Annotations on the New Testament

CHAP. XVI.

1. THen came he to Derbe and Lystra, and behold a certain disciple was there named Timothy, the son of a certain woman which was a Jewess, and believed; but his father was a Greek;]

[Paraphrase] 1. His father was a Greek, but his mother an Hebrew, named Eunice, and a Christian 2 Tim. 1. 5. He therefore a Gentile, as appears both by his name, which is Greek, and by his not being circumcised the eighth day,

2. Which was well reported of by the brethren, which were at] Lystra, and Iconium.

[Paraphrase] 2. Who was a Christian approved of all in

3. Him would Paul have to go forth with him, and took and circumcised him, because of the Jews which were in those quarters: for they knew all that his father was a Greek.]

[Paraphrase] 3. Him Paul chose to go, and accompany, and assist him in preaching, which because the Jewish Christians would not let him do (the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jews, at least they would never hearken to, or benefit by his preaching, having a special aversion to such) he therefore circumcised him, his father being a Greek, and consequently his not being circumcised in his childhood being known to all.

4. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and Elders, [which were at Jerusalem.]

[Paraphrase] 4. which had assembled at Jerusalem in Council ch. 15.

5. And so were the Churches established in the faith, and increased in number daily.]

[Paraphrase] 5. And thus they confirmed the Churches, and every day converted many to the faith of Christ.

6. Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden [of the holy Ghost to preach] the word in Asia,

[Paraphrase] 6. by a revelation (such as was mentioned ver. 9. see ch. 18. 5.) to preach

7. After they were come [ to Mysia, they assayed to go into Bithynia; but the Spirit suffered them not.]

[Paraphrase] 7. over against Mysia, they purposed to pass by Bithynia, but they received a revelation which forbad them.

8. And they passing by Mysia came down to Troas.

[Paraphrase] 8. And therefore not coming to, v. 7. but passing by Mysia, they

9. And a vision appeared to Paul in the night. There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.

10. And after he had seen the vision we endeavored to go into Macedonia, [assuredly gathering] that the Lord had called us for to preach the Gospel unto them.

[Paraphrase] 10. upon discourse resolving from the vision

11. Therefore loosing from Troas, we [came with a straight course] to Samothracia, and the next day to Neapolis,

[Paraphrase] 11. had a very fair gale that brought us directly

12. And from thence to Philippi, which is [the chief city of that part of Macedonia, and a colonie:] and we were in that city abiding certain days.

[Paraphrase] 12. a metropolis of one part of Macedonia, and this city a colony of the Romans, v. 21.

13. And on the Sabbath we went out of the city [by a river side, [note a] where prayer was wont to be made; and we sat down and spake to the women which resorted thither. ]

[Paraphrase] 13. where by a river side there stood an oratory, and thither we went, and going in found many women together, and to them Paul preached the Gospel.

14. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, [which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.]

[Paraphrase] 14. a Proselyte of the Jews, was an auditor, and by the grace of God she received the faith.

15. And when she was baptized, and her household, she besought us, saying, [If ye have judged me to be faithful to the Lord,] come into my house, and abide there. And she constrained us.

[Paraphrase] 15. If ye believe my conversion to be sincere, do me the favor to

16. And it came to pass, as we went [to prayer, a certain damsel possessed with a [note b] spirit of divination met us, which brought her masters much gain by soothsaying.]

[Paraphrase] 16. to the oratory (see note a) that a young maid that had a prophetic spirit by being possessed by some devil (Lev. 19. 31.) which spake from within, or out of the belly of her, which had gained her masters a great deal by telling of strange things, whether future or otherwise, met us.

17. The same followed Paul and us, and cried saying, These men are the servants of the most high God, which show unto us the way of salvation.

18. And this did she many days: but Paul being grieved, turned, and said to [the spirit,] I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

[Paraphrase] 18. that evil spirit that possessed her

19. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into [the market-place] unto the rulers,

[Paraphrase] 19. the place of judicature

20. And brought them to the magistrates, saying, These men being Jews do exceedingly trouble our city,

21. And teach customs which are not lawful for us to receive, neither to observe, being Romans.]

[Paraphrase] 20, 21. And apprehended and brought them to the captains of the bands of Roman soldiers (see note on Lu. 22. g.) telling them, that these men being Jews (under which name they contained Christians also, not discerning the difference between them, and teaching a religion contrary to theirs, prohibited by the Roman laws (which permitted the practice of no worship but what was approved by the Senate) did much disquiet and disturb the city, which was a Roman colony, v. 12. and being partaker of the privileges of the city of Rome (see note on ch. 22. e.) was to be governed by the Roman laws.

22. And the multitude rose up together against them: and the magistrates [note c] rent off their clothes, and commanded to beat them.

23. And when they had laid many stripes upon them, they cast them into prison, charging the gaoler to keep them safely.

24. Who having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

25. And at midnight Paul and Silas prayed and sang praises unto God: and the prisoners heard them.

26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every ones bands were loosed.

27. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

28. But Paul cried with a loud voice, saying, Do thyself no harm; for we are all here.

29. Then called he for a light, and sprang in, and came trembling, and fell down before Paul and Silas,

30. And brought them out, and said, Sirs, what must I do to be saved?]

[Paraphrase] 30. And brought them out of the inner prison, v. 24. and said, Sirs, I see and acknowledge that the doctrine taught by you is the truth of the eternal omnipotent God, thus testified by him by miracles, which therefore all are bound to receive that will be saved. Tell me, I beseech you, what I must do to be capable of that salvation.

31. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thine house.]

[Paraphrase] 31. And they told him that the receiving and embracing the doctrine of Christ, and regulating his life according to it, was that which was required of him and his family.

32. And they spake unto him the word of the Lord,] and to all that were in his house.

[Paraphrase] 32. And they preached the Gospel to him,

33. And he took them the same hour of the night, and [ washed their stripes,] and was baptized, he and all his, straightway.

[Paraphrase] 33. used the best remedies he could to asswage the pain, and heal the wounds and sorenesse that remained from their scourging,

34. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

35. And when it was day, the magistrates sent the serjeants, saying, Let those men go.

36. And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.

37. But Paul said, they have beaten us openly uncondemned, being Romans, and have cast us into prison, and now do they thrust us out privily? nay verily, but let them come themselves and fetch us out.

38. And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.

39. And they came and besought them, and brought them out,] and desired them to depart out of the city.

[Paraphrase] 39. And they came, and brought them out of the gaolers house, which was now their prison v. 34. and gave them very fair words, and attended on them out of the prison.

40. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren they comforted them and departed.]

[Paraphrase] 40. And from the prison they went to the house of Lydia; and having spent some time in confirming the Christians (see note on Joh. 14. b.) they went out of Philippi.

Annotations on Chap. XVI.

[ a] V. 13. Where prayer was ] That 〈 in non-Latin alphabet 〉 signifies a place set apart, or accustomed for the service of God, there is little question: so 〈 in non-Latin alphabet 〉 building Oratories, in the 3. book of Maccah. and so perhaps 〈 in non-Latin alphabet 〉 , signifies Lu. 6. 12. And from the ordinarinesse of that use of the word for praying places, it is that Juvenal hath made use of it for a begging place, or a corner, or porch, where beggars meet,

[ b] V. 6. Spirit of divination ] Python was a name of the city Delphi, where Oracles were delivered by the Devil, and they that prophesied there were called by that name 〈 in non-Latin alphabet 〉 Pythons. From thence the word was accommodated to other sorts of diviners, especially to the 〈 in non-Latin alphabet 〉 those out of whose bellies (as the Oracles out of caves) the devil spake. Of these see Photii Epist. 〈 in non-Latin alphabet 〉 . p. 206. 〈 in non-Latin alphabet 〉 , The wicked and unclean spirit, that inhabits a man's belly as a serpent his hole in the earth, and being unclean, is fit to dwell in that place which is the receptacle of ordure, they appositely call Engastrimuthus. This, saith he, the Grecians commonly call 〈 in non-Latin alphabet 〉 , the diviner from the guts, others 〈 in non-Latin alphabet 〉 , the diviner in the belly. But Sophocles and Plato being ashamed that their Daemon should have such a dwelling, one of them, 〈 in non-Latin alphabet 〉 , instead of the belly allowed him the breast, and called him the diviner out of the breast; and the other called every such by the name of Eurycles, a person who had been famous for this, and so transmitted the appellation to all other the like. And of this kind of devil, saith he, which loves to dwell in the ordure both of men and women, 〈 in non-Latin alphabet 〉 , It is a great deceiver of people, and author of d • struction to all that give care to it. That this is it which is here meant by 〈 in non-Latin alphabet 〉 , the spirit of Python, appears by Hesychius, being read, as that place ought to be, 〈 in non-Latin alphabet 〉 —(not as we now read without any sense, 〈 in non-Latin alphabet 〉 , but) 〈 in non-Latin alphabet 〉 , we now call this Python. These the Hebrew calls 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 the belly; and the reason is rendered by Galen, because they speak without opening their mouth, and so seem to speak out of the belly. These are they that have familiar spirits, Lev. 19. 31.

[ c] V. 22. Rent off their cloths] Among the rites of scourging, this of rending the garments asunder is mentioned for one, in Mischna, c. 3. Both hands are tied to the pillar on both sides, then the officer of the synagogue, the 〈 in non-Latin alphabet 〉 , the minister, that is, lictor, takes hold of his garments, not caring whether he tear, or rip them, till his breast be quite uncovered. And the Roman fashion was agreeable.

CHAP. XVII.

1. NOw when they had passed through Amphipolis and Apollonia, they came to [Thessalonica,] where was a synagogue of the Jews.

[Paraphrase] 1. Thessalonica, another metropolis of Macedonia.

2. And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures,

3. Opening and alleging, that [Christ] must needs have suffered, and risen again from the dead; and that this Jesus whom I preach unto you, is Christ.

[Paraphrase] 3. The Messias promised to the Jews

4. And some of them believed and consorted with Paul and Silas; and of the † devout Greeks a great multitude, and of the chief women not a few.]

[Paraphrase] 4. And some of the Jews received the faith, and associated with Paul and Silas, and many also of the Grecians, which were Proselytes, and many women of better quality.

5. But the Jews which believed not,* moved with envy▪ took unto them certain † lewd fellows [of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.]

[Paraphrase] 5. of those which call the people together on occasion, (see note on Mar. 7. b.) and raising the city, they set upon Jason's house, searching for Paul and Silas, meaning to bring them out to the people, as enemies of the public peace.

6. And when they found them not, they drew Jason and certain [brethren unto the rulers of the city,] crying, These that have* [note a] turned the world upside down, are come hither also,

[Paraphrase] 6. believers, Christians unto the Officers of the city: See note on c. 19. f.

7. Whom Jason hath received: [and these all do contrary to the decrees of Caesar,] saying that there is another king, one Jesus.

[Paraphrase] 7. and their doctrine is quite contrary to Caesar's authority over us,

8. And [they troubled the people and the rulers of the city,] when they heard these things.

[Paraphrase] 8. the people and magistrates were troubled: see note on Lu. 16. b.

9. And when they had taken security of Jason and of the other, they let them go.

10. And the brethren immediately sent away Paul and Silas by night unto Beroea; who coming thither went into the synagogue of the Jews.

11. These were [more † noble then those in Thessalonica,* in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.]

[Paraphrase] 11. of a more iugenuous, mild, (see Chrysostom) pliable temper, more receptive of the Christian doctrine then those of Thessalonica, and they readily embraced the Gospel, and spent their time every day in searching the Scriptures, and observing whether what was thus taught by Paul were agreeable with that which the Scriptures say of the Messias.

12. Therefore many of them believed: also of honorable women, which were Greeks, and of men, not a few.]

[Paraphrase] 12. Many therefore of those Jews received the faith, and so likewise of the Gentiles many of the better sort, both women and men.

13. But when the Jews of Thessalonica] had knowledge that the word of God was preached of Paul at Beroe • , they came thither also, and stirred up the people.

[Paraphrase] 13. And when those Jews of Thessalonica, which opposed Paul there,

14. And immediately the brethren sent away Paul, to go as it were to the sea;] but Silas and Timothy abode there still.

[Paraphrase] 14. And suddenly the Christians, to delude the persecutors, sent Paul toward the sea side as if he meant to take ship, whereas he meant to go a foot to Athens.

15. And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timothy for to come to him with all speed, they departed.

16. Now while Paul waited for them at Athens, his spirit was stirred in him when he saw the city [note b] wholly given to idolatry.

17. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.]

[Paraphrase] 17. And thereupon he did not only preach in the synagogue of the Jews to the Jews and Proselytes, but in other places of concourse he took occasion to make known the Christian doctrine to all the heathens that he met with there.

18. Then certain Philosophers of the Epicureans and of the Stoics] encountered him, and some said, What will this [note c] babbler say? Other some, He seemeth to be a setter forth of strange God's: because he preached unto them [note d] Jesus, and the resurrection.

[Paraphrase] 18. And some of the learned men of Athens of the two contrary sects, one that denied all providence, the other that denied all freedom of will,

19. And they took him and brought him [unto [note e] Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?]

[Paraphrase] 19. to the place of judicature at Athens, and examined him what new religion 'twas that he taught.

20. For thou bringest certain strange things to our cares: we would know therefore what these things mean.]

[Paraphrase] 20. For all that yet we hear, is very new and strange, we desire to have a full account of all.

21. (For all the Athenians, and strangers which were there, spent their time in nothing else, but either to tell or to hear some new thing)

22. Then [Paul stood in the midst of Mars's hill, and said, Ye men of Athens, I perceive that in all things ye are too [note f] superstitious.]

[Paraphrase] 22. Paul being brought before the Judges in Areopagus, said, Ye Athenians have a greater number of God's which ye worship, then any other cities have.

23. For as I passed by, and beheld your devotions, I found an altar with this inscription, [note g] TO THE UNKNOWN GOD: [whom therefore ye ignorantly worship, him declare I unto you.

24 God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in Temples made with hands:]

[Paraphrase] 23, 24. This God therefore whom you acknowledge not to know, and yet profess to worship, is he that I preach, the invisible God of heaven and earth, ruler, because creator of all, which cannot be contained in any shrine of man's framing.

25. Neither is worshipped with men's hands, as though he needed anything, seeing he giveth to all •• fe, and breath, and all things;]

[Paraphrase] 25. Nor can any image made by man be a proper instrument to worship or propitiate him, he being so far from wanting any help of ours, that he gives to all their very life, and all that they have.

26. And hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;]

[Paraphrase] 26. And from one Adam first, and then from one Noah hath framed a whole world of men, fixing times and places in great order, and wisdom of disposal.

27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from everyone of us.]

[Paraphrase] 27. And the end of all that is, that they might look after him that created them, and worship him. And though they were left through their sins, as in the dark, in gross ignorance, yet was God so palpably to be discerned that by feeling, or groping, as blind men in that dark, they might, if they would but seek, find him, who is indeed very near everyone of us, even as the soul that animates everyone.

28. For [note h] in him we live, and move, and have our being; as certain also of your own poets have said,] For we are also his offspring.

[Paraphrase] 28. For our life, motion and subsistence is wholly through him, according to that which Aratus an heathen Poet said,

29. For as much then as we are the offspring of God, we ought not to think that the Godhead is like to gold or silver, or stone graven by art and man's device.]

[Paraphrase] 29. God therefore being our creator, can in no reason be supposed by us his workmanship to be the work of our hands, such as a piece of gold, or silver, or stone, with a signature upon it.

30. And the times of this ignorance God winked at; but now commandeth all men everywhere to repent.]

[Paraphrase] 30. And 'tis certainly long enough, that men have gone on in such prodigious conceits as this: Be it therefore now known unto you, that there is place of repentance, if you will make hast to accept it: For God not looking, or fastening his eyes upon the continued idolatry of the heathens for many years, (which might provoke him to desert them forever) now sends us to you their progeny, to call you to repentance, enters a new covenant with you, as well as others, a covenant of free pardon upon reformation.

31. Because he hath appointed a day in which he will judge the world with righteousness▪ by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.]

[Paraphrase] 31. Having now determined the way by which the whole world shall be judged, viz. by their receiving or not receiving of Christ, whom, by raising him from the dead, he hath held out to all men to believe on, and woe to them that shall now refuse him.

32. And when they heard of the resurrection of the dead, some mocked;] and others said, We will hear thee again of this matter.

[Paraphrase] 32. And when he mentioned that of rising from the dead, some of those learned men, the Epicureans especially, which denied all future life, fell a scoffing,

33. So Paul departed from among them.

34. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.]

[Paraphrase] 34. And some believed, and associated with him, particularly Dionysius one of the senators or Judges in Areopagus, (see note c.) and Damaris his wife, and some others.

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

[ a] V. 6. Turned the world upside down ] What 〈 in non-Latin alphabet 〉 signifies, will best be discerned by the use of the word Gal. 5. 12. there •• e render it troubling, and so it appears to signify by comparing it with v. 10. 〈 in non-Latin alphabet 〉 , but he that troubleth you shall bear his own judgment, as before he said, c. 1. 7. 〈 in non-Latin alphabet 〉 , but that there are some that trouble you. So Act. 15. 24. the same is expressed, 〈 in non-Latin alphabet 〉 , some troubled you with words. And thus we may resolve by the use of other Authors. 〈 in non-Latin alphabet 〉 , saith Eustathius, is 〈 in non-Latin alphabet 〉 , and that 〈 in non-Latin alphabet 〉 , to put in disorder, or confusion, such as in state of Anarchy: and in the same place he interprets 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , to stir up by troubling, or disturbing. Contrary to this is 〈 in non-Latin alphabet 〉 , a quiet tranquility, and so is used by the Stoics and Epicureans for 〈 in non-Latin alphabet 〉 untroubledness. Thus Cicero renders 〈 in non-Latin alphabet 〉 sometimes constantias, sometimes sedationes, as the contrary perturbationes. And then 〈 in non-Latin alphabet 〉 contrary to 〈 in non-Latin alphabet 〉 , must be to disturb, disquiet, stir up. And so it will most properly be here rendered also, in the same sense that 〈 in non-Latin alphabet 〉 is used, Jam. 3. 16. for disturbance, confusion, &c.

[ b] V. 16. Wholly given to idolatry ] 〈 in non-Latin alphabet 〉 is a city full of images, or idols, or altars erected to the God's, and much given to the worship of them. That Athens was such, appears by Pausanias, the number of the Simulacra, or 〈 in non-Latin alphabet 〉 there, being more then in all Greece besides: so saith Philostratus in Apollonius 's travail thither, 〈 in non-Latin alphabet 〉 , de vit. Apollon. l. 4. c. 6. he saw the Athenians were lovers of devotion, of sacrificing, &c. And therefore in his discourse with Timasion, he tells him, 〈 in non-Latin alphabet 〉 , It was the soberest way to speak well of all God's, especially at Athens, where there were altars of unknown God's. See Soudas in 〈 in non-Latin alphabet 〉 . So saith Pausanias, that they did 〈 in non-Latin alphabet 〉 express more piety to the God's then any; and presently adds, as an evidence of their piety, that they had altars 〈 in non-Latin alphabet 〉 , of Bashfulness, of Fame, and of Desire, and again, 〈 in non-Latin alphabet 〉 , they exceed all in their diligence about the God's. So Strabo, 〈 in non-Latin alphabet 〉 , Their hospitality to strangers extends to the God's too, being very ready to receive in any strange worships. So Himerius, in his Declamation against Epicurus, when, saith he, I named Athens, 〈 in non-Latin alphabet 〉 , I named the greatest sum of piety. So Theophylact, setting down the full inscription of the Altar, v. 23. 〈 in non-Latin alphabet 〉 , supposes them to have received all the strange God's of the world, of Asia, Europe, Africa and moreover one strange one, which they knew not, who or whence he was. Whereas Dionysius Halic. speaking of the Romans, saith, they did rather 〈 in non-Latin alphabet 〉 , then 〈 in non-Latin alphabet 〉 , were very unkind and unhospitable to strange God's. And Maximus Tyrius 〈 in non-Latin alphabet 〉 , The common people of Athens brought in other new God's. And Josephus 2. cont. Appion. 〈 in non-Latin alphabet 〉 , All men say that the Athenians are the most pious of all the Grecians: and Sophocles Oedip. Col. 〈 in non-Latin alphabet 〉 , This city goes beyond all in worshipping and honoring the God's. This here is the meaning of 〈 in non-Latin alphabet 〉 , v. 23. I see you more addicted to the worship of the God's then others; as it farther appears by their 〈 in non-Latin alphabet 〉 , which Paul in passage takes notice of, v. 23. (not their worships, or their altars, but their Idols, that is, their Deities themselves, for so the word is used Wisd. 14. 20. see 2 Thess. 2. Note f.) among which, saith he, was an altar to an unknown God.

[ c] V. 18. Babbler ] The notion of the word 〈 in non-Latin alphabet 〉 (all one with 〈 in non-Latin alphabet 〉 ) is clear by the concurrence of the Grammarians in their explication of the Attick word, as it is proverbially used among them, & by the Greek Fathers upon this place, both generally agreeing, that the word primarily signifies 〈 in non-Latin alphabet 〉 a sort of bird, that was wont to be about the streets, 〈 in non-Latin alphabet 〉 picking up the seeds. So Oecumenius and Phavorinus; from whence, say they, the Attick writers applied the word proverbially to those that do 〈 in non-Latin alphabet 〉 , spend their time in the streets, at fairs and markets, that is, very idly; and from hence, say they, it comes to signify 〈 in non-Latin alphabet 〉 , mean, vile persons, that are worth nothing. And so Eustathius on Homer 〈 in non-Latin alphabet 〉 . and Soudas also.

[ d] Ib. Jesus and the resurrection ] That Jesus and 〈 in non-Latin alphabet 〉 , the resurrection, were by them taken to be (both of them) 〈 in non-Latin alphabet 〉 , new, or strange, God's, is not only affirmed by some of the Fathers, but very reasonable to believe, when we remember out of Pausanias, that 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Modesty, and Fame, and Vehement desire, were God's, and had Altars erected to them by these Athenians. See Note a.

[ e] V. 19. Areopagus ] Their Areopagus was their Senate, or standing court of judicature, in Athens, by whose laws and orders any new God's were received among them; & therefore as soon as they conceived that Paul was 〈 in non-Latin alphabet 〉 , a promulger of new strange deities, they bring him to the Areopagus, to have him examined, what God's they were that he thus preached. Two judicatures they had in Athens; one every year changed, made up of five hundred chosen men, of whom the Republic consisted; the other perpetual, which judged of Murthers, and the like capital offenses, and this was in Areopago: of which and the customs thereof, see Budaeus on the Pandects. This Juvenal calls curiam Martis, and Pausanias tells us, that it was so called, because when Mars had killed Neptunes son Alirrothios, he was the first that was there judged. 〈 in non-Latin alphabet 〉 . But this, saith S. Augustine, Varro would not yield to, but produces another original of it, de obscurarum notitia literarum out of the knowledge of dark learning. The word 〈 in non-Latin alphabet 〉 in the composition signifies a rock, or rise of an hill: so saith Soudas, it is called 〈 in non-Latin alphabet 〉 , because the judicature is on a pagus, and on an ascent or high place; and Stephanus Byzantius out of Apollodorus, 〈 in non-Latin alphabet 〉 , it is an eminent place, or hill, at Athens; and so Isidore Pelus. 〈 in non-Latin alphabet 〉 , it is an high place, 〈 in non-Latin alphabet 〉 , for that judicature was on an ascent, or upper ground. Then for the other part in the composition [ 〈 in non-Latin alphabet 〉 ] it denotes, as they both say, the sort of the causes which were there judged, viz. Murthers, &c. So Stephanus, 〈 in non-Latin alphabet 〉 , in it they judged causes of murder, because such were done by the sword: and Soudas, 〈 in non-Latin alphabet 〉 , it is so called, because it judgeth causes of murder, 〈 in non-Latin alphabet 〉 , and Mars is used for murders; yet having before said, 〈 in non-Latin alphabet 〉 , it administers other affairs of the Commonwealth very wisely. By this it appears, how fit it is to retain in Latin and other languages the compound Greek, rather than to divide it, as the English have done into Mar 's hill, as if it had its denomination from that heathen God of war, which is not acknowledged, nor intimated in the word. Now the Judges which sat in this Court, (and not the inhabitants that dwelt in that part of the city) were called 〈 in non-Latin alphabet 〉 Areopagites, men famed for their gravity, and uprightness in judging, not admitting rhetorical pleas, but simple narrations, choosing the dark, that they might not be moved to compassion by the sight of the malefactor, and giving their judgment without a word speaking. And this judicature was by all looked on with such reverence, that an Areopagite signified proverbially an excellent person; and when the Romans had conquered Greece, and sent their Proconsuls of Asia to rule there, they frequently committed difficult causes to the judgment of these Areopagites. So did Dolabella in Gellius, l. 12. c. 7. Rem Athenas ad Areopagitas, ut ad judices graviores exercitatioresque, rejecit, saith he, He referred the cause to them, as to Judges more grave and exercised (and so skilled) than ordinary. And because to these belonged the affairs of Religion, and accordingly Anaxagoras for teaching that the Sun, which they deemed a God, was a fire-stone, and Diagoras as a derider of their God's, had been condemned to death by them, and so Protagoras, and Socrates also, and Plutarch saith of Euripides, l. 1. c. 7. De plac. Phil. that having some doubts of the God's, he durst not openly profess it, fearing the judicature of the Areopagites; therefore is Paul here brought before them, as an assertor and preacher of such a Deity as they had not admitted among them. And one of these judges, Dionysius v. 34. therefore called the Areopagite, was converted by his discourse there.

[ f] V. 22. Too superstitious ] What is the notion of 〈 in non-Latin alphabet 〉 superstition, doth here deserve to be considered. And by what hath been said of 〈 in non-Latin alphabet 〉 (Note a.) 'twill soon appear that in this place 〈 in non-Latin alphabet 〉 more superstitious then ordinary, signifying the worship of more God's then other cities worshipped, the Positive 〈 in non-Latin alphabet 〉 and the Substantive 〈 in non-Latin alphabet 〉 must denote no more then the worship of God; and accordingly it follows v. 23. 〈 in non-Latin alphabet 〉 , whom ye worship, 〈 in non-Latin alphabet 〉 , not knowing who it was. Thus ch. 25. 19. Festus, or S. Luke in his story, saith, that the Jews had certain 〈 in non-Latin alphabet 〉 questions, or accusations against Paul, 〈 in non-Latin alphabet 〉 concerning his own religion, or superstition, or worship peculiar to him from them, and (as it follows to explain what he meant by the word) 〈 in non-Latin alphabet 〉 , of one Jesus that was dead, putting him under the vulgar notion of a 〈 in non-Latin alphabet 〉 or dead Heros, and so meaning the worship of him by 〈 in non-Latin alphabet 〉 . Thus in the Greek and Latin Lexicon at the end of Cyril, 〈 in non-Latin alphabet 〉 , superstitio, religo, rendering it indifferently by those two: So in Athenaeus, 〈 in non-Latin alphabet 〉 , is religione teneri, to be held by religion, and so rendered by Budaeus, as 〈 in non-Latin alphabet 〉 is rendered Religio by Cicero, and in an ancient Glossary, 〈 in non-Latin alphabet 〉 , it signifies a worshipper of the God's. And the word being compounded of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 to fear, it is rendered by Hesychius 〈 in non-Latin alphabet 〉 , fearing God, or religion, by others 〈 in non-Latin alphabet 〉 , the fear of God's and Daemons; but this Fear sometimes in an ill sense, for cowardice; and so saith the Etymologist, 〈 in non-Latin alphabet 〉 , both pious and cowardly toward the God's, and Clemens, 〈 in non-Latin alphabet 〉 , Strom. p. 377. Superstition is a passion, being a fear of the Daemons; and Theophrastus, Char. 〈 in non-Latin alphabet 〉 , 'tis a cowardly fear of, or toward, the daemon: and accordingly Maximus Tyrius having compared a pious man to a friend, a superstitious to a flatterer, 〈 in non-Latin alphabet 〉 , he explains the meaning in the following words, the pious comes to God 〈 in non-Latin alphabet 〉 without fear, the superstitious 〈 in non-Latin alphabet 〉 with much fear, 〈 in non-Latin alphabet 〉 , dreading the God's as so many tyrants. So saith Diodorus Siculus of Bomilcar l. 2. p. 779. 〈 in non-Latin alphabet 〉 , they that are about to undertake any unlawful and great actions are generally afraid of the God's, or daemons; whence is that of Plutarch in Alex. 〈 in non-Latin alphabet 〉 , the Atheist thinks there are no God's, the superstitious wishes there were none. And accordingly the Epicureans, and the Cyrenaici that were so much against superstition, express themselves to mean by it 〈 in non-Latin alphabet 〉 the fear of anything after death, of the punishments of God's after this life. And so those that did not believe this, and withal thought it a very painful, inconvenient error, for any man to believe it, generally spake of 〈 in non-Latin alphabet 〉 superstition, and so of Religion too, as of an ill thing. And so it goes in Plutarch’s tract. 〈 in non-Latin alphabet 〉 . as another extreme, contrary to Atheism, an astonishment of soul, looking on the God's as so many 〈 in non-Latin alphabet 〉 spirits, or furies, cruel, bloody-minded, &c. which rather then he would believe, he professes he would wish 〈 in non-Latin alphabet 〉 that he had never been; and this he looks on with most abhorrence in the Jews, 〈 in non-Latin alphabet 〉 , they are, saith he, tied and bound with their religion, or superstition, as with a net, that they could not move for it. This therefore being acknowledged, that among the Heathens the word hath sometimes upon this score been taken in an ill sense, and Superstition and Religion indifferently spoken against, as believing it an error that the God's would punish men for what they did in this life; it remains that they of them that were not thus bent, do generally speak of 〈 in non-Latin alphabet 〉 superstition with a great reverence, generally in a good, not evil, sense, the same that they allow to Religion itself. Thus Polybius of the Romans l. 16. p. 497. giving his opinion of their government that it excel'd others extremely 〈 in non-Latin alphabet 〉 , in the apprehension they had of the God's, he expresses what it was he so commends, 〈 in non-Latin alphabet 〉 , I mean their superstition, which 〈 in non-Latin alphabet 〉 , was so cried up, and taken in to all their affairs, 〈 in non-Latin alphabet 〉 , that it did not fall short of superlative; which though 'twere among other men made matter of reproach to them, 〈 in non-Latin alphabet 〉 , yet he thinks fit extremely to extol it as that which seemed to him 〈 in non-Latin alphabet 〉 , to be very much for the better, 〈 in non-Latin alphabet 〉 , and to keep their affairs in good order. Thus Diod. Siculus l. 5. p. 305. speaking of the ancient Gauls, There lies, saith he, in their temples a great deal of gold consecrated to their God's, which yet none of the natives 〈 in non-Latin alphabet 〉 touch, that is, steal away, 〈 in non-Latin alphabet 〉 , because of their superstition, that is, reverence which they bear to their God's, 〈 in non-Latin alphabet 〉 , though the men are extremely covetous. So the same author speaking of Imilco l. 14. p. 295. After an act of sacrilege, saith he, he condemned himself, and died, 〈 in non-Latin alphabet 〉 , leaving to his citizens much superstition, which the Interpreter rightly renders Dei reverentiam reverence of God. So in Heraclitus 〈 in non-Latin alphabet 〉 . speaking of Orpheus 〈 in non-Latin alphabet 〉 , leading to superstition, or the worship of the God's, and exhorting them to be pious, making superstition and piety all one exactly. So in an Edict of the Emperor Tiberius set down by Josephus, l. 19. c. 4. where immunities are by him allowed the Jews on condition that they misuse not the Emperors kindness towards them, 〈 in non-Latin alphabet 〉 , and that they do not set at naught the superstitions, that is, Religions (some of which he that wrote the Edict thought to be true, and therefore took that care of them) of other nations. And though being by the Heathens used for the worship not of the true God, but of their Daemons, (dead men, and Angels deified by them) it be justly detested by us Christians, yet still this is not an argument that that word is used in an ill sense, any otherwise then Religion itself is also, because false, heathenish religions are looked on with the same aversation also by all that count them such: to which agrees that of the Etymologist, 〈 in non-Latin alphabet 〉 , the word among the heathens is taken for a good thing, but among us Christians for impiety. Besides these there is yet one farther acception of the word, for the use of magical spells, ligatures, characters &c. execranda superstitio ligaturarum, quibus inaures, &c. non ad placendum hominibus, sed ad serviendum daemonibus adhibetur, Aug. Ep. 73. that execrable superstition of ligatures, among which are the ear-rings, &c. used not to please men, but to serve devils. Of these indeed there were store among the worshippers of false God's, a catalogue of which Clemens Alex. Str. 3. p. 312. tells us was to be seen in Menanders comedy called 〈 in non-Latin alphabet 〉 , scoffing at those which make every accident almost 〈 in non-Latin alphabet 〉 a sign of something, divine by the flight of birds ( 〈 in non-Latin alphabet 〉 in Homer ) the feeding of chickens, by the 〈 in non-Latin alphabet 〉 , striking a staff against the ground (to which the Prophet is thought to refer, Hos. 4. 12.) 〈 in non-Latin alphabet 〉 , and the rest of the 〈 in non-Latin alphabet 〉 auspicious signs, ( 〈 in non-Latin alphabet 〉 lightning on the right side, Hom. Il. 2.) which they that used are by Soudas said 〈 in non-Latin alphabet 〉 , to be superstitious observers of signs. See Aug. de doctr. Chr. l. 2. The like may be said of ominous and auspicious days, the not observing of which Hesiod makes to be impiety, and designs his whole book of 〈 in non-Latin alphabet 〉 to that purpose,

[ g] V. 23. To the unknown God ] Concerning this Altar at Athens inscribed to the unknown God, there is a famous story in Laertius in Epimenid. that in time of pestilence at Athens, Epimenides being accounted by them 〈 in non-Latin alphabet 〉 , one most beloved of God, was consulted by them, who appointed this lustration for the city. Taking many sheep black and white he brought them into Areopagus, and permitted them to go whither they would, appointing some to follow each, and where ever they lay down, there to kill and sacrifice them 〈 in non-Latin alphabet 〉 , to a fit God, or to a G • d to whom sacrifices were due, and so the plague ceased, 〈 in non-Latin alphabet 〉 , whence, saith he, is it that among the Athenians in public places there are Altars that have no names on them. So Hesychius, 〈 in non-Latin alphabet 〉 . Strange God's are worshipped among the Athenians, which Apollophanes reckons up in his Cretans. So in Philostratus l. 6. c. 7. of Apollonius mentioning Athens, 〈 in non-Latin alphabet 〉 , saith he, where are built altars of unknown daemons, or Spirits, or God's. And so Lucian in his Philopater, 〈 in non-Latin alphabet 〉 , By the unknown God at Athens. And 〈 in non-Latin alphabet 〉 , We having found and worshipped the unknown God at Athens, will stretch out our hands to heaven, and give thanks to him. And so saith Pausanias, that there were at Athens Altars of unknown God's. And the same Author mentions among the Lydians or Persians some Sacrifices, that by invocation of an unknown God, and a form which he calls barbarous, because not understood by the Grecians ( the God of Abraham, &c.) brought fire down, and burnt the wood upon the Altar, Eliac. l. 1. which is a description of the 〈 in non-Latin alphabet 〉 mentioned by Strabo l. 15. which may well be thought an imitation of that fact of Elias in Ahab's time, who by invoking the name of God brought down fire upon the Altar. Of Saint Paul's making use of this inscription at Athens against the Heathens, see Photii Epist. 〈 in non-Latin alphabet 〉 . p. 114.

[ h] V. 28. In him we live ] This seems to have reference to an old Iambick

〈 in non-Latin alphabet 〉 In him we live these mortal lives, and move, and are. And so that which follows will be more literally true, 〈 in non-Latin alphabet 〉 as some, urging two sayings of the Pagans, this, and that of Aratus following.

CHAP. XVIII.

1. AFter these things Paul departed from Athens, and came to Corinth.

2. 2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with Priscilla his wife (because that Claudius had commanded all Jews to depart from Rome)] and came unto them.

[Paraphrase] 2. (Claudius the Emperor of Rome having about this time, toward the latter end of his reign (see note on c. 26 a.) made an Edict to banish the Jews out of his dominions, especially from Rome, and Italy, and those parts.)

3. And because he was of the same craft, he abode with them, and wrought; (for by their occupation they were tent-makers.)]

[Paraphrase] 3. And Paul being by trade a tent-maker as they were, associated and wrought in his trade with them, 1 Cor. 4. 12. and 9. 6, 12.

4. And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.]

[Paraphrase] 4. And every Sabbath he preached the Gospel in the Synagogues of the Jews, laboring to convince them all that were present, both Jews and Grecians, viz. those that were Greeks by birth, but Proselytes to the Jews Religion.

5. And when Silas and Timothy were come from Macedonia, [Paul was [note a] pressed in spirit, and testified to the Jews the Jesus was Christ.]

[Paraphrase] 5. Paul being extraordinarily troubled or grieved at the obstinacy of his countrymen the Jews, did his utmost to convince them that Jesus was the Messias, or else he was very earnest in discourse, spake very vehemently to them on this subject, resolving to make it his last, and (upon their refusing) to press no more, to leave them and preach to the Gentiles.

6. And when they opposed themselves and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads, I am clean, from henceforth I will go unto the Gentiles.]

[Paraphrase] 6. And when they not only withstood him, but railed or used him contumeliously, he used that ordinary ceremony of shaking his shoes, or other his garments, noting thereby his opinion of their great unworthiness of having the Gospel farther preached to them, and withal aboding sad consequents to them: And he said unto them, Having thus warned you, I am free from the guilt of your destruction, which will certainly come upon you; I will stay no longer among you Jews, but without any scruple preach to the Gentiles of this and other cities.

7. And he departed thence, & entered into a certain man's house, named Justus, one that worshipped God,] whose house joined hard to the synagogue.

[Paraphrase] 7. And going out of the synagogue he went into a private house in Corinth, the house of one Justus, by birth a Gentile, but a Jewish Proselyte.

8. And Crispus the chief ruler of the synagogue believed on the Lord with all his house: and many of the Corinthians hearing, believed and were baptized.

9. Then spake the Lord to Paul by night in a vision, [Be not afraid, but speak and hold not thy peace,

10. For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.]

[Paraphrase] 9, 10. Fear nothing, for I will be present with thee, to secure thee from all harm; but on the contrary, preach confidently in this place, considering that though some oppose, yet there be many pious men in this heathen wicked city, that will receive the Gospel.

11. And he continued there a year and six months, [teaching the word of God among them.]

[Paraphrase] 11. preaching the Gospel to them of Corinth, and of all Achaia, and farther instructing and confirming them that received it.

12. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment-seat,]

[Paraphrase] 12. But the Jews throughout the whole region of Achaia, banded against him, and brought him before the tribunal of Gallio the Proconsul of that province,

13. Saying, This fellow persuadeth men to worship God [contrary to the Law.]

[Paraphrase] 13. another way then what the Law of the Jews v. 15. determines.

14. And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or [wicked lewdness,] O ye Jews, reason would that I should bear with you.

[Paraphrase] 14. See note on chap. 13. d.

15. But if it be a question of words, and names, and of your Law, look ye to it; for I will be no judge of such matters.]

[Paraphrase] 15. But seeing the question betwixt you is only a verbal controversy, as whether Jesus be to be called and acknowledged the Messias, and of names, whether it were lawful for Christians by that name, or by that of Disciples &c. to distinguish themselves from incredulous Jews, and concerning the law of you Jews, whether it condemn all Gentiles that are not circumcised, and make it utterly unlawful to converse with such, all which are things of that nature, that I understand not, and of which consequently I am no competent Judge, and seeing there is yet no law set out by the Emperors against Christian religion, (for this was in the reign of Claudius, who set out an Edict against the Jews v. 2. but none against Christians, any otherwise then as they were comprehended under the name of Jews) this matter belongs not to my cognizance, I will not meddle with it, see note on chap. 26. a.

16. And he drave them from the judgment-seat.]

[Paraphrase] 16. And he cast their indictment out of the court.

17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat: and Gallio cared for none of these things.]

[Paraphrase] 17. And Sosthenes, one of the rulers of the Jewish Consistory there, which appeared in this complaint against Paul, was by some of the natives of Corinth, upon Gallio's showing a dislike of their business, v. 16. stricken in the court, and the Proconsul took no notice of it.

18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila, [having shorn his head in Cenchrea; for he [note b] had a vow.]

[Paraphrase] 18. who had made a vow of a Nazarite, for a time not to shave his head, after which expired, it was the manner to cut it solemnly, and accordingly so he did at Cenchrea.

19. And he came to] Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

[Paraphrase] 19. And in his way to Syria, v. 18. he came to.

20. When they desired him to tarry longer time with them, he consented not,

21. But bade them farewell, saying, [I must by all means keep this feast that cometh in Jerusalem; but I will return again unto you, if God will:] and he sailed from Ephesus.

[Paraphrase] 21. I will be at Jerusalem before the Passover, but after that I design with God's help to return to you.

22. And when he had landed at Cesarea, and [note c] gone up, and saluted the Church, he went down to Antioch.]

[Paraphrase] 22. And in his journey to Jerusalem, he landed (not at Joppa one haven to Jerusalem, but a very dangerous one, but) at Cesarea Stratonis, as his safer landing, and from thence went up to Jerusalem, and visited the congregation of Christians there, and having done so and there kept the feast, he went thence to Antioch.

23. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, [strengthening all the disciples.]

[Paraphrase] 23. confirming and farther instructing all the new converted Christians.

24. And a certain Jew named Apollos, born at Alexandria, an eloquent man, and [mighty in the Scriptures,] came to Ephesus.

[Paraphrase] 24. one that had a great insight and skill in the Scriptures of the Old Testament, see v. 28.

25. This man was instructed in the way of the Lord, and being servant in the Spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.]

[Paraphrase] 25. This Apollos had been instructed in the Gospel, and being in respect of knowledge not so perfectly instructed in all things as yet, see v. 26. yet being very▪ zealous in the way wherein he was entered, he began to preach the Gospel among them out of the Prophets, instructing them in the Christian doctrine very truly, and agreeably to the rule taught by the Apostles as far as his instruction went, and this before he was baptized with the Christian baptism, being only received by John to the believing in him that was to come, (so as the Ephesian disciples c. 19. 2.)

26. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.]

[Paraphrase] 26. And he entered into the synagogue of the Jews, and there publicly & confidently (see note on Joh. 7. a.) preached the Gospel. And Aquila and Priscilla hearing that what he preached was all true, but yet wanted somewhat of that knowledge which they had attained to, (he having never ascended above John's baptism, but they higher,) they communicated it unto him.

27. And when he was disposed to pass into Achaia, [ the brethren wrote [note d] exhorting the disciples to receive him; who when he was come, helped them much which had believed through [note e] grace.]

[Paraphrase] 27. the Christians there exhorted him to go, and wrote to the Church of Corinth and all Achaia commendatory letters by him. And he when he came thither, did a great deal of good among them, farther instructed and confirmed those that by the preaching of the Gospel had formerly been converted to the faith, 1 Cor. 3. 6.

28. For he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ.

Annotations on Chap. XVIII.

[ a] V. 5. Pressed in spirit ] That which is in the ordinary printed copies 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 in the two great MSS. that of the Kings Library, that was sent from Constantinople, and the Gr. and Lat. one at Cambridge, sent them by Theo. Beza. And which of these is the most probable reading is not easily defined. 〈 in non-Latin alphabet 〉 signifies to be pressed or held fast Mat. 4. 24. Lu. 4. 37. Act. 28. 8. So 〈 in non-Latin alphabet 〉 to be pressed or held with fear, Job 3. 24. and Luc. 8. 37. 〈 in non-Latin alphabet 〉 in Jeremy, to be held fast by wine, to be overcome by it; 〈 in non-Latin alphabet 〉 , saith Hesychius, and again 〈 in non-Latin alphabet 〉 , to be entangled, or held fast, which as it really notes being in the power of another, so it may be applied to sorrow, or any other passion, as well as to fear, and peculiarly to sorrow. So 〈 in non-Latin alphabet 〉 Luc. 21. 25. is used for anxiety, and 2 Cor. 2. 4. 〈 in non-Latin alphabet 〉 anguish of heart: and so 〈 in non-Latin alphabet 〉 ; how am I straightened, or pained? Luc. 12. 50. And thus according to the nature of the word, it may be proper enough for the place, with which soever it be joined. If with 〈 in non-Latin alphabet 〉 , then 'tis either his own spirit, or the Spirit of God. If his own, then it may signify him to have had some such extraordinary sorrow or grief upon him, to think of his obdurate impenitent countrymen, to whom he was then preaching with very little success. And so of Apollos we read v. 25. 〈 in non-Latin alphabet 〉 , that he burned in spirit, as when David saith, his heart was hot within him, and at last he spake with his tongue. And so if the Spirit of God, then 'tis that he was stir'd up, carried or incited by God by revelation. But 'tis most ordinary for the word 〈 in non-Latin alphabet 〉 , holy, to be prefixed to the word Spirit, when 'tis taken in this sense, as c. 16. 6. and so this last is not so probably the meaning: so likewise if it be 〈 in non-Latin alphabet 〉 in speech, it will then signify no more then that he spake very earnestly, and that is the importance of 〈 in non-Latin alphabet 〉 following, he testified and earnestly insisted on it, and proved that Jesus was indeed the Messias, which the Jews denied. That this may be the meaning, appears not improbably by another parallel expression, ver. 28. for there as Apollos was doing the same thing that Paul here, earnestly laboring to convince the Jews, that Christ was the Messias, so the expression peculiarly belongs to 〈 in non-Latin alphabet 〉 speech, not 〈 in non-Latin alphabet 〉 spirit, 〈 in non-Latin alphabet 〉 (or, as I suppose it should be, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , he did publicly with intention, or earnestness of speech, convince the Jews, demonstrating by the Scriptures that Jesus is the Christ. Where the force and power of his speech, and arguments contained in it, was that which was meant by 〈 in non-Latin alphabet 〉 . To what hath been said may be added, that the ancient Greek and Latin MS. after 〈 in non-Latin alphabet 〉 in the end of the verse, hath annexed these words, 〈 in non-Latin alphabet 〉 , and having had much speech and interpreted the Scriptures; which as it makes it more fully parallel with that of v. 28. so it inclines to the reading of 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , speech, not spirit.

[ b] V. Had a vow ] The 〈 in non-Latin alphabet 〉 had a vow here, is not to be refer'd to Paul, but to Aquila,; for with his name is conjoined 〈 in non-Latin alphabet 〉 , &c. shaving his head, without so much as a comma between in some printed copies. And it is not improbable, that when it is said v. 19. that Paul went to Ephesus, and left them there, the 〈 in non-Latin alphabet 〉 there should not denote Ephesus, to which but Cenchrea, from which he came, (for why should his leaving them at Ephesus be immediately subjoined to his coming thither?) and this on this occasion, to purify himself, and to be shaved, to which some stay, at least seven days, was necessary. This vow was without all question the vow of the Nazarites among the Jews, Num. 65. which was not always for life, but sometimes for a determinate time, wherein they did 〈 in non-Latin alphabet 〉 , and not suffer the razor to come upon them; but when that time was past, then one part of the vow was, to be shaved v. 18. and to offer up the hair (called the hair of his separation ) to put it in the fire, which is under the sacrifice of the peace-offerings; and accordingly here is shaving himself, for he had a vow. But because this is here done by him at Cenchrea, and not at Jerusalem (where the accomplishment of the vow was to be performed, as before at the door of the tabernacle, Num. 6. 13. and as we see it performed here, Act. 21. 23.) therefore it is most probable that this shaving here, was not on the accomplishing of his vow, but upon some intervening legal pollution, in which case he was bound to offer for a cleansing, and on the seventh day to shave his head, and so begin the days again, Num. 6. 11, 12. This probably might be done in any city, where a man happened to be so polluted: But that at the completion of the vow, when the days of his separation were fulfilled, was to be at Jerusalem. The practice of this custom among the heathens, and the offering the hair (when 'twas cut) 〈 in non-Latin alphabet 〉 , to Apollo that nourisheth hair, may be seen at large in Eustathius on Homer, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , and accordingly the hair so consecrated is by Aeschylus called 〈 in non-Latin alphabet 〉 , hair that had been nourished some time. See c. 21. 24.

[ c] V. 22. Gone up ] That the Church here signifies not the Christians of Cesarea, but the Church of Jerusalem, appears v. 21. where the reason of his departure from Ephesus is, that he may keep the feast at Jerusalem, which cannot be, if he went from Cesarea to Antioch; for that was his way of return to Ephesus again, which he promised to do, v. 21. but not till he had been at Jerusalem. And it seems some Syriac copies have read it gone up to Jerusalem, and saluted the Church; for Tremellius supposeth that, when he saith, some copies have not nomen Vrishelem, the name Jerusalem. And so c. 21. 12. where Paul was again at this Cesarea, the phrase is at large, 〈 in non-Latin alphabet 〉 , to go up to Jerusalem: and so c. 25. 1. But without the addition of that (which, I suppose, the Syriac here added, not as a translation, but a paraphrase) the word 〈 in non-Latin alphabet 〉 going up following after his landing at Cesarea, will enforce this sense. And so c. 24. 1. the 〈 in non-Latin alphabet 〉 descending of Ananias, &c. notes the going from Jerusalem to Cesarea, without naming of either. See ch. 25. 6, 7. For Cesarea was the haven, where they landed most commodiously in going from Ephesus to Jerusalem, and being landed there, what needed more to be said, but that he went up? for that will imply his going up to that place in passage, and in order to which he there landed. Joppe was indeed one haven to Jerusalem, but that a dangerous one, and thereupon it was that Herod was at so huge an expense to repair this old haven at Cesarea, formerly called 〈 in non-Latin alphabet 〉 Strato's tower. See Josephus l. 1. de Bell. Jud. c. 16. Herod, saith he, seeing one of the haventowns decayed with age, and capable of his munificence, repaired it with white stone, &c. for betwixt Dora and Joppa the whole shore was so ill provided with havens, that all that sail'd from Phoenicia to Egypt were much endangered; but the King overcame nature by his liberality and expenses, and built a stately haven at this Tower of Strato, and in it many safe harbours for ships to abide in; and though the nature of the place gave him many difficulties, yet he conquered them all and made it, most firm and sumptuous, as it is at large described by Josephus in that place. And this, saith he, to the honor of Caesar he called Cesarea, with it retaining the addition of Stratonis, which before belonged to it, and by which it is distinguished from Cesarea Philippi, which is not far from it; of which see Mat. 16. Note c.

[ d] V. 27. Exhorting] For the use of 〈 in non-Latin alphabet 〉 for putting forward, encouraging, see Wisd. 14. 18.

[ e] Ib. Grace ] What 〈 in non-Latin alphabet 〉 here signifies may best be collected from c. 11. 23. and 13. 43. In many other places it signifies the Gospel of Christ (see Note on Heb. 13. d.) as when 'tis opposed to 〈 in non-Latin alphabet 〉 the Law, Joh. 1. 17. The Law was given by Moses, but grace and truth came by Jesus Christ. So the 〈 in non-Latin alphabet 〉 the salvifick grace of God, Tit. 2. 11. But in those and many the like places, Grace signifies the matter, or subject of the Gospel, not the preaching of it, for that is expressed by the coming or appearing of that grace. But in that place of ch. 11. 23. where 'tis said, that seeing the grace of Christ he rejoiced, (that is, seeing that the Gospel had been preached with so good success among them) it signifies the preaching or promulgating of the Gospel, (just as 〈 in non-Latin alphabet 〉 Gospel doth Rom. 1. 1. and 9. 16.) and so c. 13. 43. when they exhort them to continue in the grace of God, that was the work of confirmation, following that of preaching the Gospel to them. And that notion of it seems to be the most adequate, and proper for this place, so that 〈 in non-Latin alphabet 〉 shall signify those that had been formerly converted to the faith by the preaching of the Gospel by S. Paul; according to that of Paul planteth and Apollos watereth: for that watering, being the instructing them farther who already had received the faith, the edifying, or superstructing on the foundation, is all one with 〈 in non-Latin alphabet 〉 he conferred much, or contributed his assistance (or, as perhaps it should be read, 〈 in non-Latin alphabet 〉 assisted ) helped to improve them that before believed. As for that of applying 〈 in non-Latin alphabet 〉 by grace to 〈 in non-Latin alphabet 〉 he conferred, that Apollos by grace, that is, his gift, and power in Scripture contributed much to the believers, there is no necessity of flying to that refuge, nor probability from the placing of those words (which follow and go not before 〈 in non-Latin alphabet 〉 ) to favor that rendering. In the same sense we find 〈 in non-Latin alphabet 〉 in, or to, or through, the grace, that is, the Gospel, of Christ, Gal. 1. 6. to, or by, which Paul is said to have called them, and is there set opposite to 〈 in non-Latin alphabet 〉 another Gospel, a doctrine of some false teachers crept in among them.

CHAP. XIX.

1. AND it came to pass that while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus; and finding certain [disciples,]

[Paraphrase] 1. Christian professors publishing the Gospel there. See note on c. 8. b.

2. He said unto them, [Have ye received the holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any holy Ghost.]

[Paraphrase] 2. Hath the holy Ghost, since your receiving the faith, descended on you, and set you apart, given you authority or gifts for the work of the ministry? (see c. 10. 44.) And they said, The doctrine which we received, had nothing in it of the holy Ghost.

3. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.]

[Paraphrase] 3. And he said, How can that be, when the Christian baptism is in the name of the holy Ghost? To which they replied, that John's baptism was all that they had received.

4. Then said Paul John verily baptized with the baptism of repentance, saying unto the people that they should believe on him which should come after him, that is on Christ Jesus.]

[Paraphrase] 4. And Paul knowing that they by John his baptism had implicitly acknowledged Christ under the title of [he that comes after] and had promised to repent, and reform their lives, he explicitly taught them the whole doctrine of Christ, and of the holy Ghost also.

5. When they heard this they were baptized in the name of the Lord Jesus.]

[Paraphrase] 5. And they presently received and believed it, and were received in as Christian Proselytes in the name of the Father, and the Son, and the holy Ghost.

6. And when Paul had laid his hands upon them, the holy Ghost came on them; and they spake with tongues, and prophesied.]

[Paraphrase] 6. After this Paul by imposition of hands and benediction gave them confirmation, by which means the holy Ghost came on them, and therewith gifts of tongues, and some other extraordinary gifts of the holy Ghost, the same which came as upon the Apostles at the descent of the holy Ghost, ch. 2. so on divers others after, see c. 10. 44.

7. And all the men were about twelve.

8. And he went into the synagogue and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.]

[Paraphrase] 8. And he went and preached the Gospel in the synagogues that were at Ephesus, to the Jews, for the space of three months, laboring to convince them.

9. But when divers were hardened and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the [note a] school of one Tyrannus.]

[Paraphrase] 9. But when instead of being convinced, he saw them, (in an obdurate refractary manner) not only reject the Gospel, but speak of it contumeliously in public before the people, he left them, and took those that were converted by themselves, and instructed them daily in a place which was used to entertain scholars privately.

10. And this continued by the space of two years, so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.]

[Paraphrase] 10. And doing thus for the space of two years, all the inhabitants of the Proconsular Asia, both Jews and Proselytes, had in that space the Gospel preached to them.

11. And God wrought special miracles by the hands of Paul.]

[Paraphrase] 11. And many extraordinary miracles were wrought by Paul, through the power of God, among them.

12. So that from his body were brought unto the sick handkerchiefs, or [note b] aprons; and the diseases departed from them, and the evil spirits went out of them.]

[Paraphrase] 12. For he did not only cure them which came to him, but by his touching of linen clothes, and sending them to such as were sick, or possessed with devils, they were cured immediately.

13. Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits, the name of the Lord Jesus,] saying, We adjure you by Jesus, whom Paul preacheth.

[Paraphrase] 13. And some of the Jews, that went about to cure diseases, and cast out devils (see note on Mat. 12. g.) tried to cast them out by using the name of Jesus Christ,

14. And there were seven sons of one Sceva a Jew, [ and chief of the priests,] which did so.

[Paraphrase] 14. one of the chief of the families of the Priests, (see note on ch. 4. a.)

15. And the evil spirit answered, and said, Jesus I know, and Paul I know; but who are ye?]

[Paraphrase] 15. But the devil would not obey them, as not coming with any authority from Christ which had given it to Paul.

16. And the man in whom the evil spirit was leaped on them, and overcame them and prevailed against them, so that they fled out of that house naked and wounded.]

[Paraphrase] 16. But made the man that was possessed fall violently upon them, which accordingly he did, and was too hard for them all, and tore off their clothes, and wounded them, and made them run away.

17. And this was known to all the Jews, and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified]

[Paraphrase] 17. And this accident being made known to the Jews, and natives of Ephesus, wrought very much upon them, and brought many to the faith of Christ.

18. And many that believed came, and confessed, and shown their deeds.]

[Paraphrase] 18. And they that were thus wrought on, came, many of them, to the Apostles, and told them the actions or courses of their former lives, to know how agreeable they were to the faith, that so they might forsake or continue in them.

19. Many also of them which used [note c] curious arts, brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand [note d] pieces of silver.]

[Paraphrase] 19. And many that had studied and practiced Magic and sorcery, brought out and publicly burnt their books, though they were of a very high value.

20. So mightily grew the word of God, and prevailed.]

[Paraphrase] 20. Of so great authority was the word of God, the Gospel of Christ, as it was now preached by Paul among the Ephesians, and those of Asia.

21. After these things were ended, Paul purposed in the Spirit, when he had passed] through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.

[Paraphrase] 21. After this, Paul resolved or determined with himself in his passage

22. So he sent into Macedonia two of them which ministered unto him, Timothy and Erastus; but ] he himself stayed in Asia for a season.

[Paraphrase] 22. And sending into Macedonia two of his assistants that went with him, and were ready to do whatsoever he appointed them, viz. Timothy and Erastus, (see note on Joh. 20. b.)

23. And the same time [there arose no small stir about that way.]

[Paraphrase] 23. a great stir was raised among them of Asia about the doctrine of the Gospel.

24. For a certain man, named Demetrius, a silver-smith, which made [note e] silver shrines for Diana, brought no small gain unto the crafts-men,

25. Whom he called together with the workmen of like occupation, and said,] Sirs, ye know that by this craft we have our wealth.

[Paraphrase] 24, 25. For one Demetrius, a silver-smith, that dealt in making of little cabinets of silver with the image of Diana in them, had a great many of that trade that wrought under him, who were all maintained by that employment. And many others of several occupations were employed about these pictures. And all these, whose livelyhoods were concerned in it, he called together, and said unto them,

26. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying, That [they be no God's which are made with hands.]

[Paraphrase] 26. the Images which we make and worship, are not indeed true God's.

27. So that not only this [our craft] is in danger to be set at naught; but also that the Temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

[Paraphrase] 27. trade, by which we get our living,

28. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.]

[Paraphrase] 28. And hereupon they were enraged, and cried down the doctrine of Paul, by crying up Diana, the goddess of the Ephesians, so long worshipped by them.

29. And the whole city was filled with confusion: [and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travail, they rushed with one accord into the Theatre.]

[Paraphrase] 29. And in this hurrey they seized upon two of Paul's companions, and brought them out, probably with an intention (howsoever they were hindered) to throw them to combat with wild beasts upon the stage (see note e) as it was ordinary to do with malefactors.

30. And when Paul would have entered in unto the people, the disciples suffered him not.]

[Paraphrase] 30. And Paul was willing to have come among them, with an intention to give them an account of the faith of Christ contrary to these Idol-worships of theirs; but the Christians that were there persuaded him to the contrary.

31. And certain of the [note f] chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the Theatre.]

[Paraphrase] 31. And some of the Praefects of the games or sports there, which being consecrated to their God's, were entrusted to the charge of the priests, were so kind to him, that, knowing the purpose of the people to cast him to the wild beasts, they sent to him to keep close, and not to come out among the people, as he meant, v. 30. lest if they took him, they should carry him (as it seems they meant, see note on 1 Cor 15. d.) and cast him to wild beasts on the theater.

32. Some therefore cried one thing, and some another: for [the assembly was confused,] and the more part knew not wherefore they were come together.

[Paraphrase] 32. a great hubbub and confusion there was,

33. And they drew Alexander out of the multitude, the Jews [note g] putting him forward: and Alexander beckned with the hand, and would have made his defense unto the people.]

[Paraphrase] 33. And some of the popular officers brought out Alexander, a Jewish professor of the faith, and the Jews examined and questioned him, believing (probably) that he would excuse himself, and lay the fault upon Paul: And he made a sign with his hand, that he would gladly make his own apology, and give them an account of the whole matter.

34. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.]

[Paraphrase] 34. But the heathens of Ephesus knowing that he was a Jew, and supposing that he was for Paul's way, and that derogatory to Diana (though the truth is he meant to dear himself, and lay the blame on Paul, for which he is said to have done him much injury, 1 Tim. 1. 19. and 2 Tim. 4. 14.) they would not permit him to be heard, but cried for two hours space, Diana, the great Diana, the Goddess of the Ephesians.

35. And when the [note h] Town-clerk had appeased the people, he said, ye men of Ephesus, what man is there that knoweth not, how that the city of the Ephesians is a [note i] worshipper of the great Goddess Diana, and of the image which fell down from Jupiter?

[Paraphrase] 35. And the Register of their games composed and quieted the people with this oration, Every body knows that Ephesus among the cities of Greece hath the honor to be called the chief officer in the worship of Diana, to whom it belongs to preserve and adorn her Temple, and the Temple that encloses that image that fell down out of heaven from Jupiter, (so much talkit of among the heathens.)

36. Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.]

[Paraphrase] 36. And therefore this being granted by all, what need is there of this so much ado?

37. For ye have brought hither these men, which are neither robbers of Churches, nor yet blasphemers of your Goddess.]

[Paraphrase] 37. For this Paul, &c. hath neither robbed your Temples, nor spoken anything against your Goddess Diana.

38. Wherefore if Demetrius and the crafts-men which are with him have [note k] a matter against any man, [note l] the law is open, and there are deputies, let them implead one another.]

[Paraphrase] 38. As for Demetrius and the trades-men that depend on him, if any man hath done them any injury, let them form their inditement or accusation, 'tis now a fit time for them to have justice done them, the court sits, let them bring in their charge.

39. But if ye inquire anything concerning other matters, it shall be determined in a lawful assembly.]

[Paraphrase] 39. But if you have any other suit or controversy among you, it shall be referred to such a meeting or judicature as the law appoints for such matters.

40. For we are in danger to be called in question for this days uproar, there being no cause whereby we may give an account of this concourse.

41. And when he had thus spoken, he dismissed the assembly.