • way, and I come unto you, that is, that I am to go, and shall after that again return to you. So Mat. 3. 10. every tree that beareth not good fruit, 〈 in non-Latin alphabet 〉 is (that is, is to be, must be, shall be) cut down, &c.

[ d] V. 29. That ye abstain ] To what hath been said of the Proselytes among the Jews in many places (all referred to Note on c. 10. a.) more must now be added for the explication of this Canon of the Council at Jerusalem. For the question being, whether the Gentiles that turned Christians should be bound to all those things which were required of the Proselytes of justice, or only those things which were required of the Proselytes of the gates, and the Apostles answer being in these words, that they should be bound to no more but these necessary things, to abstain, &c. the question will be, what those particulars that are there named belong to. To which the answer must be, by setting down what was required of each of those sorts of Proselytes. Or the former sort 'tis sufficiently known that it was required, that they should submit to the whole Mosaical Law, to be circumcised, &c. as appears by the ground of this quarrel or dispute here, at the beginning of the Chapter. And to this purpose 'tis observable that the Epistle which is extant, and affirmed to be written by this Barnabas here mentioned, doth principally insist upon the no-necessity of circumcision in Christians, (see § 7.) and § 2. hath these words, In hoc providence est & misericors Deus, quia in simplicitate crediturus erat populus, quem comparavit dilecto suo, atque ostendit omnibus nobis, ut non incurramus tanquam Proselyti ad illorum legem. 'It is God's mercy that the people which be purchased for his son should believe in simplicity, and not as Proselytes (of the Jews, of this first kind) run to their Law. Of the second sort of Proselytes 'tis as much acknowledged, that there was no more required then the observation of six precepts given to the sons of Adam, and the seventh superadded to the sons of Noah, all together styled the seven precepts of the sons of Noah, which were these; The first 〈 in non-Latin alphabet 〉 , of strange worship, or of renouncing the Idolatry of the heathens the not worshipping other God's. The second 〈 in non-Latin alphabet 〉 , of the benediction (that is, the worship) of the name, that is, the true God. The third 〈 in non-Latin alphabet 〉 of judgments, or administration of justice. The fourth 〈 in non-Latin alphabet 〉 , of disclosing nakedness, that is, of abstaining from all uncleanness, and interdicted marriages, within those degrees which are set down Lev. 18. The fifth 〈 in non-Latin alphabet 〉 , of shedding blood, or against homicide. The sixth 〈 in non-Latin alphabet 〉 , of these, or ravine, and doing as they would be done to by others. The seventh 〈 in non-Latin alphabet 〉 , a member of any live creature • , or that they should not eat the flesh of any creature with the blood in it, a ceremony chosen by God as a means to keep them in detestation and abhorrence of the sin of Homicide, occasioned probably by the bloodiness that was among the men of the old world, and accordingly given to Noah after the flood, Gen. 9. 4. and consequently to all the Proselytes among the Jews, Lev. 17. 10. Now that the observation of the whole Law, particularly Circumcision (the matter of the question, and the character of the first kind of Proselytes) was not required here by the Apostles, 'tis clear It follows therefore that it must be only the second sort, the observation of the precepts of the sons of Adam and Noah. Of which 'tis clear that some are here named, and it were sufficient to say that those some might be set down to signify all the rest, though they were not expressly mentioned. As in Phocylides, 'tis not unreasonable to say that that verse of his,