a ook See So tan ae ee 5 , ele tena Stina ne : : τς ς ς ᾿ " ey a : . " : ; eee ᾿ ae ἡ ᾿ ἡ Digitized by the Internet Archive in 2009 © THE ACTS OF THE APOSTLES; WITH NOTES, ORIGINAL AND SELECTED: FOR THE USE OF STUDENTS IN THE UNIVERSITY. BY v HASTINGS ROBINSON, D.D., F.A:5., RECTOR OF GREAT WARLEY, AND FORMERLY FELLOW AND ASSISTANT TUTOR OF 51, JOHN’S, CAMBRIDGE, - LONDON : JOHN W. PARKER. CAMBRIDGE: J. AND J. J. DEIGHTON. ----.-- M.DCCC,XXXIX, , Doe ΝΣ Δα δ. » Ἢ > @ αὐ ἡ OH 10 10} ‘PALO Eig onl voll ae Bag em 7 . . north beet ie os ¥ sii Yet ellen Feet a i ΤΩ! ΤᾺ Ρ" te, Υ Peta aa S veita. ¥ ἱ ΥΥ Ht ἵ BLT, SU ; ΜΡ Cais, ΤῊΣ flange { oa | ΑἹ Tic, gal tated Seto k: ott he hi fist? t ‘4 ἢ “ ι ¥ j r . - rere ἢ ἘΣΣῚ ΥὉ ΠΗ͂Σ Οἵ... 5 Ν , ΝΣ, AM ue ΓΤ ede A ἘΡΆΤΊΡΑ ἱ ἣ ᾿ ΩΝ θαυ: é Ἂ εὐ eee He ΞΟ ὧν worn q ἢ A ΟΣ ἤν) ένα πὰ Yalot πὰ APR MAAK peat i? ΘΕ: slat - oe ee | re a Aah εὐχαὶ "4... ei? ἘΞῚ a ; δον Ped ἊΝ Bul ae ΕΝ iy ‘sal’ + in sods ee ‘haha alter ie ad ΡΥ , weil τι £ ἯΙ tsi | ae en NT aye orbit an PRE ΟΝ, ΤῊΝ following pages contain the substance of a course of lectures, prepared by the Editor, when assistant Tutor of St. John’s, Cambridge, for the use of the Students of that College, in their third year. They were originally published in Latin, but as that Edition has long been out of print, an occasion is afforded of remodelling the work in English, with such improvements as subsequent reading and reflection have supplied. The Acts of the Apostles are perhaps better adapted to the general purposes of Academic Education than almost any other portion of the Sacred writings; inasmuch as History, Geography, and Archeology, in so many points, both throw light upon this book, and receive light from it. The Editor would also remark, that while it has been his object to provide from the above-mentioned sources, such information as might be conducive, either to the general knowledge of the student, or the more perfect understanding of this particular treatise; he has also aimed at rendering them, as far as he was able, auxiliary to the practical and reverential knowledge of God’s Holy iv PREFACE. Word. For though the style of the Scriptures, from the effulgent glory of their matter, often far outshines that of all human compositions; yet to dwell upon the elegances and sublimities of what is merely the vehicle, to the neglect, or depreciation, of the divine truths thereby conveyed, is but to throw away the jewel for the sake of the casket; and the folly of that scholar who should devote his days and nights to the mere etter of Scripture, without a careful aspiration after the spzrzt of Scripture, would be equalled only by the stupid apathy of some criminal, who, awaiting his final sentence of life or death, should direct his attention, not to the award itself, but to the manner of its delivery, and the language in which it was recorded. And it may be observed, in like manner, that though a commentary on the New Testament, for the use of students at the university, need not be of a strictly practical character, it should nevertheless be pervaded by such a tone of religious feeling, as to make evident the distinction between the word of God and the works of man; to recommend that godliness which is the most choice condi- tion of human being, as having promise, not only of the life that now is, but of that which is to come. For it is not sufficient to prove the truth of Christianity, without promoting, at the same time, a comprehension of the blessings it reveals: and to teach the evidences on which it rests, without the privileges it bestows, and the duties it enjoins, is but to defend the bulwark of a city within whose walls we have no interest. PREFACE. ν Τὸ is not indeed the exclusive object of our universities to form the learned theologian, but it zs our business, and our chief business, to form the Christian gentleman; and while therefore we should covet earnestly for those who depend upon us for instruction, the “best gifts” of human literature and science, it ever should be, and we believe that of late years it ever has been, borne in mind by the ruling authorities in our academic body, that there is “ yet a more excellent way.” It may be well to state that the text, with a few unimportant exceptions, is carefully reprinted from the last Cambridge Edition of the New Testament, revised by Professor Scholefield. Many of the marginal references in that edition will, in this, be found in the notes; and the student will do well to consult them, as well as those other quotations, which, taken from authors in common use, have not always been given at length. Great WARLEY, May 21, 1839. LL CLAY Ζ 2 eff 2Ζέ 7 ~ ᾿ Wr = PEE Ag4td Z atari τὴ ἤν 2 Bp ee: ΖΕ ECL EALD “ ZL δ ἘΞ 3 4 Like Lie a ἢ ΖΞ ALL. ΒΕ σ΄σιζσξεΖΖ 22: CHE ft Ze , Ἢ ΑΝ IE ΤΕ τ᾿ Κα ἘΞ or Of FMA Sa {7 : 5 } TS Fi 1 GA LOE on oe eee it pe ee Leg / δ ¥ ft Cc G Lott F AX FAS 7 ἐν ay é LEG. = iS, ξ ή ZZ Z ie wa τ Fote ΞΕ. ioe ee tg ae, eu 3 Vines fy ft ἘΞ TM POE ae PL YZ Lil Vibe CLE «- a x a (fi BF “ve yg eg di \9- GF Mee 2 ee Cf GF Ξ ἢ a σζρξαε Ζε ἘΠ 2. ᾿Ξ Ag COLE ie Ἂ55 came ΖΞ, US eds SD ge “ΠΤ ee Ate CALA. a ee ee EEE »ἤ» »“ί K PLLA As CLEA, » CO ΞεέΖες Vi ae VATA “71 Ζ τ ΠΗ τ »“σ.. tle Leg eee. ALG Ζ-«.: ἜΞ:- a , τι ΖΞ Ζ as OTE Ζεεες Qtl MAD? A : era 7. ΠΣ, ae ὦ “ ᾿ς Le oe by ads Crd te ar are ee ΟΡ ΟΣ i ip : a «. rE ngs “7 Ae free Aew? patera a” 9 2 Othe tp COP « Crk. Pah 3 SF Gs Cree tree ΕΞ Let 2tit ae 7: Pant, “2:55 Af Cer ee ““΄-΄“. Pe “ ZC Ζξεεετ.: yee ͵ LE, oa eo τ LF Hin = σο- ate ade Ltik 1: he fC ZY - “Ὁ F ee Geis iF ff. - il mes ον - ae . age » ee Sher.“ Ccae G7. Io ef. 7. oe ᾧἤ, OFZ + CALE | ᾿ Se fred CHE a : oe sie ALitt~e co foot δαεςςξ. a me “5 ey (fate -.Ζεξ Ζζ 25: ped? fi gine τς 6 ) Ts ge “1 τ Ἐς τσ 4 “fear +e Bas Ὁ Ζ-Ζ--τ-. eed 2 iG “' --““- LEE alette ee th Ba ae sea Cad oo eae a eae Po a ogee ee Se 52 eM: ΖΖέ σέεζ- vu LOE Sloe : Ζ Rae ttt Ζε2εΦ irr σ΄ ye = g 2: : τ LECL Oe Shia La ἃ ὲ Ae ΖΦ τ»... See ΠΥ ee ee Π π- 29. 42, gear 7 ALAA ES pert eee CHRONOLOGY OF EVENTS DURING THE PERIOD CONTAINED IN THE ACTS. CHIEFLY FROM DR. A. CLARKE. Ascension of Christ. Descent of the Holy Ghost. Ananias and Sapphira struck dead. Stephen stoned. Philip baptizes the A‘thiopian Eunuch. Conversion of Saul of Tarsus. Tiberius friendly to the Christians, but opposed by the Senate. Death of Tiberius, after a reign of twenty-two years and a half from the death of Augustus. He is succeeded by Caligula. Conversion of Cornelius. Caligula slain. Succeeded by his uncle Claudius. Disciples first called Christians at Antioch. Claudius triumphs on his victorious return from Britain. Vespasian conquers part of Britain, and takes possession of the Isle of Wight. James the brother of John, put to death by Herod. The famine, foretold by Agabus, rages in Judea. Secular games celebrated at Rome, in honour of the eight hundredth year from its foundation. Herod Agrippa destroyed of worms. The Jews expelled Rome by Claudius. Caractacus carried prisoner to Rome. Claudius Felix succeeds Ventidius Cumanus in the government of Judea. Claudius poisoned, and succeeded by Nero, his wife’s son. Paul at Athens. Apollos preaches at Corinth. Boadicea defeated by Suetonius Paulinus. Death of Mark the Evangelist. Paul sent in bonds to Rome. Great fire in Rome, which Nero charges upon the Christians. Jews rebel against Florus, which begins the first Jewish war. ns νας οὐ ἡδιὸν, et ee eee Tr " Se λ᾽ dae ΠΡΑΞΕΙ͂Σ TON ATION ΔΠΟΣΤΟΛΩΝ. ΚΕΦΑΛΑΙΟΝ α΄. Ν a / ’ , 5 TON μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ", ε» aA A 7 ἤρξατο ὁ ᾿ΙΪησοῦς ποιεῖν τε καὶ διδάσκειν, 9 ay | ᾿ λυ, ἢ ᾽ , A ᾽ , \ ΄ χρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου, ods ἐξελέξατο, ἀνελήφθη; 3 Οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν, ἐν πολλοῖς τεκμηρίοις, δ ἡμερῶν τεσσαράκοντα ὀπτανόμενος αὐτοῖς, καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ Θεοῦ. -4 Καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ “Ιεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς, ἣν ἠκούσατέ μου" 1. πρῶτον for πρότερον, as Rey. xxi. 4, and elsewhere. Philo begins one of his treatises in a similar way, ὁ “μὲν πρότερος λόγος ἢν ἡμῖν, ὦ ὦ Θεώδοτε, περὶ τοῦ, kK. τ. λ., where we have μὲν not followed by δὲ, and λόγος in the sense of discourse, narrative, or history ; whence historians are called λογοποίοι, Herod. ii. 143. Θεόφιλε. From the epithet κράτιστος ap- plied to him in Luke i. 3, and which was the title of the Roman governors (infr. Xxiii. 26), it is probable that this Theophilus was a man of rank, perhaps at Antioch. Theophyl. says of him that συγκλητικὸς ἦν καὶ ἄρχων tows, he was a counsellor, and probably a magistrate. ἤρξατο ποιεῖν is equivalent to ἐποίησε, the verb ἄρχομαι being here, as often, pleonastic. See Gen. ii. 3 (Sept.), Luke iii. 8, xxiii. 30, and infr. ii. 4. The expression, however, may possibly refer to the account which Luke had already given of Christ’s ministry from the beginning of it to the ascension, with the account of which his gospel ends. By the words ποιεῖν τε καὶ διδάσκειν are implied the miracles and discourses of our Lord; and we may also learn from them that all instruction should be reduced to practice, and that the example of Christians, and especially of Christian ministers, should illustrate, confirm, and adorn their doctrine. 2. διὰ πνεύματος. These words are to be construed with ἐντειλάμενος. The mean- ing is, that Christ, by the Holy Ghost in- fused into his disciples, commanded them, not by word only, but by the secret direction of his spirit. When he had said, John xx. 22, Receive ye the Holy Ghost, they were endued with the spirit as the Prophets of old. And now nothing was wanting but the gift of tongues, whereby they might execute the commission they had received. Matt. xxviii. 19, 20. 3. ζῶντα. Thus Joseph. Ant. xvi. 3, 3, speaking of Christ, says ἐφάνη yap αὐτοῖς ζῶν, for he appeared to them, i. e., his dis- ciples, alive. He did not appear to the unbelieving Jews, inasmuch as they had already witnessed the raising of Lazarus from the dead, and were only more irritated by it. See Luke xvi. 31. Παρέστησεν, κ. Δ. may mean, he proved himself to be alive, in which sense the word occurs below, xxiv. 13, and also in Josephus. τεκμηρίοις. Aristot. Rhet. i. 2, 40, says that τεκμήριον signifies a certain and indu- bitable sign, σημεῖον ἀναγκαῖον, and derives it from τέκμαρ, an end, because it puts an end to controversy. The proofs here spoken of consisted in our Lord’s walking, and eating, and conversing with his disciples at various times during the forty days pre- ceding his ascension. His recorded appear- ances are, 1. to Mary Magdalene and the other Mary, (Matt. xxviii. 1—9;) 2. to the disciples on their way to Emmaus, (Luke xxiv. 15;) 3. to Peter, (ib. 35;) 4. to the ten apostles, Thomas being absent, (John xx. 19;) 5. to the eleven, (ib. 26;) 6. to seven disciples at the sea of Tiberias, (John xxi. 1—5;) 7. to above five hundred brethren at once, (1 Cor. xv. 6;) 8. to James, (ib. v. 7;) 9. to all the apostles, before and at his ascension. 4. συναλιζόμενος. Having assembled them, in which sense the word is used both by Xenophon and Herodotus. It is derived from ἅλις, abundantly, or compactly. This meeting refers to that in the mountain of Galilee, Matt. xxviii. 16, and where, pro- B 2 ITPABEIS Κεφ. α΄. δ Oru ᾿Ιωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. 6 Of μὲν οὖν συνελθόντες ἐπηρώτων αὐτὸν, λέγοντες, Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ ᾿Ισραήλ: 7 Εἰπὲ δὲ πρὸς αὐτοὺς, Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἢ καιροὺς, ods ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ" 8 ᾽᾿Δλλὰ λήψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ᾽ ὑμᾶς, καὶ ἔσεσθέ μοι μάρτυρες ἔν τε Ἱερουσαλὴμ καὶ ἐν πάσῃ τῇ ᾿Ιουδαίᾳ καὶ Σαμαρείᾳ καὶ ἕως ἐσχάτου τῆς γῆς. bably, the five hundred at once were toge- ther to see him. ἐπαγγελίαν, 1. 6.5. the promised gift, namely, of the Holy Spirit, as foretold by the Old Testament prophets, Joel ii. 28; Isaiah XXxii. 15; xLiv. 3; and by our Lord him- self, Luke xxiv. 49; John xiv. 15—17, 26; Matt. x. 20. As Christ himself was the grand promise of the Old Testament, so is the Holy Ghost of the New, and hence we are taught to pray, Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name. 5. Ἰωάννης. The baptism of John was introductory to that of Christ. See Matt. iii. 11. It was an outward sign of a pro- fession of repentance and amendment of life in the persons baptized; whereas the Saviour, whose forerunner he was, would communicate to his disciples the Holy Ghost, which should cleanse their hearts from all inward pollution. No outward forms can effect this, nor can any ordinance, by whomsoever administered, supply the want of that baptism of the Holy Ghost here spoken of, though when used in faith they may become the means of its being imparted. βαπτισθήσεσθε. The Holy Ghost sat upon each as a flame of fire, which has certainly more affinity to sprinkling than immersion. We may hence derive an argument for the mode of baptism as now generally adopted in the Christian church. οὐ---πόλλας, 1.e., ten days after the ascen- sion. Chrysostom observes upon this, οὐκ ἐδήλωσε πότε, ἵνα ἀεὶ ,“γρηγορῶσιν' ἀλλ᾽ ὅτι μὲν ἐγγύς ἐστι, εἶπεν, ἵνα μὴ ἐκλυθῶσι. He did not inform them when, that they might always watch; but he told them that it was nigh at hand, that they might not be dis- couraged. 6. ἀποκαθιστάνεις. Restore again. This question proves not merely the lingering earthliness of the disciples’ views, but also their expectation, (notwithstanding our Lord’s message to them by Mary Magda- lene, John xx. 17,) that he would still con- tinue with them. It might probably be suggested by the prophecy of Micah (iv. 8), or of Daniel (vii. 27), or from a misunder- standing of what Christ had said to them at the last supper (Luke xxii. 29, 30). It was, and is, the belief of the Jews, that the Roman empire, or the fourth king- dom foretold by Daniel, and which they suppose still to exist, will be destroyed by the Messiah, and the kingdom restored to Israel. See Luke xxiv. 21, where the dis- ciples on their way to Emmaus seem to haye entertained the same opinion. 7. ἔθετο, xk. Δ. Hath appointed by his own power, or placed at his own disposal. Our Lord here forbids the exercise of an un- hallowed curiosity in prying into those things which God hath not thought fit to reveal to us, St. Chrysostom observes that Διδασκάλου τοῦτο ἐστι μὴ ἅ βούλεται 6 μαθήτης, ἀλλ᾽ ἅ συμφέρει μαθεῖν, διδάσκειν, It is the prerogative of an instructor to teach his disciple, not what he wishes to learn, but what his master sees best for him. ὃ. μάρτυρες. ‘The apostles were wit- nesses unto Christ by the purity of their doctrine, the piety of their lives, and their patience under suffering for his name’s sale. Ἱερουσαλήμ. Jerusalem is in like manner distinguished from Judea, x. 39. The gradual extension of the gospel is here foretold; whereas, on the first mission of the Apostles, recorded Matt. x. 5, the Sa- maritans and Gentiles were expressly ex- cluded. But the wall of partition was now broken down, and the kingdom of Christ proclaimed to all nations. Yet though the commission was now made universal, the labours of the Apostles were still to com- mence at Jerusalem, according to the pro- phecy in Isaiah ii. 3. See below iii. 26; ΧΙ. 46; xviii. 6; Rom. i. 16. ἐσχάτου; sc. μέρους. It appears from Ps. ii. 8, Isai. xxix. 6, Matt. xxviii. 19, and below xiii. 47, that this expression is to be understood of the whole world. Κεφ. α΄. ΤΩΝ AIOSTOANN. 3 9 Kai ταῦτα εἰπὼν, βλεπόντων αὐτῶν ἐπήρθη, Kal νεφέλη ὑπέλαβεν > \ 5 Ν an > an ΕῚ fal αὐτὸν ἀπὸ TOV ὀφθαλμῶν αὐτῶν. 10 Καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν, πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθῆτι λευκῇ; 11 Οἱ καὶ εἶπον, "ἄνδρες Γαλιλαῖοι, τί ἑστήκατε ἐμβλέποντες εἰς \ > / - ee 3: ἴω « > Ἂ 3 > ς lal > \ > Χ τὸν οὐρανόν; οὗτος ὁ ᾿Ιησοῦς, ὁ ἀναληφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύσεται ὃν τρόπον ἐθεώσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν. 12 Τότε ὑπέστρεψαν εἰς Ἱερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου ’ lal ae 3) 5 \ Ὁ \ / », e r Ελαιῶνος, 6 ἐστιν ἐγγὺς Ἰερουσαλὴμ; σαββάτου ἔχον ὁδόν. 13 Καὶ ὅτε τος ἀνέβησαν εἰς τὸ ὑπερῷον, οὗ ἦσαν καταμένοντες ὅ τε Πέτρος καὶ ᾿Ιάκωβος καὶ ᾿Ιωάγνης καὶ ᾿Ανδρέας, Φίλιππος καὶ 9. ὑπέλαβεν. placing itself under him. Herodot. i. 24, applies the word to the dolphin which was said to carry away Arion. Thus too, Arrian in Peripl. speaks of a ship which ὑπολαβὸν A ~ ff 3 δὶ a \ / τὸ κῦμα ἐξήνεγκεν els THY ἤιονα Kal ovvEeTpLYer, | was dashed against the shore by the waves taking it up from underneath. display of his majesty who “maketh the clouds his chariot, and walketh upon the wings of the wind.” Ps. civ.3. There was no assisting angel, no chariot of fire as in the case of Elijah; because he wished to show his disciples that he ascended into heaven by his own power. 10. ἀτενίζοντες, sc. τοῖς ὀφθάλμοις, which words, however, are generally understood. We may remark the contrast between the quiet and peacefulness of this whole scene, and many other events in the history of our Lord’s earthly existence. It proves that no enemy had power to hurt him for a single moment beyond that which he himself defined; and it affords an earnest, as it were, of the happy ascension of all his people. ἄνδρες δύο. Namely, two angels, who, as CEcumen. observes, ἀκριβῶς ἑαυτοὺς εἰς τύπον ἀνθρώπων ἐ ἐσχημάτισαν, ὡς μὴ πτοη- θῆναι τοὺς ἤδη τῷ ξένῳ τῆς ἀναλήψεως ἐκπεπληγμένους, fashioned themselves after the form of human beings, for fear of giving further alarm to those who were already astounded at the wonderful circumstances of the ascension. 'They were in white apparel, as emblematic of purity, and as the angels are represented at the sepulchre, Luke xxiv. 4, in almost the same words. See also below x. 30, Matt. xvii. 2, Rev. iv. 4. 11. ἀναληφθεὶς, κι A. These words afford a strong argument against the Ro- manist notion of the Real Presence in the Eucharist, as they show that Christ per- The manner | of our Lord’s ascension was an appropriate | dead.’ Received him, namely, by | sonally remains in heaven, till “from thence he Bhalll come to judge the quick and the The attention and hope of the Church are now directed to this second ap- pearance. See Dan. vii. 13, Matt. xxiv. 30, and as the church of old looked for his coming in the flesh, so we, according to his promise, look for his coming in glory. Happy are they who can exclaim with holy and earnest desire, Even so, come Lord Jesus. 12. ᾿Ελαιῶνος. The Mount of Olives was that part of the district of Bethany nearest Jerusalem, and about seven and a half stadia, or two thousand cubits, from it. Josephus, indeed, Ant. xx. 8, 6, makes the distance only jive stadia, but he measured from the foot of the hill. The village of Bethany (Luke xxiv. 50), was about three times this latter distance. We may re- mark concerning nowns ending in ὧν, and formed from other substantives, that they are for the most part collective, and denote an abundance of the thing expressed by the word from which they are derived. Of this kind are Sevdpav, ἐλαιὼν, ἀμπελὼν, arboretum, olivetum, vinetum. σαββάτου ὁδόν, i. e., two thousand cubits. This distance is not prescribed in Scripture as the limit of a Sabbath day’s journey, but was probably determined by the sanhedrim, as having been the space intervening be- tween the tabernacle and any part of the camp of Israel. See Josh. ui. 4. 13, τὸ ὑπερῷον. The upper room, where they had been in the habit of meeting. The Syr. Schol. supposes it to be the same in which they had eaten the passover before the crucifixion. |, Yrepov is an adjective agreeing with οἴκημα understood, Thus Homer, ὁππότε κεν δὴ Μήτηρ es ὑπερῷ ἀναβῃ, i i. 6. οἰκήματα. Od. ii. 368. Πέτρος. ‘The Romanists argue for the primacy of Peter, because he is first men- BQ [ἃς 4 ΠΡΑΞΈΕΙΣ Κεφ. α΄. Θωμᾶς, Βαρθολομαῖος καὶ Ματθαῖος, ᾿Ιάκωβος ᾿Αλφαίου καὶ Σίμων ὁ Ζηλωτὴς, καὶ ᾿Ιούδας ᾿Ιακώβου. - i “ \ A an 14 Οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ a ‘ fol \ an? a \ \ καὶ τῇ δεήσει, σὺν γυναιξὶ καὶ Μαρίᾳ τῇ μητρὶ τοῦ ᾿Ιησοῦ, καὶ σὺν τοῖς ἀδελφοῖς αὐτοῦ. 15 Καὶ ἐν ταῖς ἡμέραις ταύταις ἀναστὰς Πέτρος ἐν μέσῳ τῶν μαθητῶν, εἶπεν: ἣν τε ὄχλος ὀνομάτων ἐπὶ τὸ αὐτὸ ὡς ἑκατὸν εἴκοσιν' 16 "άνδρες ἀδελφοὶ, ἔδει πληρωθῆναι τὴν γραφὴν ταύτην, ἣν προεῖπε τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαβὶδ περὶ ᾿Ιούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσι τὸν ᾿Ιησοῦν' 17 "Or. κατηριθμημένος ἦν σὺν ἡμῖν, καὶ ἔλαχε τὸν κλῆρον τῆς / διακονίας ταύτης. 18 Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ τοῦ μισθοῦ τῆς ἀδικίας, καὶ \ r = 2 " Ns ΄ ΄, \ , πρηνὴς γενόμενος ἐλάκησε μέσος, KAL ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ. tioned. Chrysostom, however, thought dif- ferently, for he remarks on the passage, ὅρα δὲ ἀυτὸν μετὰ κοινῆς πάντων ποιοῦντα γνώμης: οὐδὲν αὐθεντικῶς, dvd ἀρχικῶς. See him acting with them all in common consent, doing nothing as by his own authority or power. Aud if the above argument be cor- rect, the women mentioned in the following verse must by parity of reasoning take precedence of the Virgin Mary. Judas was the brother of James, as he calls him- self at the beginning of his Epistle. In the parallel passage, however, Luke vi. 16, the Syr. and Arab. improperly supply son. 14. mpookaprepovrres. Persevering. The word signifies to go on with courage and resolution, either in doing or suffering. Thus Diod. Sic. p. 105, προσκαρτεροῦσι τοῖς ἔργοις συνεχῶς, they are continually in- tent upon their work. It is similarly applied to prayer, vi. 4, Rom. xii. 12, Col. iv. 2, respecting which it is well observed by Chrysostom on the passage before us, that it is μέγα ὅπλον ἐν τοῖς πειρασμοῖς, a powerful weapon in times of trial. The apostles, we see, prayed wnitedly and perseveringly, and the promise of the baptism of the Holy Ghost was so far from making them less observant of this duty, that it added new motives to the performance of it. γυναιξί. The women, those namely, as Mary Magdalene, Mary the mother of James, ‘Salome, Joanna, and others who had attended our Lord’s ministry. The words may also be rendered wives, as xxi. 5; but if so, Mary must be considered as distinguished from the rest on account of her being unmarried. ἀδελφοῖς. His kinsmen, as the word often means in Scripture. Thus Matt. xiii. 55, James, and Joses, and Simon, and Judas, the cousins of our Lord by his mother's side, are called his brethren. Fratres Domini, says Augustine, vocuntur in Evangelio, non ulique quos Maria virgo pepererat, sed ex ejus consanguinitate omnes propingui. Contr. Faust. xxi. 35. 15. Πέτρος. The activity of Peter was not only enjoined, but quickened, by that command of Christ recorded Luke xxii. 32, “ When thou art converted, strengthen thy brethren.” ὀνομάτων. Persons, as Rev. iii. 4, xi. 13. These hundred and twenty merely included the disciples then at Jerusalem. The greater part of the five hundred mentioned 1 Cor. xv. 6, still, probably, remained in Galilee. ἐπὶ TO auto. The expression may imply, 1. At the same time. 2. At the same place. 3. In concert. The choice of these senses must be determined by the context. 16. διὰ στόματος. For διὰ Δαβίδ. So vy. 12, διὰ χειρῶν τ. α. for διὰ τ. a. We may remark in general, that the speeches of Peter abound in Hebraisms, while those of Paul are comparatively free from them. This difference would naturally arise from the relative situation of the two apostles. This verse, compared with iv. 24, affords one proof, among a thousand others, of the divinity of the Holy Ghost. 17. ἔλαχε κλῆρον. Obtained the ap- pointment. Aayxave signifies, 1. 70 obtain by lot, and 2. To obtain in general. 18. ἐκτήσατο. Was the occasion of pur- chasing, for, as Chrysost. observes, οἱ ἱερεῖς ὠνήσαντο TO χωρίον ἀπὸ τῶν ῥιφέντων tr “Iovda ἀργυρίων' ἐπει δέ μισθὸς ταῦτα Κεφ. α΄. ΤΩΝ ΑΠΟΣΤΟΛΜΩΝ. 5 \ \ She ἢ a a a ¢ \ er 19 Kai γνωστὸν ἐγένετο πᾶσι τοῖς κατοικοῦσιν ‘Iepovoadip, ὥστε a \ / ’ - A IOs Λ ? a ’ \ / κληθῆναι TO χωρίον ἐκεῖνο TH ἰδίᾳ διαλέκτῳ αὐτῶν ᾿Ακελδαμὰ, τουτέστι χωρίον αἵματος. / fal a 20 Γέγραπται yap ἐν βίβλῳ ψαλμῶν, Γενηθήτω ἡ ἔπαυλις αὐτοῦ lal fal \ lal ἔρημος, Kal μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ Kal THY ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος. 21 Act οὖν τῶν συνελθόντων ἡμῖν ἀνδρῶν ἐν παντὶ χρόνῳ ἐν ᾧ εἰσῆλθε ν Jen ΠΣ ke a ε ΄ ’ n ‘ καὶ ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ Κύριος ᾿Ιησοῦς, 9] ’ / > \ lal / » vA “ n < / - 22 ᾿Αρξάμενος ἀπὸ τοῦ βαπτίσματος ᾿Ιωάννου ἕως τῆς ἡμέρας ἧς £ [ [ ᾽ 7ὔ Tg) Je an : 7 δ A = peste 7΄ ᾽ aA 7 \ Cuttin ἀνελήφθη ad’ ἡμῶν, μάρτυρα τῆς ἀναστάσεως αὐτοῦ γενέσθαι σὺν ἡμῖν αν pianist ενῷ TOUTOV. 23 Καὶ ἔστησαν δύο, ᾿Ιωσὴφ τὸν καλούμενον Βαρσαβᾶν, ὃς ἐπεκλήθη ᾿Ιοῦστος. καὶ Ματθίαν. lal 7 24 Kai προσευξάμενοι εἶπον, Σὺ Κύριε καρδιογνῶστα πάντων; > / > / lal / Ὡ A 5 / ἀνάδειξον ἐκ τούτων τῶν δύο ἕνα ὃν ἐξελέξω, τῆς προδοσίας, ἐκεινῷ καὶ ἡ κτῆσις λογίζεται, the priests bought the field with the money which Judas returned to them; but as it was the price of his betrayal of Christ, the pur- chase was regarded as his. See Matt. xxvii. 7. The circumstances here recorded as attendant on the death of Judas were sub- sequent to his hanging himself, as related Matt. xxvii. 5. 19. διαλέκτῳ αὐτῶν. This expression intimates that this, and probably the pre- ceding verse, are not the words of Peter, but of Luke, a Gentile, writing about Jews. They are sometimes included in a parenthe- sis. The dialect was the Syro-Chaldaic, in which the Targums and Jerusalem Talmud are written. 20. The texts here quoted are from Psalm Lxix. 25, and cix. 8, passages to be understood primarily of the enemies of David, but secondarily, and typically, of those of the Messiah. The apostles being taught by the same God who inspired the writers of the Old Testament, of course saw, not merely the primary application, but the general scope and spirit of each passage. And Peter’s argument is this, that as the first scripture had been fulfilled in the pun- ishment of Judas, so the other directed them to supply his place. The first quotation varies both from the Sept. and the Hebrew, which read their habitation. But, as St. Jerom well remarks, Hoc in omnibus sanctis Secripturis observandum est, apostolos et apostolicos viros in ponendis testimoniis de Veteri Testamento non verda considerare, sed sensum, nec eadem sermonum calcare vestigia, dummodo asententiis non recedant. On Amos v, 21. εἰσῆλθε καὶ ἐξῆλθεν, 1. 6. was con- versant among us. The phrase is an He- braism, and implies the various acts and duties whether of public or private life. See Deut. xxxi. 2, 2 Chron. i. 10, below ix. 28. 22. ἀπὸ τ. B. I. From the time of his being baptized by John. Yeveo@a should rather be rendered be made, not ordained, as in our version. ἀναστάσεως. His resurrection, which is, as (cumen. remarks, μάλιστα τοῦ Ἴησου θειό- τητος κεφάλαιον, a leading evidence of Christ’s divinity. And we accordingly find that it was attested by all the apostles as an un- doubted fact, and the great demonstration of the truth of the gospel. See 1 Cor. xy. 14. 23. Ἰοῦστος. It was not unusual among the Jews, at this period, to have a Roman surname. Instances occur xii. 12, Col. iv. 11. Eusebius, H. E. i. 12, places both Joseph and Matthias among the seventy disciples. 24. σὺ Κύριε. Christ is here properly invoked as the Lord, v. 21, and Head of the Church, by whom also the other apostles were appointed, Luke vi. 13. See xxvi. 16. Prayer is expressly made to Christ, vii. 59, 60, and 2 Cor. xii. 8. And om-% niscience is here ascribed to him as in John xvi. 30, where the disciples make the same acknowledgment. See also John xxi. 17, Rey. ii. 23. We may remark, too, that the knowledge of the human heart is precisely one of those illustrious attributes which Jehovah claims peculiarly for himself, Jer. xvi. 10, ITPAZEIS Κεφ. α΄. 25 Λαβεῖν τὸν κλῆρον τῆς διακονιας ταύτης καὶ ἀποστολῆς, ἐξ ἧς παρέβη ᾿Ιούδας, πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. 20 Καὶ ἔδωκαν κλήρους αὑτῶν, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Ματθίαν, καὶ συγκατεψηφίσθη μετὰ τῶν ἕνδεκα ἀποστόλων. ΚΕΦΑΛΑΙΟΝ β'. AI ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς Πεντηκοστῆς; ἦσαν ἅπαντες ὁμοθυμαδὸν ἐπὶ τὸ αὐτό. 2 Καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας, καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι: 3 Καὶ ὥφθησαν αὐτοῖς διαμεριζόμεναιν γλῶσσαν ὡσεὶ πυρὸς, ἐκάθισέ » 570. Ὡ > fol τε Eh EVA ἕκαστον AUTOV' 25. τόπον τὸν ἴδιον. The place appointed | for him, namely, in a future state, in which sense Ignatius uses the same expression. Ἐπεὶ οὖν τέλος τὰ πράγματα ἔχει, ἐπίκειται τὰ δύο, ὁμοῦ ὅ τε θάνατος, καὶ ἡ ζωὴ, καὶ ἕκαστος εἰς τὸν ἴδιον τόπον μέλλει χωρεῖν. Ad Magnes. v. The expression may re- mind us how different was the place of Judas from that of the ¢rwe apostles. Some commentators suppose that his own place means his own house, or former occupation, and that Judas is stated to have left the apostleship that he might return into private life. 26. ἔπεσεν. Thus Jonah 1. 7, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ ᾿Ιωνᾶν. The mode of electing by lot, and more especially to the priest’s office, was resorted to, both by Jews and Gentiles, from the earliest times. Thus Virg. speaks of Laocoon ductus Neptuni sorte sacerdos, on which Servius remarks, Sorte ductus est, ut solet fieri cum deest sacerdos certus. ‘The apostles did not pre- sume to ordain an apostle by imposition of hands, but the other apostles being chosen of God immediately, it was necessary that he who was to act in the same office should be chosen after the same manner. As, however, we do not read of this mode of election in the Christian Church, except during this interval, that is, between the ascension of our Lord and the descent of the Holy Ghost, no argument can hence be derived as to the manner of appointing candidates to the ministerial office. ‘Those we ought to judge lawfully called and sent, | which be chosen to this work by men who have public authority given unto them in the congregation to call and send ministers unto the Lord’s vineyard.” Art. 23. It would seem from the context that they ex- pected, and perhaps wished, that the choice should fall upon Joseph, who was first in +24 ¢ $ Ἢ it their estimation; and we may learn from this not to pride ourselves on the opinion of men, but to endeavour to approve our- selves to Him who searcheth the heart. See 1 Sam. xvi. 7. II. 1. Πεντηκοστῆς. For the institution of this feast, 1447 years before this time, see Levit. xxiii. 10—16. It is also called the feast of weeks, because it was a week of weeks after the Passover; also, the feast of harvest, and of first-fruits. Exod. xxiii. 16. As the letter of the law was given at Sinai fifty days after the Passover in Egypt, so the Spirit of light and comfort was given fifty days after the offering of the true paschal Lamb, and thereby proved the effi- cacy of his sacrifice. See John vii. 39. ὁμοθυμαδόν. With one accord, one mind. None were uninterested, or unconcerned, or lukewarm, but all were in earnest, and the Spirit of God came down to meet their wnited faith and prayer. It is, in like manner, recorded, (2 Chr. ν. 13,) that when, at the dedication of the temple, the trumpeters and singers were as one, the glory of the Lord filled the house. The ἅπαντες are the 120 disciples mentioned i. 15. 2. φερομένης. This word is frequently applied to the violence of wind. Thus Aslian, ἐπειδὰν τὸ πνεῦμα βίαιον ἐκφέρηται. H. A. vii. 24. The wind, powerful yet in- visible, was an emblem of the Divine pre- sence, (Ps, xviii. 10,) and of the agency of the Holy Spirit, (John iii. 8.) It has been well remarked, that as the strong wind, and earthquake, and fire, were harbingers of the Almighty presence, recorded 1 Kings xix. 11, 12, and prepared Elijah to hear the sti//_ — small voice; so the sound and wind here mentioned prepared the apostles to receive + the gifts of the Holy Spirit. 3. διαμεριζόμεναι. Distributed, or dis- ; > f 2 , = # » 7, | od / Κεφ. β'. ΤΩΝ AITIOSTOANN. 7 4 Kat ἐπλήσθησαν ἅπαντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ πνεῦμα ἐδίδου αὐτοῖς ἀποφθέγγεσθαι. 5 Ἦσαν δὲ ἐν “Ιερουσαλὴμ κατοικοῦντες ᾿Ιουδαῖοι ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν. 6 Γενομένης δὲ τῆς φωνῆς ταύτης, συνῆλθε τὸ πλῆθος, καὶ συνεχυθη, ὅτι ἤκουον εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν. persed among them. ἸΔΩ͂ the tongues themselves been divided, the word would have been σχιζόμεναι, or διαιρούμεναι. In Heb. ii. 4, are mentioned πνέυματος ἁγίου μερίσμοι, of which our marginal translation is, distributions of the Holy Ghost. γλῶσσαι πυρός, i.e. pointed flames, called in Hebrew, tongues of fire, as in Isai. v. 24. We also use the word to signify anything pointed, as, the tongue of a balance, &c. The prediction of John the Baptist, (Matt. iii. 11,) was now literally as well as jfigura- tively fulfilled. Damascenus remarks upon that passage, πυρὶ λέγεται βαπτίζειν 6 Χριστὸς, ev εἴδει yap πυρίνων γλωσσῶν ἐπὶ τοὺς ἁγίους ἀποστόλους τὴν τοῦ πνεύματος χάριν ἐξέχεεν. Christ is said to baptize with Jive, inasmuch as he poured forth upon the holy apostles the grace of the Spirit in the form of Jjiery tongues, We may add, that the Holy Ghost did not descend in the form of a dove, as upon Christ at his baptism, but in that of fire, as showing that the disciples needed the purification not required by their Master. Fire was the symbol of God’s presence with Abraham, Gen. xv. 17, Moses, Exod. iii, 2, 3, at the delivery of the law, Exod. xix. 16—20. 4. ἑτέραις, i.e. of which they had hi- therto been ignorant. As the confusion of tongues at the building of Babel had been the occasion of severing the Gentiles from the true religion, which was then only known and professed in the Hebrew language, so was the gift of tongues at the building of the Christian temple a necessary means of bring- ing them into religion again, so that every one might hear in his own tongue the won- derful works of God. Our Lord foretold this, Mark xvi. 17. ἀποφθέγγεσθαι. This word is peculiarly applied to sententious and weighty sayings, such as we call apophthegms, and also to divinely inspired and prophetic language. Thus Strabo tells us of one, that he μαντικῶς πῶς ἀποφθέγξασθαι, proclaimed as though he were inspired, the death of Polycrates. 5. κατοικοῦντες, i.e. sojourning at Jeru- salem on account of the feast, which practice is confirmed by Josephus, who says, Bell. Jud. ii. 3. 1. ἐνστάσης δὲ πεντηκόστης, οὕτω καλοῦσι τινὰ ἐορτὴν,---συνέδραμε πλῆθος ἄπει- ρον ἔκ τε τῆς Γαλιλαίας, καὶ Ἰδουμαίας, Ἴερι- χοῦντος τε καὶ τῆς ὑπὲρ ᾿Ιορδάνην Περαίας. the feast which they call Pentecost being at hand,—an immense multitude came together both from Galilee, and Idumea, and Jericho, and Perea beyond Jordan. Lightfoot, how- ever, would render κατοικοῦντες dwellers, or resident at Jerusalem, and thinks that the occasion of these men’s flocking so unani- mously thither at this time was not the feast of Pentecost, but the general knowledge and expectation of all Jews that this was the time of the Messiah’s appearance. That they entertained this expectation is evident from Luke ii. 26, 38; iii, 15; xix, 11; John i, 20, 21. παντὸς ἔθνους. This expression implies that there were some at this time at Jeru- salem from all the several nations among whom the Jews had been dispersed. ‘Their principal dispersions were, 1. under Shalma- neser, B. Cc, 721 (2 Kings xvii. 6, xviii. 11); 2. under Nebuchadnezzar, B. c. 606 (2 Kings xxiv, 10—16, xxy. 11); 3. under Ptolemy Lagus, B.c. 320, who carried them into Egypt, and thereby ultimately occasioned the Septuagint version of the Old 'Testa- ment. Agrippa is represented by Josephus, (Bell. Jud. ii. 16. 4,) as telling the Jews that there is no people upon the habitable earth which have not some of their nation among them. 6. φωνῆς. This may either mean the sound, v. 2, or rather the utterance, i.e, their speaking in other tongues. This sense seems to be confirmed by the latter part of the verse. συνεχύθη. Was thrown into perplexity, literally, confused. Thus confundo is used in Latin. Lucr. ii. 945; Liy. 1, 7; Suet, Cees. 7. διαλέκτῳ. Language, in which sense the word occurs in Josephus, Ant. xx. 1, 2. παρ᾽ ἡμῖν yap οὐκ ἐκείνους ἀποδέχονται τοὺς πολλῶν ἐθνῶν διάλεκτον ἐκμαθόντας,---διὰ τὸ κοινὸν εἶναι νομίζειν τὸ ἐπιτήδευμα, for our nation does not encourage those who learn the languages of many nations; because they look upon this accomplishment as common, or rather, as polluting, ‘he above citation is valuable, not merely as a grammatical illustration, but as a proof that one design of God, in the miraculous gift of tongues, was to break 8 ITPAZEIZ Κεφ. β΄. , , / X > / ᾿Εξίσταντο δὲ πάντες καὶ ἐθαύμαζον, λέγοντες πρὸς ἀλλήλους; Οὐκ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι; lal al ᾽ δ Ὁ / id lal 8 Kal πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐγεννήθημεν; 5 εν Ro 9 Πάρθοι καὶ Μῆδοι καὶ ᾿Ελαμῖται, καὶ οἱ κατοικοῦντες τὴν Meco- 7 > / \ / / \ \ > / ποταμίαν, ᾿Ιουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν ᾿Ασίαν, x fol / 10: Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης A / n ΄“ “ \ τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες “Ρωμαῖοι, ᾿Ιουδαῖοί τε καὶ ΄ προσὴλυτοι; 11 Κρῆτες καὶ ἔάραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τά μεγαλεῖα τοῦ Θεοῦ. 12 ᾿Εξίσταντο δὲ πάντες καὶ διηπόρουν, ἄλλος πρὸς ἄλλον λέγοντες; aa) / nr Φ Τί ἂν θέλοι τοῦτο εἶναι: ’ / 13 Ἕτεροι δὲ χλευάζοντες ἔλεγον, Ὅτι γλεύκους μεμεστωμένοι εἰσί. - n \ \ ¢e a 14 Σταθεὶς δὲ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρε τὴν φωνὴν αὑτοῦ lal “-“ lal rn c καὶ ἀπεφθέγξατο αὐτοῖς, "Avépes ᾿Ιουδαῖοι καὶ οἱ κατοικοῦντες Lepou- down Jewish prejudices, and to show that salvation yas now, through the Gospel, equally to be offered to Jew and Gentile. The continental Jews are, for the most part, acquainted with more than one living lan- guage. 9. Πάρθοι. Parthi, Scytharum exules fuerunt. Justin. 41. Proém. The country lay east of Media. Ἔλαμῖται. Persians, descendants of Elam the son of Shem. See Isai. xxi. 2. These Elamites were probably descended from those Jews who had been carried away cap- tive into Assyria by Shalmaneser. See above on Vv. 5. Μεσοποταμίαν. This country, (now Diar- bec in Asiatic Turkey,) was so called from being μέση τῶν δύο ποταμῶν, viz., the Tigris on the East, and the Euphrates on the West and South. On the North it is divided from Armenia by Mount Taurus. ᾿Ιουδαίαν. As it seems singular that Judea should be mentioned at all, some commentators have proposed to read "Idov- paiay, others Λυδίαν. But the word of God is too sacred to be altered upon mere con- jectural authority; and no other, I believe, has yet been adduced. Besides it was a miracle to Galileans, to be enabled to speak, without previous teaching, the dialect of those who dwelt in the province of Judza. For the other places mentioned, the reader - is referred to the map. ᾿Ασίαν, i.e. Ionia, of which Ephesus was the capital. See vi. 9; xvi. 6; 1 Pet. i. 1. 10. ἐπιδημοῦντες. Settlers of Rome. Some probably, of those Jews were now at Jeru- salem, who had been banished from Rome by Tiberius, of whom Suetonius tells us that Judeorum juventutem in provincias gravioris celi distribuit; reliquos gentis ejusdem, vel similia sectantes, urbe submovit, sub pena perpetue servitutis, nisi obtemperassent. Suet. Tib. 36. The similia sectantes were no doubt the Christians. προσήλυτοι. The zeal of the Jews in making proselytes to their religion was almost proverbial. Thus Hor. Sat. i. 4. 142. Ac veluti te Judei cogemus in hane concedere turbam. And St. Ambrose thus speaks of them four hundred years after. Hi enim arte insinuant se hominibus, domos penetrant, ingrediuntur Pretoria, aures Judicum et pub- lica inquietant, et ideo magis prevalent quo magis sunt impudentes. See Matt. xxiii. 15. 12. διηπόρουν. Were utterly at a loss what to think. Ti ἂν θέλοι κ. Δ. does not so much imply, what meaneth this? as what does this Sorebode2? what will be the event of it2 13. γλεύκους. Not new wine, which could not be made at this time of the year, but sweet wine of the last vintage, which, as no persons would drink in that state, if they could obtain any other, implied a sneer at the mean condition of the disciples. cume- nius remarks on the word, καιτοὶ οὐδὲ καιρὸς οὗτος ἣν τοῦ γλεύκους, πεντηκόστη γὰρ ἦν ὃτε γλεῦκος οὐκ ἐστι. γλεύκος γὰρ κυρίως, ὁ ἀπ᾽ αὐτῆς τῆς ληνοῦ γλυκὺς ῥέων οἷνος" ὁ δὲ ἐπιτιμήτης ἕν ζητεῖ μόνον, εἰπειν ὅ,τι δήποτε, οὗχ ὅπως τι λόγου ἐχόμενον εἴποι. This was not the season for sweet wine, for it was Pente- cost, when there is no sweet wine, and the word properly signifies the wine as it flows from the press ; but the calumniator had only one object in view, and that was to make some ob- jection or other, whether reasonable or otherwise. 14. ἀπεφθέγξατο, See on yv. 4, The Κεφ. β΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 9 \ “Ψ a 6 a \ » ὌΝ 5 , Ne. CAF ͵ὕ σαλὴμ ἅπαντες; τοῦτο ὑμῖν γνωστὸν ἔστω, καὶ ἐνωτίσασθε τὰ ῥήματά μου. 15 Οὐ γὰρ, ὡς ὑμεῖς ὑπολαμβάνετε, οὗτοι μεθύουσιν' ἔστι γὰρ ὥρα τρίτη τῆς ἡμέρας" . a a \ 16 ᾿Αλλὰ τοῦτό ἐστι TO εἰρημένον διὰ τοῦ προφήτου ᾿Ιωὴλ, if ΝΜ ΩΝ 5 an b] / id 7 / e \ > lal > Ν A 7 Kai ἔσται ἐν ταῖς ἐσχάταις ἡμέραις. λέγει ὁ Θεὸς, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα" καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ e , a \ e / fa at θυγατέρες ὑμῶν, Kal οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται, Kal οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται. 18 Καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς , n an ἡμέραις ἐκείναις ἐκχεῶ ATO τοῦ πνεύματός μου, καὶ προφητεύσουσι. \ an A lal fol fal 19 Kai δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω, Kal σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ" 90 ‘O ec / 5 , Nene: / > e \ 2 ἥλιος METATTPAPHTETAL ELS σκότος, καὶ ἡ σελήνη εἰς αἷμα, πρὶν eas θ nr \ Ὁ / / ἈΝ / \ >’ A ἢ ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ. ΟῚ Nee ov. an ἃ x 5 , Ne ἮΝ / θ / Καὶ ἔσται; πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται. apostle spoke, says Gcumen., μετὰ πολλῆς παῤῥήσιας, ἰνὰ εὐθέως ἐρχομένου μάθωσι τὴν χάριν τοῦ πνεύματος, with much boldness, that they might perceive the grace of the Spirit now just imparted. ἐνωτίσασθε. Literally, receive into your ears, from ἐν, οὖς, an ear. Chrysost. ex- plains the word, τὸ μετὰ σπουδῆς ἀκοῦσαι καὶ συντεταμένῃ διανοίᾳ, to hear with earnestness and intense thought. 15. τρίτη. This was the hour of morn- ing prayer, and therefore not likely to be spent in inebriety. Josephus says, that ‘on Sabbath days, our laws require us to go to dinner at the sixth hour,” i. 6. at noon. Ἰωήλ. This portion of Joel, (ii. 28, &c.) is now read in the service of the Caraite Jews on the day of Pentecost , whence it seems not improbable that it made part of the service of that day in the time of the Apostles. The passage here quoted slightly varies from the Sept., which reads pera ταῦτα, instead of ἐν ταῖς ἑσχάταις ἡμέραις, by which last expression the Jews always understand the days of the Messiah. See Isaiah ii. 2; 1 Tim. iv. 1; Heb. i. 2; Rev. i. 19. 17. προφητεύσουσιν. Speak under di- vine inspiration, whether prophetically or otherwise. See xxi. 9, where is recorded an instance of the fulfilment of this predic- tion. The ὁράσεις also were fulfilled in the case of Paul, (xvi. 9,) as were the ἐνύπνια in that of Peter (x. 10, &c.). We must ob- serve that the promise of the Spirit in the next verse is confined solely to the servants of God. οἱ υἱοὶ ὑμῶν. Thus there was offered to the Jews, at the introduction of Christi- anity, the privilege of being the first heralds of peace to the whole world; a privilege which ought to have extinguished all their jealousy at the eventual equalization of Jew and Gentile. 19. τέρατα. Those namely which pre- ceded the destruction of Jerusalem, and which Josephus speaks of as “signs so evi- dent, as did plainly foretel their future de- solation.” He thus mentions some of them, Bell. Jud. vi. 5, 3. Ὑπὲρ τὴν πόλιν ἄστρον ἔστη ῥομφαίᾳ παραπλήσιον,---(φῶς περιέ- ape. τὸν βώμον: καὶ τὸν ,ναὸν,---βοῦς ἀχθεῖσα πρὸς τὴν θυσίαν ἔτεκεν ἄρνα ἐν τῷ ἱερῷ, ἡ δὲ ἀνατολικὴ πύλη ὠφθη κατὰ νυκτὸς ὥρην ἕκτην, ἀυτομάτος ἠνεωγμένη,---ὥφθη μετέωρα περὶ πᾶσαν τὴν χώραν ἅρματα καὶ φάλαγγες ἔνοπλοι. There was a star resembling a sword, which stood over the city; a light shone round the altar and the holy house; a heifer, as she was led to be sacrificed, brought forth a lamb in the midst of the temple, and the eastern gate of the temple was seen to open of its own accord about the sixth hour of the night; chariots and troops of soldiers im armour were seen high in the clouds the whole country round. See also Tacit. Hist. v. 13. These signs of wrath were to be consequent on the rejection of the preceding signs of love and mercy. πῦρ. The fire and vapour of smoke, here predicted, literally came to passin the burn- ing of their cities and towns, and temple; and this turning of the sun into darkness, &e., may intimate the dissolution of their civil and ecclesiastical polity. 21. ἐπικαλέσηται, κι A. Embrace the 10 ITPAZEIS Κεφ. β΄. lal A 5» “- \ 22 "Ανδρες ᾿Ισραηλῖται, ἀκούσατε τοὺς λόγους τούτους" ᾿Ιησοῦν τὸν Ναξωραῖον, ἄνδρα a ἀπὸ τοῦ Θεοῦ ἀποδεδειγμένον εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησε δι’ αὐτοῦ ὁ Θεὸς ἐν μέσῳ ὑμῶν, καθὼς καὶ αὐτοὶ οἴδατε, 23 Τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ Θεοῦ ἔκδοτον λαβόντες, διὰ χειρῶν ἀνόμων προσπήξαντες ἀνείλετε" 24 “Ov ὁ Θεὸς ἀνέστησε, λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἣν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ᾽ αὐτοῦ. 25 AaBid γὰρ λέγει εἰς αὐτὸν, Προωρώμην τὸν Κύριον ἐνώπιόν μου διὰ παντὸς, ὅτι ἐκ δεξιῶν μου ἐστὶν, ἵνα μὴ σαλευθῶ. 26 Ava τοῦτο εὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσά μου" ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι" 27 "Ore οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ἅδου, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. doctrine of Christ. See ix. 14; Rom. x. 13; 1 Cor. i. 2. That the acceptance of the Gospel would preserve them from ruin, is proved by the fact that, though eleven hun- dred thousand Jews perished at the siege of Jerusalem, not a single Christian is known to have been among them. Οὐ μὴν, ἀλλὰ καὶ τοῦ λαοῦ τῆς ἐν Ἱεροσολύμοις ἐκ- κλησίας κατά τινα χρησμὸν τοῖς αὐτόθι δοκί- μοις δι’ ἀποκαλύψεως δοθέντα πρὸ τοῦ πολέ- μου, μεταναστῆναι “τῆς πολέως, καί τινα τῆς Περαίας πόλιν οἰκεῖν κεκελευσμένου" Πέλλαν αὐτὴν ὀνομάζουσιν" ἐν 1) τῶν εἰς Χριστὸν πε- πιστευκότων ἀπὸ τῆς Ἱερουσαλὴμ μετωκισμέ- νων, k. Δ. Euseb. H. E. iii. 5. 22. δυνάμεσι, κι A. These words are nearly of the same import, but combined for the purpose of strengthening the sense, as they are also in Heb. 11. 4; 2 Cor. xii. 12. 23. ὡρισμένῃ. Determinate. ‘The word occurs Luke xxii. 22, and in Diod. Sic., who speaks of events as taking place ovx’ ὡς ἔτυχεν οὐδ᾽ αὐτομάτως, ἀλλ᾽ ὡρισμένῃ τινι καὶ βεβαίως κεκυρωμένῃ Θεῶν κρίσει, not by chance, or of their own accord, but by a certain determinate and firmly ordained de- cree of God. But God’s foreknowledge and determinate counsel did no more compel or force their wicked hands to do what they did, than the mariner's hoisting up his sails to take the wind can be said to compel the wind to blow. God’s end was most pure and holy ; theirs most malicious and daringly wicked. ἔκδοτον.Ό Equivalent to παραδοθέντα, Matt. xvii. 22, xx. 19. It here signifies being delivered up to enemies, or to punish- ment. προσπήξαντες, Sc. σταυρῷ understood. Thus, cruci affigere and ἀφ d occur in Suetonius and Curtius. Χειρῶν ἀνόμων may perhaps mean the hands of the Gentiles, as Mr. Granville Penn observes, quoting 1 Cor. ix. 21, where the word is evidently used in this sense, and so explained by Chrysostom. So also Rom. ii. 14, we read of ἔθνη τὰ μὴ νόμον ἔχοντα. See Matt. xx. 19. At all events, the death of Christ, as to the man- ner of it, was not only against the laws of God, but of men also; for if the accusation of blasphemy had been plausibly sustained, stoning, and not crucifiwion, should have been the punishment. 24. λύσας. This word occurs in con- nexion with ὠδῖνας, Job xxxix. 3, which implies any violent pains, especially those of childbirth. The expression ὠδῖνες Oava - tov occurs Ps, xviii. 4, which Peter might possibly have in mind. οὐκ ἢν δυνατὸν. ‘This impossibility was on account of that divine power inherent in Christ as God. See John x. 18. 25. eis αὐτὸν, for περὶ αὐτοῦ, as Eph. y. 32. The quotation is from Ps. xvi. 8—11, which has both an historical sense in refer- ence to David, anda mystical one in refer- ence to Christ, and as such is cited by St. Paul (xiii. 35), ‘who adopts exactly the same line of argument as St. Peter in the verses before us. σαλευθῶ. This word is primarily applied to ships tossed about by the sea, and gene- rally to any kind of agitation whatever, as πόλις ἠδὴ σαλεύει. Soph. (Ed. Tyr. 26. γλῶσσα. In the Hebrew we read my glory, the tongue being so called as the chief instrument of man’s glory above the brute cr eation, and also which God has designed for giving glory and praise to him. 27. ψυχήν pov. Some commentators explain this passage of the soul of Christ, which they assert was, during the space Κεφ. β΄. ΤΩΝ ΛΠΟΣΤΟΛΩΝ. 11 28 ᾿Εγνώρισάς μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου. 20 "Avopes ἀδελφοὶ, ἐξὸν εἰπεῖν μετὰ παῤῥησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Ζαβὶδ, ὅτι καὶ ἐτελεύτησε καὶ ἐτάφη, καὶ τὸ μνῆμα αὐτοῦ ἐστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης. 80 Προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὥμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστὸν, / 5 \ lal f > nr καθίσαι ἐπὶ Tod θρόνου αὐτοῦ, 81 Προϊδὼν ἐλάλησε περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ, ὅτι οὐ κατελείφθη ἡ ψυχὴ αὐτοῦ εἰς Gdov, οὐδὲ ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν. 82 Τοῦτον τὸν ᾿Ιησοῦν ἀνέστησεν ὁ Θεὸς, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 895 Τῇ δεξιᾷ οὖν τοῦ Θεοῦ ὑψωθεὶς, τήν τε ἐπαγγελίαν τοῦ ἁγίου ~ LL. SS ἣν 7 \ Ν A \ 3 / fa) A lal € a / " πνεύματος λαβὼν Tapa τοῦ πατρὸς, ἐξέχεε τοῦτο ὃ νῦν ὑμεῖς βλέπετε \ >’ 4 Καὶ QKOUETE. between his death and resurrection, as cer- tainly in the place of separate spirits, as his body was in the grave; but when he arose, it was called forth and reunited to his body. But the words may simply mean my life, which was hidden in the grave, yet not so as to remain there. adov. Literally, the unseen world. The Hebrew sheo/ is constantly rendered by this word: they both denote the state of man between the period of death and the final consummation of all things. When spoken of the body, they signify the grave; when of the sou/, they refer to that state in which the soul is separate from the body. The passage, therefore, by no means favours the Popish notion of Christ’s descent into hell, considered as a place of punishment. 'The scope of the Apostle’s argument is this. He speaks of such a resurrection as would soon follow death, even before the body had suffered corruption: this prophecy, there- fore, could not relate to David, who died and was buried (29); but he spake ‘pro- phetically concerning the Messiah (31), which prophecy was accomplished in Christ (32). The doctrine of our church concern~ ing Christ’s descent into hell, is’ fully and satisfactorily set forth in Bishop Pearson’s Exposition of the Apostles’ Creed. δώσεις. Suffer. So xiii. 5. And Xenoph. Cyr. v. Airodpa σε, δός μοι τοὺς ἐμὲ τιμῶν- τας νικῆσαι εὖ ποιοῦντα. So also dare is used in Latin. Da mihi fallere, da justum sanectum- que videri. Hor. Ep. τ. xvi. 60. 29. μετὰ παῤῥησίας. With boldness, which Isid. Pelus. (Ep. 281) calls ἡ ἐπὶ τοῖς καλλίστοις εὔτολμος ἀπολογία. Chrysost. on Matt. xvii. 4, describes Peter as ὁ παν- ταχοῦ θερμὸς, καὶ παῤῥησίας γέμων, μᾶλλον δὲ ἀγάπης ἢ παῤῥησίας, always ardent, and full of boldness, or rather, of love. μνῆμα. The sepulchre of David remained till the time of Adrian, when, as Dion tells us, in his life of that emperor, it became a ruin. It continued, however, to be much frequented so late as the time of Jerome, A.D. 386, who speaks of going thither to pray. ‘The supposed sites of this sepulchre, and that of Solomon, are still pointed out to travellers. 30. τὸ κατὰ σάρκα, K.X. These words evidently imply that Christ had another nature besides the human. ‘They are omitted in some MSS., designedly perhaps by the Pelagians, but they occur also in Rom. ix. 5, where Joth natures are expressly men- tioned; and he who denies this vital point of doctrine, whatever else he may call him- self, is not a Christian. καθίσαι, κι A. Theophylact remarks on this passage, θρόνον δὲ Δαβὶδ ἀκούων, μὴ αἰσθητὴν βασιλείαν νόμιζε, ἀλλὰ θείαν: ἣν ἐβασίλευσεν ἐπὶ πάντα τὰ ἔθνη διὰ τοῦ θείου κηρύγματος. We are not to understand this of a visible reign, but a divine one, extended over all nations by the preaching of the Gospel. 32. τοῦτον, sc. Χρίστον ὄντα. The pro- noun is emphatic, as if the Apostle had said, Him, being the Messiah, namely, this Jesus, &e.; οὗ, of whom, referring either to God, as v. 32, x.41; 1 Cor. xv. 15; or to Christ, as i. 22. 33. τῇ δεξιᾷ. To the right hand, de- noting thereby his exaltation to glory, and authority, and fulness of power. See v. 3], vii. 55, Eph. i. 20, Heb. i. 3, on which last passage Theophyl. observes, "Exd@urev ἐν δεξίᾳ τῆς μεγαλωσύνης ἐν ὑψηλοῖς: ὀυχ᾽ ὅτι τόπῳ περικλείεται ὁ Θεὸς, ἀλλ᾽ ἵνα το ὁμότι- 12 ΠΡΑΈΕΙΣ Κεφ. β΄. 34 Οὐ γὰρ Δαβὶδ ἀνέβη εἰς τοὺς οὐρανοὺς, λέγει δὲ αὐτὸς, Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, 85 "Eas ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. 80 ᾿Ασφαλῶς οὖν γινωσκέτω πᾶς οἶκος ᾿Ισραὴλ, ὅτι Κύριον καὶ Χριστὸν αὐτὸν ὁ Θεὸς ἐποίησε, τοῦτον τὸν ᾿Ιησοῦν ὃν ὑμεῖς ἐσταυ- ρώσατε. lal \ / 37 ᾿Ακούσαντες δὲ κατενύγησαν τῇ καρδίᾳ, εἶπόν τε πρὸς τὸν Πέτρον \ ‘ \ > T- 7 ΄ ” ὃ +5 "ἊΝ καὶ τοὺς λοιποὺς ἀποστόλους, ΤΊ ποιήσομεν, ἄνδρες ἀδελφοί: 88 Πέτρος δὲ μον αὐτοῦ δειχθῇ τὸ πρὸς τὸν πατέρα, not that God is circumscribed by place, but the expression indicates that Christ is to be had in equal honour with the Father. mapa τοῦ Πατρὸς. Namely, promised by the Father (Joel. ii. 28, supr. 17), and con- veyed to mankind through Christ as media- tor. Eph. iv. 7. βλέπετε. Namely, in the tongues of fire ; ἀκούετε, namely, in the speaking with other tongues. See above, 6. 34. Our Lord quoted this passage in proof of his Divine nature, Matt. xxii. 43, &c. The argument is this :—David either spoke of himself, or of the Messiah; not of himself, for he ascended not into the heavens ; he spoke, therefore, of the Mes- siah, namely, Jesus Christ. The audience, it seems, were pricked at their heart (37), and were unable to disprove the argument, just as the Pharisees had been, when it was alleged by our Lord himself. Nor can any man solve the difficulty, unless he allow the Messiah to be truly and properly the Son of God, and, equally with the Father, David’s Lord, at the same time that in his human nature he was David’s son. 35. ὑποπόδιον. This is a metaphori- eal expression, denoting the conquests of the Messiah. The same figure is often used by heathen writers. Thus Soph. El. 458, ᾿Ἐχθροῖσιν αὐτοῦ ζῶντ᾽ ἐπεμβῆναι ποδί. And Ovid. Fast. iv. 858, speaking of Rome, says, Urbs oritur, quis tune hoc ulli credere posset, Victorem terris impositura pedem. See 1 Kings v. 3, Ps. xivi. 3. The following quo- tation from Gibbon will illustrate the pas- sage before us. “We are told,” he says, “that Valerian, in chains, but invested with the imperial purple, was exposed to the multitude, a constant spectacle of fallen greatness; and that whenever the Persian monarch (Sapor) mounted on horseback, he placed his foot on the neck of a Roman emperor.” In like manner, the Emperor Frederic was compelled to submit to be trodden under the feet of Pope Alexander, and dared not make any resistance. 7 ἔφη πρὸς αὐτοὺς, Μετανοήσατε, καὶ βαπτισθήτω 80. ἐποίησε. Hath appointed, as the word is rightly translated Heb. iii. 2, The Apostle is not speaking of the person, but of the office of Christ, and the dignity attend- ant upon it. Chrysostom explains ἐποίησε, τουτέστι, κατέστησεν: ὥστε οὐδὲν περὶ οὑσιώ- σεως ἐνταυθά φησι. In like manner, the form facere consules, magistratus, §c., is of frequent occurrence in Latin. The con- nexion of Peter’s discourse may be thus traced. He proves, 1. the resurrection of Christ (24) ; 2. his ascension, and subsequent descent of the Holy Ghost (33); 3. his Mes- siahship, and universal dominion (36). These proofs, both from prophecies and facts, left the Jews without reply or excuse. 37. κατενύγησαν. They were pierced through. This word, like δάκνω and others, is used to express the emotions of violent grief or remorse. Thus in Eur. Hee. 239, aflictions are called καρδίας δηκτήρια. See also Med. 109. The prophecy of our Lord (John xvi. 8, 9,) was now beginning to be fulfilled, and by the miraculous powers communicated by the Holy Spirit, the by- standers stood convicted of sin, in having rejected and crucified the Lord of glory. 38. μετανοήσατε. It had been well if our translators had always observed the dis- tinction between μετανοεῖν and μεταμελεῖν, and which is pointed out by their etymology ; the former literally signifying to be wise after an act or acts committed, and implying thereby a change of mind; whereas the latter signifies to be concerned after an act or acts committed, and is merely expressive of regret for the commission of it. Mera- peAeca will always precede or accompany μετάνοια, but, as in the case of Judas, Matt. xxvii. 3, may exist without it. The μετάνοια of the Gospel is thus accurately defined in the questions ascribed to Atha- nasius, as being οὐχ ἡ τῶν γονάτων κλίσις, ἀλλ᾽ ἡ ἀποχὴ τοῦ κακοῦ, καὶ τὸ πονεῖν, καὶ θρηνεῖν, καὶ δέεσθαι τοῦ Θεοῦ ὑπὲρ τῆς τῶν προημαρτηκότων ἀφέσεως. Διὰ τοῦτο γὰρ λέγεται, μετάνοια, ὅτι μετατίθησι τὸν νοῦν ἀπὸ τοῦ κακοῦ πρὸς τὸν ἀγαθόν. Not the Κεφ. β΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 19 ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ εἰς ἄφεσιν ἁμαρτιῶν' καὶ λήψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος. 39 Ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν, καὶ πᾶσι τοῖς εἰς μακρὰν, ὅσους ἂν προσκαλέσηται Κύριος ὁ Θεὸς ἡμῶν. 40 “Ετέροις τε λόγοις πλείοσι διεμαρτύρετο καὶ παρεκάλει, λέγων, Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. 41 Οἱ μὲν οὖν ἀσμένως ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν' καὶ προσετέθησαν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι. 42 Ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ fal = fol rn \ a rn κοινωνίᾳ καὶ τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς. mere bending of the knee, but abstaining from evil, and labouring, and mourning, and pray- ing to God for the forgiveness of past sins. And it is called μετάνοια for this reason, be- cause it changes the mind from what is evil to what is good. It may be well to remark upon the erroneous notion of the Romanists founded upon their mistranslation of the Vulgate, which generally renders peravoew by penitentiam agere. They interpret this of doing penance, an interpretation which neither the derivation nor the use of the word will justify. The expression is no- thing more than a common Latin idiom, of which the following instances may be ad- duced: agere vitam, to live; agere gratias, to thank; agere silentium, to be silent. In Valer. Max. 111. 4, 2, we have the very words before us, Virtutibus effecit, wt civitas penitentiam ageret. And Lactantius, who lived at the end of the third century, ex- pressly affirms, that agere penitentiam nihil est, quam profiteri et affirmare se ulterius non peccaturum. De vero Cult. 6, 13. βαπτισθήτω. Peter speaks of baptism as a well-known ordinance, by which the Jews admitted Gentiles into their church; but he now publishes and proposes it to be received and undergone by the Jews them- selves, in token that they were now to be transplanted into a new profession, and that the Gentiles and themselves were now to be knit in one church and body. This verse, in connexion with the following, particu- larly the words καὶ rots τέκνοις ὑμῶν, affords a strong argument in favour of infant bap- tism, which we learn from the Talmud, was as commonly practised among the Jews, as that of grown-up persons. 39. ἐπαγγελία. neral promise respecting the Messiah, and the blessings of his kingdom, as made to Abraham, and more especially perhaps the promise of the spirit mentioned in y. 16. εἰς μακρὰν, i.e. χώραν οὖσι, meaning either the Jews dispersed among the Gentiles, or, as in Eph. 11. 13, 17, the Gentiles them- Namely, both the ge- | selves; the calling of whom might be inti- mated by the Holy Spirit in the passage before us, though, as we learn from the history of Cornelius, Peter could not him- self as yet understand it in that sense. 40. σώθητε. Save yourselves, namely, by entering into the church and kingdom of Christ, from the destruction which was im- pending over the rebellious nation that re- jected him. Σκολιὸς literally means crooked, and figuratively, wicked, depraved, perverse, as διεστραμμένος, with which it is found in apposition, Phil. 11.15. 41. προσετέθησαν, 1. 6. to the Church. See v. 47. ‘This addition to the number of the disciples was the effect of Christ’s inter- cession for his persecutors, and of the pro- mise of the Spirit, whereby they were “made willing in the day of his power,” now beginning to be fulfilled. From the great number baptized upon this occasion, it seems highly improbable that immersion was practised, especially as they were dis- tant from any river, and as the baptism of the Holy Ghost, of which this baptism was a figure, is spoken of as being poured. out upon them, vy. 17, 33. ψυχαί. Persons, according to a well- known idiom, remarked by Plut. in Sympos. who says Ψυχὴν καὶ κεφαλὴν τὸν ἄνθρωπον εἰώθαμεν ἀπὸ τῶν κυριωτάτων ὑποκορίζεσθαι. See vii. 14, xxvii. 37. 42. eee Fellowship, i.e. Christian intercourse, extending also to a mutual par- ticipation in their worldly property, accord- ing as every man had need. See vy. 41— 46, where the meaning is expressed more at ‘large. In Rom. xv. 26, κοινωνίαν ποιή- σασθαι is rightly rendered ¢o make a contri- bution ; and Lucian. Epist. Sat. speaks of persons οὐ κοινωνοῦντας ὧν ἔχουσι τοῖς πενε- στέροις, not sharing what they possess with the indigent. κλάσει. This expression seems to refer to the ἀγάπαι, or feasts of charity, common in the primitive Church, at which the more wealthy contributed to the necessities of 14 ΠΡΑΞΈΕΙΣ Κεφ. β΄. 48 ᾿Εγένετο δὲ πάσῃ ψυχῆ φόβος, πολλά τε τέρατα καὶ σημεῖα διὰ ‘TOV ἀποστόλων ἐγίνετο. 44. Πάντες δὲ οἱ πιστεύοντες ἦσαν ἐπὶ τὸ αὐτὸ, καὶ εἶχον ἅπαντα κοινὰ, 45 Καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον,; καὶ διεμέριζον αὐτὰ πᾶσι, καθότι ἄν τις χρείαν εἶχε. 46 Καθ᾿ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, KNOV- τές τε KAT οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφε- λότητι καρδίας, 47 Αἰνοῦντες τὸν Θεὸν, καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ Κύριος προσετίθει τοὺς σωζομένους καθ᾽ ἡμέραν τῇ ἐκκλησίᾳ. their poorer brethren, and which were ge- | deemer’s atonement. These ἐκκλήσιαι κατ᾽ nerally accompanied by the celebration of οἶκον are frequently mentioned in Scripture. the Lord’s Supper. In 1 Cor. xi. 20, &c., | See Rom. xvi. 5; 1 Cor. xvi. 9. the Apostle treats concerning these ἀγάπαι,, ἀφελότητι καρδίας. Singleness of heart. and censures the abuses of them, of which ᾿Απλότης καρδίας occurs in the same sense the Corinthians were guilty. See also Jude | Col. iii. 22. (&cumen. explains it of their 12, and also 2 Pet. ii. 13, where as is con- | humility, as μηδὲν ὑψηλὸν φρονοῦντες ep jectured not improbably, we should read | ais ἔπραττον dyaboepyias καὶ εἐλεημοσύναις, ATATIAIS for ἈΠΆΤΑΙΣ. ὅπερ μάλιστα ἦν ᾿Ιουδαΐκον, not thinking 44. κοινά. This arrangement was not | highly of themselves, as the Jews were accus- to destroy property, but selfishness. The dis- | tomed to do, on account of their good works ciples did not give up the right to their own | and almsgivings. The Syriac, however, con- possessions, but the Gospel taught them | nects the words ἐν ἀγαλλιάσει, x. X., with what no other religion could do, that they | those which follow. The ἀγαλλίασις and were accountable to God for the use they αἰνοῦντες τὸν Θεὸν may perhaps refer to made of them, and that they were to hold | those whose necessities were supplied, and them in trust for the benefit of others, as | the ἀφελότης καρδίας and ἔχοντες χάριν to well as themselves. This community of | those who supplied them. The sense will goods, Lightfoot observes, must have ex-| then be, that the poor enjoyed with glad- tended also to the children of believers, and | ness and praise to God that liberality which therefore the title to a participation in it | the rich bestowed with singleness of heart must have belonged to them also; that is, | and the gratitude of the people. A some- they were regarded as members of the | what similar parallelism occurs Philem. 5. Church equally with their parents. Hence | Bengel., however, explains ἀφελότης to is derived a strong argument in favour of | mean sine invidia quod ad ditiores, sine pudore the practice of infant baptism, and hence | perverso quod ad pauperiores attinet. the mention of baptizing whole households 47. σωζομένους. Those who were saved, (xvi. 15, 33; 1 Cor. i. 16); for when the | i.e. who through grace were inclined to head of a family was baptized, his children, | embrace the Gospel, as the power of God were they ever so young, were baptized | unto salvation. (Rom. i. 16.) As Bishop with him. Middleton has remarked that “Calvinism 45. ἐπίπρασκον. That these sales were | has made great use of this text,” it may be voluntary is evident from v. 4. By κτήματα | well to examine the views of Calvin himself are signified immoveable, and by ὑπάρξεις | respecting it. They are thus expressed. moveable property. “ Ostendit his verbis eorum sedulitatem pro- 46. κατ᾽ οἶκον. At home, i.e. in their | fectu non caruisse. Studebant, quantum in own houses, or places of assembling, in se erat, vagos et errantes colligere in ovile opposition to ἐν τῷ ἱερῷ, as in v.42. The Domini. Non frustra neque inutiliter eos in bond which held them together was faith héc parte laborasse dicit, quia Dominus in dies in a common Saviour, so that they esta- | Ecclesiam augebat. Et certé quod Ecclesia blished the practice of meeting in each | minuitur potius quam crescat, id nostre igna- other's houses, to join in prayer to God, and | vie vel etiam pravitati imputandum est. Ce- celebrate the Lord’s Supper, in which they | terum, quamvis strenue omnes incumberent gave a solemn and public attestation of | ad augendum Christi regnum, Lucas tamen their resting all their hopes on the Re- prey soli Deo honorem vindicat quod adduxerit Κεφ. γ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 15 KE@AAAION γ΄. . "Fx LIT τὸ αὐτὸ δὲ Πέτρος καὶ ᾿Ιωάννης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐννάτην. rT ν᾿ “ον νυ ,.5 HW, \ e ΓΝ 3 s 2 Kai τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὑτοῦ ὑπάρχων ἐβαστάζετο' ὃν ἐτέθουν καθ᾽ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τῆν λεγομένην ὡραίαν, τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν" e \ 5 8 Ὃς ἰδὼν Πέτρον καὶ ᾿Ιωάννην μέλλοντας εἰσιέναι εἰς τὸ ἱερὸν, ἠρώτα ἐλεημοσύνην λαβεῖν. 4. ᾿Ατενίσας δὲ Πέτρος εἰς αὐτὸν σὺν τῷ ᾿Ιωάννη. εἶπε. Βλέψρον εἰς t 2s ? ἡμᾶς. ὃ Ὃ δὲ ἐπεῖχεν αὐτοῖς, προσδοκῶν τὶ παρ᾽ αὐτῶν λαβεῖν. extraneos in Ecclesiam. Et sane hoc proprium est ejus opus. Plantando enim et rigando nihil proficiunt ministri, nisi Spiritus sui vir- tute eorum laborem efficacem reddat. (1 Cor. | iii. 6.) Notandum preterea quod dicit Aggre- gatos fuisse ad ecclesiam qui servandi erant. Hune enim obtinende salutis modum esse do- cet, si in Ecclesiam cooptamur. Nam sicuti extra eam non est remissio peccatorum, ita nec spes vite eterna. Hec porro eximia est piis omnibus consolatio, quod in ecclesiam recepti sunt, ut salvi fierent, sicuti Evangelium voca- tur Dei potentia in salutem omni credenti. (Rom i. 16.) Jam quum partem duntaxat vel certum numerum aggreget Deus, restringi- tur hee gratia ad electionem, ut prima sit nostre salutis causa.” 'The excellence of these observations will compensate for their length. Whatever difference of opinion may exist in reference to the concluding sentence, the pious and moderate of all parties will, I think, acknowledge the wis- dom and truth of those preceding it. May the God of truth direct both the reader and the writer to such humbling views of his perfections as they are exhibited in the Scriptures, as that he alone may be glorified as the Author and Perfecter of the salva- tion of sinful man. 111. 1. ἐπὶ τό αὐτὸς Together. The expression signifies, 1. At the same time; 2. to the same place; 3. with the same object. It appears from various passages in the New Testament, that a particular and even exclusive friendship existed between Peter and John. These two were sent by Christ to prepare the last passover, (Luke xxii. 8,) and on the news of his resurrection they hasted together to the sepulchre, (John xx. 3.) See also Jobn xxi. 7, 21, and below, viii, 14, ἐννάτην. Namely, three o'clock in the afternoon. 'The third (ii. 15), sixth (x. 9), ° and ninth hours (x. 30), were peculiarly appropriated to public worship, at the first and last of which they offered the morning and evening sacrifices. See Ps. rv. 17. 2. ἐβαστάζετο. Was being carried, ac- cording to the custom prevalent among both Jews and Gentiles, of laying the sick and impotent poor at the entrance of their temples, that they might ask alms of those who came to worship. This man, it seems from iy. 22, had continued a cripple forty years ; the cure was consequently more un- looked for, and the person cured a more credible witness of the fact. ὡραίαν. Josephus speaks of nine gates of the temple that were covered over with gold and silver, but of this he says, pia δ᾽ ἡ ἔξωθεν τοῦ νεὼ Κορινθίου χαλκοῦ, πολὺ τῇ τιμῇ τὰς καταργύρους καὶ περιχρύσους ὑπερά- γουσα, the one that without the (inward court of the) holy house was of Corinthian brass, far_erxcelling those that were covered over with silver and gold. It was erected by Herod the Great, and separated the court of the Gentiles from the inner court. The cripple laying at this gate seems to afford an apt emblem of the Jewish nation, surrounded as they were with many of the external glories of their dispensation, and yet with- out any spiritual strength. 3. λαβεῖν. Is redundant, as usual in Greek writers, examples of which are, Αἰτῶν λαβεῖν τι. Aristoph. Plut. 240; and Αἰτήσομαι δὲ σ᾽ ov μακρὸν γερὰς λαβεῖν. Soph. Ajax. 836. 4, βλέψον. From this it seems that the cripple’s eye did not at first rest upon the Apostles, on account of their mean appearance. St. Peter does not say, believe on us, but look on us, and believe on Christ. q ye / // & fia _word is used by Josephus, when speaking 16 ΠΡΑΞΕΙΣ Κεφ. γ΄. 6 Εἶπε δὲ Πέτρος, ᾿Αργύριον καὶ χρυσίον οὐχ ὑπάρχει pov ὃ δὲ ἔχω, τοῦτό σοι δίδωμι: ἐν τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ τοῦ Ναζωραίου ἔγειραι καὶ περιπάτει. 7 Καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρε: παραχρῆμα δὲ ἐστε- ρεώθησαν αὐτοῦ αἱ βάσεις καὶ τὰ σφυρά: 8 Καὶ ἐξαλλόμενος ἔστη καὶ περιεπάτει, καὶ εἰσῆλθε σὺν αὐτοῖς εἰς τὸ ἱερὸν, περιπατῶν καὶ ἁχλλόμενος καὶ αἰνῶν τὸν Θεόν. 9 Καὶ εἶδεν αὐτὸν πᾶς ὁ λαὸς περιπατοῦντα καὶ αἰνοῦντα τὸν Θεόν" , Te \ ε e 3 ε \ \ > ΄ “ 10 ᾿Επεγίνωσκόν'᾽ τε αὐτὸν ὅτι οὗτος ἣν ὁ πρὸς τὴν ἐλεημοσύνην a an a \ καθήμενος ἐπὶ TH ὡραίᾳ πύλῃ τοῦ ἱεροῦ: Kal ἐπλήσθησαν θάμβους Kat ἐκστάσεως ἐπὶ τῷ συμβεβηκότι αὐτῷ. la “ “ \ -} TA 11 Κρατοῦντος δὲ τοῦ ἰαθέντος χωλοῦ τὸν Πέτρον καὶ ᾿Ιωάννην, a an na an / συνέδραμε πρὸς αὐτοὺς πᾶς ὁ λαὸς ἐπὶ TH στοᾷ TH καλουμένῃ Σ᾽ ολο- μῶνος, ἔκθαμβοι. " 5 ral 12 ᾿Ιδὼν δὲ Πέτρος ἀπεκρίνατο πρὸς τὸν λαὸν, "Avdpes ᾿Ισραηλῖται, τί θαυμάζετε ἐπὶ τού ἢ ἡμῖν τί ἀτενίζετε, ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ μάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε, ὡς ἰδίᾳ μει ἢ Ὁ / - lal , πεποιηκόσι τοῦ περιπατεῖν αὐτόν; 6. καί. Or, because the verb is singu- | began to exercise his newly-acquired power, lar. It isso rendered, ix. 2, Luke xii. 38, | first leaping up, then standing still awhile, 2 Cor. xiii. 1. This declaration of Peter, | and then walking, as if to convince himself made after some of the possessions had | of his cure. Note, too, that he praised God, been sold and placed at the disposal of the | and not the Apostles. ΤῸ conceal God’s Apostles, shows how far they were from | mercies is ingratitude ; to attribute them to enriching themselves with the money which | others is sacrilege. they received. It also proved their obedi- 11. λαός. A noun collective, in sense ence to the command, Matt. x. 9. agreeing with ἔκθαμβοι. So ν. 16, and ἐν τῷ ὀνόματι. By the authority. The | Xenoph. Ephes. i. 4. ἦλθον εἰς τὸ ἱερὸν Apostle speaks as the ambassador of Christ, θύσαντες πᾶν τὸ πλῆθος. and in the confidence of his help. See 16, Σολομῶνος. This portico, or rather clois- and iv. 7, 10. The words may possibly | ter, is thus described by Josephus, Ant. Xx. refer to the emphatic sense in which the 9,7. Ἦν δὲ ἡ ἡ στοὰ τοῦ μὲν ἔξωθεν ἱ ἱεροῦ, Jews understood the DY’ or name of God, κειμένη δὲ ἐν φάραγγι! βαθείᾳ, τετρακοσίων commonly called by the Rabbinical writers, πηχῶν τοὺς τοίχους ἔχουσα, ἐκ λίθων δὲ wy OW; and as about this time they τετραγώνων κατεσκεύαστο καὶ λευκῶν πάνυ. attributed miraculous powers to its agency, τὸ μὲν μῆκος ἐκάστου λίθου, πήχεις εἴκοσι, Peter might probably allude to this opinion, τὸ δὲ ὕψος ἕξ. Ἔργον Σολομῶνος τοῦ βασι- and by using the name of the Messiah, as λέως πρώτου δειμαμένου τὸ σύμπαν ἱερόν. the Jews did that of God, seek to impress | This cloister belonged to the outer court, and them with the belief of his Divine agency | was situated in a deep valley, and had its upon the person healed being the efticient | walls extending four hundred cubits, and was cause of the cure. See Luke ix. 49. | built of square and very white stones, the 7. βάσεις quasi βαδίσεις, properly steps, | length of each of which was twenty cubits, and and by metonymy feet, in which sense the | the height siv cubits. This was the work of King Solomon, who first built the entire temple. of one whom he relates to have had ἐξ dax- This is the cloister mentioned John x. 23, τύλους ἐν ἐκατέρῳ τῶν βασέων, six toes on | and it is said to have been the only part of each foot. Σῳφυρὰ, ancle-bones, are so called | the aan not destroyed by the Chaldeans. from their resemblance to σφύρα, a hammer. 2. ἰδίᾳ. It has been well observed Luke particularizes the parts, as his medical | that be Apostles by disclaiming any supe- knowledge enabled him to do, and hence | rior excellence or piety in themselves, con- affords an undesigned testimony of his being | travene in direct terms the declaration of the author of this book. the Council of Trent, namely, that God 8. ἐξαλλόμενος. The word seems to | confers upon us many benefits by virtue of imply the eagerness and joy with which he! the merits of the saints. It was the praise Κεφ. γ΄. ΤΩΝ ΑΠΟΣΤΟΛΜΩΝ. 17 18 Ὃ Θεὸς ᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ, ὁ Θεὸς τῶν πατέρων ἡμῶν, ἐδόξασε τὸν παῖδα αὑτοῦ ᾿Ιησοῦν" ὃν ὑμεῖς παρεδώκατε, καὶ ἠρνή- σασθε αὐτὸν κατὰ πρόσωπον Πιλάτου, κρίναντος ἐκείνου ἀπολύειν. 14 Ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ἠτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, \ \ a A é a . > 15 Tov δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε' ὃν ὁ Θεὸς ἤγειρεν ἐκ νε- κρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν. 10 Καὶ ἐπὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ, τοῦτον ὃν θεωρεῖτε καὶ οἴδατε, ἐστερέωσε τὸ ὄνομα αὐτοῦ καὶ ἡ πίστις ἡ δι’ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν. 17 Καὶ νῦν ἀδελφοὶ, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οι ἄρχοντες ὑμῶν. ¢ \ ὃ “Ὁ lal 18 Ὃ δὲ Θεὸς ἃ προκατήγγειλε διὰ στόματος πάντων τῶν προφητῶν αὑτοῦ παθεῖν τὸν Χριστὸν, ἐπλήρωσεν οὕτω. of Peter and John, as also of Paul and Barnabas (xiv. 15), that they would not take the honour of the miracle to them- selves, but expressly attributed it to Christ. 13. πατέρων. By mentioning the God of their fathers, Peter vindicates himself from the suspicion of teaching a new and strange religion. ᾿Ἡρνήσασθε, ye rejected. κρίναντος, when he had determined, Luke xxii. 16; John xix. 12. 14. δίκαιον. The Just One. Thisseems to have been emphatically an appellation of the Messiah, and as such applied to him by Pilate’s wife (Matt. xxvii. 19), Pilate him- self (24), and lastly, by the centurion at the cross (Luke xxiii. 47). See also below, vii. 52, xxii. 14, to which we may add Ps. xxxiv. 19, supposed by many commentators to be a prophecy of Christ. ἄνδρα φονέα. Barabbas was imprisoned for sedition as well as murder ; so that the cry of the Jews to Pilate, “If thou let this man go, thou art not Czesar’s friend,” was evidently a mere pretence. χαρισθῆναι. This word properly signifies to be given up in order to gratify or please another. See xxv. 11, 16; xxvii. 24. Thus Joseph. Ant. xi. 6,6. ταῦτα τοῦ ᾿Αμάνου ἀξιώσαντος, ὁ βασιλεὺς Kal τὸ ἀργύριον αὐτῷ χαρίζεται καὶ τοὺς ἀνθρώπους, ὥστε ποιεῖν αὐτοὺς 6 τι βούλεται. Flaman having made his petition, the king gave up to him both the money and also the men, to do with them what- ever he pleased. 15. ἀρχηγὸν τῆς ζωῆς. The author of life, namely, as being risen from the dead, and become the first fruits of them that slept (1 Cor. xv. 20), and the cause of the resurrection of all believers. ᾿Αρχηγὸς pro- perly means a /eader of soldiers, and in this sense is applicable to Christ, (called ἀρχηγὸς τῆς σωτηρίας, Heb. ii. 10,) by whom his fol- lowers are conducted to life and glory. See v. 31. 16. τῇ πίστει. This faith, 1. 6. of the Apostles, for none was manifested by the cripple before his cure. The verse may be thus rendered. And through this faith in his name (1. 6. in him), his name (1. e. his power accompanying the invocation of his name) hath given strength to this man whom ye see and are acquainted with. ὁλοκληρίαν. Perfect soundness. The word generally refers to bodily health, and is the opposite of πηρώσις, as ὑγίεια is opposed to νοσὸς or μαλακία. However, in 1 Thess. v. 23, it is used to signify spiritual health. 17. κατ᾽ ἄγνοιαν. Our Lord, when up- on the cross, pleaded a like excuse for his murderers, Luke xxiii. 34. And Paul, speaking of this mystery, says of it, which none of the princes (ἄρχοντες) of this world knew; for had they known it, they would not have crucified the Lord of glory. This ignorance, however, resulting from pride and prejudice, could not be alleged as an excuse for crime, and therefore the Apostle (19) calls upon them to repentance and conversion, the former word implying a change of mind, the latter a consequent change of conduct. Men may sincerely go wrong as to some particular acts and opini- nions, but they are not thereby justified, if they have not sought for a right disposition of heart as to αὐ things. 18. τὸν Χριστόν. The Christ, whose spirit, which was in the prophets, testified before-hand the sufferings of Christ, and the glory that should follow. 1 Pet. i. 11. 18 ΠΡΑΈΕΙΣ Κεφ. γ΄. 19 Μετανοήσατε οὖν καὶ ἐπιστρέψατε εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας, ὅπως ἂν ἔλθωσι καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ Κυρίου, 90 Καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν ᾿Ιησοῦν Χριστὸν, 9] Ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάν- τῶν, ὧν ἐλάλησεν ὁ Θεὸς διὰ στόματος πάντων ἁγίων αὑτοῦ προφητῶν ἀπ᾽ αἰῶνος. 22 Μωσῆς μὲν γὰρ πρὸς τοὺς πατέρας εἶπεν, “Ore προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ' αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς. 93 Ἔσται δὲ, πᾶσα ψυχὴ ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ. 94. Καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν, καὶ προκατήγγειλαν τὰς ἡμέρας ταύτας. 25 Ὑμεῖς ἐστε υἱοὶ τῶν προφητῶν, καὶ τῆς διαθήκης ἧς διέθετο ὁ 19. perav.,x.r. That is, repent of your | mated in this promise, yet it had undoubt- rejecting Jesus Christ, and be converted | edly its main accomplishment in the Mes- to true Christianity; the former denoting | siah himself, of whom Moses was an ac- a change of mind and judgment, and the | knowledged type, not only in many circum- latter a change of life and conversation. stances of his history, but especially in his ἐξαλειφθῆναι. May be blotted out, literally, | being a deliverer raised up from the very as a writing from a book or tablet, or as | midst of the enslaved Israelites, that they debts, when paid, are erased from the cre- | might have greater confidence in him, as ditor’s book. The same expression occurs | being one of themselves. Thus, since the Col. ii. 14. See also Is. xxiii. 25; Ps. i. 10. | children were partakers of flesh and blood, ὅπως av. That so, in order that, as xv. 17; | Jesus took part of the same, that their confi- Luke ii. 35; Matt. vi. 5. The passage may | dence in him might be complete. be rendered, that seasons of refreshment may 23. ἐξολοθρευθήσεται. This form of come from the presence of the Lord, and that | the verb, from the Macedonian and Alex- he may send Jesus Christ, who was before ap- | andrine idiom, using ὄλοθρος for ὄλεθρος, pointed for you. See 1 Pet.i. 20. These sea- | occurs in the Septuagint (Exod. xxx. 32), sons of refreshment seem to refer to Christ’s | whence it is adopted by St. Luke and sub- first coming, and the consolations of his | sequent Christian writers. kingdom of grace, whereby is accomplished 24. καθεξῆς. The stop usually placed his promise recorded Matt. xi. 29. etpy-| after this word is better omitted. The σετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Hesych. | sense will then run thus. Moreover,"all the explains ἀνάψυξις by ἀνάπαυσις. prophets from Samuel, and as many of those 21. ἀποκαταστάσεως. The accomplish- | who succeeded him as have spoken, have like- ment or consummation, namely, of the events | wise, c. Samuel is expressly mentioned, foretold by the prophets, and which embrace | as being the first after Moses who wrote his the history of the Church until the end of | prophecies, and as being appointed over the the world. See Matt. xvii. 11. The verse | company of the prophets, 1 Sam. xix. 20. before us affords an argument against | No prophets are recorded as intervening Christ’s corporal presence in the Sacra- between Moses and Samuel; for the word ment, similar to that ini. 11; for if heaven | of the Lord, we read (1 Sam. iii. 1), was must receive [im till the period here men- | precious in those days. Indeed, only two tioned, he cannot be corporally present in| are spoken of in Scripture, namely, in that ordinance. | rade. vi. 8—10, and 1 Sam. ii. 27, and | these only delivered an occasional message, the judicious conduct of the Apostle, in | so that their names are not come down to applying the very words of Moses, out of | us. We learn from the text that Christ zeal for whom the Jews were rejecting was the sum of the law, as well as the sub- 22. Μωσῆς. Doddridge remarks upon Christianity, to warn them of the dreadful | stance of the Gospel. consequences of their continued unbelief. 25. υἱοί. Disciples of the prophets, ὡς ἐμέ. Though asuccession of prophets, | i. e. the people to whom they were primarily till the times of the Messiah, might be inti- | and chiefly sent. See Rom. x. 4. Thus, in Κεφ. γ. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 19 Θεὸς πρὸς τοὺς πατέρας ἡμῶν, λέγων πρὸς ᾿Αβραὰμ, Καὶ τῷ σπέρματί σου ἐνευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς. 20 Ὑμῖν πρῶτον ὁ Θεὸς ἀναστήσας τὸν παῖδα αὑτοῦ Ἰησοῦν, ἀπέσ- τείλεν αὐτὸν εὐλογοῦντα ὑμᾶς, ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν. ΚΕΦΑΛΑΙΟΝ δ΄. ΔΑΔΟΥΝΤΩΝ δὲ αὐτῶν πρὸς τὸν λαὸν, ἐπέστησαν αὐτοῖς οἱ ἱερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι, 2 Διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν, καὶ καταγγέλλειν ἐν τῷ ᾿Ιησοῦ τὴν ἀνάστασιν ἐκ νεκρῶν" 8 Καὶ ἐπέβαλον αὐτοῖς τὰς χεῖρας, καὶ ἔθεντο εἰς τήρησιν εἰς τὴν αὔριον: ἣν γὰρ ἑσπέρα ἤδη. 4 Πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν' καὶ ἐγενήθη ὁ ἀριθμὸς τῶν ἀνδρῶν ὡσεὶ χιλιάδες πέντε. ὅ ᾿Εγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ hee snare καὶ γραμματεῖς εἰς ἹΙερουσαλὴμ, Luke xx. 26, those who, by the resurrection | latter in twenty-one,) or the Roman tribune of their bodies from the dead, are born | who commanded the neighbouring garrison again toa glorious and immortal life, are | of the fort Antonia. called sons or children of the resurrection. Σαδδουκαῖοι. This sect had its origin So, likewise, the children of the covenant | from Sadoc, who lived about the time of ~here mentioned, are those to whom belonged | Alexander the Great. A summary of their the covenant which God made unto Abra- | doctrines is given by Josephus, who says of ham and his seed, Gen. xxii. 18, and who | them, that “they take away fate entirely, are called children of the promise, Rom. ix. | and suppose that God is not concerned in 8, Gal. iv. 28, and of the kingdom, Matt. viii. | our doing or not doing what is evil; and 12, as being peculiarly the subjects of it. they say that to act what is good or what is 26. ἀναστήσας. Having raised up, | evil, is at men’s own choice, and that the namely, as a Saviour, as in v. 22. The| one or the other belongs so to every one resurrection of Christ is not here referred | that they may act as they please. They to, but only his human nature, as being of | also take away the belief of the immortal the seed of Abraham, mentioned in the | duration of the soul, and the punishments preceding verse. and rewards in Hades.” Hence it was, εὐλογοῦντα. We here learn that it is | that they now became the fiercest enemies by Christ that God communicates his bless- | of the Apostles, who preached through Jesus ings, of which the turning away every one | the resurrection of the dead.. The priests on of us from our iniquities is to be esteemed | the other hand felt themselves aggrieved the greatest, as being the very object for | that they, being private men, taught the which Christ came into the world, and by | people at all. reason of which the name of Jesus was 3. τήρησιν. Perhapsa prison, as v. 18. given him by the angel at the announce- | Though the Apostles were imprisoned, the ment of his coming. Matt. i. 21. And) word of God was not bound, (2 Tim. ii. 9,) without the being saved from our sins, | but the number of disciples (ἐγενήθη) was nothing can be a blessing to us, for there is | become, i. e. increased to about five thousand, no peace, saith my God, to the wicked. Is. | including those converted on the day of LvVil. 21. Pentecost. Plures efficimur, quoties metimur ; ab illis. Tertull. And it may be doubted, IV. 1. στρατηγός. This was either | from the use of the word ἀνδρῶν, whether the chief officer of the priests and Levites | the women and children are not to be who by turns kept guard in the temple, (the | reckoned in addition. former being stationed in three places, the c2 20 ΠΡΑΞΈΕΙΣ Κεφ. ὃ \ ᾽ ἀν ἍΝ ΄ ei? , 6 Καὶ ἔάνναν τὸν ἀρχιερέα καὶ Καϊάφαν καὶ ᾿Ιωάννην καὶ ᾿Αλέξ- ανδρον, καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ" an / ’ / / 7 Καὶ στήσαντες αὐτοὺς ἐν τῷ μέσῳ ἐπυνθάνοντο, Ey ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς: 8 Τότε Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπε πρὸς αὐτοὺς, "Apyov- τες τοῦ λαοῦ καὶ πρεσβύτεροι τοῦ ΙΙσραὴλ, 9 Εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ᾿ 7 ἐν τίνι οὗτος σέσωσται, ὃν ἔστ a ὑμῖ ὶ LTO λαῷ ᾿Ισραὴλ, ὅτι ἐν τῷ 10 Γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ KAM pan, p fal lal n / Δ ε lal > , ἃ ὀνόματι ᾿Ιησοῦ Χριστοῦ τοῦ Nalwpaiov, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ n e / > / c lal [ / Θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος πωρέστηκεν ἐνώπιον ὑμῶν υγιὴ9. » ’ r A ,’ 7 11 Οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφ᾽ ὑμῶν τῶν οἰκοδομούντων, \ / ὁ γενόμενος εἰς κεφαλὴν γωνίας. / \ / Las 12 Kal οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία' οὔτε yap ὄνομά ἐστιν 6. Ανναν. It appears from Josephus that | here mentioned is thought to have been the Caiaphas (who was son-in-law to Annas, John xviii. 3,) held the office of High Priest at this time. He was appointed v.c. 779, and held the office seven years. It is pro- bable, however, that Annas exercised all the authority, and therefore retained the name of High Priest during his life. In Luke iii. 2, it is applied to them both. This Annas had five sons, who all in turn were appointed to the High Priest’s office. Some of these might perhaps be included in the expression ἐκ γένους ἀρχιερατικοῦ, though the phrase may have a more extended sig- nification, and include all those families who could trace their descent from the sons of Aaron, to whose descendants the High Priest’s office was confined. This rule of succession, however, was violated, as Jose- phus tells us, in the confusion that took place during the war, when the robbers ἄκυρα τὰ γένη ποιήσαντες, ἐξ ὧν κατὰ δια- δοχὰς οἱ ἀρχιερεῖς ἀπεδείκνυντο, καθίστασαν ἀσήμους καὶ ἀγεννεῖς, having disannulled the succession, according to those families out of which the High Priests used to be made, they ordained certain obscure and ignoble persons for that office. Bell. Jud. iv. 3, 6. And again 87, κληρωτοὺς ἐπεχείρησαν ποιεῖν τοὺς ἀρχιερεῖς, οὔσης, ὡς ἔφαμεν, κατὰ γένος αὐτῶν τῆς διαδοχῆς, they undertook to dispose of the priesthood by casting lots for it, whereas, as we have said already, it was to descend by succession ina family. up of the priestly succession was one among the many signs that the Mosaic dispensation was “waxing old, and about to vanish | away.” Heb. viii. 13. *Ioavinv. He is supposed to be the Rabbi Jochanan, mentioned in the Talmud as the scholar of Hillel. The Alexander And this breaking | | brother of Philo Judezeus, and is called by Josephus (Ant. xviii. 8. 1,) the Alabareh, or governor of the Jews at Alexandria. 7. δυνάμει, κιλ. By what power, i.e. divine or human means ; ov by what name, i.e. by what incantation by the use of some name, according to the prevailing opinions of the Jews at that time. See on 11]. 6, and Matt. xii. 27. We may observe that this inquiry into the manner of the cure was an incontrovertible proof of its reality. 8. πνεύματος. He who but a short time before had denied Christ, when charged by a maid-servant with being his disciple, would doubtless, if left to himself, have again betrayed the same cowardice. But the remarkable change in his character and conduct is here fully accounted for,’ as being effected by the Holy Ghost, and we also are encouraged by this example, to pray that the same Spirit may at all times direct and rule our hearts. 9. εἰ---ἀνακρινόμεθα. Since we are called to account. ᾿Ανακρίνεσθαι is a forensic term, signifying to be examined by interrogation, as a defendant or witness. See xii. 19; Xxvilil. 18. Jnterrogo is used in the same sense, both by Cicero and Tacitus. ev τίνι. By whom, as Luke xi. 19. Peter knew that the power of working miracles was bestowed upon him for the confirmation of the Gospel, and therefore, without further preface, he presses it upon their attention. 11. λίθος. This passage from Ps. CXVill. 22, which in its primary sense refers to David’s advancement to the throne, is also quoted by our Lord, Matt. xxi. 42, as a prediction concerning himself. See also Τρ}. ii. 20, and 1 Pet. ii. 4. 12, σωτηρία. This word denotes de- Κεφ. δ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 21 ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι eae ἡμᾶς. 13 Θεωροῦντες δὲ τὴν τοῦ Πέτρου παῤῥησίαν καὶ ᾿Ιωάννου, καὶ κατα- λαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσι καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ ᾿Ιησοῦ ἦσαν. 14 Τὸν δὲ ἄνθρωπον βλέποντες σὺν αὐτοῖς ἑστῶτα τὸν τεθεραπευ- μένον, οὐδὲν εἶχον ἀντευπεῖν. 15 Κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου ἀπελθεῖν, συνέβαλον πρὸς ἀλλήλους, 16 Aéyovtes, Τί ποιήσομεν τοῖς ἀνθρώποις τούτοις; ὅτι μὲν yap γνωστὸν σημεῖον γέγονε δι’ αὐτῶν, πᾶσι τοῖς κατοικοῦσιν ᾿Ιερουσαλὴμ φανερὸν, καὶ οὐ δυνάμεθα ἀρνήσασθαι" 17 ᾿Αλλ᾽ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαὸν, ἀπειλῇ ἀπειλη- σώμεθα αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῷ ὀνόματι τούτῳ μηδενὶ ἀνθρώπων. 18 Καὶ καλέσαντες αὐτοὺς, παρήγγειλαν αὐτοῖς τὸ καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῷ ὀνόματι τοῦ ᾿Ιησοῦ. 19 Ὃ δὲ Πέτρος καὶ ᾿Ιωάννης ἀποκριθέντες πρὸς αὐτοὺς εἶπον, Εἰς δίκαιόν ἐστιν ἐνώπιον τοῦ Θεοῦ ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ Θεοῦ, κρίνατε. liverance in general, whether from temporal | This use of the word is well explained by evils or eternal condemnation. It is here | Theodoret, who says of all the Apostles, used in the latter sense, as is evident from τὰ τούτων ᾿ξυγγράμματα ἁπλᾶ εἶναι καὶ τῆς the context. For they did not a// stand in “Ἑλληνικῆς γεγυμνωμένα λαμπρότητος καὶ need of a miraculous cure of bodily diseases, | κομψείας. And Cic. in Verr. 7, speaks of but they all, without exception, needed that | idiotas in contradistinction to hominem inge- deliverance from eternal condemnation, the | nioswm atque intelligentem. means of which Peter was now declaring ἐπεγίνωσκον. They recognised, as ἐπί- to them. Compare 1 Cor, iii. 11, 1 John v. γνοντες. Matt. xiv. 35. Peter was not now 11. How far those who have not the know- afraid of being recognised. In the courts ledge of Christ, such as the heathen, for | of the judgment-hall, one cause of his cow- instance, may find acceptance with God, it | ardice was his consciousness of having done is not for us to determine; but this we | a wrong and lawless act in endeavouring to know, that it is only on the account, and in | kill Malchus. He had now been doing the the consideration of the death of Christ, | works of Christ, in the spirit of Christ, and that sin is pardoned, and men are saved. | felt no fear. Σὺν τῷ Ιησοῦ does not merely See Article 18 of our Church. imply that they had been in the company, 13. καταλαβόμενοι. Having ascertained, | but that they were the disciples of Christ. i.e. upon inquiry, as xxv. 25. Thus the scholars of Socrates are frequently ἀγράμματοι. Illiterate, or rather perhaps, | called in Plato, of σύνοντες τῷ Σωκράτει. uneducated, i.e. in that Rabbinical know- 14. ἑστῶτα. Standing on his feet, in ledge which the Jews regarded as the most | evidence of his cure. See ili. 2 important. Isid. Pelus. well remarks upon 15. συνέβαλον. sc. βουλεύματα, which this passage, that ὄντως ἡ δύναμις τοῦ Θεοῦ ellipsis is so supplied, Eur. Phoen. 744. ev τῇ ἀσθενείᾳ αὐτῶν πλεὸν διέλαμπεν, truly 17. ἀλλὰ. Nevertheless, as the word is the power of God was more conspicuous in propeny rendered, Mark xiv. 36; Rom. their weakness. . 14. ἰδιῶται. This word is properly used of | ἀπειλῇ. The addition of the cognate noun men in private stations, whence it comes | to the verb, after the Hebrew idio liom, gives A © also to denote, not ignorant, but rude, wn- | a peculiar emphasis to the prohibition. See polished, as 2 Cor. xi. 6, thus cited by Chry- | v. 28, xxii. 14, xxviii. 10, 26; Luke Xxii. 15. sost. Preef. ad Rom. Οὐδὲν ἀμαθέστερον Πέτ- 19. εἰ δικαίον. Socrates made a simi- pov, οὐδὲν ἰδιωτικώτερον “Παύλου, καὶ τοῦτο lar appeal to his judges, when he told them, αὐτὸς ὡμολόγει, καὶ οὐκ ἠσχύνετο λέγων" εἰ πείσομαι τῷ Θεῷ μᾶλλον ἢ ὑμῖν. His ad- δὲ καὶ ἰδιώτης τῷ λόγῳ, GAN οὐ τῇ γνώσει. | dress, as recorded by Epictetus, i. 9, is 29 ΠΡΆΞΕΙΣ Κεφ. δ΄. a ¢ ,’ ,ὔ \ fal 20 Οὐ δυνάμεθα yap ἡμεῖς, ἃ εἴδομεν καὶ ἠκούσαμεν, μὴ λαλεῖν. e \ 7 > / » \ δὲ ΄ / 21 Οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτοὺς, MNOEV EUPLOKOVTES “ \ \ isd / > , A A τὸ πῶς κολάσωνται αὐτοὺς, διὰ TOV λαὸν, OTL πάντες ἐδόξαζον τὸν Θεὸν ἐπὶ τῷ γεγονότι. 22 ᾿Ετῶν γὰρ ἣν πλειόνων τεσσαράκοντα 6 ἄνθρωπος ἐφ᾽ ὃν ἐγεγόνει τὸ σημεῖον τοῦτο τῆς ἰάσεως. 23 ᾿Απολυθέντες δὲ ἦλθον πρὸς τοὺς ἰδίους, καὶ ἀπήγγειλαν ὅσα πρὸς αὐτοὺς οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι εἶπον. 24. Οἱ δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν Θεὸν, καὶ εἶπον, Δέσποτα, σὺ ὁ Θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς" οὔ Ὃ διὰ στόματος AaBid τοῦ παιδός σου εἰπὼν, ἱΙνατί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; 26 Παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. wor th transcribing. “AY μοι λέγητέ, φησι, _vuvtat, they did not report these things through νῦν, ὅτι ἀφίεμέν σε ἐπὶ τούτοις, ὅπως μηκέτι vain glory, but brought them forward as evi- διαλέξῃ τούτους τοὺς λόγους, οὗς μέχρι νῦν | dences of 1 the favour of Christ. διαλέγου, μηδὲ παρενοχλήσῃς ἡ ἡμῶν τοῖς VEOLS, | 24. ἦραν φωνήν. We may observe of μηδὲ τοῖς γέρουσιν" ἀποκρινοῦμαι, ὅτι γελοῖοι, this appeal, that it is founded upon their ἔστε, οἵτινες ἀξιοῦτε, εἰ μέν με ὁ στρατηγὸς reliance first upon the power, and then upon 6 ὑμέτερος ἔταξεν εἴς τινα τάξιν, ὅτι ἔδει με the promises of God. And this is the cha- τηρεῖν αὐτὴν καὶ φυλάττειν, καὶ μυριάκις pone ὯΙ acceptable prayer. πρότερον αἱρεῖσθαι ἀποθνήσκειν, ἢ ἢ ἐγκατα- ἐφρύαξαν. Rage. The word is λιπεῖν αὐτήν" εἰ 6 ὁ Θεὸς ἔν τινι χώρᾳ καὶ shania applied to the neighing or snorting ἀναστροφῇ ᾿κατατέταχε, ταύτην δ᾽ εγκαταλι- of horses, as in Callimachus. τὰν ἵππων aptt πεῖν δεῖ ἡ ἡμᾶς. ᾿Φφρυασσομεναν τὰν ἱέραν ἐσάκουσα. Lavac. ἀκούειν. To hear effectually, so as to | Poll. 2,3. It is hence spoken metaphori- perform what is spoken, i. e. to obey, as the cally of insolent and overbearing men, such word might properly have been rendered, | as the one described by Philo, as walking iil, 22, οἱ; vii. 97. Τὸ has ἃ similar meaning | on tiptoe, καὶ τὸν αὐχένα μετέωρον ἐξαίρει, in the Attic writers. Soph. Aj. τοῖς axov- φρυαττόμενος. In, 2 Macc. 2» Ptolemy ουσι λέγε, which the schol. explains by τοῖς | Philopater is mentioned as Opec. καὶ σθένει πειθομένοις. πεφρυαγμένος, raging in insolence and power. 20. ov δυνάμεθα. They were com- 26. παρέστησαν. Chrysostom remarks manded (Mark xvi. 15,) to preach that ἜΝ the passage here quoted from Ps. ii. Gospel, in which were concerned the glor y | 1, 2, that the Apostles, καθάπερ συνθήκας of God, and the eternal interests of man, ἀπαιτοῦντες τὸν “Θεόν, τὴν προφητείαν εἰς and therefore, as-the chosen instruments of μέσον ἄγουσιν, “ἅμα δὲ ἑαυτοὺς παραμυθού- its propagation, they could not conscien- μενοι, ὅτι εἰκῆ ἅπαντα μελεθῶσιν ot ἐχθροί, tiously betray their trust. See 1 Cor. ix. 16. | asking of God the performance of his promises, ~ 2]. διὰ τὸν λαόν. These words are to | bring forward this prophecy, at the same time be construed with ἀπέλυσαν αὐτούς. The | assuring themselves that all the designs of rulers, like those mentioned in Mark xii. | their enemies would be of no effect. They 12, feared the people, with whom the} were now taught by the Holy Spirit to Apostles had great favour, (ii. 47,) and, understand this and similar predictions, therefore dared not risk the consequences | which before our Lord’s crucifixion they of punishing them. had not learned to apply. The prophecy 23. ἰδίους. Their own company, namely, before us was now evidently in course of those mentioned i. 15. Thus ζδιοι τοῦ Se- fulfilment, and the ἔθνη, λαὸς, βασιλεῖς, λεύκου in Polyb. are the party or followers ἄρχοντες, Κύριος and Χριστὸς in the psalm, of Seleucus. correspond respectively to the ἔθνη (Roman ἀπήγγειλαν. Chr ysost. observes upon this, soldiers), dads, Ἡρώδης, Πόντιος Πιλάτος, οὐ φιλοτιμίας ἕνεκεν διηγοῦνται, ἀλλὰ τῆς | παῖς ᾿Ιησοῦς, and ὃν ἔχρισας, in the declara- τοῦ Χριστοῦ χάριτος ταῦτα τεκμήρια ἐπιδείκ- ᾿ tion of its accomplishment. The whole Κεφ. δ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 23 / 27 Συνήχθησαν yap ἐπ᾽ ἀληθείας ἐπὶ τὸν ἅγιον παῖδά σου ᾿Ιησοῦν ἃ ” ἭἫ 58 \ / 7 \ ΝΜ, \ r ov ἔχρισας, ρωδης te καὶ ]]όντιος Πιλάτος, σὺν ἔθνεσι καὶ λαοῖς > Ἰσραὴλ, 28 Ποιῆσαι ὅσα ἡ χείρ σου καὶ ἡ βουλή σου προώρισε γενέσθαι. \ \ nr rs lal - 20 Καὶ τὰ νῦν Κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς ΄ a δούλοις σου μετὰ παῤῥησίας πάσης λαλεῖν τὸν λόγον σου, 5 Ca \ ἴω 7 > / , rf 30 Ev τῷ τὴν χεῖρά σου ἐκτείνειν σὲ εἰς ἴασιν, καὶ σημεῖα καὶ , \ ini 2d “4 " , τέρατα γίνεσθαι διὰ τοῦ ὀνόματος τοῦ ἁγίου παιδός σου ᾿Ιησοῦ. \ t 5. τῖν οι ? ΄ ε ΄ ’ a ® 31 Kai δεηθέντων αὐτῶν ἐσαλεύθη 6 τόπος ἐν ᾧ ἦσαν συνηγμένοι, Nios? ΄ uA , ς καὶ ἐπλήσθησαν ἅπαντες πνεύματος ἁγίου, καὶ ἐλάλουν τὸν λόγον τοῦ Θεοῦ μετὰ παῤῥησίας. 32 Τοῦ δὲ πλήθους τῶν πιστευσάντων ἣν ἡ καρδία καὶ ἡ ψυχὴ pla psalm, indeed, though primarily relating to | insolence and threatening of Sennacherib. David, and the opposition which he expe- | Isai. xxxvii. 14—20. The disciples did not rienced from Saul and others, after he was | pray to be protected, for of that they were anointed king by Samuel, yet in a spiritual | well assured; but, as St. Paul did after- sense evidently refers to Christ, and a part | wards, Eph. vi. 19, to be endued with holy of it can refer to none other; for, as the | boldness in preaching the Gospel, that God Apostle asks, Heb. i. 5, Unto which of the | might be glorified, and souls saved. And angels said God at any time, Thou art my | we find in ver, 31, that their prayer was son, this day have I begotten thee ? immediately and completely answered. 27. ὃν ἔχρισας. Since anointing was | Compare Dan. ix, 20—23. used at the inauguration of kings, prophets, 30. ἐν τῷ, k. A. Not by, as in our and priests, χρίω is taken to signity the con- | version, but whi/e thou art stretching forth, secration itself. Hence the Messiah is | &c., and while signs and wonders are per- called, Luke ii. 26, the Lord’s anointed, i.e. | forming. παῖδος σοῦ should be rendered thy as appointed by God to be the head and | servant, as in v.25. See Is. viii. 11 ; Phil. ii. 7. ruler of his Church. 31. ἐσαλεύθη. Was shaken, literally, 28. ποιῆσαι. We learn from this, that | as the sea. So the voice of God shook the God, by his secret counsel, so directs the | earth at Sinai. Heb. xii. 26. See below course of events, as that he sometimes em- | xvi. 20, Earthquakes were regarded by ploys the agency of his enemies for the | the Gentiles as indications of the Divine accomplishment of his purposes. We must | presence. Thus /Eneas says, Virg. fin. not, therefore, as Beza well remarks upon | 111. 89. Vix ea fatus eram, tremere omnia the passage before us, consider their work, | visa repente, Liminaque, laurusque Dei, to-= who were wicked murderers, but the work | tusque moveri Mons circum, et mugire adytis of God, which they fulfilled without thinking | cortina reclusis. Chrysost. remarks on the of any such thing. ‘This distinction, he earthquake mentioned in the text, that adds, rightly observed, will satisfy all mo- | τοῦ ἀκουσθῆναι αὐτοὺς, καὶ τῆς ἐπισκέψεως derate men, that they should never separate | τοῦ Θεοῦ τοῦτο τεκμήριον γέγονε" Kal γὰρ εἰς the counsel and decree of God, from his | θάρσος μεῖζον ἀνάγων αὐτοὺς μετὰ τὰς ἀπειλὰς decreeing foreknowledge, and yet that they | ἐκείνας, καὶ εἰς παῤῥησίαν πλείονα ἤλειφεν" should fix all the criminality of actions on ἐσαλεύθη μὲν ὁ τόπος, Kal μᾶλλον ἐστερέωσε second causes. | αὐτούς, this was an evidence that they were 29. τὰ νῦν. 1. ο. κατὰ τὰ νῦν ὄντα πράγ- heard, and of the watchful care of God, for it ματα, under existing circumstances. both led them on to greater confidence after the ἀπειλάς. See Luke ix. 54, and observe | threatenings they had received, and inspired the contrast. Though the disciples had | them with increased boldness. The place was now more courage, they had also more love. | shaken, and this yet more confirmed them. Vital godliness effects a combination of vir- πνεύματος. ‘The word is not perhaps here tues naturally remote from each other, and used in a personal sense, but only as signi- the “Cedar and the shittah tree, the myrtle | fying the enlivening, sanctifying, and com- and the oil tree,’ the products of the | forting influences of the Holy Spirit, again mountain and the garden, are made to | imparted to them, as on the day of Pentecost. flourish together. It was in a like spirit 32. ψυχὴ pia. This seems to have that Hezekiah laid before the Lord the | bcen a proverbial expression, significant of 24 ΠΡΑΈΕΙΣ Κεφ. δ΄. ; ΄ , nm > > > 95. 4 > a Kal οὐδὲ εἷς τὶ τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, GNX ἣν αὐτοῖς ἅπαντα κοινά. 33 Kal μεγάλῃ δυνάμει ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ Κυρίου ᾿Ιησοῦ, χάρις τε μεγάλη ἣν ἐπὶ πάντας αὐτούς. 34. Οὐδὲ γὰρ ἐνδεής τις ὑπῆρχεν ἐν αὐτοῖς: ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων, 35 Καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων' διεδίδοτο δὲ Ἕ / / ΝΜ / 3 ἑκάστῳ, καθότι ἄν τις χρείαν εἶχεν. ΄, lal , 5 36 ᾿Ιωσῆς δὲ ὁ ἐπικληθεὶς Βαρνάβας ὑπὸ τῶν ἀποστόλων, ὅ ἐστι / CN “λή A .᾿ , Kd A A J μεθερμηνευόμενον, υἱὸς παρακλήσεως, Aevitns, Κύπριος τῷ γένει, the utmost harmony and concord. Dio- genes Laertius, v. 1. 11, says of Aristotle, that, ἐρωτηθεὶς ri ἐστι φίλος; ἔφη, μία ψυχὴ δύο σώμασιν ἐνοικοῦσα, when he was asked, what isa friend? he replied, one soul inha- biting two bodies. 'The same idea occurs in Ovid. Trist. iv, 4. 72. Qui duo corporibus mentibus unus erant. οὐδὲ eis. Not even one. Emphatically for οὐδείς, as John i. 3, Rom. iii. 10. We | must remark that this benevolence in the practice was the result of Christian love as a principle, without which it could not have been acceptable to God. κοινά. See above ii. 44. The disinter- ested liberality of the early Christians is admitted even by their enemies. Lucian, Mort. Pereg. 12, turns it into ridicule. He says of them (13), καταφρονοῦσιν ἁπάντων ἔξισης καὶ Kowa ἡγοῦνται, they contemn all things alike, and consider them as common. And Julian. ap. Sozom. y. 16, writes to the priest Arsacius, αἰσχρὸν yap, εἰ τῶν μὲν Ιουδαίων οὐδεὶς μεταιτεῖ, τρέφουσι δὲ οἱ δυσσεβεῖς Ταλιλαῖοι πρὸς τοῖς ἑαυτῶν καὶ τοὺς ἡμετέρους. For it is a shame, that none should ask alms of the Jews, but that the abhorred Galileans should support our people in addition to their own. “We must remark that the community of goods here men- tioned was not an extinction of property, but intended chiefly for the relief of the poor, who, having embraced Christianity, would no longer be supported, as they had been, by the funds belonging to the syna- | gogue. 33. αναστάσεως. The resurrection of Christ was the great point in controversy, and that which the Apostles were especially commanded to insist upon (2); for this being once admitted, the truth of the Gos- pel followed as a matter of course. See 1 Cor. xy. 14. χάρις. Favour, i.e. of God, an evidence of .which, namely, a sufficient supply of their necessities, is given in the following | verse, which shows that his Lenevolence is always accompanied by his beneficence. 34. ὅσοι. Such as were possessors, i.e. some, not all; neither did they part | with all their possessions, but such only as the present necessity required them to dis- pose of. Lightfoot computes this t@\pave been the year of jubilee, in which case the lands would fetch a higher price, inasmuch as fifty years would elapse before they would revert to their original owners. 35. παρὰ τοὺς πόδας. CEcumen. says that this expression πολλὴν τιμὴν καὶ εὐλά- βειαν τῶν προσαγόντων δηλοῖ, implies the great reverence and respect of those who brought the money. It was a token of their placing it entirely at the disposal of the Apostles. 36. BapvaBas. THe is again mentioned (xiii. 1,) as a prophet and teacher, sent to Antioch by the church at Jerusalem (xi. 22), and afterwards to preach to the Gen- tiles, in company with Paul. An epistle ascribed to him is yet extant. vids παρακλήσεως. A son of exhortation, so called according to the Hebrew idiom, on account of his talent in exhorting and en- couraging men to receive the Gospel. See xi. 23. Παράκλησις, exhortation, is expressly distinguished from παραμυθία, comfort, or consolation, (1 Cor. xiy. 3,) and this signifi- cation of the word is to be preferred in the passage before us. It was for a parallel rea- son that our Lord bestowed upon James and John the name of Boanerges. Mark iii. 17. Aevirns. Though the Levites as a tribe had no inheritance in Israel, yet the prohi- | bition, probably, did not extend to them as individuals, or at all events, to other coun- tries. Barnabas, it seems, was a native of Cyprus, where, as we learn from lian, the soil was considered as equal, in fertility, to that of Egypt. His words are these, Λέγουσι Κύπριοι εὔγεων οἰκεῖν χῶρον, καὶ ταῖς Αἰγυπτίων ἀρούραις τολμῶσιν ἀντικρίνειν τὰς σφετέρας. N. A, 56. Κεφ. δ΄. ΤΩΝ ΑΠΟΣΤΟΔΩΝ. 25 37 “Yard 0 Εἰ lal > lal Ν / ν᾿ XN lal \ ἔθ δ, ρχοντος αὐτῷ ἀγροῦ. πωλήσας ἤνεγκε τὸ χρῆμα, καὶ ἔθηκε παρὰ τοὺς πόδας τῶν ἀποστόλων. ΚΕΦΑΛΑΙΟΝ «ε΄. Α ΝΗΡ δέ τις ᾿Ανανίας ὀνόματι, σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ, nso κτῆμα, 2 Καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς; συνειδυίας καὶ τῆς γυναικὸς αὐτοῦ, καὶ ἐνέγκας μέρος τὶ παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν. 3 Εἶπε δὲ Πέτρος, ᾿Ανανία, διατί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου, Ψψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον, καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου ; 4 Οὐχὶ μένον σοὶ ἔμενε, καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχε: τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποι», ἀλλὰ τῷ Θεῴ. 5 ᾿Ακούων δὲ ᾿Ανανίας τοὺς λόγους τούτους, πεσὼν ἐξέψυξε: καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. gies S75 χρῆμα. The price, as in Herod. | that δείκνυσιν ὅτι τὰ αὐτὰ εἰς τὸ πνεῦμα τὸ iil, 38, ἐπὶ κόσῳ χρήματι, for what price. ἅγιον καὶ εἰς τὸν Θεόν ἐστιν ἁμαρτήματα, the ‘The word when used in this sense, generally | Apostle shows that to sin against the Holy occurs in the plural. Ghost is the same thing as sinning against God. And Athanas. remarks, ὥστε ὁ ψευ- V. 1. evoopicato. Appropriated to σαμένος TO aye πνεύματι, τῷ Θεῷ ἐψεύσατο himself. From νοσφὶ, separatim. The word τῷ κατοικοῦντι ἐν ἀνθρώποις ‘dud τοῦ πνεύμα- in the middle voice is especially applied to τὸς ἁγίου. ὁποῦ γὰρ ἐστι τὸ πνεῦμα Θεοῦ, peculation, or embexzlement of public property. ἐκεῖ ἐστιν ὁ Θεός. So that he who lied to See Xen. Cyr. iv. 2, 42, Hesych. νοσφίζε- | the Holy Ghost, hath lied to God, who dwelleth Tal, ἰδιοποιεῖ, κλέπτει. in man by the Holy Ghost. For wherever the 3. ἐπλήρωσεν. The fraud was partial as | spirit of God is, there is God also. This to the act, but complete as to the spirit. A | doctrine is so important, that it may be similar expression occurs Esth. vii. 5. Who | well to refer to the following texts cited by is this whose heart hath filled him to do this? | Jones in his Catholic Doctrine of the Trinity, as affording indisputable evidence of its τα τ CEE ge B 2? Non expresses | truth. John iii. 6, compared with 1 John the being emboldened to do anything. The | v. 4; Matt. ix. 38, with Acts xii. 4; 2 Tim. language of Peter on this occasion, implied | iii. 16, with 2 Pet. i. 21; John vi. 45, with that he was aware of the deception ; and 1 Cor. ii. 13; and 1 Cor, 111. 16, with 1 Cor. we learn too from the context, that, what- | vi. 19, on which last passage it is well ob- ever Satan might suggest, he could not have | served by Augustine de Trin. i. 6, Si nos compelled Ananias to the commission of this | swmus templum Spiritis Sancti, non est crea- wickedness against his own consent. tura Spiritus Sanctus, quia cui corpus nostrum 4, σοὶ ἔμενε. Remained at thy disposal. | evhibemus, necesse est ut huic eam servitutem It hence appears that both the sale of their | debeamus, qua nonnisi Deo serviendum est. estates, and also the disposal of the pro- 5. e€e ve. Literally, expired. The ceeds, was entirely voluntary on the part of | sin of Ananias consisted both of covetous- the owners. ness and hypocrisy, and though the punish- ἔθου, for eco. τιθέναι ἐν τῇ καρδίᾳ is a| ment was severe as regarded the delin- Hebraism, and implies deliberate design, or | quents, it was an act of mercy to numbers, determination. See Dan. i. 8; Mal. ii. 2. | as tending to excite in them a reverential τῷ Θεῷ. This verse, in connexion with | fear, and to prevent the scandal that would the preceding one, affords a plain and deci- | arise in the church from the intrusion of sive testimony to the Divine personality of | false brethren. We must observe, too, that the Holy Ghost. Basil. observes upon it, | the miraculous power of punishing now 90 ΠΡΑΈΕΙΣ Κεφ. ε. / 6 ᾿Αναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν, καὶ ἐξενέγκαντες ἔθαψαν. > / \ ΄ ΄ a lal / \ id \ » la) \ ,’ A 7 ᾿Ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα, καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. 8 ᾿Απεκρίθη δὲ αὐτῇ ὁ Πέτρος, Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον > / id Ν εν \ / ἀπέδοσθε: ἡ δὲ εἶπε, Ναὶ, τοσούτου. 9 Ὁ δὲ Πέτρος εἶπε πρὸς αὐτὴν, Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ, καὶ ἐξοίσουσι σέ. 10 Ἔπεσε δὲ παραχρῆμα παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐξέψυξεν" εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκρὰν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς. 11 Καὶ ἐγένετο φόβος μέγας ἐφ᾽ ὅλην τὴν ἐκκλησίαν, καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. rn a lol Tad / 12 Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγένετο σημεῖα καὶ τέρατα ἐν A a ΄ \ 5 € \ “ ? a a A i TO λαῷ πολλά: Kal ἦσαν ὁμοθυμαδὸν ἅπαντες ἐν TH στοᾷ Σολομῶνος" 19 Τῶν δὲ λουπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾿ ἐμεγάλυνεν αὐτοὺς ὃ λαός" 14 Μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ Κυρίῳ, πλήθη ἀνδρῶν τε καὶ γυναικῶν" 15 Ὥστε κατὰ τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς, καὶ τιθέναι ἐπὶ conferred upon the Apostles was accommo- | πρύμναν ἐκρούοντο. Et is similarly used, dated to the circumstances of the infant | Virg. An. iii. 9. vi. 499. church, at a period when the civil magi- | 9. πόδες τ. 6. A THebraism for οἱ strates were her greatest enemies. It ap- θάψαντες. See Isai. vii. 7, cited Rom. x. pears, however, to have been exercised very | 15. The idiom, however, is not unusual in sparingly, and never without the greatest | Eurip. See Markl. on Suppl. 90. and most urgent necessity. Instances are 11. ἐγένετο φόβος. This thunder puri- recorded in xiii, 11; 1 Cor. v. 3, οι; 1. fied the air. The Church would soon have Tim. 1: 20: swarmed with impostors coming in for the 6. συνέστειλαν. Wrapped up, namely, | sake of worldly advantage, had every for burial. Thus Eur. Troad. 377, οὐ da- | miracle been, like the first ‘wrought by the μαρτος ἐν χεροῖν πέπλοις συνεστάλησαν. | Apostles, one of mercy. The more usual word is περιστέλλειν, as 12. τῇ στοᾷ. See on iii, 11. This Hom. Od. ©. 292. The νεώτεροι or veavic- | portico seems to have been’the resort of κοι (10) may be understood of the younger | the disciples, who were now too numerous persons present, as there is no proof that | to be contained in the ὑπερῷον (i. 13). the word here implies any distinctive name 13. κολλᾶσθαι. Associate familiarly with. of office, though in Mark xiv. 51, it pro- | @cumen. explains the clause by οὐδὲ mpo- bably means the soldiers. σεγγίζειν τις αὐτοῖς ἐτόλμα. ‘The awful ἐξενέγκαντες. A funereal term, as efferre | judgment inflicted upon Ananias and Sap- in Latin. Eustath. ad Od. O. p. 584, says, phira inspired the rest with such terror, ἐκφέρειν, 6 Kal ἐπὶ τοῦ θάπτειν ἔστιν ὅτε | that though they had embraced Christianity, λέγεται: ὅθεν καὶ ἐκφορὰ ἡ ταφή. So and consisted, as Lightfoot thinks, of the Aristoph. Ran. 171, Kai yap τινες ἐκφέρουσι 120, exclusive of the Apostles, yet they τουτονὶ νεκρόν. It was usual with the Jews | kept aloof from them, and dare not join to bury on the day of death. See Ecclus. | them as equals. XXXviil. 16. 15. κατὰ τ. 7. Throughout, or in every 7. καὶ. For ὅτε, as Mark xv. 25; Heb. | street. κατὰ is distributive as xxii. 19, and vii. 8; Luke ii, 21. So Thucyd. i. 50, | elsewhere. ἤδη δὲ ἦν ὀψὲ, καὶ οἱ Κορίνθιοι ἐξαπίσηε Κεφ. €. ΤΩΝ ΑΠΟΣΤΟΛΔΩΝ. 97 κλινῶν καὶ κραββάτων, t iva ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσῃ τινὶ αὐτῶν. 16 Συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων εἰς ἹΙερουσαλὴμ, Us 2 - \ ᾽ / 6. Ν / > / / φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες“. 17 "A \ δὲ « > \ \ / e \ > a id Lo) (ed ναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, ἐπλήσθησαν ζήλου, 18 Καὶ ἐπέβαλον τὰς χεῖρας αὑτῶν ἐπὶ τοὺς ἀποστόλους, καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ. 19 ᾿Αγγελος δὲ Κυρίου διὰ τῆς νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς, > ἐξαγαγών Te αὐτοὺς εἶπε, 20 Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. 21 ᾿Ακούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν, καὶ ἐδίδα- σκον. παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ, συνεκάλεσαν τὸ “συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν ᾿Ισραὴλ, καὶ ἀπέστειλαν εἰς τὸ ὃ δεσμωτήριον, ἀχθῆναι αὐτούς. 22 Οἱ δὲ ὑπηρέται παραγενόμενοι οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ" νων ᾿ς δὲ ἀπήγγειλαν, ΝΣ ἀσφαλείᾳ, καὶ τοὺς φύλακας 3 tw ε ἑστῶτας πρὸ τῶν ΠΝ avolkayres ——__—. δὲ ἔ εσω οὐδένα εὕρομεν. κραββάτων. Couches, small, mean beds, | Jerome, in its present sense, guwod scilicet as opposed to κλινῶν, which were larger and | eam sibi unusquisque eligat disciplinam, quam better. This distinction is observed by | putat esse meliorem. ‘Thus Protestants are Cic. de Diy. ii. 63. Deosne immortales con- | heretics, according to the Church of Rome, cursare omnium mortalium non modo lectos | because they choose to reject opinions and verum etiam grabatos. We learn from it | practices which they know to be unscriptu- that persons of al/ classes resorted to the | ral, absurd, and superstitious. Joseph. Apostles. Ant. xiii. 5. 9, says, κατὰ δὲ τὸν χρόνον τοῦ- oxia. It is not said that the shadow of | roy τρεῖς αἱρέσεις τῶν Ιουδαιῶν ἦσαν, ὧν ἥ the Apostle did heal any one, though the μὲν Φαρισαίων ἐλέγετο, 7 δὲ Σαδδουκαίων, ἡ people thought it could. But supposing it τριτὴ d€’Econverv. See xxiv. 5. did, like the handkerchiefs and apronsmen-| ~ 19. ἄγγελος. An angel. See xii. 7; tioned xix. 12, it is to be considered not as | xvi. 26; Ps. xxxiv. 7; Heb. i. 14. conveying any virtue of itself, as the Ro- 20. ῥήματα, k.A. Namely, words that manists assert of their relics, but as a mere | assert and prove this life, that is, the resur- outward token of the omnipotent operation | rection, respecting which the controversy of God. had arisen. Or more generally, the whole 16. τὸ πλῆθος τ. 7. 7. The bulk of the Gospel of Him who is the way, the truth, surrounding population. and the life, and by whom alone sinners ἅπαντες. There was no failure now, like | can obtain eternal life. See John vi. 68; that recorded Matt. xvii. 10. This proved | xvii. 3. the power of the ascended Saviour, and 21. ὑπὸ τὸν ὄρθρον. About daybreak. the increased grace communicated to the Sub diluculo. Τερουσίαν, the senate, called Apostles. πρεσβύτεροι, supr. iv. 8. Now was fulfilled 17. οἱ σὺν αὐτῷ. Those of his party, as | that which the Lord had spoken of them, σὺν. τῷ Ἰήσου. iv. 13. “They shall bring you before councils, for αἵρεσις. The sect. The word properly | my name’s sake.” Matt. x. 17: 18: ΟΤΩΘΒῚΒ option or choice, and is applied, says } 4 28 ΠΡΑΞΈΕΙΣ Κεφ. €. οι e 4 \ © \ 24 ‘Ns δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε ἱερεὺς καὶ ὃ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν, τί ἂν γένοιτο τοῦτο. 25 Παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς λέγων, “Ὅτι ἰδοὺ οἱ ἄνδρες ods ἔθεσθε ἐν τῇ φυλακῇ, εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσ- κοντες τὸν λαόν. ᾽ ’ ε by > \ > 26 Τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἤγαγεν αὐτοὺς. OV ᾿ μετὰ βίας: ἐφοβοῦντο γὰρ τὸν λαὸν, ἵνα μὴ λιθασθῶσιν. 27 ᾿4γαγόντες δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ" καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς. 28 Λέγων, Οὐ παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ’ ὀνόματι τούτῳ: καὶ ἰδοὺ πεπληρώκατε τὴν ἹΙερουσαλὴμ τῆς διδαχῆς lal J rf cal ~ 4 “2 ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφ᾽ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου. 29 ᾿Αποκριθεὶς δὲ ὁ Πέτρος καὶ οἱ ἀπόστολοι εἶπον: Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις. 80 Ὁ Θεὸς τῶν πατέρων ἡμῶν ἤγειρεν ᾿Ιησοῦν, ὃν ὑμεῖς διεχειρί- σασθε κρεμάσαντες ἐπὶ ξύλου. 31 Τοῦτον ὁ Θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσε τῇ δεξιᾷ αὑτοῦ, δοῦναι a μετάνοιαν 92 Καὶ τῷ ᾿Ισραὴλ καὶ ἄφεσιν ἁμαρτιῶν. ἡμεῖς cee αὐτοῦ μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ πνεῦμα δὲ τὸ ἅγιον, ὃ ἔδωκεν ὁ Θεὸς τοῖς πειθαρχοῦσιν αὐτῷ. 24, ἱερεύς. The High Priest, as Heb. v. 6. The ἀρχιερεῖς are the heads of the twenty-four courses of the priests, ap- pointed by David. 1 Chron. xxiv. 28. τούτου. Spoken contemptuously of Jesus, whom they would not deign to men- tion by name. See vi. 14. 29. πειθαρχεῖν. See above iv. 19. A like sentiment occurs in Herodot. v. 63. Ta Tov Θεοῦ πρεσβύτερα ἐποιεῦντο, ἢ τὰ TOV ἀνδρῶν. And in Livy xxxix. δ7. Veremur | quidem vos, Romani, et si ita vultis, timemus ; sed plus et veremur et timemus Deos immor- tales. See Dan. iii. 16, 17. 30. διεχειρίσασθε. upon. 31. τῇ δεξιᾷ. To his right hand, as foretold Ps. cx. 1, and plainly declared Mark xvi. 19, Eph. i. 20, Col. iii. 1. As | the most honourable place among men is at the right hand, so the expression, applied to God, signifies the glorious majesty of God. See 1 Kings ii. 19. We learn from this verse, that Jesus will be a Saviour to those only to whom he is a prince; and that it is vain to expect salvation by him unless we yield submission to him. δοῦναι μετάνοιαν. Some render these words, ¢o give place or room for repentance ; but as it is the evident doctrine of Scripture (xi. 18; Jer. xxxi. 31—33; Ezek. xxxvi. “e laid violent hands | Di 133 Οἱ δὲ ἀκούσαντες διεπρίοντοϊ καὶ ἐβουλεύοντο ἀνελεῖν αὐτούς. 25—27; Zech. xii. 10; Luke xxiv. 47: 2 Tim. ii. 25, 26,) that repentance is the gift of God, to divert them from their obvious meaning is little else than an attempt to improve the language of the Bible, and to obscure one evidence of our Lord’s divinity, and the free grace of his salvation. The same important truth. be it remembered, is abundantly recognised in our Liturgy, wherein we beseech (God) to grant us true repentance (Absolution), that it may please _him to give us true repentance (Litany), to | create and make in us new and contrite hearts. | Collect for Ash Wednesday. 32. πειθαρχοῦσιν. There can be no | true obedience without faith, nor true faith | without obedience. 33. διεπρίοντο, sc. ταῖς καρδίαις, as Vil. 54. The word properly signifies to cut through as with a saw, and is metaphorically used of violent rage and fury, as is findor in Latin. Cor meum finditur. Plaut. Tur- gescit vitrea bilis, Findor. Persius. The same gospel has not always the same suc- _ cess; the substance of this sermon was the same as of that on the day of Pentecost, and yet how different the result; as if to show that the excellency of the power was of God. 2 Cor. iv. 7. ἐβουλείοντο. Determined, aS XV. 37; XXVii. 39; 2 Cor. i. 17. The Pharisees were Κεφ. ε΄. ΤΩΝ AIIOSTOANN. 29 ond 7 ’ \ ἢ fal an 34 ᾿Αναστὰς δέ τις ἐν TO συνεδρίῳ Φαρισαῖος, ὀνόματι Γαμαλιὴλ, νομοδιδασκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλ ἔξω β ᾿ ὺ be μιος i τῷ λαῷ, ἐκέλευσεν ἔξω βραχύ τι τοὺς > ΓΔ an ἀποστόλους ποιῆσαι" », S / \ > \ / > a - 35 Εἶπέ τε πρὸς αὐτοὺς, “Avépes ᾿Ισραηλῖται, προσέχετε ἑαυτοῖς ἐπὶ fal 7 7 τοῖς ἀνθρώποις τούτοις τί μέλλετε πράσσειν. \ NI y n a 7, a 5 36 Πρὸ yap τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς, λέγων εἶναί τινα ε \ = ON 4θ » θ \ > ὃ A e \ , Behe ᾽ LQ ἑαυτὸν, ᾧ προσεκολλήθη ἀριθμὸς ἀνδρῶν ὡσεὶ τετρακοσίων" ὃς ἀνῃρέθη, Χ / “ > / nr καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ, διελύθησαν Kal ἐγένοντο εἰς οὐδέν. »- \ A ’ / » Qn “ A 37] Mera τοῦτον ἀνέστη ᾿Ιούδας ὁ Γαλιλαῖος, ἐν ταῖς ἡμέραις τῆς , n Ν > / \ id » ἴω fal ἀπογραφῆς, καὶ ὠπέστησε λαὸν ἱκανὸν ὀπίσω αὑτοῦ: κἀκεῖνος ἀπώλετο, ΞΕ ΞΔ oe A καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν. 38 K \ \ A lA ig fal ’ f > ΝᾺ lal > / / \ αὶ τὰ νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων, Kal aS, > 4 “ IN > ’ ’ / « \ “ xX \ » lal ἐάσατε αὐτούς" ὅτι ἐὰν ἢ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη i) TO ἔργον τοῦτο, bead hee καταλυθήσεται" ᾽ \ > aw 19 \ > ΄ rn SEN , \ 39 Ei δὲ ἐκ Θεοῦ ἐστὶν, οὐ δύνασθε καταλῦσαι αὐτὸ, μήποτε Kal θεομάχοι εὑρεθῆτε. equally desirous with the Sadducees that | name was common among the Jews, and the Apostles should suffer death ; but they the Theudas here spoken of, might very would not consent that they should be | possibly be the father or grandfather of the punished for preaching the resurrection one mentioned by Josephus. from the dead,—a doctrine which themselves twa. Somebody, i.e. a person of conse= admitted; and thus the dissensions of the | quence. Thus Gal. vi. 3, εἰ yap δοκεῖ τις two parties were providentially overruled εἶναι τι, κι λ. Compare Soph. Elect. 939 ; for the furtherance of the Gospel. Juv. Sat. i. 73. Si vis esse aliquis. 34. Γαμαλιήλ. The son of Simeon, | 37. ᾿Ιούδας. He is thus mentioned by mentioned Luke ii. 34, and grandson of | Joseph. B. J. ii. 8. 1, Ἐπὶ τούτου, namely, Hillel. He was in great reputation among under the administration of Coponius, τις the Jews, being the president of the San- ἀνήρ, &c. A certain Galilean, whose name hedrim. St. Paul speaks of himself as | was Judas, prevailed upon his countrymen to haying been brought up under him, below | revolt, and said they were cowards if they xxii. 3. Josephus mentions him as πόλεως | would endure to pay a tax to the Romans, and μὲν Ἱεροσολύμων, γένους δὲ σφόδρα λαμ- | would, after God, submit to mortal men as προῦ THs των Φαρισαίων αἱρέσεως οἱ περὶ τὰ their lords. The Galileans, whose blood πάτρια νόμιμα δοκοῦσι τῶν. ἄλλων ἀκριβείᾳ Pilate mingled with their sacrifices, Luke διαφέρειν. Vit. 38. xiii. 1, were probably concerned in a similar ἔξω---ποιῆσαι. To put forth, or remove. | insurrection, on the same grounds ; and the The meaning of ποίεω is often determined | chief priests brought a like charge against by the word with which it is connected. | our Lord himself, at the same time insinua- Thus in Latin, Hue te fac,i.e. accede. So | ting to Pilate that he was a Galilean, with in Apul. Met. v. 27. Intra limen se fecit, | the view, it seems, of more easily ensuring i.e. intravit. βραχὺ agrees with διάστημα | his condemnation. See Luke xxiii. 2—6. understood. ἀπογραφῆς. ‘This was not the enrolment, 36. Θευδᾶς. Gamaliel cannot allude to | or census of the population, mentioned the insurgent of this name, mentioned by | Luke ii. 2, in the days of Herod, but the Joseph. Ant. xx. 5. 1, for that insurrection | payment exacted ten or twelve years after, took place at least ten years after this, in and in consequence of, that enrolment. the procuratorship of Fadus, about A. Ὁ. 45 38. τὰ νῦν. For the present, κατὰ τὰ or 46. Origen. Cels. i. 6, says that Θευδᾶς viv ὄντα πράγματα. Oru ἐὰν, κι Δ.» Seems to πρὸ τῆς γενέσεως Ἰησοῦ γεγονέ τις παρὰ have been ἃ proverbial expression, and Ιουδαίοις. He must have been the person | uttered as such by Gamaliel. A similar one of whom Gamaliel speaks; for Judas of | is recorded in Pirki Aboth. ec. iv. 11. How Galilee, who “rose up in the days of the | different is this language from that in Matt. taxing,” i.e. twenty-four years before, is | xxvii. 25. “His blood be on us and our said to have come after this man, both by | children.” Origen, and in the passage before us, The 30 TTPABEIS Κεφ. ε΄. lal / 40 ᾿Επείσθησαν δὲ αὐτῷ: καὶ προσκαλεσάμενοι τοὺς ἀποστόλους, al r a? la) \ b) / δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ TH ὀνόματι TOD ᾿Ιησοῦ, Kal aTe- λυσαν αὐτούς. 41 Οἱ μὲν οὖν ἐπορεύοντο χαίροντες ἀπὸ προσώπου τοῦ συνεδρίου, ὅτι ὑπὲρ τοῦ ὀνόματος αὐτοῦ κατηξιώθησαν ἀτιμασθῆναι. 42 Πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατ᾽ οἶκον οὐκ ἐπαύοντο διδάσ- κοντες καὶ εὐαγγελιζόμενοι ᾿Ιησοῦν τὸν Χριστόν. ΚΕΦΑΛΑΙΟΝ στ΄. ἘΝ δὲ ταῖς ἡμέραις ταύταις πληθυνόντων τῶν μαθητῶν, ἐγένετο γογγυσμὸς τῶν ᾿ΕἙλληνιστῶν πρὸς τοὺς Ἑβραίους, ὅτι παρεθεω- ροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. 2 Προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν, εἶπον, Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ Θεοῦ διακονεῖν / τραπέζαις. 40. δείραντες. This was a common but disgraceful punish- ment (τιμωρία aicxiorn, Joseph.,) among the Jews. The Apostles, however, mindful of our Lord’s encouragement, Matt. v. 11, 12, went away rejoicing at the opportunity now afforded them by their sufferings, of bearing testimony to the truth. We meet with a passage somewhat similar to this in the Shepherd of Hermas, 111. 8. 28. Vos igitur, quicungue propter hoc nomen mortem obitis, Dominum honorare debetis ; quod dignos vos habet Dominus ut nomen ejus feratis, et omnia peccata vestra redimantur. How much better is it to suffer reproach for the Gos- pel, than to be areproach to it! 42. τόν. The sense is, they ceased not to teach and preach that Jesus was the Christ, the Messiah, the Anointed Saviour. And this same Saviour should ever be the great subject of evangelical instruction, and the centre of all our doctrines, and exhor- tations, and encouragements. : = VI. 1. yoyyuopos. A sullen murmur. It is one of those words which both imply and express some particular sound. The Greek language is particularly rich in such, of which avrn, ὄτοβος, κλάγγη, ψιθύρισμος, may be quoted as examples. The word before us seems to be used reprehensively, as if to express grief and astonishment at the inconsistency of Christian character here displayed. “Ἑλληνιστῶν. The Hellenists were fo- reign Jews, who used the Septuagint version of the Scriptures, and who for that reason were in low estimation among the native Having scourged them. | Jews (Ἑβραίους), among whom the know- ledge of Greek was in such disrepute, that |in the war with Titus it was forbidden to teach it. Words in corns imply imitation. Thus the distinction between Ἕλληνες and Ἑλλήνισται is that of native Greeks and Grecising Jews. παρεθεωροῦντο. Were overlooked. It seems that certain persons were intrusted with the charge of relieving the poor out of the common stock; and that these being He- brews, were supposed to show more favour to those of their own nation than to the others. Hence arose the murmuring here mentioned, which was quieted, as we see in yer. 5, by the appointment of seven addi- tional superintendents, who appear from their names to have been chosen from among the Hellenists. διακονίᾳ. Distribution of alms, as below xi. 29, xii. 25; or, as Theophyl. defines it, ἡ TOV χρημάτων ἐπιχορηγία, pecuniary relief. The word, however, implies generally any service, especially ecclesiastical, as below xx. 24. Ἢ ἀποστολὴ, says Chrysostom, διακονία λέγεται, καὶ πᾶν ἁγαθὸν πνευματικὸν ἔργον διακονία. Ad Rom. xii. χῆραι. ‘These appear to have been espe- cial objects of care in the primitive church, as they were also under the Jewish eco- nomy. Exod. xxii. 22; Deut. x. 18. See 1 Tim. vy. 3—11. Thus also Ignatius in- structed Polycarp. Ai χῆραι μὴ dpedeio- Bacay. | μετὰ τὸν Κύριον, ob αὐτῶν φρον- TLOTYS ἔσο. 2. διακονεῖν τραπέζαις. To undertake the management of the public charity. τρά- πεζα may perhaps mean here, as in Luke Κεφ. στ΄. ΤΩΝ AMOSTOANN. 81 8 ᾿Επισκέψασθε οὖν, ἀδελφοὶ, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος ἁγίου καὶ σοφίας, ods καταστήσομεν ἐπὶ τῆς χρείας ταύτης" ¢ a \ A a \ A / a / 4 Ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτε- ρήσομεν. 5 Καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους" καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον, \ , \ / n καὶ IIpoyopov, καὶ Νικάνορα, καὶ Τίμωνα, καὶ Ilappevay, καὶ Νικόλαον προσήλυτον ᾿Αντιοχέα, ae aa ARSE A 6 Ods ἔστησαν ἐνώπιον τῶν ἀποστόλων" καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας. /, nm - [ΑἹ 7 Καὶ ὁ λόγος τοῦ Θεοῦ ηὔξανε, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν Ae. Bape \ t ΄ " a (ey dak, μαθητῶν ἐν ἱΙερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει. xix. 23, a table of accounts, whence τραπέζι- | sui et Ecclesie ministros. The principal τὴς occurs in the sense of a banker or money- | offices of a deacon in the primitive church changer. Matt. xxy. 27. Some have thought | seem to have been,—1. 'To assist the bishop that there were two classes of deacons in | and presbyters in the public service of the the primitive church, namely, τῆς τραπέζης, | church; 2. To receive the alms and obla- set over the fund for the support of the | tions of the people; 3. In some churches, poor, and τοῦ λόγου, (ver. 4,) as assistants | but not universally, to read the Gospel in in the ministerial office. Both offices, how- | the Communion Service; and 4. To distri- ever, seem to have been united in the case | bute the consecrated elements in the Eu- of Stephen (10), and possibly in those | charist. It appears that they were em- elected with him; or rather, the diaconal | powered also by the bishop’s authority, but function was an addition to the ministerial | not without it, to preach and to baptize. one previously exercised, for it appears 3. πλήρεις πνεύματος. Endued with from Epiphanius that they were chosen | the miraculous gifts and graces of the Holy from the seventy disciples. After the dis- | Spirit, vouchsafed to many persons in the persion consequent upon Stephen’s death | Christian church of that period. : (viii. 1), the διακονία τῆς τραπέζης could no 4, mpooxaprepnoopev. See on i. 14. longer be exercised; Philip then confined | We may hence learn that the two chief em- himself to the ministry of the word (viii. 5). | ployments of the Christian minister are, to This office of deacon seems, from the testi- | pray unto God for the people, and to speak mony of Clemens Romanus, to have been | from God fo the people; and that those established at a very early period. His | who claim to be, exclusively or especially, words are these : κατὰ χώρας οὖν καὶ πόλεις the successors of the Apostles, should κηρύσσοντες (i.e. the Apostles) καθίστανον | wholly abstain from a participation in any ras ἀπαρχὰς αὐτῶν, δοκιμάσαντες τῷ πνεύ- | pursuits inconsistent with that claim. ματι, εἰς ἐπισκόπους καὶ διακόνους τῶν μεὰλ- 5. Στέφανον. There is a legend in the λόντων πιστεύειν. And Ignatius Epist. ad | Pseudo-Ignatius, which states that Stephen, Magnes. says, mapa ἐν ὁμονοίᾳ Θεοῦ σπου- | who was now elected deacon, had been in δάζετε πάντα πράττειν: προκαθημένου τοῦ the habit of ministering to James and the ἐπισκόπου εἰς τόπον Θεοῦ, Kal τῶν πρεσβυ- | elders for some time antecedent. τέρων εἰς τόπον συνεδρίου των ἀποστόλων, 6. χεῖρας. The imposition of hands καὶ τῶν διακόνων, τῶν ἐμοὶ γλυκυτάτων, πε- | was originally borrowed from the Jewish πιστευμένων διακονίαν Ἰησοῦ Χριστοῦ. 1 church, (see Numb. xxvii. 18, 2 Sam. xii. exhort you to study to do all things in divine | 19,) as a symbol of appointment to the concord; the bishop presiding in the place of | ministerial office, thence sometimes called God, and the presbyters in the place of the | χειροθεσία. See 1 Tim. ν. 22. apostolical senate, and the deacons most dear 7. ὄχλος. This word is used of a to me, as those to whom is committed the | hundred and twenty persons, above i. 15, ministry of Jesus Christ. Cyprian Ep. 65, | and probably, of a much smaller number, says that Diaconos post ascensum Domini in| John xi. 42, xii. 17. We read also in Luke celos Apostoli sili constituerunt Episcopatis | v. 29, of ὄχλος τελωνῶν πολὺς, a great com- 32 ITPABEIS Κεφ. στ΄ 4 , / / 8 Σ᾽ τέφανος δὲ πλήρης πίστεως καὶ δυνάμεως ἐποίει τέρατα καὶ lal / ’ A A σημεῖα μεγάλα ev τῷ haw. 9 ᾿Ανέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Διβερ- “τίνων, καὶ Κυρηναίων καὶ ᾿Αλεξανδρέων, καὶ τῶν ἀπὸ Κιλικίας καὶ “Ἢ ᾿Ασίας, συζητοῦντες τῷ Στεφάνῳ" fal fal \ lal / Φ 10 Καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει. [᾽ 11 Τότε ὑπέβαλον ἄνδρας λέγοντας, Ὅτι ἀκηκόαμεν αὐτοῦ λαλοῦν- τος ῥήματα βλάσφημα εἰς Μωσὴν καὶ τὸν Θεόν. pany of publicans; and since it appears from Ezra ii. 36—39, that 4289 of the sacerdotal race returned from Babylon, the number of whom must at this time have been much increased, it is not at all sur- prising that @ great company of priests should embrace the Gospel, and this not as a matter of bare speculation, but as the | word ὑπακούειν intimates, from a practical conviction of its truth. In the conversion of these persons commenced the fulfilment of the prophecy, Mal. iii. 3; and the tem- | poral loss they would sustain by the aban- donment of the Jewish faith, proves at once their own sincerity, and the power of divine grace. 8. δυναμέως, namely, that miraculous power imparted to the Apostles and other primitive teachers. See x. 38, and Mark vi. 14. 9. συναγωγῆς. tivity. The chief object of their erection was, that the law might be read unto the people, and the rule was to establish one in every place where there were ten persons of full age and: tree condition always at leisure to attend to the service of it. The Jews say that there were 480 synagogues at Jerusalem, many of which may have been built by Jews of different countries, who had occasion to resort thither at the usual feasts, or by others for them. Luke Vii. 5. AiBeprivev. Some have supposed these persons to have been native Jews, living at Libertus or Libertina, in proconsular Africa. | Suidas speaks of a people of this name, though he does not say where they dwelt ; | and the bishop of the church at Libertina is mentioned in the acts of the Council at Synagogues did not | come into use till after the Babylonish cap- | herentur ; ceteri cederent Italia nisi certum ante diem profanos ritus exuissent. Ann. ii. 85. Some of these, it is thought, built the synagogue here spoken of. Another opi- nion, however, is, that it was erected by Jews who had been taken captive to Rome, and there obtained their freedom. For the meaning of the word dibertinus was at this time confined to such ; ipsos qui manwmitte- rentur, though it formerly signified their descendants, ingenuos ex his procreatos. Suet. Claud. 24. And Philo mentions Jews living at Rome, who ἦσαν οἱ πλείους ἀπε- ᾿λευθερωθέντες. Αἰχμάλωτοι yap ἀχθέντες εἰς Ἰταλίαν, ὑπὸ τῶν κτησαμένων ἠλευθερώθησαν οὐδὲν τῶν πατρίων παραχαράξαι βιασθέντες. It is not improbable that the synagogue in question was erected for the use of such persons when sojourning at Jerusalem, and at their expense. And this opinion seems to be confirmed by the preceding word λεγομένης, Which seems to qualify the mean- ing of Λιβερτίνων, and which, had the latter word been, like those in the context, the name of a people, would have been unne- cessary. ᾿Αλεξανδρέων. Philo bears testimony to the great numbers of Jews belonging to this city and neighbourhood, stating that οὐκ ἀποδέουσι μυριάδων ἑκατόν τὴν ᾿Αλεξαν- δρείαν καὶ τὴν χώραν ᾿Ιουδαῖοι κατοικοῦντες, ἀπὸ τοῦ πρὸς Λιβύην καταβαθμοῦ μέχρι τῶν ὁρέων Αἰθιωπίας. Paul was probably one of the τῶν ἀπὸ Κιλικίας mentioned in the text, among those who disputed with Ste- | phen. 10. πνεύματι. Namely, the influence of the Holy Spirit, under whose inspiration he spake, according to the promise, Matt. x. 20; Mark. xiii. 11; Luke xxi. 15. | 11. βλάσφημα. This blasphemy, as Carthage, in a. Ὁ, 411, and also in those of they considered it, against God, consisted the Lateran Council, a.p. 619. However this be, it seems that there were many Jews at Rome who are expressly called Liber- tines by Tacitus. Factum enim, says he, patrum consultum ut quatuor millia Libertini in Stephen’s assertion of the divinity of | Christ, which he attested with his last | breath; and possibly also in that he told | them that now the substance was come, the types and shadows of the Mosaic law were generis ea (sc. Judaica) superstitione infecta, | to vanish away. queis idonea @tas, in insulam Sardiniam ve- Κεφ. στ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 88 10 ΣΙ ΖΕ / \ ἊΝ Ν \ \ Li \ \ 2 Συνεκίνησάν τε Tov λαὸν καὶ τοὺς πρεσβυτέρους Kal τοὺς ypap- ματεῖς, καὶ ἐπιστάντες συνήρπασαν αὐτὸν, καὶ ἤγαγον εἰς τὸ συνέδριον, ΄ n Ὁ ἋΣ 18 "Εστησάν τε μάρτυρας ψευδεῖς λέγοντας, ‘O ἄνθρωπος οὗτος οὐ παύεται ρήματα βλάσφημα λαλῶν κατὰ τοῦ τόπου τοῦ ἁγίου τούτου καὶ τοῦ νόμου" \ na “ / a A 14 ᾿Ακηκόαμεν yap αὐτοῦ λέγοντος, “Ott ᾿Ιησοῦς ὁ Nafwpatos οὗτος / \ la lol \ > / \ ” ἃ / [4 rn καταλύσει TOV τόπον τοῦτον, Kal ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Moons. 1 | me K \ » / ᾽ ’ \ “ e θ , ᾽ A ὃ el 5 Καὶ atevicavtes εἰς αὐτὸν ἅπαντες οἱ καθεζόμενοι ἐν τῷ συνεδρίῷ, εἰδον τὸ πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλου. KE@AAAION ζ. ΠἾἼΠΕ δὲ ὁ ἀρχιερεὺς, Εἰ ἄρα ταῦτα οὕτως ἔχει; 2. Ὃ δὲ ἔφη, "ἄνδρες ἀδελῴοι καὶ πατέρες; ἀκούσατε. ὁ Θεὸς τῆς δόξης ὠφθη τῷ πατρὶ ἡμῶν ᾿Αβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ, πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαῤῥάν, 3 Καὶ εἶπε πρὸς αὐτὸν, Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου, καὶ δεῦρο εἰς γῆν ἣν ἄν σοι δείξω «4 Ἣν 4 Τότε ἐξελθὼν ἐκ γῆς Χαλδαίων, κατῴκησεν ἐν Χαῤῥάν' κἀκεῖθεν, μετὰ τὸ ἀποθανεῖν τὸν πωτέρα αὐτοῦ, μετῴκισεν αὐτὸν εἰς τὴν γῆν / ἃ ta ey Cs Tee ζ ον, ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε" pe) eet tsar tet fi.6408 ttre" (LOG 12. συνήρπασαν. They seized him. From Charran, as appears aad Gen, Xil. From dprdw is derived, by transposition, 4. Chaldea was reckoned in Mesopotamia the Latin rapio, as forma from μόρφη. by Pliny. Babylon, Chaldaicarum gentium 14. ἔθη. Namely, the traditions of caput, dit summam claritatem obtinuit in toto the elders, or what was called the oral law, orbe; propter quam reliqua pars Mesopotamia as well as the written institutions of Moses. | Assyrieque Babylonia appellate est. Nat. 15. ἀγγέλου. Some commentators have | Hist. vi. 26. supposed this to be a popular form of ex- Xappav. A city of Mesopotamia on the pression, indicative of majesty and grace- | Euphrates, about 150 miles from Ur. It fulness, and have quoted 2 Sam. xiv. 17, | Was rendered illustrious, in after-times, by xix. 27, and Gen. xxxiii. 10, in support of the defeat of Crassus by the Parthians. this opinion. It may, however, be doubted Assyrias Latio maculavit sanguine Charras. whether the power of the persons to whom | Lucan. Phars. i. 105. this language is applied, is not rather 4. πατέρα. It would seem, at first intended than their personal appearance. | sight, from Gen. xi. 26, compared with v. There is no more ground for denying ἃ 32, and xii. 4, that Terah lived sixty years supernatural irradiation of countenance in | after Abraham's departure from Haran ; the case of Stephen, than in that of Moses, | but it may be replied, in answer to this when he came down from the mount of | objection, that there is no proof that Abra- God, Exod. xxxiv. 29—35, for which a | ham was the eldest son, or that Terah was reason is given 2 Cor. iii. 7—18. And the | not one hundred and thirty when he was glory on Stephen's face appears to have born. It appears, indeed, from Gen. te been the testimony of God that he had not 31, that Abraham, and Lot, his brother’s spoken against Moses, inasmuch as he was son, were contemporary with each other. distinguished in the same manner. | Besides, the Samaritan chronology, as given _ by Eusebius, makes Terah live only seventy- VII. 2. ὄφθη. The Jews have a tra- five years after the birth of Abraham ; and dition that God called Abraham, 1. From the Samaritan Pentateuch makes his whole Ur of the Chaldees, which belief they | age only 140 years. Hither of these sup- ground upon Gen, xv. 7, Neh. ix. 7; and 2. | positions will solve the difficulty. D 84 ΠΡΆΞΕΙΣ Κεφ. ξ΄. Καὶ οὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ, οὐδὲ βῆμα ποδός" καὶ ἐπηγγείλατο αὐτῷ δοῦναι εἰς κατάσχεσιν αὐτὴν, καὶ τῷ σπέρματι αὐτοῦ μετ᾽ αὐτὸν, οὐκ ὄντος αὐτῷ τέκνου. 6 ᾿Ελάλησε δὲ οὕτως ὁ Θεὸς, ὅτι ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῆ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια. 7 Καὶ τὸ ἔθνος, ᾧ ἐὰν δουλεύσωσι, κρινῶ ἐγὼ, εἶπεν ὁ Θεός" καὶ μετὰ ταῦτα ἐξελεύσονται, καὶ λατρεύσουσί μοι ἐν τῷ τόπῳ τούτῳ. 8 Καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς: καὶ οὕτως ἐγέννησε τὸν ᾿Ισαὰκ, καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ" καὶ ὁ ᾿Ισαὰκ τὸν "Taxa, καὶ ὁ ᾿Ιακὼβ τοὺς δώδεκα πατριάρχας. 9 Καὶ οἱ πατριάρχαι ζηλώσαντες τὸν ᾿Ιωσὴφ ἀπέδοντο εἰς Αἴγυπτον' καὶ ἣν ὁ Θεὸς μετ᾽ αὐτοῦ, 10 Καὶ ἐξείλετο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπ᾽ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὑτοῦ. 11 "Hr δὲ λιμὸς ἐφ᾽ ὅλην τὴν γῆν Αἰγύπτου καὶ Χαναὰν, καὶ θλίψεις μεγάλη" καὶ οὐχ εὕρισκον χορτάσματα οἱ πατέρες ἡμῶν. 12 ᾿Ακούσας δὲ ᾿Ιακὼβ ὄντα σῖτα ἐν Αἰγύπτῳ, ἐξαπέστειλε τοὺς πατέρας ἡμῶν πρῶτον" 13 Καὶ ἐν τῷ δευτέρῳ ἀνεγνωρίσθη. ᾿Ιωσὴφ τοῖς ἀδελφοῖς αὑτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος τοῦ Ἰωσήφ. 14 ‘Amroaret has δὲ ᾿Ιωσὴφ μετεκαλέσατο τὸν πατέρα αὑτοῦ ᾿Ιακὼβ, καὶ πᾶσαν τὴν συγγένειαν αὑτοῦ, ἐν ψυχαῖς ἑβδομηκονταπέντε. 5. βῆμα ποδός. A proverbial expres- | cision was analogous. οὕτως refers to περι- sion, as in Deut. ii. 5, Gen. viii. 9. Thus | τμηθεὶς understood, or it may perhaps Cic. ad Attic. xiii. 2 pedem ubi ponat in suo | have the sense of ἔπειτα, as xx. 11. See non habet. In Deut. ii. 5, Abraham was | John iv. 6. forced to buy a place of burial; and the πατριάρχας. From πάτρια, a tribe, and Apostle, Heb. xi. 8—10, mentions it as a ἀρχῶν, a leader, or chief. yemarkable proof of his faith, that, when 11. χορτάσματα. The word properly he was called, he went out, not knowing | means food for cattle, though χορτάζομαι is whither he went. By his being a stranger | said of men, Matt. xiv. 20, Luke κυνὶ. 91, in Canaan, he was schooled in the spiritual | Arrian. Epict. i.9. In like manner, δούλιος meaning of the promises, as the Israelites | χόρτος signifies the food of slaves. Hippo- afterwards were by the terrors of the law. | nax ap. Athen. 6. τετρακόσια. Stephen here quotes 14. ἀποστείλας. Philo thus speaks of from memory the Septuagint version of Joseph’s sending for his father. ᾿Απήνας Gen. xv. 13, 14. The exact number of | οὖν καὶ ἁρμαμάξας καὶ πλῆθος ὑποζυγίων years was 430, (Exod. xii. 40, Gal. iii. 17,) ἐπηχθισμένων τἀπιτήδεια δίδωσι τοῖς ἀδελ- which are thus computed. Five years in | dois, καὶ θεραπείαν ἱ ἱκανὴν, ἵνα μετὰ ἀσφα- Haran, twenty-five between leaving Haran λείας ἀγάγωσι τὸν πατέρα. and the birth of Isaac, sixty between the ἑβδομήκοντα πέντε. Inj the Hebrew text births of Isaac and Jacob, one hundred and | of Gen. xtvi. 26,27, Deut. x. 22, seventy thirty between the birth of Jacob and his persons only are mentioned. Stephen fol- going into Egypt, and two hundred and ten lows the Sept. version of the former text, between that event and the Exodus. which states the sons of Joseph to have 8. διαθήκην περιτομῆς. The covenant, | been nine instead of dwo, as is recorded in of which circumcision was the seal, and by the Hebrew. These, added to the sixty- which the Jewish church was distinguished six who came with Jacob into Egypt, make from the rest of the world, as the Christian | up the number in the text. Some, how- church now is by baptism, to which cireum- | ever, make it up by adding the nine sur- δ. ose ee Κεφ. ζ΄. ΤΩΝ AIOSTOANN. τ ΕΝ / ’ e 15 Κατέβη δὲ ᾿Ιακὼβ εἰς Αἴγυπτον, καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν" 16 Καὶ μετετέθησαν εἰς Συχὲμ, καὶ ἐτέθησαν ἐν τῷ μνήματι ὃ ὠνή- σατο ᾿Αβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν ᾿Εμμὸρ τοῦ Συχέμ. 17 Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὥμοσεν ὁ Θεὸς τῷ ᾿Αβραὰμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Αἰγύπτῳ, 18 "ἄχρις οὗ ἀνέστη βασιλεὺς ἕτερος ὃς οὐκ ἤδει τὸν ᾿Ιωσήφ. 10 Οὗτος κατασοφισάμενος τὸ γένος ἡμῶν, ἐκάκωσε τοῦς πατέρας ἡμῶν, τοῦ ποιεῖν ἔκθετα τὰ βρέφη αὐτῶν, εἰς τὸ μὴ ζωογονεῖσθαι. ’ ἴυ fal fal io a n lal 20 Εν ᾧ καιρῷ ἐγεννήθη Μωσῆς, καὶ ἣν ἀστεῖος τῷ Θεῶ" ~~ c c ἃ ος » / n ἴων τὶ n fal n ἀνετράφη μῆνας τρεῖς ἐν TO οἴκῳ τοῦ πατρὸς αὐτοῦ. viving wives of the sons of Jacob, (for those of Judah and Simeon were dead previously,) to the sixty-six who came out of Jacob’s loins, and excluding Joseph and his children, who were already in Egypt. 16. ᾿Αβραάμ. This word is generally considered to be an interpolation. It ap- pears from Gen. xxiii. that Abraham bought the burying place from Ephron the Hittite, where he buried Sarah, and where he was buried himself, as were also Isaac and Rebekah, and Leah, Gen. xix. 3], and Jacob, Gen. uy. 13. It was Jacob, not Abraham, who bought the field mentioned in the text, Gen. xxxiii. 19, and this not for a sepulchre, but for an altar. Joseph, however, though he died and was em- balmed in Egypt, was buried in Sychem, the place here spoken of, Josh. xxiv. 32, which, as it became the inheritance of his sons, might probably serve for their burying place also, in which case μετετέθησαν would refer, not only to Jacob’s sons, but to Joseph and his descendants. 17. ἧς. For ἣν. It is what the gram- marians call a case of attraction. So ὧν for ἅ, (45). So also xxi. 16. ηὔξησεν. During the first 215 years from the promise made unto Abraham, his de- scendants amounted to no more than se- venty or seventy-five persons, but in the latter 215 years they increased to 600,000 men, besides children. Exod. xii. 37. ἕτερος. Of another family. See Ex. i. 8. Josephus thus relates the fact. Αἰγύπτιοι ὧν ἦσαν εὖ ὑπὸ Ἰωσήπου τετυχότες, διὰ χρόνου μῆκος λήθην λαβόντες, καὶ τῆς βασι- λέιας εἰς ἄλλον οἶκον μετεληλυθυΐας, δεινῶς ἐνύβριζον τοῖς ᾿Ισραηλίταις. The Egyptians having in length of time forgotten the benefits they had received from Joseph, and the crown being now come into another family, became very oppressive to the Israelites. Ant. ii. 9. 1. Οὐκ nde means, had no respect lo, or esteem for, as the word signifies 1 Thess, y, 12. 19. κατασοφισάμενος. Dealing deceit- fully, as in the Sept. Vers. of Ex, i. 10. Achior gives the same account to King Holofernes, Judith vy. 11. Καὶ ἐπανέστη αὐτοῖς ὁ βασιλεὺς Αἰγύπτου, καὶ κατεσοφί- σαντο αὐτοὺς ἐν πόνῳ καὶ ἐν πλίνθω, καὶ ἐτα- πέινωσαν αὐτούς. Philo thus well explains the meaning of the word, τὴν ἰσχὺν αὐτῶν ἀφαιρεῖν ἐπινοίαις ἀνοσιουργοῖς ἐμηχανᾶτο. Vit. Mos. i. 603, and Suid. κατασοφισώμεθα: μηχανῇ τινι κακώσομεν. ποῖειν ἔκθετα. For ἐκτίθεναι. ἸΤοίεω often takes the sense of the adjectives with which it is construed. Thus Joh. xvi. 2. ἀποσυν- αγώγους ποιήσουσιν ὑμᾶς may be rendered, they shall excommunicate you. ᾿Ἐκτιθέναι is a term especially applied to the abandon- ment of infants. Thus Eur. Ion. 18. ἀπή- νεγκε βρέφος εἰς ταυτὸν ἄντρον---κἀκτίθησιν ὡς θανουμένον. And Philo, speaking of the parents of Moses, says δεδακρούμενοι τὸν παῖδα ἐκτιθέασι περὶ Tas ὄχθας τοῦ ποταμοῦ. Vit. Mos. i. 004. 20. ἐν ᾧ καιρῷς: The speech of Ste- phen has by some been thought too prolix and discursive, from their not perceiving his object, which was, as is evident from v. 51. to convince the Jews of their ill-treatment of Christ, by first reminding them of their ill-treatment of Moses, between whom and Christ there were many points of resem- blance. ἀστεῖος. Beautiful. Suid. ἀστεῖος. εὐ- πρόσωπος. Comp. Heb. xi. 23. Joseph. Ant. ii. 9. 7. represents Pharaoh’s daughter as calling Moses παῖδα μορφῇ θεῖον, an ex- pression similar, as some think, to that in the text. He says of him, ii. 9. 6. πρὸς κάλλος ovdeis ἀφιλοτίμητος ἦν οὕτως, ὡς Μωῦσὴν θεασάμενος μὴ ἐκπληγῆναι τῆς €v- , ΄ ΄ ana, \ μορφίας" πολλοῖς τε συνέβαινε καθ ὁδὸν φε- porer? TVY NAUVOO Ys ἐπιστρέφεσθαι μεν πυπὸο τῆς ὄψεως τοῦ παιδὸς, ἀφίεναι δὲ τὰ σπουδα- ζόμενα καὶ τῇ θεωρίᾳ προσασχολεῖν αὐτοῦ. As for his beauty there was no one so indiffe- D2 90 ITPABEIS Κεφ. ζ. Ν \ ΟἹ] ᾿Εκτεθέντα δὲ αὐτὸν, ἀνείλετο αὐτὸν ἡ θυγάτηρ Φαραὼ, Kat > / ᾿ Ἁ c lol > CUy, ἀνεθρέψατο QUTOV εαυτὴ ELS VLOV. 22 Kai ἐπαιδεύθη Μωσῆς πάσῃ σοφίᾳ Aiyurriov' λόγοις καὶ ἐν ἔργοις. ἣν δὲ δυνατὸς ἐν 23 Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσαρακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοῦς αὑτοῦ τοὺς υἱοὺς ᾿Ισραήλ. 9 \ > , > ΄ > me ἈΝ 3 , >’ ὃ / lal 24 Καὶ ἰδών τινα ἀδικούμενον, ἡμύνατο Kal ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ, πατάξας τὸν Αἰγύπτιον. - δ ΄ \ 25 ᾿Ενόμιζε δὲ συνιέναι τοὺς ἀδελφοὺς αὐτοῦ, ὅτι ὁ Θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν αὐτοῖς σωτηρίαν" οἱ δὲ οὐ συνῆκαν. vent as when he saw Moses, not to be struck with his fair countenance, and it frequently happened that those who met him as he was carried along the road turned again wpon seeing the child, and that they left off what they were engaged in, and stood still a great while to look on him. τῷ Θεῷ. Through God, i. 6. through his extraordinary favour and blessing. Josephus says, God had taken such great care in the formation of Moses, that, &c. The phrase τῷ Θεῷ is usually considered a Hebraism,. and analogous to the epithets θεῖος, da- μόνιος, οὐράνιος, &c., SO usual in the Greek writers, but perhaps without sufficient rea- son. See 2 Cor. x.4. In1 Sam. xvi. 12, the Sept. version speaks of David as ἄγαθος ὁράσει Κυρίῳ, fair in aspect through the Lord, i, e. through his blessing. Those who ac- knowledge that every good gift and every perfect gift is from above, James i. 17. will be slow to sanction any interpretation of Scripture which may seem to disparage this incontrovertible truth. τρεῖς. So Philo, as above quoted, τρεῖς γοῦν φασὶ μῆνας ἐφεξῆς οἴκοι γαλακτοτρο- φηθῆναι, λανθάνοντα τοὺς πολλούς. Jose- phus mentions the same period. 21. ἀνείλετο. Took up. Hesych. ava- pew: τὸ τεχθὲν ἀνατρέφειν. New-born chil- dren were laid upon the ground, and the taking them up by the father was considered as an acknow ledgment of his owning them. Hence this word is especially used in the sense of taking up exposed children. So tolloin Latin. Si quod peperissem, educarem et tollerem. Plaut. Truc. 2. 4. 45. θυγάτηρ. Her name, according to Jose- phus, was Thermuthis. She was the daugh- ter of Pharaoh Rameses, who was the grandfather of Sesostris. 22. ἐπαιδεύθη. GEcumen. well observes upon this passage, ἐκ τούτου δῆλον ὅ ὅτι οὐκ ἀποβλητέα πάντη ἐστὶν ἡ τῶν ἔξωθεν τῆς γραφῆς παίδευσις" τρόπῳ γὰρ ἐγκωμίου εἴρη - ται, ὡς ἐπαιδεύθη Μωσῆς. It must however be remembered, that all human acquire- ments should be consecrated to the service of Him whose gift they are, so that while, with this object in view, we are lawfully con- ' tending for the corruptible laurels of human distinction, we may daily press forward to the prize of the high calling of God in Christ Jesus, and receive from him, in his own good time, that crown of glory which fadeth not away. πάσῃ copia. What this was, we are thus informed by Philo. ᾿Αριθμοὺς μὲν οὖν καὶ γεωμετρίαν, τήν τε ῥυθμικὴν, καὶ ἁἅρμο- νικὴν, καὶ μετρικὴν θεωρίαν, καὶ μουσικὴν τὴν σύμπασαν---Αἰγυπτίων οἱ λόγιοι παρέδοσαν" καὶ “προσέτι τὴν διὰ συμβόλων φιλοσοφίαν, ἣν ἐν τοῖς λεγομένοις ἱεροῖς γράμμασιν ἐπι- detkyuvro.—Clemens Alexandrinus adds to this list the art of medicine, and the know- Jedge of the heavens. Kgypt has ever been regarded by all the writers of antiquity as the cradle of science. See Herod. ii. 84. 100. We may observe, as an evident proof of the inspiration of Moses, that notwith- standing his eminence in the learning of the Egyptians, in his cosmogony and theo- logy he went directly cownter to it; just as Paul, though brought up at Tarsus, and at the feet of Gamaliel, went directly in op- position to the current wisdom both of Gentiles and Jews. λόγοις. Not eloquence, for see Exod. iv. 10, 11, but power of argument, which is at- tributed to him by Josephus Ant. iii. 1. 4. Λόγος and ἔργον constantly occur together in the best writers. 23. ἀνέβη. Scil. διαλόγισμος, filly ex- pressed Luke xxiv. 38. See 1 Cor. ii. 9. 24. καταπονουμένῳ. The party aggrieved. For a full account of this transaction, see Exod. 11. 11—14. In this affair Moses acted without divine authority, and there- fore without success, Κεφ. ζ΄. ΤΩΝ AIIOSTOANN. 37 . an ’ , id / ” > lal 26 Τῇ τε ἐπιούσῃ ἡμέρᾳ ὠφθη αὐτοῖς μαχομένοις, καὶ συνήλασεν > N 9 Ν lal αὐτοὺς εἰς εἰρήνην, εἰπὼν, ἄνδρες, ἀδελφοί ἐστε ὑμεῖς" ἀλλήλους 5 6 τ 5 » ἱνατί ἀδικεῖτε 27 Ὃ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν, εἰπὼν, Τίς σὲ κατ- έστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾽ ἡμᾶς : 28 Μὴ ἀνελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον ; 209 ἜἜφυγε δὲ Μωσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιὰμ, οὗ ἐγέννησεν υἱοὺς δύο. lal , lel > 30 Καὶ πληρωθέντων ἐτῶν τεσσαράκοντα, ὥφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Siva ἄγγελος Κυρίου ἐν φλογὶ πυρὸς βάτου. 31 ‘O δὲ Μωσῆς ἰδὼν ἐθαύμασε τὸ ὅραμα" προσερχομένου δὲ αὐτοῦ κατανοῆσαι, ἐγένετο φωνὴ Κυρίου πρὸς αὐτὸν, 32 ᾿Εγὼ ὁ Θεὸς τῶν πατέρων σου, ὁ Θεὸς ᾿Αβραὰμ καὶ ὁ Θεὸς ᾿Ισαὰκ καὶ ὁ Θεὸς ᾿Ιακώβ. ἔντρομος δὲ γενόμενος Μωσῆς οὐκ ἐτόλμα κατανοῆσαι. \ , a 33 Εἶπε δὲ αὐτῷ ὁ Κύριος, Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου" ὁ γὰρ / ® an τόπος ἐν ᾧ ἕστηκας γῆ ἁγία ἐστίν. > \ 53 \ a lal A A 34 ᾿Ιδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, Kal τοῦ στεναγμοῦ αὐτῶν ἤκουσα" δεῦρο, ἀποστελῶ σε εἰς Αἴγυπτον. \ / καὶ κατέβην ἐξελέσθαι αὐτούς" καὶ νῦν 35 Τοῦτον τὸν Μωσῆν ὃν ἠρνήσαντο εἰπόντες, Τίς σὲ κατέστησεν 29. Μαδιάμ. So called from Madian, a son of Abraham by Keturah. It was a district of Arabia Petraea, to the South of the Dead Sea. 30. Σινᾶ. In Exod. iii. 1, this vision is said to have taken place at Horeb, which was either one of the peaks of Mount Sinai, or rather the name of the district in which it stood, and called the wilderness of Sinai, Exed. xix. 1. That this latter opinion is the preferable one, seems to be confirmed by Exod. xvii. 6. Ps. evi. 19. comp. with Exod. xxxii. 1—4. The modern name of Sinai is Mount St. Catherine, from the con- vent on its summit. ἄγγελος. Namely the second person in the Trinity, elsewhere called the Angel of the covenant, appearing in the name and as the ambassador of the Father. 31. κατανοῆσαι. To examine, or observe with attention, as Luke xii. 24. 32. ἔντρομος. It was a common belief among the ancients, that no one could be- hold any deity or angel with impunity. Pausanias Phocic. x. 32. gives an apposite instance. Τὸν “Ῥωμαῖον, ὃς ἐπιτέτραπται At γύπτον, ἄνδρα ἔφη x μασιν ἀναπείσαντα ἐς τὸ ἄδυτον καταπέμ αι τῆς Ἴσιδος τὸ ἐν Κόπτῳ. Καὶ ὁ ἐσπεμφθεὶς ἀνέστρεψε μὲν ἐκ τοῦ ἀδύτου" διηγησάμενον δὲ ὁποῖα ἐθεάσατο, καὶ τοῦτον αὐτίκα ἐπυνθανομὴν τελευτῆσαι. Τὸ ἔπος οὖν ἀληθεύειν ἐ ἔοικε τὸ Ὁμήρου, σὺν οὐδενὶ αἰσίῳ τοὺς θεοὺς τῷ γένει τῶν ἀνθρώ- πων ἐναργῶς ὁρᾶσθαι. The Apostle, Heb. ΧΙ, 18—23, beautifully contrasts the mild- ness and mercy of the Christian dispen- sation with the fear and terror inspired by the giving of the law. 33. λῦσον. This was in token of re- verence for the Divine majesty. See Josh. vy. 15. Thus also Pythagoras commanded his disciples, θύειν χρὴ ἀνυπόδετον καὶ πρὸς ἱερὰ προσιέναι, and the inhabitants of the Kast, to the present day, lay aside their sandals upon entering into their places of worship. Juvenal sneers at the Jews for observing the same custom, Observant ubi festa mero pede sabbata reges. Sat. vi. 158. 34. ἰδὼν εἶδον. The addition of the participle is emphatic, according to the Ifebrew idiom, and not unknow n in Gr eek, examples of which are ὑπακούων ὑπήκουσα. Xen. Cyr. ἰδὼν οἶδα. Arr. Hist. Ind. iv. 15. Κάκωσιν may be rendered oppression, ill- treatment. 35. Τοῦτον. This same. οὗτος, in the following verses. Emphatic, as 38 ΠΡΆΞΕΙΣ Κεφ. ζ ἄρχοντα καὶ δικαστήν! τοῦτον ὁ Θεὸς ἄρχοντα καὶ λυτρωτὴν ἀπέστειλεν ἐν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βά τῷ. 36 Οὗτος ἐξήγαγεν αὐτοὺς, ποιήσας τέρατα καὶ σημεῖα ἐν yh Al- yeTTov καὶ ἐν ἐρυθρᾷ θαλάσσῃ, καὶ ἐν τῇ ἐρήμῳ ἔτη τεσσαράκοντα. 87 Οὗτός ἐστιν ὁ Μωσῆς ὁ εἰπὼν τοῖς υἱοῖς ᾿Ισραὴλ, ΤΠροφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ρον ἐκ τῶν ἀδελφῶν ὑμῶν ὧς ἐμέ: 7 αὐτοῦ ἀκούσεσθε. HE, FY εἰ ΜΝ f "98 Οὗτός ἐστιν ὃ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινᾶ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια, ζῶντα Saovas ἡμῖν" 90 ὯΩι οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν, GAN ἀπώ- σαντο, καὶ ἐστράφησαν ταῖς καρδίαις αὑτῶν εἰς Δὔἴγυπτον, 40 Eimrovtes τῷ ᾿Δαρὼν, Ποίησον ἡμῖν θεοὺς οἱ προπορεύσονται ἡμῶν' ὁ γὰρ Macks οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ > , 35.» οἴδαμεν τί γέγονεν αὐτῷ. \ > / 2 na « / 9 / \ ,3 / if. 41 Kai ἐμοσχοποίησωαν ἐν ταῖς ἡμέραις ἐκείναις, καὶ ἀνηγῶγον θυσίαν rn OF Je RET pe 5) ΟΣ OF, rn an (Year TO ELOONO, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις TOY χειρῶν αὑτῶν. 36. ἐρυθρᾷ: So called, not from its colour, but most probably from Esau, or Edom, which latter word the Greeks, taking it for an appellative, have rendered by ἔρυ- Opos. Curtius says of it, Ne colore quidem abhorret a ceteris; ab Erythra Rege (se. Edom) inditum est nomen; propter quod ignari rubere aquas credunt. De Rebus Alex. viii. 9. It lies between Arabia on the east, and Egypt and Abyssinia on the west, and is about 1400 miles in length. That part of it through which the Israelites passed was at the Northern extremity, now called Bahr al Kolsum, or the sea of de- struction, in width about three leagues, and from nine to fourteen fathoms deep. 38. ἐκκλησίᾳ. The assembly of the people at the giving of the law, mentioned Exod. xix. 17, Ke. *ExkAnola, says Chry- sost. συστήματος καὶ συνόδου ἐστὶν ὄνομα. And Suid. ἐκκλησίαν" συναγωγὴν ὄχλου. The construction is γενόμενος μετὰ τοῦ ἀγ- γέλου, &e., who communicated with the angel, §c., namely, the Angel-Jehovah, by acting as mediating interpreter between God and the people. ζῶντα. So called, as proceeding from the living and true God, in opposition to the pretended oracles of the heathen. Or the word may be taken in a transitive sense, as in Joh. vi. 51. Heb. x. 20. where ὅδος ζῶσα 15 explained by Theophyl. ζωοποιοῦσα, εἰς ζωὴν a ἄγουσα. 40, ὁ γὰρ---αὐτῳ. The regular con- struction would have been τῷ yap Μωσεῖ τούτῳ, &c. It may be understood as a nominative absolute, of which there are similar instances in Rey. iii. 12, 21, and also in Plato and Thucydides. The Israelites might probably imagine that Moses had perished in the flames, and that the Egyp- tian gods should be propitiated. 41. ἐμοσχοποίησαν. For an account of this transaction, see Exod. xxxii. 1—4. The calf was selected by them as a symbol of the true God, from their having wit- nessed the worship of Osiris (the inventor of agriculture, Tibull. i. 7.29.) under the | form of the bull Apis, described by He-, rodot. 111. 28., and ridiculed by Lucian. de Sacrif. 15. Aaron it seems endeavoured to apply to the worship of Jchovah, what many, at least the mixed multitude, would refer to the idols they had seen in Egypt, for we read, that when they said, these be thy gods, &c., he made proclamation, and said, to-morrow is a feast, not to Apis, or any other idol, but to Jehovah. It is re- markable that Jeroboam, when he intro- duced the worship of the golden calves at Dan and Bethel, used precisely the same expressions respecting them as the people in the wilderness. (1 Kings xii. 38). And though he meant this worship for Jehovah, yet it made way for the worst species of idolatry. Thus the superstitious reverence paid to images of Christ and the relics of saints in the ancient Romish Church, gra- dually introduced the worship of images, and saints, and angels, by which that church is now so fearfully corrupted. Κεφ. ζ΄. ΤΩΝ AIIOSTOANN. 99 42 "Εστρεψε δὲ ὁ Θεὸς, καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ ἴον » la) \ / J / nm lal \ 7 x τοῦ οὐρανοῦ: καθὼς γέγραπται ἐν βίθλῳ τῶν προφητῶν, Μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἔτη τεσσαράκοντα ἐν τῇ ἐρήμῳ, οἶκος ᾿Ισραήλ : 48 Καὶ ἀνεχάβετε τὴν σκηνὴν τοῦ Μολὸχ, καὶ τὸ ἄστρον τοῦ Θεοῦ ὑμῶν “Ῥεμφὰν, τοὺς τύπους οὺς ἐποιήσατε προσκυνεῖν αὐτοῖο" μετοικιῶ ὑμᾶς ἐπέκεινα “Βαβυλῶνος. \ Kab 44 Ἢ σκηνὴ τοῦ μαρτυρίου ἣν ἐν τοῖς πατράσιν ἡμῶν τῇ ἐρήμῳ: \ / id lal an an an > \ \ \ 4 Δ καθὼς διετάξατο ὁ λαλῶν τῷ Μωσῇ, ποιῆσαι αὐτὴν κατὰ τὸν τύπον ὃν ἑωράκει" 45 “Hy καὶ εἰσήγαγον διωδεξάμενοι οἱ πατέρες ἡμῶν μετὰ ᾿Ιησοῦ ἐν 42. ἔστρεψε. Sc. ἑαυτὸν, turned away himself, as in abhorrence. παρέδωκεν. Gave them up, as in Rom. i. 24, which Theodoret explains by συνεχώ- ρησε,---οὐκ ἀνασχόμενος κυβερνᾷν τοὺς εἰς ἐσχάτην ἐκπεσόντας ἀσέβειαν, permitted (those abominations), as not enduring to govern those who had fallen into such extreme im- piety. ‘Vheophylact thus illustrates the use of the word : Παρέδωκεν, ἀντὶ τοῦ εἴασεν, ἀπέλυσεν" ὥσπερ ἰατρὸς βοηθῶν τῷ κάμνοντι, εἶτα ὁρῶν ἀτακτοῦντα περὶ τὴν δίαιταν, καὶ ἀπειθοῦντα αὐτῷ, παραδίδωσιν αὐτὸν! τῷ ἐπὶ πλέον νοσεῖν, ἀντὶ τοῦ, ἀπολύει αὐτὸν, καὶ ἐᾷ, ὥστε τῷ οἰκέιῳ θελήματι χρώμενον μὴ ἀνακομισθῆναι τῆς νόσου. στρατιᾷ. Namely, the sun and moon and stars, called also by Philo τὴν ἱεροπρεπε- στάτην οὐρανοῦ στρατίαν, the most holy army of heaven. βίβλῳ. The twelve minor prophets, so called, were considered as one book. The passage here cited is from the Sept. version of Amos ν. 25, which is somewhat different from the Hebrew original. 43. ἀνελάβετε. Ye took up, referring to their bearing upon their shoulders in reli- gious processions the σκηνὴν or shrine of their idol. Μολόχ. The word means a king, and is so rendered by the Sept. This was an idol of the Ammonites, to whom human sacri- fices were offered, and to whom Solomon (1 Kings xi. 7) built a temple on the mount of Olives. See also 2 Kings xxi. 3,4. It was the same as Milcom, and is generally thought to have represented the Sun, as the King of Heaven, The Jews describe this idol as an image of brass, having the face of a calf, his hands open, into which, when heated with fire, the priests put the children offered in sacrifice, and made a noise with a drum, to drown their cries. The place was called Tophet, from Toph, a drum, Diod. Siculus describes the Saturn wor- shipped at Carthage in nearly the same manner. ἪΝ δὲ παρ᾽ αὐτοῖς ἀνδριὰς Κρόνου χαλκοῦς ἐκτετακὼς τὰς χεῖρας ὑπτίας, ἐκτετα- μένας ἐπὶ τῆς γῆς, ὥστε τὸν συντιθέντα τῶν παίδων ἀποκυλέεσθαι, καὶ πίπτειν εἰς τὸ χάσμα πλῆρες πυρός. They had an image of Saturn made of brass, stretching out his hands, ea tended towards the earth, so that a child being put into them, rolled off, and fell into a great gulf of fire. ‘Peupay. The Sept. reads Ῥαιφὰν, and the Hebr. Iijoun, by which most commen- tators understand Saturn, who was wor- shipped under the image of a star. Bengel states that one of the Egyptian kings was named Remphis. τύπους. Images. Hesych. τύπος: εἰκὼν, which words occur together in Philo, where speaking of the Jews, he says, ev ταῖς ψυ- χαῖς ἀγαλματοφοροῦσι τὰς τῶν διατεταγ- μένων εἴκονας, ἐναργεῖς τύπους καὶ μόρφας αὑτῶν καθορῶντες ἀεί. ἐπέκεινα. Beyond, ἐπὶ ἐκεῖνα. Instead of Babylon, the Heb. and Sept. read Da- mascus, a Variation not easily accounted for, unless we consider the former word to have been transferred from the margin, where it probably stood as a gloss. upon the text. The Israelites were carried into the cities of the Medes, 2 Kings xvii. 6, and so not only beyond Damascus, put, even Babylon, which lay fur ther eastward, ἢ 44, σκηνή. The tabernacle of testimony, Exod. xxxvili. 21, was so called because it contained the ark of the covenant, and tables of the law, which testified God’s au- thority over the Israelites, and his presence with them. See Heb. ix. 3, 4. 45, διαδεξάμενοι. Having received by succession, namely, from their ancestors. Διαδέχομαι: τὸ δὲ πολλῶν ἐρχόμενον ἀφ᾽ ἑτέρου εἰς ἕτερον em ἐμὲ ἧκον δέχομαι. Phavor, 40 ΠΡΑΈΕΙΣ Κεφ. ζ. - / »" » lel a ” ΄ \ > \ / lal τῇ κατασχέσει TOV ἐθνῶν, ὧν ἔξωσεν ὁ Θεὸς ἀπὸ προσώπου τῶν - ° a " , πατέρων ἡμῶν, ἕως τῶν ἡμερῶν Δαβίδ. 40 Ὃς εὗρε χάριν ἐνώπιον τοῦ Θεοῦ, καὶ ἠτήσατο εὑρεῖν σκήνωμα τῷ Θεῷ ᾿Ιακώβ. r » a 47 Σολομῶν δὲ ὠκοδόμησεν αὐτῷ οἶκον. ,’ a“ Lal \ ΄ 48 ᾿Αλλ᾽ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις ναοῖς κατοικεῖ, καθὼς ὁ προφήτης“ λέγει, 40 Ὃ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου" ποῖον fol Up ’ οἶκον οἰκοδομήσετέ μοι: λέγει Κύριος: ἢ τίς τόπος τῆς καταπαύσεως μου: / - δ0 Οὐχὶ ἡ χείρ μου ἐποίησε ταῦτα πάντα: lol / lal > εἶ - al 51 Σκληροτράχηλοι, καὶ ἀπερίτμητοι TH καρδίᾳ καὶ τοῖς ὠσὶν, ὑμεῖς ee.’ A uA A whe / > / ΄ e / e lal Aor: lal ἀεὶ TO πνεύματι τῷ ἁγίῳ AVTLTUTTETE, WS οἱ πατέρες ὑμῶν καὶ ὑμεῖς. lal ~ > 20. 7 e J id lo) Neos) if 52 Τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; Kal ἀπέκτειναν κι a , e ean. ne a τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως TOD δικαίου, οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς γεγένησθε" ἐν τῇ κατασχέσει, KA. While they were taking possession of the land of the heathen. The words pera Ἰησοῦ may be rendered under the guidance or direction of Joshua. There was, according to Procopius de Bell. Vand. 10, at Tangier in Africa, a column bearing an inscription in the Punic lan- guage, which he thus translates. Ἡμεῖς ἐσμὲν οἱ φεύγοντες ἀπὸ προσώπου ᾿Ιησοῦ τοῦ ληστοῦ υἱοῦ Navin. We are the persons who fled from the face of Joshua the robber, the son of Nun. If this be genuine, it would appear that some of the original inhabitants of Canaan migrated into Africa, on the conquest of their country by the Israelites. 46. εὑρεῖν. This expression seems to have been taken from Ps. cxxxii. 5. See 2 Sam. vii. for a full account of the cireum- stances here mentioned. ᾿Ἡτήσατο means he requested, not desired, as in our version. 48. προφήτης. Isaiah, (Lxvi. 1, 2,) here cited nearly according to the Sept. version. 51. σκληροτράχηλοι. Stiff-necked. An epithet often applied to the Jews, as Exod. Xxxiii. 3.5, Deut. x. 16. The metaphor is taken from refractory oxen, who will not submit their necks to the yoke. A similar allusion is found in Hosea. iv. 16, Jerem. XXvii. 8. ἀπερίτμητοι. As circumcision was an external sign of the inward purity which God requires (Deut. xxx. 6), those who are not really devoted to God in spiritual obedience, are said to be uncircumcised in heart and ears, which expression is not un- frequent in the Old Testament. Jerem. vi. 10, ix. 26; Ezek. xLtiv.7. Thus Philo de Migr. Abr. says of circumcision, that it ἡδονῶν καὶ παθῶν πάντων ἐκτομὴν σημαίνει. See Rom. ii. 29; 1 Cor. vii. 19: Gal. v. 6; Col. ii. 11. ἀντιπίπτετε. Tesych. ἀντέπιπτεν: ἐναντι- ovro. How they resisted the Holy Spirit is stated by Chrysost. Ὅτε οὐκ ἐβούλετο θυσίας εἶναι, ὑμεῖς ἐθύετε" ὅτε οὐκ ἤθελε δοῦναι ὑμῖν παραγγέλματα, ἐπεσπάσασθε: ὅτι ελάβετε, ἠμελήσατε. Πάλιν ὅτε εἰστήκει ὁ ναὸς, εἴδωλα ἐθεραπεύετε: ὅτε βούλεται χωρὶς ναοῦ θερα- πεύεσθαι, τὸ ἐνάντιον ποιεῖτε. They resisted the Holy Spirit in the prophets God raised up to them, and by not yielding to the convictions and dictates of their own con- sciences. 52. προφητῶν. Jeremiah makes a si- milar accusation against the Jews, ii. 30; and the truth of it is confirmed 2 Chr. xxiv. 20, 21; Neh. ix. 26; Matt. xxiii. 30—37. τοῦ δικαίου. Christ, emphatically socalled, and the only descendant of Adam who could claim the title, which it is manifest, from many passages in the New Testament, was a distinctive appellation of the Mes- siah. See 11]. 14; xxii. 14; 1 Pet. iii. 18; James v.6; 1 John ii. 1. The passage, Many are the afflictions of the righteous, or just one, Ps. xxxiv. 19, has also been sup- posed to refer to Christ, especially as the next verse contains the Scripture quoted in Joh. xix. 36. as fulfilled at his cruci- fixion, Κεφ. ζ΄. ΤΩΝ AITOSTOANN. 41 “, , 53 Οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλά- ξατε. 54 Axovovres δὲ ταῦτα, διεπρίοντο ταῖς καρδίαις αὑτῶν, καὶ ἔβρυχον τοὺς ὀδόντας ἐπ᾽ αὐτόν. 55 “Ὑπάρχων δὲ πλήρης πνεύματος ἁγίου, ἀτενίσας εἰς τὸν οὐρανὸν, 3 , a \>? a e A ν᾽ A A n εἶδε δόξαν Θεοῦ, καὶ ᾿Ιησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ Θεοῦ, ΕΞ \ > \ A \ > \ > / \ \ εχ 56 Καὶ εἶπεν, Ιδοὺ θεωρῶ τοὺς οὐρανοὺς ἀνεῳγμένους, καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ Θεοῦ. 57 Κράξαντες δὲ φωνῇ μεγάλῃ, συνέσχον τὰ ὦτα αὑτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπ᾽ αὐτόν' 58 Καὶ ἐκβαλόντες ἔξω ἀπέθεντο τὰ ἱμάτια αὑτῶν παρὰ Σαύλου. τῆς πόλεως ἐλιθοβόλουν. e καὶ οἱ μάρτυρες τοὺς πόδας νεανίου καλουμένου 59 Καὶ ἐλιθοβόλουν τὸν Σ᾽ τέφανον, ἐπικαλούμενον καὶ λέγοντα, Κύριε ᾿Ιησοῦ, δέξαι τὸ πνεῦμά μου. 00 Θεὶς δὲ τὰ γόνατα, ἔκραξε φωνῇ μεγάλῃ, Κύριε, μὴ στήσης αὐτοῖς τὴν ἁμαρτίαν ταύτην. καὶ τοῦτο εἰπὼν ἐκοιμήθη. 53. εἰς διαταγάς. By the promulgation of angels, as ministering instruments. So the law is said to be διαταγεὶς δι ἀγγελων, Gal. ili. 19, and λαληθεὶς δι’ ἀγγέλων, Heb. ii. 2. It was the opinion of the Jews, de- rived probably from Deut. xxxiii. 2, or Ps. LXxviil. 17, that the law ,was given in the presence of attendant angels; agreeably to which notion Herod in Joseph. Ant. xy. 5. 3, says ἡμῶν τὰ κάλλιστα τῶν δογμάτων, καὶ τὰ ὁσιότατα τῶν ἐν τοῖς ey δ ἀγγελων παρὰ τοῦ Θεοῦ μαθόντων. ὁ have learned from God the most excellent is our doctrines, and the most holy part of our law by the in- strumentality of angels. And Philo states that “there were present at the giving of the law, voices visible, animated, flames of fire, πνεύματα, trumpets, and divine men running hither and thither to publish the _ law.” Chrysost. however, and others, ex- plain the passage before us, ὑπ᾽ dyyedov διαταχθέντα, ἢ ἢ ἐγχειρισθέντα δὲ ἀγγέλου τῷ Μωῦσεϊ, διὰ τοῦ ὀφθέντος ἐν τῇ βάτῳ, thus confining the word ἀγγέλων to Christ, the Angel of the covenant: see above, v. 33. 55. δόξαν. Probably the Schechinah, or some other evident manifestation of the Divine presence. ἑστῶτα. Christ is generally represented as sitting, but here as standing at God’s right hand, namely, as having risen from the throne of his glory to afford help to his suffering servant. Thus 2cumen. explains the word, as τὴν ἀνάστασιν αὐτοῦ αἰνιττό- μενος" ἢ, ἵνα δείξῃ τὴν ἀντίληψιν τὴν εἰς αὐ- τὸν, καὶ πολλὴν τῷ ἀθλητῇ τὴν προθυμίαν παράσχῃ, τὸ τοῦ βοηθοῦντος ἐπιδείκνυται σχῆμα. And Gregory, in his Hom. on the ascension, Sedere judicantis et imperantis est; stare vero pugnantis vel adjuvantis ; Stephanus stantem vidit, quem adjutorem ha- buit. 58. ἔξω. Namely, as an accursed thing. This was in exact agreement with the Mo- saic law. Lev. xxiv. 14; Numb. xv. 35,36; 1 Kings xxi. 13. See also Heb. xiii. 12. ἀπέθεντο. That is, as Theophyl. says, ὥστε εἶναι κοῦφοι καὶ ἀπαραπόδιστοι εἰς τὸ λιθοβολεῖν, that they might be light and unincumbered. "The witnesses were the first to put him to death, according to the law in Deut. xvii. 7. 59. ἐπικαλούμενον. Se. τὸν Κύριον Ἰη- σοῦν, supplied from the context. Jesus was the God whom the dying martyr invocated in his last agonies, when men are apt to pray with the utmost seriousness, to him whom they conceive the mightiest to save. And Stephen here worshipped Christ in the very same manner in which Christ had but a little while before worshipped the Father under similar circumstances. Luke xxiil. 46. Thus in Rev. xxii. 20, the words ἔρχου. Κύριε Ἰησοῦ, are plainly addressed to Christ as God. τὸ πνεῦμα. Christ’s receiving our spirits at death is the greatest good that immortal existence can receive, or omnipotent love bestow. This prayer of Stephen affords a decisive evidence of the immateriality of the soul. 60. θεὶς τὰ γόνατα. CEcumen. well remarks upon this, that θερμοτέρως ὑπὲρ αὐτῶν, ἢ ὑπὲρ αὐτοῦ εὔχεται: ὑπὲρ 42 ΠΡΆΞΕΙΣ Κεφ. η΄. ΚΕΦΑΛΑΙΟΝ πη΄. 9S ἴω nr rn / ΛΑΥ͂ΛΟΣ δὲ ἣν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. ἐγένετο δὲ ἐν ἐκείνῃ ) 7) ρ Η A κ΄ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν “Tepocodvpors” , ΄ ΄ a ? / πάντες TE διεσπάρησαν κατὰ τὰς χώρας THs ᾿Ιουδαίας καὶ Σαμαρείας, \ -“ / πλὴν TOV ἀποστόλων. Συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς, καὶ ἐποιήσαντο κοπετὸν μέγαν ἐπ᾽ αὐτῷ. αὐτοῦ γὰρ, ἐπὶ ποσίν: ὑπὲρ ἐχθρῶν δὲ, ἐπὶ and to share the pleasures that are at his γόνασι. μὴ στήσης. Literally, weigh not out to them, (ev ζυγῷ, understood) in allusion to | | day, immediately upon the death of Stephen, the Scripture expressions, Job xxxi. 6, Isa. Xxvi. 7, 1 Sam. ii. 3, and elsewhere. was a favourite notion of the Rabbins, and entertained among the Jews and Maho- metans to this day, that God weighs the actions of men by placing them in a pair of scales separately, and that reward or pu- nishment ensues, according as the good or evil preponderate. A similar opinion was prevalent among the heathen, and is thus ex- pressed by Virgil. Jupiter ipse duas equato examine lances Sustinet et fata imponit diversa duorum. “Mn. xii. 725. The conduct of Stephen towards his persecutors reminds us of a fine passage in Plutarch, in his ac- count of the death of Phocion. Τῆς κύλικος αὐτῷ προσφερομένης, ἐρωτηθεὶς εἰ τι λέγει πρὸς τὸν υἱὸν, ἐγώ σοι, εἶπεν, ἐντέλλομαι καὶ παρακαλῶ μηδὲν ᾿Αθηνάιοις μνησικακεῖν. Yet how inferior is the mere forgetfulness of injuries to the Christian principle of over- coming evil with good, enforced by our Lord, Matt. ν. 44, and elsewhere. ἐκοιμήθη. A word beautifully expressive of the death of a Christian, as implying the hope of the resurrection to eternal life, ac- tuated by which, the early Christians called their burial places κοιμητήρια, dormitories, places “designed for rest and sleep. The reason is thus assigned by Chrysostom. Διὰ τοῦτο καὶ αὐτὸς ὁ “Τόπος κοιμητήριον ὠνό- μασται, ἵνα μάθῃς ὅτι οἱ τετελευτηκότες καὶ ἐνταῦθα κέιμενοι οὐ τεθνήκασιν, ἀλλὰ κοιμῶν- ται καὶ καθέυδουσι. Compare the situation of Stephen with that of his persecutors. ἐκοιμήθη. faith and patience inherit the promises, that while we live, we may glorify the Lord our Saviour, and when we die, fall asleep in his truth, power, and love, to be received into his presence where is fulness of joy, By. his mere words their hearts διεπρίοντο (54), | while in the midst of their stones his soul | Let us so follow those who by | It | right hand for evermore. VIII. 1. ἐκείνῃ, x. A. Literally, in that with which the persecution commenced. This took place in a.p. 34, according to Bishop Pearson, though Archbishop Usher places it in the year preceding. That it was sanctioned and promoted by the San- hedrim appears from the instructions given by them to Saul, xxii. 5, xxvi. 10, From vi. 1, we may infer that this persecution was needed by the Church as discipline, as well as overruled for the benefit of the world, by the consequent diffusion of the Gospel. ἀποστόλων. These were commanded (i. 8,) to remain at Jerusalem, from whence the word of the Lord was to go forth unto other nations, Is. ii. 3, which prediction was now beginning to be accomplished by the very means taken to prevent it. Apollo- nius, in Euseb. H. E. V. 18, mentions it as a tradition that τὸν σωτῆρα προστεταχέναι τοῖς αὐτοῦ ἀποστόλοις ἐπὶ δώδεκα ἕτη μὴ χωρίσθηναι τῆς ἹἹερουσάλημ, the Saviour commanded his Apostles not to depart from Jerusalem for twelve years. 'This statement is confirmed by Clem, Alex. Strom. vi. They were by the special providence of God, screened from the storm, or, by the special grace of Ged, enabled to face it. Thus, as the church of Jerusalem, was the first Christian church, the claims of the Church of Rome to that distinction are vain and groundless. 2. συνεκόμισαν. Carried out to his bu- vial, Itis afuneral term, and derived ac- cording to the Seholiast on Soph, Aj. 1047, ἀπὸ τῶν συναγομένων καρπῶν εἰς τὰς ἀπο- θήκας. ‘This notion is countenanced by the Sept. Version of Job ν. 26, thou shalt come to thy grave in a full age, ὥσπερ θιμωνία ἅλωνος καθ᾽ ὥραν συγκομισθεῖσα. κοπετόν. ‘The word primarily means the beating of the breast with the hands, and hence Κεφ. η΄. ΤΩΝ AIOXSTOANN. 43 3 Σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν, κατὰ τοὺς οἴκους εἰσπορευό- μενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν. 4 Οἱ μὲν οὖν διασπαρέντες διῆλθον εὐαγγελιζόμενοι τὸν λόγον. Φίλιππος δὲ κατελθὼν εἰς πόλιν τῆς Σαμαρείας, ἐκήρυσσεν αὐτοῖς τὸν Χριστόν. 6 Προσεῖχόν τε οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυ- n / n e μαδὸν, ἐν TO ἀκούειν αὐτοὺς Kal βλέπειν τὰ σημεῖα ἃ ἐποίει. Πολλῶν γὰρ τῶν ἐχόντων πνεύματα ἀκάθαρτα βοῶντα μεγάλῃ φωνῇ ἐξήρχετο' πολλοὶ δὲ παραλελυμένοι καὶ χωλοὶ ἐθεραπεύθησαν. 8 Καὶ ἐγένετο χαρὰ μεγάλη ἐν τῃ πόλει ἐκείνῃ. ,’ “ »"» Ὁ / J 9 ᾿Ανὴρ δέ τις ὀνόματι Σίμων προὐπῆρχεν ἐν TH πόλει μαγεύων Kat ἐξιστῶν τὸ ἔθνος τῆς Σαμαρείας. λέγων εἶναί Twa ἑαυτὸν μέγαν" comes to signify violent lamentation, of which that was a sign. Thus Ovid. Plan- gere nuda meis conabar pectora palmis. ‘That this was the practice at funerals we learn from 7 rn lal ἐστιν ἡ δύναμις TOD Θεοῦ ἡ μεγάλη. 11 Προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγείαις ἐξεστακέναι > 4 αὐτου. ev Lal Ἅ, A 12 "Ore δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ τὰ περὶ τῆς Ἢ A rn \ rye ἣν hod A r 3 , βασιλείας τοῦ Θεοῦ καὶ τοῦ ὀνόματος τοῦ ᾿Ιησοῦ Χριστοῦ, ἐβαπτίζοντο “ lal ἄνδρες τε Kal γυναῖκες. 13 Ὃ δὲ Σίμων καὶ αὐτὸς ἐπίστευσε, καὶ βαπτισθεὶς ἣν προσκαρ- τερῶν τῷ Φιλίππῳ" θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας , / ἐξίστατο. 14. Ακούσαντες δὲ οἱ ἐν ᾿Ιεροσολύμοις ἀπόστολοι, ὅτι δέδεκται ἡ πων πρὸς αὐτὴν, ἔπειθε τὸν ἄνδρα καταλι- ποῦσαν αὐτῷ γήμασθαι, he, sending to her (i. 6. Drusilla, concerning whom see xxiv. 4) one of his friends, whose name was Simon, a Jew, and a native of Cyprus, and one who pretended to be a magician, persuaded her to leave her hushand, and marry him. Ant. xx. 7.2. This opinion is however ill-founded, for although the time, the name, the pos- session, and wickedness of them both would afford strong evidence of their being iden- tical, yet the Simon mentioned in the text is represented as a Samaritan, and expressly called so by Justin. Apol. ili, who adds that he was ἀπὸ τῆς κώμης λεγομένης Τιτθῶν. The same is asserted in the Apostolical Con- stitutions, vi. 7, the Recognitions of Clement, 11, 6, Tertullian. de Anim. xxxiv. Epiphanius and Origen. See also Euseb. H. E. ii. 13, 14, who states that after the circumstances respecting Simon recorded in this chapter, he proceeded to Rome about a. pv. 41, where he hada statue erected to his ho- nour in the island of the Tiber, and was there worshipped as a god till the intro- duction of the gospel by St. Peter. μαγεύων. Practising magic. The term magician was originally an honourable ap- pellation, but in after-times, like many other words, such as tyrannus, latro, sophisia, it came to be used only in a bad sense. Hesych. defines it τὸν ἀπατεῶνα, pappa- κεύτην. That such characters were common among the Jews appears from the laws respecting them in Exod. xxii. 18, Levit. xx. 27, Deut. xviii. 10, 11, and also from the denunciations in the prophets against those who consulted them. That magic was practised among the heathen is a thing too well known to require any proof. Pliny says, that Certe Pythagoras, Empedocles, De- mocritus, Plato, ad hanc discendam naviga- vere, exiliis verius quam peregrinationibus susceptis. N. 11. 30,2. Be this as it may, we read in Tacitus of magicians having been banished from Rome more than once. He adds however respecting them, that genus erant hominum quod in civitate nostra et vetabitur semper et retinebitur. Hist. i. 22. ἐξιστῶν. Bewitching, or rather, astonish- ing them ; falsis terroribus implens ut magus Hor. Ep. ii. 1. 212. The word is used in the same sense by Athenzeus, when speak- ing of one, ὅς πῦρ Te αὐτόματον ἐποίει ava- φύεσθαι, καὶ ἄλλα πολλὰ φάσματα ἐ ETEXVATO, ἀφ᾽ ὧν ἐξίστα τῶν ἀνθρώπων τὴν διάνοιαν. 10. μικροῦ €. μι A Hebrew form of expression, Gen. xix. 11 which occurs also in Lat. A minimo ad maximum. Plaut. Pseu- dol. iii. 1. 10. δύναμις. Simon probably used this lan- guage in the exercise of his art. At least, St. Jerome says of him that hee quoque ce- tera in suis voluminibus scripta demisit ; ego sum sermo Dei, ego sum speciosus, ego para- cletus, ego omnipotens, ego omnia Dei. Tl. τὶ p. 70. Epiphan. tells us that ἔλεγεν ἕαυτον εἰναι τὴν μεγάλην δύναμιν τοῦ Θεοῦ, καὶ ἄν- wbev καταβεβηκέναι. In the same spirit of deceit Pythagoras is said to have repre- sented himself as Apollo Hyperboreus. /Z1. ii. 26, Diog. Laert. viii. 11. 13. ἐξίστατο. Simon was now as- tonished in his turn. The same word is repeated with peculiar elegance from v. 9, to show that the impression made upon him by Philip was equal to that which he had heretofore made upon the people. Thus, in Exod. vii. 19, the Egyptian sorcerers were made to acknowledge the finger of God, though their hearts still remained unhumbled. 14. ἀπέστειλεν. What would the Ro- manists say, if a general council were to send the Pope on a missionary excursion ? (See Joh. xiii. 16). If Peter had been, as they assert, Christ’s vicar upon earth, the apostles could no more have sent him on this errand than they could have sent Christ himself. They had evidently no notion of Κεφ. η΄. ΤΩΝ AIIOSTOANN. 45 / \ / ἴω A > f \ ’ Ν \ / \ Σαμάρεια Tov λόγον τοῦ Θεοῦ, ἀπέστειλαν πρὸς αὐτοὺς Tov Πέτρον καὶ ᾿Ιωάννην" 15 Οἴτινες καταβάντες προσηύξαντο περὶ αὐτῶν, ὅπως λάβωσι πνεῦμα ἅγιον. . > > -“ 10 Οὔπω γὰρ ἣν ἐπ᾽ οὐδενὶ αὐτῶν ἐπιπεπτωκὸς, μόνον δὲ βεβαπτισ - μένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ Κυρίου ᾿Ιησοῦ. 17 Τότε ἐπετίθουν τὰς χεῖρας ἐπ᾽ αὐτοὺς, καὶ ἐλάμβανον πνεῦμα [2 ἅγιον. 18 Θεασάμενος δὲ ὁ Σίμων, ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα τὸ ἅγιον, προσήνεγκεν αὐτοῖς χρήματα, 19 Aéywv, Aote κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα ᾧ ᾧ ἐὰν ἐπιθῷῶ τὰς χεῖρας, λαμβάνῃ πνεῦμα ἅγιον. 20 Πέτ δὲ ov, Τὸ ἀργύ j in εἰ 2 pos δὲ εἶπε πρὸς αὐτὸν, Τὸ ἀργύριον σου σύν σοι εἴη εἰς ἀπώλείαν, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημώτων κτᾶσθαι. Ω] O 7 \ oO \ >We > n NY , ΄ Αι e \ 5 / 21 Ουκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ' ἡ γὰρ καρδία > 5 > ΝΥ , a A σου οὐκ ἔστιν εὐθεῖα ἐνώπιον τοῦ Θεοῦ. 22 Μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ Θεοῦ, εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου. 23 Εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 24 ᾿Αποκριθεὶς δὲ ὁ Σίμων εἶπε, 4Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν Κύριον, ὅπως μηδὲν ἐπέλθῃ ἐπ᾽ ἐμὲ ὧν εἰρήκατε. 25 Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ Κυρίου, ὑπέστρεψαν εἰς 'Ιερουσαλὴμ, πολλάς τε κῶμας των Σαμα- ρειτῶν εὐηγγελίσαντο. 20 "άγγελος δὲ Κυρίου ἐλάλησε πρὸς Φίλιππον, λέγων, ᾿Ανάστηθι καὶ πορεύου κατὰ μεσημβρίαν, ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ « δ ΤΙερουσαλὴμ εἰς Γάζαν: αὕτη ἐστὶν ἔρημος. his being their superior. The object of the mission was that after the baptism of the converts, the apostles might add imposition of hands, and prayer for the Holy Spirit as the gift of God alone. 19. δότε. Simon was ambitious of having the honour and authority of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. Peter shows him his character, and tells him plainly, that his heart was not right in the sight of God. 20. τὸ ἀργύριον. ‘This clause, is not so much imprecatory, as declaratory of the consequences of Simon’s sin, and may be rendered thy money will be thy destruction. Δωρεὰν, as above ii, 38, implies the freeness of the gift of God, which is without money and without price. Isa, Ly. 1. purchase. , 22. εἰ dpa. The doubt is not whether he would be forgiven upon sincere repent- κτᾶσθαι, to ance, but whether his repentance would be sincere. Though pardon is not the effect of repentance, it is never bestowed without it. 23. χολήν, i. 6. the most bitter and offensive wickedness. A like expression oc- curs Deut: xxix. 18, where the Sept. reads μή τις ἐστὶν ἐν ὑμῖν ῥίζα ἄνω φύουσα ev χολῇ καὶ πικρίᾳς See also Heb. xii. 15, where ῥίζα πικρίας denotes those persons, who, poisoned with evil principles them- selves, endeavour to corrupt others. From this infamous attempt of Simon, all me- thods of turning the concerns of religion into matter of gain have been called. Si- mony. 26. Tda¢av. A city of the Philistines, at the south-west point of Judea towards Egypt. Samson was carried here, when he was taken; and pulled down the house of their god Dagon on the lords of the Phi- listines. It was destroyed by Alexander 40 ΠΡΆΞΕΙΣ Κεφ. η΄. 27 Καὶ ἀναστὰς ἐπορεύθη" καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης r / A“ Ὁ / b] , Δ ὡς b] \ / a / +} fal Κανδάκης τῆς βασιλίσσης Αἰθιόπων, ὃς ἣν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς “Lepoveadrp, 9S Ἢ © / = A θ , 5» \ le) ef (< la) \ pare VTE ὑποστρέφων KAL κασήμενος ETL TOU αρμῶτος αὐτου, Kab > / \ i ¢ of. ἀνεγίνωσκε Tov προφήτην ᾿Ησαΐαν. 29 Εἶπε δὲ τὸ πνεῦμα τῷ Φιλίππῳ, Πρόσελθε καὶ κολλήθητι τῷ ¢ / ἅρματι τούτῳ. 30 Προσδραμὼν δὲ ὁ Φιλίππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος τὸν προφήτην ᾿Ησαΐαν, καὶ εἶπεν, Apa γε γινώσκεις ἃ ἀναγινώσκεις; 31 Ὃ δὲ εἶπε, Πῶς γὰρ ἂν δυναίμην, ἐὰν μή τις ὁδηγήσῃ με; παρ- 7 ΄ \ " 5 - Lyon / \ ᾽ lal εκάλεσέ Te TOV Φίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 32 Ἢ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν, ἣν αὕτη, “Qs πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος, Ly / Ν ῇ, id r οὕτως οὐκ ἀνοίγει TO στόμα αὑτοῦ. 33 Ἔν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη, τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. 34 ᾿Αποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπε, Δέομαί σου, περὶ / € / / ἴω Ν id lal x \ e a / τίνος ὁ προφήτης" λέγει τοῦτο ; περὶ EAUTOV, ἢ περὶ ETEPOU τινὸς; the Great, but being afterwards restored by Gabinius was added by Augustus to Syria after the death of Herod. ἔρημος. Strabo speaks of the city as once glorious, but ruined by Alexander, καὶ μένουσα ἔρημος, and it remaineth desert. The epithet may have been added by the angel, to distinguish this from another Gaza in the tribe of Ephraim, mentioned 1 Chron. vii. 28. Or ἔρημος may be construed as referring to the road, which supposing it to have been straight, must have been carried over a hilly and barren tract of country. 27. εὐνοῦχος. A chamberlain, ἀπὸ τοῦ τὴν εὐνὴν ἔχειν. Bishop Blomfield thinks that he was an Egyptian Jew, who had been carried away when young into AZthi- opia. It has however been thought that the Jewish religion, or a modification of it, was the established religion of the country, and introduced there by the Queen of Sheba in the time of Solomon. The A&sthiop. ver- sion adds that he was the governor of Gaza. His name is said to have been Indich, Κανδάκης. This was the common name of the queens of this country, (as Aretas and Pharaoh were of the kings of Arabia and Egypt) ; and, as we learn from Pliny, multis jam annis ad reginas transiit. N. H. vi. 35. And Gcumen. Αἰθίοπες τοὺς βασι- λέως πατέρας οὐκ ἐκφαίνουσι, ἀλλ᾽ ὡς ὄντας υἱοὺς ἡλίου παραδιδόασιν, ἑκάστου δὲ τὴν μητέρα καλοῦσι Κανδάκην. Her proper name is said to have been Lacasa. Mr, Bruce says that she reigned upon the Nile in At- bara, formerly Meroé, near Egypt, and that her capital was taken by the Romans a few years before the conversion of her trea- surer. 32. περιοχή. The passage, ov section. The word is used by Cie. ad Att. xiii. 25. Ego ne Tironi quidem dictavi, qui totas πε- ριοχὰς persequi solet. The quotation is from the Sept. version of Isa. Lili. 7, 8. 33. ἐν τῇ τι a. These words should perhaps be taken with the preceding, as in the Syr. version, and the next verse begin with ἡ κρίσις αὐτοῦ, the sense of which seems to be, he was oppressed. See Job ΧΧΥΙΪ. 2. γενεάν. Manner of life, as the word is used in Ps. xxiv. 6. This is the generation, (character, way of life) of them that seek thee. It is equivalent to βίωσις, below, xxvi. 4. The Misna, which is a collection of Jewish traditions published in the second century, states that before any one was capitally punished among the Jews, pro- clamation was made before the prisoner in these words, “Ὁ Whoever knows anything concerning his innocence, let him come and declare it.” On which passage the Gemara of Babylon, a sort of commentary on the Misna, observes, that before the death of Jesus this proclamation was made for forty days, but no defence could be found. This statement we know to be false, and that no one came forward, either as thus invited, Κεφ. η΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 47 » n 3 A 35 ᾿Ανοίξας δὲ ὁ Φίλιππος τὸ στόμα αὑτοῦ, Kal ἀρξάμενος ἀπὸ τῆς n / > / ’ lal \ ’ ἴω γραφῆς ταύτης, εὐηγγελίσατο αὐτῷ τὸν ᾿Ιησοῦν. 36 ‘Ds δὲ ἐπορεύοντο κατὰ τὴν ὁδὸν, ἦλθον ἐπί τι ὕδωρ" καί φησιν ὁ εὐνοῦχος, ᾿Ιδοὺ ὕδωρ: τί κωλύει με βαπτισθῆναι ; 87 Εἶπε δὲ ὁ Φίλιππος, Εἰ πιστεύεις ἐξ ὅλης τῆς καρδίας, ἔξεστιν. ἀποκριθεὶς δὲ εἶπε, Πιστεύω τὸν υἱὸν τοῦ Θεοῦ εἶναι τὸν ᾿Ιησοῦν Χριστόν. 38 Καὶ ἐκέλευσε στῆναι τὸ ἅρμα' ΝΥ / 3 > \ Kal κατέβησαν ἀμφότεροι Els TO ef ef , Ἂ 6 > a \ 9. ΄ Ε] , ὕδωρ, ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 89 ὍὍτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασε τὸν , \ > 5 bie SAN > / ς » a Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνουχοϑ" ὁδὸν αὑτοῦ χαίρων. 40 Φέώλιππος δὲ ἐπορεύετο γὰρ τὴν εὑρέθη εἰς "Afwtov' καὶ διερχόμενος εὐηγγελίζετο \ (AY » Ν ’ 7, τὰς πόλεις πάσας, ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισάρειαν. or voluntarily, to attest his innocence, Joh. xviii. 20, 21; it proves however that there was such a custom as that above men- tioned, a reference to which seems to offer the most satisfactory explanation of the text. 35. περὶ ἑαυτοῦ. ‘The difficulty which the eunuch found, related to the person of whom the prophet spoke; and he probably asked this question, from having heard the tradition that Isaiah himself suffered under Manasses. 37. This verse is rejected by Gries- bach and others, as not being found in many of the best MSS. It is however cited by Irenzeus. One reason assigned for its rejection, namely, that the word Christ in the apostolic times referred rather to the office than the person of the Messiah, is inadmissible, inasmuch as it is not true. See) Rom: y, 6: 2)Cor. 1.3; Gal. i. 7; 1 Pet.i. 11. 39. ἥρπασε. Some persons would do away with the miracle implied in our trans- lation of this word, by explaining the pas- sage to mean that Philip went away quickly under the direction and influence of the Spirit. But as ἁρπάζω is not found in this figurative sense, it is safest to take it in its usual meaning, especially as examples of a similar miracle are afforded in 1 Kings xviii. 12 ; 2 Kings ii. 16; and Ezek iii. 12: and the manner in which Philip was conveyed away might have been intended to confirm the eunuch in the faith of the religion which he had now embraced. χαίρων. When any inquirer after sal- vation becomes acquainted with Jesus and his Gospel, he also will go his way rejoicing, and will fill up his station in society from other motives and in another manner than he formerly did. | Eusebius says respecting the convert in the text, that ἐπὶ τὴν πάτριον παλὶν νοστήσαντα γῆν, εὐαγγελίσασθαι τὴν τοῦ τῶν ὅλων Θεοῦ γνῶσιν, καὶ τὴν ζω- οποιὸν εἰς ἀνθρώπους τοῦ σωτῆρος ἡμῶν ἐπι- δημίαν, ἔργῳ πληρωθείσης δι᾽ αὐτοῦ τῆς, Αἰθιοπία προφθάσει χεῖρα αὐτῆς {8 Θεῷ, περιεχούσης προφητείας. H. E. ii. 1. 40. ”A¢wrov. Called ἜΤ 1 Sam. v. 1, and famous for the idol Dagon. It lay on the sea-coast between Gaza and Joppa, about thirty miles from the former place. JTferodotus tells us, 11. 157, that it sustained a siege of twenty-nine years against Psammetichus, king of Egypt. Καισάρειαν. So named by Herod, in ho- nour of Augustus. It was before called Twris Stratonis, and lay on the sea-coast about sixty-two miles N.W. of Jerusalem, and thirty N. of aaa It is now only inhabited by beasts of prey. There was another Czesarea built by Philip the Te- trarch, and so called in honour of Tiberius. This was at the foot of Mount Libanus, and contains at present about 150 houses, chiefly inhabited by Turks. When how- ever Czesarea is spoken of without any addition, it always means the one first mentioned. 48 ITPAZEIZ Κεφ. θ΄. ΚΕΦΑΛΑΙΟΝ θ΄. Ὁ AE Σαῦλος ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ ΕΓ Τρ προσελθὼν τῷ ἀρχιερεῖ, 2 ᾿Ητήσωτο παρ᾽ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγω- γὰς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδε- μένους ἀγάγη εἰς ἹΙερουσαλήμ. > r a A \ 3 Ἔν δὲ τῷ πορεύεσθαι, ἐγένετο αὐτὸν ἐγγίζειν τῇ. Δαμασκῷ, καὶ ἐξαίφνης περιήστρανρεν. αὐτὸν φῶς ἀπὸ τοῦ οὐρανοῦ" 4 Καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσε φωνὴν λέγουσαν αὐτῷ, Σ᾿αοὑλ, Σαοὺλ, τί με διώκεις ; IX. 1. ἐμπνέων. This word in its metaphorical sense denotes any strong emo- tion, especially of anger. Thus ὁρῶ μένος πνέουσαν, Soph. EL. G12; θυμὸν ἐκπνέων, Eur. Bacch. 620. See also Hom. 1]. xii. 8. Cicero speaks of Catiline as scelus anhe- lantem. Cat. ii. J. 1. St. Paul confirms the account here given respecting him, in 1 Cor. xv. 9, and elsewhere. ἀρχιερεῖ. On the supposition that St. Paul’s conversion took place, as Calmet thinks, a. Ὁ. 37, (though Dr. Burton fixes it in A.D..31,) the name of this High Priest was Theophilus, the son of Ananus, ap- pointed by Vitellius, a. Ὁ. 37, and by Agrippa in A.D. 4], ἐπιστολάς. ‘This statement is incident- ally confirmed by Eusebius, Ms. ap. Heins. ad 1 Cor. xii. 28, who says, εὕρομεν ἐν τοῖς τῶν παλαιῶν συγγράμμασιν ὡς οἱ τὴν Ἱερου- σαλὴμ κατοικοῦντες ἐκ τῶν Ιουδαίων ἔθνους, ἱερεῖς καὶ γραμματεῖς, καὶ πρεσβύτεροι, y γράμ- ματα διαχαράξοντες, εἰς πάντα διεπέμψαντο ἔθνη, διαβάλλοντες τὴν 2 Χρίστου διδασκαλίαν, ὡς αἵρεσιν ξένην καὶ ἀλλοτρίαν τοῦ Θεοῦ: παρηγγέλλοντο τε Ov ἐπιστολῶν μὴ παραδέ- ασθαι αὐτήν. 2. Δάμασκον. This is now, as for- merly, the most considerable city in Syria, being the rendezvous of the pilgrims from the north of Asia, on the road to and from the temple of Mecca. It is 130 miles from Jerusalem, and still abounds with Jews, of whom the number was so great in the time of Nero, that the inhabitants, as we learn from Josephus, Tous ᾿Ιουδαίους---τὸν ἀριθμὸν ὄντας μυρίους, καὶ πάντας ἀνόπλους ἐπεὰλ- θόντες, ὑπὸ μίων ὥραν ἀδεῶς ἔσφαξαν, came upon the Jews, in number about ten thousand, and all unarmed, and slew them; and this in the space of an hour, without any body to dis- turb them. 19, J. τι. xx. 2. Saul's conver- sion took place ἐξαιφνῆς, i.e. aS soon as Damascus was in sight, and he thought himself secure in his work of per. secution. συναγωγάς. It was usual for the Jews dispersed in foreign nations to receive or- ders and directions by letters from the great council at Jerusalem, just as the Ro- manists in our time and country acknow- ledge and submit to the authority of the bishop of Rome. Besides, Damascus was at this time subject to Aretas, king of Arabia, who, if not himself a proselyte, which is uncertain, was the father-in-law of Herod the Tetrarch, and would not there- fore be likely to interfere with the religious disputes that might arise among them. In- deed, we learn from 2 Cor. xi. 32, that the governor of Damascus under his authority was desirous of apprehending Paul, who escaped his hands. ὁδοῦ. Way, or manner of religion. Τὴν εἰς Χριστὸν πίστιν, καὶ τὴν κατ᾽ αὐτὸν πολι- τείαν, ὁδὸν ἐκάλουν: δὲ αὐτῆς γὰρ εἰς τὴν τῶν οὐρωνῶν βασιλείαν eioepyopeba.*,CEcum. The way of the Nazarenes is the phrase still used by the Jews to express the Christian religion. 3. περιήστραψεν. Shone around like lightning. Thus on the giving the Law from Mount Sinai, there were thunders and lightnings, &c. (Exod. xix. 16), which, as Joseph. says, Ant. iii. 4. 77, ἐδήλουν τὴν παρουσίαν τοῦ Θεοῦ, manifested the Divine presence. ‘The light spoken of in the text was doubtless the δόξα Θεοῦ presented to the view of Stephen, vii. 55. 4. μέ. Christ was in heaven, beyond Saul’s rage, but Christ and his church make but one body, and in all their afflictions he is afflicted. Isa, Lxiii. 9. See also Matt. xxy. 40, Κεφ. 6’. ΤΩΝ AIIOSTOANN. 49 5 Εἶπε δὲ, Tis εἰ Κύριε; ὁ δὲ Κύριος εἶπεν, ᾿Εγώ εἰμι ᾿Ιησοῦς ὃν σὺ διώκεις" σκληρόν σοι πρὸς κέντρα λακτίζειν. 6 Τρέμων τε καὶ θαμβῶν εἶπε, Κύριε, τί με θέλεις ποιῆσαι; καὶ ὁ Κύριος πρὸς αὐτὸν, ᾿Ανάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθή- σεταί σοι τί σε δεῖ ποιεῖν. Οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ εἱστήκεισαν ἐννεοὶ, ἀκούοντες μὲν τῆς φωνῆς, μηδένα δὲ θεωροῦντες. 8 ᾿Ηγέρθη δὲ ὁ Σαῦλος ἀπὸ τῆς γῆς ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ, οὐδένα ἔβλεπε, χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς 4α- / μασκον. 9 Καὶ ἣν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν. 10 Ἦν δέ τις μαθητὴς ἐν Aapacke ὀνόματι ᾿Ανανίας, καὶ εἶπε πρὸς > Ν e / 3. Ld / ’ / € \ o ’ ‘ > \ i αὐτὸν ὁ Κύριος ἐν ὁράματι, Avavia. ὁ δὲ εἶπεν, ᾿Ιδοὺ ἐγὼ Κύριε. 11 ‘O δὲ Κύριος πρὸς αὐτὸν, ᾿Αναστὰς πορεύθητι ἐπὶ τὴν ῥύμην τὴν / > fal A / > ’ / > / lal ’ f καλουμένην εὐθεῖαν, καὶ ζήτησον ἐν οἰκία ᾿Ιούδα Σ᾽αῦλον ὀνόματι, Ταρσέα' ἰδοὺ γὰρ προσεύχεται, 5. σκληρόν κι A. This was a proverbial expression, common in Greek, and signi- ficant of that impotent rage which hurts itself instead of its object. Examples are, Pind. Pyth. ii. 173, Esch. Prom. 323, on which the Scholiast remarks, 6 γάρ πρὸς κέντρα λακτίζων τοὺς ἰδίους πόδας αἱμάσσει. φησὶν οὖν ἐάν μοι μὴ πεισθῆς, βλάψεις σε- αὐτόν. ἔστι δὲ παροιμία. Add Eur. Bacch. 799. 6. ἀνάστηθι. It appears from 1 Cor. xv. 3—11, that much more passed between our Lord and Saul than is here recorded. For from Gal. i. 11—16 it appears that he received his knowledge of the Gospel from the revelation now vouchsafed. 7. εἱστήκεισαν. In xxvi. 14, it is said that Saul’s companions fell to the ground as he did. It appears from this passage, that they had risen from their prostration whilst the Apostle still lay there, or they might have stood fixed and mute with astonish- ment for some little time before they pro- strated themselves to the ground. Or, lastly, the word need not be taken as re- ferring to any particular posture, but as in Hom. 1]. V. 308. by ἥρως "Earn γνὺξ ἐριπών. ἀκούντες. In xxii. 5, it is stated that τὴν φωνὴν οὐκ ἤκουσαν, Which place must be translated they understood not the voice, a sense in which ἀκούω is often met with. See Matt. xi. 15; 1 Cor. xiv. 2; Joh. viii. 43. See also the Sept. vers. of Gen. xi. 7, συγχέωμεν αὐτῶν τὴν γλῶσσαν, ἵνα μὴ ἀκού- σωσιν ἕκαστος τὴν φωνὴν τοῦ πλησίου. Saul’s companions heard the voice, but not so clearly as to understand what was uttered. θεωροῦντες. The vision was seen by Paul alone (1 Cor. ix. 1. xv. 8), as the one re- corded by Daniel was not beheld by his companions, Dan. x. 7. It was a common opinion among the heathen that super- natural appearances were only visible to some favoured individuals, οὐ γὰρ πὼ πάν- τεσσι θεοὶ φαίνονται ἐναργεῖς. Hom. Od. Π. 101]. 9. μὴ βλέπων. During this blindness God brought Paul to the knowledge of himself; and those whom he vouclisafes to enlighten, he never fails to convince in the first place of their spiritual blind- Ness. 11. εὐθεῖαν. This street still exists, and extends from the eastern to the western gate, about a league, crossing the whole city and suburbs in a direct line. On both sides of it are shops, in which are sold the rich articles of merchandise brought by the caravans. Near the eastern gate isa house, said to be that of Judas, where Paul lodged after his conversion, and tradition says that here he had the vision referred to in 2 Cor. xil. 2. Tapoea. Hirtius de Bell. Alex. 66, calls Tarsus oppidum fere totius Cilicie nobilis- simum forlissimumque, and Xenophon speaks of it as μεγάλην καὶ εὐδαίμονα. It was not a Roman colony, but a free city, in- vested with municipal rights by Antony, on account of its firm adherence to Julius Czesar, (who bestowed upon the inhabitants χώραν, νόμους, τίμην, ἐξουσίαν τοῦ ποταμοῦ, Dio Chr. Orat. xxiv), and afterwards to himself and Octavius. δο ΠΡΑΞΈΕΙΣ Κεφ. θ΄. 12 Καὶ εἶδεν ἐν ὁράματι ἄνδρα ὀνόματι ᾿Ανανίαν εἰσελθόντα καὶ ἐπιθέντα αὐτῷ χεῖρα, ὅπως ἀναβλέψ᾽η. 4. x 13 ᾿Απεκρίθη δὲ ὁ ᾿Ανανίας, Κύριε, ἀκήκοα ἀπὸ πολλῶν περὶ τοῦ ἀνδρὸς τούτου, ὅσα κακὰ ἐποίησε τοῖς dey lois σου ἐν “Ιερουσαλήμ' 14 Καὶ ὧδε ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου. = / .“ fa) > an 15 Εἶπε δὲ πρὸς αὐτὸν ὁ Κύριος, Πορεύου, ὅτι σκεῦος ἐκλογῆς μοὶ - r / lal A / ἐστὶν οὗτος, τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν καὶ βασίλέων, υἱῶν τε ᾿Ισραήλ. 10 ᾿Εγὼ γὰρ ὑποδείξω αὐτῷ, ὅσα δεῖ αὐτὸν ὑπὲρ τοῦ ὀνόματός μου παθεῖν. Ὁ) “ » 17 ᾿Απῆλθε δὲ Avavias καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπ foal 5 ᾽ Qn αὐτὸν Tas χεῖρας εἶπε, Σαοὺλ ἀδελφὲ, ὁ Κύριος ἀπέσταλκέ με, ᾿Ιησοῦς Φ -} / > lal « rn ὃ ὀφθείς σοι ἐν τῇ ὁδῷ 4 / ὠατος ἁγίου. ῷ ἡ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῆς πνεύ- 18 Καὶ εὐθέως ἀπέπεσον ἀπὸ τῶν ὀφθαλμῶν αὐτοῦ ὡσεὶ λεπίδες, 5 / / ip] \ > \ 2 / A ἀνέβλεψέ Te παραχρῆμα, Kal ἀναστὰς ἐβαπτίσθη 19 Καὶ λαβὼν τροφὴν ἐνίσχυσεν. ἐγένετο δὲ ὁ Σαῦλος μετὰ τῶν ἐν Δαμασκῷ μαθητῶν ἡμέρας τινάς" - - & 20 Καὶ εὐθέως ἐν ταῖς συνωγωγαῖς ἐκήρυσσε τὸν Χριστὸν, ὅτι οὗτός ἊΝ « ἊΝ rn Qn ἐστιν ὃ υἱὸς τοῦ Θεοῦ. « a 21 ᾿Εξίσταντο δὲ πάντες οἱ ἀκούοντες, Kai ἔλεγον, Οὐχ οὗτός \ \ A ἐστιν 6 πορθήσας ἐν ‘Iepovcadnp τοὺς ἐπικαλουμένους TO ὄνομα τοῦτο, 12. ἐν ὁράματι. The two visions con- firmed each other, as did those of Peter and Cornelius in the next chapter. 13. ἁγίοις. Saints, by which term Christians are generally designated in the New Testament. See vv. 32, 41, Rom. i, 1, Eph. i. 1. Though it is now too often used by way of ridicule, or censure, it is certain that none but those who are through grace entitled to it, can be such Christians as God will accept, for without holiness no man shall see the Lord. 14. ἐπικαλουμένου. Who call upon. The word implies in general, the acknow- ledgement and worship of God. See Ps. Lxxix. 6; Zech. xii. 9; 2 Tim. 11. 22; 1 Cor. i. 2,3; and Rom. x. 13, Pliny, speaking of the Christians of his time, states that essent soliti stato die ante lucem conve- nire, carmenque Christo quasi Deo canere se- cum invicem. Thus also Ignatius at the point of suffering martyrdom exhorts the Romans, λιτανεύσατε τὸν Χριστὸν ὑπὲρ ἐμοῦ, thereby affording a plain evidence of his belief in the Divinity of Christ. 15. σκεῦος ἐκλογῆς, for ck. ἔκλεκτον, a chosen instrument. See 2 Tim. ii. 20, 21. Paul is so designated, inasmuch as God had appointed him to preach the Gospel. The Gentiles are here mentioned before the Jews, as if it were intended to remove the still remaining prejudices of the Jewish Converts. 16. παθεῖν. See the catalogue of his sufferings, 2 Cor. xi. 23, &c. And yet, though they were all foretold to him, nei- ther the anticipation or experience of them could deter him from his great work of preaching the Gospel. 17. ἄδελφε. This salutation reminds us of, and will tend to illustrate, the pro- phecy in Isaiah xi. 6. The wolf also shall dwell with the lamb, &e. 18. λεπίδες. The appearance of these scales, says C2cumen., proved his extreme blindness, and his undoubted cure. 19. τινάς. Some days, not certain, as in our version. This, it seems, was on his second visit to Damascus, on his return from | Arabia, whither he tells us, Gal.i. 17, he proceeded immediately on his conversion, and which journey is unnoticed in the Acts, — as are also his rebuke of Peter at Antioch, Gal. ii. 17, and his various sufferings re- corded 2 Cor. xi. 24. Κεφ. θ΄. ΤΩΝ ATIOSTOANN. 51 \ ι: > A ΄ καὶ ὧδε εἰς τοῦτο ἐληλύθει ἵνα δεδεμένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἀρχιερεῖς 5 a \ A an 22 Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο, καὶ cuvéyuve τοὺς ᾿Ιουδαίους \ n ? lal ἱ τοὺς κατοικοῦντας ἐν Δαμασκῷ, συμβιβάζων ὅτι οὗτός ἐστιν ὁ « Χριστός. ¢ Nee n / “ 23 ‘Qs δὲ ἐπληροῦντο ἡμέραι ἱκαναὶ, συνεβουλεύσαντο οἱ ᾿Ιουδαῖοι >’ - » , ἀνελεῖν AUTOV. ΕῚ 7, \ a / ε > \ ᾽ n / 24 ᾿Εγνώσθη δὲ τῷ Σαύλῳ ἡ ἐπιβουλὴ αὐτῶν. παρετήρουν τε Tas 4 6 / πύλας ἡμέρας TE καὶ νυκτὸς, ὅπως αὐτὸν ἀνέλωσι'" Ν ’ \ r a 25 Λαβόντες δὲ αὐτὸν οἱ μαθηταὶ νυκτὸς, καθῆκαν διὰ τοῦ τείχους, χαλάσαντες ἐν σπυρίδι. ες , ἴον la) an 26 Παραγενόμενος δὲ ὁ Σ᾽ αὔλος εἰς ᾿Ιερουσαλὴμ, ἐπειρᾶτο κολλᾶσθαι τοῖς μαθηταῖς" καὶ πάντες ἐφοβοῦντο αὐτὸν, μὴ πιστεύοντες ὅτι ἐστι μαθητής. 7 \ 27 BapvaBas δὲ ἐπιλαβόμενος αὐτὸν ἤγαγε πρὸς τοὺς ἀποστόλους, \ ὃ Σὰ = lal lal > an 50 fol io x K / Ne, 3. / καὶ διηγήσατο αὐτοῖς πῶς EV TH OOW εἴδε τὸν ύριον, καὶ OTL ἐλάλησεν ᾽ lal \ a an an a a αὐτῷ, καὶ πῶς ἐν Δαμασκῷ ἐπαῤῥησιάσατο ἐν τῷ ὀνόματι τοῦ ᾿Ιησοῦ. 35 ’ Sean 28 Kal ἣν μετ᾽ αὐτῶν εἰσπορευόμενος καὶ ἐκπορευόμενος ἐν ‘Iepou- σαλήμ' 20 Καὶ παῤῥησιαζόμενος ἐν τῷ ὀνόματι τοῦ Κυρίου ᾽᾿Ιησοῦ, ἐλάλει \ Ἁ x \ Ὁ J is \ > i ᾽ \ Te καὶ συνεζήτει πρὸς τοὺς ᾿Ελληνιστάς" οἱ δὲ ἐπεχείρουν αὐτὸν ἀνελεῖν. ° 30 ᾿Επιγνόντες δὲ οἱ ἀδελφοὶ κατήγωγον αὐτὸν eis Καισάρειαν, καὶ 2 τ > ἐξαπέστειλαν αὐτὸν eis Ταρσόν. 31 Αἱ μὲν οὖν ἐκκλησίαι καθ᾽ ὅλης τῆς ᾿Ιουδαίας καὶ Γαλιλαίας καὶ 22, συμβιβάζων. Proving, namely, by putting arguments together. The word properly means to dovetail pieces of wood, as in carpenters’ work, and metaphorically, to prove anything by laying arguments together. 23. ἡμέραι ixavai. Namely, about three years, as we learn from Gal. i. 18. There is a remarkable instance cited by Paley of the same expression used with the same latitude, 1 Kings xi. 38, 39. And Shimei dwelt at Jerusalem many days; and it came to pass at the end of three years, &c. So also 1 Kings xvii. 1, It came to pass after many days that the word of the Lord came to Elijah in the third year. 25. dua. Through the wall, namely, an opening in it, (θυρίδος, 2 Cor. xiv 23), or a window of some house built upon it, as in the case of the spies, recorded Josh. ii. 15. 26. Ἱερουσαλήμ. This is the journey mentioned Gal. i. 18, in which he formed his first acquaintance with Peter, with whom he abode fifteen days, not to acknow- ledge his supremacy, but ἱστορῆσαι, to see and converse with him as a brother and fellow-labourer. 27. BapyaBas. Mentioned above, iv. 36. He is supposed to have been a fellow- student of Paul under Gamaliel. The Apostles here spoken of were Peter and James, who being Apostles of the cireum- cision, were now abiding at Jerusalem. During this visit Paul had the vision men- tioned xxii. 17. 30. κατήγαγον. The word refers to the maritime situation of Czesarea, (see vill. 40) as compared with the upland region of Damascus. The Apostle intimates, Gal. i. 21, that he went from Czsarea to Tarsus by land, which would carry him through Syria into Cilicia. 31. εἰρήνην. Lardner considers that the political circumstances of the Jews at this time explain the cause of this rest. The Emperor Caligula had ordered his statue to be erected in the temple at Jeru- salem, and a Roman army was sent under Petronius to enforce this order, ‘The con- sternation which this excited among the Jews diverted their attention from perse- EQ 52 ΠΡΑΞΈΕΙΣ Κεφ. 0’. Σαμαρείας εἶχον εἰρήνην, οἰκοδομούμεναι καὶ πορευούμεναι τῷ φόβῳ τοῦ Κυρίου, καὶ τῇ παρακλήσει τοῦ ἁγίου πνεύματος ἐπληθύνοντο. 32 ᾿Εγένετο δὲ Πέτρον, διερχόμενον διὰ πάντων, κατελθεῖν καὶ πρὸς τοὺς ἁγίους τοὺς κατοικοῦντας Δύδδαν. 99 Εὗρε δὲ ἐκεῖ ἄνθρωπόν τινα Αἰνέαν ὀνόματι, ἐξ ἐτῶν ὀκτὼ κατα- κείμενον ἐπὶ κραββάτῳ, ὃς ἣν παραλελυμένος" 84. Καὶ εἶπεν αὐτῷ ὁ Πέτρος, Aivea, tatai σε ᾿Ιησοῦς ὁ Χριστός" ἀνάστηθι καὶ στρῶσον σεαυτῷ. καὶ εὐθέως ἀνέστη. 35 Καὶ εἶδον αὐτὸν πάντες οἱ κατοικοῦντες Δύδδαν καὶ τὸν Σ᾽αρωνᾶν, ρ, . / 5 Ν \ ip οἵτινες ἐπέστρεψαν ἐπὶ τὸν Κύριον. 36 ᾽ν ᾿Ιόππῃ δέ τις ἣν μαθήτρια ὀνόματι Ταβιθὰ, ἣ διερμηνευομένη λέγεται Δορκάς: αὕτη ἦν πλήρης ἀγαθῶν ἔργων καὶ ἐλεημοσυνῶν ὧν 2 / ETTOLEL. 37 ᾿Εγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀπο- θανεῖν: λούσαντες δὲ αὐτὴν ἔθηκαν ἐν ὑπερῴῳ. 38 ᾿Εγγὺς δὲ οὔσης Δύδδης τῇ ᾿Ιόππῃ, of μαθηταὶ ἀκούσαντες ὅτι Πέτρος ἐστὶν ἐν αὐτῇ, ἀπέστειλαν δύο ἄνδρας πρὸς αὐτὸν, παρακα- n \ a a “ an λοῦντες μὴ ὀκνῆσαι διελθεῖν ἕως αὐτῶν. 39 ᾿Αναστὰς δὲ Πέτρος συνῆλθεν αὐτοῖς" cuting the Christians. For, as Tacitus says of them, nulla simulacra urbibus suis, nedum templa sinunt. Non regibus hec adulatio, non Cesaribus honos, Hist. v. οἰκοδομούμεναι. Edified. The church 15 compared to a building, as every believer is to the temple of God, 1 Cor. iii 16, vi. 19. In 1 Pet. ii. 5 the same allusion is kept up, the church being called οἶκος πνευματικός, a spiritual house, and believers the λίθοι ζῶντες, living stones, of which that house is composed. We may remark the connexion between walking in the fear of the Lord, and in the comfort of the Holy Ghost, and re- member that the latter cannot be obtained without the former. 32. Avddav. Lydda, called Lud in Ezra ii. 33, and Nehem. vii. 37, lay between Je- rusalem and Czesarea, about five leagues east of Joppa. Josephus calls it κώμη, πό- ews τοῦ μεγέθους οὐκ ἀποδέουσα, Xx. 6. 2. It is now a miserable village. 33. Aiveas. A Greek name, corre- sponding to Hillel in Hebrew. He was probably an Hellenist, and a disciple, as his conversion, had it now taken place, would have been recorded by St. Luke. Many Jews in Palestine had both a Hebrew and a Greek name. Thus we read of Cephas and Peter, Saul and Paul, Thomas and Didy- mus, Tabitha and Dorcas. 34. 6 Χριστός. The Christ. Wemay remark the difference between the manner of St, Peter’s working a miracle, and that of ὃν παραγενόμενον ἀνή- Christ ; the former declaring himself only the instrument by which the cure was ef- fected, and ascribing the power to Christ. στρῶσον. subaud. κράββατον. Thus Pliny Ep. viii. 27.7, Jubet sterni sibi prima domis parte, sc. lectum. 36. Ἰόππῃ-»“ Now Jaffa, thirty miles south of Czesarea, and forty-five N.W. of Jerusalem, of which it was the sea-port, and as such, used by Solomon for receiving the timber from Tyre, for the building of the Temple. From this part Jonah was sent to preach to the Gentiles at Nineveh, as Peter, or Barjona, was on a like errand to those at Ceesarea. Ταβιθά. ‘This word means a gazelle, or roe, and was a common name among the Jews, for as Ccumen. tells us, ὀνόμασιν ἀπὸ τῶν ἡμέρων ζώων ληφθεῖσιν ἔχαιρον ai πάλαι γυναῖκες, the women of old used to de- light in names taken from the tame animals. Thus Rachel means an ewe. 37. λούσαντες. Namely, for her bu- rial. The copiousness of the Greek lan- guage appears from the many words by which it renders our single verb fo wash. Thus λούειν signifies to wash the whole body ; virrew or vite, the hands; πλύνειν, clothes ; κλύζειν, cups and vessels of any sort. The custom of washing the dead is frequently alluded to in profane writers. See Soph. Electr. 1143 ; _Virg. fin. vi. 218. 39. ὑπερῷον. This seems to have been the whole of the upper story, and to have ΤΩΝ AIIOSTOANN. Κεφ. θ΄. 53 ’ \ lel a lal ΄ fol yayov εἰς TO ὑπερῷον, Kal παρέστησαν αὐτῷ πᾶσαι αἱ χῆραι κλαί- ουσαι καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετ᾽ αὐτῶν οὗσα ἡ Δορκάς. ᾿] . 40 ᾿Εκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος, θεὶς τὰ γόνατα προσηύξατο’ \ ’ " Ν \ A 3 \ > / ce Ν BA καὶ ἐπιστρέψας πρὸς TO σῶμα, εἶπε, Ταβιθὰ, ἀνάστηθι. ἡ δὲ ἤνοιξε \ > \ id a Ν 4 fal \ / > Pi Tous ὀφθαλμοὺς αὑτῆς, καὶ ἰδοῦσα τὸν Πέτρον, ἀνεκάθισε. 41 Δοὺς δὲ αὐτῇ χεῖρα, ἀνέστησεν αὐτὴν, φωνήσας δὲ τοὺς ἁγίους Ν \ an Kal Tas χήρας, παρέστησεν αὐτὴν ζῶσαν. 42 Γνωστὸν δὲ ἐγένετο καθ᾽ ὅλης τῆς ᾿Ιόππης, καὶ πολλοὶ ἐπίστευσαν δῇ aS [Πα] NS, ἐπὶ τὸν Κύριον. >) / \ e / e \ a > \ Ὁ , / / 43 ᾿Εγένετο δὲ ἡμέρας ἱκανὰς μεῖναι αὐτὸν ἐν ᾿Ιόππῃ παρά τινε | Σίμωνι βυρσεῖ. ΚΕΦΑΛΑΙΟΝ «. ine, ΄ 7 MM a 1S 739 3 , 9) , ie ‘ANHP δέ τις ἣν ἐν Καισαρείᾳ ὀνόματι Κορνήλιος, ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης ᾿Ιταλικῆς, 2 Εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν σὺν παντὶ τῷ οἴκῳ αὑτοῦ, ποιῶν τε ἐλεημοσύνας πολλὰς τῷ λαῷ, καὶ δεόμενος τοῦ Θεοῦ δια- παντός" belonged only to houses of the better sort. In the tanner’s house there was probably none, as Peter went for privacy upon the house-top, x. 9. ἐποίει. Used to make. The manufacture of garments was a common employment of women of all ranks. Thus Suet. says of Augustus, that veste domestica usus est, ab uxore, et filia nepotibusque confecta, Aug. 73. And Symmach. Lib. vi. Ep. 67, Domina filia, honoratum me opimo lanificii tui monu- mento satis gaudeo, una quippe et amor in parentem tuum, et industria matronalis incla- quit. Sie prisce femine vitam coluisse tra- duntur. 40. θεὶς τὰ γόνατα. This was, says Chrysost. δεῖγμα ἐπιτεταμένης εὐχῆς, a proof ‘of the earnestness of his prayer. See above vil. 60. 43. Bupoet. Properly, a skinner, though the two trades were doubtless united. It was reckoned a mean employment among the Jews, and hence Chrysostom says that Peter made choice of his house for a resi- dence, διὰ πάντων eis ταπεινοφροσύνην ἡμᾶς ἐνάγων, that he might in all things afford us a lesson of humility. X. 1. omeipns. This seems to have been an independent cohort, stationed at Ceesarea as the life-guard of the Roman governor, and called Jtalian, because the soldiers were chiefly of that nation. In an ancient inscription, found in the; Forum Sempronii, we read of a cohors militum Ita- licorum voluntaria, que est in Syria, probably the one here mentioned. It was in the service of Vitellius, a.p. 69, at the battle of Bedriacum against Otho. See Tac. Hist. ii. 41. 2. εὐσεβής. The meaning of this word is well explained by Socrates, who being asked, ἔχεις οὖν εἰπεῖν, ὁποῖός τις ὁ εὐσεβής ἐστίν ; ἐμοὶ μὲν δοκεῖ, ἔφη, ὁ τοὺς θεοὺς τιμῶν, and afterwards, as it were, correcting himself, he adds, ὥς det τιμῶν, εὐσεβής ἐστι. Cornelius is thought to have been a Gentile, but it may be doubted whether in that case fasting would have been part of his religion. Besides, the Apostle in his address gives no intimation whatever of his being an ido- later. He seems to have been a worshipper of the true God, and to have resembled in character the centurion mentioned Luke xii. 5, of whom the Jews said, He loveth our nation, and hath built us a synagogue. It is not improbable that in the frequent intercourse between the Jews and Romans, many of the latter would be led to renounce the absurdities of polytheism for the purer worship of the Jews. Bede observes re- specting Cornelius, that he came not by works to faith, but by faith to works. He knew God the Creator of all things, but 54 ΠΡΆΞΕΙΣ Κεφ. . > / lal e ¢ A / 3 Eidev ἐν ὁράματι φανερῶς, ὡσεὶ ὥραν ἐννάτην τῆς ἡμέρας, ἄγγελον = aA ᾽ ͵ \ SmN \ ἢ. ἢ Ὁ κέ 7, τοῦ Θεοῦ εἰσελθόντα πρὸς αὐτὸν, καὶ εἰπόντα αὐτῷ, Κορνήλιε. A > / 4 Ὃ δὲ ἀτενίσας αὐτῷ Kai ἔμφοβος γενόμενος εἶπε, Ti ἐστι Κύριε: 5 \ ἢ, γον τ ε ,, \ ee ΄ ᾽ 9----ῇ 5 i εἶπε δὲ αὐτῷ, Αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι cou ἀνέβησαν εἰς 7 μνημόσυνον ἐνώπιον τοῦ Θεοῦ. 5 Καὶ νῦν πέμψον eis ᾿Ιόππην ἄνδρας, καὶ μετάπεμψαι Σίμωνα ὃς ἐπικαλεῖται Πέτρος" 6 Οὗτος ξενίζεται παρά τινε Σίμωνι βυρσεῖ, ᾧ ἐστιν οἰκία παρὰ θάλασσαν' οὗτος λαλήσει σοι τί σε δεῖ ποιεῖν. Ὥς δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν τῷ Κορνηλίῳ, φωνήσας δύο τῶν οἰκετῶν αὑτοῦ, καὶ στρατιώτην εὐσεβῆ τῶν προσκαρτερούντων αὑτῷ, \ 5 ΄ > “a [22 > / >’ \ 5 \ 8 Καὶ ἐξηγησάμενος αὐτοῖς ἅπαντα, ἀπέστείλεν αὐτοὺς εἰς τὴν ᾿Ιόππην. 9 Τῇ δὲ ἐπαύριον, ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων, ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι, περὶ ὥραν ἕκτην. 10 ᾿Εγένετο δὲ 7 πρόσπεινος, καὶ ἤθελε γεύσασθαι: παρασκευαζόντων δὲ ἐκείνων, ἐπέπεσεν ἐπ᾽ αὐτὸν ἔκστασις, 11 Καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον, καὶ καταβαῖνον ἐπ᾽ αὐτὸν σκεῦός TL ὡς ὀθόνην μεγάλην, τέσσαρσιν ἀρχαῖς δεδεμένον, καὶ καθιέ- μενον ἐπὶ τῆς γῆς" that his Almighty Son was incarnate, he knew not. He had faith, whose prayers and alms could please God. And Augus- tine also affirms, that he had faith before he believed in Christ, for how did he call on him on whom he believed not ? 3. ἐννάτην. This, being the hour of evening sacrifice among the Jews, seems to strengthen the opinion of Cornelius being a proselyte, as does also his alms- giving to the people, i. e. the Jewish poor, in the preceding verse. The words ἐνώπιον τοῦ Θεοῦ show that he worshipped the true God. 4. ἀνέβησαν. This word is applied to the prayers of the Saints, Rev. viii. 4. We must observe that the alms of Cornelius came up before God, not as a matter of merit, but as memorials of that holiness which was the evidence of his faith. Bishop Hall thus paraphrases the passage; Thy prayers, which thou hast made unto God, pro- ceeding from such weak and imperfect, though true faith, as his Spirit hath wrought in thee, and those charitable alms of thine, which upon the same grounds thou hast given, are gra- ciously taken notice of, and accepted, by Al- mighty God. 5. Πέτρος. A name given him by our Lord himself. See Mark iii. 16, Joh. i. 42. 6, θάλασσαν, The houses of tanners 7 attic, Guodo? Ite) Lf. Art, were placed near rivers, or by the sea-side, for the convenience of water used in their trade; though Artemid. i. 53, assigns ano- ther reason, namely, that νεκρῶν ἅπτεται σωμάτων ὁ βυρσοδέψης, καὶ τῆς πόλεως ἀπῴ- κισται, on account of their frequent contact with the dead bodies of animals, they were proscribed the city. 7. προσκαρτερούντων.: Who attended upon him. It appears from this passage, and Matt. vii. 9, that the inferior soldiers attended upon their officers as servants. 9. δῶμα. Namely, the house-top, which was flat according to the custom of the east continued to this day. Peter pro- bably went thither that he might pray to- wards Jerusalem. Dan. vi. 10 ; 1 Kings viii, 29, 30. 10. γεύσασθαι. To take refreshment, τροφῆς being understood, as xx. 11. xxiii. ἔκστασις. The word ‘properly means a state in which, says Chrysost. TOU σώματος, ὡς ἂν εἴπῃ τις, π΄ ἡ ψυχὴ, the mind is, as it were, retired from the body. Hesych. de- fines φρενὸς ἔκστασις by ὁ εἰς ἑαυτὸν μὴ ὦν. 11. σκεῦος. A general term, appli- cable to all sorts of household furniture, adapted to contain anything. ἀρχαῖς. Extremities, or ends. Bishop Mid- dleton after Wakefield renders it strings, Κεφ. «. ΤΩΝ AIIOSTOANN. 55 > B.C a a a 12 Ἔν ᾧ ὑπῆρχε πάντα τὰ τετράποδα τῆς γῆς καὶ τὰ θηρία καὶ τὰ \ € \ \ lal fa) ἑρπετὰ καὶ TA πετεινὰ τοῦ οὐρανοῦ. 18 Καὶ ἐγένετο φωνὴ πρὸς αὐτὸν, ᾿Αναστὰς, Πέτρε, θῦσον καὶ φάγε. 14 Ὃ δὲ Πέτρος εἶπε, Μηδαμῶς Κύριε: ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν ἢ ἀκάθαρτον. 15 Καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτὸν, “Α ὁ Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου. 16 Τοῦτο δὲ ἐγένετο ἐπὶ τρίς" οὐρανόν. καὶ πάλιν ἀνελήφθη τὸ σκεῦος εἰς τὸν 1 “Ὡς δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος, τί ἂν εἴη τὸ ὅραμω ὃ εἶδε, καὶ ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ἀπὸ τοῦ Κορνηλίου, διερωτήσαντες, τὴν οἰκίαν Σίμωνος, ἐπέστησαν ἐπὶ τὸν πυλῶνα: 18 Καὶ φωνήσαντες ἐπυνθάνοντο, εἰ Σίμων ὁ ἐπικωλούμενος Πέτρος ἐνθάδε Eeviferac. 19 Τοῦ δὲ Πέτρου ἐνθυμουμένου περὶ τοῦ ὁράματος, εἶπεν αὐτῷ τὸ πνεῦμα, ᾿Ιδοὺ ἄνδρες τρεῖς ζητοῦσί ce 2 a 20 “Adda ἀναστὰς κατάβηθι, καὶ πορεύου σὺν αὐτοῖς, μηδὲν διακρι- νόμενος" διότι ἐγὼ ἀπέσταλκα αὐτούς. , \ 21 Καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας τοὺς ἀπεσταλμένους ἀπὸ “ / \ ᾽ \ CS ? \ 5 7: > aA lad / € >] , τοῦ Κορνηλίου πρὸς αὐτὸν, εἶπεν, ᾿Ιδοὺ ἐγώ εἰμι ὃν ζητεῖτε" τίς ἡ αἰτία δ ἣν πάρεστε: 22 Οἱ δὲ εἶπον, Κορνήλιος Exatovtapxns, ἀνὴρ δίκαιος καὶ φοβού- μενος τὸν Θεὸν, μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν ᾿Ιουδαίων, but perhaps without sufficient authority for that use of the word. In xi. 5, it occurs without δεδεμένην, and the words simply inean a great sheet with four corners. 14. πᾶν. Πᾶς accompanied by a ne- gative, with other words intervening, is equivalent to ovdets. Mark xiii. 20; Luke i. 37. κοινόν. Common, i.e. profane. The word is opposed to ἅγιον, Ezek. xxii. 20. See also Mark vii. 2, Rom. xiv. 14. Kowodayia in Josephus, signifies the eating things un- clean. Hence Tacitus says of the Jews that they are separati epulis, which they still continue to be. See Dan. i. 8. This practice, however, was not peculiar to the Jews only, as there are traces of it among the Egyptians in Gen. xtiii. 32. In Levi- ticus xi, the distinction is drawn between clean and unclean animals, which latter were not so called in respect of themselves, (for God saw everything that he had made, and behold it was very good,) but in regard of the sacrifices from which God excluded them in the time of Noah, Gen. vii. 2. viii. 20, as he afterwards did from being used for food. This prohibition was but cere- monial, and for a time, Col. ii. 16, and the reason is assigned, Deut. xiv. 1, 2, or as Eusebius states it, ὅπως μήδενι τῶν ἀλλῶν ἐθνῶν ἐπιμισγώμεθα κατὰ μηδέν. Seneca tells us that in the time of Tiberius, Rome sacra externa. Signum fuisse abstinentiam a certis animalibus. ‘There seem to have been dietetic, and antisuperstitious, as well as political ends in view, when the Levitical distinction between clean and unclean ani- mals was first made. 15. μὴ κοίνου. Consider not unclean. In Hebrew, and ‘also in classical writers, any one is said to doa thing who declares it to be done. Thus Lev. xiii. 3, 17, the words μιαίνειν and καθαρίζειν are spoken of the priest who officially decides upon the exist- ence or removal of the leprosy. So in Gd. Tyr. 438, ἥδ᾽ ἡμέρα φύσει σε, shall declare { your birth- τ 17. πυλῶνα. The porch, as containing τὴν πύλην, the gate. See xii. 13. 20. ἐγώ. ‘This is the language of Deity and personality, and is one of the passages usually brought forward to prove the Divi- nity of the Holy Ghost. See xiii. 2, 4. G9 .2. 56 ΠΡΆΞΕΙΣ Κεφ. {. / 3 \ 5 ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον ΄-“ lal id \ lol αὑτοῦ, Kal ἀκοῦσαι ῥήματα Tapa σοῦ. lol \ 5 ΄ ΄ / 23 Εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισε. τῇ δὲ ἐπαύριον ὁ Πέτρος lol lal lal > lal lal > \ lol 5 / ἐξῆλθε σὺν αὐτοῖς, καί τινες TOV ἀδελφῶν τῶν ἀπὸ THs ᾿Ιόππης συν- ῆλθον αὐτῷ. fol fol \ “2 ᾿ e \ / 24 Kai τῇ ἐπαύριον εἰσῆλθον eis τὴν Καισάρειαν' ὁ δὲ Κορνήλιος r \ -“" ΄ “ \ προσδοκῶν αὐτοὺς, συγκαλεσάμενος TOUS συγγενεῖς αὑτοῦ Kal τοὺς ἀναγκαίους φίλους. ΨΦ 1)V ΄ A ,’ a e / 25 ‘Ds δὲ ἐγένετο εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Kopyy- , if λιίος, πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν. Ω ᾽ , \ » Ν 26 ‘O δὲ Πέτρος αὐτὸν ἤγειρε, λέγων, ᾿Ανάστηθι' κἀγὼ αὐτὸς » / , ἄνθρωπός εἰμι. -“ -“ »" ᾿ 27 Καὶ συνομιλῶν αὐτῷ εἰσῆλθε, καὶ εὑρίσκει συνεληλυθότας πολ- λοὺς, 28 "Edn τε πρὸς αὐτοὺς, ‘Tpeis ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ ᾿Ιουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ: καὶ ἐμοὶ ὁ Θεὸς ἔδειξε μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον" 29 Διὸ καὶ ἀναντιῤῥήτως ἦλθον μεταπεμφθείς" πυνθάνομαι οὖν, τίνι λόγῳ μετεπέμψασθέ με; 30 Καὶ ὁ Κορνήλιος ἔφη, Amo τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας ἤμην νηστεύων, καὶ τὴν ἐννάτην ὥραν προσευχόμενος ἐν τῷ οἴκῳ μου, καὶ ἰδοὺ ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρᾷ, 31 Καί φησι, Κορνήλιε, εἰσηκούσθη σου ἡ προσευχὴ: καὶ αἱ ἔλεημο- σύναι σου ἐμνήσθησαν ἐνώπιον τοῦ Θεοῦ. 32 Πέμψον οὖν εἰς ᾿Ιόππην, καὶ μετακάλεσαι Σίμωνα ὃς ἐπικαλεῖται Πέτρος" οὗτος ξενίζεται ἐκ οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν' ὃς παραγενόμενος λαλήσει σοι. a = Le / 33 ᾿Εξαυτῆς οὖν ἔπεμψα πρός ce σύ τε καλῶς ἐποίησας Tapa- aA > A , aA AAAS OLY. nA γενόμενος. νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ Θεοῦ πάρεσμεν ἀκοῦσαι e \ “ fal πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ Θεοῦ. 23. ἐξένισε. Peter entertained the messengers, though they were Gentiles, to show how readily he complied with the de- sign of the vision, and the directions he had received. The tives, as appears from xi. 12, were six in number. 24. ἦν προσδοκῶν. Was waiting for them. Συγγενεῖς, relations by consanguinity ; ἀναγκαίους, intimate friends ; in Latin, neces- sarios. 28. ἀθέμιτον. See Gal. ii. 12—14, where it appears that, notwithstanding the abolishing of the distinction between Jew and Gentile had been revealed to Peter in so extraordinary a manner, he yet retained his early prejudices when in company with the Jews, fearing them which were of the circumcision. So true it is, that the fear of man bringeth a snare. ἔδειξε. See Eph. iii. 5,6, where St. Paul alludes to the revelation now made to Peter, whereby our Lord’s promise, Matt. xvi. 19,was fulfilled. Peter had now the keys of the kingdom of Heaven, and unlocked the door, says Lightfoot, for the Gentiles to come in to the taith and Gospel, which till now had been shut, and they kept out. 30. ἀπὸ Tet. nu. Four days ago. Cor- nelius does not mean to say that he had continued fasting four days, for that sense would have required νηστεύω, but that four days ago he was fasting until that hour of the day in which he was now speaking. Κεφ. (. ΤΩΝ ΛΠΟΣΤΟΛΩΝ. 57 34 ᾿Ανοίξας δὲ Πέτρος τὸ στόμα εἶπεν, "Em ἀληθείας καταλαμ- βάνομαι, ὅτι οὐκ ἔστι προσωπολήπτης ὁ Θεὸς, 35 ᾿Αλλ᾽ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιο- σύνην δεκτὸς αὐτῷ ἐστι. 36 Τὸν λόγον ὃν ἀπέστειλε τοῖς υἱοῖς ᾿Ισραὴλ, εὐαγγελιζόμενος >) / We: τ lol nr ia , > / Bi εἰρήνην διὰ ᾿Ιησοῦ Χριστοῦ, (οὗτός ἐστι πάντων Κύριος,) 37 Ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθ᾽ ὅλης τῆς ᾿Ιουδαίας, ἀρξά- SAN a / \ Ay /~ Qe SH 2 / μενον ἀπὸ τῆς αλιλαίας, μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν ᾿Ιωάννης" 88 ᾿Ιησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς κατα- δυναστευομένους ὑ ὑπὸ τοῦ διαβόλου, ὁ ὅτι ὁ Θεὸς ἣν μετ᾽ αὐτοῦ. 90 Καὶ ἡμεῖς ἐσμεν μάρτυρες πάντων ὧν ἐποίησεν ἐν τε τῇ χώρᾳ τῶν ᾿Ιουδαίων καὶ ἐν ἱΙερουσαλήμ: ὃν ἀνεῖλον κρεμάσαντες ἐπὶ ξύλου. nr e Ν an n 40 Τοῦτον ὁ Θεὸς ἤγειρε τῇ τρίτῃ ἡμέρᾳ, Kal ἔδωκεν αὐτὸν ἐμφανῆ / γενέσθαι, > \ an a > \ lal 41 Ov παντὶ TO λαῷ, ἀλλὰ μάρτυσι τοῖς προκεχειροτονημένοις ὑπὸ a A ς a “ a τοῦ Θεοῦ ἡμῖν, οἵτινες συνεφάγομεν Kal συνεπίομεν αὐτῷ μετὰ TO ἀναστῆναι αὐτὸν ἐκ νεκρῶν. 42 Καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ, καὶ διαμαρτύρασθαι, ὅτι αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων καὶ νεκρῶν. 48 Τούτῳ πάντες“ οἱ προφῆται Paprupeusiy, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν. 34. ἀνοίξας. ‘This phrase is generally applied to a set speech, as Matt. v. 2. προσωπολήπτης. The declaration in Joh. i. 12, 13, forms the best comment upon this word. Seealso Rom. ii. 11, Job xxxiv. 19. 35. φοβούμενος. This passage does not imply that all religions but that all nations are regarded by God with equal favour. So that it neither contradicts Acts iv. 12, nor the eighteenth article of the Church of England. Besides, in the fear of God is comprehended the due worship of Him, through the mediation of his Son. And we must observe also, that Peter was sent for the express purpose of teaching Corne- lius the way of salvation through Christ, which, if he could have been accepted by his own good works, would have been quite unnecessary. 36. τὸν λόγον, κι A. The word which he sent to the children of Israel, preaching peace by Jesus Christ, (he is Lord of all), ye know: even the matter which took place throughout all Judea, beginning from Gali- lee, after the baptism which John preached ; concerning Jesus of Nazareth, how God anointed him, &c. The above is Professor Scholefield’s translation, and is undoubtedly the correct one. Τὸν λόγον is governed by ὑμεῖς οἴδατε, and put in apposition with ῥῆμα, and οὗτός ἐστι; k. X., placed in a pa- renthesis. “Pyuais here translated as above, ν. 32, and Luke i. 37. 39. κρεμάσαντες. By hanging, as it should be rendered also at v. 30; ξύλον properly means a post, or beam. 41. προκεχειροτονημένοις. Fore-appoint- ed. The word χειροτονεῖν properly signifies, 1. to elect by show of hands; and, 2. to elect generally. Thus Philo calls Moses, ὑπὸ Θεοῦ χειροτονηθέντα. 42. κηρύξαι. Peter refers to the com- mand of Christ recorded, Matt. xxviii. 19, and Mark xvi. 15, and which the revelation lately vouchsafed enabled him more per- fectly to comprehend. 43. προφῆται. For examples, see Isa. XxXvill. 16; Dan. ix. 24; Zech. xiii. 1.; Micah. vii. 18. Remission of sins is the great thing we stand in need of, as it lays the foundation for all other blessings by re- moving that which hinders both the posses- sion and enjoyment of them. See Gal. iii. 22. Πάντα is emphatic, as including the believing Gentiles in the promised pardon, 38 ΠΡΆΞΕΙΣ Κεφ. «. ” a a / A ELS. a b] / \ nr 44 "Ἔτι λαλοῦντος τοῦ Πέτρου τὰ ῥήματα ταῦτα, ἐπέπεσε TO πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον. 45 Καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ ὅσοι συνῆλθον τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου πνεύματος ἐκκέχυται" 40 "Ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις, καὶ μεγαλυνόντων τὸν Θεόν. τότε ἀπεκρίθη ὁ Πέτρος, ¢ “ ον ial 7 47 Μήτι τὸ ὕδωρ κωλῦσαι δύναταί τις TOD μὴ βαπτισθῆναι τούτους 6, Lal ig \ € n οἵτινες TO πνεῦμα TO ἅγιον ἔλαβον καθὼς καὶ ἡμεῖο 5 lol ἴω rn 4 48 Προσέταξέ τε αὐτοὺς βαπτισθῆναι ἐν τῷ ὀνόματι τοῦ Κυρίου / > 7 > Ν ? a id / / τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς. ΚΕΦΑΛΑΙΟΝ wa’. ἬΚΟΥΣΑΝ δὲ οἱ ἀπόστολοι καὶ » \ \ ’ οἱ ἀδελφοὶ οἱ ὄντες κατὰ τὴν Iov- δαίαν, ὅτι καὶ τὰ ἔθνη ἐδέξαντο τὸν λόγον τοῦ Θεοῦ. δι Ὁ e Kai ὅτε ἀνέβη Πέτρος εἰς “Ιεροσόλυμα, διεκρίνοντο πρὸς αὐτὸν ot ἐκ περιτομῆς, 3 Δέγοντες, “Ὅτι πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας εἰσῆλθες, καὶ lA ’ Lal συνέφαγες αὐτοῖς. 4. ᾿Αρξάμενος δὲ ὁ Πέτρος ἐξετίθετο αὐτοῖς καθεξῆς. λέγων, ᾿Εγὼ ἤμην ἐν πόλει ᾿Ιόππῃ προσευχόμενος, καὶ εἶδον ἐν ἐκστάσει ὅραμα; καταβαῖνον σκεῦός TL ὡς ὀθόνην μεγάλην, τέσσαρσιν ἀρχαῖς καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρις ἐμοῦ" 6 Εἰς ἣν ἀτενίσας κατενόουν, καὶ εἶδον τὰ τετρώποδα τῆς γῆς καὶ τὰ θηρία καὶ τὰ ἑρπετὰ καὶ τὰ πετεινὰ τοῦ οὐρανοῦ. 45. οἱ ἐκ περιτ. πιστοί. The believing Jews. See ΧΙ. 2, Gal. 11. 12, Tit. i. 10. They were astonished, because they had been taught heretofore that the Divine Spirit could not be communicated to the Gentiles. 46. λαλούντων γλώσσαις. This pro- perly implies speaking in strange, or for reign, languages. Clem, Alex. says, that ἀπερι- λήπτους οὔσας τὰς βαρβάρων φωνὰς, μηδὲ διαλέκτους, ἀλλὰ γλώσσας λέγεσθαι. They magnified God, because they had new hearts as well as new tongues. 47. ὕδωρ. This question seems to imply that water should be brought, and if so, one would naturally conclude that these persons at least were baptized by pour- ing water upon them, and not by immer- sion. However this be, this passage abun- dantly confutes the notion of the Quakers, as to the non-necessity of water-baptism for those who had received the baptism of the Holy Ghost; because it is here com- manded to be administered for that very reason, and as the outward and visible sign of the inward and spiritual grace already communicated. XI. 2. διεκρίνοντο. Contended with, or disputed against. ‘This is an unanswerable proof that the notion of the supremacy and infallibility of Peter was not entertained in the primitive church. 3. ἀκροβυστίαν. They did not accuse Peter of associating with the Gentiles in general, because, if circumcised, they would be regarded as Jews. But the question was whether it was lawful to have any inter- course with persons uncircumcised, or to admit them into the church; for it was considered at this time, at least by the be- lieving Jews, that it was necessary to pass through Judaism to Christianity. Theophyl. explains ἀκροβυστία to be of two kinds, κατὰ σάρκα, ὅταν τις ἀπερίτμητος 7 κατὰ σάρκα, which is the Meaning in the text ; and, κατὰ πνεῦμα, ὅταν τις ἐθνικὴν ἔχων ψυχὴν, μηδὲν τῶν παθῶν ἀποκόψη, in which sense it occurs, Rom, ii. 25. Κεφ. ta’. ΤΩΝ ATIOSTOANN. δ9 7 "Ἤκουσα δὲ φωνῆς λεγούσης μοι, ᾿Αναστὰς, Πέτρε, θῦσον καὶ φάγε. 8 Εἶπον δὲ, Μηδαμῶς Κύριε: ’ fol ’ \ / εἰσῆλθεν εἰς TO στόμα μου. Ὁ la) \ DI 5 vA > Sp OTL πᾶν κοινὸν ἢ ἀκάθαρτον οὐδέποτε 9. ArrexpiOn δέ μοι φωνὴ ἐκ δευτέρου ἐκ τοῦ οὐρανοῦ,“ Α ὁ Θεος 7 \ ἐκαθάρισε, σὺ μὴ κοίνου. 10 Τοῦτο δὲ ἐγένετο ἐπὶ τρὶς. καὶ πάλιν ἀνεσπάσθη ἅπαντα εἰς τὸν οὐρανόν. Ὶ \ ὃ \ 5 an a BIA ὃ ’ / ’ \ \ ’ fi ’ 1 Kai ἰδοὺ ἐξαυτῆς τρεῖς ἄνδρες ἐπέστησαν ἐπὶ τὴν οἰκίαν ἐν So ἤμην, ἀπεσταλμένοι ἀπὸ Καισαρείας πρός με. 12 Εἶπε δέ fi τὸ πνεῦμα συνελθεῖν αὐτοῖς, μηδὲν διακρινόμενον. ἦλθον "δὲ σὺν ἐμοὶ καὶ οἱ ἕξ ἀδελφοὶ, οὗτοι, καὶ εἰσήλθομεν εἰς τὸν οἶκον τοῦ ἀνδρός" > / / ¢ an A Ss \ ” 5 a v e a 13 ᾿Α4πήγγειλέ Te ἡμῖν πῶς εἶδε TOV ἄγγελον ἐν TO οἴκῳ αὑτοῦ στα- » , “Ὁ > / > 2 / , θέντα καὶ εἰπόντα αὐτῷ. ᾿Απόστειλον εἰς ᾿Ιόππην ἄνδρας, καὶ μετά- I? \ > / 7 πεμψαι Σίμωνα τὸν ἐπικαλούμενον Πέτρον; A e / a 14 Ὃς λαλήσει ῥήματα πρός σε, ἐν οἷς σωθήσῃ συ Kai πᾶς ὁ οἶκός σου. 5 / 15 Ἔν δὲ τῷ ἄρξασθαί με λαλεῖν, ἐπέπεσε TO πνεῦμα TO ἅγιον ἐπ᾽ αὐτοὺς, ὥσπερ καὶ ἐφ᾽ ἡμᾶς ἐν ἀρχῆ. 16 ᾿Εμνήσθην δὲ τοῦ ῥήματος Κυρίου, ὡς ἔλεγεν, ᾿Ιωάννης μὲν ἐβάπτισεν ὕδατι, ὑ ὑμεῖς δὲ βαπτισθήσεσθε ἐ ἐν πνεύματι ἁγίῳ. 17 Εἰ οὖν τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ Θεὸς ὡς καὶ ἡμῖν, πισ- 7 5 \ \ Α 5 r \ > \ \ / + \ τεύσασιν ἐπὶ τὸν Κύριον ᾿Ιησοῦν Χριστὸν, ἐγὼ δὲ τίς ἤμην δυνατὸς fal J κωλῦσαι TOV Θεόν; 18 ᾿Ακούσαντες δὲ ταῦτα ἡσύχασαν, καὶ ἐδόξαζον τὸν Θεὸν, λέγοντες, "Apaye καὶ τοῖς ἔθνεσιν ὁ Θεὸς τὴν μετάνοιαν ἔδωκεν εἰς ζωήν. 19 Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς θλίψεως τῆς γενομένης ἐπὶ 7. θῦσον. Sacrifice, for θύω means to kill as a victim, and as the sacrifices were generally partaken of by the offerers, so by this rendering the meaning of the vision is made more clear, as implying that in Christ all men were accepted by God, and therefore should be by his people. 14. λαλήσει ῥήματα. Thus Cornelius was to be saved, not by his prayers and alms, his piety and charity, for in that case there would have been no occasion for Peter’s mission,—but by the words which he would speak to him, and by faith in those words; and thus also salvation would come to his family. But it can never be too often repeated that though good works are not meriting causes, yet are they witnesses of our faith, and seals of our salvation, and that though we are not justified by them, we shall be judged by them, and tried whe- ther we have been justified in Christ Jesus or not. See Art. 12. of our Church. 16. ὑμεῖς. Peter evidently considered the words of our Lord (i. 5) as a promise / not confined to the Apostles alone, but made to αἱ Christians, and that they were — now verified. See x. 44. 18. εἰς ζωήν. Repentance, if it be real, is unto life; namely, a new and spiri- tual life. It is God’s gift; it is not only his mercy that accepts it, but his prevent- ing grace that worketh it in us. See the tenth article of our Church. Chrysost. makes the same acknowledgment, and says, deEmpeBa mapa Θεοῦ τὴν μετάνοιαν ἰατρεύ- ουσαν ἡμᾶς" οὐ γὰρ ἡ ἡμεῖς αὐτῷ ταύτην προσ- ἄγομεν, GAN αὐτὸς ἡμῖν ταύτην ἐχορηγήσε. Hom. ii. de Peenit. 19. Κύπρου. An island in the Medi- terranean, between Syria and Cilicia. Its 00 vi / A ’ / Στεφάνῳ, διῆλθον ἕως Φοινίκης καὶ Κύπρου καὶ ᾿Αντιοχείας, ITPABEIS Κεφ. ια΄. μηδενὶ “- \ > λαλοῦντες TOV λόγον, εἰ μὴ μόνον ᾿Ιουδαίοις. r > ΄“ isd 20 Ἦσαν δέ τινες ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες , > » , ΄ \ > / εἰσελθόντες εἰς ᾿Αντιόχειαν ἐλάλουν πρὸς τοὺς ᾿Ελληνιστὰς, εὐωγγελι- ζόμενοι τὸν Κύριον ᾿Ιησοῦν. 21 Καὶ ἣν χεὶρ Κυρίου pet αὐτῶν' ἐπέστρεψεν ἐπὶ τὸν Κύριον. πολύς τε ἀριθμὸς πιστεύσας ᾿Ηκούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς ἐν ἱἸεροσο- / \ 3 Cal λύμοις περὶ αὑτῶν" wise es 93° καὶ ἐξαπέστειλαν Βαρνάβαν διελθεῖν ἕως ᾿Αν- Os παραγενόμενος καὶ ἰδὼν τὴν χάριν τοῦ Θεοῦ, ἐχάρη, καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν τῷ Κυρίῳ. 24 “ > > \ 3 06 \ / “ (2 / \ , 24. “Ὅτι ἣν ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος ἁγίου καὶ πίστεως. καὶ προσετέθη ὄχλος ἱκανὸς τῷ Κυρίῳ. 25 ᾿Εξῆλθε δὲ εἰς Ταρσὸν ὁ Βαρνάβας ἀναζητῆσαι Σ᾿ αῦλον, 90 \ ἘΣ aN ” T= IN ee f Se. δὲ > \ 26 Kai εὑρὼν αὐτὸν ἤγαγεν αὐτὸν εἰς ᾿Αντιόχειαν. ἐγένετο δὲ αὐτοὺς > \ a ? A ? ΄ \ ΄ yi ε \ ἐνιαυτὸν ὅλον συναχθῆναι ἐν TH ἐκκλησίᾳ, καὶ διδάξαι ὄχλον ἱκανὸν, χρηματίσαι τε πρῶτον ἐν ᾿Αντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. chief cities were Salamis, xiii, 5; Paphos, xili. 6; Tamasus and Amathus. It abounds in copper, which is hence called es Cy- prium. Αντιοχείας. The metropolis of Syria, and next to Rome and Alexandria the chief city of the empire. It was founded 8.6. 301, by Seleucus Nicanor, who named it, as he is said to have done fifteen other cities, in honour of his father Antiochus. It was afterwards called Antakia, and in 1822 was destroyed by an earthquake, by which it had suffered at least eight times in the first six centuries of the Christian era. 20. Ἕλληνας. Many MSS. read ‘EA- ληνιστὰς, and much learning has been thrown away in defence of each. The op- position denoted by the use of μὲν and δὲ seems to imply that, whichever reading we adopt, the Gentiles are intended. 22. eis τὰ ὦτα. This phrase is not redundant, but seems to imply the secrecy, arising from the fear of persecution, with which these conversions were made known to the church. 23. προθέσει τ. x. The genitive in regimen may be construed as an adjective, and the words rendered, with hearty, i. e. determined, purpose. 24. πλήρης mv. Eminent for the mi- raculous gifts of the Holy Spirit, and the exercise of a vigorous faith in the midst of danger and persecution. His character is given above, iv. 36, Lhe at +~ - 1.72 call 7575: 26. συναχθῆναι. They were associated together, i. e. upon equal terms, as pastors of the church at Antioch. Saul was brought from Tarsus, where he had been sent, ix. 32 for this purpose, and a flourishing church was planted at Antioch by him in conjunc- tion with Barnabas. χρηματίσαι. Were called. The word im- plies, 1. To manage any business ; 2. So to manage it, as to obtain a name by it; and hence, 3. To be named or called. Now was fulfilled the prophecy of Isaiah, Lxii. 2. Χριστιάνους. This name occurs only twice elsewhere in the New Testament, namely, xxvi. 28, and ] Pet. iv. 16. It seems to have been at first given to the disciples by way of contempt, though after- wards adopted and gloried in by them. At this time, however, they were known to each other as οἱ πεπιστευκότες, or ἄδελφοι. By the Jews they were called Nazarenes, (as in the east to this day); and Julian, we read, who endeavoured to abolish the name of Christian, εὐθὺς καινοτομεῖ περὶ τὴν προ- σηγορίαν, Γαλιλαίους ἀντὶ Χριστιανῶν ὀνο- μάσας τε καὶ καλεῖσθαι νομοθετήσας. Greg. Naz. Orat. 1. The Latin termination would lead one to believe that it was im- posed upon the disciples by the Roman in- habitants of Antioch. Joannes Antiochenus, however, tells us that Euodius was the author of it. His words are these: Ἔν δὲ ταῖς ἀρχαῖς τῆς βασιλείας τοῦ αὐτοῦ Κλαυ- δίου Καίσαρος μετὰ τὸ ἀναληφθῆναι τὸν Κύ- ee ae ee OLE 2: ἂς Κεφ. ια΄. ΤΩΝ ΑΠΟΣΤΟΛΜΛΩΝ. 61 Ἂν a a / 27 Ἔν ταύταις δὲ ταῖς ἡμέραις κατῆλθον ἀπὸ ᾿Ιεροσολύμων προ- φῆται εἰς ᾿Αντιόχειαν,. 28 ᾿Αναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι ἔάγαβος ἐσήμανε διὰ τοῦ πνεύ- ματος, λιμὸν μέγαν μέλλειν ἔσεσθαι ἐφ᾽ ὅλην τὴν οἰκουμένην" ὅστις ἈΦ Va ’ \ / / καὶ ἐγένετο ἐπὶ Κλαυδίου Καίσαρος. 20 Τῶν δὲ μαθητῶν καθὼς ηὐπορεῖτό τις, ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ Ιουδαίᾳ ἀδελφοῖς" e / \ 80 Ὃ καὶ ἐποίησαν, ἀποστείλαντες πρὸς τοὺς πρεσβυτέρους διὰ χειρὸς Βαρνάβα καὶ Σ᾿ αύλου. ριον ἡμῶν καὶ θεὸν Ἰησοῦν Χ ἱστὸν, μετὰ ἔτη δέκα πρῶτος μετὰ τὸν ἅγιον “Πέτρον τὸν ἀπόστολον, τὴν χειροτονίαν τῆς ἐπι- σκοπῆς τῆς ᾿Αντιοχείας μεγάλης πόλεως τῆς Συρίας ἔλαβεν Ἑὐόδιος, γενόμενος πα- τριάρχης. Καὶ ἐπὶ αὐτοῦ Χριστιανοὶ ὠνο- μάσθησαν, τοῦ αὐτοῦ ἐπισκόπου Evodtou προσομιλήσαντος αὐτοῖς, καὶ ἐπιθήσαντος αὐτοῖς τὸ ὄνομα τοῦτο. ‘The appellation was a common one in the time of Nero, who, as Tacitus informs us, quesitissimis penis affecit quos, per Jlagitia invisos, vulgus Christianos appellabat. It is a curious fact, that in Italy, the country of Antichrist, ‘the term Christian is one of ridicule and contempt, and is used to denote a silly and ignorant person. After all, the great point is, to bear in mind that the word means a follower of Christ, and that those only are properly such, who embrace his religion, receive his doctrine, believe his promises, and make it the business of their lives to obey his pre- cepts, and to be conformed to his example. For as Justin Martyr well remarks, οἱ δ᾽ ἄν μὴ εὑρίσκωνται βιοῦντες ὡς ἐδίδαξεν ὁ Χρι- στὸς, γνωριζέσθωσαν μὴ ὄντες Χριστιανοὶ, Kav λέγωσι διὰ γλώττης τὰ τοῦ Χριστοῦ δι- δάγματα. So also Ignat. Ep. ad Magnes., πρέπον. ἐστὶ μὴ μόνον καλεῖσθαι Χριστιανοὺς, ἀλλὰ καὶ εἶναι: οὐ γὰρ τὸ λέγεσθαι, ἀλλὰ τὸ εἶναι, μακάριον ποιεῖ. In the purer times of the Gospel no one who denied the Divinity of Christ was allowed to bear his name, and as Photius relates, 6 μὴ δοξάζων τὴν ἁγίαν τρίαδα € εν μιᾷ θεότητι ἰσοδύναμον, οὔτε Χριστιανὸς, λέγεται, ἀλλὰ ἄφρων ἐστὶ, καὶ αἱρετικός. 27. προφῆται. The primary meaning of this word is qui alius cujusdam sensus profert, as Exod. vii. 1. Its general sense is, sacrorum interpres, as Διὸς προφήτης ἐστὶ Λοξίας πατρός, /Esch. Eum. 19. It some- times means ὦ foreteller of future events; at other times, one who makes known the will of God. Such was Agabus in the text, and the daughters of Philip, xxi. 9. See xiii, 1; 1 Cor. xiii. 2; and xii. 10, 28, 28. "Aya3os. The Greek church con- siders him as one of the seventy disciples, and that he suffered martyrdom at Antioch. See xxi. 10. οἰκουμένην. Properly, the habitable world ; and sometimes, as in the text, the Roman empire, as constituting the chief portion of it. Since however the disciples at Antioch are represented as sending money for the relief of the Christians in Judea, the mean- ing of the word may perhaps be confined to that country, as it is in the Sept. version of Isa. x. 23, xiii. 5, and also in Josephus, who speaks of King Ahab as sending mes- sengers κατὰ πᾶσαν τὴν οἰκουμένην to search for Elijah. See also Luke xxi. 26. Κλαυδίου. Four famines took place dur- ing his reign; 1. In the second year, men- tioned by Dio Cass; 2. At the end of the fourth year, and which is the one referred to in the text, and mentioned by Josephus as particularly prevalent in Judea. He says of it, Διμοῦ αὐτῶν τὴν πόλιν κατὰ τὸν καιρὸν ἐκεῖνον πιεζοῦντος καὶ πολλῶν ὑπ᾽ ἐνδείας ἀναλωμάτων φθειρομένων, ἡ βασί- λισσα Ἑλένη πέμπει τινὰς τῶν ἑαυτῆς, τοὺς μὲν εἰς τὴν ᾿Αλεξάνδρειαν, πολὺν σῖτον ὠνη- σομένους χρημάτων, τοὺς δὲ εἰς Κύπρον ἰσχάδων φόρτον οἴσοντας, whereas a famine did oppress their city (Jerusalem) at that time, and many died for want of the means of procuring food, Queen Helena (of Adiabene) sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. The third famine took place, chiefly in Greece, in the ninth year of Clau- dius, and the fourth, at ome, in the ele- venth year. Some commentators consider that all these famines contributed to the fulfilment of the prophecy in the text. 30. πρεσβυτέρους. Elders. Literally, presbyters, whence our word priests. This is the first mention of such in the New Testament. The term implies dignity ra- ther than age, (as senator, from senex) ; and as the Christian Church seems to have been ὙΠ ΡΣ pete ail , We 62 ITPABZEIS Κεφ. ιβ΄. KE@AAAION ιβ'. KAT ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν ‘Hpwdns ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας. “2 ᾿Ανεῖλε δὲ ᾿Ιάκωβον τὸν ἀδελφὸν ᾿Ιωάννου μαχαίρᾳ. 3 Καὶ ἰδὼν ὅτι ἀρεστόν ἐστι τοῖς ᾿Ιουδαίοις, προσέθετο συλλαβεῖν © A LP καὶ Πέτρον' ἦσαν δὲ ἡ ἡμέραι τῶν ἀζύμων" 4 Ὃν καὶ πιάσας ἔθετο εἰς φυλακὴν, παραδοὺς τέσσαρσι τετραδίοις στρατιωτῶν φυλάσσειν αὐτὸν, βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν Ape > \ r rn αὑτὸν τῷ λαῴ. formed on the model of the synagogue, it was, at this time, Synonymous with bishops, or overseers, namely, of the fock, or church at large. See below, xx. 17. 28; Tit. i. dave XII. 1. Ἡρώδης. Agrippa, son of Aristobulus, whom his father Herod the Great put to death. Caligula had given him a.p. 37, the dominions of his uncle Philip, to which Claudius afterwards added Syria and Samaria. His character is thus described by, Josephus : ᾿Ἐπεφύκει ὁ βασι- λεὺς οὗτος εὐεργετικὸς εἶναι ἐν δωρεαῖς, καὶ μεγαλοφρονῆσαι ἔθνη φιλότιμος, καὶ πολλοῖς ἀθρόως δαπανήμασιν ἀνιστὰς αὑτὸν εἰς ἐπι- φάνειαν, ἡδόμενος τῷ χαρίζεσθαι, καὶ τῷ βιοῦν ἐν εὐφημίᾳ χαίρων. Now this king was by nature very beneficent, and liberal in his gifts, and very ambitious to oblige people with large donations ; and he made himself very illustrious by the many expensive presents he made them. He took delight in giving, and rejoiced in living with good reputation. Ant. RAK. “5. 9. τινάς. The Athiop. renders the phrase some of the officers of the church, which is per haps the more exact meaning, though οἱ ἀπὸ τ. €. may simply denote the members of the church, as oi ἀπὸ τῆς στοᾶς, or τοῦ περιπάτου, signify the Stoics, or Peripatetics, as oi ἐκ περιτόμης, means the Jews, above as /2; 2. ᾿Ιάκωβον. Concerning him, see Matt. x. 2, and xx. 20, 23, where his mar- tyrdom is predicted by our Lord. Under a native prince, we cease to read of cruci- fixion, which was a Roman punishment, and find such forms of execution adopted as were practised by the Jews. Among these, slay- ing with the sword was accounted the most ignominious. Eusebius ii. 9, relates from Clemens, who he tells us, had it from tra- dition, ὅτι δὴ 6 εἰσαγαγὼν αὐτὸν (se. ᾿Ιάκω- Bov) εἰς δικαστήριον, μαρτυρήσαντα αὐτὸν ἰδὼν, κινηθεὶς ὡμολόγησεν εἶναι καὶ αὐτὸς ἑαυτὸν Χριστιανόν. Συναπήχθησαν οὖν ἄμφω φησί: καὶ κατὰ τὴν ὁδὸν ἠξίωσεν ἀφεθῆναι αὐτῷ ὑπὸ τοῦ ᾿Ιακώβου" ὁ δὲ ὀλίγον σκεψά- μενος, εἰρηνή σοι εἶπε, καὶ κατεφίλησεν αὖ- τόν: καὶ οὗτως ἀμφότεροι ὁμοῦ ἐκαρατομή- θησαν. That the man who had brought him before the tribunal, when he.saw him boldly confessing Christ, being struck with remorse, confessed that he himself also was a Christian. Both, he adas, were led to execution, and on the way thither the man requested the Apostle’s forgiveness, who looking upon him awhile, said, Peace be to thee; and kissed him, and then they were both beheaded together. ‘The same story is related by Nicephorus Cal- listus, and I see no reason to doubt the truth of it. The efficacy of Divine Grace, and the blessed fruit of holy example are alike illustrated in the transaction. 3. mu. τ. ἀζύμων. The paschal week, during which they were required to eat un- leavened bread. See Ex. xii. 18, Deut. xvi. 8. It was considered unlawful, as we learn from Philo, to punish criminals upon the Jewish feast days. His words are these, ᾿Ἐῶ λέγειν, ὅτι εἰ καὶ μυρία ἦσαν ἦμαρ- τηκότες, ὠφειλε τὸν καιρὸν αἰδεσθεὶς τὰς τιμωρίας ὑπερθέσθαι. Our Lord, indeed, suffered upon a feast day, but the whole proceedings were conducted in a hurried and illegal manner by the chief priests and ser ‘ibes, because they feared the people. Luke xxii. 2. 4, τετραδίοις. Quaternions, or parties of four, one of which formed the usual guard. Thus Polybius, vi. 33. 7, Says, δι- δόασι δὲ καὶ φυλάκεια δύο, τὸ δὲ φυλάκειον ἐστιν ἐκ τεττάρων ἀνδρῶν. Agrippa placed four of these quaternions, or sixteen sol- diers, for greater security. How vain were Κεφ. ιβ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 63 N.S 5 a a lal \ > \ 5 ‘O μὲν οὖν Πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ προσευχὴ δὲ ἣν ἐκτενὴς ἐνομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν Θεὸν ὑπὲρ αὐτοῦ. γυνομέενη 7 ω) ρ haus omg 6 “Ore δὲ ἔμελλεν αὐτὸν προάγειν ὁ Ἡρώδης, τῇ νυκτὶ ἐκείνῃ ἣν ὁ / nr / id / \ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν, δεδεμένος ἁλύσεσι δυσὶ, a ΄ φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. lal > n > 7 Καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκὴ- ματι" rn ᾽ SS / πατάξας δὲ τήν πλευρὰν τοῦ Πέτρου, ἤγειρεν αὐτὸν, λέγων, > a a aA Aydota ἐν τάχει. Kai ἐξέπεσον αὐτοῦ ai ἁλύσεις EK τῶν χειρῶν. 8 Εἶπέ τε ὁ ἄγγελος πρὸς αὐτὸν, δάλιά σου" \ > / σου, Kal ἀκολούθει μοι. 9 Καὶ ἐξελθὼν ἠκολούθει αὐτῷ" Περίζωσαι, καὶ ὑπόδησαι τὰ σαν- δ lal an ἊΝ - / / ἐποίησε δὲ οὕτω. Kal λέγει αὐτῷ, Περιβαλοῦ τὸ ἱμάτιον ee / ἣν καὶ οὐκ ἤδει ὅτι ἀληθές ἐστι τὸ ΄ \ Ἄν 9.9 / 07 Ww Gg? / γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν. 10 Διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν, ἦλθον ἐπὶ τὴν πύλην τὴν σιδηρῶν, τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίχθη αὐτοῖς: καὶ ἐξελθόντες προῆλθον Ε » > > ἴω ἄγγελος at αὑτοῦ. 11 Καὶ ὁ Πέτρος γενόμενος ἐν ἐξαπέστειλε Κύριος τὸν ἄγγελον «ς ,ὔ \ ΄ a / Ἡρώδου καὶ πάσης τῆς προσδοκίας his precautions will appear in the sequel. τὸ πάσχα. The Passover, namely, the fourth in the reign of Claudius, and shortly before the death of Agrippa. Our version improperly renders it Easter, which derives its name from a goddess of the Anglo- Saxons, the same as Aséarte, whose festiv al was kept at the beginning of spring. 5. extevns. Intense. The metaphor is taken froma rope at full tension. See Luke xxii. 44; 1 Pet.i.22. In this comparatively prayerless generation, we can hardly form an idea of the holy importunity of the church of old. But if the Lord should bring upon us, as upon them, an awful persecution like this of Herod, the faithful in Christ would soon learn in what soul-felt prayer consists. 6. κοιμώμενος. Chrysostom finely re- marks upon this, that οὐκ ἢν ἐν ἀγωνίᾳ οὐδὲ ἐν φόβῳ, αλλ᾽ ἐκάθευδε, τὸ πᾶν ῥΐψας ἐπὶ τὸν Θεόν. The peace of Peter in prison, and his disquietude in the judgment-hall, form a striking contrast. We are reminded of the tranquil repose of Socrates on the night preceding his death, which called forth the admiration of Crito, who said to him, ἀλλὰ καὶ σοῦ πάλαι θαυμάζω, αἰσθανό- μενος ὡς ἡδέως καθεῦδεις. In referring, however, to this event, at least as deser ibed by Plato, we should not forget that his CEZ. / \ θέ > 4 iy PURNY μιᾶν, Kab EVUEWS ATTECTYH O a 3 n io rn 2 ἑαυτῷ εἶπε, Νῦν οἶδα ἀληθῶς ὅτι Seater, n ἀν 155 " ΄ ᾽ \ αὑτοῦ, Kat ἐξείλετό με ἐκ χειρὸς nr nr lal = | / Tov λαοῦ τῶν ᾿Ιουδαίων. account seems to be a mixture of fact and fiction, resembling the historical romance of the present day. ἀλύσεσι. According to the Roman cus- tom, eadem catena et custodiam et militem copulat. Seneca. Ep. i. 5. See xxi. 33; Xxvill. 16; and Joseph. Ant. xviii. 6, 7, alludes to the same usage. 7. οἰκήματι. The prison, 80 called per euphemismum, ὅτι τὸ μὴ λέγειν δύσφημα πᾶσι τοῖς παλαιοῖς μὲν φροντὶς ἢ ἦν, μάλιστα δὲ τοῖς ᾿Αθηναίοις" διὸ καὶ τὸ δεσμωτήριον οἴκημα ἐκάλουν: Hellad. Chrestom. p. 22. 10. πρώτην. The first watch were the two soldiers within the prison; the second, those mentioned v. 6. φέρουσαν. Leading. Thus Xen. Anab. 2, speaks of a road ἐπὶ τὴν axpay φέρου- σαν. Soin Lat. Hine via Tartarei que fert Acherontis ad undas. Virg. An. vi. 298. αὐτομάτη. The circumstance of a door opening of itself was considered as a pro- digy both by Jews and Gentiles. See the quotation from Josephus above ii. 19, where it is mentioned as one of the signs preceding the destruction of Jerusalem, ‘Thus Apoll. Rhod. iv. 41, τῇ δὲ καὶ αὐτόμαται θυρέων ὑπόειξαν ὀχῆες. And Oy. Met. iii. 699. Sponte sua patuisse fores, lapsasque lacertis Sponte sua fama est, nullo solvente, catenas. 11. ἐν ἑαυτῷ. Was come to himself, i. e. 04 IIPAZEIS Κεφ. ιβ΄. 5 ‘ / an \ ’ 7) 12 Συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν Μαρίας τῆς μητρὸς ᾿Ιωάννου al “4 \ Tov ἐπικαλουμένου Μάρκου, οὗ ἧσαν ἱκανοὶ συνηθροισμένοι Kal προσευ- χόμενοι. 18 Κρούσαντος δὲ τοῦ Πέτρου τὴν θύραν τοῦ πυλῶνος, προσῆλθε / ig lal > / ¢ 4 παιδίσκη ὑπακοῦσαι, ὀνόματι ἱ Ῥόδη. Vi) “ \ \ a 2 > \ a lal > 7 14 Kai ἐπιγνοῦσα τὴν φωνὴν τοῦ Πέτρου, ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξε \ a ᾽ ~ a \ > / « Ν / Aa TOV πυλῶνα, εἰσδραμοῦσα δὲ ἀπήγγειλεν ἑστάναι τὸν Πέτρον πρὸ τοῦ πυλῶνος. Οἱ δὲ πρὸς αὐτὴν εἶπον, Μαίνῃ. ἡ δὲ διϊσχυρίζετο οὕτως ἔχειν. e Ν᾿ 4 «. Ψ > fr) 3 , οἱ δὲ ἔλεγον, ‘O ἄγγελος αὐτοῦ ἐστίν. 16 Ὃ δὲ Πέτρος ἐπέμενε κρούων' > / ἐξέστησαν. having recovered from his surprise. So Xenoph. says of Clearchus, that ἐν ἑαυτῷ ἐγένετο. Anab. lL. 5. 17. προσδοκίας. The expectation, namely, of his execution on the morrow. 12. Μάρκουι This John Mark was sister’s son to Barnabas, Col. iv. 10. He was a different person from Mark the evangelist, and an intimate companion, and probably a convert of Peter, who calls him his son, 1 Pet. v. 13. 13. kpovoavros. The doors of the an- cients opened outwards, whence it was necessary for one going out, to give notice to those who might be passing in the street. This was called τὴν θύραν ψόφειν. On the other hand, he who knocked to gain ad- mission was said τὴν θύραν κόπτειν, at Athens, or κρούειν in the rest of Greece. ὑπακοῦσαι. To listen. The person whose business it was to attend to those who knocked at the door, was called ὁ ὑπακούων. Thus Xen. Symp. i. 11. Φίλιππος---κρούσας τὴν θύραν, εἶπε τῷ ὑπακούσαντι, ae ὅστις τε εἴη. So also in Plaut Truc. 1. 2.2 dd fores auscultato, atque serva has edes. ‘Pddn. This name occurs in the frag- ments of Menander. Females were fre- quently called after the names of flowers or trees. Thus Susanna means a lily, Hadassa a myrtle, Tamas, a palm. A strong argu- ment for the credibility ‘of the Scriptures might be added to the many which have been so often urged with such effect in this way. It might be shown that in the Scrip- tures there is an exceedingly full and minute mention of particular individuals and parti- cular circumstances, especially as connected with miraculous events. Now a false wit- ness is careful to avoid such mention; he introduces as few names as possible; he expresses himself in terms the most loose and general. Not so the inspired writers. » / \ κ᾿ > \ \ ἀνοίξαντες δὲ εἶδον αὐτὸν, καὶ The very name of the servant who, wounded by Peter, was healed by Christ, is recorded, so that all men might actually refer to him, or if dead, to his friends and relatives ; and thus it is continually, those who doubted the facts had the power afforded them of ascertaining the truth by the witnesses being pointed out, as here we have the name of the damsel who let in Peter after his mira- culous deliverance. 14. yapas. This natural feeling is ex- pressed Luke xxiv. 41, where on our Lord’s appearance to his disciples after his resur- rection, we are told that they believed not for joy. So also of Jacob we read, when over- powered with joy at the news of his son, that his heart fainted, for he believed them not. Gen. XLy. 26. 15. μαίνῃ. Thou art mad. See the imperfection of their faith. They had ear- nestly prayed that Peter might be delivered, and now that his deliverance was effected, were unable to believe it. διϊσχυρίζετο. Positively asserted, as Luke xxi. 59. The word is used by Plato. Pheed. 8. τοῦτο μὲν οὐκ ἂν πάνυ διΐσχυρι- σαίμην. ἄγγελος. His guardian angel. These are alluded to in many passages of the Old Testament. See Gen. xviii. 16; Ps. xxxiv. 7. Also Matt. xviii. 10; Heb. i. 14. It has been the belief of all ages, that there exists in the scale of beings, a series of created intelligent powers, who are the agents of God towards mankind. Thus Apuleius, de Deo Socratis, says, Ev hae sub- limiore demonum copia, Plato autumat singu- lis hominibus in vita agenda testes, et cus- todes singulos additos qui nemini conspicui semper adsint. See also Hes. Op. et Di. 121. And it was a prevalent notion both among Jews and Gentiles, that such a being, on the death of a person, sometimes ~ Jc ; Κεφ. ιβ΄. / \ lal a an a lal 17 Κατασείσας δὲ αὐτοῖς τῇ χειρὶ συγᾷν, διηγήσατο αὐτοῖς πῶς ὁ ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 65 e / >’ \ a fol Κύριος αὐτὸν ἐξήγαγεν ἐκ τῆς φυλακῆς. εἶπε δὲ, ᾿Απαγγείλατε ᾿Ιακώβῳ \ “ > lal fal fa \ > \ > / > “ , - καὶ τοῖς ἀδελφοῖς ταῦτα" καὶ ἐξελθὼν ἐπορεύθη εἰς ἕτερον τόπον. / \ , > A 18 Τενομένης δὲ ἡμέρας, ἣν τάραχος οὐκ ὀλίγος ἐν τοῖς στρατιώταις, » St € / ’ / τί apa ὁ Ilétpos ἐγένετο. ς \ \ 19 «Ἡρώδης δὲ ἐπιζητήσας αὐτὸν καὶ μὴ εὑρὼν, ἀνακρίνας τοὺς ’, » J > an ᾿ \ δ 3 \ an > / > φύλακας, ἐκέλευσεν ἀπαχθῆναι: καὶ κατελθὼν ἀπὸ τῆς ᾿Ιουδαίας εἰς τὴν Καισάρειαν διέτριβεν. 20 Ἦν δὲ ὁ Ηρώδης θυμομαχῶν Τυρίοις καὶ Σιδωνίοις" ὁμοθυμαδὸν δὲ παρῆσαν πρὸς αὐτὸν, καὶ πείσαντες Βλάστον τὸν ἐπὶ τοῦ κοιτῶνος τοῦ βασιλέως, ἠτοῦντο εἰρήνην, διὰ τὸ τρέφεσθαι αὐτῶν τὴν χώραν \ lal fel ἀπὸ τῆς βασιλικῆς. 21 Τακτῇ δὲ ἡμέρᾳ ὁ Ἡρώδης ἐνδυσάμενος ἐσθῆτα βασιλικὴν, καὶ καθίσας ἐπὶ τοῦ βήματος, ἐδημηγόρει πρὸς αὐτούς. 22 Ὃ δὲ δῆμος ἐπεφώνει, Θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου. appeared to his friends in the form of the deceased. 17. κατασείσας τ. x. Waving his hand, as a mode of enjoining silence. The ex- pression occurs in Heliod. x. 28. τὴν χεῖρα προτείνας, καὶ κατασείων πρὸς ησυχίαν, τὸ κλυδώνιον τοῦ δήμου κατέστελλε. Thus Lucan, speaking of Czesar, says, twmultum composuit vultu, dextraque silentia jussit, See Pers. Sat. iv. 5. ᾿Ιακώβῳ. James the Younger, son of Cleopas and Mary, sister of the Virgin Mary, and hence called the Lord’s brother. Gal. i. 19. He was appointed head of the church at Jerusalem, and as such is distin- guished both in the text and Gal. ii. 19, from the brethren at large. He was put to death by the Pharisees by the usurped au- thority of the High Priest Ananus, in the interval between the death of Festus the Roman governor, and the arrival of his successor Albinus. 19. ἀπαχθῆναι. Should be led to punish- ment, most probably to death. Thus Pliny, speaking of the Christians in his letter to Trajan, says, confitentes iterum ac tertio in- terrogavi supplicium minatus; perseverantes duci jussi. Ep. x. 96. ~~ 20. θυμομαχῶν. Meditating war, sc. ἐν θυμῷ paxyouevos. The cause of the mis- understanding is supposed to have ‘arisen from commercial jealousies, Herod having formed a port at Czesarea which would na- turally draw away the trade from Tyre and Sidon, the inhabitants of which, neglecting agriculture, were forced to depend upon the supplies obtained from Judea. Thus in the treaty between Solomon and Hiram, king of Tyre, it was stipulated that the latter should receive annually twenty thou- sand measures of wheat, 1 Kings v. 1]. See also Ezek. xxvii. 17 ; Ezra iii. 7. πείσαντες. Having conciliated. Thus Plato speaks of θεοὺς πείθειν θυσιάις καὶ εὐχαῖς. De leg. x. 21. τακτῇ. Appointed. It was the se- cond day of the games then celebrated in honour of Claudius, probably on his birth- day, August 1. Josephus thus confirms the statement in the text, Ant. xix. 8. 2. Δευτέρᾳ τῶν θεωριῶν ἡμέρᾳ στολὴν ἐνδυσά- μενος ἐξ ἀργυρίου πεποιημένην πᾶσαν, ὡς θαυμάσιον ὑφὴν εἶναι, παρῆλθεν εἰς θέατρον ἀρχομένης ἡμέρας: ἔνθα ταῖς πρώταις τῶν ἡλιακῶν ἀκτίνων ἐπιβολαῖς ὁ ἄργυρος καταυ- γασθεὶς θαυμασίως ἀπέστιλβε, μαρμαίρων τι φοβερὸν καὶ τοῖς εἰς αὐτὸν ἀτενιζοῦσι φρι- κῶδες. On the second day of the shews, he (Herod Agrippa) put on a garment made wholly of silver, and of a contexture truly wonderful, and came into the theatre early in the morning ; at which time the silver of his garment being illuminated by the fresh reflec- tion of the sun’s rays upon it, shone out after @ surprising manner, and was so resplendent as to spread a horror over those that looked intently upon him. 22. Θεοῦ φωνή. Josephus enlarges upon this and states, that εὐθὺς δὲ of κό- Aakes Tas οὐδὲ ἐκείνῳ πρὸς ἀγαθὸν ἄλλος ἄλλοθεν φωνὰς ἀνεβόων, Θεὸν προσαγορεύ- οντες, εὐμενής τε εἴης, ἐπιλέγοντες, εἰ καὶ ΄ κι ε ” > ΄ > Η͂ μέχρι νῦν ὡς ἄνθρωπον ἐφοβήθημεν, ἀλλὰ τοὐντεῦθεν κρείττονά σε θνητῆς φύσεως ὁμο- λογοῦμεν, presently his flatterers cried out, one from one place, and another from another, though not for his good, that he was a god ; and they added, “ Be thou merciful to us ; for F 66 ITPABEIS Κεφ. ιβ'. 7 Lol > 23 Παραχρῆμα δὲ ἐπάταξεν αὐτὸν ἄγγελος Κυρίου, ἀνθ᾽ ὧν οὐκ »Μ \ / lal n \ / \ es ἔδωκε τὴν δόξαν τῷ Θεῷ" καὶ γενόμενος σκωχηκόβρωτος, ἐξέψυξεν. id \ / ἴω ἴω Ν » 24 Ὃ δὲ λόγος τοῦ Θεοῦ ηὔξανε καὶ ἐπληθύνετο. ind 7 la) , 25 BapvaBas δὲ καὶ Yaddos ὑπέστρεψαν ἐξ “Ιερουσαλὴμ, πληρώ- σαντες τῆν διακονίαν, συμπαραλαβόντες καὶ ᾿Ιωάννην τὸν ἐπικληθέντω Μάρκον. ΚΕΦΑΛΑΙΟΝ ιγ΄. ἮΣΑΝ δέ τινες ἐν ᾿Αντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι, ὅ τε Βαρνάβας καὶ Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρώδου τοῦ τετράρχου σύν- τροφος, καὶ Σ᾽ αῦλος. although we have hitherto reverenced thee only as aman, yet shall we henceforth own thee as superior to mortal nature.” Language to this effect was probably spoken by the Gentiles present, probably the ambassadors from Tyre and Sidon; for the Jews could not have been guilty of such impious flat- tery, as it is afterwards called by Josephus. And however common it might be, and was, among the Greeks and Romans, for their princes to claim and receive Divine honours, it was far more impious in He- rod, who was acquainted with the word and worship of the true God, to accept such blasphemous adoration without re- proof. 23. ἄγγελος. This expression evidently implies that the disorder was inflicted by a Divine agency, though invisible. Josephus says nothing respecting the angel, and merely confines himself to the secondary cause of Herod’s death, adding however a circumstance, which though probably ficti- tious, plainly shows that he regarded it as the effect of more than human interpo- sition, His words are these : ᾿Ανακύψας δ᾽ οὖν μετ᾽ ὀλίγον, τὸν βουβῶνα τῆς ἑαυτοῦ κε- φαλῆς ὑπερκαθεζόμενον εἶδεν ἐπὶ σχοινίου τινός" ἄγγελον τε τοῦτον εὐθὺς ἐ ἐνόησεν. κακῶν εἶναι, τὸν καὶ ποτε τῶν ἀγαθῶν γενόμενον, καὶ διακάρδιον ἔσχεν ὁδύνην. ἄθρουν δὲ αὐτῷ τῆς κοιλίας προσέφυσεν ἄλγημα, μετὰ σφο- δρότητος ἀρξάμενον. But as he (Herod) presently afterwards looked up, he saw an owl sitting on a certain rope over his head, and im- mediately understood that this bird was the messenger of ill tidings, as it had once been the messenger of good tidings to him, (see Ant. xviii. 6. 7) and fell into the deepest sor- row. «1 severe pain also arose in his belly, and began in a most violent manner. σκωληκόβρωτος. Antiochus Epiphanes died of the same disorder divinely inflicted, as is thus recorded, 2 Mace. ix. 5. “O δὲ πανεπόπτης Κύριος ὁ θεὸς τοῦ Ἰσραὴλ ἐπά- ταξεν αὐτὸν ἀνιάτῳ καὶ ἀοράτῳ πληγῇ.--- ἔλαβεν αὐτὸν ἀνήκεστος τῶν σπλάγχνων ἀλ- γηδὼν, καὶ πικραὶ τῶν ἔνδον βάσανοι---ὦστε καὶ ἐκ τοῦ σώματος τοῦ δυσσεβοῦς σκώληκας ἀναζεῖν. Pliny mentions this disease xXvi. 86, as occasioning the death of Sylla. ἐξέψυξεν. St. Luke merely states the fact of his death ; Josephus tells us that it took place five days after his appearance in the theatre, and in the fifty-fourth year of his age, and seventh of his reign. We may compare the death of Herod with that of Stephen, and his vain-glorious harangues with the triumphs of the word of God recorded in the next verse. 25. ὑπέστρεψαν. Namely, to Antioch. Their return 'took place before the impri- sonment of Peter and death of Herod. Concerning the ministry here mentioned, see xi. 29, 30. St. Paul also refers to it, Gal. ii. 10. XIII. I. προφῆται. This word signi- fies in its original sense, one who foretells future events ; and in a secondary sense, a teacher of Divine truths whether by pre- diction or not, through the inspiration of the Holy Spirit. Such are the persons mentioned in the text, and also Eph. ii. 20. ἵν. 11. Νίγερ. It was not unusual for the Jews to take a Roman name, in addition to their own, as Justus, i. 23 ; Marcus, Col. iv. 113 Paulus, below, v. 9. Λούκιος is mentioned, Rom. xvi. 21, among others, as a kinsman of St. Paul. σύντροφος. Brought up with. Asaschool- fellow. Josephus says of this Herod (An- tipas) that with his brother Archelaus ἐπὶ Κεφ. ιγ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 67 2 Λειτουργούντων δὲ αὐτῶν τῷ Κυρίῳ καὶ νηστευοντων, εἶπε τὸ πνεῦμα τὸ ἅγιον, ᾿Αφορίσατε δή μοι τόν Te Βαρνάβαν καὶ τὸν Σ᾿ αῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς. 3 Τότε νηστεύσαντες καὶ προσευξάμενοι, καὶ ἐπιθέντες τὰς χεῖρας > a > / αὑτοῖς, ἁὡπέλυσαν. Οὗτοι μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ πνεύματος τοῦ ἁγίου, κατ- a ᾽ \ / > Ὁ , > / 2 \ / ἤλθον εἰς THY Σελεύκειαν, ἐκεῖθέν τε ἀπέπλευσαν εἰς τὴν Κύπρον. Καὶ γενόμενοι ἐν Σαλαμῖνι, κατήγγελλον τὸν λόγον τοῦ Θεοῦ ἐν ταῖς συναγωγαῖς τῶν ᾿Ιουδαίων' εἶχον δὲ καὶ ᾿Ιωάννην ὑπηρέτην. G Διελθόντες δὲ τὴν νῆσον ἀχρι “Πάφου, εὗρόν τινα μάγον hes ον προφήτην Ἰουδαῖον, ᾧ ὄνομα Βαρϊησοῦς, Ὃς ἣν σὺν τῷ οὐέοσε το: Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ" οὗτος M4 4 \ la) ’ / > n \ προσκαλεσάμενος BapvaBav καὶ Yavrov, ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ Θεοῦ. “Ῥώμης παρὰ τινὶ ἰδιώτῃ τροφὰς εἶχεν, he was brought up with a certain private man at Rome. The Manaen (or Menahem) here mentioned as his companion, was probably the son of one of that name, of whom Jose- phus says, that he had the knowledge of future events given him by God, and saluted Herod the Great when a child, as king of the Jews. 2. λειτουργούντων. This word denotes any public ministration, whether civil or religious ; in Scripture always the latter, whence our word liturgy. It here is simply to be understood of prayer, joined with fasting, as in v. 3, for the purpose of seeking a blessing on their labours, and direction as to their further progress ; for as one James was killed by Herod, and the other ap- pointed over the church at Jerusalem, there were now two vacancies in the number of the Apostles which needed to be sup- plied. ἀφορίσατε. Separate, or set apart for some determinate service. From ὅρος, ter- minus. In classic Greek, the word is usually employed in a bad sense, i. e. to exterminate, excommunicate, &c.; butin Flellenistic Greek, more commonly as in the text. If we com- pare this passage with Heb. v. 4, declaring that no one taketh this honour (of the ministry) unto himself, but he that is called of God, the personality and deity of the Holy Ghost will be proved by the com- parison. ov. Thus 1 Tim. ii. 1. If any man desire the office of bishop, he desireth καλοῦ ἔργου, a good work, an honourable employ- ment. Whence we learn that all that are separated to Christ as his ministers, are separated to work, to labour in the word and doctrine, under the guidance of the Holy Spirit, to the glory of God the Father. 6 προσκέκλημαι. For πρὸς 6 κέκλημαι, which construction is not uncommon. ‘The perfect passive has sometimes an active sense, inasmuch as it also serves for the perfect middle. Instances of this occur, viii. 14, xvi. 10, 1 Pet. iv. 1. 4, Σελεύκειαν. A city of Syria, near the mouth of the Orontes. It was founded by Seleucus, who is said to have built nine cities of this name, besides sixteen An- tiochs, five Laodiceas, and three Apamias, respectively in honour of his father, mother, and wife. 5. Σαλαμῖνι. Α chief city on the east coast of Cyprus, as Paphos was at the western extremity. It was destroyed by the Jews in the time of Trajan. The pre- sent town is called Famagusta. See Hor. Od. i. 7. 21; Herodot. iv. 162. ‘Tovdaiay. Although Paul and Barnabas were sent to the Gentiles, yet this desti- nation was so far from excluding them from preaching to the Jews, that they invariably began with them first, whenever they had opportunity. Ὑπηρέτην may better be trans- lated attendant. 7. ἀνθυπάτῳ. The Proconsul. Cyprus had been originally one of the emperor’s provinces, and like the rest, under the go- vernment of a Propretor. But at this time, as we learn from Dio Cassius, it was given to the senate, and the proper title of the © Ζ governor was that of Proconsul. His words ee ee are these : Τότε δ᾽ οὖν καὶ τὴν Κύπρον, καὶ / A “ > , τὴν Ταλατίαν τὴν Ναρβωνισίαν ἀπέδωκε (Augustus) TO δήμῳ’ —kal οὕτως ἀνθύπατοι καὶ ἐς ἐκεῖνα τὰ ἔθνη πέμπεσθαι ἤρξαντο. See also Suet. Aug. 47. The accuracy of ¥ 2 08 ITPAZEIS Κεφ. try’ a e δ \ / 8 ᾿Ανθίστατο δὲ αὐτοῖς ᾿Ελύμας ὁ μάγος" οὕτω yap μεθερμηνεύεται oy lal nm \ Qn / τὸ ὄνομα αὐτοῦ" ζητῶν διαστρέψαι Tov ἀνθύπατον ἀπὸ τῆς πίστεως“. fal \ « \ r \ / ig / \ > / 9 Sadros δὲ, ὁ καὶ Παῦλος, πλησθεὶς πνεύματος ἁγίου, Kal ἀτενίσας , 3 Ν εἰς αὐτὸν; 10 Εἶπεν, Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς Κυρίου τὰς εὐθείας ; 11 Καὶ νῦν ἰδοὺ χεὶρ τοῦ Κυρίου ἐπί σε, καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ. παραχρῆμα δὲ ἐπέπεσεν ἐπ᾽ αὐτὸν ἀχλὺς καὶ σκότος. καὶ περιάγων ἐζήτει χειρωγωγούς. 12 Τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν, ἐκπλησσόμενος ἐπὶ τῇ διδαχῆ τοῦ Κυρίου. 18 ᾿Αναχθέντες δὲ ἀπὸ τῆς Πάφου οἱ περὶ τὸν Παῦλον ἦλθον εἰς Πέργην τῆς Παμφυλίας. στρεψεν εἰς Ιεροσόλυμα. > / \ > / > , > lal ς Ψ Ἰωάννης δὲ ἀποχωρήσας ἀπ᾽ αὐτῶν ὑπέ- 14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Ilépyns παρεγένοντο εἰς ᾿Αντιόχειαν St. Luke is yet farther established by refer- ence to a coin of Cyprus, struck in this very reign, namely, that of Claudius, and in the time of Proclus, who is expressly called av- θύπατος, and who succeeded Sergius Paulus in the government of the island. See Bishop Marsh’s Lectures. (xxvii. p. 84). 9. Παῦλος. The Apostle probably adopted this name, either from respect to the Proconsul, whom he was the means of converting, or from his original name of Saul, being so pronounced by the Gentiles. The words ὁ καὶ imply that he was at this time known by both names indiscrimi- nately. 10. ῥᾳδιουργίας. Mischief. ‘Pad.odp- γος" ὁ κακοῦργος. Phot. The word implies facility of action, generally in a bad sense, _as is ῥᾳδιούργημα. xviii. 14. tie διαβ., i.e. resembling the devil in disposition and conduct. See Joh. viii. 44, on which passage Chrysost. remarks, υἱοὺς διαβόλου αὐτοὺς εἶπεν, οὐκ ἐπειδὰν εἰς τὴν οὐσίαν τὴν ἐκείνου μετέπεσον, ἀλλὰ ἐπειδὰν τὰ ἔργα ἐκείνου ἐποίουν. 11. χείρ. God is said in Scripture to lay his hand upon those whom he afflicts. See Job xix. 21; Ps.xxxvili.2; Exod. ix. 3. There is a tradition that Elymas became a convert. Origen says of him, that Paul by a word striking him blind, διὰ τῶν πόνων ἐπιστρέφει αὑτὸν εἰς θεοσέβειαν. Comm. in Exod. ἀχλύς. A mist, or cloud which gradually increased to total darkness. Thus Jose- phus Ant. ix. 4. 3, says of Elisha, that τὰς τῶν πολεμίων ὄψεις ἀμαυρῶσαι τὸν Θεὸν παρεκάλει, ἀχλὺν αὐταῖς ἐπιβαλόντα, he in- treated God that he would dim the eyes of their enemies, and cast a mist over them. And again, τῷ Θεῷ ηὔξατο καθάραι τὰς ὄψεις τῶν πολεμίων, καὶ τὴν ἀχλὺν αὐτῶν ἀνελεῖν, he prayed to God to clear the eyes of their ene- mies, and take away the mist from before them. See 2 Kings vi. 18, &c. 13. ἀναχθέντες. Having loosed, or hav- ing set sail. ᾿Ανάγεσθαι: τὸ ἐκ τοῦ Atpevos ἀναπλεέιν. Eustath. ad Hom. 1]. A. 478. The opposite to this is κατάγεσθαι, to bring to land, infr. xxi. 8, The distinction is thus laid down by the Schol. on Aristoph. Ly- sistr. 698. ᾿Ανάγεσθαι, ἐκ τοῦ λιμένος ἀπο- πλεῖν καὶ εἰς τὰ ἄνω φέρεσθαι: ᾧ ἐναντίον τὸ κατάγεσθαι τὸ εἰς τὰ κατω καὶ εἰς τῆν γῆν φέρεσθαι. Πέργην. About seven miles from the coast, on the banks of the Caystrus, on which Paul must have sailed to it, or else have gone on foot. It was famous for a of temple Diana, which Cic. Ver. i. 20, calls antiquissimum et sanctissimum. 14. ᾿Αντιόχειαν. This city, though usually called Antioch of Pisidia, properly was si- tuated in Phrygia, and described by Strabo, as near Pisidia, not within it. Describing the district of Phrygia Paroreia, it stretches, he says, from east to west, following the direction of a chain of mountains, on each side of which we find an extensive plain, with a city near it. On the north is Philo- melium ; on the other, or south side, lies Antioch, near Pisidia; the former is on a plain, the latter on a hill. Κεφ. ty’. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 69 » ,ὔ \ ν΄ fal a τῆς Πισιδίας, καὶ εἰσελθόντες εἰς τὴν συναγωγὴν TH ἡμέρᾳ τῶν σαβ- , ,’ , Bator, ἐκάθισαν. \ \ Ἂ » fal ἴω fal 15 Mera δὲ τὴν ἀνάγνωσιν τοῦ νόμου Kal τῶν προφητῶν, ἀπέστειλαν Θ΄ .5 7 \ > / 5 οἱ ἀρχισυνώγωγοι πρὸς αὐτους, λέγοντες, “AvOpes ἀδελφοὶ, εἰ ἔστι λόγος > ig a ἐν ὑμῖν παρακλήσεως πρὸς TOV λαὸν, λέγετε. 16 ᾿ἀναστὰς δὲ Παῦλος, καὶ κατασείσας τῇ χειρὶ, εἶπεν, "Ἄνδρες ᾿Ισραηλῖται, καὶ οἱ φοβούμενοι τὸν Θεὸν, ἀκούσατε. 17 Ὃ Θεὸς τοῦ λαοῦ τούτου ᾿Ισραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν' καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτῳ, καὶ μετὰ βρα- χίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς. 18 Καὶ ὡς τεσσαρακονταετῆ χρόνον ἐτροφοφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ: 19 Καὶ καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν, κατεκληρονόμησεν αὐτοῖς \ a an THY γῆν αὐτῶν. 90 Κ \ \ lal ¢e ΝΜ, / ‘ / EO = αν META Ταῦτα, WS ETEDL TETPAKOGLOLS Kal TTEVT)KOVTA, EOWKE κριτὰς ἕως Σαμουὴλ Tod προφήτου" 21 Κἀκεῖθεν ἡτήσαντο βασιλέα, καὶ ἔδωκεν αὐτοῖς ὁ Θεὸς τὸν Σαοὺλ ey \ v ᾽ fo) \ » ΄ υἱὸν Kis, ἄνδρα ἐκ φυλῆς Βενιαμὶν, ἔτη τεσσαράκοντα" 22 Καὶ μεταστήσας αὐτὸν, ἤγειρεν αὐτοῖς τὸν ΖΙαβὶδ εἰς βασιλέα, ᾧ \ ty fe © \ Ν fay ed ΝΥ ” \ Kal εἶπε μαρτυρήσας, Πἰὗρον Δαβὶδ τὸν τοῦ ᾿Ιεσσαὶ, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματα μου. ἐκάθισαν, sc. ἑαυτοὺς, they took their seat, probably among those appropriated to per- sons of eminence for learning, whom it was usual, after the reading of the law and the prophets, for the rulers of the synagogue to call upon for the purpose of imparting such religious instruction as they might wish to communicate. 15. λόγος παρακλήσεως. A word of ex- hortation. See 1 Thess. ii. 3, 1 Tim. vi. 2. Theodoret explains παράκλησιν by τὴν ἐπὶ τὴν ἀρετὴν προτροπήν. Rom. xii. 8. 16. φοβούμενοι. By these are meant the proselytes of the gate, who, though they worshipped the true God, and were per- mitted to attend at the synagogues, yet, remaining uncircumcised, were considered as distinct from the proselytes of the cove- nant who submitted to the law of Moses, and were looked upon as Jews. 17. βραχίονος, i. 6. by the signal exer- tion of his power. See Deut. v. 15; Luke i. 51; Joh. xii. 38. Suid. βραχίων τροπικῶς ἡ δύναμις, ἐπειδὴ δι’ αὐτοῦ ἐργάζεσθαι πεφύ- κασιν οἱ ἄνθρωποι. 18. ἐτροφοφόρησεν. Tended asa nurse. Most Mss. read ἐτροποφόρησεν, suffered their manners, but the present reading is that of the xx. in Deut. i. 31, which pas- sage Paul seems to have had in yiew, See also the like metaphor in Numb. xi. 12, Deut. xxxii. 10. 19. κατεκληρονόμησεν. Gave into pos- session. We read in Judges xi. 24, πάντας οὕς ἐξῆρε Κύριος ὁ Θεὸς ἡμῶν ἀπὸ προσώπου ὑμῶν, αὐτοῦς κληρονομήσομεν. ‘The seven nations mentioned in the text were, the Canaanites, Hitlites, Amorites, Perizzites, Ger- gesites, Hivites, and Jebusites. Josh. iii. 10. 20. τετρακ. kat 7. We may render this passage, And after these things which lasted about 450 years, he gave them judges, &c. From the covenant made with Abraham to the appointment of the judges, were nearly 450 years, These officers (Κριταὶ) are to be understood rather as governors or leaders of the people, than according to our sense of the word judges. 21. τεσσαράκ. This period is thus made up by Josephus Ant. vi. 14. 9. Ἔβα- σίλευσε Σαοὺλ, Σαμουήλου ζῶντος, ἔτη ὀκτὼ πρὸς τοῖς δέκα: τελευτήσαντος δὲ δύο καὶ εἴκοσι. Saul reigned eighteen years during the life time of Samuel, and twenty-two after his death. 22. εὗρον. As no single passage in the Bible exactly corresponds to this quotation, it is supposed to be made up from Ps. LxXxxix. 20, and 1 Sam. xiii. 4, with some slight modification, David is called a man 70 TIPAZEIS Κεφ. uy’. la) / > 3 th a al 23 Τούτου ὁ Θεὸς ἀπὸ τοῦ σπέρματος κατ᾽ ἐπωγγελίαν ἤγειρε TO Ἰσραὴλ σωτῆρα ᾿Ιησοῦν,. 24 Προκηρύξαντος ᾿Ιωάννου πρὸ προσώπου Tis εἰσόδου αὐτοῦ βάπ- τισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. 25 “Ds δὲ ἐπλήρου ὁ Ἰωάννης τὸν δρόμον, ἔλεγε, Τίνα με ὑπονοεῖτε εἶναι ; οὐκ εἰμὶ ἐγώ: ὑπόδημα τῶν ποδῶν λῦσαι. ἀλλ᾽ ἰδοῦ ἔρχεται μετ᾽ ἐμὲ, οὗ οὐκ εἰμὶ ἄξιος τὸ 20 ᾿Ανδρες ἀδελφοὶ, υἱοὶ γένους ᾿Αβραὰμ, καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν Θεὸν, ὑμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἀπεστάλη. 97 Οἱ γὰρ κατοικοῦντες ἐν “Ἱερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν, τοῦτον ἀγνοήσαντες, καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάβ- βατον ἀναγινωσκομένας, κρίναντες ἐπλήρωσαν' 28 Καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες, ἡτήσαντο ΤΠιλάτον avat- ρεθῆναι αὐτόν. 29 ‘As δὲ ἐτέλεσαν ἅπαντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. 30 ‘O δὲ Θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν" na “ 3, lal » Δ, a 31 Ὃς ὥφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς >’ n \ \ / Γαλιλαίας εἰς 'ἱερουσαλὴμ, οἵτινές εἰσι μάρτυρες αὐτοῦ πρὸς τὸν λαὸν. Ἷ ἴω a 4 \ \ x J > 32 Kai ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρως ἐπαγ- γελίαν γενομένην, lal / lal « a > 33 Ὅτι ταύτην ὁ Θεὸς ἐκπεπλήρωκε τοῖς τέκνοις αὐτῶν ἡμῖν, ἀνα- after God’s own heart, not in his private, but his public character, as ruling his people according to God’s will. 24, εἰσόδο. Namely, [185 inear- nation. Ἑἴσοδον τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον ὀνομάζει. Θεὸς ὧν φύσει, γέγονεν ἄνθρωπος, καὶ οἷον εἰσβέβηκεν εἰς τόνδε τὸν κόσμον διὰ τὴν σάρκωσιν. Cyril. Alex. βάπτισμα. The character of the baptism of John is thus accur ately stated by T heo- phyl. on Matt. iii. 11. Ἄφεσιν ἁ ἁμαρτιῶν οὐκ εἶχε τὸ Ἰωάννου βάπτίσμα: ἀλλά μόνην με- τάνοιαν ἐκήρυττεν ὁ ᾿Ιωάννης, καὶ εἰς ἄφεσιν ἁμαρτιῶν ἔφερεν: ἀντὶ τοῦ, εἰς τὸ τοῦ Χριστοῦ βάπτισμα ὡδήγει, παρ᾽ οὗ ἡ ἄφεσις τῶν ἀμαρ- τιῶν. He atterwards adds, οὐ τελειωτικόν ἐστι τὸ αὐτου βάπτισμα, ἀλλὰ προοδοποιη- τικὸν τοῦ πνευματικοῦ βαπτίσματος. Chry- sost. writes to the same effect, and adds that, τὸ τοῦ ᾿Ιωάννου βάπτισμα τοῦ μὲν Ἴου- δαικοῦ σφόδρα ὑψηλότερον ἦν, τοῦ δὲ ἦμε- τέρου ταπεινότερον, καθάπερ γέφυρά τις ὃν ἑκατέρων τῶν βαπτισμᾶτων, ἀπ᾽ ἐκείνου πρὸς τοῦτο χειραγωγοῦν. Hom. 74. 25. δρόμον. Course, or ministry, as it is explained, xx. 24. See 2 Tim. iv. 7. The metaphor is not uncommon. Thus Virg. /En. iv. 653, Vixi, et quem dederat cursum fortuna, peregi. ᾿Επλήρου means, was ful- filling, ov finishing. 27. ἀγνοήσαντες. This word belongs not only to τοῦτον, but ras deavas τ. 7 And αὐτὸν must be supplied after κρίναντες, and the words rendered, in him. 28. Πιλάτον. He was the fifth Pro- curator of Judea, which province he go- verned ten years, and was removed by Vi- tellius in consequence of a complaint made by the Samaritans, some of whom he had condemning put to death in consequence of a tumult. near Mount Gerizin. He was banished to, and died at, Vienne in Dauphiny, about A. ἢ. 41. 31. ovvavaBaow. Namely, the Apos- tles and women, Matt. xxvii. 55, and the five hundred brethren mentioned 1 Cor. xv. 5. By such abundant evidence would God have this great article of our faith confirmed to us. 32. ἀναστήσας. Having raised up, re- ferring either simply to the incarnation of Christ, or, as some think to his resurrection, whereby he was declared to be the Son of God with power. Rom, i. 4. ev Κεφ. uy’. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. m1 στήσας Ἰησοῦν' ὡς καὶ ἐν τῷ ψαλμῷ τῷ δευτέρῳ γέγραπται, Υἱός μοὺ εἶ σὺ, ἐγῶ σήμερον γεγέννηκα σε. 94 Ὅτι δὲ ἀνέστησε αὐτὸν ἐκ νεκρῶν, μηκέτι μέλλοντα ὑποστρέφειν > \ A Μ “ , ig a \ eo \ \ / εἰς διαφθορὰν, οὕτως εἴρηκεν, Ὅτι δώσω ὑμῖν τὰ ὅσια AaBld τὰ πιστά͵ 35 Avo καὶ ἐν ἑτέρῳ λέγει, Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. 36 Ζαβὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ Θεοῦ βουλῇ ἐκου- 7 \ n μήθη, Kat προσετέθη πρὸς τοὺς πατέρας αὑτοῦ, καὶ εἶδε διαφθοράν' 37 “Ov δὲ ὁ Θεὸς ἤγειρεν, οὐκ εἶδε διαφθοράν. 38 Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοὶ, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται" 90 Καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν τῷ νόμῳ Μωσέως δικαιω- θῆναι, ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. ᾽ / Ss Ἂν, > / > ΟΝ: Qn \ ’ 4 > “Ὁ Ἅ 40 Βλέπετε οὖν μὴ ἐπέλθῃ ἐφ᾽ ὑμᾶς τὸ εἰρημένον ἐν τοῖς προφήταις, 41 Ἴδετε οἱ καταφρονηταὶ, καὶ θαυμάσατε καὶ ἀφανίσθητε: 33. σήμερον. Most of the fathers un- derstand this passage of the incarnation of Christ. Theodor. plainly states, that οὐ τὴν αἰώνιον δηλοῖ γέννησιν, ἀλλὰ τὴν TO χρόνῳ συνεζευγμένην, it does not express his eternal generation, but that which is connected with time. And Cyril says, “O δὲ καὶ οὔτως υἷος Θεοῦ καὶ πατρὸς, κατὰ τὴν προιαιώνιον γέν- VOW, ὡς καὶ ἄνθρωπος. καθ᾽ ἡμᾶς, κατὰ τὴν νεωτάτην καὶ ἔνσαρκον, ἧς ἂν εἴη δεκτικὸν καὶ τὸ σήμερον. Καιρὸν γὰρ ἡμῖν σημαίνει τὸν ἐνεστηκότα: οἰκειοῦται δὴ οὖν καὶ τὴν σαρκι- κὴν αὐτοῦ γέννησιν ὁ πατήρ" οἶδεν ἴδιον ὄντα υἱὸν, τὸν ἐξ ἑαυτοῦ θεϊκῶς, καὶ ἐκ γυναικὸς ἀνθρωπίνως. And Greg. Nyss. observes on ΠΡ πῆρ ἢ; Τὸν ποιητὴν τοῦ παντὸς, τὸν τῶν αἰώνων πατέρα, σήμερον εἶπε γεγεννηκέναι, ἵνα διὰ τοῦ παραθεῖναι τὸ “χρονικὸν ὄνομα τῷ \ καιρῷ τῆς γεννήσεως, μὴ ΤΩΡ προαιώνιον ὕπαρξιν, ἀλλὰ τὴν ἐν χρόνῳ ἐπὶ σωτηρίᾳ τῶν ἀνθρώπων διὰ σαρκὸς γέννησιν παραστήση ὃ λόγος. The words υἱός μοῦ εἶ σὺ then, refer to the eternal existence of Christ, and the remainder of the quotation to his being made manifest in the flesh, as God and man in one person. 34. ὅσια. This quotation is from Is. ty. 3. The promise of the Messiah is fore- told in this quotation from Is. Ly. 3, which the Apostle brings forward to prove the resurrection of Christ to eternal life, be- cause he must, according to the promise made to David, reign for ever, and as he must first die to make atonement for sin, he must rise again before the promise could be fulfilled. 36. The sentence is ambiguous. It should be rendered, For David, having in his own generation obeyed the will of God, &c. προσετέθη. This expression is in allusion cf OTL to the caves in which the Hebrews used to deposit their dead, of whom it was said that they were gathered to their people. See Gen. xxv, 8, xLix. 29; Judges ii. 10 ; Jer. XXv. 33. 38. The Apostle now begins to state the important doctrine of justification by faith, which he so fully developes in his Kpistles to the Romans, Galatians, and He- brews, and the holding or rejecting of which is truly designated by Luther as the sure test of a standing ora falling church. It was impossible for a sinner to be justified by the moral law, for we are transgressing it daily, and whosoever offends in one point is guilty of all; nor by the ceremonial law, for it was not possible that the blood of bulls and goats could take away sins. But what the law could not do for us, is effected by Jesus Christ; and those who believe in him, are completely justified from all things from which they could not be justified by the law of Moses. And when God is re- garded as a reconciled Father in Christ Jesus, a life of holy and devoted obedience will assuredly follow. 41. Ἴδετε. This passage is, with a slight variation, quoted from Habak. i. 5, and indicates that the destruction of Jeru- salem by the Chaldeans, to which the pro- phecy primarily refers, and of which the fulfilment is recorded, 2 Chron. xxxvi. 6, was a shadow of the calamities which should come upon the Jews for their rejection of the Gospel. There is no word in the 116- brew answering to ἀφανίσθητε, which cir- cumstance may tend to show that Paul was accustomed to quote from the Septuagint. It may be rendered, disappear, as being overwhelmed with terror, or shame. 72 ΠΡΆΞΕΙΣ Κεφ. ιγ΄. tal e - , e ’ \ i ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ᾧ οὐ μὴ πιστεύσητε, ἐάν τις ἐκδιηγῆται ὑμῖν. r \ / 42 E&€wyrewv δὲ αὐτῶν, παρεκάλουν εἰς TO μεταξὺ σάββατον λαλη- A “ \ / lal θῆναι αὐτοῖς τὰ ῥήματα ταῦτα. , n “ - lal 3 / 43, Avbelons δὲ τῆς συναγωγῆς, ἠκολούθησαν πολλοὶ τῶν ᾿Ιουδαίων \ Lal / / lel II ὯΝ \ lal B 72) 7, οἵτινε = Kal τῶν σεβομένων προσηλύτων τῷ IlavAw Kai TH BapvaPa’ οἵτινες A va z / n 7ὕ a a προσλαλοῦντες αὐτοῖς, ἔπειθον αὐτοὺς ἐπιμένειν τῇ χάριτι τοῦ Θεοῦ. » “ Ul / οὶ lal 44 Τῷ δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ Θεοῦ. > ΄ Ε] A / \ ’ / 45 ᾿Ιδόντες δὲ of ᾿Ιουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου, καὶ ἀντέ- a rn / > / \ λεγον τοῖς ὑπὸ τοῦ Παύλου λεγομένοις. ἀντιλέγοντες καὶ βλασφη- μοῦντες. . ΄ ΄ rn e / “) ¢ a ea 46 Παῤῥησιασάμενοι δὲ ὁ Παῦλος καὶ ὁ Βαρνάβας eirov, Ὑμῖν ἣν rn ~ ἴω A. \ nr ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ Θεοῦ ἐπειδὴ δὲ ἀπωθεῖσθε »“ » / “΄ n 5 \ I. αὐτὸν. καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζ οῆς, ἰδοὺ στρεφό- μεθα εἰς τὰ ἔθνη. 47 Οὕτω γὰρ ἐντέταλται ἡμῖν ὁ Κύριος, Τέθεικα σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου THs γῆς. 48 ᾿Ακούοντα δὲ τὰ ἔθνη ἔχαιρον, καὶ ἐδόξαζον τὸν λόγον τοῦ Κυρίου" καὶ ἐπίστευσαν ὅσοι ἧσαν τεταγμένοι εἰς ζωὴν αἰώνιον. 49 Διεφέρετο δὲ ὁ λόγος τοῦ Κυρίου bv ὅλης τῆς χώρα“. 50 Οἱ δὲ ᾿Ιουδαῖοι παρώτρυναν rn \ \ τὰς σεβομένας γυναῖκας καὶ Tas \ . / Ν » \ εὐσχήμονας, καὶ τοὺς πρώτους τὴς πόλεως, καὶ ἐπήγειραν διωγμὸν ἐπὶ 42. This verse is commonly read ἐξ- ἰόντων δὲ ἐκ τῆς συναγωγῆς τῶν ᾿Ιουδαίων, παρεκάλουν τὰ ἔθνη k. λ., but the variations are most probably from the margin. μεταξύ. Namely, the following Sabbath, as is evident from v. 44. Joseph. Bell. I. v. 4. 2. speaks of τῶν μεταξὺ τούτων βασιλέων, the following kings. 43. χάριτι. Namely, the Gospel, which is often called the Grace of Ged, or the word of his grace, as containing the richest display of it in the free pardon of our sins by Christ, and the provision therein made for our sanctification, and eternal happiness. See xiv. 3, xx. 24; Rom. vi. 14; Gal. ν. 4: Wola 6s ἀπ: 1. 15. eet. τ 2. 47. τέθεικα, κι X. St. Paul refers to the Sept. vers. of Isa. xiix. 6. The Hebrew reads, my salvation. 48. τεταγμένοι. Set in order, or dis- posed to everlasting life; duly prepared for the reception of the Gospel. It has, how- ever, been well observed that though the doctrine of predestination derives no sup- port from the use of this word, yet the dis- position to which it refers must be ascribed, as in the tenth article of our church, to the preventing grace of him who ordereth all things after the counsel of his own will, and to whom alone it is owing that men are ever disposed to receive and obey the Gospel. So that there seems but little essential dif- ference, in effect, between the opinions of those who believe in gratuitous election, and those who hold that God formed his pre- destination on a view of future merits in the elect. For as all holiness must be ascribed to God as its author, it seems much the same to assert, either that he foresaw the elect would be holy, and therefore chose them, or that he chose the elect for the purpose of making them holy. The latter opinion may seem more consistent with our notions of the Divine sovereignty, but pro- vided the whole glory of asinner’s salvation is ascribed to God, from first to last, there seems no reason why Christian love should be destroyed by disputes about questions which are utterly beyond our limited facul- ties fully to comprehend. We are sure of this, that the Judge of all the earth will do right, and assured confidence in this truth will be our duty, our privilege, and our comfort. 50. evoxnpovas. Honourable. Thus Jo- seph of Arimethea is called εὐσχήμων βου- Κεφ. ty’. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 78 τὸν Παῦλον καὶ τὸν Βαρνάβαν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὑτῶν. δῚ Οἱ δὲ ’ / Χ \ fal a (0 lal ,’ 5 ’ \ U (ξ ἐκτιναξάμενοι τον κονίορτον τῶν ποδῶν αὐτῶν €7 AUTOUS, ἦλθον εἰς Ικόνιον. 52 Οἱ δὲ μαθηταὶ ἐπληροῦντο χαρῶς καὶ πνεύματος ἁγίου. ΚΕΦΑΛΑΙΟΝ ιδ΄. ἜΤΕΝΕΤΟ δὲ ἐν ᾿Ικονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συν- αγωγὴν τῶν Migubalens καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι ᾿Ιου- δαίων τε καὶ ᾿Ελλήνων πολὺ πλῆθος. 2 Οἱ δὲ ἀπειθοῦντες ᾿Ιουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν. 3 ᾿Ικανὸν μὲν οὖν τῷ μαρτυροῦντι τῷ τέρατα γίνεσθαι διὰ χρόνον διέτριψαν παῤῥησιαζόμενοι ἐπὶ τῷ Κυρίῳ, λόγῳ τῆς χάριτος αὑτοῦ, καὶ διδόντι σημεῖα καὶ τῶν χειρῶν αὐτῶν. 4 ᾿ῃΠσχίσθη δὲ τὸ πλῆθος τῆς πόλεως" \ e \ 5 \ A Kat Ol μὲν YOAV σὺν TOLS ,’ 7 ς Ν \ - > , Ἰουδαίοις, οἱ δὲ σὺν τοῖς ἀποστόλοι». [=i Xs δὲ 5 / € Νὰ na > a Ne, / \ a ” 5 Ὡς δὲ ἐγένετο ὁρμὴ τῶν ἐθνῶν τε καὶ ᾿Ιουδαίων σὺν τοῖς ἄρχουσιν » lal e / Ν fol > \ αὐτῶν, ὑβρίσαι καὶ λιθοβολῆσαι αὐτοὺς, 6 Συνιδόντες κατέφυγον εἰς τὰς πόλεις τῆς AvKaovias, Δύστραν καὶ ΖΔέρβην, καὶ τὴν περίχωρον, λεύτης, Mark xy. 45. Suid. and Phavor. explain the word, οὐκ ὁ πολλὰ κεκτημένος καὶ πλούσιος, GAN ὁ κόσμιος καὶ πειθόμενος τοῖς νόμοις καὶ συνιστῶν. As Satan stirred up the Scribes and Pharisees to a rejection of Christ, so he now stirred up the persons mentioned in the text, that by their outward reputation for wealth, and piety, and ho- nour, he might give a greater blow to the cause of God. πρώτους. The chief men. Thus “Ἑλλάδος πρῶτοι χθονός, Eur. ἘΠ]. 21. And in Latin, Roscius—ejus vicinitatis facile primus. Cie. Rose. 6. 51. κονιορτὸν. Ly this significant ac- tion, commanded by our Lord in Matt. x. 14, and elsewhere, the Apostles would be understood to make their decided protest against the conduct of the parties con- cerned. Ἰκόνιον. Now Cogni, formerly the ca- pital of Lycaonia, near Mount ‘Taurus. Pliny calls it celeberrima, and it is mentioned by Cic. Ep. xv. 4. It is about a hundred miles north of the Mediterranean, and a place of great trade in corn and cattle. It is also the see of a Greek archbishop. XIV. 2. This verse is parenthetical, as appears from the μὲν οὖν in the following verse, which resumes the subject, and may be rendered accordingly. ἐπήγειραν, kA. Stirred up and embittered the minds of the Gentiles against the brethren. 3. σημεῖα. Ecclesiastical writers make a distinction between σημεῖον and τέρας, and state the latter to be τὸ παρὰ φύσιν, οἷον τὸ ἀνοῖξαι ὀφθαλμοὺς τυφλῶν, καὶ ἐγεῖ- pat VEKPOV, W hile the former is τὸ οὐκ ἔξω τῆς φύσεως, οἷον ἐστιν ἰάσασθαι ἄῤῥωστον. Ammon. Cat. ad Joh. iv. 48. The words are often found together in the Scriptures, and also in Heathen writers, as 2]. Var. II. xii. 57. Comp. Heb. ii. 4 4, ἐσχίσθη. Wasdivided. Wence our word schism. Σχίζω has a like sense in He- rodot. iv. 119. So Virg. En. ii. 39. Scin- ditur incertum studia in contraria vulgus. 5. ὁρμή. A set purpose. Hesych. ὁρμὴ, βουλὴ, ἐπιθυμία. An assault was not ac- tually made, upon them, but only meditated. Plut. states ὁρμὴ to be κίνησις Kai φόρα τῆς ψυχῆς, which definition agrees with the use of the word in this place. We read also in Demosth. of an ὁρμὴ τοῦ τὰ δέοντα ποιεῖν, where ὁρμὴ necessarily implies purpose pre- paratory to action. 0. συνιδόντες. matter. Λυκαονίας. Having considered the This province was bounded 74 7 Κἀκεῖ ἦσαν εὐαγγελιζόμενοι. TIPABEIS Κεφ. ιδ΄, rg a \ ’ ΄ ‘ 8 Kai τις ἀνὴρ ἐν Avotpots ἀδύνατος τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ Pee. τ κοιλίας μητρὸς αὑτοῦ ὑπάρχων, ὃς οὐδέποτε περυπεπατήκει. ®. A fal / ἴω Δ > if > lal ἈΠ ie Ἀ 9 Οὗτος ἤκουε τοῦ Παύλου λαλοῦντος" ὃς ἀτενίσας αὐτῷ, καὶ ἰδὼν δ Υ͂ ἡ rn a OTL πίστιν ἔχει τοῦ σωθῆναι, 10 Εἶπε μεγάλῃ τῇ φωνῇ, ᾿Ανάστηθι ἐπὶ τοὺς πόδας σου ὀρθός. καὶ ἥλλετο καὶ περιεπάτει. 11 Οἱ δὲ ὄχλοι ἰδόντες ὃ ἐποίησεν ὁ Παῦλος, ἐπῆραν τὴν φωνὴν e “Ὁ \ / e \ ig / Ψ , / αὑτῶν Δυκαονιστὶ λέγοντες, Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς. 12 ᾿Εκάλουν τε τὸν μὲν Βαρνάβαν Δία, τὸν δὲ Παῦλον “Ἑρμῆν, ἐπειδὴ αὐτὸς ἣν ὁ ἡγούμενος τοῦ λόγου. 18 Ὃ δὲ ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως αὐτῶν, on the north by Galatia, by Pisidia on the south, Cappadocia east, aud Phrygia west. ‘The language, (of which only two words have come down to us, namely, AeABeca, a juniper tree, and ZapBa, a minstrel) seems to have been Pelasgic Greek, mingled with a great deal of Syriac. 8. ἀδύνατος. Helpless, i. 6. not having the use of his feet. 11. θεοί. It was a prevailing opinion among the Heathen, that the gods some- times visited the earth disguised in human forms. Homer thus alludes to this notion, καὶ τε θεοὶ ξείνοισιν ἐοικότες ἀλλοδαποῖσι παντοῖοι τελέθοντες ἐπιστρωφῶσι πολῆας, Od. P. 484. So also Jupiter in Oy. Met. i. 211, says, Swmmo delabor Olympo, et deus hu- mané lustro sub imagine terras. 'Themistius observes, Orat. ix, that ἔοικε Kal ὁ παλαιὸς λόγος ἀληθῆς εἶναι λίαν καὶ τῆς ἀρχαίας φι- λοσοφιὰς, ὡς ἄρα κατὰ χρόνους τινὰς ὡρισ- μένους, ποτέ μεν ἀκήρατοι καὶ θεῖαι δυνάμεις ἐπ᾽ ἀγαθῷ τῶν ἀνθρώπων ἐμβατεύουσιν τὴν γὴν} εκ του ουρανου κατιουσαι, OUK Epa εσσα- μεναι καθ᾽ “Ἡσίοδον (Op. et 1). 253.) ἀλλὰ σώματα ἠμφιεσμέναι παραπλήσια τοῖς ἡμε- τέροις, καὶ βίον ὑποδῦσαι ἥττω τῆς φύσεως, ἕνεκεν τῆς πρὸς ἡμᾶς κοινωνίας. 12. Aia—Eppynv. The Apostles were taken for Jupiter and Mercury, (or rather Hermes, ἀπὸ τοῦ ἑρμηνεύειν) from the fabled visit of these deities to Baucis and Phi- lemon, mentioned in Ovid. Met. viii. 611, and which must have been familiar to the Lycaonians, as being supposed to have taken place in the neighbouring country. ἡγούμενος. Mercury was regarded as the most eloquent of the heathen deities, λαλίσ- τατος καὶ λογιώτατος θεῶν ἁπάντων, Lue. Gall.2. Whence, says Athenzeus, the ton- gues of animals were offered to him in sacrifice. His words are these, σπένδουσι δὲ αὐτῷ καὶ ἐπὶ ταῖς γλωσσαῖς ἐκ τῶν δείπνων ἀπιόντες" προσνέμονται δὲ αὐτῷ αἱ γλῶσσαι διὰ τὴν ἐρμηνείαν. He was considered too as the messenger of Jupiter, (Hom. Od. I. x. 5), and attendant, μεγίστῳ Ζηνὶ δαιμόνων λάτριν, Eur. Ion. 4. So also in Ovid. Ju- piter, et lato qui regnat in equore frater, car- pebant socias Mercuriusque vias. Fast. v. 495. 13. πρὸ τῆς πόλεως. Whence the name of Jupiter Propyleeus, to mark the situation of the temple, and distinguish it from others dedicated to the same deity. Thus Minerva is called ἄνασσα πρὸ πόλεως, “Esch. Theb. 150. See an inscription quoted on xvi. 14. Jupiter is put for the temple of Jupiter, as in Soph. GEd. ‘T.17, οἱ δὲ σὺν γήρᾳ βαρεῖς Ἵερεις, ἐγὼ μὲν Ζηνός. ταύρους. That oxen were offered in sa- crifice to Mercury we learn from Persius, Sat. 11. 44. Mem struere exoptas ceso bove, Mercuriumque Arcessis fibra. Also to Ju- piter, tor which see Hom. U. ii. 492, Virg. En. ill. 21, 1x. 627. στέμματα. Garlands, wherewith to crown victims; according to the well-known hea- then practice. Otye θύοντες στεφανώσαντες TO ζώον προσάγουσι τῷ βωμῷ, Luc. de Sacr. 13. Queque coronata lustrari debeat agna, Pers. Sat. xiii. 63. Thus, in Roman Ca- tholic countries, female victims are crowned with garlands, before they take the veil. ἤθελε θύειν. Chrysostom remarks upon this, ἀλλ᾽ οὐκ ἢν τοῦτο οὐδέπω δῆλον, τῇ γὰρ οἰκείᾳ ἐφθέγγοντο φωνῇ λέγοντες ὅτι οἱ θεοὶ k. A. διὰ τοῦτο οὐδὲν αὐτοῖς ἔλεγον" ἐπειδὴ δὲ εἶδον τὰ στέμματα, τότε ἐξελ- θόντες δίεῤῥηξαν τὰ ἱμάτια αὐτῶν. In Act. Hom. xxx. But if this were the case, it would follow that the gift of tongues was only granted on particular occasions, an admission which should not be made with- out further evidence, The more probable Κεφ. ιδ΄, + TAN AIIOSTOANN. 15 ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας, σὺν τοῖς ὄχλοις ἤθελε θύειν' 14 ᾿Ακούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαῤῥή- ἕαντες τὰ ἱμάτια αὑτῶν, εἰσεπήδησαν εἰς τὸν ὄχλον, κράζοντες, 15 Καὶ λέγοντες, "ἄνδρες, τί ταῦτα ποιεῖτε: καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ τὸν Θεὸν τὸν ζῶντα, ὃς ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς" 10 Ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασε πάντα τὰ ἔθνη πορεύ- Lal € nr ς Qn εσθαι ταῖς ὁδοῖς αὑτῶν" 17 Καί τοι γε οὐκ ἀμάρτυρον ἑαυτὸν ἀφῆκεν. ἀγαθοποιῶν, οὐρανόθεν Ὗ KEV, ay ρ ἡμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ἡμῶν. 18 Καὶ ταῦτα λέγοντες μόλις κατέπαυσαν τοὺς Χοὺς τοῦ μὴ θύειν αὐτοῖς. a ky onan seems τ be that Paul and Barnabas had retired from the crowd immediately after the miracle had been performed, and were consequently ignorant of their inten- tion to offer sacrifice till the arrival of the priest of Jupiter for that purpose. Besides, though the people might use their own language in conversation with each other, it is evident both from Paul’s address, and also that of the Jews of Antioch (19) that they understood Greek. 14. duappnéavres. Having rent. Com- pare Matt. xxvi. 65. Ἕθος ἦν, says CEcum. on this passage, ᾿Ιουδαῖοις ἐπὶ ταῖς κατὰ Θεοῦ δυσφημίαι5 περιῤῥηγνύναι τὰ ἱμάτια, ὅ καὶ πεπράχασιν ἐνταῦθα οἱ θεσπέσιοι μαθηταὶ θεοὶ νομισθέντες. 15. ὁμοιοπαθεῖς. Of like feeling, i. 6. equally subject to disease and death as those whom they addressed. If wealth or honours had been their object, here was an opportunity which no covetous or ambitious men would have neglected. But they were, as Chrysost. remarks, πανταχοῦ δόξης καθαροὶ, οὐ μόνον οὐκ ἐφιεμένοι, ἀλλὰ καὶ διδομένην διακρουομένοι. See also iii. 12. ματαίων. Idolatrous rites, as the word fre- quently signifies in the txx. See 1 Kings xvi. 13. 26. Orit may be taken in general for anything ἀκερδὲς καὶ ἀνόνητον, as Theo- doret explains it. 16. τά. All the Gentiles, not all na- tions, for the Jews are not included in the Apostle’s statement. ὁδοῖς αὑτῶν. Their own ways, in oppo- sition to God’s ways. See the general Con- fession in our liturgy. Calvin truly re- marks upon this passage, Una igitur vere pietatis regula est, ut, abjecta omni ingenii sui 4 Jiducia se totos Deo subjiciant fideles; neque enim alia nunc sunt vie hominwm quam olim, et omnium temporum exempla docent quam misere cecutiant, quibus verbum Dei non prelucet, quamvis se ewxistimant reliquos per- spicacia superare. 17. ἀμάρτυρον. On this deeply in- teresting subject, viz., the evidence of the Creator’s power and wisdom afforded in the natural world, Aristotle has made this striking remark, that πάσῃ θνητῇ φύσει γε- νόμενος ἀθεώρητος, ἀπ᾿ αὐτῶν τῶν ἔργων θεωρεῖται ὁ Θεός, God, who is invisible to mortal being, is seen by his works. De Mundo, 6. See also Wisd. xiii. I—5. verovs. Namely, the two periodical rains, called by James, v. 7, τὸν πρώϊμον καὶ τὸν ὄψιμον, the early and latter rain. See Jerem. v. 324, To send rain was considered as the prerogative of the Supreme God only; none other is ever mentioned as the giver of it. Hence, when the existence of Jupiter is questioned by one in Aristoph. Nub. 366, the answer is, ἀλλὰ τις ὕει ; See Hom. Od. =. 457. ἐμπιπλῶν. Seneca has a fine passage to the same effect. Unde hec innumerabilia oculos, aures, et animum mulcentia2 Unde illa luxuriam quoque instruens copia? Neque enim necessitatibus tantummodo nostris pro- visum est, usque in deliciis amamur. Tot arbusta non uno modo frugifera, tot herbe sa- lutares, tot varietates ciborum per totum annum digesta, ut inerti quoque fortuita terre ali- menta preberent. Jam animalia omnis ge- neris, alia in sicco solidoque, alia in humido nascentia, alia per sublime dimissa, ut omnis rerum nature pars nobis aliquod conferret. See also Cic, Ν, D, i. 2. Arr, Epict. 1. 4. 70 ἴω , / ’ lal 19 ᾿Επῆλθον δὲ ἀπὸ ᾿Αντιοχείας καὶ ᾿Ικονίου Ἰουδαῖοι, \ lal » σαντες τοὺς ὄχλους, καὶ λιθάσαντες τὸν Παῦλον, ἔσυρον πόλεως, νομίσαντες αὐτὸν τεθνάναι. ΠΡΆΞΕΙΣ Κεφ. ιδ΄. \ / καὶ πεί- f r ἔξω τῆς 20 Κυκλωσάντων δὲ αὐτὸν τῶν μαθητῶν, ἀναστὰς εἰσῆλθεν εἰς τὴν πόλιν" καὶ τῇ ἐπαύριον ἐξῆλθε σὺν τῷ Βαρνάβᾳ εἰς Δέρβην. 21 Εὐαγγελισάμενοι τε τὴν πόλιν ἐκείνην, καὶ μαθητεύσαντες ἱκα- vovs, ὑπέστρεψαν εἰς τὴν Δύστραν καὶ ᾿Ϊκόνιον καὶ ᾿Αντιόχειαν- ᾿Επιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακαλοῦντες ἐμμέ- νειν τῇ πίστει, καὶ ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. n 7 ? .} / 23 Χειροτονήσαντες δὲ αὐτοῖς πρεσβυτέρους Kat ἐκκλησίαν, προ- rn : > \ a - 7 DICK σευξάμενοι μετὰ νηστειῶν, παρέθεντο αὐτοὺς τῷ Κυρίῳ εἰς ὃν πεπισ- τεύκεισαν. 2} / 24 Καὶ διελθόντες τὴν Πισιδίαν, ἦχθον εἰς Παμφυλίαν' >) > , 25 Kat λαλήσαντες ἐν Πέργῃ τὸν λόγον, κατέβησαν εἰς ᾿Α ττάλειαν" cr Ὁ 3 7 20 Κἀκεῖθεν ἀπέπλευσαν εἰς ᾿Αντιόχειαν, ὅθεν ἦσαν παραδεδομένοι lal n rn f cS) ΄ τῇ χάριτι τοῦ Θεοῦ εἰς τὸ ἔργον ὃ ἐπλήρωσαν. y \ \ , \ 3 / 5» J 27 Παραγενόμενοι δὲ καὶ συνωγαγόντες τὴν ἐκκλησίαν, ἀνήγγειλαν iy lal ε BA lal / / ὅσα ἐποίησεν ὁ Θεὸς μετ᾽ αὐτῶν, καὶ ὅτι ἤνοιξε τοῖς ἔθνεσι θύραν πίστεως. 28 Διέτριβον δὲ ἐκεῖ χρόνον οὐκ ὀλίγον σὺν τοῖς μαθηταῖς. Li ) .ὡ g 5 ΚΗΦΆΛΑΊΤΟΝ ἱε. {41 τινὲς κατελθόντες ἀπὸ τῆς ᾿Ιουδαίας ἐδίδασκον τοὺς ἀδελῴφους, “Ore ἐὰν μὴ περιτέμνησθε τῷ ἔθει Μωσέως, οὐ δύνασθε σωθῆναι. 19. λιθάσαντες. St. Paul refers to this stoning, 2 Cor. xi. 25, and Ὁ. Tim. ii. 1]. It was the Jews, and not the people of Lystra, who acted with this violence, which is also implied in the verb σύρω, which means to drag by force. 21. μαθητεύσαντες tk. Having made many disciples. See Matt. xxviii. 19. 22. ἐπιστηρίζοντες. Confirming them in their adherence to the Gospel, and this by exhorting them, &c., not and as in our version. θλίψεων. This isa general declaration, and not confined to the times of the Apostles. Πολλὰς det ἡδονὰς παραδραμεῖν, καὶ πολλοῖς πόνοις ἀντιβλέψαι, wa κεησώμεθα κτῆμα ἧδο- vats πάσαις ἰσοστάσιον. Max.Tyr. Diss. xxvi. 23. κατ᾽ ἐκκλησίαν. In every church, i. e. in every place where they had made disciples. 25. ᾿Αττάλειαν. A maritime town in Pamphylia, built by Attalus, king of Per- gamos, and now called Satalie, 27. μετ᾽ αὐτῶν. By their means, as below xv. 4. So δὲ αὐτῶν xv. 12. θύραν. Namely, an opportunity of em- bracing the Gospel, as in 1 Cor. xvi. 9, it means an opportunity of preaching it. On this latter passage, Chrysostom asks, Hom. 1.Χ111, τί ἐστὶ θύρα μεγάλη : and explains it, πολλοί εἰσιν οἱ παρεσκευασμένοι τὴν πίστιν δέξασθαι, πολλοὶ ἔτοιμοι προσελθεῖν καὶ ἔπι- στρέψαι. ? / \ 4 an - » an ἐποίουν Kapav μεγάλην πᾶσι τοῖς ἀδελφοῖς. 4 ΤΙαραγενόμενοι δὲ εἰς ᾿Ιερουσαλὴμ, ἀπεδέχθησαν ὑπὸ τῆς ἐκκλη- / \ lal > / \ lal ,ὔ > J f “ ξ σίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα O \ ’ a Θεὸς ἐποίησε μετ. αὐτῶν. [-ς 2 7 / lal > \ “ e lA a / ᾿Εξανέστησαν δὲ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων / an πεπιστευκότες, λέγοντες, “Ore δεῖ περιτέμνειν αὐτοὺς, παραγγέλλειν TE al \ / M fe THPELV TOV νομὸν WOEWS. 6 Συνήχθησαν δὲ of ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ , / λόγου τούτου. Ξ : Πολλῆς δὲ συζητήσεως γενομένης, ἀναστὰς Πέτρος εἶπε πρὸς bf) \ 7 > ὡς ¢ a > / “ > ᾽ - a ’ / e αὐτοὺς, “Avdpes ἀδελφοὶ, ὑμεῖς ἐπίστασθε ὅτι ἀφ᾽ ἡμερῶν ἀρχαίων ὁ lal “ Ὕ ἴω 7 \ Θεὸς ἐν ἡμῖν ἐξελέξατο διὰ τοῦ στόματος μου ἀκοῦσαι Ta ἔθνη τὸν λόγον τοῦ εὐαγγελίου, καὶ πιστεῦσαι. 9 Κ \ . , \ > / > a \ b) A \ αν oO καρδιογνώστης Θεὸς εμαρτυρὴσεν αὐτοὺς". δοὺς QuUTOLS ΤΟ πνεῦμα τὸ ἅγιον, καθὼς καὶ ἡμῖν’ means of his conversion, declared that he might worship God without being circum- cised, even though he did resolve to follow the Jewish law entirely. Eleazar, on the other hand, a learned Jew from Galilee, declared that he was guilty of great im- piety by neglecting this ordinance, and persuaded him to obedience. Josephus re- cords his own opinion, which is well worth noting, that δεῖν ἕκαστον ἄνθρωπον κατὰ τὸν ἑαυτοῦ προαίρεσιν τὸν θεὸν εὐσεβεῖν, ἀλλὰ μὴ μετὰ Bias: every one ought to worship God according to his own inclinations, but not to be constrained by force. Vit. §. 23. τῷ ἔθει M. According to the law of Moses, by which God did renew and esta- blish that ordinance, although it had been both commanded and practised long before. See Joh. vii. 22, where it may be remarked by the way, that the words διὰ τοῦτο should be taken, not as in our translation, but with the preceding verse. 2. twas ἄλλους. Of whom Titus was one, as appears from Gal. ii. 1, &c., which throws great light on the chapter before us, and should be studied with it. 3. προπεμφθέντες. Set forward on their way. ‘Vhe word is especially applied to public characters, as ambassadors, &c. See xx, 38, xxi. 5, Rom. xv. 24. ἐποίουν χαράν. Occasioned joy. ‘Thus in Lat. facere letitiam. ‘We see from this passage how the Christians of those days acted towards each other, and what an interest they took in the success of the Gospel. 5. ἐξανέστησαν, k.X. These are evi- dently the words of the historian, and not, as some have thought, a continuation of the Apostle’s narrative. Φαρισαίων. ‘The Pharisees were at all times most ‘zealous observers of the law. Josephus, speaking of this sect, says that παραπλήσιος εστι τῇ παρ᾽ EAnot στῳϊκῇ Aeyouevn, it most of all resembles that of the Stoics. 7. Πέτρος. This is the last mention of him in the Acts. He rose up first, not as having authority superior to the rest, but as having been the first to receive the uncircumcised Gentiles into the Christian Church. It was necessary, therefore, for him to give a reason for this conduct. Be- sides, it appears that he did not rise to open the debate as being president of the council, but only after there had been much disputing. 8. ἐμαρτύρησεν---δούς. Hath testified in their favour, by giving them, Se. Lu 78 ΠΡΑΈΕΙΣ Κεφ. ιε΄. 9 Kai οὐδὲν διέκρινε μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθα- ρίσας τὰς καρδίας αὐτῶν. κ᾿ 5 cal \ 10 Νῦν οὖν τί πειράζετε τὸν Θεὸν, ἐπιθεῖναι ζυγὸν ἐπὶ tov τρά- A n ¢ Ie a > χῆλον τῶν μαθητῶν, ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι: 11 ᾿Αλλὰ διὰ τῆς χάριτος Κυρίου ᾿Ιησοῦ Χριστοῦ πιστεύομεν a x A / > Lal σωθῆναι, καθ᾽ ὃν τρόπον κἀκεῖνοι. > \ na ΄ \ 12 ᾿Εσίγησε δὲ πὰν τὸ πλῆθος, καὶ ἤκουον BapvaBa καὶ Παύλου > / δ rn rn 7 ἐξηγουμένων ὅσα ἐποίησεν ὁ Θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσι , r Ot αὐτῶν. ὁ 13 Meta δὲ τὸ συιγῆσαι αὐτοὺς, ἅπεκρίθη ᾿Ιάκωβος λέγων, "Ἄνδρες ἀδελφοὶ, ἀκούσατε μου. 14 Συμεὼν ἐξηγήσατο, καθὼς πρῶτον ὁ Θεὸς ἐπεσκέψατο λαβεῖν ἐξ 5 A Ἵ, 5 \ inl =) , e “ ἐθνῶν λαὸν ἐπὶ T@ OVOMQATL AUTOV. ΄ fal A n / 15 Καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέ- γραπται, 10 Μετὰ ταῦτα ἀναστρέψω Kat ἀνοικοδομήσω τὴν σκηνὴν Aap ὃ τὴν πεπτωκυΐαν" καὶ τὰ κατεσκαμμένα αὐτῆς ἀνοικοδομήσω, καὶ ἀνορ- θώσω αὐτήν' δὰ “ \ , 17 Ὅπως av ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν Κύριον, καὶ πάντα τὰ ἔθνη, ἐφ᾽ ods ἐπικέκληται τὸ ὄνομα μου ἐπ᾽ αὐτοὺς, λέγει Κύριος ὁ ο ποιῶν ταῦτα πάντα. 18 Γνωστὰ ἀπ᾽ αἰῶνος ἐστι τῷ Θεῷ πάντα τὰ ἔργα αὑτοῦ. 19 Διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν Θεόν: 9. τῇ πίστει. In opposition to legal observances, which were therefore unneces- sary. See Heb. ix. 14. We see also from hence that justification by faith, and sancti- fication by the Holy Ghost, are inseparably connected with, though perfectly distinct from, each other, and that both are the gift of God. 10. πειράζετε. Tempt, i. 6. try the for- bearance of God either by unbelief or pre- sumption. Πειράζει τὸν Θεὸν, says Theo- doret. ὁ δίχα λογισμοῦ ῥιψοκινδύνως τι πράττων, as one would do by calling his revealed will into question. ζυγὸν. This is called ζυγὸν δουλείας, Gal. y. 1, which Theophyl. explains τὸ βαρὺ τῆς ev νόμῳ δουλείας, and which our Lord calls φορτία δυσβάκτακτα. Matt. xxiii. 4, Lue. xi. 46. 11. κἀκεῖνοι. Referring not to the fa- thers, or Paul and Barnabas, but to the Gentile converts, σωθήσονται being under- stood. 14. ἐπὶ τῷ ὀνόμ. In order to bear his name, i. 6. to be his peculiar people. 16. μετὰ ταῦτα, κι . This quotation in general seems to be taken from the Lxx translation of Amos ix. 11, 12, but with several verbal variations. The passage, however, varies more materially from the Hebrew, especially in the clause, that the residue of men might seek after the Lord, which in the authorised version, is ren- dered that they may possess the remnant of Edom. 'The τ χχ translators evidently read WI for WW, and OIN for ODN; and the Apostle’s quotation according to that reading, gives great sanction to it. 18. γνωστά, i. 6. God contemplated the plan of his works, and approved it in his mind, before he created and called them into being. Seneca has a like assertion. Nota est illis operis sui series ; omnium illis rerum per manus suas iturarum scientia in aperto semper est, nobis ex abdito subit ; et que repentina putamus, illis previsa veniunt > ac familiaria. De Benet. iv. 32. 19. ἐγὼ κρίνω. My judgment is. Mer ἐξουσίας λέγω τοῦτο, as it is explained by Chrysost. in which case we have an argu- Κεφ. ιε΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 79 cal nr \ lal » 20 ᾿Αλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι ἀπὸ τῶν ἀλισγημάτων a a a a \ n “] τῶν εἰδώλων καὶ τῆς πορνείας καὶ τοῦ πνικτοῦ καὶ τοῦ αἵματος. 21 Μωσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει, ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀ ἀναγινωσκόμενοϑ. 22 Τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοὶς πρεσβυτέροις σὺν ὅλῃ TH Ε / > , ” b Sen t ἀν Φ ry \ ἐκκλησίᾳ εἰρλιοξαμενους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς ᾿Αντιόχειαν σὺν τῷ Παύλῳ καὶ Βαρνάβᾳ ᾿Ιούδαν τὸν χων τ BapoaBay, | καὶ Σίλαν, ἄνδρα ας ἡγουμένους ἐν. τοῖς ἀδελφοῖ ΠΤ: , 23 Γράψαντες διὰ χειρὸς αὐτῶν τάδε: Οἱ ἀπε το Χο καὶ οἱ πρεό- 2727 Lele LLG PLEA, ieee) is (1G ϑύτεροι καὶ οἱ ἀδελφοὶ τοῖς κατὰ τὴν ᾿Αντιόχειαν καὶ Συρίαν καὶ “Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν, χαίρειν. 24. ᾿Επειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν ἐξελθόντες ἐτάραξαν ὑ αὐτὴν λόγοις, ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, λέγοντες περιτέμνεσθαι καὶ τηρεῖν τὸν νόμον, οἷς οὐ διεστειλάμεθα: ment for the supremacy of James rather than of Peter, which indeed is allowed by all the ancient fathers with the exception of Jerome. 20. ἀλισγημάτων. Pollutions, especially those occasioned by eating meat offered to idols, τῆς μεταλήψεως τῶν μιαρῶν θυσίων, Hesych. Thus Daniel purposed in_ his heart, ὡς μὴ ἀλισγηθῇ, that he would not defile himself either by eating food pro- hibited by the law of Moses, or else what was offered to the idols of the Chaldees, and blessed in their name. See Dan.i. 8; 1 Cor. vii. 10. πορνείας. Fornication and idolatry were so connected in the minds of the Jews as to be almost convertible terms. Hence Suid. πορνεία: ἡ εἰδωλολατρεία. And μοιχεία as applied in the prophetic writings is ex- plained by Clem. Alex. ἐάν τις καταλιπὼν τὴν ἐκκλησιαστικὴν καὶ ἀληθῆ γνῶσιν, ἐπὶ τὴν μὴ προσήκουσαν ἔρχηται ψευδῆ δόξαν, εοποιῶν τι τῶν γεννητῶν. But the word should here be taken in its primary mean- ing, and the crime is specified, because it Was so common among the heathen, as to be considered a part of their religion, and sanctioned by their priests. See Herodot. Clio. 199 ; Exod. xxxiv. 14—16. πνικτοῦ, i. 6. κρεάτος. The Jews weretfor- bidden to eat of things strangled, or blood, (Levit. xvii. 10—13.) Unless, therefore, the same prohibition extended to the Gen- tile converts, there could not have existed among them that harmony which the edifi- cation of the church requires. This prohi- bition, though local in its nature, and of temporary obligation, was yet generally ob- served by the primitive church, as it is by the Greek Christians unto this day. We must remark that there is an omission of the ‘things strangled” in the Latin ver- sion of Irenzeus, Cyprian, and the Athiop. version; in all of which we find this addi- tion, e¢ quecunque vobis fieri non vulti aliis ne feceritis. But Lardner has satisfactorily shown the genuineness of the present read- ing. 21. avaywaokopevos. Thus Joseph. ec. Apion. ii. 18, says of Moses, that κάλλιστον καὶ ἀναγκαιότατον ἀπέδειξεν παιδευμάτων τὸν νόμον" οὐκ εἰσάπαξ ἀκροασαμένους οὐδὲ δὶς ἢ πολλάκις, ἀλλ᾽ ἑκάστης ἑβδομάδος τῶν ἄλλων ἔργων ἀφεμένους, ἐπὶ τὴν ἀκροάσιν τοῦ νόμου ἐκέλευσε συλλέγεσθαι καὶ τοῦτον ἀκριβῶς ἐκμανθάνειν, he demonstrated the law to be the best and most necessary of all others, permitting the people to leave off their other employments, and to assemble together for hearing the law, and learning it exactly, and this not once or twice, or oftener, but every week. 22. ἐκλεξαμ.---πέμψαι. To choose men out of their own company and send. Cyril of Jerusalem says that this Epistle was sent to all the Gentile Christians. His words are these, καὶ γράφοῦσιν οἱ ἀπόστολοι καὶ πρεσβύτεροι πᾶσι τοῖς ἔθνεσιν καθολικὴν ἐπιστολήν. 23, χαίρειν. From this mode of salu- tation, (see James i. 1,) it has been conjec- tured that St. James drew up this letter. The formula was first used in place of εὖ πράσσειν, by Cleon, in his dispatch an- nouncing the victory at Pylus (Navarino). Πρῶτος yap ἡμῖν ὁ Κλέων χαῖρειν προσεῖπε, πολλὰ λυπῶν τὴν πόλιν. Aristoph. Nub. 609. 24. ἀνασκευάζοντες. Perverting, namely, from the truth of the Gospel. The harm did not consist in their observance of the ceremonies of the law, but in their depend- fates 90 ΠΡΆΞΕΙΣ Κεφ. ιε΄. v ς a € , 25 "Εδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν, éxreEapévous ἄνδρας πέμψαι lal \ lal - ΄ lal , πρὸς ὑμᾶς, σὺν τοῖς ἀγωπητοῖς ἡμῶν ἘΠ καὶ Παύχῳ, 26 Av Oparovs παραδεδωκόσι Tas ψυχὰς αὑτῶν ὑπὲρ τοῦ “ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 27 ᾿Απεστάλκαμεν οὖν ᾿Ιούδαν καὶ Σίλαν, καὶ αὐτοὺς 4 πὰ λόγου > ἀπαγγέλλοντας τὰ αὐτά. 28 "Εδοξε γὰρ τῷ ἁγίῳ πνεύματι καὶ ἡμῖν, μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τῶν ἐπάναγκες τούτων, . 29 ᾿Απέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτοῦ καὶ πορνειας" ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔῤῥωσθε. 90 Οἱ μὲν οὖν ἀπολυθέντες ἦλθον εἰς ᾿Αντιόχειαν' καὶ συναγαγόντες τὸ πλῆθος, ἐπέδωκαν τὴν ἐπιστολήν. 31 ᾿Αναγνόντες δὲ ἐχάρησαν ἐπὶ Τὴ παρακλήσει. 32 ᾿Ιούδας δὲ καὶ Σίλας, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς, καὶ ἐπεστήριξαν. 99. Ποιήσαντες δὲ χρόνον, ἀπελύθησαν μετ᾽ εἰρήνης ἀπὸ τῶν ἀδελφῶν \ \ » 7 Tpos τοὺς ἀποστολους. 34 "Edoke δὲ τῷ Σίλᾳ ἐπιμεῖναι αὐτοῦ. 35 Παῦλος δὲ καὶ Βαρνάβας διέτριβον ἐν ᾿Αντιοχείᾳ, διδάσκοντες \ > / \ Ν 3, / nr \ ip nr “4 καὶ εὐαγγελιζόμενοι, μετὰ καὶ ἐτέρων πολλῶν, τὸν λόγον τοῦ Κυρίου. 2 > rn > / 36 Mera δέ τινας ἡμέρας εἶπε Παῦλος πρὸς Βαρνάβαν, ᾿Εππιστρέ- \ ’ , Ἂ > \ J an \ nr / ΕῚ ψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς ἡμῶν κατὰ πᾶσαν πόλιν, ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ Κυρίου, πῶς ἔχουσι. lal \ 37 BapvaBas δὲ ἐβουλεύσατο συμπαραλαβεῖν τὸν ᾿Ιωάννην τὸν καλούμενον Μάρκον" ing upon such observance for salvation, in- stead of the grace of Christ. See the sub- ject more fully discussed by St. Paul, Gal. vy. I—6. 28. mvevp. Kal ju. The sense is, ¢o the Holy Spirit speaking by us, according to the promise recorded. Joh. xvi. 13. ἐπάναγκες. An indeclinable noun, as in Plut. Sol. i. 361, ἐπάναγκες μὴ εἶναι υἱῷ τρέφειν τοὺς πατέρας. It is more fr equently used as an adverb. 29. εἰδωλοθύτων. Unless these pro- hibitions had been given, the Jewish and Centile converts would not have lived in harmony with each other. ‘The great doc- trine of justification by faith would have been endangered, had circumcision been en- forced, but no evangelical principle was compromised by the Gentiles consulting Jewish prejudices at their meals. The spirit of charity and furtherance of the Gospel were the leading principles upon which the decree was founded. The sub- ject is amply illustrated, | Cor. viii. 1—13. 30. εὖ πράξετε. You will do well, i. e happily, Uad the meaning been, you will act properly, the phrase would have been εὖ ποιήσετε. ἔρῥωσθε. Farewell. An usual ending of epistles. Ἴδιον πάσης ἐπιστολῆς τὸ χαῖρε καὶ ἔῤῥωσο λέγειν, Artemid. Oneir. iii. 44. See below xxii. 30. 31. παρακλήσει. The consolation, that namely arising from the assurance that they were delivered from the burden of the Mosaic law, and that the doctrines they had received from Paul and Barnabas were au- thoritatively confirmed by the church at large. The word also signifies exhortation, as xu. 15. 33. ποιήσ. χρόνον. Having staid some time. Ποιεῖν when referred to time, is used in the sense of , διατρίβειν. Thus Plato Ep. vi, ἀναγκαῖον tows ἐνιαυτὸν γ᾽ ἔτι ποιεῖσθαι. See xx.3; James iv. 13; 2 Cor. xi. 25. So facere dies for morari, Cie, ad Att. v. 20, Senec. Ep. Lxvii. 36. ἐπισκεψώμεθα. Visit, i. 6. for the purpose of inspecting their condition as Christian professors. Whence our word bishop, 1. 6. an inspector, or overseer. 37. Ἰωάννην. The same who is called P's. ref. HA. 5 2722. Ads ithe ψυχὴν TaradsdA 0 @svee, Tr A G4 TEED Keg. te: 38 Παῦλος. δὲ ἠξίου, τὸν ἀποστάν er αὐτῶν ἀπὸ Παμφυλίας, ΤΩΝ AIOSTOANN. μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον, μὴ συμπαραλαβεῖν τοῦτον. 39 ᾿Εγένετο οὖν παροξυσμὸς, ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ᾽ ἀλλήλων, τόν τε Βαρνάβαν παραλαβόντα τὸν Μάρκον ἐκπλεῦσαι εἰς Κύπρον" 40 Παῦλος δὲ ἐπιλεξάμενος Σίλαν ἐξῆλθε, παραδοθεὶς τῇ χάριτι τοῦ Θεοῦ ὑπὸ τῶν ἀδελφῶν. 41 Διήρχετο δὲ τὴν Συρίαν καὶ Κιλικίαν, ἐπίστηρίζων τὰς ἐκκλησίας. ΚΕΦΑΛΑΙΟΝ ιστ΄. K ATHNTHSE δὲ εἰς AépBnv καὶ Avotpay’ καὶ ἰδοὺ μαθητής τις ἣν BI lal 5 , ῇ eX Ui > / n ἐκεῖ, ὀνόματι Τιμόθεος, vids γυναικός τινος ᾿Ιουδαίας πιστῆς, πατρὸς δὲ Ελληνος" 2 Ὃς ἐμαρτυρεῖτο ὑπὸ τῶν ἐν Δύστροις καὶ ᾿Ικονίῳ ἀδελφῶν. 3 Τοῦτον ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περι- έτεμεν αὐτὸν διὰ τοὺς Ιουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοι" ἤδεισαν γὰρ ἅπαντες τὸν πατέρα αὐτοῦ, ὅτι “Ελλην ὑπῆρχεν. sister’s son to Barnabas, Col. iv. 10, which relationship accounts for the wish of Bar- nabas that he should accompany them. Paul objected to this, because he had de- serted them before at Perga, xiii. 13. That he was afterwards reconciled to the Apostle, appears from Col. iv. 11; 2 Tim. iv. 11; Philem. 23. ‘ 38. ἠξίους Thought right, as xxviii. So Aristoph. Plut. 931, σὺ yap ἀξιοῖς τ᾽ ἀλλότρια πράττων ἐσθιέιν. 39. παροξυσμός. A fit of anger, τὸ σφοδροτερὸν ἀπὸ θυμοῦ κίνημα, as Basil. explains it. Chrysostom however thinks the separation took place by mutual agree- ment, κατὰ σύνεσιν γεγενῆσθαι τὸν χωρισ- μὸν, καὶ πρὸς ἀλλήλους εἰπεῖν, ὅτι ἐπειδὴ ἐγὼ οὐ βούλομαι, σὺ δὲ βούλει, ὕ ἵνα μὴ pa χώμεθα, διανειμώμεθα τοὺς τόπους" ὥστε πάνυ εἴκοντες ἀλλήλοις τοῦτο ἐποίουν. How- ever this be, God again brought good out of evil, inasmuch as the separation of the Apostles, and consequent division of labour, carried the Gospel more rapidly over a greater extent of country. Κύπρον. It was natural that Barnabas should first visit his native place, (iv. 37), and also that Paul should take an especial interest in the churches which he had planted in his own country, probably, as Dr. Burton thinks, during his residence at Tarsus from A. Ὁ. 33 to 42. 41. Κιλικίαν. From hence St. Paulap- pears to have travelled into Crete, where 22. he left Titus (Tit. i. 5), and which journey can only be referred either to the present period, or when he was on his way to Jeru- salem, as recorded xviii. 19. But as he was then hastening to be at Jerusalem at the feast (xviii. 20), he would hardly have had time to visit Crete. ἐπιστηρίζων. Strengthening, i.e. in the faith, (xvi. 5). See also xviii. 23. No re- ference is here made to what is now called confirmation after baptism. XVI. 1. γυναικός. Namely, Eunice. 2 Tim. i. 5, which is adduced by Paley as an example of undesigned coincidence, it being stated in the History that she was a Jewess who believed, and in the EF pistle Paul applauds the faith that dwelt in her. The law forbade Jews to marry with fo- reign women (Ezra x.), but permitted Jewesses to marry with Gentiles, as Esther with Ahasuerus. 3. περιέτεμεν. This seems at first sight inconsistent with Paul’s own conduct in the case of Titus, Gal. ii. 3, and espe- cially as he was now publishing the Apos- tolic decree which released the Gentiles from this rite. But the two cases were quite consistent : Timothy was admitted to baptism without being circumcised, which rite was however performed on his being admitted to preach; and this was to avoid giving offence to the Jews, who, as Chry- sost, Says, οὐκ ἂν ἠνέσχοντο παρὰ ἀκροβύστου G ITPABEIS Κεφ. tor’, 4 ‘As δὲ διεπορεύοντο τὰς πόλεις, παρεδίδουν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων τῶν ἐν ἹΙερουσαλήμ. \ 5 “ nr \ / n 5 Ai μὲν οὖν ἐκκλησίαι ἐστερεοῦντο τῇ πίστει, καὶ ἐπερίσσευον τῷ apibus καθ᾽ ἡμέραν. 6 Διελθόντες δὲ τὴν Φρυγίαν καὶ τὴν Γαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ Acia, λθόντες κατὰ τὴν Μυσίαν ἐπείραζον κατὰ τὴν Βιθυνίαν πορεύ- εσθαι; v \ \ nr καὶ οὐκ εἴασεν αὐτοὺς TO πνεῦμα. 8 Παρελθόντες δὲ τὴν Μυσίαν, κατέβησαν εἰς Τρωάδα. Nv ¥e/, \ n BN », n / A , / i \ 9 Καὶ ὅραμα διὰ τῆς νυκτὸς ὠφθη τῷ Παύλῳ ἀνήρ τις ἣν Μακεδὼν nr \ \ > / ἑστὼς, παρακαλῶν αὐτὸν Kal λέγων, AvaBas εἰς Μακεδονίαν βοήθησον ἡμῖν. 10 ‘Qs δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς τὴν Μακε- δονίαν, συμβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ Κύριος εὑαγγελί- > 7 σασθαι αὐτούς. 11 ᾿Αναχθέντες οὖν ἀπὸ τῆς Τρωάδος, εὐθυδρομήσαμεν εἰς Σ'αμο- θράκην, τῇ τε ἐπιούσῃ εἰς Νεάπολιν, 12 ᾿Εκεῖθέν τε εἰς Φιλίππους, ἥτις ἐστὶ πρώτη τῆς μερίδος τῆς τὸν ἰλόγον ἀκοῦσαι. See 1 Cor. ix. 20. Paul on the other hand, resolutely refused to cir- cumcise Titus, becanse he would assert the liberty of the Gentiles from the yoke of circumcision ; and if he had yielded in this case, he would have countenanced the no- tion then extensively entertained by Jewish converts that faith in Christ was not suffi- cient for justification without the works of the law. 6. ᾿Ασίᾳ. Namely, proconsular Asia, or Ionia, of which Ephesus was the ca- pital, and which was a part of Asia Minor. 8. Τρωάδα. The city, not the region, of this name. It is sometimes called Anti- gonia, and Alexandria Troas. It was often visited by St. Paul (xx. 5, 6; 2 Cor. ii. 12); and it was here that he left in the custody of Carpus, some clothes and books, which he desired Timothy to bring with him to Rome. 2 Tim. iv. 13. 9. ὅραμα. This is not stated to have been a dream, though it occurred in the night. The only dreams recorded in the New Test. are those of Joseph, Matt. i. 20, ii, 12, and Pilate’s wife, Matt. xxvii. 19. 10. ἐζητήσαμεν. From the change of person from the third to the first, it is evident that Luke had now become the companion of Paul in his travels. 11. Σαμοθράκην. Threiciamque Samon, que nune Samothracia dicta, Virg. Ain, vil. 208. It is an island on the coast of Thrace, and not far from Troas. Now called Saman- drichi, from which Neapolis on the coast of Macedonia is about sixty-five miles distant. 12. ἥτις---κολώνια. Bishop Middleton renders this passage, which is the chief city of the district, a city of Macedonia, a colony. This is not a satisfactory version, but, if the present reading be correct, will not perhaps admit of improvement. Were there any authority for reading πρώτης, as the Syr. version and Chrysost. do, the sense would be, a city of the first part of Macedonia,— Macedonia prima. The province had once been divided into sia portions ; it was after- wards united with Achaia ; and on its con- quest by Paulus ASmilius about 220 years before the visit of St. Paul, it was divided into four provinces, in the first of which, included between the rivers Strymon and Nessus, Philippi was situated, Liv. xiv. 29. It appears from the inscription on a coin now extant, of which the words are cou: AUG: JUL: PHILIP: that the dignity of a colony was bestowed upon this city by Ju- lius Czesar, and afterwards confirmed by Augustus. The title πρώτη was probably bestowed upon it after the battle of Phi- lippi, and in consequence of the victory ; for Amphipolis had originally been made the capital of the district. Some, however, refer πρώτη to the situation of Philippi, as being the first city in Macedonia, to one coming from Neapolis. Keg. tor’. ΤΩΝ AIOSTOANN. 83 Maxedovias πολις κολωνια. ἣμεν δὲ ἐν ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινάς" / lal / > / ” a “4 \ 13 Τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πόλεωϑ παρὰ e / > \ κα 5 ποταμὸν, οὗ ἐνομίζετο προσευχὴ εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξί. 14 Καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θνυατείρων, / \ \ Μ Ξ - «ς ΄ / \ / σεβομένη τὸν Θεὸν, ἤκουεν" ἧς ὁ Κύριος διήνοιξε τὴν καρδίαν, προσ- ἔχειν τοῖς λαλουμένοις ὑπὸ τοῦ Παύλου. 15 “Ως δὲ ἐβαπτίσθη, καὶ ὁ οἶκος αὐτῆς, παρεκάλεσε λέγουσα, Εἰ κολώνια. This is a Latin word, corre- ’ sponding to ἀποικία in Greek. Philippi is called a colony by Plin. N. H. iv. 18, and Dio Cass. 11. who speaking of Julius Caesar, says that τοὺς δήμους τοὺς ἐν τῇ Ἰταλίᾳ τοὺς τὰ τοῦ ᾿Αντωνίου φρονήσαντας ἐξοικίσας, τοῖς μὲν “στρατιώταις τὰς ae. πόλεις καὶ τὰ “χώρια αὐτῶν ἐχαρίσατο" ἐκείνων δὲ δὴ τοὶς μὲν πλέωσι τὸ τε Δυῤῥάχιον, καὶ τοὺς φιλίππους, ἄλλα τε ἐποικεῖν ἀντέδωκε. The people call themselves Romans in vy. 21. 13. ἔξω τῆς πόλεως. Epiphan. Heer. 80. 1, tells us that ἢ ἦσαν τὸ παλαιὸν προσευ- χῶν τόποι, ἐν τε τοῖς Ιουδαίοις ἔξω πόλεως, καὶ ἐν τοῖς Σαμαρείταις. Tle proceeds to describe one of these, as it existed in his time at Sychem. ᾿Αλλὰ kal προσευχῆς τόπος ἐν Σικίμοις, ἐν τῇ νυνὶ Kadovpevn Νεαπόλει ἔξω τῆς πόλεως, ἐν τῇ πεδιάδι, ὡς ἀπὸ ση- μείων δυό, θεατροειδὴς, οὕτως ἐν ἄερι καὶ αἰθρίῳ τόπῳ ἐστὶ, κατασκευασθεὶς ὑπὸ τῶν Σαμαρειτῶν, πάντα τὰ τῶν Ἰουδαίων μιμου- μένων. The Proseuche were always with- out, the Synagogues within, the walls of the cities. mapa ποταμόν. By the river side, on whieh Philippi stood, and from the source of which it derived its original name Κρηνίδες: κρῆναι yap εἰσὶ περὶ τῷ λόφῳ ναμάτων πολλαί. App. Bell. Civ.iv. We may observe that in Ezek.i.1, and Dan. x. 4, visions were vouchsafed to the prophets by the rivers Chebar and Hiddekel. See also Ps. 137. 1. ἐνομίζετο. Was allowed by law, without which the Jews would not have dared to establish a proseucha. ‘There is a decree to this effect cited in Josephus, Ant. xiv. 10. 23, by which authority was given to them by the people of Halicarnassus καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ᾿Ιουδαϊκοὺς νόμους, καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θάλασσῃ κατὰ τὸ πάτριον ἔθος, to celebrate their sacred rites according to the Jewish laws, and to make their proseuche at the sea-side, according to the custom of their forefathers. προσευχή. An oratory, or place of prayer, which, as appears from the preceding notes, were generally established on the banks of rivers, or on the sea-shore. The one fre- quented by the Jews at Rome appears at least in the time of Juvenal, to have been near the fountain of Egeria. He says of it, Nune sacri fontis nemus, et delubra locantur Judeis, Sat. ii. 13; and though they dwelt in the immediate neighbourhood, their religion most probably determined their choice of a habitation. See on xxi. 5. 14. Λυδία. This was a name in fre- quent use among the ancients, Mart. xi. 163, Hor. Od. i. 8. This woman, however, was a native of Lydia, in which Thyatira was situated, between Sardis and Pergamus, and mentioned with them among the Apo- calyptic churches. Rey. i. 12, 11. 18. πορφυρόπωλις. A seller of purple robes, for the dyeing of which the Lydians were celebrated. Lydia nurus sparso telos macu- laverit ostro, Val. Flace. iv. 368. And in Claud. Rapt. Pros. i. 274. Lydia Sidonio quod femina ‘tinxerit ostro. Kustath. also, on Il. iv. 141, states that αἱ Avdat γυναῖκες ἀγαθαὶ ἦσαν Bene ὀστᾶ φοινικῷ χρώματι. That Thyatira was famous for the exercise of this art appears from an inscription to this effect found among its ruins, ΓΑλφηνον ἱερέα τοῦ προπόλεως Θεοῦ οἱ βαφεῖς. διήνοιξε. Namely, made willing. This was the Lord’s work, according to the de- claration of Christ, Joh. vi. 37.44. And yet we may be said to open our hearts, when we use such means as God hath ap- pointed for the reception of the Gospel, and especially when in a sense of our own weakness we implore him to work in us ac- cording to his good pleasure, creating in us a clean heart, and renewing a right spirit within us. The same expression occurs 2 Mace. i. 4, where God is intreated, δια- νοίξαι τὴν καρδίαν ὑ ὑμῶν (the Jews in Evypt) ἐν τῷ νόμῳ αὐτοῦ καὶ ἐν τοῖς προστάγμασι. 15. ὁ οἶκος. Her household. This in- stance, together with that of the jailor’s family (33) affords a strong presumptive argunent in favour of infant-baptism. E2 84 ΠΡΆΞΕΙΣ Κεφ. ιστ΄. / L \ BOK / 5 > x66 > \ 3. τον lies let πιστὴν τῷ οὐ τήν ELVAL, ELOE OVTES ELS TOV OLKOV pLOU, μείνατε; καὶ παρεβιάσατο ἡμᾶς. 10 ᾿Εγένετο δὲ πορευομένων ἡμῶν εἰς προσευχὴν, παιδίσκην τινὰ ἔχουσαν πνεῦμα Πύθωνος ἀπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχε τοῖς κυρίοις αὑτῆς μαντευομένη. 17 Αὕτη κατακολουθήσασα τῷ Παύλῳ καὶ ἡμῖν, ἔκραξε λέγουσα, Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσὶν, οἵτινες KaTay- γέλλουσιν ἡμῖν ὁδὸν σωτηρίας. 18 Τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διωπονηθεὶς δὲ ὁ Παῦλος, καὶ ἐπιστρέψας, τῷ πνεύματι εἶπε, Παραγγέλλω., σοι ἐν τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ ἐξελθεῖν ἀπ᾽ αὐτῆς. καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ. 19 ᾿Ιδόντες δὲ οἱ κύριοι αὐτῆς, αὑτῶν, ἐπιλαβόμενοι τὸν Παῦλον ἀγορὰν ἐπὶ τοὺς ἄρχοντας: 20 Καὶ προσαγαγόντες αὐτοὺς ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν παρεβιάσατο. Constrained us. The word is used of moral compulsion by urgent in- treaty, as in Luke xxiv. 29. 16. εἰς προσεύχην. To the place, and not the act of prayer. See 13. Many MSS. add τὴν, which seems to determine this meaning. Πυθώνος. Those who pretended to pro- phetic inspiration were called Pythones, from one of the names of Apollo. Hence Hesych. Πυθών: δαιμόνιον μαντικόν. The woman here mentioned is supposed by some to have been a ventriloquist, (ἐγγαστρί- μυθος, afterwards, as we learn from Plu- tarch, called Ἰτυθών,) but without sufficient evidence of the fact. ‘The whole tenour of the narrative seems to imply a supernatural possession, by which she was occasionally enabled to foretell future events; and though the age in which we live, is, by God’s mercy, delivered from the terrible spectacle of human beings possessed by evil spirits, yet nothing can be more presump- tuous than to make our own experience the criterion of truth for the times which have preceded us. See on vill.7. Τὺ is observ- able, that women are generally mentioned as the instruments or agents of divination, as in the case of the w itch of Endor, called ἐγγαστρίμυθος by Josephus; and of the priestesses at Delphi and Dodona, respect- ing Ww hom, says Plato, τὰ μέγιστα τῶν ἀγα- ΠΕΣ ἡμῖν γίγνεται διὰ μανίας, θέιᾳ μέντοι δόσει διδομένης" ἣ τε γὰρ "δὴ ἐν Δελφοῖς προφῆτις, αἴ τ᾽ ἐν Δοδώνῃ ἵερειαι, μανεῖσαι μὲν πολλὰ δὲ καὶ καλὰ εἰργάσαντο. Phedon. 17. κατακολουθήσασα. Followed about, or continually, aS is implied in the com- OTL ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας καὶ τὸν Σίλαν, εἴλκυσαν εἰς τὴν 5 - [ὦ εἶπον, Οὗτοι οἱ τι “ ΄ ὟΝ πόλιν, ᾿Ιουδαῖοι ὑπάρχοντες" τοῖς, στρατηγοῖς, pound word. The evil spirits, we see, were compelled to bear the same honourable tes- timony to the Apostles, as they had before done to our Lord himself. Mark ν. 7. 19. ἐξῆλθεν. There is a paronomasia with the preceding ἐξῆλθεν, since with the going out of the evil spirit had gone also their hope of gain. Chrysost. remarks on the passage πανταχοῦ τὰ χρήματα αἴτια τῶν κακῶν, for an illustration of which, see xix. 25. The effect produced upon the woman evidently proves the reality of the posses- sion; for had she been a mere impostor, like the Dervishes or Santons of the east, she would still have persisted in the imposture, at the instigation of her masters. εἴλκυσαν. Dragged them. Thus Epict. i. 29, ἔλκει με εἰς τὴν ἀγοράν. James ii. 6, ἔλκουσιν ὑμᾶς εἰς κριτήρια. St. Paul refers to this treatment 1 Thess. ii. 2, and incidentally Phil. i. 30. τῶν 20. στρατηγοῖς. Pretors, or rather the Decemviri of the colony, so called by courtesy, as Cic. informs us those of Capua were. The word ἄρχοντες in the preceding verse signifies rulers in general; στρατηγὸς was the proper title of the colonial magis- trate. Ἰουδαῖοι. Since no specific accusation could be brought against the Apostles, the owners of the damsel endeavoured to pre- judice the magistrates by declaring that they were Jews, a people generally odious among the heathen, called swspiciosa ac ma- ledica, (Cic. pro Flace. xxviii.), teterrima (Tac. Hist. v. 8), contumelié numinum insig- nis (Plin. N. H. xiii. 9). The feeling of Augustus against them and their religion Arr. Κεῴ. tar’. ΤΩΝ AIIOSTOAQN. 85 21 Kai καταγγέλλουσιν τς ἃ οὐκ κ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν, Ρωμαίοις οὖσι. “Ὁ 22 Καὶ συνεπέστη ὁ ὄχλος κατ᾽ αὐτῶν, καὶ οἱ στρατηγοὶ περιῤ- ῥήξαντες αὐτῶν τὰ ἱμάτια, ἐκέλευον ῥαβδίζειν" 23 Πολλάς τε ἐπιθέντες αὐτοῖς πληγὰς, ἔβαλον εἰς φυλακὴν, παραγ- γείλαντες τῷ δεσμοφύλακι ἀσφαλῶς τηρεῖν αὐτούς" “Δ 294. Ὃς παραγγελίαν τοιαύτην εἰληφὼς, ἔβαλεν αὐτοὺς εἰς τὴν ἐσω- / \ Ν \ / ’ lal ’ / ’ \ f Tépav φυλακὴν, Kal τοὺς πόδας αὐτῶν ἠσφαλίσατο εἰς τὸ ξύλον. Κ \ δὲ \ ΄ a \ 7, ͵ ev ata ὃδὲ τὸ μεσονύκτιον Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν Θεόν' ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι. .ν \ \ ς A 26 "άφνω δὲ σεισμὸς ἐγένετο μέγας, ὥστε σαλευθῆναι τὰ θεμέλια lal / Qn “ τοῦ δεσμωτηρίου: ἀνεώχθησάν τε παραχρῆμα αἱ θύραι πᾶσαι, καὶ / \ \ > / πάντων Ta δεσμὰ ἀνέθη. Yj 5 \ 7 “Egéurvos δὲ γενόμενος ὁ δεσμοφύλαξ, καὶ ἰδὼν ἀνεῳγμένας τὰς ty a \ 4 θύρας τῆς φυλακὴς, σπασάμενος μάχαιραν, ἔμελλεν ἑαυτὸν ἀναιρεῖν; νομίζων ἐκπεφευγέναι τοὺς δεσμίους. was such, that, as Suet. tells us (Aug. 93), Caium nepotem, quod Judeam pretervehens apud Hierosolymam non supplicasset, collau- davit. 21. ἔθη. Namely, the turning from idols unto the living and true God. This might be considered here, as it was at Athens (xvii. 18), a setting forth of strange gods, which, if done openly, was a crime punish- able by*the Roman laws; in which, says Servius on /En. viii. 185, cautum fuerat ne quis novas introduceret religiones, unde et Chaldei et Judai sunt urbe depulsi. That, however, many proselytes were made by the Jews, even in Rome itself, appears from Hor. Sat. 1. iv. 143; Juv. Sat. xiv. 96; Pers. Sat. v. 179. 22. περιῤῥήξαντες. Having stripped, or torn off; preparatory to scourging them. Thus in Dion. Hal. ix, rots ῥαβδούχοις ἐκ- έλευσαν, τὴν ἐσθῆτα τε περικαταῤῥῆξαι Kal τοῖς ῥάβδοις τὸ σῶμα ξαίνειν. And in Plu- tarch, οἵ δε εὐθὺς συλλάβοντες τοὺς νεανί- σκους περιῤῥήγνυσαν τὰ ἱμάτια--- ῥάβδοις ἔξαινον τὰ σώματα. The custom is also mentioned in Livy ii. 5, Missi lictores ad su- mendum supplicium nudatos virgis caedunt. The scourging of the Apostles seems to have been a temporary punishment to sa- tisfy the people, as we find them detained in prison for further enquiry ; and as it was not likely that the Romans would confine themselves to the number of stripes allowed by the Jewish law, St. Paul might allude to this scourging w hen he speaks of ἐν πληγαῖς ὑπερβαλλόντως, in stripes above measure, 2 Cor, xi. 23, The interior prison, as being the most secure, called in the Roman law sedis intime tenebre. For additional safety, their feet were confined in an in- strument (ξύλον, Lat. nervus), in which sometimes the neck and hands were also made fast, as in our pillory, whence it is called πεντεσύριγγον, Aristoph. Eq. 1046, and also ξυλοπέδη, ποδοκάκη, and ποδο- στράβη. 25. ὕμνουν. Sang hymns or praises to God, for that they were counted worthy to suffer shame for his sake. v. 41. 26. σεισμός. An earthquake, as indi- cative of the Divine power and presence. Ps. wxviii. 8; Exod. xix. 18; on which Philo observes, ἔδει Θεοῦ δυνάμεως ἀφικνουμένης μηδὲν τῶν τοῦ κόσμου μερῶν ἡσυχάζειν, ἀλλὰ πάντα πρὸς ὑπηρεσίαν συγκεκινῆσθαι. The heathens entertained a like notion. Thus Ovid. Fast. iii. 329, Constat Aventine tre- muisse cacumina sylve, Terraque subsedit pon- dere pressa Jovis. See above iv, 31. 27. ἀναιρεῖν. Namely, through fear of punishment if the prisoners had escaped. Suicide was not only encouraged, but in some cases regarded as a duty, by the heathen philosophers, Marcus Antoninus, Epictetus, Seneca, and others. The opinion of the Stoics is thus given by Diog. Laert. vii. 130, εὐλόγως See ἑαυτὸν τοῦ βίου τὸν σοφὸν--" κἂν ἐν σκληροτέρᾳ γένηται ἀλγήδονι, ἢ πηρώ- σεσιν ἢ νόσοις ἀνιάτοις. And Pliny com- mends Corcellius, gui cum iniqua valetudine conflictaretur, secum mori destinans, medico divit admoventi cibum, κέκρικα, que vow quan- tum admirationis in animo meo, tantum desi- > ΄ 24, ἐσωτέραν. 80 ΠΡΆΞΕΙΣ Κεφ. ιστ΄. 98 ᾿Εφώνησε δὲ φωνῇ μεγάλῃ ὁ Παῦλος λέγων, Μηδὲν πράξῃς σεαυτῷ κακόν' ἅπαντες γάρ ἐσμεν ἐνθάδε. \ fal ἢ / 29 Αἰτήσας δὲ φῶτα εἰσεπήδησε, Kal ἔντρομος γενόμενοβ προσέπεσε τῷ Παύλῳ καὶ τῷ Sida" 80 Καὶ προαγαγὼν αὐτοὺς ἔξω σωθῶ;: ἔφη, Κύριοι, τί με δεῖ ποιεῖν ἵνα > rn Ν 31 Οἱ δὲ εἶπον, Πίστευσον ἐπὶ τὸν Κύριον ᾿Ιησοῦν Χριστὸν, καὶ 7 \ Ἄς 3 / σωθήσῃ σὺ Kal ὁ οἶκός σου. nr Lal ΟΝ “ Lal , Lal 32 Καὶ ἐλάλησαν αὐτῷ τὸν λόγον τοῦ Κυρίου, καὶ πᾶσι τοῖς ἐν TH οἰκίᾳ αὖτο v. 33 Καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ πάντες παραχρῆμα. 34. ᾿Αναγαγών τε αὐτοὺς εἰς τὸν οἶκον αὑτοῦ, παρέθηκε τράπεζαν, καὶ ἤἠγωλλιάσατο πανοικὶ πεπιστευκὼς τῷ Θεῷ. 8ὅ Ἡμέρας δὲ γενομένης ἀπέστειλαν οἱ στρατηγοὶ τοὺς ῥαβδούχους, λέγοντες, Απόλυσον τοὺς ἀνθρώπους ἐκείνους. 80 ᾿Απήγγειλε δὲ ὁ δεσμοφύλαξ τοὺς λόγους τούτους πρὸς τὸν fal \ “, > rn 5 Παῦλον, “Ort ἀπεστάλκασιν οἱ στρατηγοὶ, ἵνα ἀπολυθῆτε ἐξελθόντες πορεύεσθε ἐν εἰρήνῃ. νῦν οὖν ‘ rt ΕΥ \ / e “Ὁ / > 37 Ὁ δὲ Παῦλος ἔφη πρὸς αὐτοὺς, Acipaytes ἡμᾶς δημοσίᾳ, ἀκατα- derti reliquit, Ep.i. 12. See also Ep. i, 22, Cic. pro Clement. 61, and de Fin. i. 15. The wickedness, of which men are capable when unrestrained by Christianity, may be illus- trated by the fact that in the republican year,’ending September 23, 1803, the number of suicides reported by the police in Paris alone amounted to 657. 30. Κύριοι. He thus addressed them, as being probably unacquainted with their names. ΤῸ which custom Seneca refers, Ep. i. 13, obvios, si nomen non succurrit, domi- nos salutamus. σωθῶ. This word evidently relates to eternal salvation, and was perhaps suggested by thelanguage of the Pythoness, asrecorded in ver.17. The name of the gaoler is said to have been Stephanas, mentioned 1 Cor. i. 16. xvi. 15.17. ‘This however is uncertain. 31. Πίστευσον. This is the sum and substance of the Gospel : Christ apprehended by faith serves for wisdom, righteousness, sanctification, and redemption. But then this faith does not consist in a mere inoperative assent to abstract truths, but is a saving grace wrought in the soul by the Spirit of God, whereby we are enabled to receive Christ as our Prophet, Priest, and King, and rely upon him and his righteousness alone for justification and salvation. This faith must be such as works by love (Gal. v. 6), purifies the heart (xv. 9), overcomes the world (1 Joh. v. 1), and produces a sincere obedience in the life and conversation. 33. ἔλουσεν. This shows that the Apostles had not at all times power to heal themselves or others when they pleased, but only when God suggested to them that a miracle should be wrought. See Phil. ii. 275 2 Tims ive20! : ἐβαπτίσθη. ‘The time of night, and other circumstances of the history seem to war-4 rant the supposition that in this case at ἡ least, baptism: was not performed by immer- sion; and that children were received into the church in the same way as adults. 84. ἠγαλλιάσατο. Such joy is well de- fined by Peter (i. 1. 8) as unspeakable and full of glory. Tt must be felt to be under- stood, as being a joy “with which the stranger intermeddleth not.” πανοικί' With his whole house. Tavot- κεσίᾳ, ᾿Αττικῶς" πανοικὶ, Ἑλληνικῶς. Meer. 37. δείραντες. The Porcian law, en- acted vu.c. 506, forbade the scourging of Roman citizens, so that, as Cic. tells us, facinus erat vineirt civem Romanum, scelus verberari, prope parricidium necari, In Verr. v. 66. Hence, he observes (62), ila vox, et ila imploratio, civis Romanus sum, multis in ultimis terris opem inter barbaros et salutem tulit. ae δημοσίᾳ. According to the Roman laws atrocitatem aut locus facit aut tempus. Locus, τὰ Κεφ. tor’. ΤΩΝ ATIOSTOANN. 87 / > / ¢ ΄ κρίτους, ἀνθρώπους “Ρωμαίους ὑπάρχοντας, ἔβαλον εἰς φυλακὴν, καὶ νῦν λάθρα ἡμᾶς ἐκβάλλουσιν: οὐ γάρ: ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς 5 7 ἐξαγαγέτωσαν. ᾽ nn aA a“ 38 ᾿Ανήγγειλαν δὲ τοῖς στρατηγοῖς of ῥαβδοῦχοι τὰ ῥήματα ταῦτα" \ ¢ - καὶ ἐφοβήθησαν ἀκούσαντες ὅτι Ῥωμαῖοί εἰσι; 39 Καὶ ἐλθόντες παρεκάλεσαν αὐτοὺς, καὶ ἐξαγαγόντες ἠρώτων ἐξελθεῖν τῆς πόλεως-. 40 ᾿Πξελθόντες δὲ ἐκ τῆς φυλακῆς εἰσῆλθον εἰς τὴν Δυδίαν: καὶ ἰδόντες τοὺς ἀδελφοὺς, παρεκάλεσαν αὐτοὺς, καὶ ἐξῆλθον. KE@AAAION «ιζ. ΓΖΙΟΔΕΥΣΑΝΤΕΣ δὲ τὴν ᾿Αμφίπολιν καὶ ᾿Απολλωνίαν, ἦλθον εἰς Θεσσαλονίκην, ὅπου ἣν ἡ συναγωγὴ τῶν ᾿Ιουδαίων. 2 Κατὰ δὲ τὸ εἰωθὸς τῷ Παύλῳ εἰσῆλθε πρὸς αὐτοὺς, καὶ ἐπὶ σάβ- βατα τρία διελέγετο αὐτοῖς ἀπὸ τῶν γραφῶν, 3 Διανούγων καὶ παρατιθέμενος, δὲ in theatro aut in foro fiat; si die festo ludo- rum et conspiciente populo injuria fiat, atrox est tempore. ἀκατακρίτους. Unconvicted of any offence, which made the conduct of the magistrates more atrocious. Causa cognita, says Cicero, possunt multi absolvi; incognita, nemo con- demnari potest. “Ῥωμαίους. Roman citizens, for xxi. 39, Paul calls himself Ιουδαῖος, Ταρσεύς. It is evident that he did not acquire the jus civi- tatis as being a native of Tarsus, the know- ledge of which fact did not prevent the chiet captain from ordering him to be scourged, and (xxi. 39, xxii, 24) which he did not desist from till he knew that he was a Roman citizen. The probable opinion is, that the right of citizenship was either be- stowed upon, or purchased by, one of Paul’s ancestors, from whom it devolved upon him. That he was free-born we learn from xxii. 28. 38. ἐφοβήθησαν. They had probably heard of the punishment of the inhabitants of Rhodes not long before, whom Claudius had deprived of their freedom for having put to death some Roman citizens, Dio Cass. Lx. 8. 24. Besides, they were liable to a civil action, by the Cornelian law. Had Paul, on the other hand, feigned himself to be a citizen, he would have met with con- dign punishment ; nam esse pro cive, qui civis non sit, rectum esse non licere, quam legem tu- lerunt sapientissimi consules Crassus et Scevola, Cie. Off. iii. 21. And we learn from Sue- ᾿Ξ -ζ εξ, “2 ke prt}, ὅτι τὸν Χριστὸν ἔδει παθεῖν καὶ tonius, that Claudius, in whose reign Paul’s imprisonment took place, civitatem Romanam usurpantes in campo Esquilino securt percussit. Claud. 25. 40. ἐξῆλθον. Namely, Paul and Silas. Luke seems to have remained at Philippi, and not to have rejoined Paul and his com- panions till xx. 5, when he again uses the first person. XVII. 1. ᾿Αμφίπολιν. This was on the borders of Thrace, on the banks of the river Strymon. In the division of Mace- donia by Paulus AZmilius, it was made the metropolis of the first region. Apollonia was about half way between Amphipolis and Thessalonica. Θεσσαλονίκην. This city, now called Sa- lonichi, was the metropolis of the second re- gion of Macedonia, and the seat of govern- ment. Paul, during his stay here main- tained himself by his own labour (1 Thess. ii. 9), though he had, and exercised, the power of working miracles (1 Thess. i. 5). 2. διελέγετο. Discoursed with them, by way of instruction. Thus Xenocrates in Bl. H.V. iii. 19, ἧκε πρὸς Πλάτωνα καὶ κατ- έλαβε διαλεγόμενον τοῖς σὺν ἑαυτῷ. Though Paul was especially the Apostle of the Gentiles, Rom. xi. 13, yet it seems that he always first addressed himself to the Jews in their synagogues. See 10, and xviii. 4. 9. 3. διανοίγων. Opening from the Scrip- tures (as Luke xxiv. 32) that the Messiah should suffer; and παρατιθέμενος, proving by. JF Ζ “5; - Zn ft lbs feelin Zé Ker Va ie Fete: A bcllonee Ζ ἐξξεάε,κεζεεες, OP eee 88 ΠΡΆΞΕΙΣ Κεφ. ιζ΄. , A , lal \ Ὁ“ ᾿ , Ε] Ld IX \ aL: nw A ΕῚ \ αναστηναι EK ia ele καὶ OTL OUTOS ἐστιν O PplaTos σους, OV EYW καταγγέλλω ὑμῖν. 4 Καί τινες ἐξ αὐτῶν ἐπείσθησαν, καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ τᾷ Σίλᾳ, τῶν τε σεβομένων ᾿Ελλήνων πολὺ πλῆθος, γυναικῶν τε ‘hand πρώτων οὐκ ὀλίγαι. 5 Ζηλώσαντες δὲ οἱ ἀπειθοῦντες Ἰουδαῖοι, καὶ προσλαβόμενοι τῶν ἀγοραίων τινὰς ἄνδρας πονηροὺς, καὶ ὀχλοποιήσαντες, ἐθορύβουν τὴν πόλιν" δῆμον" ἐπιστάντες τε τῇ οἰκίᾳ ᾿Ιάσονος. ἐζήτουν αὐτοὺς ἀγαγεῖν εἰς τὸν 6 Μὴ εὑρόντες δὲ αὐτοὺς, ἔσυρον τὸν ᾿Ιάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες, ΄ 7 σαντες, οὗτοι καὶ ἐνθάδε πάρεισιν, comparison of one passage with another, that Jesus was this Messiah. ἔδει. That the sufferings of Christ were necessary for the salvation of mankind, we learn from his own words, Luke xxiv. 26, and elsewhere. After ἐγὼ we must under- stand edn, as above i. 4. 4. προσεκληρώθησαν. Literally, took their lot with. Thus Philo Leg. ad Caium. τῶν μὲν τούτῳ, τῶν δ᾽ ἐκείνῳ προσεκληρω- μένων. γυναῖκων. Those namely, who had em- braced the Jewish religion. Among the women of rank who did so, Josephus men- tions Helena, queen of Adiabene, and Fulvia, the wife of Saturninus. And speaking of the Damascenes when about to attack the Jews, he says that ἐδεδοίκεσαν τὰς ἑαυτῶν γυναῖκας, ἁπάσας πλὴν ὀλίγων ὑ ὑπηγμένας τῇ Ἰουδαϊκῇ θρησκείᾳ: διὸ μέγιστος αὐτοῖς ἀγὼν ἐ ἐγένετο λαθεὶν ἐκείνας, they distrusted their own wives, who were almost all of them addicted to the Jewish religion; wherefore it was their greatest concern to conceal these things from them. B. J. ii. 20. 22. 5. ζηλώσαντες. The Jews were always, and still continue to be, the most inveterate enemies of Christianity, and especially of those of their own nation who become con- verts. Instances occur, above vi. 12, ix. 23, xill. 45, xiv. 2. See also 1 Thess. ii. 14—16. ἀγοραίων. Properly, idlers about the forwn, called subbasilicani, Plaut. Capt. iv. 2. 35; subrostrani, Cic. Ep. viii. 1. The word means in general the lowest order of society. ᾿Αγοραῖος ἀνὴρ, says Eustath. ad II. B. 143, ἢ ὄχλος, ἐπὶ σκώμματος λέγεται. Such per- sons are called in Demosthenes περιτρίμ- para τῆς ἀγορᾶς, and in Hor. Innati triviis ac pene forenses, A. P, 245. The word how- ever must not be confounded with ἀγόραιοι, (xix. 38), which is different both in accent and sense, “Ὅτι οἱ , τὴν οἰκουμένην ἀναστατώ- πονηρούς. Not lewd, as in our version, but mean. 'The word is thought by some to be synonymous with ἀγοραῖος, as in Ari- stoph. Eq. 181, πονηρὸς κἀξ ἀγορᾶς et. But, as we have a little farther on, γέγονας κακὸς, κ᾿ ἀγοραῖος εἶ; and in Seneca de Benef. vii. Huic homini malo quem invenire in quolibet foro possum; the word may be understood in its more usual sense. Tertullian observes, what will ever be the case, that the enemies of Christianity are generally the worst of characters. His words are these: Tales semper nobis insecutores, injusti, impii, turpes, quos et ipsi damnare consuestis. Apol. 5. δῆμον. Not the people, as in our version, but the popular assembly, as it should also be rendered, xix. 20. Paul alludes to this tu- mult, 1 Thess. 111. 4, and appeals to the Thessalonians as eye witnesses of it. 6. Ἰάσονα. He is mentioned Rom. Xvi. 21, as a kinsman of Paul, and one of his companions at Corinth. οἰκουμένην. ‘This word is to be taken in its popular sense. See above xi. 28. The assertion however proves the wonderful success, and surprising propagation of the Gospel. The heathen writers of this and the following age, abound in evidence of the fact; among whom Pliny, speaking of the Heathen temples in Achaia, says prope jam desolata templa,—et sacra solemnia diu intermissa, Ep. x. 97. And Tertull. Apol. 37, Hesterni sumus, et vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, sena- tum, forum; sola vobis relinguimus templa. Potuimus et inermes, nec rebelles, sed tantum- modo discordes, solius divortii invidia adversus vos dimicasse; suffudisset dominationem ves- tram tot amissio civium, et ipsa destitutione premisset. \We may add the testimony of Justin Martyr, who says, οὐδὲ ἐν γὰρ ὅλως ἐστὶ τὸ γενὸς ἀνθρώπων, εἰτὲ βαρβάρων, εἶτε Κεφ. ιζ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 39 Ν e / ’ / \ e ΄ > / lal 4 7 Ods ὑποδέδεκται ᾿Ιάσων' καὶ οὗτοι πάντες ἀπέναντι TOV δογμάτων Καίσαρος πράττουσι, βασιλέα λέγοντες ἕτερον εἶναι, ᾿Ιησοῦν. 8 ᾿Ετάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα. 0 Καὶ λαβόντες " τὸ ἱκανὸν παρὰ τοῦ ᾿Ιάσονος καὶ τῶν λοιπῶν, ἀπέλυσαν αὐτούς. 10 Οἱ δὲ καὶ τὸν Σίλαν εἰς Βέροιαν" τῶν ᾿Ιουδαίων ἀπήεσαν. ἀδελφοὶ εὐθέως διὰ τῆς νυκτὸς ἐξέπεμψαν τόν τε Παῦλον οἵτινες \ \ παραγενόμενοι ELS τὴν συναγωγὴν Ω Neos a / Qs 11 Οὗτοι δὲ ἧσαν εὐγενέστεροι τῶν ἐν Oeccanroviky, οἵτινες ἐδέξαντο \ \ TOV λόγον μετὰ πάσης προθυμίας, TO καθ᾽ ἡμέραν ἀνακρίνοντες Tas γραφὰς, εἰ ἔχοι ταῦτα οὕτως. 5 a fa ς / 12 Πολλοὶ μὲν οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν ᾿Ελληνίδων γυναι- κῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι. 5 an ’ “ “ Nee). “ 13 ‘Ns δὲ ἔγνωσαν οἱ ἀπὸ τῆς Θεσσαλονίκης ᾿Ιουδαῖοι, ὅτι καὶ ἐν τῇ 5: ΄ an ΄ ἢ “ “ δ ’ a Βεροίᾳ κατηγγέλη ὑπὸ τοῦ Παύλου ὁ λόγος τοῦ Θεοῦ, ἦλθον κἀκεῖ, 4 \ v σαλεύοντες TOUS ὄχλους. 14. Evdéws δὲ τότε τὸν Παῦλον ἐξαπέστειλαν οἱ ἀδελφοὶ πορεύεσθαι e > \ \ / ς / NE τ iL NW 6 4 ? an ὧς ἐπὶ τὴν Odraccav’ ὑπέμενον δὲ 6 τε Σίλας καὶ ὁ Τιμόθεος ἐκεῖ. Ἑλλήνων, εἰτὲ ἁπλῶς ᾧτινίουν ὀνόματι προσ- ἀγορευομένων, ἢ ᾿Δμαξοβίων, ἢ ᾿Δοίκων κα- ουμένων, ἢ ἐν σκηναῖς κτηνοτρόφων, € εν οἷς μὴ, διὰ τοῦ ὀνόματος τοῦ σταυρωθέντος Ἰησοῦ εὖχαι καὶ εὐχαρίστιαι τῷ πατρὶ καὶ ποιητῇ τῶν ὅλων γίνονται. 7. ὑποδέδεκται. Hath received, i. 6. under his roof. So Luke xix. 6, Hom. 1]. 476, ὁ δὲ με πρόφρων ὑπέδεκτο. In Lucian it is synonymous with ξενίζω. ἀπέναντι. It was a favourite system with the Jews to accuse the Christians of insub- ordination to established authority, as they did our Lord himself, Luke xxiii. 2; Joh. xix. 12. But how groundless was the charge is evident from Luke xx. 25 ; Joh. xviii. 36, 37; Rom. xiii. 1. &c. 9. ἱκανόν. Surety, called satisdatio in the Roman law, which word was afterwards rendered into Greek by ἱκανοδοσία, though sometimes retained under a Greek form, σατισδάτιον. The object of this surety was probably to bind over Jason to send away Paul, and also to make him answerable in case of any further disturbance. 10. Βέροιαν. Now Verea, about fifty- one miles from Thessalonica. Lucian calls it μεγαλὴν καὶ πολυάνθρωπον. Another place of this name is mentioned by Pliny, on the site of the modern Aleppo. 11. εὐγενέστεροι. More nobly disposed. This word, like ingenuus in Latin, refers primarily to nobility of birth, but here it denotes the good qualities of mind and dis- position, for, as Philo observes, μόνους χρὴ for Athens. λέγειν εὐγενεῖς τοὺς σώφρονας καὶ δικαίους" Thus Greg. Nazianz. Orat. xix. 291, speaks of μίαν ἀληθινὴν εὐγένειαν, τὴν εὐσέβειαν. And Chrysost. more expressly, μία ἐστὶν εὐγένεια μόνη, TO θέλημα τοῦ Θεοῦ ποιεῖν, In Matt. xniv. To this golden sentence we may add one from Jerome, who says swmma apud Deum nobilitas clarum esse virtutibus; nescit religio nostras personas, nec conditiones homin wm, sed animas respicit. Ep. ad Ceelant. ἀνακρίνοντες. That is, as Chrysost. ex- plains it, οὐκ ἁπλῶς, ἀλλὰ μετὰ ἀκριβείας ἀνηρεύνων τὰς γραφὰς, τοῦτο γὰρ ἐστὶ τὸ, ἀνέκρινον, βουλόμενοι ἀπ᾽ αὐτῶν πληροφορίαν μᾶλλον περὶ τοῦ πάθους λαβεῖν: ἤδη γὰρ ἦσαν πιστεύσαντες. Hom. in Act. xxxvii. 13. cadevovres. Stirring wp. The metaphor is taken from the waves when agitated by the wind, and it is not unusual in Heathen writers. ‘The followime is to the purpose: Ut mare, quod sud natura tran- quillum sit, ventorum vi agitart atque turbari, sic et populum sua sponte esse placatum, ho- minum seditiosorum vocibus, ut violentissimis tempestatibus concitari. Cic. pro Cluent. 49. 14. ws ἐπί τ. 0. As far as the sea, pro- bably to Pydna, whence he might embark For had Paul gone thither by land, as is implied in our version, we should doubtless have heard of his preaching in the cities through which he would necessarily _ pass. Ὡς ἐπὶ is equivalent to ἕως. So in Paus. 11. 25, καταβάντων δὲ ὡς ἐπὶ θάλασσαν. See Aristoph. Eq. 1404; Soph. Phil. 58. 90 ΠΡΆΞΕΙΣ Κεφ. «ζ΄. 15 Οἱ δὲ καθιστῶντες τὸν Παῦλον ἤγαγον αὐτὸν ἕως ᾿Αθηνῶν" καὶ λαβόντες ἐντολὴν πρὸς τὸν Σίλαν καὶ Τιμόθεον, ἵνα ὧς τάχιστα ἔλθωσι Ν Ν > Ν 5 / πρὸς αὐτὸν, ἐξήεσαν. 16 ᾽Εν δὲ ταῖς ᾿Αθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρω- ξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῳ θεωροῦντι κατείδωλον οὗσαν τὴν πόλιν. / \ Ss 5 a a lal > / \ a 17 AveXeyeTo μὲν οὖν ἐν TH συναγωγῇ τοῖς ᾿Ιουδαίοις καὶ τοῖς σεβο- / \ > a > A \ - id / \ \ μένοι5,ς καὶ ἐν TH ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγ- χάνοντας. 18 Τινὲς δὲ βαλλον αὐτῷ καί τινες ἔλεγον ; 15. AaBdvres. Having received. Only Timothy, it seems, came to Athens, and was sent to Thessalonica (4 Thess. iii. 1), but, together with Silas, rejomed Paul at Corinth. (xviii. 5). 16. κατείδωλον. Full of idols. Kara in composition has often a frequentative force, as in καταβόστρυχος, κατάδενδρος, κα- τάμπελος, and the like. The fact asserted is fully established by the following, among other, testimonies. ᾿Αθηναίοις περισσότερόν τι ἢ τοῖς ἄλλοις ἐς τὰ θεῖα ἐστὶ σπουδῆς, Paus. Att. 1. 34, And again, οὐκ ἢν ἀλλαχοῦ τοσαῦτα ἱδεῖν εἴδωλα, xvii. 34. Athenas inde plenas quidem et ipsas vetustate fame, multa tamen visenda habentes simulacra deorum ho- minumque, omni genere et materie et artium insignia. Liv. XLv. 27. 17. ἀγορᾷ. Either the Ceramicus, or old, or the Eretrian, or new forum is here intended, probably the latter, as being most frequented. παρατυγχάνοντας. to meet with. 18. “Επικουρείων. So named from Epi- curus, who lived 8.6. 300. He made hap- piness to consist in pleasure, denied a Divine providence, and the immortality of the soul. Whence Cicero says of him, Epicurum ex animis hominum extraxisse radicitus religio- nem, quum diis immortalibus et opem et gra- tiam sustulit. ‘They were in effect, practical Atheists, and expressly called such by Plato, who says of their founder, ὡς μὲν πρὸς τοὺς πολλοὺς ἀπολείπει Θεὸν, ws δὲ πρὸς τὴν φύσιν πραγμάτων οὐδαμῶς, that according to vulgar opinion he leaves a God, but according to the nature of things none at all. Josephus, having stated their opinions, thus solidly confutes them. He is speaking of the pro- phecy of Daniel, and observes, δοκοῦσι μοι σφόδρα τῆς ἀληθοῦς δόξης διαμαρτάνειν, οἱ τῷ Θεῷ μηδεμίαν εἶναι περὶ τῶν ἀνθρωπίνων ἀποφαινόμενοι πρόνοιαν. οὐ γὰρ ἂν τὴν ἐκείνου προφητείαν, εἰ συνέβαινεν αὐτοματισμῷ τινι Those whom he chanced τῶν ᾿Επικουρείων καὶ τῶν Στωϊκῶν φιλοσόφων συνέ- Τί ἂν θέλοι ὁ σπερμολόγος οὗτος τὸν κόσμον διάγειν, πάντα ἑωρῶμεν ἀποβαί- νοντα, those men seem to me very much to err from the truth, who determine that God exer- cises no providence over human affairs ; for if that were the case, that the world went on by mechanical necessity, we should not see that all things would come to pass according to his prediction. Ant. x. 11. 7. Στωϊκῶν. So called from oréa, the por- tico, where Zeno (8. c. 350) held his school. They acknowledged the existence of God, but maintained the doctrine of fatalism. They denied the immateriality, and con- sequent immortality of the soul, regarding it only as σῶμα ἀραιότερον καὶ λεπτομερέστε- pov, a more thin and subtle body, and that sooner or later it would be absorbed in the celestial fire of which they supposed the deity to consist. The Apostle has described this and the other systems of philosophy in just, but awful terms, Rom. i.21., &c. The remaining sects at Athens at this time were the Platonists, and Peripatetics, respecting whom nothing is here said, probably from their respective schools the Academy and Peripatum being without the city, and there- fore at a distance from the place where Paul was preaching. σπερμόλογος. Babbler. This word has two senses, in either, or both of which it may be taken in this passage; 1. quasi σπερματόλογος, of which Eustath. ad Od. E. 241, says, εἶδος ἐστὶν ὀρνέου λωβώμενον τὰ σπέρματα, (Aristoph. Av. 378) ἐξ οὗ οἱ ᾿Αθηναῖοι σπερμόλογους ἐκάλουν τοὺς περὶ ἐμπόρια καὶ ἀγορὰς διατρίβοντας διὰ τὸ dva~ λέγεσθαι τὰ ἐκ τῶν φορτίων ἀ ἀποῤῥεόντα καὶ διαζῆν: ἐκ τοῦτου δὲ τὴν αὐτὴν ελαγχάνον κλῆσιν καὶ οἱ οὐδενὸς λόγου ἄξιοι: it is a kind of bird which destroys the seed; whence the Athenians applied the name to such as loiter about public places, and get their livelihood by petty thefts; and also in general, to persons of no character. Hence Demosth. couples σπερμόλογος with περίτριμμα ἀγορᾶς. Κεφ. of". λέγειν; οἱ δὲ, Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι" ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 91 ev \ οτύ TOV 3 a \ \ ΕΥ ΒΥ, ’ a ’ / Τησοῦν καὶ τὴν ἀνάστασιν αὐτοῖς εὐηγγολυδε τοι 19 ᾿Επιλαβόμενοί τε αὐτοῦ, ἐπὶ τὸν “Apso πάγον ἤγωγον λέγοντες; ΖΔυνάμεθα γνῶναι, τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή : 20 Ἐενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν' οὖν γνῶναι, τί ἂν θέλοι ταῦτα εἶναι. βουλόμεθα 21 ᾿Αθηναῖοι δὲ πάντες καὶ οἵ ἐπιδημοῦντες ξένοι͵ εἰς οὐδὲν ἕτερον εὐκαίρουν, ἢ λέγειν τὶ καὶ ἀκούειν καινότερον. 2. The word may be derived, as our trans- lators have done, from σπείρειν λόγους, (see Virg. En. v. 160). Alexis in Athenzeus plays upon the word in both its literal and figurative acceptation. Ξένων. That it was forbidden to make any innovations upon the established reli- gion, we learn from the example of Socrates, whom Melito accused, ὡς ods μὲν ἡ TONS νο- pier θεοὺς, οὐ νομίζοι, ἕτερα δὲ καινὰ δαιμόνια εἰσφέροι, Xen. Apol. Socr. This charge seems to have been identical with that brought against the Apostle. Josephus tells us of the Athenians, ὅτι καὶ rods ῥῆμα μόνον παρὰ τοὺς ἐκείνων νόμους φθεγξαμένους περὶ θεῶν ἀπαραιτήτως ἐκόλασαν, that they pu- nished those without any mercy, who did but speak one word contrary to their laws respect- ing the gods. He gives an example of a cer tain priestess, whom they put to death, ἐπεί τις αὐτῆς κατηγόρησεν, ὅτι ξένους ἐμυέι θεούς: νόμῳ δ᾽ ἣν τοῦτο map’ αὐτοῖς KEK@- λύμενον, καὶ τιμωρία κατὰ τὸν ξένον εἰσαγόν- των θεὸν ὥριστο θάνατος, because some one had accused her of initiating persons into the worship of strange gods, it having been for- bidden to do so by their law, and the punish- ment of death had been enacted against such as introduced a strange god. Contr. Ap. i. 38. ἀνάστασιν. Chrysost. remarks on this word that τὴν ἀνάστασιν θέον τινα εἶναι ἐνό- μιζον, ἅτε εἰωθότες καὶ θηλείας σέβειν, they took it to mean some goddess,—being accus- tomed to worship female divinities. Thus Memory, Hope, Concord, &c., were considered as gods, and had altars or temples erected to them as such. The maxim seems to have been, nemo colendam neget, quam pro- fitetur optandam, by which words, among other arguments, Symmachus endeavoured to prevail with the Emperor Theodosius to rebuild the altar of Victory, which had for- merly stood near the Senate-house. As however the word ἀνάστασις would not have been used by Paul without sufficient explanation, it may be as well to take it in its common acceptation, namely, that he preached through Jesus the resurrection of the dead. Seeiv.2; 1 Cor. xv. 3, 4. 19. "Apevoy πάγον. This was an emi- nence opposite the Acropolis, famous for the tribunal established, or rather, revived and improved by Solon, and so esteemed, that Cicero says, Atheniensiwum rempublicam non magis posse sine Areopagi consilio, quam mundum sine providentia Det administrari. To which we may add the testimony of Valer. Max. 11. 6.4, Hoe sanctissimum con- silium quod quisque Atheniensium ageretl, aut quonam questu sustentaretur, diligentissimé inquirere solebat, ut homines honestatem, vite rationem memores reddendam esse, sequerentur. ; Its powers had been however much reduced by Ephialtes about 500 years before ; since which time the most important of those causes, which, by the original constitution, were cognisable by its authority alone, were to be brought before, and determined by, the assembly of the people. As there is no account of Paul’s ¢rial, it seems probable that the place was chosen for the conve- nience of hearing him, and especially as we find that he addressed the people at large, and in the open air, (22). δυνάμεθα. May we be permitted. It is spoken ironically, to which practice Lucian tells us, the Athenians were much addicted. 20. Eevifovra. Things which astonish us. Thus Polyb. i. 23. 5, Ξενιζόμενοι ταῖς τῶν ὀργάνων κατασκευαῖς, and again, Fe- νισθεὶς και διαπορήσας διὰ τὸ παράδοξον. The word occurs in a like sense 1 Pet iv. 4, 12, and should have been so rendered in our version. 21. ξένοι. Called also ἐπήλυδες, new comers, in contradistinction to the ἀστοὶ, who called themselves αὐτοχθόνες, or ori- ginal inhabitants, and who are here included under the term ᾿Αθηναῖοι. εὐκαίρουν. Spent their time, in which sense the word is used by the later writers for εὖ σχολῆς ἐ ἔχειν. Thus Philo speaks of the multitude as ἐνευκαιροῦν διαβολαῖς καὶ βλασφημιάις. καινότερον. This is more expressive than καινὸν, as implying their anxiety to learn the very latest news. This character of the Athenians is most graphically described “- 92 ΠΡΑΈΕΙΣ Κεφ. ιζ΄, 22 Σ᾽ ταθεὶς δὲ ὁ Παῦλος ἐν μέσῳ τοῦ ᾿Δρείου πάγου ἔφη; "Ανδρες ᾿Αθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ" 23 Διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν, εὗρον Kal βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἀγνώστῳ Θεῷ. ὃν οὖν ἀγνοοῦντες εὐσεβεῖτε, n 5 \ f e lal τοῦτον ἐγὼ KATAYYENAW υμίῖν. 24 Ὃ Θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς κύριος ὑπάρχων, οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ, Οὐδὲ ὑπὸ χειρῶν ἀνθρώπων θεραπεύεται, προσδεόμενος τιγὸς, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν κατὰ πάντα" by Demosthenes, who writes, in his reply to Philip, ἡμεῖς δὲ, εἰρήσεται yap τ᾽ ἀληθὲς, οὐδὲν ποιοῦντες ἐνθάδε καθήμεθα, μέλλοντες ἀεὶ καὶ ψηφιζόμενοι, καὶ πυνθανόμενοι κατὰ τὴν ἀγορὰν εἴ τι λέγεται νεώτερον. Hence was it, that Alexander, qui, quod cuique op- timum ἜΣ eripuit, Lacedemona servire jubet, Athenas tacere. Sen. Ep. 94. 22. δεισιδαιμονεστέρους. Very attentive to religion. The word is of ambiguous in- terpretation, but Paul seems to have in- tended it in a good sense, and moreover, to have qualified its meaning, had he been misunderstood, by the particle ws, for ὡς εἰπεῖν. Chrysost. explains it by εὐλαβε- orepovs. That this was the character of “the Athenians we learn from Pausanias, who says of them, ᾿Αθηναίοις περισσοτερόν τι ἢ τοῖς ἄλλοις εἰς τὰ θεῖα ἐστι σπουδῆς. And Dionys. Malicarn. εἰ “γὰρ τὶ ἄλλο τῆς ᾿Αθηναίων πόλεως, καὶ τοῦτ᾽ ἐν πρώτοις ἐστὶν ἐγκώμιον, τὸ περὶ παντὸς πράγματος, καὶ ἐν παντὶ καιρῷ. τοῖς θεοῖς ἕπεσθαι, καὶ μηδὲν ἄνευ μαντικὴς καὶ χρησμῶν ἐπιτελεῖν. De Thucyd. Hist. §. 40. Joseph. also says that they were called by common consent, εὖσε- βεστάτοι τῶν “Ἑλλήνων. See Soph. “ed. Col. 1060. 23. σεβάσματα. Objects of worship, as altars, statues, &c. See 2 Thess. ii. 4. ἀγνώστῳ. Both Philostrates and Pau- sanias write that there were at Athens ἀγνώστων θεῶν βῶμοι, and their meaning - might be either, that there were altars dedicated to unknown gods in the plural, or that there were several altars which had this singular inscription, To the unknown god. One at least of this kind is mentioned by Chrysost., who thus accounts for it. Οἱ ᾿Αθηναῖοι ἐπειδὴ κατὰ καιροὺς πολλοὺς ἐδέ- ξαντο θεοὺς, καὶ ἀπὸ τῆς ὑπερορίας μήποτε καὶ ἄλλος τις ἢ αὐτοῖς μὲν οὐδέπω γνώριμος, θεραπευόμενος δὲ ἀλλαχοῦ, ὑπὲρ πλείονος δῆθεν ἀσφαλείας καὶ τούτῳ βωμὸν ἐ ἔστησαν, καὶ ἐπειδὴ οὐκ ἢν δῆλος ὁ θεὸς, ἐπεγέγραπτο, ᾿Αγνώστῳ θεῷ. aod δε βωμοῦ ἐπιγραφὴ τοιαύτη, ϑεοῖς, ᾿Ασίας, καὶ Εὐρώπης, καὶ Λι- βύης, θεῷ ἀγνώστῳ καὶ ξένῳ. Critias, in the Pseudo-Lucian (Philopatris), uses the oath, νὴ τὸν ἄγνωστον ἐν ᾿Αθήναις, evidently alluding to the inscription referred to in the text; but as that dialogue contains many allusions to the New Testament, it cannot be considered of any farther authority as respects the passage before us, than to prove that Paul used the singular number. Another question arises, namely, who was meant to be honoured by this inscription. The more probable opinion seems to be that ‘the true God, whom the Apostle says they worshipped without knowing him, was intended under that character. That the Gentiles, notwithstanding their polytheism, were acquainted with the doctrine of the Unity of the Godhead, is abundantly con- firmed by the writings both of their poets and philosophers. He might therefore pro- perly be called ἄγνωστος, as not only invi- sible but incomprehensible, and, as Jose- phus writes, δυνάμει μόνον ἡμῖν γνώριμος, ὁποῖος δὲ κατὰ οὐσίαν ἄγνωστος, knowable to us only by the effects of his power, but as to his own essence unknowable, or incomprehen- sible, Contr. Ap. Some have thought that the god of the Jews, as such, was intended by the inscription, which, they fancy, al- ludes to the tetragrammaton, or sacred name of God, being religiously forborne amongst the Jews in common use, appn- τον δὲ δὴ καὶ ἀειδῆ αὐτὸν νομίζοντες εἶναι as considering him to be both ineffable and invisible, Dion. xxxvii. 17. Whether this opinion be correct or not, there was suffi- cient intercourse between the Jews and Athenians after the time of Alexander to render it not improbable. 24. χειροποιήτοις. Compare 1 Kings viii. 27. Minucius in Octavio, asks a similar question. Templum quod ei extruam, cum totus hic mundus ejus opere fabricatum, eum capere non possit 2 25. θεραπεύεται. Is ministered unto. The word is applied in its primary sense of religious observance by Hesiod, οὐδ᾽ ἀθανά- τους θεραπεύειν ἤθελον οὐδ᾽ ἔρδειν μακάρων ἱεροῖς ἐπὶ βώμοις. Op. et Di. 1384. 24.9 7 te 7 a Κεφ. ιζ΄. ΤΩΝ AIOSTOANN. 93 7 9 / ͵ὔ > CaN , an “ 26 ᾿Εποίησέ τε ἐξ ἑνὸς αἵμωτος πᾶν ἔθνος ἀνθρώπων, κατοικεῖν ἐπὶ rn \ , a “ πᾶν τὸ πρόσωπον τῆς γῆς; ὁρίσας προτεταγμένους καιροὺς καὶ « / a a ὁροθεσίας τῆς κατοικίας αὐτῶν" \ Tas lal \ / > Τὰ [ 27 Ζητεῖν τὸν Κύριον, εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, / nan καίτοιγε οὐ μακρὰν ἀπο ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. ? Qn n 28 Εν αὐτῷ yap ζῶμεν καὶ κινούμεθα καί ἐσμεν" ὡς καίτινες τῶν καθ᾽ ὑμᾶς ποιητῶν εἰρήκασι, Tod γὰρ καὶ γένος ἐσμέν. 90 Τέ i ς / fal Θ κ᾿ ᾽ ᾽ , / a xn évos οὖν ὑπάρχοντες τοῦ Θεοῦ, οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐγθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. προσδεόμενος. The meaning is, that the service of his creatures is not necessary to God's happiness, but the expression of our duty. Seneca well remarks, Ep. 95, Non querit ministros Deus. Quidni? Ipse humano generi ministrat, ubique et omnibus presto est. Thus, also Lucretius speaks of the divine nature, as [psa suis pollens opibus, nil indiga nostri. See Job. xxii. 2. ζωὴν καὶ mvonv. For ζωῆς πνεῦμα, as Gen. il. 7; Rey. xi. 11. Commoda quibus utimur, lucemque qua fruimur, spiritumque quem ducimus, ab eo nobis dari atque impertiri videmus. Cic. pro Rose. 26. αἵματος. Race, οὐ family. Thus Glaucus in Hom. ταύτης τοι γενεῆς τε καὶ αἵματος εὔχομαι εἶναι, Il. vi. 211. Hortamur Sari quo sanguine cretus, Virg. ‘The Apostle thus traces back the origin of mankind, that he might convince the Athenians (who thought rods πρώτους ἀνθρώπους ἐκ τῆς ᾿Ατ- τικῆς ἀναφῦναι, καθάπερ τὰ λάχανα, Lucian. Philops. and who boasted that their city vetustale ea est, ut ipsa ew sese cives suos ge- nuisse dicitur, Cie. pro Flace. 26), of the ab- surdity of their claims, and of the epithets αὐτοχθόνες and γηγενεῖς, by which they were distinguished. πρόσωπον. Paul probably referred to Gen. ΣΙ. 8; διέσπειρεν ἀνθρώπους ὁ Κύριος ἐπὶ πρύσωπον πάσης τῆς γῆς, and also to Deut. xxxii. 8, διεμέριζεν ὕψιστος ἔθνη, ὡς διέσπειρεν “face ᾿Αδὰμ, Kal ἔστησεν ὅρια αὐτῶν. ὁρίσας π. κι Render, having appointed determined seasons, i. e. for their inhabiting. “Opobecias means the boundaries of their ap- pointed regions. The design of the Apostle is to shew that not life alone, but all the events of it are ordered by God, so that none can be independent of his authority. 27. ψηλαφήσειαν, κι A. They might find him out by searching after him. Ψηλα- φάω means primarily, to handle, and hence, to feel, or grope after, as persons in the dark, who find their way by handling what they come near. Aristoph. uses it in this sense, Eecl. 314, ὅτε δ᾽ ἤδ᾽ ἐκεῖνο ψηλαφῶν οὐκ ἐδυνάμην εὑρεῖν. And Joseph. A. J. xii. 9. 2, speaks of τὰ κατὰ τὸν πόλεμον ψηλα- φηθέντα, attempts made during the war. ov μακράν. Thus Seneca Ep. 41, Prope est a te Deus; tecum est, intus est, and 73. Miraris hominem ad Deos wre? Deus ad ho- mines venit: imo, quod propius est, in homines venit, And Arr. Epict. 11. 8, Θεὸν _Tepupe- pets τάλας" δοκεῖς με λέγειν “ἀργυροῦν τινα ἢ χρυσοῦν ἔξωθεν; ἐν σαυτῷ φέρεις αὐτόν. We may add a similar passage in Minut. Fel. Erras, ὁ homo, et falleris, unde enim Deus longe est, cum omnia celestia, terrena- que, et que extra istam orbis provinciam sunt, Deo cognita, plena sint? Ubique non tantum nobis proximus, sed infusus est. 28. ποιητῶν. Paul alone of the New Testament writers quotes the testimony of Heathen poets. This he has done in three places, namely, 1 Cor. xv. 33, Tit. 1. 12, and the passage in the text, taken from the Phenomena of Aratus, who was, like the Apostle, a native of Tarsus or its neigh- bourhood. The context is as follows, “Ex Διὸς ἀρχώμεσθα, τὸν οὐδέποτ᾽ ἄνδρες ἐῶμεν + 5ς \ \ \ =~ \ > \ Appytov: μεσται δὲ Διὸς eo lige ayvlal, Πᾶσαι δ᾽ ἀνθρώπων ἀγοραὶ, μέστὴ δὲ θά- λασσα, Καὶ λιμένες" πάντη δὲ Διὸς κεχρή- μεθα πάντες" Τοῦ γὰρ καὶ γενὸς ἐσμεν. We may profitably remark on this passage, that, if a Heathen Poet could thus speak of God, and our relation to Him, it may well shame those who forget that relation, and walk contrary to it. Since we live in Him, and upon Him, we ought to live ἐο Him. 29. χαράγματι. Any thing sculptured, or engraved. Lucian. de Imag. has a similar sentiment. "ANN ὁρᾷ μὴ ἄσεμνον ῆ τὰ τοι- αῦτα περὶ τῶν θεῶν δοξάζειν, ὧν τάς τε ἀλη- θεῖς εἰκόνας ἀνεφίκτους εἶναι ἀνθρωπίνῃ μι- μήσει ἔγωγε ὑπολαμβάνω. So also Tacitus says of the Germans, that nee cohibere parie- tibus deos, neque in ullam humani oris speciem adsimulare, ex magnitudine celestium arbi- 94 ΠΡΆΞΕΙΣ Κεφ. ιζ΄. 80 Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς, τὰ νῦν παραγγέλλει τοῖς ἀνθρώποις πᾶσι πανταχοῦ μετανοεῖν" 31 Διότι ἔστησεν ἡμέραν, ἐν ἢ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρὶ ᾧ ὥρισε, πίστιν παρασχὼν πᾶσιν, ἀναστήσας » \ Qn αὐτὸν ἐκ νεκρῶν. 32 ᾿Ακούσαντες δὲ ἀνάστασιν νεκρῶν, οἱ μὲν ἐχλεύαζον' οἱ δὲ εἶπον, ᾿Ακουσόμεθά σου πάλιν περὶ τούτου. 33 Καὶ οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν. 34 Τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν" ἐν οἷς καὶ Διονύ- \ σίος ὁ ᾿Αρεοπαγίτης, καὶ γυνὴ ὀνόματι Adpapis, καὶ ἕτεροι σὺν αὐτοῖς. étrantur, Germ, ix. The text is one among the many in Scripture that are decisive against idolatry, under whatever modifi- cation. It would be easy, and in these times it is unfortunately too necessary, to turn the weapons of the Church of Rome against herself, by producing the opinions of some of the early fathers upon this im- portant subject. The following may be adduced, among many others. (1.) TER- TULLIAN. Principale crimen generis humani, summus seculi reatus, tota causa judicii idolo- latria.—Deo fraudem facit. Servos Dei nec tantum ignorata, sed etiam dissimulata sub- vertit. De Idol. a. Ὁ. 200. (2.) ORIGEN. Ἡ κοινὴ ἔννοια ἀπαιτεῖ ἐννοεῖν OTL Θεὸς οὐδαμῶς ἐστιν ὕλη φθαρτὴ, οὐδὲ τιμᾶται ἐν ἀψύχαις ὕλαις, ὑπὸ ἀνθρώπων μορφούμενος, Contr. Cels. Δ. Ὁ. 230. (3.) Lacrantius. Non ipsa, inquiunt, timemus, sed eos ad quorum imaginem ficta, et quorum nominibus conse- erata sunt. Nempe ideo timetis, quod eos in celo esse arbitramini. Cur igitur in calum oculos non tollitis? Imago supervacua est, cum presto est Deus. Instit. ad Constant. 1]. 2. Si libenter errant, qui errare se sentiunt, quanto magis vulgus indoctum? Quod pompis inanibus gaudet, specie simulachrorum capitur, neque intelligit nihil colendum esse quod oculis mortalibus cernitur. Id. Cap. 3. a. Ὁ. 306. (4.)GrEGORY Nazianz. Τὸ πάντων ἔσχατον τῶν κακῶν καὶ πρῶτον εἰδωλολατρεία, καὶ με- τάθεσις προσκυνήσεως ἀπὸ τοῦ πεποιηκότος ἐπὶ τὰ κτίσματα, Orat. 88. a.p. 370. It would far exceed the limits of a note to produce a hundreth part of the testimonies both of Christian and Heathen writers, and ecclesiastical councils, bearing upon the subject before us. The result of their evi- dence seems to be, (1.) That in the four first centuries the worship of images, either of God, or of the saints, was unknown to the church. (2.) That images were introduced about the end of the fourth century, but by way of orna- ment, and not as objects of worship. (3.) The abuse of images began in the fifth century, and their worship was established in the East about the beginning of the ninth. Itwas concluded in the Second Council of Nice that the image of God is to be worshipped with the same worship that is due to God him- self, 30. μετανοεῖν. We must bear in mind that true repentance will always be at- tended with a painful sense of our depar- ture from God, and an earnest determination to return ¢o God. πίστι. Evidence. Thus Josephus e. Ap. ii, 30, τοῦ Θεοῦ τὴν πίστιν ἱσχυράν παρεσχηκότος. God having afforded strong evidence. 94. κολληθέντες. See on v.13. The word occurs Rom, xii. 9, where Theodoret explains it by οἷον τινι κόλλῃ τῇ διαθέσει χρωμένους. Διονύσιος. Eusebius relates, on the testimony of Dionysius of Corinth, (who lived about a. Ὁ. 170) that the one of that name in the text was the first bishop of Athens, πρῶτος τῆς ᾿Αθηναίων παροικίας τὴν ἐπισκοπὴν ἐγκεχειρίστο. H. E. iy. 23, and iii. 4. Δάμαρις. As she is expressly mentioned by name, it is probable that she was a woman of some consequence, not, as has been supposed, the wife of Dionysius, for if so, Luke would have written ἢ γυνὴ αὐτοῦ. Κεφ. on’. ΤΩΝ AITOSTOANN. 95 KE@AAAION ιη΄. [META δὲ ταῦτα χωρισθεὶς ὁ Παῦλος ἐκ τῶν ᾿Αθηνῶν ἦλθεν εἰς Κόρινθον" 2 Καὶ εὑρών twa ᾿Ιουδαῖον ὀνόματι ᾿Ακύλαν, Ποντικὸν τῷ γένει; , / a 3 lal προσφάτως ἐληλυθότα ἀπὸ τῆς ᾿Ιταλίας, καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ, διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς ᾿Ιου- δαίους ἐκ τῆς ᾿Ρώμης. προσῆλθεν αὐτοῖς" 3 K \ ὃ \ \ id “4 ἫΝ ΝΜ 3 ᾽ lal \ 5 / i αἱ διὰ TO ὁμότεχνον εἶναι; ἔμενε παρ᾽ αὐτοῖς Kal εἰργάζετο" ἦσαν γὰρ σκηνοποιοὶ τὴν τέχνην. 4. Διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, ἔπειθέ τε ᾿Ιουδαίους καὶ “EXXnvas. 5 ‘Qs δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας 6 τε Σίλας καὶ ὁ Τιμόθεος, ) i συνείχετο τῷ λόγῳ ὁ Παῦχος, διαμαρτυρόμενος τοῖς ᾿Ιουδαίοις TOV τῇ Χριστὸν ᾿Ιησοῦν. 5 / lal 6 ᾿Αντιτασσομένων δὲ αὐτῶν καὶ βχλασφημούντων, ἐκτιναξάμενος τὰ e oy Ὁ rn na ἱμάτια, εἶπε πρὸς αὐτοὺς, Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν᾽ lal n fal , καθαρὸς ἐγῶ, ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι. XVIII. 1. Κόρινθον. The metropolis of Achaia, between the /gean and Ionian seas, whence it is called bimaris, Hor. Od. 1.7.2. It had two harbours, the Lechzan on the west, and Cenchrzean on the east, mentioned below (18). It was destroyed by the Romans under L. Mummius B. c. 146, but so restored by Julius Caesar as to be called by Cicero totius Grecie lumen, Leg. Man. v. Pomponius Mela calls it, urbs diu clara opibus, post clade notior, nune Romana colonia. 2. ᾿Ακύλαν. He with his wife Pris- cilla rendered the Apostle great services in this city, and even exposed their own lives for his sake (Rom. xvi. 4) probably on oc- casion of the tumult raised by Demetrius. They had returned to Rome when Paul wrote his Epistle thither, a. Ὁ. 58, but were at Ephesus in a. Ὁ. 64, as appears from 2 Tim. iv. 9, which Epistle was written in that year. Theophylact says they suffered martyrdom under Nero. προσφάτως. Recently. Hesych. πρόσ- φατον. τὸ ἀρτίως γενόμενον. Κλαύδιον. The order here mentioned was published about a. p. 54, and is thus alluded to by Suetonius. Judeos impulsore Chresto assidué tumultuantes Roma expulit, Claud. 25. The Christians and Jews, it seems were confounded together, and their religious dissensions might have given oc- casion to this decree respecting them, which however was of short duration, and seems to have been repealed, or at least inactive, after the death of Claudius. 3. σκηνοποιοί. Tent-makers, called σκη- νοῤῥαφοί in lian. V. H.ii. 1. These tents were made of leather, or thick cloth, and from the absence of inns, would be much used by travellers in that warm climate. It was the practice of the Jews of whatever rank, to teach their children some trade; and the Apostle availed himself of his skill that he might not be burdensome to the church. See 1 Cor. iv. 12; 1 Thess. i. 9: 2 Thess. ii. 8. 5. κατῆλθον. Namely, from Berea (xvii. 15). Silas and Timothy are men- tioned 2 Cor. xi. 9, as the brethren which came from Macedonia. See also 2 Cor. 1. 19, in confirmation of the fact. συνείχετο. τ. A. Was earnest in preach- ing. For λόγῳ some MSS. read πνεύματι. The Vulgate, however, has instabat verbo, which was therefore the reading in Je- rome’s time. 6. ἐκτιναξάμενος. This action was sym- bolical, as in Neh. ν. 13, and significant of the Apostle’s renouncing all further inter- course with them. κεφαλήν. Supply τρέψεται, as in Ari- stoph. Nub. 39. εἰς τὴν κεφαλὴν ἄπαντα τὴν σὴν τρέψεται. This was a common mode of expression among the Jews (2 Sam. i. 16; Ezek. xxxiii. 4; Matt. xxvii. 25); and Heathens, Ovid. Art. Am. i. 341. Pana reversura est in caput ila suum, It seems to 96 ITPABEIS Κεφ. ιη΄. A > \ 2. ἢ ᾽ ΄ Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς οἰκίαν τινὸς ὀνόματι ᾿Ιούστου, σεβομένου τὸν Θεὸν, οὗ ἡ οἰκία ἣν συνομοροῦσα τῇ συναγωγῇ. n 4 \ vA lal 8 Κρίσπος δὲ 6 ἀρχισυνάγωγος ἐπίστευσε τῷ Κυρίῳ σὺν ὅλῳ TO [74 A ἴω “ > ΄ \ > οἴκῷ αὐτοῦ" καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπ- τίζοντο. 9 Εἶπε δὲ ὁ Κύριος δι’ ὁράματος ἐν νυκτὲ τῷ Παύχῳ, M7 φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσης" μὴ 7) n la) n ih 10 Διότι ἐγώ εἰμι μετὰ σοῦ, καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε" διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτη. an ¢ Lal \ la 11 ᾿Εκάθισέ τε ἐνιαυτὸν καὶ μῆνας ἕξ, διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ Θεοῦ. lol oth € 12 Γαλλίωνος δὲ ἀνθυπατεύοντος τῆς ᾿Αχαΐας, κατεπέστησαν ὁμοθυ- μαδὸν οἱ ᾿Ιουδαῖοι τῷ Παύλῳ, καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα, \ , 13 Aéyovtes, “Ὅτι παρὰ τὸν νόμον οὗτος ἀναπείθει τοὺς ἀνθρώπους σέβεσθαι τὸν Θεόν. lal / 14 Μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα, εἶπεν ὁ Γαλλίων > ᾿ 5 3 \ πρὸς τοὺς ᾿Ιουδαίους, Εἰ μὲν οὖν ἣν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρὸν, ὦ Ιουδαῖοι, κατὰ λόγον ἂν ἠνεσχόμην ὑμῶν" have arisen from the custom of placing the hand on the heads of victims offered in sacrifice, and imprecating on them the evils dreaded by the sacrificer, or the people for whom he sacrificed. Actua in this place means destruction. 7. συνομοροῦσα. Contiguous. Tesych. ὀμοροῦσα: γειτνιῶσα, πλησιάζουσα. ὃ. Κρίσπος. He is mentioned 1 Cor. i. 14, as having been baptised by Paul him- self. He is reported, in the apostolical constitutions, to have been bishop of -Egina. 10. ἐγὼ εἰμι. κι A. This was a fulfil- ment of the promise in Matt. xxviii. 20. After ἐπιθήσεται we must supply χεῖρας. That this assurance was necessary, appears from the acknowledgment of St.Paul that he was with them in weakness, and fear, and much trembling. 1 Cor. ii. 3. 11. ἐκάθισε. He tarried, as in Luke xxiv. 49. It is used in this sense by the Lxx. as JY. isin Hebrew. So Cic, Fam. SS, Xvi. 2, iis ventis istine navigatur, qui si es- sent, nos Corcyre non sederemus. It appears from 2Cor.xil. 12, that the Apostle wrought many miracles during his stay at Corinth. 12. Ταλλίωνος. He was the elder bro- ther of Seneca, and adopted by Lucius ‘Gallio, whose name he took. His brother gives him an excellent character, and says of him, that nemo mortalium uni tam dulcis est quam hic omnibus. Qu. Nat. i. 4. He was banished by Tiberius, a. Ὁ. 32, and after- wards recalled. His stay in Achaia is thus alluded to by Seneca. Jl/ud mihi in ore erat domini mei Gallionis, qui cum in Achaia febrem habere cepisset, protinus navem ascendit, cla- mitans non corporis esse sed loci morbum. Ep. 104. See Tac. Ann. xv. §. 4. The com- plaint of the Jews seems from the language of the text, to have been made to him on his first entrance upon the proconsul- ship. *Ayaias. This province was left by Au- gustus at the disposal of the Senate. But in the second year of Tiberius, Liberari in presens proconsulari imperio, tradique Cesari placuit. Tac. Ann. i. 76. Nine or ten years however before the Apostle’s visit, dchaiam et Macedoniam, quos Tiberius ad curam suam transtulerat, senatui reddidit Claudius (Suet. Claud. 25), and the province again became proconsular, and the accuracy of St. Luke is confirmed by the title he gives to Gallio. The Romans divided the whole of Greece into the two provinces of Macedonia and Achaia: the former comprehending also 1]- lyria, Thessaly, and Epirus; and the latter, Greece properly so called, though, as Pausa- nias tells us, Καλοῦσιν οὐκ Ἑλλάδος, ἀλλ᾽ ᾿Αχαΐας ἡγεμόνα οἱ Ῥωμαῖοι, διότι ἐχειρώ- σαντο Ἕλληνας δι’ ᾿Αχαίων τότε τοῦ Ἕλλη- νικοῦ προεστηκότων. Vil. 10. F 14. κατὰ λόγον. Reasonably. ᾿Ορθῶς καὶ κατὰ λόγον are connected in Artemid. Qneir. v. 77. Κεφ. in’. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 97 15 Εἰ δὲ ξήτημά ἐστι περὶ χύγου καὶ ὀνομάτων καὶ νόμου τοῦ καθ᾽ ὑμᾶς, ὄψεσθε αὐτοί κριτὴς γὰρ ἐγὼ τούτων οὐ βούλομαι εἶναι. 16 Καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος“. A ᾿Επιλαβόμενοι δὲ πάντες οἱ “Ἕλληνες Σωσθένην τὸν ἀρχισυνά- yoryov ἔτυπτον ἔμπροσθεν τοῦ βήματος" καὶ οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν. i8 Ὃ δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς, τοῖς ἀδελφοῖς ᾿ἀποταξάμενος, ἐξέπλει εἰς τὴν Συρίαν, καὶ σὺν αὑτῷ Πρίσκιλλα Kab’ ᾿Ακύλας, κειράμενος τὴν κεφωλὴν ἐν Κεγχρεαῖς" εἶχε γὰρ εὐχήν. 10 Κατήντησε δὲ εἰς "Edecov, κἀκείνους κατέλιπεν αὐτοῦ: αὐτὸς δὲ 2 A > \ \ / a > / εἰσελθὼν εἰς τὴν συναγωγὴν διελέχθη τοῖς ᾿Ιουδαίοις. 20 ᾿Ερωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι παρ᾽ αὐτοῖς, οὐκ ἐπένευσεν" 21 ᾿Αλλ᾽ ἀπετάξατο αὐτοῖς εἰπὼν, Act με πάντως τὴν ἑορτὴν τὴν 15. οὐ βούλομαι. As the Jews were permitted by the Roman government to worship God according to their law, Gallio refused to interfere in what he considered a question of religion. Various decrees to this effect are mentioned by Josephus. See especially Ant. Jud. xix. 5. 2, 3, where Claudius permits the Jews throughout all the world to keep their ancient customs, without being hindered. 17. Σωσθένην. He seems to have been successor to Crispus, who was ruler of the synagogue when Paul first arrived at Co- rinth, a year and a half before. (11). He is mentioned 1 Cor.i. 1, as a companion of Paul, and is related by Eusebius (H. E. i. 12) to have been one of the seventy dis- ciples. οὐδὲν---ἔμελεν. The reason of Gallio’s non-interference was not that he imagined the civil magistrate had nothing to do in matters of religion. Such a thought was never entertained by any civilized heathen; and the true reason why he took no part in the matter was, that he did not think him- self called upon in his magisterial capacity to be a judge of what he considered the religious differences of opposing sects. 18. ἀποταξάμενος. Having taking leave of. See Luke ix. 61; 2 Cor. 11. 138. Elisha, in Josephus, ἀποταξάμενος αὐτοῖς, εἴπετο, having taken leave of his parents, followed Elijah. Ant. viii. 13. 7. Keyxpeats. This harbour is thus men- tioned by_ Strabo. Keyxpeal κώμη καὶ λιμὴν ἀπέχων τῆς πόλεως ὅσον ἑβδομήκοντα στά- δια τούτῳ μὲν χρῶνται πρὸς τοὺς ἐκ τῆς ᾿Ασίας, πρὸς δὲ τοὺς ἐκ τῆς ᾿Ιταλίας τῷ Λεχαίῳ. It appears from Rom. xvi, 1, that Paul founded a church here. εὐχήν. This was a Nazaritic vow, or at RIEM/VEUD οἱ αι ΚΣ ὦ ἊΝ Ue Neat) I). Tc} Ζέ τετε τες, least under similar regulations, and may be referred either to Paul or Aquila, most probably the former; and it affords a reason why it was necessary for him to keep the approaching Passover at Jerusalem (21), where alone it could be accomplished ac- cording to the law. See Numb. vi. 13—18. After the temple was built, there was a room set apart inthe south east corner for the Nazarites to prepare their peace-offerings, and poll their hair. If he who made the vow polled his head in the country, as Paul did here, he was to bring his hair and burn it under the caldron where his peace- offering was made.—Lightfoot. This vow is commonly thought to have been made on account of some signal deliverance, either from danger or sickness. Josephus men- tions a similar one offered by Berenice, who, he says, ἐπεδήμει ἐ ἐν τοῖς Ἱεροσολύμοις, εὐχὴν ἐκτελοῦσα τῷ θεῷ" τοὺς γὰρ ἢ νόσῳ καταπονουμένους, ἢ πε στο, ἄλλαις ἀνάγκαις, ἔθος εὔχεσθαι πρὸ τριάκοντα ἡμερῶν, ἧς ἀπο- δώσειν μέλλοιεν θυσίας, οἴνου τε ἀφέξασθαι καὶ ξυρήσασθαι τὰς κόμας, dwelt at Jeru- salem in order to perform a vow which she had made to God; for it is usual with those that had been either afflicted with a disease, or any other distress, to make vows thirty days before they are to offer their sacrifices, and to abstain rom wine, and cut off their hair, B. J. it. 15. 1. 21. ἑορτὴν. Probably the Passover. If it were the Pentecost, it fell this year, says Dr. Burton, on the 6th of June. ‘One object of the Apostle in now coming to Je- rusalem, would be the opportunity afforded him of preaching the Gospel to the vast multitude there assembled at the feast. For the sense of ποιῆσαι, see xy. 33. ΕΣ Za ; «- Ly ώσε.Ζειι- Zt OF fm / CT CH vd aA 0 98 ΠΡΑΞΈΕΙΣ Κεφ. ιη΄. ἐρχομένην ποιῆσαι εἰς ἱΙεροσόλυμα: πάλιν δὲ ἀνακάμψω πρὸς ὑμᾶς, τοῦ Θεοῦ θέλοντος. καὶ ἀνήχθη ἀπὸ τῆς ᾿Εφέσου. 22 Καὶ κατελθὼν εἰς Καισάρειαν. ἐκκλησίαν, κατέβη εἰς ᾿Αντιόχειαν. 23 Καὶ ποιήσας χρόνον τινὰ, ἐξῆλθε, διερχόμενος καθεξῆς τὴν Γα- λατικὴν χώραν καὶ Φρυγίαν, ἐπιστηρίζων πάντας τοὺς μαθητάς. 94. ᾽Ιουδαῖος δέ τις ᾿Απολλὼς ὀνόματι, ᾿Αλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς "Εἰφεσον. δυνατὸς ὧν ἐν ταῖς γραφαῖς. 25 Οὗτος ἣν κατηχημένος τὴν ὁδὸν τοῦ Κυρίου. καὶ ζέων τῷ πνεύ- ματι, ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Κυρίου, ἐπιστάμενος μόνον τὸ βάπτισμα ᾿Ιωάννου. 5 \ \ > / Ἁ ἀναβὰς καὶ ἀσπασάμενος τὴν 26 Οὗτός τε ἤρξατο παῤῥησιάζεσθαι ἐν τῇ συναγωγῇ. ἀκούσαντες δὲ αὐτοῦ ᾿Ακύλας καὶ Πρίσκιλλα, προσελάβοντο αὐτὸν, καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν τοῦ Θεοῦ ὁδόν. 27 Βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν ᾿Α χαΐαν, προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν' ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσι διὰ τῆς χάριτοε" ᾿ 75 pags . Εὐτόνως γὰρ τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ, ἐπιδεικνὺς Mat διὰ TOY γραφῶν εἶναι τὸν Χριστὸν ᾿Ιησοῦν. 9): ΚΕΦΑΛΑΙ͂ΟΝ ιθ΄. ‘,TENETO δὲ ἐν τῷ τὸν ᾿Απολλὼ εἶναι ἐν Κορίνθῳ, ΠὨαῦλον διελ- θόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς "Εφεσον' μαθητὰς, Θεοῦ θελοντος. See James iv. 13—135. dEcumen. well remarks on this expression, οὐ γὰρ ἄλλως περὶ τῶν μελλόντων ὑ ὑπισχνεῖ- σθαι ἐστιν" οὐ γάρ τις οἶδε τί τέξεται ἡ ἐπι- οὔσα ἡμέρα. 22. ἀναβάς. Namely to Jerusalem, to which place this was his fourth recorded visit, and twenty-one years after his con- version. 24, λόγιος. Eloquent, or learned. Apol- los is mentioned 1 Cor. i. 12, 111. 5, as a fel- low labourer with the Apostle. 25. ἦν κατηχημένος. Had been informed of the way of the Lord, i. e. the doctrine of a Messiah, in which he was now more per- fectly instructed by Aquila and Priscilla (26), whom the Apostle calls τοὺς συνέργους ἐν Χριστῷ. Rom. Xvi. 3. βάπτισμα. John baptized and preached repentance in the name of the Messiah then expected (xix. 4); and half a year before he knew him personally, Joh. i. 31. So those, who, as Apollos, were baptized by John, took upon themselves the obligation καὶ εὐρών τινας of owning the Messiah, though they knew not his person. See above xiii. 24. 27. προτρεψάμενοι. Exhorting him, i.e. to carry his design into effect. χάριτος. This may either mean the grace given to Apollos, whereby he συνεβάλετο, contributed to the edification of those who had been formerly converted by the preach- ing of St. Paul, or else it may be taken with πεπιστευκόσι, inasmuch as by grace are we saved through faith. Eph. ii. 8. See 1 Cor. 11. 6. 28. τόν. Apollos was now instructed that Jesus was the Messiah whom he had long been taught to expect. See y. 42, li. 36, xviii. 5. XIX. 1. Ἔφεσον. While Apollos was at Corinth, Paul returned to Ephesus, as he had promised xviii. 21, and where we find (10) that he abode more than two years. By ἀνωτερικὰ μέρη, we must understand Phrygia and Galatia, xviii. 23, so called in respect of Ephesus, which city, as we Κεφ. ιθ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 99 5S \ > \ > fal 2 Εἶπε πρὸς αὐτοὺς, Ei πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες ; of δὲ 3 \ > \ > » > \ » a ve , > » Iie εἶπον πρὸς αὐτὸν, ‘ANN’ οὐδὲ εἰ πνεῦμα ἅγιόν ἐστιν, ἠκούσαμεν. δ οἱ \ ᾽ ‘ ᾽ 1 #® 3 3 Εἶπέ τε πρὸς αὐτοὺς, Εἰς τί οὖν ἐβαπτίσθητε; οἱ δὲ εἶπον, Els τὸ > / / Iwdayvov βάπτισμα. τ \ fa > / - .4. Εἶπε δὲ Παῦλος, ᾿Ιωάννης μὲν ἐβάπτισε βάπτισμα μετανοίας, τῷ ar / > \ > / > 2) \ “ 4 λαῷ λέγων, εἰς TOV ἐρχόμενον MET αὐτὸν ἵνα πιστεύσωσι, τουτέστιν εἰς τὸν Χριστὸν ᾿[Ιησοῦν. > 7 \ / nw -Ὁ Axovoavtes δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ Κυρίου ᾿Ιησοῦ. Ω r 7 lal rn ἴω Δ lal 6 Kai ἐπιθέντος αὐτοῖς τοῦ Παύλου τὰς χεῖρας, AOE τὸ πνεῦμα τὸ » > > 9 \ ἅγιον ἐπ᾽ αὐτοὺς, ἐλάλουν TE γχώσσαις καὶ προεφήτευον. Ss \ « / ” ¢ \ 7 7 “Heavy δὲ οἱ πάντες ἄνδρες ὡσεὶ δεκαδύο. » \ \ > \ pee d¢ ΄ A - 8 Εἰσελθὼν δὲ εἰς τὴν συναγωγὴν ἐπαῤῥησιάζξετο, ἐπὶ μῆνας τρεῖς / an a lol διαλεγόμενος καὶ πείθων Ta περὶ τῆς βασιλείας τοῦ Θεοῦ. 9 ‘Qs ὃ = > / \ > 6 an \ « \ s O€ τινες ἐσκληρύνοντο καὶ ἠπείθουν, κακολογοῦντες τὴν ὁδὸν > / a / lal ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπ᾽ αὐτῶν ἀφώρισε τοὺς μαθητὰς, Wt 6 / / “ an καθ᾽ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου τινός. a \ ’ / ἴω 10 Τοῦτο δὲ ἐγένετο ἐπὶ ἔτη δύο, ὥστε πάντας τοὺς κατοικοῦντας ὡς ’ te > lal \ / fal r / > a >? / MS τὴν Aciay ἀκοῦσαι Tov λόγον τοῦ Κυρίου ᾿Ιησοῦ, ᾿Ιουδαίους τε καὶ “Ἑλληνας. learn from the decree of the consul L. Len- tulus in favor of the Jews, was much fre- quented by them. His words are these. Πολίτας Ῥωμαίων ᾿Ιουδαίους, ἱερὰ ᾿Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ᾿Εφέσῳ, πρὸ τοῦ βήματος, δεισιδαιμονίας ἕνεκα, στρατείας ἀπέ- λυσα. 1 have at my tribunal set those Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of their religious principles. Jos. Ant. xiv. 10. 13. It were well if the rights of conscience had always been so respected by Christian governments. Another decree of the Ephe- sians in favour of the Jews is recorded in §. 23. 2. πνεῦμα. St. Paul meant to ask whether they had received any miraculous effusion of the Holy Ghost, such for in- stance, as was vouchsafed to the disciples on the day of Pentecost, and which he calls buvépwow τοῦ πνεύματος, 1 Cor. xii. 7. This meaning of the word is well explained by Chrysost. as follows. Πνεῦμα, he says, ἔθος τῇ γραφῇ, καλεῖν τὸ χάρισμα τοῦ ἁγίου πνεύ- ματος: οἷον ἐὰν τις λάβῃ πνεῦμα σοφίας, ἢ πνεῦμα γνώσεως, αὐτὸ τὸ δῶρον τοῦ Sa ματος καλεῖται πνεῦμα. Hom. 121, ἐστιν. Is given, as the corresponding passage is translated, Joh. vii. 39. They could not be ignorant of the existence of the Holy Ghost, because part of John’s teaching was that Christ should baptise them with the Holy Ghost, (Matt. iii. 11; Joh. i. 33); but owing to the distance of Ephesus from Jerusalem, they had not heard of the fulfil- ment of this prediction. Respecting the baptism of John, see xiii, 24. Damascenus calls it εἰσαγωγικὸν, or introductory, to that of Christ. 6. γλώσσαις. Namely, foreign lan- guages, with which they had been previously unacquainted. See 1 Cor. xii. 10, xiv. 2—5, where the prophecying here spoken of includes speaking unto men to edification, and exhortation and comfort. See ii. 17, xi. 27, ii. 1. 8. τὰ περὶ τ. 8. The Gospel is thus called, because the kingdom of grace is established by it here, preparatory to that kingdom of glory which shall be revealed hereafter. 9. ὁδόν. The way, i.e. doctrine. Chry- sost. says, ὁδόν τὸ κήρυγμα εἰκότως ἐκάλουν, ὄντως γὰρ αὕτη ἡ 7, ὁδὸς ἦν ἡ ἀπάγουσα εἰς THY βασιλείαν τῶν οὐρανῶν. Hom. 41. See on 1X) 3. Tupdvvov. Who he was is uncertain; perhaps a Gentile philosopher. Suidas mentions a sophist of this name, and Paul, whenever his preaching was rejected by the Jews, always turned to the Gentiles. See Xviii. 6. H2 100 ΠΡΑΞΕΙ͂Σ Κεφ. ιθ΄. \ \ lal lal 11 Δυνάμεις τε οὐ τὰς τυχούσας ἐποίει 6 Θεὸς διὰ τῶν χειρῶν Παύλου, 4 fal / ~) ἈΝ » \ 12 “Ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἐπιφέρεσθαι ἀπὸ τοῦ χρωτὸς - » ᾽ > lal \ αὐτοῦ covdapia ἢ σιμικίνθια, Kal ἀπαλλάσσεσθαι ἀπ᾿ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐξέρχεσθαι ἀπ᾽ αὐτῶν. 13 ᾿Επεχείρησαν δέ τινες ἀπὸ τῶν περιερχομένων ᾿Ιουδαίων ἐξορ- κιστῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ Κυρίου ᾿Ιησοῦ, Néyovtes, 'Ορκίζομεν ὑμᾶς τὸν ᾿Ιησοῦν ὃν ὁ Παῦλος κηρύσσει. } 14 Ἦσαν δέ τινες viol Yxevad ᾿Ιουδαίου ἀρχιερέως ἑπτὰ οἱ τοῦτο ποιοῦντες. nr 5 \ 5» r “4 15 ᾿Αποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπε, Τὸν ᾿Ιησοῦν γινώσκω, τ rn an , καὶ τὸν Παῦλον ἐπίσταμαι" ὑμεῖς δὲ τίνες ἐστέ: 10 Καὶ ἐφαλλόμενος ἐπ᾽ αὐτοὺς ὁ ἄνθρωπος ἐν e oo \ Le) \ ὦ ἣν TO πνεῦμα TO lal 2 > lal 7 \ πονηρὸν, καὶ κατακυριεύσας αὐτῶν, ἴσχυσε KAT αὐτῶν, ὥστε γυμνοὺς “- “ > / Kal τετραυματισμένους ἐκφυγεῖν ἐκ TOD οἴκου ἐκείνου. 17 Τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν ᾿Ιουδαίοις τε καὶ 11. οὐ τὰς τυχούσας. Literally, no common miracles, that is, extraordinary ones. See xxviii. 2. Thus Moses is called ἀνὴρ οὐχ ὁ τυχὼν, no common character, Lon- gin. ix. 18. _ Soph. has a like expression, καί τοι Toy αἴνιγμ οὐχὶ τοῦ ᾿πιόντος ἦν ἀνδρὸς διειπεῖν. Cd. T. 401. 12. σουδάρια ἢ o. Handkerchiefs or aprons. "The words are Latin, (sudaria and semicinctia, both used by Martial,) and with others clothed in a Grecian garb by the sacred writers, as being of common accep- tation among those to whom they wrote. The following is a list of such extraneous terms used in the New Testament, and which may prove useful to the student. ᾿Αῤῥαβὼν 2 Cor. v.5; ἀσσάριον Matt. x. 29; γάζα Act. viii. 273 κοδράντης Matt. v. 26; κολώνια Act. xvi.12; κουστώδια Matt. xxvii. 65; κῆνσος Matt. xvii. 25; λεγέων Luc. viii. 30; λέντιον Joh, xiii. 4 ρει 1 Cor. x. 25: μίλιον Matt. v. 41; πραιτώριον Act. Xxill. 35; σικάριος Act. xxi. 38; σπεκου- Adrwp Mark vi.27; ταβέρναι Act. xxviii. 15; φελόνη 2 Tim. iv. 13; φόρον Act. xxviii. 15; φραγέλλιον Joh. ii. 15; φραγελλοῦν Matt. xxvii. 26. This list might be much increased by the Latin words introduced’ into the East, when Constantinople was made the seat of empire. 13. περιερχόμενων. That went about from place to place, like our mountebanks. They went up and down the country to op- pose the Gospel, as our Lord had foretold. Matt. xxiv. 24, ἐξορκιστῶν, It appears from Matt. xii, “Ἑλλησι τοῖς 27, and Lue. xi. 19, that there were persons among the Jews who pretended to cast out devils. Josephus confirms this, and in- forms us that the practice was prevalent in his own time. Speaking of Solomon, he MED παρέσχε δ᾽ αὐτῷ μαθεῖν ὁ oO Θεὸς καὶ τὴν κατὰ τῶν δαιμόνων τέχνην εἰς ὠφέλειαν καὶ θεραπείαν τοῖς ἀνθρώποις. ᾿Ἐπῳδάς τε συν- ταξάμενος αἷς παρηγορεῖται τὰ νοσήματα, καὶ τρόπους ἐξορκώσεων κατέλειπεν, οἷς ἐν- δούμενα τὰ δαιμόνια ὡς μηκέτ᾽ ἐπανελθεῖν ἐκδιώκουσι: καὶ αὕτη μέχρι νῦν παρ᾽ ἡμῖν ἡ θεραπεία πλεῖστον ἰσχύει. Ant. viii. 2,5. He proceeds to give an account of an exorcism performed in the presence of Vespasian, and to which he was himself a witness. The whole passage is curious, but the sup- position that the act of exorcising was im- parted to Solomon by God cannot be enter- tertained for a moment. It was rather derived from the idolatry and superstition of his Heathen wives and concubines, after he had forsaken God, and was forsaken by Him. The testimony, however, of Jose- phus shows the opinion entertained in his time of the reality of demoniacal posses- sions, and as such is a valuable confirmation of the truth of the Gospel history. See on Vili. 7. 15. γινώσκω. Recognise the authority of. The interrogation in this verse is not of ignorance, but of reproach, as if he had said, you belong neither to Jesus nor to Paul, and have consequently no claim upon my obedience. Κεφ. ιθ΄. ΤΩΝ ΑΠΟΣΤΟΜΩΝ. ΤΟῚ κατοικοῦσι τὴν Ἔφεσον, καὶ ἐπέπεσε φόβος ἐπὶ πάντας αὐτοὺς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ Κυρίου ᾿Ιησοῦ. 18 Πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ’ t \ / ς aA ἀναγγέλλοντες Tas πράξεις αὑτῶν. 19 “Ικανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων" εὗρον ἀργυρίου μυριάδας πέντε. \ 7 \ \ SA \ καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν, Kal 20 Οὕτω κατὰ κράτος ὁ λόγος τοῦ Κυρίου ηὔξανε καὶ ἴσχυεν. 21 ‘Ds δὲ ἐπληρώθη ταῦτα, ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι, διελθὼν τὴν Μακεδονίαν καὶ Ayaiav, πορεύεσθαι εἰς “Ιερουσαλὴμ, εἰπὼν, Ὅτι μετὰ τὸ γενέσθαι με ἐκεῖ, δεῖ με καὶ Ῥώμην ἰδεῖν. 22 ᾿Αποστείλας δὲ εἰς τὴν Μακεδονίαν δύο τῶν διακονούντων αὐτῷ, Τιμόθεον καὶ ΓἜραστον, αὐτὸς ἐπέσχε χρόνον εἰς τὴν ᾿Ασίαν. 19. περίεργα. Magical practices. Te- plépyos primarily signifies one nimis occu- patus, who exercises immoderate care and diligence; secondly, one inepte sedulus, who exercises care and diligence about useless trifles: thirdly, cwriosus, κατ᾽ ἐξοχὴν, 1. e. magicus, one who pries into the most use- less and futile of all arts, the art of magic. Hence in Aristzenetus ii. Ep. 18, τὶς τῶν περίεργων, is used to signify @ magician, and περίεργα, magic. Curiosus has the same meaning. So Catull. Ep. vi. Que nec per- numerare curiosi possunt, nec mala fascinare lingua. See Hor. Epod. xvii. 77. βίβλους. Those namely, which contained their magical characters, and forms of in- cantation. That these acts were particu- larly studied at Ephesus is proved by the ᾿Εφέσια γράμματα, so celebrated among the nations of antiquity. Plutarch says of them, that of μάγοι τοὺς δαιμονιζομένους κελεύουσι τὰ ᾿Εφέσια γράμματα πρὸς αὑτοὺς καταλέγειν καὶ ὀνομάζειν. Symp. vii. 5. The following account of them is given by He- sychius, “and is worth quoting as tending to show the folly and degradation of Heathen superstition. ᾿Εφέσια γράμματα ἢν “μὲν πάλαι ἕξ, ὕστερον δὲΐ προσέθεσαν τινὲς ἀπα- τεῶνες καὶ ἄλλα. φασὶ δὲ τῶν πρώτων τὰ ὀνόματα τάδε: ἄσκιον, κατάσκιον, λὶξ, τετρὰς, δαμναμενεὺς, αἴσιον: δηλοῖ δὲ ὁ μὲν ἄσκιον, σκοτός" τὸ δὲ κατάσκιον, φῶς: τὸ δὲ ALE, γῆ: τετρὰς δὲ, ἐνιαυτός" δαμναμενεὺς δὲ, ἥλιος" αἴσιον δὲ, ἀληθές. ταῦτα οὖν ἱερά ἐστι καὶ ἅγια. This ἈΠῈ, ττ τς it seems, was in- scribed on amulets worn about the person, and which, as Athenzeus informs us, Deipn. 12, used to be carried in small leathern bags. Basil. Hom. in Ps. 45, applies to them the very epithet in the text, περιέργοι χαρακτῆρες, magical characters. Their use is alluded to in a fragment of Menander; ᾿Εφέσια τοῖς γαμοῦσιν οὗτος περιπατεῖ λέγων ἀλεξιφάρμακα, as also by Erasmus Adag. Cent. 2. “ Aiwnt enim Ephesiis notulas quas- dam et voces magicas fuisse, quibus utentes omni negotio victores evaderent.” This re- minds us of the erwa sacra contra pestem, and similar superstitions in use at this day among the more ignorant Roman Catholics. evpov. They found by computation. 'The value of the books is estimated at 1874/., supposing the Attic drachma is signified by the term ἀργύριον, and this coin had as great a currency in the east as at present the Spanish dollar has. If the Roman de- narius is meant, which is less probable, the sum would be about 16667. The Hebrew shekel is out of the question. 21. ἔθετο, κι Δ. Resolved in his mind. Compare v. 4, Luke xxi. 14, The Apostle’s determination to visit Rome might have been occasioned by the death of Claudius, who had banished the Jews from Rome; the persecution under Nero having not yet begun. He alludes to this purpose, and also to his present journey, Rom. xvi. 24, 25; and i. 13, he declares he had often purposed to go thither. How often he had formed this design we have no means of ascertaining; but we may observe from this and other like passages, that the Apostles were not uniformly and always guided in all their thoughts, desires, and purposes, by an infallible spirit of inspiration. 1144 this been the case, says Professor Stuart, to whom this remark is due, how could Paul have often purposed that which never came to pass? 22. Ἔραστον. He is mentioned Rom. xvi. 23, as the chamberlain, οἰκόνομος, of Corinth, where he abede when the Apostle was on his way to Rome the second time. 2 Tim. iv. 20. 102 ΠΡΆΞΕΙΣ Κεφ. ιθ΄. / an fe 23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 24. Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος, παρείχετο τοῖς τεχνίταις ἐργασίαν οὐκ ὀλίγην' Οὺς συναθροίσας, καὶ τοὺς rn 53 περὶ τὰ τοιαῦτα ἐργάτας, εἶπεν, "ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῶν ἐστι: 26 Καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον ᾿ῷῴφῳέσου, ἀλλὰ σχεδὸν πάσης τῆς ᾿Ασίας, ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶ θεοὶ οἱ διὰ χειρῶν γινόμενοι. 27 Οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος els ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ is μεγάλης θεᾶς ᾿Αρτέμιδος ἱερὸν εἰς οὐδὲν λογισθῆναι; μέλλειν δὲ καὶ καθαιρεῖσθαι τὴν μεγαλειότητα αὐτῆς, ἣν ὅλη ἡ ᾿Α σία \ id 5» V6 / Kal ἡ οἰκουμένη σέβεται. 24, ἀργυροκόπος. A silversmith, the master-tradesman, the τεχνῖται being his factors, and ἐργάται the workmen who made the shrines. ναούς, kA. Shrines of Diana in silver. These were probably models either of the temple at Ephesus, or of the shrine within it; and used, both as objects of curiosity and devotion, like those of the Holy House at Loretto, in modern times. Chrysostom calls them κιβώτια μικρὰ, and similar ones are mentioned by Herodot. iv. 108, which he calls νῆοι ξύλινοι. He speaks too of an ἄγαλμα ἐὸν ἐν νηῷ μικρῷ ξυλίνῳ κατακεχρυ- σωμένῳ carried about at Heliopolis. Dion. Halic. gives a similar description of the Roman standard, which agrees with one still to be seen on Trajan’s pillar. Ἔστι δὲ, he says, νεὼς μικρὸς, καὶ ἐν αὐτῷ ἀετὸς χρυ- σοῦς ἐνίδρυται. xu. 18. In 2 Kings xxi. 7, Manasseh is said to have set @ graven image of the grove, namely, a model of his place of idolatrous worship, in the House of the Lord. Amm. Marcell. xxii. 13, relates of Asclepiades, that Dee celestis argenteum breve figmentum, quocunque ibat, secum solitus efferre. It were well if similar superstitions had always been confined to the Heathen world. 26. πείσας μι. Has perverted by his persuasion. οὐκ εἰσὶ, kK. A- This accusation plainly shows the prevalence of the contrary opi- nion, and that, however it might be denied or explained away by the philosophers, the divinity was thought to reside in images. And when we find, as is frequently the case, two or more images of the same saint, the Virgin Mary for instance, in the same church, the one surrounded by worshippers, and loaded with votive offerings, while the other is comparatively deserted, it is difficult to believe that this notion no longer exists. Image makers were called θεοποιοὶ and @eorAdorot, and Plut. says of the Greeks, that ra χαλκᾶ καὶ τὰ γραπτὰ kal λιθίνα μὴ μαθόντες μηδὲ ἐθισθέντες ἀγάλματα καὶ τιμᾶς θεῶν, ἀλλὰ θεοὺς καλεῖν. Is. and Osir. p. 379. It is curious that the modern defence of image-worship by the Romanists, is precisely that of the Heathens before them, namely, that they are used as onpeta τῆς πρὸς τὸ θεῖον τιμῆς, καὶ ὥσπερ χειρα- γωγία τις καὶ ὅδος πρὸς ἀνάμνησιν. Max. Tyr. Dissert. 38. 27. κινδυνεύει, KA. This our employ- ment is in danger of coming into disrepute. ἱερόν. This temple, reputed as one of the seven wonders of the world, is thus described by Pliny. In solo id palustri fe- cere, ne terre motus sentiret, aut hiatus timeret. Rursus ne in lubrico atque instabili funda- menta tante molis locarentur, calcatis ea sub- stravere carbonibus, dein velleribus lane. Universo templo longitudo est 425 pedum, la- titudo 220, columne 127, a singulis regibus facte, 60 pedum altitudine; ex iis 36 celate, una a Scopa. Operi prefuit Chersiphron architectus. N. H. xxxvi. 14. This temple was spared by Xerxes, but plundered by Nero, and afterwards, a. Ὁ. 262, by Goths from beyond the Danube, in the time of Gallienus. It was probably destroyed as other Heathen temples were, by the com- mand of Constantine. The city has been since a. ἢ. 1405 in the possession of the Turks, and i is now only a poor village. οἰκουμένη. See on xi. 28. The word must here be taken in its most extensive signification, as the Ephesian Diana was celebrated by the most distant nations. ᾿Εφεσίαν * Ἄρτεμιν, says _Pausanias, πόλεις ὀνομάζουσιν αἱ πᾶσαι, καὶ ἄνδρες ἱδίᾳ θεῶν μάλιστα ἄγουσιν ἐν τιμῇ. Κεφ. ιθ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 103 28 ᾿Ακούσαντες δὲ, καὶ γενόμενοι πλήρεις θυμοῦ, ἔκραζον λέγοντες, Μεγάλη ἡ "άρτεμις ᾿Εφεσίων. 29 Καὶ ἐπλήσθη ἡ πόλις ὅλη συγχύσεως: ὥρμησάν τε ὁμοθυμαδὸν { > \ / - / eis τὸ θέατρον, συναρπάσαντες Γάϊον καὶ ᾿Αρίσταρχον Μακεδόνας, συνεκδήμους τοῦ Παύλου. 80 Τοῦ δὲ Παύλου βουλομένου εἰσελθεῖν εἰς τὸν δῆμον, οὐκ εἴων > ἊΝ ιν / αὐτὸν οἱ μαθηταί. 31 Τινὲς δὲ καὶ τῶν Ασιαρχῶν ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν, παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 82 "άλλοι μὲν οὖν ἄλλο τι ἔκραζον" ἣν γὰρ ἡ ἐκκλησία συγκεχυμένη, καὶ οἱ πλείους οὐκ ἤδεισαν τίνος ἕνεκεν συνεληλύθεισαν. 33 ᾽Εκ δὲ τοῦ ὄχλου προεβίβασαν ᾿Αλέξανδρον, προβαλόντων αὐτὸν τῶν ᾿Ιουδαίων' ὁ δὲ ᾿Αλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολο- γεῖσθαι τῷ δήμῳ. Y O Οἡμᾳ 34 ᾿Επιγνόντων δὲ ὅτι ᾿Ιουδαϊός ἐστι, φωνὴ ἐγένετο pia ἐκ πάντων ὡς ἐπὶ ὥρας δύο κραζόντων, ΜῆἼῆεγάλη 7" Apteuts ᾿Εφεσίων. 28. Μεγάλη. This seems to have been the appropriate designation of Diana at Ephesus. Thus Xen. Ephes. 1. says, ὀμνύω τὴν πάτριον ἡμῖν θεὸν, THY μεγάλην ᾿Εφεσίων Αρτεμιν. 29. θέατρον. The theatre in all Gre- cian cities was the usual place of public assembly. Thus Juvenal speaks ef De- mosthenes as pleni moderantem frena theatri. Sat. x. 128. And Josephus mentions one who brought an accusation against his fa- ther, tod δήμου τῶν ᾿Αντιοχέων ἐκκλησιά- ζοντων εἰς τὸ θέατρον, when the people of Antioch were assembled at the theatre for public business. B. J. vii. 3. 3. So in Tacit. Hist. 2.20, we have theatrum, ubi consultare mos est. Γάϊον. One of this name is said to be of Derbe, xx. 4, which was in Lycaonia. The one in the text entertained Paul during his abode at Corinth, Rom. xvi. 23, and was baptized by him, 1 Cor. i. 14. Aristarchus is mentioned xxvii. 2, and Col. iv. 10, as having accompanied Paul to Rome, where it is asserted that he was beheaded with him, under Nero. συνεκδήμους. own country together with Paul. explains it by συνοδοιπόρους. 30. δῆμον. Not the multitude, but the people assembled at the theatre on public business. Thus we read of the βουλὴ καὶ ὁ δῆμος in Demosthenes, corresponding to the senatus populusque Romanus. ‘The demo- cracy of the ancients was very different from the ochlocracy, which would in latter ages, usurp its name. 31. ᾿Ασιαρχῶν. Namely, who had left their Hesych. Their duty was to preside over and contribute to the expenses of the public games, which were probably celebrating at this time, and which among the Heathen were generally connected with religious worship. When Polycarp was seized at Smyrna on a like occasion, the people tumultuously demanded of Philip the Asiarch, that he would let loose a lion to devour the Christian. He excused him- self on the ground that the spectacles were at anend. Strabo says that in his time the Asiarchs were elected principally from the citizens of Tralles, then the most wealthy in Asia. We learn the manner of the elec- tion from Aristides of Smyrna. They send, says he, every year to the Proconsul the names of ten citizens who had the greatest number of votes for the office of Asiarch; and, the Proconsul having seen my name on the list, though he knew me only by re- putation, and had heard that I had some property in Mysia, rejected all the rest, and conferred the magistracy on me. They were called Syriarchs, Cypriarchs, §c., trom the name of the province in which they executed their office. μὴ δοῦναι. Not to present himself. Thus Cic. Verr. ii. 19, populo se ac corone datu- rum. 33. προεβίβασαν. Put forward, witha view to throw the blame upon the Christians, whom the people confounded with the Jews. The word seems to have been adopted, be- cause the Greeks called those who pleaded forensic affairs before the judges ἐκβιβασταὶ, and Alexander was now selected for a si- milar purpose. It is probable that he was the coppersmith mentioned in 2 Tim. iv. 104 ΠΡΆΞΕΙΣ Κεφ. ιθ΄. 35 Καταστείλας δε ὁ γραμματεὺς τὸν ὄχλον, φησὶν, "ἄνδρες ᾿Εφέ- σίοι, τίς γάρ ἐστιν ἄνθρωπος ὃς οὐ γινώσκει τὴν ᾿Εφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης θεᾶς ᾿Αρτέμιδος καὶ τοῦ Διοπετοῦς 5 36 ᾿Αναντιῤῥήτων οὖν ὄντων τούτων, δέον ἐστὶν ὑμᾶς κατεσταλ- μένους ὑπάρχειν, καὶ μηδὲν προπετὲς πράττειν. 37 ᾿Ηγάγετε γὰρ τοὺς ἄνδρας τούτους, οὔτε ἱεροσύλους οὔτε βλασ- φημοῦντας τὴν θεὰν ὑμῶν. 14, 15, as having done the Apostle much evil. See also 1 Tim. i. 20. 35. καταστείλας. Having appeased. The word is especially used of quieting a tumult. Thus Joseph. τοῦ δὲ θορύβου κατασταλέντος. Ant. 1.1.2, Suid. καταστέλλειν᾽ κατασιγά- ζειν. γραμματεύς. He was the chief civil ma- gistrate, so called from his having the cus- tody of the γράμματα, or public records. The word often occurs in ancient inscrip- tions. ap. This word refers to something to be supplied by the hearer, as, for instance, You need not be so clamorous in your invo- cation, for what man is there, §c. See Matt. XXvil. 23; Hom. Od. i. 392. vewkopov. The word properly means, a sweeper of the temple, and generally, one whose office was to keep it in repair, and provide for the celebration of public wor- ship, like our churchwardens. This ho- nour was eagerly sought after not only by in- dividuals, but cities, among whom Ephesus was conspicuous, as appears from the legend ᾿Ἐφεσίων δὶς νεωκόρων, on a coin of “Ha- drian, and ᾿Εφεσίων μόνων ἁπασῶν τετράκις νεωκόρων on one οἵ Heliogabalus, a hundred years after. This however refers to the number of times they held the office at the celebration of the sacred games held at Ephesus, in honour of Diana, their patro- ness. See Herodot. i. 25. Διοπετοῦς. Se. ἀγάλματος. Pliny say of it, De ipso simulacro Dee ambigitur. Ca teri ex ebeno esse tradunt. Mucianus ter con- sul, ex his qui proximo viso eo scripsere viti- gineum, et nunquam mutatum septies restituto templo. H. N. xvi. 40. It might possibly have been an aérolite. However this be, it was usual to pretend that images, of which there was no historical record, came down from Heaven. ‘Thus an old poet speaks of the one in the text, τίς ποτ᾽ ἀπ᾽ οὐλύμποιο μετήγαγε παρθενέωνα: and Euri- pides speaks of another image of Diana i in Tauris, 6 φασὶν ἐνθάδε:-- οὐρανοῦ πεσεῖν ἄπο. Iph. Taur. 87. He afterwards calls it διο- meres ἄγαλμα, and οὐρανοῦ πέσημα, 977, 1384. Other instances of this superstition are, (1.) An image of Ceres, of which Ci- cero says, tale erat, ut homines cum viderent, aut ipsam videre Cererem, aut effigiem Cereris, non humana manu factam, sed celo delapsam arbitrarentur. In Verr. v. 72. (2.) One of Minerva, thus mentioned by Ovid, Creditur armifere signum celeste Minerve Urbis in Tliace desiluisse juga. Fast. vi. 421. (3.) The ancile, or sacred shield, feigned to have fallen in the reign of Numa, and mentioned Ov. Fast. iii. 373. (4.) An image of Cybele, referred to by Herodian, as 70 ἄγαλμα διο- πετὲς, ὡς λέγουσιν" τοῦτο δὲ πάλαι μὲν ἐξ οὐρανοῦ κατενεχθῆναι λόγος. 1. 11. 2. 1 regret to add another instance recorded by Dr. Middleton, in his Letter from Rome, “One of the most celebrated images in Italy,” he says, ‘is that of St. Dominic, of Surriano in Calabria, which, as their histo- ries testify, was brought down from Heaven about two centuries ago, by the Virgin Mary in person, accompanied by Mary Magdalene and St. Catherine. Before this glorious picture, as they affirm, great num- bers of the dead have been restored to life, and hundreds from the agonies ef death ; all which facts are attested by public vota- ries, and confirmed by the relations of car- dinals, prelates, generals, and priors of that order.” Aringhus in his Account of Sub- terraneous Rome, refers to this image as “being brought down from Heaven” about A.D. 1530, and speaks of it as a mest solid bulwark of the Church of Christ, and a noble monument of the pure faith of Chris- tians, against all the impious opposers of image worship.” Another instance of papal delusion, is afforded by the marble pillar said to have been sent from Heaven by the hands of angels, to St. James, on the spot where now stands the cathedral of Zara- goza, called from this legend, the church of our Lady of the Pillar. This is now one of the most popular articles of the national faith. 36. προπετές. Precipitately. Erotian (in Onomastico) gays, ἐν τῷ βίῳ προπετεῖς λέγομεν τοὺς μὴ κατέχοντας ἑαυτῶν, ἀλλ᾽ οἷον πρὸ καιροῦ ταῖς πράξεσι προπίπτοντας. And Hesych. προπέτης: προπίπτων πρὸ τοῦ λο- γισμοῦ. Κεφ. ιθ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 105. 88 Εἰ μὲν οὖν Any ὶ οἱ σὺν αὐτῷ ῖ ἧς τινα λό μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται πρός τινα λόγον Yj > 4 ’ ἔχουσιν, ἀγόραιοι ἄγονται, καὶ ἀνθύπατοι εἰσίν" λοις. ἐγκαλείτωσων ἀλλή- ΄ re ’ Δ) \ i yf > lal ’ lal > / » / > / 39 Εἰ δέ τι περὶ ἑτέρων ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθή- σεται. Ν \ ὃ / 5 A / \ a / 40 Καὶ yap κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον, μηδενὸς αἰτίου ὑπάρχοντος περὶ οὗ δυνησόμεθα ἀποδοῦναι λόγον τῆς συστροφῆς ταύτης. 41 Καὶ ταῦτα εἰπὼν ἀπέλυσε τὴν ἐκκλησίαν ΚΕΦΑΛΑΙΟΝ κ΄. META δὲ τὸ παύσασθαι τὸν θόρυβον, προσκαλεσάμενος ὁ Παῦλος͵ τοὺς μαθητὰς καὶ ἀσπαδάμενος ἐξῆλθε πορευθῆναι εἰς τὴν Μακεδονίαν. \ he A ͵ nan 2 Διελθὼν δὲ Ta μέρη ἐκεῖνα, Kal παρακαλέσας αὐτοὺς λόγῳ TOAAG, ἦλθεν εἰς τὴν ᾿Ελλάδα; / “- a / > re 5 rn ε \ “ 3 Ποιήσας τε μῆνας τρεῖς, γενομένης αὐτῷ ἐπιβουλῆς ὑπὸ τῶν ἘΠῚ ὃ / ft > ΄ > \ / 2 / , n ουδαίων μέλλοντι ἀνάγεσθαι εἰς τὴν Συρίαν, ἐγένετο γνώμη τοῦ ὑποστρέφειν διὰ Μακεδονίας. 4. Συνείπετο δὲ αὐτῷ ἄχρι τῆς ᾿Ασίας Σ ώπατρος Βεροιαῖος, Θεσσα- 38. λόγον. A matter of complaint, μομ- φῆς being understood, See Col. iii. 13. ἀγόραιοι ἄγονται. There are court days appointed. «Ἡμέραι is understood. ἀνθύπατοι. Proconsuls. See on xiii. 7. As there was but one Proconsul at Ephesus, the plural must be considered in a generic sense, unless we admit, with Basnage, that the province of Asia was at this time ad- ministered by Celer and A®lius, who were procuratores Cesaris, and had poisoned Si- lanus, the Proconsul, by order of Agrippina, the emperor’s mother. Tac. Ann. xiii. 1. If so, they might have been called Procon- suls from having the ornamenta consularia, ensigns and ornaments of the consular dig- nity, which Claudius allowed to two hun- dred of the procuratores, whose annual pay ‘amounted to a certain sum. Suet. Claud. 24, 1, Dio. 53. 39. τῇ και A. The regular assembly. Such were held in Greece three or four times in every month, in which the public affairs were lawfully deliberated upon, but as Chrysost. observes, οὐκ ἔδει ἰδιωτικῶν ἐγκλημάτων ἔνεκεν, κοινὴν ἐκκλησίαν ποιεῖ- σθαι, it was not fitting to call a public meeting to discuss private grievances. 40. συστροφῆς. Seneca mentions a Roman law, something like our Riot Acts, that gui cetum et concursum fecerit, capitale sit. Non quotiens convexerunt in aliquem locum plures, cetus et concursus est; sed quo- tiens convocati, quotiens parati quasi ad ducem suum cucurrerunt. De Controvy. ili. 8. XX. 1. Μακεδονίαν. This was Paul’s second visit to the peninsula of Greece, to which he alludes 1 ‘Tim. 1. 3. 2. ra μέρη As the Apostle’s first journey extended chiefly along the southern coast from Philippi to Berzea, he had not yet sufficiently complied with the direction he received xvi. 10, which, it appears from Rom. xy. 19, he now fully obeyed, preach- ing the Gospel even unto Illyricum, i. 6. throughout the whole country of Mace- donia, to its northern limits. Ἑλλάδα. The same as Achaia xix. 2]. Greece is opposed to Macedonia in Q. Cur- tius, Nec Macedonum hec erat culpa, sed Grecorum. viii. 5. 7. And in Arrian. Exp. Alex. iv. ]1. 14. 3. ποιήσας. For ποιήσαντι; respecting which construction, see Monk. ad Eur, Hipp. 23. For this sense of ποιεῖν, see above, xv. 33. The three montlis were passed at Corinth, whence he wrote his Epistle to the Romans, 4, Σώπατροςς. Mentioned Rom. xvi. 100 ΠΡΔΑΈΕΙΣ Κεφ. x’. λονικέων δὲ ᾿Αρίσταρχος καὶ Yexodvdos, καὶ Γάϊος Δερβαῖος καὶ Τιμόθεος" ᾿Ασιανοὶ δὲ, Τυχικὸς καὶ Τρόφιμος. 5 Οὗτοι προελθόντες ἔμενον ἡμᾶς ἐν Τρωάδι. 6 Ἡμεῖς δὲ ἐξεπλεύσαμεν μετὰ τὰς ἡμέρας τῶν ἀζύμων ἀπὸ Φι- ’ rn / λίππων, Kal ἤλθομεν πρὸς αὑτοὺς εἰς THY Τρωάδα ἄχρις ἡμερῶν πέντε, “ Ψ e / ε ΄ οὗ διετρίψαμεν ἡμέρας ἑπτά. 3 \ - a fal a lal A 7 Ev δὲ τῇ μιᾷ τῶν σαββάτων, συνηγμένων τῶν μαθητῶν τοῦ / U r r rf > , κλάσαι ἄρτον, ὁ Παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι TH ἐπαύριον. / / παρέτεινέ TE TOV λόγον μέχρι μεσονυκτίου. S \ / . Δ 159, ne UA ee 2 tf 8 Ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῷ ὑπερῴῳ οὗ ἦσαν συνηγμένοι. 9 Καθήμενος δέ τις νεανίας ὀνόματι Εὔτυχος- ἐπὶ τῆς θυρίδος, κατα- Ld ee a / “ ΄ aN -“ φερόμενος ὕπνῳ βαθεῖ, διαλεγομένου τοῦ Παύλου ἐπὶ πλεῖον, κατ- \ nA ὅπ ΠῚ Ἢ γι , ΄ \ y ἐνεχθεὶς ἀπὸ τοῦ ὕπνου, ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω, καὶ ἤρθη νεκρός. 10 Καταβὰς δὲ ὁ Παῦλος ἐπέπεσεν αὐτῷ, καὶ συμπεριχλαβὼν εἶπε, Μὴ θορυβεῖσθε: ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστιν. it “AvaBas δὲ καὶ κλάσας ἄρτον καὶ γευσάμενος, ἐφ᾽ ἱκανόν τε ὁμιλήσας ἄχρις αὐγῆς, οὕτως ἐξῆλθεν. 12 "Hyayov δὲ τὸν παῖδα ζῶντα: καὶ παρεκλήθησαν οὐ μετρίως“. 13 Ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον, ἀνήχθημεν εἰς τὴν “ἄσσον, 21, 8ἃ5. one of Paul’s kinsmen. Trophimus accompanied him to Jerusalem (xxi. 29), Aristarchus to Rome (xxvii. 2), as did also Tychicus, who was the bearer from thence of the Epistle to the Colossians, Col. iv. 7; and Ephesians, Eph. vi. 21. 6. ἀζύμων. The Jews ate only un- leavened bread during the seven days of the Passover, in remembrance of their de- liverance from Egypt. See Exod. xii. 13. Tacitus referring to this custom says, Rap- tarum frugum argumentum, panis Judaicus nullo fermento retinet. Hist. v. 4. 7. μιᾷ τ. σ. Scil. ἡμέρᾳ. Theophyl. on Joh. xx. 1, thus explains the phrase. Μίαν τῶν σαββάτων τὴν παρ᾽ ἡμῖν νῦν κυ- ριακὴν ὀνομάζει: σάββατα μὲν γὰρ τὰς τῆς ἑβδομάδος ἡμέρας ὀνομάζουσι, μίαν δὲ τῶν σαββάτων ἡμερῶν τὴν πρώτην. The early appropriation of this day τὸ the duties of eee is thus mentioned by | Justin. Apol. i. Τῇ τοῦ Ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ 7 ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνελευσις γίνεται. See 1 Cor. xvi. 2; Rev. 1. 10. κλάσαι ἄρτον. See on 1]. 42. The meal here meant seems to have been one of the ἀγάπαι, or feasts of charity, at the conclu- sion of which the Lord’s Supper was cele- brated. Bread ony being mentioned in the text, the Romanists have hence attempted to defend their denial of the cup to the laity; but the argument was so solemnly given up in the Council of Trent, that those who profess to believe in the Divine au- thority of that council may not presume to plead it again. 8. λαμπάδες. Troas abounded in olives, and oil was consequently cheap. 9. τῆς θυρίδος. The window, or lattice, for the admission of light and air. Hesych, θυρίς" ὀπὴ μικρά. Athen. xv. ἁμέρα καὶ ἤδη τὸ φῶς διὰ τὰς θυρίδος οὐκ εἰσορῆς. τριστέγου͵ The third story. Tabulata tertia. Juv. iii. 199. νεκρός. This fact is not contradicted by the subsequent assertion of the Apostle, who made it, either after the young man was restored to life, or in the certainty of his immediate recovery. We may observe, too, his anxiety to avoid anything like dis- play, or self-exaltation. See on iii. 12. 11. ἐφ᾽ ἱκανόν. Se. χρονόν. Οὕτως is here, as in vii. 8, equivalent to ἔπειτα. 13. τὸ πλοῖον. The ship, that namely, in which they had sailed from Philippi (6). ἔΑσσον. On the coast of Troas, called also Apollonia. Pliny says of it, In ea sar- cophagus lapis fissili vena scinditur, quo cor- pora defunctorum condita, intra diem unde- cimam exceptis dentibus absumuntur. N. H. Ravi, 17: Κεφ. κ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 107 ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον: οὕτω γὰρ ἣν διατεταγ- / / μένος. μέλλων αὐτὸς πεζεύειν. 14 “ὥς δὲ συνέβαλεν ἡμῖν εἰς Hv’ εἰς Μιτυλήνην" 'Acoov, ἀναλαβόντες αὐτὸν ἤλθομεν 15 Κἀκεῖθεν ἀποπλεύσαντες, τῇ ἐπιούσῃ κατηντήσαμεν ἀντικρὺ Xi 5 “ δὲ δ Ἢ ΄ὔ Ere 7 τ \ / > Π" ίου: τῇ δὲ ἑτέρᾳ παρεβάλομεν εἰς Σάμον. καὶ μείναντες ev ἔρω- γυλλίῳ, τῇ ἐχομένῃ ἤλθομεν εἰς Μέλητον. 29 lal a » ty x 16 "Expwe yap ὁ Παῦλος παραπλεῦσαι τὴν Ἔφεσον, ὅπως μὴ 4 fal a - » a γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ' ἔσπευδε yap, εἰ δυνατὸν ἣν > A \ fol r 4 αὐτῷ, τὴν ἡμέραν τῆς Πεντηκοστῆς γενέσθαι eis Ιεροσόλυμα. > fol 17 ᾿Απὸ δὲ τῆς Μιλήτου πέμψας εἰς Ἔφεσον, μετεκαλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας. Ν 3 A A / 18 ‘Qs δὲ παρεγένοντο πρὸς αὐτὸν, εἶπεν αὐτοῖς, Ὑμεῖς ἐπίστασθε, TeX / Coes. 949 @ ey? ᾽ Went / a θ᾽ προ: \ ἀπὸ πρώτης ἡμέρας ad ἧς ἐπέβην εἰς τὴν ᾿Ασίαν, πῶς μεθ ὑμῶν TOV / πάντα χρόνον ἐγενόμην; 19 Δουλεύων τῷ Κυρίῳ μετὰ πάσης ταπεινοφροσύνης καὶ πολλῶν ΄ lal an “-“ > a an δακρύων καὶ πειρασμῶν, τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς τῶν ᾿Ιουδαίων' 20 ‘Qs οὐδὲν ὑπεστειλάμην τῶν CA \ ΄ τ δ a f \ ὑμῖν, καὶ διδάξαι ὑμᾶς δημοσίᾳ καὶ πεζεύειν. to πλεῖν. 14. Μιτυλήνην. The capital of Lesbos, more properly called Μυτιλήνη, and de- scribed by Cicero as et natura et descriptione edificiorum et pulchritudine imprimis nobilis. De lege Agr. xvi. Vitruvius, who lived about the same time, says of it, magnificenter est e@dificatum, sed positum non prudenter. Auster cum flat, incole egrotant; cum Corus, tussiunt; cum septentrio, restituuntur in sani- tatem; sed in angiportis et plateis non possunt consistere propter vehementiam frigoris. 1. 6. 15. Χίου. An island between Samos and Lesbos, called by Stephanus emupave- στάτη νῆσος τῶν “lover. παρεβάλομεν. We touched at. It is a nautical phrase, and used ἀντὶ τοῦ ὁρμίζειν τῇ yn τὴν ναῦν. Schol. on Aristoph. Ran. 182. Τρογυλλίω. A promontory near Samos. Τῆς Τρωγιλίου, says Strabo, πρόκειται νησίον ὁμώνυμον᾽---ἀὠπὸ δὲ τῆς Τρωγιλίου στάδιοι τεσσεράκοντα εἰς τὸν Σάμον. Lib. xiv. 10. ἔσπευδε. The reasons of the Apos- tle’s haste were these. (1.) To bring alms and offerings, xxiv. 17; (2.) To defend him- self against his accusers, xxi. 21; and (3.) To preach the Gospel to the multitudes there assembled at the feast of Pentecost. 17. Ἔφεσον. See xix. 1. It was about To travel by land, in opposition ἴω \ nr συμφερόντων; τοῦ μὴ ἀναγγεῖλαι κατ᾽ οἴκους, twenty-five miles from Miletus, and forty- five miles south of Smyrna. πρεσβυτέρους. Elders. They are called ἐπίσκοποι (28), and it may be observed that the qualifications of an ἐπίσκοπος (1 Tim. iii. 2, &e.,) are almost verbatim those re- quired from the πρεσβύτεροι in (Tit. i. 5, &c.). They were at this time convertible terms, the distinction between them, though existing in the time of Ignatius, not having yet taken place. Qcumen. confirms this opinion from the text. ᾿Επειδὴ λανθάνει τοὺς πολλοὺς ἡ συνήθεια, μάλιστα τῆς καινῆς διαθήκης, τοὺς ἐπισκόπους πρεσβυτέρους ὀνο- μάζουσα, καὶ τοὺς πρεσβυτέρους ἐπισκόπους, σημειωτέον τοῦτο ἐντεῦθεν. He refers also to Tit.i.5, 1 Tim. νι 17: We may add, that mention is sometimes made of bishops and deacons only, to the omission of pres- byters, who must therefore be considered, in the Apostles time, as identical with the former. See Phil. i. 1. 20. ὑπεστειλάμην. Kept back, through fear, or a like motive. Hesych. explains it ὑποκρυψάμενος, φοβηθείς. It is used in the same sense by Plutarch, μηδὲν ὑποστέλ- λεσθαι μήδ᾽ ἀποσιωπᾶν τῶν συμφερόντων. τοῦ μὴ av. So as not to declare unto you. Kar’ οἴκους, means in private houses, as dis- tinguished from the public ministrations. 108 ΠΡΑΞΕΙ͂Σ Κεφ. κ΄. 21 Διαμαρτυρόμενος ᾿Ιουδαίοις τε καὶ Ἕλλησι τὴν εἰς τὸν Θεὸν μετάνοιαν, καὶ πίστιν τὴν εἰς τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστόν. 22 Καὶ νῦν ἰδοὺ ἐγὼ δεδεμένος τῷ πνεύματι πορεύομαι εἰς ‘Iepou- σαλὴμ, τὰ ἐν αὐτῇ συναντήσοντά μοι μὴ εἰδὼς, 23 Πλὴν ὅτι τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεται; λέγον ὅτι δεσμά με καὶ θλίψεις μένουσιν. 24 ᾿Αλλ᾽ οὐδενὸς λόγον ποιοῦμαι, οὐδὲ ἔχω τὴν ψυχήν μου τιμίαν ἐμαυτῷ, ὡς τελειῶσαι τὸν δρόμον μου μετὰ χαρᾶς, καὶ τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ Κυρίου ᾿Ιησοῦ, διαμαρτύρασθαι τὸ εὐαγγέλιον τῆς χάριτος τοῦ Θεοῦ. 25 Καὶ νῦν ἰδοὺ ἐγὼ οἶδα, ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν τοῦ Θεοῦ. : 1P 7 \ > \ ὃ Ν 7 nr fol id \ 5» 20 Avo μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ, ὅτι καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων" 27 Οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι ὑμῖν πᾶσαν τὴν βουλὴν τοῦ Θεοῦ. 4. e r 28 IIpocéve ὃν ἑαυτοῖς Kal παντὶ τῷ ποιμνίω. ἐν ᾧ ὑμᾶς TO 2 ροσέχετε ov ς ταν ( μνίῳ, ὦ ὑμ » \ 5» ͵ / x "ἡ / ial Les πνεῦμα TO ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειν THY ἐκκλησίαν τοῦ Θεοῦ, ἣν περιεποιήσατο διὰ τοῦ ἰδίου αἵματος. “ \ \ ͵ , 29 ᾿Εγὼ γὰρ οἷδα τοῦτο, ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου / al rn \ rn / λύκοι βαρεῖς εἰς ὑμᾶς, μὴ φειδόμενοι τοῦ ποιμνίου" 22. πνεύματι. The meaning is, I am strongly purposed in my mind. See xviii. 5, xix. 21. The Apostle refers to the appre- hensions he here expresses, (made known to him, as we read, by the Holy Spirit) in Rom. xv. 30, 31, which Epistle was written at this time, and wherein he intreats the Roman Christians to pray for his deliver- ance, from them that do not believe, in Judea. 24, τελειῶσαι. There isan allusion, as in 2 Tim. iv. 7, to the races which formed apart of the public games. The word is hence employed to express the death of the righteous. ‘Thus Chrysost. says of such, Kav ἀπαγγελθῆ, ὁ δεῖνα τετελεύτηκε, πολλὴ ἡ εὐφροσύνη, πολλὴ ἡ ἠδονή: μᾶλλον δὲ οὐδὲ τολμᾷ τις εἰπεῖν, ὅτι ὁ δεῖνα τετελεύτηκεν, ἀλλ᾽ ὁ δεῖνα τετελείωται. Hom. κῖν. in 1 Tim. See ΧΙ]. 25. 28. ἐκκλησίαν. The church, considered apart from her rulers; the flock in general, as 1 Tim. ii. 5. The Apostle commands them, and the same command is equally binding on all future ministers, to mind the work (καλοῦ ἔργου 1 Tim. iii. 1), where- unto they were called. Those whom the Holy Ghost has made overseers of the flock, that is, shepherds, must be true to their trust; and no greater injury can be done, either to a diocese, or a parish, than to commit the superintendence of it to those who are either ignorant of, or insensible to, their obligations. Θεοῦ. Notwithstanding the variation of MSS. on this passage, there does not seem sufficient reason fo reject the reading in the text, which is that of the Codex Vati- canus, Vulgate, and about twenty of the Fathers. τοῦ ἰδίου αἵματος. This expression oc- curs, Heb. ix. 12, xiii. 12. The context clearly proves the union of the Divine and human natures in the person of Christ. Had he not been man, he could have had no blood to shed; had he not been God, his blood would not have been a sufficient atonement for the sins of men. ΠΕεριποι- noato means, obtained by purchase. Thus Christians are called λαὸς εἰς περιποίησιν, a purchased, or peculiar, people. 1 Pet. ii. 9. 29, ἄφιξιν. My departure, or, as the clause may be rendered, after this my visit. λύκοι. Namely, false teachers, such as Phygellus and Hermogenes, 2 'Tim. i. 15. Avxos, says Artemid. onpaiver—kai εχθρον δὲ βιαίον Twa καὶ ἁρπακτικὸν καὶ πανοῦργον. Oneirocr. ii. 11. See Matt, vii. 15. Κεφ. κ΄. ΤΩΝ AIOSTOANN. 109 30 Καὶ ἐξ ὑμῶν αὐτῶν ἀναστήσονται ἄνδρες λαλοῦντες διεστραμ- μένα, τοῦ ἀποσπᾷν τοὺς μαθητὰς ὁ ὀπίσω αὑτῶν. 31 Διὸ γρηγορεῖτε, μνημονεύοντες ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον. 32 Καὶ τανῦν παρατίθεμαι ὑμᾶς, ἀδελφοὶ, τῷ Θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ ἐποικοδομῆσαι καὶ δοῦναι ὑμῖν κληρο- / a “ νομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν. ? 3 lal 33 ᾿Αργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα" ᾽ \ δ lal n 5 r 34 Αὐτοὶ δὲ γινώσκετε ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετ᾽ ἐμοῦ id Bi a ὑπηρέτησαν αἱ χεῖρες αὗται. 35 Πάντα ὑπέδειξα ὑμῖν, ὅτι οὕτω κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν λόγων τοῦ Κυρίου ᾿᾽᾿Ιησοῦ, ὅτι αὐτὸς εἶπε, Μακάριόν ἐστι διδόναι μᾶλλον ἢ λαμβάνειν. 80 Καὶ ταῦτα εἰπὼν, θεὶς τὰ γόνατα αὑτοῦ, σὺν πᾶσιν αὐτοῖς προσ- ηὔξατο. 37 ‘Ikavos δὲ ἐγένετο κλαυθμὸς πάντων" \ \ καὶ ἐπιπεσόντες ἐπὶ TOV lal τράχηλον τοῦ Παύλου, Katepirovy αὐτόν' > fal Ka 38 ᾿Οδυνώμενοι μάλιστα ἐπὶ TO λόγῳ © 77 « [ 5 / a ’ / / εἰρήκει, OTL οὐκέτι μελλουσι \ Ν ῇ, fal r lal TO πρόσωπον αὐτοῦ θεωρεῖν. προέπεμπον δὲ αὐτὸν εἰς TO πλοῖον. 30. διεστραμμένα. Thus in xiii. 10, Elymas is said διαστρέφειν, to pervert the right ways of the Lord. The Nicolaitans, Gnostics, and many Antichrists, 1 Joh. ii. 18, 19, seem to be referred to. 31. τριετίαν. The Apostle here sums up the whole time he had spent at Ephesus, namely, two years with Tyrannus, xix. 10, three months during which he preached to Jews, xix. 8, and the remainder compre- hending his first visit, xvii. 19. 32. τῷ λόγῳ. It has been thought by some, says Archdeacon Nares, that the per- sonal sense is here given to the term Adyos, or word, in which case it would be better to render it who is able, &c. However this be, there are passages in the New Tes- tament, besides Joh. i. 1, where it may be used in that sense. Such are Luke i. 2; Rev. i. 2. ἐποικοδομῆσαι. To build you up. See the same metaphor in ix. 31; Eph. ii. 20; 1 Cor. iii, 10. ‘The most advanced Chris- tians are capable of yet further advance- ment in the Divine life, and will find the word of grace, (whether we understand the Gospel, or its heavenly Author,) to be the fountain of their joy as well as the founda- tion of their hope. ἡγιασμένοις. Not merely professing Christians, but those who are really re- newed by the Spirit of God, and devoted to his service. See Heb. x. 14. Thus Cyril. Alex. defines ἁγιάζεσθαι to mean, εἰς δόξαν ἀνατίθεσθαι τῷ Θεῷ, to be dedicated to the glory of God. 34. αὐτοὶ, x.A. The Apostle had fre- quent occasion to make a like appeal. See UConn iva?) Ὑπὸ 12) 2 οΥ: ΣΙ 9s) areal: 1 Thess. ii. 9. He worked with his own hands for the supply of his own necessities, and also to spare something for the retief of others. 35. πάντα. This may either be ren- dered in all respects, as Col. iii. 20, κατὰ un- derstood, or it may belong to the preceding verse, as governed by ὑπηρέτησαν. αὐτὸς. He himself, emphatically. Many of these sayings of our Lord, unrecorded in Scripture, are noticed by the early fathers. Thus Barnabas Ep. iv, Sicut divit filius Dei, resistamus omni iniquitati, et odio habeamus eam. The declaration ascribed to our Lord in the text, calls to mind the anecdote of Ptolemy Lagus, thus related by lian, Καταπλουτίζων τοὺς φίλους αὐτοῦ ὑπερ- έχαιρεν: ἔλεγε δὲ ἄμεινον εἶναι πλουτίζειν, ἢ πλουτεῖν. V. H. xiii. 13. We have ἃ si- milar saying in Ar temidorus, δωρεῖσθαι καὶ διδόναι κρεῖττον ἢ λαμβάνειν. Οποῖν, iy. 3. 110 ΠΡΑΈΕΙΣ Κεφ. xa’. ΚΕΦΑΛΑΙΟΝ κα'. e lal “ A ΩΣ δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπ᾽ αὐτῶν, εὐθυδρο- μήσαντες ἤλθομεν εἰς τὴν Κῶν, τῇ δὲ ἐξῆς εἰς τὴν Ρόδον, κἀκεῖθεν εἰς Πάταρα. \ id / “ lal 2 Kai εὑρόντες πλοῖον διαπερῶν εἰς Φοινίκην, ἐπιβάντες ἀνήχθημεν. 3 "A J δὲ \ Kia \ / > \ a8 vapavevtes δὲ τὴν Κύπρον, καὶ καταλιπόντες αὐτὴν εὐώνυμον, / / lal ἐπλέομεν εἰς Συρίαν, καὶ κατήχθημεν εἰς Τύρον' ἐκεῖσε yap ἣν TO lal » Ld \ / πλοῖον ἀποφορτιζόμενον τὸν γόμον. \ b) / \ a 4 Kai ἀνευρόντες τοὺς μαθητὰς, ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά: Sen rn Il ἥλω EX, ὃ \ fal 4 \ ΕῚ / e ba οἵτινες τῷ IlavAw ἔλεγον διὰ τοῦ πνεύματος, μὴ ἀναβαίνειν εἷς ‘Tepov- σαλήμ. \ ἢ Ξ Ν ὅ “Ore δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας, ἐξελθόντες ἐπορευό- / rn ty lol μεθα, προπεμπόντων ἡμᾶς πάντων σὺν γυναιξὶ Kal τέκνοις ἕως ἔξω τῆς ΄, / πόλεως, καὶ θέντες τὰ γόνατα ἐπὶ τὸν αἰγιαλὸν προσηυξάμεθα. XXI. 1. ἀποσπασθέντας. This word implies more than simply gotten from them, as in the E. V., and expresses the painful- ness of their separation. Thus Eur. Ale. 298, οὐκ ἠθέλησα ζῆν ἀποσπασθεῖσα σοῦ. Κῶ. Now Stancora, a fertile island in the Archipelago. The Jews sent hither from Asia a large sum of money out of fear of Mithridates, who, says Josephus, from Strabo, πέμψας εἰς Κῶ, ἔλαβε τὰ χρήματα, ἅπερ ἔθετο exet Κλεοπάτρα ἡ βασίλισσα, καὶ τὰ τῶν ᾿Ιουδαίων ὀκτακόσια τάλαντα. Ant. sae vA Ps “Ῥόδον. Formerly Ophiusa, chiefly fa- mous for the Colossus of brass, 105 feet high, which was thrown down by an earth- quake fifty-six years after its completion, in the reign of Ptolemy Euergetes, about a. Ὁ. 240. 2. Ildrapa. A maritime city of Lycia, famous for a temple of Apollo. See Hor. Od. iii. 4. 64. 3. ἀναφανέντες. The sailor who first sees land at a distance is said ἀναφαίνειν τὴν γῆν, and the land itself ἀναφαίνεσθαι, and in Lat. aperire. Virg. Mn. ili. 205, The oppo- site to this is ἀποκρύπτειν, abscondere, Virg. /En. iii. 291. The words seem to be an hypallage for dvapaveions τῆς Κύπρου, of which there are similar instances. Gal. ii. 7; Rom, 02 1 Pim, 119 Wat. 15 3. εὐώνυμον. The left hand,so called κατ᾽ εὐ- φήμισμον, for which reason it was also named ἀριστερός. The left hand side being counted unlucky, by the Greeks, it was a part of their superstition to call it by an auspicious name, just as they substituted οἴκημα for δεσμώτηριον, and εὐμενίδες for ἐρίννυες. Τύρον. A maritime city of Pheenicia, commanding a considerable territory on the coast, and also an island at a short distance. Q. Curtius describes it as et vetustate ori- ginis, et crebra fortune varietate ad memoriam posteritatis insignis. iv. 4. It was destroyed by Nebuchadnezzar 8. 6. 573, in fulfilment of Ezekiel’s prophecy, more than 1700 years, according to Josephus, after its foundation. It was rebuilt about seventy years after, and again taken by Alexander, B. c. 332. It was conquered by the Saracens in the se- venth century, and reconquered by the Crusaders in the twelfth, when William of Tyre, an Englishman, was appointed the first archbishop. It is now little more than a miserable village. yopov. Her burden, from γέμειν, to be full. 4, διὰ τοῦ my. Under the influence of the Holy Spirit, by which they were enabled to predict the dangers to which Paul would be exposed. They are not to be considered as forbidding him to undertake this journey, but only as pointing out the perils of it. See xx. 23. 5. αἰγιαλόν. Prayers on the sea-shore were customary among the Jews. Thus when they heard that Flaccus was taken, dpa τῇ ἕῳ διὰ πυλων ἐκχυθέντες, ἐπὶ τοὺς πλησίον αἰγιαλοῦς ἀφικνοῦνται: τὰς γὰρ προ- σευχας ἀφήρηντο: κἄν τῷ καθαρωτάτῳ στάν- τες ἀνέβοησαν ὁμοθυμαδόν. Philo in Flace. And Tertullian de Jejun. tells us, that Judaicum certe jejunium ubique celebratur, cum omissis templis, per omne littus, preces ad celum mittunt. 'That a like custom pre- yailed among the Heathen, appears from Κεφ. κα. ΤΩΝ ΑΠΟΣΤΟΛΜΩΝ. 111 ὃ Ni ? / a a 6 Kai ἀσπασάμενοι ἀλλήλους, ἐπέβημεν εἰς TO πλοῖον, ἐκεῖνοι δὲ id / v ὑπέστρεψαν εἰς Ta ἴδια. py ec - \ \ a 1 Ἡμεϊς δὲ τὸν πλοῦν διανύσαντες ἀπὸ Τύρου κατηντήσαμεν εἰς Π DV, (ὃ \ > 4 Na LO \ στρ. / e / / τολεμαΐδα, καὶ ἀσπασάμενοι τοὺς ἀδελφοὺς ἐμείναμεν ἡμέραν μίαν 5) > A Tap AvUTOLS. 8 Τῇ δὲ ἐπαύριον ἐξελθόντες οἱ περὶ τὸν Παῦλον ἦλθον εἰς Και- σάρειαν' καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ, τοῦ ὄντος ἐκ τῶν ἑπτὰ, ἐμείναμεν παρ᾽ αὐτῷ. 9 Τούτῳ δὲ ἦσαν θυγατέρες παρθένοι τέσσαρες προφητεύουσαι. 10 ᾿Επιμενόντων δὲ ἡμῶν ἡμέρας πλείους, κατῆλθέ τις ἀπὸ τῆς ᾿Ιουδαίας προφήτης ὀνόματι "άγαβος" 11 Καὶ ἐλθὼν πρὸς ἡμᾶς, καὶ ἄρας τὴν ζώνην τοῦ Παύλου, δήσας τε αὑτοῦ τὰς χεῖρας καὶ τοὺς πόδας, εἶπε, Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον, Τὸν ἄνδρα οὗ ἐστιν ἡ ζώνη αὕτη, οὕτω δήσουσιν ἐν “Iepoveadnp οἱ ᾿Ιουδαῖοι, καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν. ς \ , lal a nr 12 ‘Ds δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε Kal οἱ ἐντόπιοι an \ τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς “Ιερουσαλήμ. ἫΝ \ A lal 13 ᾿Απεκρίθη δὲ 6 ]αῦλος, Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές \ δέ ; 5 \ \ ᾽ , ὃ On 3 N \ > a > μου τὴν καρδίαν; ἐγὼ yap ov μόνον δεθῆναι, ἀλλὰ καὶ ἀποθανεῖν εἰς «ς \ la) an a Ἱερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου ᾿Ιησοῦ. 14 Μὴ πειθομένου δὲ αὐτοῦ, ἡσυχάσαμεν, εἰπόντες, Τὸ θέλημα τοῦ Κυρίου γενέσθω. 15 Μετὰ Se τὰς ἡμέρας ταύτας “Ἱερουσαλήμ. Homer, who says of Telemachus, ἀπάνευθεν ἰὼν ἐπὶ θίνα θαλάσσης, χεῖρας νιψάμενος πο- λιῆς ἁλὸς εὔχετ᾽ ᾿Αθήνῃ. Od. ii. 260. See on xvi. 13. 6. τὸ mAotov. The ship, mentioned, v.2. It seems to haye been a trading vessel. 7. διανύσαντες. Having JSinished our voyage. Thus Xen. Ephes. 1. κακείνην μὲν τὴν ἡμέραν. οὐρίῳ χρησάμενοι πνεύματι δια- νύσαντες τὸν πλοῦν εἰς Σάμον κατήντησαν. Πτολεμαΐδα. Called Accho in the Old Testament, Josh. xix. 25; and now St.John of Acre, or Akka. The name in the text is derived from Ptolemy Soter, who enlarged and fortified it. Since the time of its me- morable siege by Buonaparte, it has been much improved, and now contains 20,000 inhabitants. It is on the east coast of the Mediterranean, near Mount Carmel. 8. εὐαγγελιστοῦ. This was the Philip mentioned viii. 5. &e. An Evangelist was originally one, who without being fixed to any church, preached wherever he was led by the Holy Spirit, and thus assisted the Apostles in extending the Gospel. 'Ti- mothy is so called 2 Tim. iy, 5, and St, Paul ἐπισκευασάμενοι aveBaivomev εἰς ranks Evangelists after Apostles and pro- phets. Eph. iv. 1. 11. ζώνην. Symbolical actions of this kind were usual among the ancient pro- phets, examples of which occur, 1 Kings xxii. 11; Isaiah xx. 2,3; Jerem. xii. 1; xxvii. 2: Ezek. iv. I—13;. xn. 5. This Agabus is mentioned above xi. 28, as having foretold the famine. 12. ἐντόπιο. The Christian inhabi- tants of Czesarea, as distinguished from Paul and his companions. 13. ouvOpimrovtes. Breaking my heart, Thus in Val. Flace. Que vos subito tam faeda senectus Corripuit, fregitque animos, atque ab- stulit iras. vi, 283. For instances of ποίειν joined with a participle, see Mark xi. 5; 1 Cor. xv. 29. 14. τὸ θέλημα. Not being able to pre- vail with Paul, they commit the event to God, in the words which we also are taught to use in our daily prayers, and by our Lord’s example, Matt. xxvi. 42. And the great secret of real happiness is to have our wills subordinate to that of our Father which is in Heaven. 15, ἐπισκενασάμενοι,. Having put up 112 TIPAZEI3 Κεφ. κα΄. 16 Συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ Καισαρείας σὺν ἡμῖν, ἄγοντες ? <2 “Ὁ / / / > / r map ᾧ ξενισθῶμεν, Mvacwvi τινι Κυπρίῳ, ἀρχαίῳ μαθητῇ. 17 Γενομένων δὲ ἡμῶν εἰς “Ιεροσόλυμα, ἀσμένως ἐδέξαντο ἡμὰς οἱ ἀδελφοί. 18 Τῇ δὲ ἐπιούσῃ εἰσὴει ὁ Παῦλος σὺν ἡμῖν πρὸς ᾿Ιάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι. 19 Καὶ ἀσπασάμενος αὐτοὺς, ἐξηγεῖτο καθ᾽ ἕν ἕκαστον ὧν ἐποίησεν ὁ Θεὸς ἐν τοῖς ἔθνεσι διὰ τῆς διακονίας αὐτοῦ. 20 Of δὲ ἀκούσαντες ἐδόξαζον τὸν Κύριον: εἶπόν τε αὐτῷ, Θεωρεῖς ἀδελφὲ, πόσαι μυριάδες εἰσὶν ᾿Ιουδαίων τῶν πεπιστευκότων' \ και πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσι. 21 Κατηχήθησαν δὲ περὶ σοῦ, ὅτι ἀποστασίαν διδάσκεις ἀπὸ Mo- / \ \ \ » / σεως Του KATA TA ἔθνη σπαντας 2 / / \ / Ἰουδαίους, λέγων μὴ περιτέμνειν \ al nw αὐτοὺς τὰ τέκνα, μηδὲ τοῖς ἔθεσι περιπατεῖν. / “ rn a al 22 Τί οὖν ἐστι; πάντως δεῖ πλῆθος συνελθεῖν" ἀκούσονται yap ὅτι ἐλήλυθας. 93 T fa) i / “ λέ = BAN CLIN ” ὃ 7 Z OUTO οὖν ποίησον ὁ Got hEYOMEV' εἰσὶν ἡμίν ἄνὸρες TETTapPES » \ »” 5 Sie: r εὐχὴν ἔχοντες ἐφ EAUTOYV lal 3 24 Τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς, καὶ δαπάνησον ἐπ nr 7 \ aA Le Ἂς αὐτοῖς, ἵνα ξυρήσωνται τὴν κεφαλὴν, καὶ γνῶσι πάντες ὅτι ὧν κατή- χήνται περὶ σοῦ οὐδέν ἐστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς τὸν νομον φυλάσσων. our baggage, τὰ πρὸς τὴν ὁδοιπορίαν λαβόν- τες, as Chrysost. and (Ecum. explain the word. Many MSS. read ἀποσκευάσαμενοι, which however amounts to the same thing. 10. ἄγοντες, κι A. Bringing with them one Mnason, §c. The construction is Attic, but examples occur Rom. vi. 17, and else- where. Thus in Virg. Urbem quam statuo vesira est. Some would render the passage bringing us to one Mnason, &e., but in that case ἄγοντες would require πρὸς, or mapa twa. Mnason is a Greek name, formed from μνήσω, and occurs in Athenzeus. He seems to have been one of Paul’s converts at Cyprus, mentioned xiii. 4. 18. Ἰάκωβον. James the son of Al- pheus, of whom see xii. 17. The other Apostles seem to have been now absent from Jerusalem. 21. Κατηχήθησαν. They have been in- structed. See xviii. 25. This information was incorrect, for though the Apostle had shown the insufficiency of the ceremonial law for justification, Gal. v.2; 1 Cor. vii. 19; Col. ii. 16, 17, he had never forbidden the Jewish converts to observe it as a matter of expediency and conciliation. See Gal. vi. 15; Rom. xiv. 1, &c. ἔθεσι. Customs peculiar to the Jews, such as abstaining from blood, things stran- gled, unclean animals, &e. 22. πάντως δεῖ, kK. A. It is unavoidable but that a multitude should flock together, partly from curiosity, and partly from pre- judice against Paul, and anxiety to accuse him. 24. ἁγνίσθητι, i. 6. undertake what is required by the vow, such as abstinence from wine, shaving the head, ὅθ. See Numb. vi. 1—8, and above xviii. 18. δαπάνησον. The charges of four persons under this vow would be the price of eight lambs, four rams, besides oil, flour, &c., as mentioned Numb.vi.13,&c. It was reckoned meritorious among the Jews to defray the expenses attendant upon the termination of Nazaritic vows. Thus Josephus records it to the praise of Agrippa, that χαριστηρίους ἐξεπλήρωσε θυσίας, οὐδὲν τῶν κατὰ νόμον ἀπολιπών, διὸ καὶ Ναζωραίων ξυρᾶσθαι διέ- ταξε μάλα συχνούς, he offered thank-offerings (on his return to Jerusalem) and omitted nothing which the law required; on which ac- count he ordained that very many of the Na- zarites should have their heads shorn, i. e. he bore the expense of the whole ceremony. Ant. xix. 6. 1. οὐδέν ἐστιν, Paul had no design to mis- Κεῴ. κα΄. ΤΩΝ AITOSTOANN. 118 25 Περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἐπεστείλαμεν, κρίναντες μηδὲν τοιοῦτον τηρεῖν αὐτοὺς, εἰ μὴ φυλάσσεσθαι αὐτοὺς τό τε εἰδωλό- θυτον καὶ τὸ αἷμα καὶ πνικτὸν καὶ πορνείαν. 26 Tore ὁ Παῦλος “παραλαβὼν τοὺς ἄνδρας, τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσήει εἰς τὸ ἱερὸν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ, ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. «ς \ » fe \ lal fal 27 ᾿ς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, of ἀπὸ τῆς ᾿Ασίας ᾽ a ΄ 2) ages Bee ne 7 . Ιουδαῖοι, θεασάμενοι αὐτὸν ἐν τῷ ἱερῷ; συνέχεον πάντω τὸν ὄχλον, καὶ > / \ lal ἐπέβαλον Tas χεῖρας ἐπ᾽ αὐτὸν, ΄ ” ’ fal a 28 Kpafovtes,” Avopes ᾿Ισραηλῖται, βοηθεῖτε: οὗτός ἐστιν ὁ ἄνθρωπος e \ an r \ rn rn nan 0 KaTa τοῦ λαοῦ καὶ τοῦ νομου Kal τοῦ τόπου τούτου πάντας πανταχοῦ / ee: NC διδάσκων" ἔτει τε καὶ “Ελληνας εἰσήγαγεν εἰς τὸ ἱερὸν, καὶ κεκοίνωκε δὰ a fal TOV ἅγιον τόπον τοῦτον. 5 \ A 29 “Heavy yap προεωρακότες Τρόφιμον τὸν ᾿Εφέσιον ἐν τῇ πόλει σὺν > aA A 3 ἢ ¢ a αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς TO ἱερὸν εἰσήγαγεν ὁ Παῦλος. 2 / « a an 30 ᾿Εκινήθη τε ἡ πόλις ὅλη, Kal ἐγένετο συνδρομὴ τοῦ λαοῦ" καὶ 5 , rf ᾿ \ an id » ‘ ἐπιλαβόμενοι Tod Παύλου, εἷλκον αὐτὸν ἔξω τοῦ ἱεροῦ" καὶ εὐθέως ἐκλείσθησαν αἱ θύραι. ΄ \ SN A , a az A I. Ζητούντων δὲ αὐτὸν ἀποκτεῖναι, ἀνέβη φάσις τῷ χιλιάρχῳ τῆς c A , ¢ σπείρης; OTL ὅλη συγκέχυται ᾿ἱΙερουσαλήμ' 82 Ὃς a! nr Xs \ Α \ ε / / 2 Ὃς ἐξαυτῆς παραλαβὼν στρατιώτας καὶ ἑκατοντάρχους, κατέ- lead the people by this concession, for he was sincere in his reverence for the law of Moses, though he was now better informed as to its real design. See 1 Cor.ix. 20—23. 25. Περὶ δὲ τῶν. But with respect to, ὅτ. The case was different as regarded the Gentiles, who were required only to con- form to the apostolic decree in chap. xv. 26. διαγγελλων. Giving notice of the period of completion of the vow, which could not have been fixed before, for want of means to provide the necessary offerings. 27. ‘Qs δὲ, x. dX. Render, and as the seven days were to have been accomplished. The computing of the twelve days, men- tioned xxiy. 11, require this interpretation. 28. βοηθεῖτε. Come to our assistance, namely, in apprehending Paul. ‘Thus βοη- θεῖτε δεῦρο, καὶ λάβεσθε τοῦτου. Aristoph. Vesp. 431. 29. ἱερόν. The second court of the temple, into which no Heathen was allowed to enter. It is thus described by Josephus, Διὰ τούτο προϊόντων ἐπὶ τὸ δεύτερον ἱερὸν, δρύφακτος περιβέβλητο λίθινος. τρίπηχος μὲν ὕψος, πάνυ δὲ χαριέντως διεργασμένος- ἐν αὐτῷ δ᾽ εἰστήκεσαν ἐξ ἴσου διαστήματος στῆ- λαι, τὸν τῆς ἁγνείας προσημαίνουσαι νόμον, αἱ μὲν “Ἑλληνικοις, αἱ δὲ “Ῥωμαϊκοῖς γράμ- μασι, μὴ δεῖν ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι" τὸ γὰρ δεύτερον ἱερὸν ἅγιον ἐκ- αλεῖτο. When you go through these (first) cloisters, unto the second (court of the) temple, there was a partition made of stone all round, the height of which was three cubits, and its construction very elegant; upon it stood pil- lars, at equal distances from one another, de- claring the law of purity, some in Greek, and some in Roman characters, that no foreigner should go within that sanctuary, for that second (court of the) temple, was called the sanc- tuary. B. J. v. 5, 2. So also Philo (leg. ad Caium. p. 791), περιττοτέρα καὶ ἐξαίρετος ἐστὶν αὐτοῖς (the Jews) ἅπασιν ἡ περὶ τὸ ἱερὸν σπουδή- τεκμήριον δὲ μεγίστον, θάνατος ,ὔ LA ‘A ~ , ᾽ ἀπαραίτητος ὡρισται κατὰ τῶν εἰς τοὺς ἐντὸς πε βύχους παρελθόντων. We may add the testimony of Tacitus, who says, Hist. v. 8. Templum intimis clausum, ad fores tantum Judeo aditus, limine preter sacerdotes arce- bantur. Trophimus is mentioned xx. 4. 31, χιλιάρχῳ. The officer commanding the garrison, in the fort Antonia. His name was Claudius Lysias. See xxiii. 26. συγκέχυται. Was in confusion. A stronger term than ἐκινήθη above. Thus Plutarch. de Defect. Orac. ἐμὲ οὐ κεκίνηκε μόνον (ὁ λόγος) ἀλλὰ καὶ συγκέχυκεν. Ζ΄ - are . 2 τ Ι δ; Qa (3/) P40/s. Pletseor,., tectum Lt... Jp ptt, Ζεισε-“ας 4 Ξγγὰ Φ.. ly. “5 114 / Spapev ἐπ᾽ αὐτούς. 5 / / Ν ΄-Θ ἐπαύσαντο τύπτοντες τὸν Παῦλον. IIPAZEIS Κεφ. κα΄. οἱ δὲ ἰδόντες τον χιλίαρχον καὶ τοὺς στρατιώτας: 33 Τότε ἐγγίσας ὁ χιλίαρχος ἐπελάβετο αὐτοῦ, καὶ ἐκέλευσε δεθῆναι ἁλύσεσι δυσί: καὶ ἐπυνθάνετο τίς ἂν εἴη, καὶ τί ἐστι πεποιηκώς. 34 "άλλοι δὲ ἄλλο τι ἐβόων ἐν τῷ ὄχλῳ' μὴ δυνάμενος δὲ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον, ἐκέλευσεν ἄγεσθαι αὐτὸν εἰς τὴν παρεμ- βολήν. 35 "Ore δὲ ἐγένετο ἐπὶ τοὺς ἀναβαθμοὺς, συνέβη βαστάξεσθαι αὐτὸν ὑπὸ τῶν στρατιωτῶν διὰ τὴν βίαν τοῦ ὄχλου. 86 ᾿Ηκολούθει γὰρ τὸ πλῆθος τοῦ λαοῦ κράζον, Aipe αὐτόν. 37 Μέλλων τε εισάγεσθαι εἰς τὴν παρεμβολὴν ὁ Παῦλος λέγει τῷ χιλιάρχῳ, Εἰ ἔξεστί μοι εἰπεῖν τι πρός ce; ὁ δὲ ἔφη, ᾿Ελληνιστὶ γινώσκεις; 98 Οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστα- ρ mY > τώσας καὶ ἐξαγαγὼν εἰς τὴν ἔρημον τοὺς τετρακισχιλίους ἄνδρας TOV σικαρίων: 33. dvoi. According to the Roman practice, thus alluded to by Propertius, pedi- bus vineula bina trahat. ‘Thus was fulfilled the prophecy of Agabus mentioned in y. 11. 34. τὸ ἀσφαλές. The real state of the case. παρεμβόλην. The barracks in the tower of Antonia, (so called by Herod in honour of Mark Antony), the situation of which is thus described by Josephus B. J. v. 5. 8. πρῶτον μὲν ἐκ ῥίζης ἡ πέτρα πλαξὶ κεκά- λυπτο λείαις λίθων, εἰς τε κάλλος, Καὶ ὡς ἀπολισθάνοι πῶς 6 προσβάινειν καὶ κατίεναι πειρώμενος" ἔπειτα πρὸ τῆς τοῦ πύργου δο- μήσεως, τριῶν πηχῶν τεῖχος ἦν, ἐνδοτέρω δὲ τούτου τὸ πᾶν διάστημα τῆς ᾿Αντωνίας ἐπὶ τεσσαράκοντα πήχεις ἠγείρετο, τὸ δὲ ἔνδον βασιλείων εἶχε χώραν καὶ διαθέσιν. In the Jirst place, the rock itself was covered over with smooth pieces of stone, from its foundation, both for ornament, and that any one who should either try to get up or to go down it, might not be able to hold his feet upon it. Next to this, and before you come to the edifice of the tower itself, there was a wall three cubits high; but within that wall all the space of the tower of Antonia was built upon to the height of forty cubits, and the interior had the large- ness and form of a palace. The παρεμβόλη was the space here mentioned, and occupied by the garrison. 35. ἀναβάθμους. Steps leading from the fortress to the temple, thus mentioned by Josephus. Καθὰ δὲ συνῆπτο ταῖς τοῦ ἱεροῦ στοαῖς, εἰς ἀμφοτέρας εἶ, εἶχε καταβάσεις" δι ὧν κατιόντες ol Ppovpot, καθῆστο γὰρ ἀεὶ ἐπ᾽ «αὐτῆς τάγμα “Ῥωμαίων, καὶ διαστάμενοι περὶ τὰς στοὰς μετὰ τῶν ὅπλων», ἐν ταῖς ἕορ- ταῖς, τὸν δῆμον ὡς μή τι yewrenabery παρε- φύλαττον. Where it (i.e. fort Antonia) joined to the two cloisters of the temple, it had passages down to them both, through which the guard (v.32), for there always lay in this tower a Roman legion, went several weys among the cloisters, with their arms, on the Jewish festivals, in order to watch the people, that they might not there attempt to make any innovations. B. J. v. 5. 8. 37. αἶρε. Chrysostom observes on this, τί ἐστιν αἶρε αὐτόν; ἔθος ἢν Ιουδαίοις, καθ᾽ ὧν ἂν ἀπεφαίνοντο, τοῦτο λέγειν, ὡς ἐπὶ Χριστοῦ τὸ αὐτὸ φαίνονται ποιοῦντες καὶ λέγοντες" ἄρον αὐτὸν, τουτέστιν, ἐκ τῶν ζώντων ποιήσον ἀφανῆ. And Eusebius tells us, that αἶρε τοὺς ἀθέους was the usual cry of the Hea- then rabble against the Christians. 38. Αἰγύπτιος. He is thus mentioned by Josephus, B. J. ii. 13. 5. Μείζονι δὲ rav- τῆς πληγῇ Ιουδαίους ἐκάκωσεν Αἰγύπτιος ψευδοπροφήτης, παραγενόμενος γὰρ εἰς τὴν χώραν, ἄνθρωπος γόης, καὶ προφήτου πίστιν ἐπιθεὶς € ἑαυτῷ, περὶ τρισμυρίους μὲν ἀθροίζει τῶν ἠπατημένων" περιαγαγὼν δὲ αὐτοὺς ἐκ τῆς ἐρημίας εἰς τὸ ἐλαιῶν καλούμενον ὄρος, ἐκεῖθεν οἷός τε ἢν εἷς Ἱεροσόλυμα παρελθεῖν βιάζεσθαι, καὶ κρατήσας τῆς τε Ῥωμαΐκης φρουρᾶς καὶ τοῦ δήμου τυραννεῖν, χρώμενος τοῖς συνεισπεσοῦσι δορυφόροις. φθάνει δὲ αὐτοῦ τὴν ὁρμὴν Φῆλιξ ὑ ὑπαντιάσας μετὰ τῶν Ῥωμαϊκῶν ὁπλιτῶν, καὶ πᾶς 6 δῆμος συνεφή- Ψατο τῆς ἀμύνης" ὥστε συμβολῆς edict τὸν μὲν Αἰγύπτιον φυγεῖν per ὀλίγων, δι φθαρῆναι δὲ καὶ ζωγρηθῆναι πλείστοις τῶν σὺν αὐτῷ. 8.66 4150 Ant.xx. 8.6, where Felix is stated to have slain four hundred of these rebels, and taken two hundred prisoners. σικαρίων. Phot. σικάριος' Ληστῶν γένος" Κεφ. κα'. ΤΩΝ ATIOSTOANN. 11ὅ 89 Εἶπε δὲ ὁ Παῦλος, ᾿Εγὼ ἄνθρωπος μέν εἰμι ᾿Ιουδαῖος Ταρσεὺς, τῆς Κιλικίας οὐκ ἀσήμου πόλεως πολίτης" δέομαι δέ σου, ἐπίτρεψόν μοι λαλῆσαι πρὸς τὸν λαόν. 40 ᾿Επιτρέψαντος δὲ αὐτοῦ, ὁ Παῦλος ἑστὼς ἐπὶ τῶν ἀναβαθμῶν κατέσεισε τῇ χειρὶ τῷ λαῷ' πολλῆς δὲ συγῆς γενομένης, προσεφώνησε τῇ Ἕβραϊδι διαλέκτῳ, neve: KE@AAAION xf’. Μ 5 aA [ο A ἌΝΔΡΕΣ ἀδελφοὶ καὶ πατέρες, ἀκούσατέ μου τῆς πρὸς ὑμᾶς νῦν ἀπολογίας. » ΄ δ ὟΝ a . oo 2 ᾿Ακούσαντες δὲ ὅτι τῇ ᾿Εβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν. καί φησιν, 3 ᾿Εγὼ μέν εἰμι ἀνὴρ ᾿Ιουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλι- κίας, ΕἸ τ ΤΟ Πα Π ΕνῸς δὲ ἐν τῇ πόλει ταύτῃ παρὰ * τοὺς πόδας Γαμαλιὴλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων » τοῦ Θεοῦ, καθὼς πάντες ὑμεῖς ἐστε σήμερον' 4 Ὃς ταύτην τὴν ὁδὸν ἐδίωξα ἄχρι θανάτου, δεσμεύων καὶ παρα- διδοὺς εἰς φυλακὰς ἄνδρας τε καὶ γυναῖκας" “Ὥς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι, καὶ πὰν τὸ πρεσβυτέριον' παρ᾽ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν ἐπο- ρευόμην, ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς “Ιερουσαλὴμ; ἵνα τιμωρηθῶσιν. Σίκας δὲ τὰ ἐπικαμπῆ ξίφη ἡ Ρωμαίοι καλοῦσιν, οἷς οἱ χρώμενοι Meio σικάριοι. And Quint. Inst. x.]. per abusionem sicarios etiam omnes vocamus, qui cedem telo quocunque commiserint. For an account of those men- tioned in the text, we must again refer to Jose phus, who says of them, ἕτερον εἶδος ληστῶν ἐν Ἱεροσολύμοις ὑπεφύετο, οἱ καλού- μενοι σικάριοι, μεθ᾽ ἡμέραν καὶ ἐν μέσῃ τῇ πόλει φονεύοντες ἀνθρώπους" μάλιστα δὲ ἐν ταῖς ἑορταῖς μισγόμενοι τῷ “πλήθει, καὶ ταῖς ἐσθήσεσιν ὑποκρύπτοντες μικρὰ ξιφίδια, (sieas) τούτοις ἔνυττον τοὺς διαφόρους. Β...1.1|. 15:9 39. Ταρσεύς. The eulogy of St. Paul respecting this city is abundantly confirmed by Strabo, who thus speaks of its inha- bitants, τοσαύτη δὲ τοῖς ἐνθάδε ἀνθρώποις σπουδὴ πρὸς τε φιλοσοφίαν καὶ τὴν ἄλλην ἐγκύκλιον ἅπασαν παιδείαν γέγονεν, ὥσθ᾽ ὑπερβέβληνται, καὶ ᾿Αθήνας, καὶ ᾿Αλεξάν- δρείαν, καὶ εἴ τινα ἄλλον τόπον δυνατὸν εἰ- πεῖν, ἐν ᾧ σχολαὶ καὶ διατριβαὶ τῶν φιλο- σόφων, καὶ τῶν λόγων γεγόνασι. See above ἀπο 61: 40. ‘EBpaidu. Namely, the Syro-Chal- daic, which had been spoken ever since the return from Babylon, and was probably now adopted by the Apostle to remove the prejudices, and to conciliate the attention of his hearers. XXII. 3. παρὰ τοὺς πόδας. Philo tells us that the scholars used to sit at the feet of those who taught them. See Luke x. 39. For an account of Gamaliel, see v. 34, νόμου. St. Paul was a Pharisee, and the son of a Pharisee, and as such more ewxceed- ingly zealous of the traditions of the fathers. Gal. i. 14. 4. ὁδόν. Sect. See on ix. 2, on which dEcumen. remarks, ὁδὸν ἐκάλουν τὴν εἰς Χριστὸν τὸν ἀληθὴ Θεὸν ἡμῶν πίστιν" καὶ μαλὰ εἰκότως: Ov αὐτῆς γὰρ εἰς τὴν τῶν οὐ- ρανῶν βασιλείαν καὶ οὐ dv ἀλλὴς τινὸς εἰσερ- χόμεθα. 5. ἀρχιερεύς. Either Ananias, respect- ing whom see xxiii. 2,or probably Theo- philus, who was the High Priest from whom Paul received the letters to the Jewish Brethren at Damascus. Μαρτυρεῖ may be construed in the future. 12 ‘Bapher Ξ Ἦχ 27. 4 shih I} 3945 2 110 ΠΡΆΞΕΙΣ Κεφ. xf’. πὰ Ν a an \ 6 "᾿Εγένετο δέ μοι πορευομένῳ καὶ ἐγγίζοντι τῇ Δαμασκῷ περὶ lal lal ‘f lal e \ μεσημβρίαν, ἐξαίφνης ἐκ τοῦ οὐρανοῦ περιαστρώψανι φῶς ἱκανὸν / περὶ ἐμέ: Ld » “ / \ 7 "Ἐπεσόν τε εἰς τὸ ἔδαφος, Kal ἤκουσα φωνῆς λεγούσης μοι, aovr Σαοὺλ, τί με διώκεις: 3 > ’ / > 8 ᾿Εγὼ δὲ ἀπεκρίθην, Tis εἶ Κύριε; εἶπέ te πρός με, ᾿Εγώ εἰμι ᾿Ιησοῦς ὁ Ναζωραῖος ὃν σὺ διώκεις. » an ‘ / 5 / A 9 Οἱ δὲ σὺν ἐμοὶ ὄντες TO μὲν φῶς ἐθεάσαντο, καὶ ἔμφοβοι ἐγένοντο τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντός μοι. 10 Εἶπον δὲ, Τί ποιήσω Κύριε; ὁ δὲ Κύριος εἶπε πρός με, ᾿Αναστὰς , » / > a 7 \ / e / / πορεύου εἰς Δαμασκόν' κἀκεῖ σοι λαληθήσεται περὶ πάντων ὧν TETAKTAL σοι ποιῆσαι. 11 ‘As δὲ οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτὸς ἐκείνου; χειρα- γωγούμενος ὑπὸ τῶν συνόντων μοι ἦλθον εἰς Δαμασκόν. 12 ᾿Ανανίας δέ τις, ἀνὴρ εὐσεβὴς κατὰ τὸν νόμον, μαρτυρούμενος ὑπὸ πάντων τῶν κατοικούντων ᾿Ιουδαίων, 13 ᾿Ελθὼν πρός με καὶ ἐπιστὰς εἶπέ μοι, Σαοὺλ ἀδελφὲ, ἀνάβλεψον" κἀγὼ αὐτῇ τῇ ὥρᾳ ἀνέβλεψα εἰς αὐτόν. 14 Ὃ δὲ εἶπεν, ‘O Θεὸς τῶν πατέρων ἡμῶν προεχειρίσατό σε γνῶναι τὸ θέλημα αὑτοῦ, καὶ ἰδεῖν τὸν δίκαιον, καὶ ἀκοῦσαι φωνὴν ἐκ τοῦ , rn στόματος αὐτοῦ" 15 HO) 5, / 5 a \ ΄ 5 θ , me es \ UTt €07) μαρτυς avT@ σρος TAVTAS AVUPWTOVUS, ὧν EWPAKAS και ἤκουσας. 16 Καὶ νῦν τί μέλλεις: > \ 7 \ > , \ ἀναστὰς βάπτισαι, Kal ἀπόλουσαι Tas ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομω τοῦ Κυρίου. 17 ᾿Εγένετο δέ μοι ὑποστρέψαντι εἰς ἱΙερουσαλὴμ, καὶ προσευχο- μένου μου ἐν τῷ ἱερῷ, γενέσθαι με ἐν ἐκστάσει, 18 Καὶ ἰδεῖν αὐτὸν λέγοντά μοι, Σ᾽ πεῦσον καὶ ἔξελθε ἐν τάχει ἐξ “ἽΙερουσωλὴμ, διότι ov παραδέξονταί σου τὴν μαρτυρίαν περὶ ἐμοῦ. 19 Κἀγὼ εἶπον, Κύριε, αὐτοὶ ἐπίστανται; ὅτε ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ' 9. ἤκουσαν. 2,21. See on ix. 7. 14. δίκαιον. Namely, Christ, tically so called. See on vii. 52. 16. τί μέλλεις. Why delayest thow? μέλλειν: τὸ βραδύνειν, τὸ ὀκνεῖσθαι. Sch. ad Eur. Hee. 726. βάπτισαι. That the Apostle was bap- tized by Divine appointment appears from comparing vy. 10 and 16. The double na- ture of baptism is well illustrated by Greg. Nazianz., who thus remarks : Διττῶν ὄντων ἡμῶν, ἐκ ψυχῆς λέγω καὶ σώματος, καὶ τῆς μὲν ὁρατῆς, τῆς δὲ ἀοράτου φύσεως, διττὴ καὶ καθαρσις, dv ὕδατος τέ φημὶ καὶ πνεύ- ματος, τοῦ μὲν θεωρητῶς τε καὶ σωματικῶς λαμβανομένου, τοῦ δὲ ἀσωμάτως καὶ ἀθεω-. 12.1. plain, tale Bae Jews, not eG, Jo Understood, as 1 Cor, xiv. empha- ρήτως συντρέχοντος" καὶ τοῦ μὲν τυπικοῦ, τοῦ δὲ ἀληθινοῦ, καὶ τὰ βάθη καθαίροντος. Orat. 40. 17. ἐκστάσει. The Apostle alludes to this among other revelations of the Lord in 2Cor. xii. 1. It took place at Jerusalem, on the visit mentioned ix, 28. 19. δέρων. That it was the custom of the Jews to punish by scourging in the synagogue, appears from Matt. x. 17; xxiii. 34; where our Lord foretells the treatment his disciples should meet with, and which prediction was verified by the conduct of Paul before his conversion. The practice is incidentally confirmed by Eusebius, who, speaking of the Montanists, remarks that οὐδὲ μὴν οὐδὲ ἐν συναγώγαις ᾿Ιουδαΐων τῶν Lgertia Lr Contre. Keg. κβ΄. ΤΩΝ AHOSTOANN. 117 i ὦ a : a ΄ \ +) X 20 Καὶ ore ἐξεχεῖτο τὸ αἷμα Σ᾽ τεφάνου τοῦ μάρτυρός σου, καὶ αὐτὸς , A A ,ὕ A \ ἤμην ἐφεστὼς καὶ συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ, Kal φυλάσσων τὰ e / A / / ἱμάτια τῶν ἀναιρούντων αὐτόν. 21 Καὶ εἶπε πρός με, Πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαπο- στελῶ σε. ον ἴω lal \ 22 Ἤκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου, Kal ἐπῇραν τὴν φωνὴν e La) = an fel a a > \ αὑτῶν λέγοντες, Aipe ἀπο τῆς γῆς τὸν τοιοῦτον' οὐ yap καθῆκον αὐτὸν ζῆν. 93 K , δὲ > la) δὶ Ἂς. 7 Nye cas \ \ “ ραυγαζόντων E AUTWYV, Και PLT TOUVT@Y TA LUAaATLA, KAL KOVLOPTOV βαλλόντων εἰς τὸν ἀέρα, ’ / 24 ι᾿Εκέλευσεν αὐτὸν ὁ χιλίαρχος ἄγεσθαι εἰς THY παρεμβολὴν, ’ \ an e ΄, . εἰπὼν μάστιξιν ἀνετάζεσθαι αὐτὸν. ἵνα ἐπιγνῷ δι ἣν αἰτίαν οὕτως b) Bets. > a ἐπεφώνουν AUTO. 25 “As δὲ προέτεινεν αὐτὸν τοῖς ἱμᾶσιν, εἶπε πρὸς τὸν ἑστῶτα Exa- / ε a 5 yy « Lal \ , / ” τόνταρχον ὁ Παῦλος. Ei ἄνθρωπον “Pwpaiov καὶ ἀκατάκριτον ἔξεστιν ὑμῖν μαστιζειν; 20 ᾿Ακούσας δὲ ὁ ἑκατόνταρχος, προσελθὼν ἀπήγγειλε τῷ χιλιάρχῳ, / “ , nae € \ ” i ¢ nr > λέγων, “Opa τί μέλλεις ποιεῖν: ὁ yap ἄνθρωπος οὗτος “Pwpatos ἐστι. 27 Προσελθὼν δὲ ὁ χιλίαρχος εἶπεν αὐτῷ, Λέγε μοι, εἰ σὺ Ρωμαῖος ef; ὁ δὲ ἔφη, Ναί. > ἴω 28 ᾿Απεκρίθη τε ὁ χιλίαρχος, ᾿Εγὼ πολλοῦ κεφαλαίου τὴν πολιυ- , ΄ ᾽ ΄ ς δὲ ai ON, » my \ δὲ \ J τείαν ταύτην ἐκτησάμην. ὁ δὲ Παῦλος ἔφη, ᾿Εγὼ δὲ καὶ γεγέννημαι. 29 Εὐθέως οὖν ἀπέστησαν ἀπ᾽ αὐτοῦ οἱ μέλλοντες αὐτὸν ἀνετάζειν. γυναικῶν (i.e. who had imbibed their errors) Tis ἐμαστιγώθη ποτὲ, ἢ ελιθοβολήθη. Hist. Eccl. v. 16. 20. μάρτυρος. This word simply im- plies a witness, whether true or false. It is used in the latter sense vii. 58 St. Paul here confirms by his own confession what St. Luke had related of him in that verse. 21. ἔθνη. St. Paul was especially the Apostle of the Gentiles. See Gal. i. 16; ii. 8; Eph. iii. 1, where, calling himself the prisoner of Christ for the Gentiles, he in- timates that his persecution by the Jews arose from his placing the Gentiles on a level with themselves, as equally partakers of the promises made to Abraham. 23. ῥιπτούντων. As they threw up their garments in a rage, and in token of their assent to the cry raised against the Apostle. By the throwing dust into the air they also signified their indignation, and purpose of raising a tumult. 24. ἀνετάζεσθαι. To be examined by scourging, according to the practice of the Romans. See Tac. Hist. iv. 27.4; Suet. Tib. 62; Cai. 32. 25. προέτειναν, Kk. X. As they were stretching him out (for scourging) with the thongs employed for binding him. “Ῥωμαῖον. See on xvi. 37, respecting the privileges of Roman citizens. Plutarch in- forms us that Marcellus caused a magistrate to be scourged, as a public evidence that he was not a Roman citizen. 28. κεφαλαίου. A sum of money. Ta χρήματα κεφάλαια λέγεται. Artemid. i. 16. Gronovius has proved, that the rights and privileges of the Jews were commonly pur- chased of the Romans with money. ‘This was the case with others as well as Jews, and Cicero speaks of quosdam sordidos ho- mines, qui Cesaris beneficia vendebant. Ep. Fam. xiii. 36. Dio informs us that this was a common practice in the reign of Claudius. Πολλοὶ παρὰ τῆς Μεσσαλίνης τῶν Te Καισα- ρέων ὠνοῦντο (τὴν πολιτείαν) καὶ διὰ τοῦτο μεγάλων τὸ πρῶτον χρημάτων προθεῖσα, ἐπειθ᾽ οὕτως ὑπὸ τῆς εὐχερείας ἐπευωνήθη, ὥστε καὶ λογοποιηθῆναι, ὅτι κἂν ὑάλινα τὶς σκεύη συντετριμμένα δῳ τινι, πολίτης ἔσται. 29. average. The torture or questio was not permitted to be inflicted on Roman citizens by the Porcian and Sempronian laws. 118 ITPABEIS Κεφ. κβ΄. καὶ ὁ χιλίαρχος δὲ ἐφοβήθη, ἐπύγνους ὅτι “Pwpaios ἐστι, καὶ ὅτι ἣν αὐτὸν δεδεκώς. 80 Τῇ δὲ ἐπαύριον, βουλόμενος γνῶναι τὸ ἀσφαλὲς, τὸ τί κατη- lal \ lal > / δ > \ > \ nr lal \ γορεῖται παρὰ τῶν ᾿Ιουδαίων, ἔλυσεν αὐτὸν ἀπὸ τῶν δεσμῶν, Kal ἐκέλευσεν ἐλθεῖν τοὺς ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον αὐτῶν: καὶ ἴω 7 > b] / κατωγαγὼν τὸν Παῦλον ἔστησεν εἰς αὐτούς. ΚΕΦΑΛΑΙΟΝ κγ΄. ἌΤΕΝΙΣΑΣ δὲ ὁ Παῦλος τῷ συνεδρίῳ εἶπεν, “Avopes ἀδελφοὶ, ἐγὼ / yf 5 a / lal lal ” 4 fal πάσῃ συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ Θεῷ ἄχρι ταύτης τῆς ἡμέρας. 2 Ὃ δὲ ἀρχιερεὺς ᾿Ανανίας ἐπέταξε τοῖς παρεστῶσιν αὐτῷ τύπτειν -“ / αὐτοῦ TO στόμα. 8 Τότε ὁ Παῦλος πρὸς αὐτὸν εἶπε, Τύπτειν σὲ μέλλει ὁ Θεὸς, τοῖχε , lal Kexoviapeve’ Kal ov κάθῃ κρίνων με κατὰ τὸν νόμον, Kal παρανομῶν Si / κελεύεις με τύπτεσθαι: 30. παρά. κι A. These words should probably be construed with γνῶναι, and not with κατηγορεῖται, which would rather be followed by ὑπό. But γνῶναι παρὰ τινος is not unusual, See xxiv. 8, and mapa σοῦ ἀκοῦσαι. XXviii, 22. XXIII. 1. πεπολίτευμαι τῷ Θεῷ. 7 have lived according to the laws of God, The word properly means ¢o act as a citizen, in conformity to the laws of the state. Thus Clem. Alex. speaks of John the Baptist, as κατὰ γαλήνην Θεῷ συμπεπολιτευμένος, and in the same sense we have τοῖς τοῦ Θεοῦ νόμοις πολιτεύεσθαι, 2 Mace. vi. 1. Πολι- τεύεσθαι τῷ Θεῷ is therefore equivalent to πολιτεύεσθαι κατὰ θεὸν, to live as the laws of God require. See Phil. i. 27. 2. ’Avavias. This Ananias had been raised to the high priesthood by Herod, king of Chalcis, and exercised that office during the famine mentioned above, xi. 28. He was sent prisoner to Rome in conse- quence of some acts of violence between the Jews and Samaritans. During his absence, Jonathan was made High Priest, but was put to death by Felix. Between this time and the appointment of Ishmael by Agrippa, Ananias returned from Rome, and took the office upon himself without any legal au- thority. It was at this time that St. Paul arrived at Jerusalem, and very possibly being ignorant of the usurpation, might na- turally exclaim in y. 5, I wist not, brethren, that he was the High Priest; or, admitting him to have been acquainted with the fact, this exclamation may be considered as an indirect reproof, and a tacit refusal to recognise usurped authority. See Horne’s Introduction, vol. i. p. 105. Ananias pro- bably took offence at the Apostle neglecting to address the’ Sanhedrim as πατέρες; or as Peter had done. iv. ὃ. τύπτειν, kX. This punishment is most frequently, if not always, inflicted in the East, with the high-heeled slipper; it is accounted the greatest disgrace, and com- monly executed with such severity as to knock out many of the teeth. 3. κεκονιαμένε. ‘Thus our Lord com- pares the Pharisees to τάφοις κεκονιαμένοις, Matt. xxiii. 27. And Seneca has the like expression, Miseri sunt sordidi, turpes, ad similitudinem parietum suorum extrinsecus culti, De Provid. 6. The Apostle thus ad- dresses Ananias, according to Theophyl. ἐπειδὴ λαμπρὰν μὲν εἶχε THY ὄψιν, ὡς νόμου ἔκδικος, καὶ νόμῳ δικάζων: ἡ δὲ διάνοια ἀνομίας ἐνεπλήρωτο. ‘The character given of him by Josephus, is one of extreme extortion and avarice, for his servants went to the threshing-floors, and took away by violence the tithes that belonged to the priests, so that some who of old were wont to be sup- ported with them, died for want of food, Ant. xx. 9.2. He was slain together with his brother Hezekiah, about six years after this time, in the beginning of the war, whereby the Apostle’s prediction respecting him was fulfilled. κάθῃ. This word is properly applied to magistrates in the execution of their office, Κεφ. κγ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 119 e \ A 5 a A an 4 Οἱ δὲ παρεστῶτες εἶπον, Tov ἀρχιερέα τοῦ Θεοῦ λοιδορεῖς: ind Μ a » δ / 2 “Edy τε 6 Παῦλος, Οὐκ ἤδειν ἀδελφοὶ, ὅτι ἐστὶν ἀρχιερεύς" yeypa- \ Vv rn a lal lal TTat yap, ἄρχοντα Tov λαοῦ σου οὐκ ἐρεῖς κακῶς. > \ \ A © Ε ev 6 Τνοὺς δὲ ὁ Παῦλος ὅτι τὸ ἕν μέρος ἐστὶ Σ᾽ αδδουκαίων, τὸ δὲ ἕτερον ΄ », > lal / f > \ > \ ar Φαρισαίων, ἔκραξεν ἐν τῷ συνεδρίῳ, “Avdpes ἀδελφοὶ, ἐγὼ Φαρισαϊός / \ > , “ εἰμι, υἱὸς Φαρισαίου' περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν ἐγὼ κρί- VOMAL. Ὁ \ fal an 7 Τοῦτο δὲ αὐτοῦ λαλήσαντος, ἐγένετο στάσις τῶν Φαρισαίων καὶ τῶν Σαδδουκαίων, καὶ ἐσχίσθη τὸ πλῆθος" 8 Σαδδουκαῖοι μὲν γὰρ λέγουσι μὴ εἶναι ἀνάστασιν, μηδὲ ἄγγελον “μήτε πνεῦμα: Φαρισαῖοι δὲ ὁμολογοῦσι τὰ ἀμφότερα. 9 ᾿Εγένετο δὲ κραυγὴ μεγάλη" καὶ ἀναστάντες οἱ γραμματεῖς τοῦ μέρους τῶν Φαρισαίων διεμάχοντο λέγοντες, Οὐδὲν κακὸν εὑρίσκομεν 5 a > , ΄ > \ n / ’ a xX , \ ἐν TO ἀνθρώπῳ τούτῳ" εἰ δὲ πνεῦμα ἐλάλησεν αὐτῷ ἢ ἄγγελος, μὴ θεομαχῶμεν. 10 Πολλῆς δὲ γενομένης στάσεως, εὐλαβηθεὶς ὁ χιλίαρχος μὴ δια- σπωσθῇ ὁ Π}Ἂαυλος ὑπ᾽ αὐτῶν, ἐκέλευσε τὸ στράτευμα καταβὰν ἁρπάσαι αὐτὸν ἐκ μέσου αὐτῶν, ἄγειν τε εἰς τὴν παρεμβολήν. 11 TH δὲ ἐπιούσῃ νυκτὶ ἐπιστὰς αὐτῷ ὁ Κύριος εἶπε, Θάρσει Παῦλε' Os γὰρ διεμαρτύρω τὰ περὶ ἐμοῦ εἰς “ερουσαλὴμ, οὕτω σε δεῖ καὶ εἰς “Ρώμην μαρτυρῆσαι. 12 Γενομένης δὲ ἡμέρας, ποιήσαντές τινες τῶν ᾿Ιουδαίων συστροφὴν, Thus Aristoph. δικαστὰς ody’ ὁρῶ καθημε- νούς. And Cic. sedissentne judices in Caium ? So also we speak in English of the sitting ΟΝ τοῖοι γέγραπται. Namely, Exod. xxii. 28. “Ana Josephus informs us that 6 τούτῳ (ἀρχιερεῖ) μὴ πειθόμενος ὑφέξει δίκην, ὡς εἰς τὸν θεὸν ἀσεβῶν. Against Apion. ii. 24. 7. Φαρισαίων. Their opinion respecting a future life is thus given by J osephus. Ant. xviii. 1.3. ᾿Αθάνατον τε ἰσχὺν ταῖς ψυχαῖς πίστις αὐτοῖς εἶναι, καὶ ὑπὸ χθόνος δικαιώσεις τε καὶ τιμὰς οἷς ἀρέτης ἢ κακίας ἐπιτήδευσις ἐν τῷ βίῳ γέγονε: καὶ τοῖς μὲν εἰργμὸν ἀΐδιον προστίθεσθαι, τοῖς δὲ ῥαστώνην τοῦ ἀναβιοῦν. And again, B. J. ἢ. 8. 14, ψυχὴν δὲ πᾶσαν μεν ἄφϑαρτον, μεταβαίνειν. δὲ εἰς ἕτερον σῶμα τὴν τῶν ἀγαθῶν μόνην, τὴν δὲ τῶν φαύλων ἀϊδίῳ τιμωρίᾳ κολάζεσθαι. See also above, XY. ὅ. 8. Σαδδουκαῖοι. See on iv. 2. Josephus further observes respecting this sect, that ψυχῆς τε THY διαμονὴν, Kal Tas καθ᾽ ἅδου τι- μωρίας καὶ τιμὰς ἀναιροῦσι. Ἔ. J. i. 8. 14. A law of Justinian is still extant, against those Jews, gui auderent aut resurrectionem et judiciwm negare, aut facturam Dei et crea- turam Angelos subsistere. Nov. 146.2. It were well if modern liberalism had thought fit to retain those barriers which our wiser, because more religious, forefathers erected against the encroachments of infidelity and profaneness. ἀμφότερα. Chrysost. says of this word, that od μόνον ἡ λέξις περὶ δύο, ἀλλὰ καὶ περὶ τριῶν λαμβάνεται. But this may be doubted; at all events, the ἄγγελος and πνεῦμα may be considered as identical, and then dydo- repa will refer, (1.) To the resurrection of the. body; and, (2.) The existence of in- corporeal beings. Μήδε, and μήτε, says Dr, Valpy, differ in this, that things homo- geneous are denied by the latter particle, and those which are not so, by the former. 10. εὐλαβηθείς. Being afraid. Hesych. εὐλαβεῖσθαι, φυλάττεσθαι, φοβεῖσθαι. Στρά- τευμα means the garrison in the tower An- tonia. 11. ἐπιστάς. This word is especially applied to supernatural appearances, as above, xii. 7; Luke ii. 9. So Ulpian, ex- plaining the passage in Demosth, ἀφ᾽ ἧς ἡμέρας ἐπὶ ταῦτα ἐπέστην ἐγώ, says, ὡσπέρ τινος δαίμονος ἐπιστασίαν λέγει τῆς αὐτοῦ κηδεμονίας τὴν παρουσίαν. 12, συστροφήν. Conspiracy. Suid. συστροφὴ, ἡ ὁμόνοια, καὶ ἡ ἐπὶ κακῷ συμ- φωνία. These conspirators were probably 190 ΠΡΑΈΕΙΣ Κεφ. κγ΄. , ‘ e ᾿ /, / Lal / aA iad ka > ἀνεθεμάτισαν ἑαυτοὺς, λέγοντες μήτε φαγεῖν μήτε πιεῖν EWS OV aTrO- κτείνωσι τὸν Παῦλον. , A / 13 Ἦσαν δὲ πλείους τεσσαράκοντα of ταύτην THY συνωμοσίαν ‘ TETTOLNKOTES® ΄ an rf a “ 14 Οἵτινες προσελθόντες τοῖς ἀρχιερεῦσι καὶ τοῖς πρεσβυτέροις κα εἶπον, ᾿Αναθέματι ἀνεθεματίσαμεν ἑαυτοὺς, μηδενὸς γεύσασθαι ἕως οὗ ἀποκτείνωμεν τὸν Παῦλον. a a ef a / A 15 Nov οὖν ὑμεῖς ἐμφανίσατε TO n / tad χιλιάρχῳ σὺν TO συνεδρίῳ, ὅπως \ lal / / > αὔριον αὐτὸν KaTayayn πρὸς ὑμᾶς, ὡς μέλλοντας διαγινώσκειν ἀκρι- a a n δέον bsg / Béorepov τὰ περὶ αὐτοῦ: ἡμεῖς δὲ, πρὸ τοῦ ἐγγίσαι αὐτὸν, ἕτοιμοί > δὲν a > / ἐσμεν τοῦ ἀνελεῖν αὐτὸν. 16 ᾿Ακούσας δὲ ὁ υἱὸς τῆς ἀδελφῆς Παύλου τὸ ἔνεδρον, παραγενό- μενος καὶ εἰσελθὼν εἰς τὴν παρεμβολὴν, ἀπήγγειλε τῷ Παύλῳ. 17 Προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατοντάρχων, ἔφη, Τὸν νεανίαν τοῦτον ἀπάγαγε πρὸς τὸν χιλίαρχον; ἔχει γάρ τι ἀπαγγεῖλαι > lal avuT@. / 18 Ὃ μὲν οὖν παραλαβὼν αὐτὸν ἤγαγε πρὸς τὸν χιλίαρχον, καί r r \ φησιν, ‘O δέσμιος Παῦλος προσκαλεσάμενός με ἠρώτησε τοῦτον τὸν νεανίαν ἀγαγεῖν πρός σε, ἔχοντα τί λαλῆσαί σοι. nr a / 19 ᾿Επιλαβόμενος δὲ τῆς χειρὸς αὐτοῦ ὁ χιλίαρχος, Kal ἀναχωρήσας > 907 > ΄ ΝΞ aA 5) ΄ σα ra Τὶ κατ᾽ ἰδίαν, ἐπυνθάνετο, Τί ἐστιν ὃ ἔχεις ἀπαγγεῖλαί μοι: 20 Εἶπε δὲ, “Ore οἱ ᾿Ιουδαῖοι συνέθεντο τοῦ ἐρωτῆσαί σε, ὅπως ” > Ἀ / 4 \ fal id / , > αὔριον eis TO συνέδριον καταγάγῃς τὸν Παῦλον, ws μέλλοντές τι ἀκρι- βέστερον πυνθάνεσθαι περὶ αὐτοῦ. 21 Σὺ οὖν μὴ πεισθῆς αὐτοῖς" > 4 \ > Ν > > Lal ἐνεδρεύουσι yap αὐτὸν ἐξ αὐτῶν “ / / “ > , c \ / : ἄνδρες πλείους τεσσαράκοντα, οἵτινες ἀνεθεμάτισαν ἑαυτοὺς μήτε φαγεῖν μήτε πιεῖν ἕως οὗ ἀνέλωσιν αὐτόν: καὶ νῦν ἕτοιμοί εἰσι προσ- / \ > Ν “A > / δεχόμενοι THY ἀπὸ σοῦ ἐπαγγελίαν. some of the Sicarii (see xxi. 8), and perhaps employed by Ananias. ἀνεθεμάτισαν. Bound themselves under a curse. CEcum. explains it, ἔξω εἶναι τῆς κατὰ Θεὸν πίστεως εἶπον ἑαυτοὺς, εἰ μὴ ποιή- σειαν τὰ δόξαντα. A like imprecation is recorded, 2 Sam. iii. 35. Such oaths were not uncommon among the Jews, but any of the rabbies, as Lightfoot has shown, could absolve them from the performance. 13. συνωμοσίαν, Agreement by oath. Συνωμοσίαν ἐποιήσατε: τουτέστιν, ὅρκους καὶ πίστεις ἀλλήλοις δεδώκατε. Sch. ad Ari- stoph. Eq. 236. 14. ἀναθέματι. This word is not found in the old writers. It seems to have been confounded with ἀνάθημα, by Justin Mart., who says, ἀνάθεμα λέγεται τὸ ἀνακείμενον καὶ ἀφωρισμένον Θεῷ, καὶ εἰς κοινὴν χρῆσιν μηκέτι λαμβανόμενον: ἢ τὸ ἀπηλλοτριωμένον Θεοῦ διὰ κακίαν, Quest. 121. Resp. ad Or- thod. The distinction is properly observed by Zonar. ad Can. iii. ὡς τὰ ἀναθήματα προσαγόμενα TH Θεῷ χωρίζονται ἀπὸ τῶν κοινῶν καὶ ἀνθρωπίνων πραγμάτων: οὕτω καὶ ὁ ἀνάθεμα γενόμενος ἐκκόπτεται καὶ ἀποδι- αἱρεῖται ἀπὸ τῆς τῶν πιστῶν ὁμηγύρεως. The time was now arrived for the fulfilment of our Lord’s prediction, Joh. xvi. 2, that who- soever should kill his disciples would think that he were doing God service. 15. ἐμφανίσατε. Give information. It is a forensic term, as is also διαγινώσκειν, which means, to examine thoroughly. 17. Παῦλος. Though the Apostle had been expressly assured of his safety by Christ himself, yet he would not neglect any proper means that might be conducive thereunto. See also a similar conduct, XXvii. 24, 31. 2]. τὴν ἐπ. The order, namely, for Paul to be brought to the council, Κεφ. κγ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 121 22 ‘O μὲν οὖν χιλίαρχος ἀπέλυσε τὸν νεανίαν, παραγγείλας μηδενὶ ἐκλαλῆσαι, ὅτι ταῦτα ἐνεφάνισας πρός με. 23 Καὶ προσκαλεσάμενος δύο τινὰς τῶν ἑκατοντάρχων εἶπεν, ᾿Ετοι- μάσατε στρατιώτας διακοσίους, ὅπως πορευθῶσιν ἕως Καισαρείας, καὶ ἱππεῖς ἑβδομήκοντα, καὶ δεξιολάβους διακοσίους, ἀπὸ τρίτης ὥρας τῆς νυκτός" 24 Κτήνη τε παραστῆσαι, ἵνα ἐπιβιβάσαντες τὸν Παῦλον διασώ- \ / \ ς 4 σωσι πρὸς Φήλικα TOV ἡγεμόνα" 25 Γράψας ἐπιστολὴν περιέχουσαν τὸν τύπον τοῦτον" ΄ lal 26 Κλαύδιος Μυσίας τῷ κρατίστῳ ἡγεμόνι Φήλικι χαίρειν. \ » a fal 27 Tov ἄνδρα τοῦτον συλληφθέντα ὑπὸ τῶν ᾿Ιουδαίων, καὶ μέλλοντα » a > fal an ἀναιρεῖσθαι ὑπ᾽ αὐτῶν, ἐπιστὰς σὺν TO στρατεύματι ἐξειλόμην αὐτὸν, \ - μαθὼν ὅτι ἹῬωμαῖός ἐστι. a lal 28 Βουλόμενος δὲ γνῶναι τὴν αἰτίαν δι᾿ ἣν ἐνεκάλουν αὐτῷ, κατή- yayov αὐτὸν εἰς τὸ συνέδριον αὐτῶν' 29 “Ov εὗρον ἐγκαλούμενον περὶ ζητημάτων τοῦ νόμου αὐτῶν, μηδὲν δὲ ἄξιον θανάτου ἢ δεσμῶν ἔγκλημα ἔχοντα. 30 ΜΜηνυθείσης δέ μοι ἐπιβουλῆς eis τὸν ἄνδρα μέλλειν ἔσεσθαι ὑπὸ τῶν ᾿Ιουδαίων, ἐξαυτῆς ἔπεμψα πρός σε, παραγγείλας καὶ τοῖς κατη- γόροις λέγειν τὰ πρὸς αὐτὸν ἐπὶ σοῦ. ἔῤῥωσο. 31 Οἱἑ μὲν οὖν στρατιῶται, κατὰ τὸ διατεταγμένον αὐτοῖς, ἀναλα- βόντες τὸν Παῦλον, ἤγαγον διὰ τῆς νυκτὸς εἰς τὴν ᾿Αντιπατρίδα. 32 Τῇ δὲ ἐπαύριον ἐάσαντες τοὺς ἱππεῖς πορεύεσθαι σὺν αὐτῷ, ὑπέστρεψαν εἰς τὴν παρεμβολήν' 23. δεξιολάβους. This word is derived, according to Suid., παρὰ τοῦ λαβεῖν τὴν τοῦ βασιλέως δεξιάν. They seem to have been a kind of body guard to the commander-in- chief. 24. Φήλικα. He was the freedman of Claudius, by whom he was appointed pro- curator of Samaria, and afterwards of Judzea and Galilee, upon the banishment of Venti- dius Cumanus. He retained this office under Nero till he was succeeded by Festus. Tacitus says of him, that per omnem sevi- liam ac libidinem jus regium servili ingenio exercuit. Hist. v. 9. 6. and again, cuncta malefacta sibi impune ratus tanta potentia subnivo. Ann. xii. 54.1. Suetonius calls him triwm reginarum maritum, meaning, three kings’ daughters. One of his wives was daughter of Juba, king of Mauritania. See below xxiv. 24. 25. περιέχουσαν, κι Δ. Conceived in this form. The like expression occurs 2 Mace. xi. 16. St. Luke has probably recorded the very words of the letter, preserved either by himself or St. Paul, who would naturally desire a copy of it for his de- fence. 26. κρατίστῳ. ‘This title is also given to Festus, xxvi. 25. 1t was the proper epi- thet employed in addressing a magistrate, TO yap, κράτιστος, ἐπὶ τῶν ἀρχοντων καὶ ἡγεμόνων ἐλέγετο. Theoph. on Luke i. 4. χαίρειν. Greeting. See above xy. 23. Thus Hor. Ep.i. viii. 1. Celso gaudere et bene rem gerere Albinovano, Sc. 27. μέλλοντα. Was on the point of being. Τῷ στρατεύματι. The soldiery, namely, those under my command. 31. ᾿Αντιπατρίδα. This town was an- ciently called Cafarsaba, but Herod the Great changed its name to Antipatris in honour of his father. The different stages from Jerusalem to Czesarea may be traced as follows. To Neapolis twenty-two miles ; to Lydda ten; to Antipatris ten; and to Cze- sarea twenty-six. The words διὰ τῆς νυκτὸς need not imply that the journey was per- formed in one night, but simply that they travelled in the night time for fear of a rescue. | 9 9) ITPAZEIS Κεφ. κγ΄. + / \ > 33 Oitwes εἰσελθόντες eis τὴν Καισάρειαν, καὶ ἀνωδόντες τὴν ἐπι- στολὴν τῷ ἡγεμόνι, παρέστησαν καὶ τὸν Παῦλον αὐτῷ. = , > / > \ 34 ᾿Αναγνοὺς δὲ ὁ ἡγεμὼν, καὶ ἐπερωτήσας EK ποίας ἐπαρχίας ἐστὶ, καὶ πυθόμενος ὅτι ἀπὸ Κιλικίας, ~ ΞΖ ͵ὔ , 35 Ataxovcopal σου, ἔφη, ὅταν Kal οἱ κατήγοροί σου παραγένωνται. > / / > \ > na / ne , / θ ἐκέλευσέ τε αὐτὸν ἐν τῷ πραιτωρίῳ τοῦ “Hpwdov φυλάσσεσθαι. KE@AAAION «ko. (META δὲ πέντε ἡμέρας κατέβη ὁ ἀρχιερεὺς ᾿Ανανίας μετὰ τῶν πρεσ- βυτέρων καὶ ῥήτορος Τερτύλλου τινὸς, οἵτινες ἐνεφάνισαν τῷ ἡγεμόνι κατὰ τοῦ Παύλου. 2 Κληθέντος δὲ αὐτοῦ, ἤρξατο κατηγορεῖν ὁ Τέρτυλλος, λέγων, rn fa) 4 / lal Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ, καὶ κατορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας, 9 Πάντη τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε Φηλιξ, μετὰ πάσης εὐχαριστίας. 4 Ἵνα δὲ μὴ ἐπὶ πλεῖόν σε ἐγκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν συντόμως τῇ σῇ ἐπιεικείᾳ. ὅ Εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν, καὶ κινοῦντα στάσιν πᾶσι τοῖς ΝΝαζωραίων αἱρέσεω" 35. πραιτωρίῳ. This seems to have been one of the palaces mentioned by Jo- seph, Ant. xv. 9. 6, as built by Herod. It was probably now used as the Government- house. XXIV. 1. ῥήτορος: Properly, an orator, but here it simply means a pleader, or barrister. ‘These abounded in every pro- vince of the empire. ἐνεφάνισαν. Gave information to. Itis a forensic term, to which Ammonius supplies the words διδασκαλικὴν χάρτην, in which case it may mean they preferred a bill of indictment against Paul. 3. εἰρήνης. Felix was in some mea- sure entitled to this praise, imasmuch as he sent to Rome Eleazar, son of Dineas, cap- tain of a band of robbers who had com- mitted great ravages in Palestine; and he also defeated a body of 3000 men, assembled by the Egyptian (mentioned xxi. 38), on the Mount of Olives. But in other respects he Was ἃ most oppressive governor, and as such, accused before Nero by the principal inhabitants of Czesarea, who went to Rome for that purpose; and he had certainly, says Josephus, been brought to punishment, Ιουδαίοις τοῖς κατὰ τὴν οἰκουμένην, πρωτοστάτην τε τῆς τῶν had not Nero yielded to the solicitations of his brother Pallas, who was then in fayour with the emperor. πάντῃ Te, kK. A. These words are to be taken with those preceding, and not with ἀποδεχόμεθα, as in the English Version. 4. ἐγκόπτω. Interrupt, or detain you from other business. ‘The expression is equi- valent to Horace’s in publica commoda peceem si longo sermone morer tua tempora. 5. λοιμόν. A pestilent fellow. Yor λοιμώδην, the abstract for the concrete. Theodor. on Ps.i. 1 observes, that λοιμοὺς τῇ θειᾷ γραφῇ φίλον καλεῖν τοὺς μὴ μόνον σφᾶς αὐτοὺς λυμαινομένους, ἀλλὰ καὶ ἑτέροις τῆς λύμης. μεταδιδόντας, κατὰ τὴν ἐπισκήπ- τουσαν καὶ ἀνθρώποις. καὶ κτήνεσι νόσον, ἧς βεταλαγχάνουσιν οἱ τοῖς νοσοῦσι πελάζοντες. See 1 Mace. xv. 8. Thus Cic. speaks of one as pestis ac pernicies civitatis. Pyo Rabir. For the meaning of οἰκουμένην, see on Xi. 28. πρωτοστάτην. Properly, one in the front rank, and hence a ringleader, Hesy ch. de- fines it, 6 πρῶτος παρὰ τὸ κέρας τῆς παρα- προς τεταγμένος. Ναζωραίων. The name of Nazarene was given to Christ, not only because Nazareth Κεφ. κδ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 123 2 \ Nua \ A ἐ \ 0 “Ος καὶ τὸ ἱερὸν ἐπείρασε βεβηλῶσαι: ὃν Kai ἐκρωτήσωμεν καὶ κατὰ τὸν ἡμέτερον νόμον ἠθελήσαμεν κρίνειν" \ \ rn an Παρελθὼν δὲ Λυσίας ὁ χιλίαρχος μετὰ πολλῆς Blas ἐκ τῶν χειρῶν ἡμῶν ἀπήγαγε, ΄. δὶ / > ay ’ \ / ’ ee / 8 Κελεύσας τοὺς κατηγόρους αὐτοῦ ἔρχεσθαι ἐπὶ cé παρ᾽ οὗ δυνήσῃ ΓΕ ᾽ , \ ΄ ΄ an a an νι a αὐτὸς avaxpivas περὶ πάντων τούτων ἐπιγνῶναι ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ. 9 Συνέθεντο δὲ καὶ οἱ ᾿Ιουδαῖοι, φάσκοντες ταῦτα οὕτως ἔχειν. 10 ᾿Α4πεκρίθη δὲ ὁ Παῦλος, νεύσαντος αὐτῷ τοῦ ἡγεμόνος λέγειν, "Ex πολλῶν ἐτῶν ὄντα σε κριτὴν τῷ ἔθνει τούτῳ ἐπιστάμενος, εὐθυ- μότερον τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι" 11 Avvapévov σου γνῶναι, ὅτι οὐ πλείους εἰσί μοι ἡμέραι ἢ δεκαδύο, ap ἧς ἀνέβην προσκυνήσων ἐν ἱΙερουσαλήμ' 12 Καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα διαλεγόμενον, ἢ ἐπισύ- στασιν ποιοῦντα ὄχλου, οὔτε ἐν ταῖς συναγωγαῖς, οὔτε κατὰ τὴν πόλιν' 18 Οὔτε παραστῆσαί με δύνανται περὶ ὧν νῦν κατηγοροῦσί μου. 14 ‘Oporoya δὲ τοῦτό σοι, ὅτε κατὰ τὴν ὁδὸν ἣν Néyovaw αἵρεσιν, ᾿ς 7 A an a fal οὕτω λατρεύω TO πατρῴῳ Θεῷ, πιστεύων πᾶσι τοῖς KATA TOY νόμον καὶ τοῖς προφήταις γεγραμμένοις: ΕἸ ἅ & f 15 ᾿Ελπίδα ἔχων eis τὸν Θεὸν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, 7 an \ / ἀνάστασιν μέλλειν ἔσεσθαι νεκρῶν, δικαίων τε καὶ ἀδίκων. eo a y \ 16 Ἔν τούτω δὲ αὐτὸς ἀσκῶ, ἀπρόσκοπον συνείδησιν ἔχειν πρὸ TOV ἐ ---- τοῦ. που Θεὸν καὶ τοὺς ἀνθρώπους διαπαντός. was considered as his country, but in fulfil- ment of the prophecy recorded Matt. ii. 23. His followers were so called by way of re- proach, Nazareth being held by the Jews in the greatest contempt. See Joh. i. 4. 6. 9. συνέθεντο. Joined in the accusa- dion. 10. πολλῶν. Felix was now in the fifth or sixth year of his government, having been appointed Procurator with Cumanus, in A.p. 48. We may remark how admir- able is the contrast between the severe sim- plicity of the Apostle’s defence, and the artful accusation of Tertullus. 11. δεκαδύο. These twelve days may be thus made out. On the first, Paul ar- rived at Jerusalem, xxi. 15; on the second, he assembled the elders (18); from the third to the ninth, he was engaged in his vow of abstinence (27); on the ninth, the tumult took place; the tenth, he passed in the tower Antonia, whence he was removed in the night to Antipatris; and, on the twelfth, he reached Ceesarea. 14, πατρώῳ. Since the privilege of worshipping their Θεὸς πάτρῳος had been secured to the Jews by many decrees, both of the emperor and the senate, this was a proper plea before a Roman magistrate, as it placed St. Paul, equally with the Jews, under the protection of the Roman laws. 16. ἐν τούτῳ. On this account, i.e. because I cherish this hope. ἀσκῷ. I exercise myself, ἑμαυτόν under- stood; or it may be taken inéransitively, as in Xen. Rep. iv. 5, ἀσκοῦσι ὅπως κράτιστοι ἔσονται. See Blomf. ad Prom. 1102. ἀπρόσκοπον. Without offence, ireproach- able. It is here used intransitively, but otherwise 1 Cor. x. 32, where ἀπρόσκοποι γίνεσθε is explained by Chrysost. μηδεμίαν παρέχετε λαβὴν μηδενί. συνείδησιν. It is truly observed, (see Antiphon ap. Stob. Tit. 24), that τὸ μὴ συνειδέναι yap αὐτοῦ τῷ βίῳ ἀδίκημα μηδὲν, ἡδονὴν πολλὴν ἔχει. So when Bias was asked, τὶ ἄν εἴη κατὰ τὸν βίον ἄφοβον: he replied, ὀρθὴ συνείδησις. And when the question, τί ἐστιν ἐλευθερία, was put to Periander, he retwmed a like answer ἀγαθὴ συνείδησις. The remarks of Chry- sost. on this subject ave well worth remem- bering. Kav μυριά πάσχωμεν δεινὰ, κἂν πάντοθεν βαλλώμεθα καὶ κινδυνεύωμεν, ἀρκεῖ εἰς παραμυθίαν ἡμῖν, μᾶλλον δὲ οὐ μόνον εἰς παραμυθίαν, ἀλλὰ καὶ εἰς τὸ στεφανοῦσθαι, τὸ 124 ITPAZEIS Κεφ. κδ΄. A / / » Ν 17 Av ἐτῶν δὲ πλειόνων παρεγενόμην ἐλεημοσύνας ποιήσων εἰς τὸ 5) \ Al ἔθνος μου καὶ προσφοράς 18 Ἔν οἷς εὗρόν με ἡγνισμένον ἐν τῷ ἱερῷ, οὐ μετὰ ὄχλου οὐδὲ μετὰ θορύβου, τινὲς δὲ ἀπὸ τῆς ᾿Ασίας ᾿Ιουδαῖοι" 10 Οὺς δεῖ ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν εἴ τι ἔχοιεν πρός με. 920 Ἢ αὐτοὶ οὗτοι εἰπάτωσαν, εἴ τι εὗρον ἐν ἐμοὶ ἀδίκημα, στάντος »"» ,ὔ μου ἐπὶ τοῦ συνεδρίου" 21 Ἢ περὶ μιᾶς ταύτης φωνῆς, ἧς ἔκραξα ἑστὼς ἐν αὐτοῖς, Οτι περὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι σήμερον ὑφ᾽ ὑμῶν. 22 ᾿Ακούσας δὲ ταῦτα ὁ Φῆλιξ ἀνεβάλετο αὐτοὺς, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ, εἰπὼν, Ὅταν Λυσίας ὁ χιλίαρχος καταβῇ, ,’ na διαγνώσομαι Ta καθ᾽ ὑμᾶς" lal a \ “ » 23 Διαταξάμενός τε τῷ ἑκατοντάρχῃ τηρεῖσθαι τὸν Παῦλον, ἔχειν aA noe A xR , TE ἄνεσιν, καὶ μηδένα κωλύειν τῶν ἰδίων αὐτοῦ ὑπηρετεῖν ἢ προσέρ- > r χεσθαι αὐτῷ. 24 Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσιλλῃ τῇ γυναικὶ αὑτοῦ οὔσῃ ᾿Ιουδαίᾳ, μετεπέμψρατο τὸν Παῦλον, καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν πίστεως. 25 Διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος ἔσεσθαι, ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη, Τὸ νῦν ἔχον πορεύου: καιρὸν δὲ μεταλαβὼν μετακαλέσομαί σε; “Ωρ Ἅμα δὲ καὶ ἐλπίζων, ὅτι χρήματα δοθήσεται αὐτῷ ὑπὸ τοῦ συνειδὸς, καθαρὸν ὃν, καὶ μαρτυροῦν ἡμῖν, ὅτι de οὐδὲν πονηρὸν, ἀλλὰ διὰ τὸ τῷ Θεῷ δο- κοῦν, ταῦτα πάσχομεν, δι’ ἀρετὴν, διὰ φιλο- σοφίαν. διὰ τὴν τῶν πολλῶν σωτηρίαν. Hom. iii. in Cor. 17. ἐλεημοσύνας. The Apostle by showing his real object (which he inciden- tally mentions Rom. xv. 25), refutes the charge brought against him (6) of profaning the temple. The προσφοραὶ were the of- ferings on account of the vow recorded xxi. 26. 18. ἐν ois. In the performance of which things. ἹΤράγμασι understood. 20. αὐτοὶ οὗτοι. The Apostle probably pointed to the Sadducees who were present, his referring to whom is evident from the context. 22. διαγνώσομαι, x. A. I will judge of the matters between you. 23. τῷ. Namely, the centurion who had brought Paul to Czesarea; the other having left him at Antipatris, xxiii. 32. For the sense of ἰδίων, see iv. 23.! 24. παραγενόμενος. Having returned. The word seems to imply that Felix had been absent for a time. Δρουσίλλῃ. She was the third daughter of Ilerod Agrippa, whose death is recorded xii. 23. She was first married to Azizus, king of Emesa, whom she forsook, at the persuasion of one Simon (see above viii. 9), and became the wife of Felix, by whom she had a son, Agrippa, who perished in an eruption of Vesuvius. Joseph. Ant. xx. 7. 2. Felix had a former wife of the same name, daughter of the king of Mauritania. 25. ἐγκρατείας. Continence, or chastity. a virtue to which Felix, who, per omnem sevitiam ac libidinem jus regium servili ingenio exercuit, (Tac. Hist. v.9) was entirely a stranger, and had therefore great reason to tremble at the prospect of the future judg- ment, the declaration of which formed a most important topic in St. Paul’s preaching (xvii. 31), and is mentioned (Heb. vi. 2), as one of the fundamental principles of the doctrine of Christ. τὸ νῦν ἔχον. For the present. stand κατὰ and μέρος χρόνου. 20. χρήματα. It was provided by the Julian law, ne quis ob hominem in vincula publica conjiciendum, vinciendum, vincirive jubendum, exve vinculis dimittendum aliquid acceperit. And hence Verres was accused by Cicero, that predonum duces accepta pe- cunia dimiserit. Verr.i. 4. 9. This law how- ever was shamefully disregarded by the Under- Κεφ. κδ΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 12 , “ ΄ Saf \ \ \ Ἰ]αύλου, ὅπως λύσῃ αὐτόν" διὸ Kal πυκνότερον αὐτὸν μεταπεμπόμενος ς I > n ὠμίλει αὐτώ. ἐ 27 Διετίας δὲ πληρωθείσης ἔλαβε διάδοχον ὁ Φῆλιξ ἸΙόρκιον lal / an n Φῆστον' θέλων τε χάριτας καταθέσθαι τοῖς ᾿Ιουδαίοις ὁ Φῆλιξ, κατ- , A έλιπε TOV Παῦλον δεδεμένον. ΚΕΦΑΛΑΙΟΝ κε. ΦΉΣΤΟΣ οὖν ἐπιβὰς τῇ ἐπαρχίᾳ, μετὰ τρεῖς ἡμέρας ἀνέβη εἰς “Iepo- / \ σόλυμα ἀπὸ Καισαρείας. ? / \ n « “- “ 2 ᾿Ενεφάνισαν δὲ αὐτῷ ὁ ἀρχιερεὺς καὶ οἱ πρῶτοι τῶν ᾿Ιουδαίων \ an κατὰ Tov Παύλου, καὶ παρεκάλουν αὐτὸν, 3 Αἰτούμενοι χάριν κατ᾽ αὐτοῦ, ὅπως μεταπέμψηται αὐτὸν εἰς “Ιερουσαλὴμ, ἐνέδραν ποιοῦντες ἀνελεῖν αὐτὸν κατὰ τὴν ὁδόν. 4 Ὃ μὲν οὖν Φῆστος ἀπεκρίθη, τηρεῖσθαι τὸν Παῦλον ἐν Καισαρείᾳ, ἑαυτὸν δὲ μέλλειν ἐν τάχει ἐκπορεύεσθαι. 5 Οἱ οὗν δυνατοὶ ἐν ὑμῖν, φησὶ, συγκαταβάντες, εἴ τι ἐστὶν ἐν τῷ ἀνδρὶ τούτῳ, κατηγορείτωσαν αὐτοῦ. 6 Διατρίψας δὲ ἐν αὐτοῖς ἡμέρας πλείους ἢ δέκα, καταβὰς εἰς Και- σάρειαν, τῇ ἐπαύριον καθίσας ἐπὶ τοῦ βήματος, ἐκέλευσε τὸν Παῦλον ἀχθῆναι. 7 Παραγενομένου δὲ αὐτοῦ, περιέστησαν οἱ ἀπὸ ᾿Ιεροσολύμων κατα- / > ὃ ἴω \ \ / > / / \ “ βεβηκότες ᾿Ιουδαῖοι, πολλὰ καὶ βαρέα αἰτιάματα φέροντες κατὰ τοῦ Παύλου, ἃ οὐκ ἴσχυον ἀποδεῖξαι" / n / 8 ’Arroroyoupévov αὐτοῦ, “Ott οὔτε εἰς τὸν νόμον των ᾿Ιουδαίων, / ἌΝ ΤΟ οὔτε εἰς τὸ ἱερὸν, οὔτε εἰς Καίσαρα τὶ ἥμαρτον. procurators of Judzea. Philo, for instance, charges Pilate with receiving bribes. Cu- manus, the predecessor of Felix, was χρή- μασι πεισθεὶς, according to Josephus, who tells us also that in the time of Albinus, who succeeded Festus, this kind of bribery Was so very common, that μόνος ὁ μὴ δοὺς τοῖς δεσμωτηρίοις ὡς πονηρὸς ἐγκαταλείπετο. B. 4.1..14..}.. Yet, this man, he tells us, was a most excellent governor in this re- spect, when compared with his successor Florus, who was, through his enormities, the immediate occasion of the Jewish war. 27. διάδοχον. A successor. ‘This state- ment is confirmed almost verbatim by Jose- phus. Ant. xx. 8.9. Πορκίου δὲ Φήστου διαδόχου Φήλικι πεμφθέντος ὑπὸ Νέρωνος. χάριτας καταθέσθαι. To do a favour to. This was the common practice of the Roman governors, that they might make them- selves popular before the expiration of their government. Thus Josephus relates of Al- binus, that ὡς ἤκουσεν διάδοχον αὐτῷ Γέσ- σιον Φλῶρον ἀφικνεῖσθαι, βουλόμενος δοκεῖν τι τοῖς ἹἹεροσολυμίταις παρεχῆσθαι, τοῦς ἐκ μικρᾶς καὶ τῆς τυχούσης αἰτίας εἰς τὴν εἱρκτὴν κατατεθέντας, χρήματα λαμβάνων αὐτὸς ἀπ- έλυε. Ant. xx. 9.5. Felix, however, did not obtain his object, as we have seen above on v. 3. See xxv. 9. XXV. 1. ἐπιβάς. Having landed, name- ly, at Caesarea. Thus Lucian. ἐπεὶ δὲ ἐπέβη τῇ νήσῳ. Zeph. et Not. 4. ’Emapxia is ge- nerally spoken of the provinces governed by Propretors; the smaller ones being termed ἐπιτροπαί, which term is applied to Judea by Josephus; who, however, calls Festus the ἔπαρχος, though he was only procu- rator. 5. οἵ δυνατοί. Those in authority among you, the of πρῶτοι above mentioned. ‘Thus Joseph. B, J. i, 12. 4, ἦκον καὶ ᾿Ιουδαίων ot δυνατοὶ, κατηγοροῦντες Φασαήλου: And Philo, πάντων οὖν τῶν δυνατῶν συῤῥυεντων εἰς τὰ βασίλεια. See 1 Cor, i. 26. ΠΡΆΞΕΙΣ Κεφ. κε. 9 Ὃ Pharos δὲ τοῖς ᾿Ιουδαίοις θέλων χάριν καταθέσθαι, ἀποκριθεὶς τῷ Παύλῳ εἶπε, Θέλεις εἷς Ιεροσόλυμα ἀναβὰς, ἐκεῖ περι τούτων / 3 > ’ lal κρίνεσθαι ἐπ᾿ ἐμοῦ; 10 Hime δὲ ὁ Παῦλος, "Emi τοῦ βήματος ᾿Καίσαροϑτε ἑστώς εἰμί οὗ με δεῖ κρίνεσθαι: νώσκεις. ᾿Ιουδαίους οὐδὲν ἠδίκησα, ὡς καὶ σὺ κάλλιον ἐπιγι- 11 Ei μὲν γὰρ ἀδικῷ καὶ ἄξιον θανάτου πέπραχά τι; οὐ παραιτοῦμαι τὸ ἀποθανεῖν" εἰ δὲ οὐδέν ἐστιν ὧν οὗτοι κατηγοροῦσί μου, οὐδείς με ὃ Hie > a / υνᾶτοι AUTOLS χαρισαᾶσ θαι. Καίσαρα ἐπικαλοῦμαι. ’ = lol 7 \ la) 12 Tore ὁ Φῆστος συλλαλήσας μετὰ τοῦ συμβουλίου, ἀπεκρίθη. Καίσαρα ἐπικέκλησαι; ἐπὶ Καίσαρα πορεύσῃ. 13 μερῶν δὲ διαγενομένων τινῶν, ᾿Αγρίππας 6 βασιλεὺς καὶ Bep- νίκη κατήντησαν εἰς Καισάρειαν, ἀσπασόμενοι τὸν Φῆστον. 14 “Ὡς δὲ πλείους ἡμέρας διέτριβον ἐκεῖ, 6 Φῆστος τῷ βασιλεῖ la / ἀνέθετο τὰ Kata τὸν Παῦλον, λέγων, ᾿Ανήρ tis ἐστὶ καταλελειμμένος ὑπὸ Φήλικος δέσμίος, 15 ΤΙερὶ οὗ, γενομένου μου εἰς Ιεροσόλυμα, ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ of πρεσβύτεροι τῶν ᾿Ιουδαίων, αἰτούμενοι κατ᾽ αὐτοῦ δίκην' 16 Πρὸς ods ἀπεκρίθην, ὅτε οὐκ ἕστιν ἔθος Ῥωμαίοις χαρίζεσθαί ρ ρίθην, μ 10. Καίσαρος. The Apostle calls it the tribunal or court of Cesar, as being held in his name, and by his authority. For, as we learn from Ulpian, Que acta gestaque sunt a Procuratore Cesaris, sic ab eo comprobantur, alque si a Cesare gesta sint. 11. παραιτοῦμαι, κι Δ. Ido not depre- cate death. Thus Dion. Hal. A. V. 29, τὸν μὲν οὖν θάνατον ov παραιτοῦμαι, βασάνους δὲ, καὶ τὰς ἄλλας ὕβρεις. And Demetrius in Livy, Ego si quid impie in te pater, si quid scelerate in fratrem admisi, nullam deprecor penam. χαρίσασθαι. This word here means to give up, as a person to destruction, in order to gratify another. It was contrary to law that a Roman citizen should be brought to trial in any of the provinces against his con- sent, and hence Pliny says of the Chris- tians, in his letter to Trajan, fwerunt alii similis amentie; quos, quia cives Romani erant, annotavi in urbem remittendos. Ep. x. 97. ἐπικαλοῦμαι. It was enacted by the Va- lerian law, that ἐάν τις ἄρχων Ῥωμαίων τινὰ ἀποκτείνειν, ἢ μαστιγοῦν, ἢ ζημιοῦν εἰς χρή- ματα θέλῃ, ἐξεῖναι τῷ ἱδιώτῃ προκαλεῖσθαι τὴν ἀρχὴν ἐπὶ τὴν τοῦ ᾿δήμου κρίσιν, πάσχειν δὲ ἐ ἐν τῷ μεταξὺ χρόνῳ μηδὲν ὑπὸ τῆς ἀρχῆς, ἕως ἂν ὁ δῆμος ὑπὲρ αὐτοῦ ψηφίσηται. Dion. Hal. ν. p. 392, But this right of hearing appeals was now transferred from the people to the emperor, and accordingly Suetonius tells us, that Augustus appellationes quotannis urbanorum quidem litigatorum pretori delegavit urbano; at provincialium, consularibus viris quos singulos cujusque provincieé negoliis pre- ΤῊ Aug. 33. 3 2. συμβουλίου. The council, or asses- SOrs, mips business it was to assist the pre- sident in his decisions. Jllud negare posses, exclaims Cicero against Verres (ii. 33), aut nune negabis, te consilio tuo dimisso, viris pri- mariis qui in consilio C. Sacerdotis fuerant, tibique esse solebant, remotis, de re judicata judicasse 2 13. ᾿Αγρίππας. The son of Agrippa the Great. Ye was first made king of Chal- cis, by Claudius, on the death of his uncle Herod, which he exchanged four years after, for the tetrarchies of Philip and Ly- sanias mentioned Luke ii. 1]. After areign of fifty-one years, he died a. p. 100 in the third year of Trajan. Βερνίκη. She was the eldest sister of the Agrippa above mentioned, and wife of her uncle Herod, king of Chalcis. She after- wards married Polemo, king of Cilicia; but was at this time supposed to have lived cri- minally with her own brother, to which cir- cumstance Juvenal alludes when speaking of a diamond ring, Berenices In digito factus pretiosior, he adds, Hune dedit olim Barbarus inceste, dedit hune Agrippa sorori. Sat. vi. 157. She was well known at Rome, and much favoured by Vespasian, Κεφ. κε΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 127 twa ἄνθρωπον εἰς ἀπώλειαν, πρὶν ἢ ὁ κατηγορούμενος κατὰ πρό- σωπον ἔχοι τοὺς κατηγόρους, τόπον τε ἀπολογίας λάβοι περὶ τοῦ Ἐπ ΤΠ τπτος, | 17 Συνελθόντων οὗν αὐτῶν ἐνθάδε, ἀναβολὴν μηδεμίαν ποιησάμενος, τῇ ἑξῆς καθίσας ἐπὶ τοῦ βήματος, ἐκέλευσα ἀχθῆναι τὸν ἄνδρα" 18 Περὶ οὗ σταθέντες οἱ κατήγοροι οὐδεμίαν αἰτίαν ἐπέφερον ὧν IES eh ὑπενόουν ἐγώ" 19 Ζητήματα δέ τινα περὶ τῆς ἰδίας δεισιδαιμονίας εἶχον πρὸς αὐτὸν, καὶ περί τινος ᾿Ιησοῦ τεθνηκότος, ὃν ἔφασκεν ὁ Παῦλος ζῇν. 20 ᾿Απορούμενος δὲ ἐγὼ εἰς τὴν περὶ τούτον ζήτησιν, ἔλεγον, εἰ βού- λοιτο πορεύεσθαι εἰς ἱἱερουσαλὴμ, κἀκεῖ κρίνεσθαι περὶ τούτων. 21 Τοῦ δὲ Παύλου ἐπικαλεσαμένου τηρηθῆναι αὑτὸν εἰς τὴν τοῦ Σεβαστοῦ διάγνώσιν, ἐκέλευσα τηρεῖσθαι αὐτὸν, ἕως οὗ πέμψω αὐτὸν πρὸς Καίσαρα. 22 ᾿Αγρίππας δὲ πρὸς τὸν Φῆστον ἔφη, ᾿Εβουλόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι. ὁ δὲ, Αὔριον, φησὶν, ἀκούσῃ αὐτοῦ. 23 Τῇ obv ἐπαύριον ἐλθόντος τοῦ ᾿Αγρίππα καὶ τῆς Βερνίκης μετὰ πολλῆς φαντασίας, καὶ εἰσελθόντων εἰς τὸ ἀκροατήριον, σύν τε τοῖς χιλιάρχοις καὶ ἀνδράσι τοῖς κατ᾽ ἐξοχὴν οὖσι τῆς πόλεως“, καὶ κελεύ- σαντος τοῦ Φήστου, ἤχθη ὁ Παῦλος" 24 Καί φησιν ὁ Φῆστος, ᾿Αγρίππα βασιλεῦ, καὶ πάντες οἱ συμ- παρόντες ἡμῖν ἄνδρες, θεωρεῖτε τοῦτον περὶ οὗ πᾶν τὸ πλῆθος τῶν ᾿Ιουδαίων ἐνέτυχόν μοι ἔν τε ἹΙεροσολύμοις καὶ ἐνθάδε, ἐπιβοῶντες μὴ ὃ a n 373 / ely ζῆν αὐτὸν μηκέτι. 25 ᾿Εγὼ δὲ καταλαβόμενος μηδὲν ἄξιον θανάτου αὐτὸν πεπραχέναι; \ 5 nr \ καὶ αὐτοῦ δὲ αὐτόν. 20 Περὶ οὗ 16. κατὰ πρόσωπον. Face to face. Thus Philo speaks of the Roman governors, as κοινοὺς παρέχοντες ἑαυτοὺς δικαστὰς, ἐξ ἴσου καὶ τῶν κατηγόρων καὶ τῶν ἀπολογουμένων ἄκροωμενοι, impartial judges, giving equal at- tention both to the accusers and the defendants. Τόπος may be rendered opportunity. Eph. iv. 27. 19. δεισιδαιμονίας. Religion, not super- stition, as in our version; for it is not likely that Festus would have used this word in an offensive sense before Agrippa. See above, xvii. 22. 20. Ἱερουσαλήμ. Namely, before the Sanhedrim, who still retained their authority in matters of religion. See xviii. 15. 21. SeBdorov. Augustus. The title borne by all the Roman emperors from Ceesar Octavianus, who first assumed it, γενόμενος ἀρχὴ σεβάσμου καὶ τοῖς ἔπειτα. Philo ad Caium. ΄ > / \ \ » , τούτου ἐπικαλεσαμένου τὸν Σεβαστὸν, ἔκρινω πέμπειν 5 “ ib A if > ” \ v4 ἀσφαλές τι γράψαι τῷ κυρίῳ οὐκ ἔχω" διὸ προήγαγον 23. φαντασίας. Pomp, display. Chyy- sost. thus illustrates the term: ᾿Αλλὰ μὴ προσέχωμεν τοῖς τυμπάνοις, μηδὲ τοῖς αὐλοῖς, μηδὲ ταῖς κινύραις, μηδὲ τῇ λοιπῇ τοῦ πλούτου φαντασίᾳ. Hom. iv. in Matt. κατ᾽ ἐξοχὴν οὖσι. For ἐξόχοις. The prin- cipal men, such, namely, as are mentioned above (12). 24. ἐνέτυχον. to me. 26. κυρίῳ. Domini appellationem Au- gustus, ut maledictum et opprobrium semper evhorruit. Suet. Aug. 53. And so also did Tiberius. The title, however, was gradu- ally adopted by the succeeding emperors, of which there are frequent instances in Pliny’s letters to Trajan. Judas of Galilee, (v. 37) taught his followers μηδένα ἀνθρώ- πων μηδὲ μέχρι στόματος ἀνέχεσθαι λέγειν Κύριον, μηδὲ κατά τινα τιμὴν καὶ φιλοφρο- σύνην, μηδ᾽ αὐτὸν τὸν βασιλεύοντα. Theoph, Have made application 128 ΠΡΆΞΕΙΣ Κεφ. κε΄. > \ ’ la) ΄ an σε. 65 δ a αὐτὸν ἐφ᾽ ὑμῶν, καὶ μάλιστα ἐπὶ cod, βασιλεῦ ᾿Αγρίππα, ὅπως τῆς 5 / an ἀνακρίσεως γενομένης σχῶ τι γράψαι. 9 A / _- / Ul \ \ \ ’ > r 27 "ἄλογον yap μοι δοκεῖ, TéuTrovta δέσμιον, μὴ καὶ τὰς KAT αὐτοῦ αἰτίας σημᾶναι. KE@AAAION κστ΄. ᾿ΑΤΡΙΠΠΑ͂Σ δὲ πρὸς τὸν Παῦλον ἔφη, ᾿Επιτρέπεταί σοι ὑπὲρ σεαυτοῦ λέγειν. τότε ὁ Παῦλος ἀπελογεῖτο, ἐκτείνας τὴν χεῖρα, 2 Περὶ πάντων ὧν ἐγκαλοῦμαι ὑπὸ ᾿Ιουδαίων, βασιλεῦ ᾿Αγρίππα, ἥγημαι ἐμαυτὸν μακάριον μέλλων ἀπολογεῖσθαι ἐπὶ σοῦ σήμερον’ 3 Μάλιστα yvoortny ὄντα σε πάντων τῶν κατὰ ᾿Ιουδαίους ἐθῶν τε καὶ ζητημάτων. διὸ δέομαί σου μακροθύμως ἀκοῦσαί μου. 4. Τὴν μὲν οὗν βίωσίν μου τὴν ἐκ νεότητος, τὴν aT ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἐν ἱΙεροσολύμοις, ἴσασι πάντες οἱ ᾿Ιουδαῖοι, 5 Προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτε κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος. 6 Καὶ νῦν ἐπ᾽ ἐλπίδι τῆς πρὸς τοὺς πατέρας ἐπαγγελίας γενομένης ὑπὸ τοῦ Θεοῦ ἕστηκα κρινόμενος, ΠΣ ΄ δι ἡ ’ 5 , ΄ὔ ρον f Εἰς ἣν το δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα καὶ ἡμέραν λατ- ad Lue. xiii, who adds from Josephus, ὅθεν kal πολλοίγε αὐτῶν ὑπὲρ τοῦ μὴ εἰπεῖν Κυρίον τὸν Καίσαρα, χαλεπῶς ἠκίζοντο, XXVI. 1. ékreivas. According to the custom of that time, which however was not observed by the earlier orators. Οὕτως ἦσαν σώφρονες οἱ ἀρχαίοι ἐκεῖνοι ῥήτορες, 6 Περικλῆς καὶ ὁ Θεμιστοκλῆς καὶ ᾿Δριστείδης, ωστε ὃ νυνὶ πάντες ἐν ἔθει πράττομεν, τὸ τὴν χεῖρα ἔξω ἔχοντες λέγειν, τότε τοῦτο θρασύ τι ἐδόκει εἶναι καὶ εὐλαβοῦντο αὐτὸ πράττειν. /Eschin. in Timarch. 3. γνώστην. ‘The accusative absolute for the genitive, as is usual in Attic writers. That Agrippa was a very zealous observer of the Jewish ordinances appears from his refusing to marry his sister Drusilla to the king of Emesa, till he consented to be cir- cumcised. Besides, he had, by the per- mission of the emperor, the direction of the treasury, the regulation of the temples, and the right of nomination to the high priest- hood. Of his father it is recorded by Philo, that when Caligula announced his purpose of setting up his statue in the temple, he replied, πάντα ὑπαλλάττομαι ἑνὸς τοῦ μὴ κινηθῆναι τὰ πάτρια, and immediately fainted away. 5. ἄνωθεν, my life, From the beginning, i.e. of θρησκείας. Religion. Suid. θρησκεύει" θεοσεβεῖ. ὑπηρετεῖ τοῖς Θεοῖς. The word, he adds, is derived from Thrax, a Thracian, in reference to Orpheus, of that nation, who first instituted religious mysteries. 6. ἐλπίδι. The hope, namely, of the Saviour promised to Abraham, Gen. xxii. 18; Isaac, Gen. xxvi. 4; Jacob, Gen, xxviii. 14; Judah, Gen. xvix. 10; the Israelites, Deut. xviii. 15; David, 2 Sam. viii. 12. See XXViii. 20. 7. δωδεκάφυλον. Namely, the Jewish nation, so called, even after the dispersion of the ten tribes (2 Kings xvii. 23, xvii. 1). For though these never returned in a body, with those who were restored to their own country under Cyrus and his successors on the throne of Persia, yet, as it appears from Ezra vi. 17, and viii. 35, that sacrifices were offered for all Israel, there were probably many individuals out of every tribe inter- mingled with those of Benjamin and Judah during the captivity in Babylon, and who returned with them. ev exteveia. A remarkable instance of the intense zeal of the Jews is recorded in Josephus, Pompey, he says, could not but admire not only at the other instances of the Jews’ fortitude, but especially that they did not at all intermit their religious services, even when they were encompassed with darts on all Κεφ. στ΄. pevov ἐλπίζει καταντῆσαι ᾿} , e \ fal ’ 7 “γρίππα, ὑπὸ τῶν ᾿Ιουδαίων. περὶ ΤΩΝ ΑΠΟΣΤΟΛΩΝ. As ἐλπίδος ἐγκαλοῦμαι, βασιλεῦ 9 4 re ” / SCL Al 3.16 Θ \ \ > ΄ ἊΝ δ ἄπεστον Kplwetas map ὑμῖν εὐ ὁ Oeds γεμροὺς ἐγείρει: 9 Εγὼ μὲν οὗν ἔδοξα ἐμαυτῷ πρὸς τὸ ὄνομα ᾿Ιησοῦ τοῦ Ναζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι" «Δ \ fal 10°O καὶ ἐποίησα ἐν “Ιεροσολύμοις, καὶ πολλοὺς τῶν ἁγίων ἐγὼ φυλακαῖς κατέκλεισα, τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαβών" ἀναι- / fal rn ρουμένων TE αὐτῶν κατήνεγκα ψῆφον. ist K \ \ Ft \ Sas \ , A > \ ab KATG πᾶσας Tus on ἐφ 5}. το ΠΡ eee ΘΟ ΤΟῸ ἠνάγκαξον βλασφημεῖν’ περισσῶς τε ἐμμαινόμενος αὐτοῖς, ἐδίωκον ἕως καὶ εἰς τὰς ἔξω πόλει». 12 Ἔν οἷς καὶ πορευόμενος εἰς 9 n a lal ἐπιτροπῆς τῆς παρὰ τῶν ἀρχιερέων, \ \ > , \ τὴν Δαμασκὸν pet ἐξουσίας καὶ . ς 5 A 13 "Ημέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευο- / μένους“. 14 Πάντων δὲ καταπεσόντων ἡμῶν εἰς τὴν γῆν, ἤκουσα φωνὴν λα- λοῦσαν πρός με καὶ λέγουσαν τῇ ᾿Εβραΐδι διαλέκτῳ, Σαοὺλ Σ᾿ αοὺλ, τι με διώκεις ; σκληρόν σοι πρὸς κέντρα λακτίζειν. 15 ᾿Εγὼ δὲ εἶπον, Tis εἶ Κύριε; ὁ δὲ εἶπεν, ᾿Εγώ εἰμι ᾿Ιησοῦς ὃν σὺ διώκεις. 16 ᾿Αλλὰ ἀνάστηθι, καὶ στῆθι ἐπὶ τοὺς πόδας σου εἰς τοῦτο γὰρ , Ὄ 3 2 ὠφθην σοι, προχειρίσασθαί σε ὑπηρέτην Kal μάρτυρα ὧν τε εἶδες ὧν TE ὀφθήσομαί σοι, sides, ὥσπερ γὰρ εἰρήνης βαθείας κατεχούσης τὴν πόλιν, al τε θυσίαι καθ᾽ ἡμέραν, καὶ οἵ ἐναγισμοὶ, καὶ πᾶσα θεραπεία κατὰ τὸ ἀκριβὲς ἐξετελεῖτο τῷ Θεῷ: καὶ οὐδὲ κατ᾽ αὐτὴν τὴν ἅλωσιν, περὶ τῷ βωμῷ φονευύμενοι καθ᾽ TE ραν, τῶν νομίμων εἰς τὴν θρησκείαν ἀπέστη- σαν. Bell. Jud. i, 7. 4. νύκτα καὶ nu. This seems to imply con- stant devotion. See Luke i. 74; ii. 37; ΠΕ ΤΙ les 1) Mimi. Vel os 9. ὄνομα. The religion which teaches Christ to be w orshipped ; and his name to be adored. Or ὄνομα ᾿Ιησοῦ may be pleo- nastic for Ἰησοῦν, as τὸ ὄνομα σοῦ is for God, in the Lord’s prayer. See Heb. xiii. 15; Joh. i. 12; 1 Joh. iii. 23. 10. τῶν ἁγίων. The name by which the disciples were distinguished in the New Testament, and which must be equally cha- racteristic of true Christians in every age, for without holiness no man shall see the Lord. 11. βλασφημεῖν, i.e. the name of Christ, as a token of their abandonment of his reli- gion. That this was the usual practice of the persecutors of the Christians, appears from Pliny’s letter to Trajan, wherein he says, Cum preeunte me, deos appellarent, et imagini tue, quam propler hoc jusseram cum simulacris numinum sufferri, thure ac vino supplicarent, preterea maledicerent Christo, quorum nihil cogi posse dieuwntur qui sunt re vera Christiani. Plin. Ep. xiii. 97. A beau- tiful example of Christian steadfastness under such circumstances, is recorded by Eusebius of the Martyr Polycarp, who, when the pr oconsul urged him μετανόησον" εἶπον αἶρε τοὺς ἀθέους, ἐμβριθεῖ τῷ προσώπῳ εἰς πάντα τὸν ,ὄχλον τὸν ἐν τῷ σταδίῳ ἐμ- βλέψας, ἐ ἐπισείσας αὐτοῖς τὴν χείρα, στενάξας τε καὶ ἀναβλέψας εἰς τὸν οὐρανὸν, εἶπεν, αἶρε τοὺς ἀθέους" ἐγκειμένου δὲ τοῦ ἡγουμένου, καὶ λέγοντος, ὄ ὄμοσον καὶ ἀπολύσω oe, λοιδόρησον τὸν Χριστόν" ἔφη ὁ Πολύκαρπος, ὀγδοήκοντα καὶ ἐξ ἔ ἔτη δουλεύω αὑτῷ καὶ οὐδὲν με ηδίκησε" καὶ πῶς δύναμαι βλασφημῆσαι τὸν βασιλέα μοῦ τὸν σώσαντά με. Euseb. Hist. iv. 15. 12. &v ois, i.e. ἔργοις. While I was occupied in these things. 180 ITPABEIS Κεφ. στ΄. a lal lal n 2 ΩΝ n 17 ᾿Εξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ τῶν ἐθνῶν, εἰς οὗς νῦν σε / ἀποστέλλω, lal na a \ / 2 lal 18 ᾿Ανοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς \ fal 5 / n an > \ \ \ lal n > \ ” Kal τῆς ἐξουσίας τοῦ Satava ἐπὶ τὸν Θεὸν, Tov λαβεῖν αὐτοὺς ἄφεσιν lal na n - lel 5 }] "A ἁμαρτιῶν, καὶ κλῆρον ἐν τοῖς ἡγιασμένοις, πίστει TH Els ἐμέ. na , \ a > / 19 Ὅθεν, βασιλεῦ ᾿Αγρίππα, οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ 2 ὀπτασίᾳ, 20 ᾿Αλλὰ τοῖς ἐν Δαμασκῷ πρῶτον καὶ Ἱεροσολύμοις, εἰς πᾶσάν τε τὴν χώραν τῆς ᾿Ιουδαίας, καὶ τοῖς ἔθνεσιν, ἀπαγγέλλων μετανοεῖν, καὶ ἐπιστρέφειν ἐπὶ τὸν Θεὸν, ἄξιω τῆς μετανοίας ἔργα πράσσοντας. 2] “Ἕνεκα τούτων με οἱ ᾿Ιουδαῖοι συλλαβόμενοι ἐν τῷ ἱερῷ, ἐπει- ρῶντο διαχειρίσασθαι. 22 ᾿Επικουρίας οὗν τυχὼν τῆς παρὰ τοῦ Θεοῦ, ἄχρι τῆς ἡμέρας ταύτης ἕστηκα, μαρτυρούμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωσῆς, 23 Εἰ παθητὸς ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς 7] f “Ὁ an \ n 5, μέλλει καταγγέλλειν τῷ λαῷ καὶ τοῖς ἔθνεσι. ἐξαιρούμενος. Making choice of thee. Thus Paul is called σκεῦος ἐκλογῆς; above ix, 15. 18. τοῦ ἐπιστρέψαι. That they may turn, &¢., as a consequence of having their eyes opened. σκότους. Darkness, in Scripture lan- guage, signifies ignorance and error, and is opposed to φῶς, which denotes a state of spiritual light and knowledge. See Matt. iv. 16; Joh. viii. 12; Rom. ii. 19; Eph. v. 8, on which last Chrysost. observes, ὅταν οὖν δέξηται ἡ διάνοια τὸ φῶς τὸ εὐαγγελικὸν, Kal κατὰ τὴν πίστιν φῶς ὀνομάζεται, ὡσαύτως δὲ καὶ κατὰ τὰ ἔργα' ---ἀνάγκη γὰρ τὸν δεξάμενον φῶς πίστεως, ελθεῖν καὶ εἰς ἔργα φωτός. κλῆρον. An inheritance. See above xx. 32; and Col.i. 12, on which last passage Chrysostom asks, | “bud τί κλῆρον καλεῖ : δει- κνὺς ὅτι οὐδεὶς ἀπὸ κατορθωμάτων οἰκείων βασιλείας τυγχάνει: ἀλλ᾽ ὥσπερ ὁ κλῆρος (οὐκ ἀνθρωπίνης ἐστι σπουδῆς, ‘Theophyl.) οὕτω δὴ Kal ἐνταῦθα" οὐδεὶς γὰρ τοιαύτην ἐπιδείκνυται πολιτείαν ὥστε βασιλείας ἀξιω- θῆναι, ἀλλὰ τῆς αὐτοῦ δωρεᾶς ἐστι τὸ παν. πίστει, κιλ. These words are not to be construed with ἡγιασμένοις, but with the preceding verbs ἐπιστρέψαι and λαβεῖν. That faith in Christ, which is productive of obedience, is the instrument by which, through the free grace of God, the above- mentioned blessings are to be obtained. See Gal. v. 6; James 11. 17. 22; 1 Joh. iii. 23. And never was pardon ‘pronounced without holiness being imparted. 20. μετανοεῖν, κι A. We have here the three grand subjects of the Apostle’s preach- ing, namely, repentance, turning to God by Fan and obedience, by doing works corre- sponding | to their profession. 22. ἕστηκα. I continue, 1. 6. in safety. Ἴστασθαι in this sense is fr equently opposed to πίπτειν. Thus Plutarch in Apophth. ov yap οἷον τε τὴν Ῥώμην πεσεῖν Σκιπίωνος ἐσ- τῶτος, οὐδὲ ζῆν Σκιπίωνα τῆς Ῥώμης πεσού- ons. We may observe with what thank- fulness the Apostle owns the merciful providence of God, as manifested in his con- tinued preservation. 23. ef παθητός. Whether the Christ was to suffer. This was the subject upon which the Apostle was wont to argue, and show that the sufferings of Christ were prefigured by the commands given respecting sacrifices, and not taught by Moses only, but by the prophets also. See especially Isaiah xiii, which as much resembles a history of past events, as a prophecy of those which were then future. The Jew Trypho, in his dis- pute with Justin, plainly acknowledges, that παθητὸν μὲν τὸν Χριστὸν, ὅτι ai γραφαὶ κηρύσσουσι, φανερόν ἐστι. Comp. Luke Χχῖν. 20. πρῶτος. Christ was the first that did rise to an immortal life, of ἱ γὰρ ἀναστάντες δὲ αὐτοῦ, says Gcumenius, ἢ τῶν μαθητῶν, καὶ οἱ διὰ τῶν προφητῶν, πάλιν ἀπέθανον, € ἕως τῆς καθόλου a ἀναστάσεως μένοντες. He is hence called ΠΙρωτότοκος ἐκ νεκρῶν, Col.i.18; Rev. i, 5; and ἀπαρχὴ; 1 Cor. xv. 20. Κεφ. στ΄. ΤΩΝ ἈΠΟΣΤΟΛΩΝ. 131 24 Ταῦτα δὲ αὐτοῦ ἀπολογουμένου, ὁ Φῆστος μεγάλῃ τῇ φωνῇ ἔφη, Maivy Παῦλε' τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει. ¢ NI > fal > > » 25 Ὃ δὲ, Οὐ μαίνομαί, φησι, κράτιστε Φῆστε, ἀλλ᾽ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι. 20 ᾿Επίσταται γὰρ περὶ τούτων ὁ βασιλεὺς, πρὸς ὃν καὶ παῤῥησια- ζόμενος λαλῶ" λανθάνειν γὰρ αὐτόν τι τούτων οὐ πείθομαι οὐδέν" οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο. 27 Πιστεύεις, βασιλεῦ ᾿Αγρίππα, τοῖς προφήταις ; οἶδα ὅτι πισ- τεύεις. 28 Ὃ δὲ ᾿Αγρίππας πρὸς τὸν Παῦλον ἔφη, “Ev ὀλίγῳ με πείθεις Χριστιανὸν γενέσθαι. 29 ὋὉ δὲ Παῦλος εἶπεν, Εὐξαίμην ἂν τῷ Θεῷ, καὶ ἐν ὀλίγῳ καὶ ἐν πολλῷ, οὐ μόνον σὲ ἀλλὰ καὶ πάντας τοὺς ἀκούοντάς μου σήμερον γενέσθαι τοιούτους ὁποῖος κἀγώ εἰμι, παρεκτὸς τῶν δεσμῶν τούτων. 30 Καὶ ταῦτα εἰπόντος αὐτοῦ, ἀνέστη ὁ βασιλεὺς καὶ ὁ ἡγεμὼν, ἥ τε Βερνίκη; καὶ οἱ συγκαθήμενοι αὐτοῖς" 31 Καὶ ἀναχωρήσαντες ἐλάλουν πρὸς ἀλλήλους λέγοντες, “Ort οὐδὲν θανάτου ἄξιον ἢ δεσμῶν πράσσει ὁ ἄνθρωπος οὗτος. 92 ᾿Αγρίππας δὲ τῷ Φήστῳ ἔφη, ᾿Απολελύσθαι ἐδύνατο ὁ ἄνθρωπος δ ? \ » 7 / οὗτος, εἰ μὴ ἐπεκέκλητο Καίσαρα. ΚΕΦΑΛΑΙΟΝ xt’. ς A - a ( }> δὲ ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς εἰς τὴν ᾿Ιταλίαν, παρεδίδουν τόν τε Παῦλον καί τινας ἑτέρους δεσμώτας ἑκατοντάρχῃ; ὀνόματι ᾿Ιουλίω͵ σπείρης Σεβαστῆς. 24. μαίνῃ. It was ἃ prevailing notion that too much attention to study affected the understanding. Thus one observes in Theognetus, ἐπαρίστερ᾽ ἔμαθες, ὦ πονηρὲ, γράμματα, ἀντεστερφέν σου τὸν βίον τὰ βίβλια. 25. σωφροσύνης. Soberness, soundness of mind, as opposed to madness. Sdpo- σύνη κυρίως εἴρηται, ἡ ἀντιδιαστελλομένη τῇ μανίᾳ. Καὶ τοῦτο οὐ μόνον οἱ ἔξωθεν ἴσασι σοφοὶ, ἀλλὰ καὶ ὁ θεσπέσιος ἠπίστατο ἸΙαῦ- λος---τῇ μανίᾳ τὴν σωφροσύνην ἀντιδιαστεί- λας. 1514. iii. 266. . 26. γωνίᾳ. In a corner. In secret. Multa tibi non licent, says Seneca, que humil- limis et in angulo jacentibus licent. 28. ev ὀλίγῳ, κι Δ. The sense of these words is ambiguous, and can only be deter- mined by the manner in which they were uttered. The Apostle understood them as spoken seriously, and that Agrippa meant to express the impression he had received. 29. δεσμῶν. The Apostle, it seems, was chained to the soldier who guarded him, for, by the Roman custom, eadem catenu et custodiam et militem copulat. Senec. Ep. 5. In Tac. Ann. iv. 28, is a similar instance of a person in chains brought to trial. 31. οὐδὲν x. AX. This appearance of Paul before Agrippa took place previous to the first persecution under Nero; and as there was no existing law against the Chris- tians, he might have been set at liberty, had he not, by his appeal, transferred the cognizance of his cause to the emperor at Rome. XXVII. 1. τοῦ. The article is often used with the infinitive by the Sept. and New Test. writers, either for iva with the subjunctive, or with an ellipsis of περί. See iii. 12; xx. 3. Ἡμᾶς refers to Luke, who accompanied Paul to Rome, as did also Aristarchus, of whom see xix. 29. δεσμώτας. It was very common to send persons from Judea to be tried at Rome. Κ 2 ἐς ~Q 132 ΠΡΆΞΕΙΣ Κεφ. κζ΄ 2 Ἐπιβάντες δὲ πλοίῳ ᾿Αδραμυττηνῷ, μέλλοντες πλεῖν τοὺς κατὰ τὴν ᾿Ασίαν τόπους, ἀνήχθημεν, ὄντος σὺν ἡμῖν ᾿Αριστάρχου Μακεδόνος Θεσσαλονικέως. 8 Τῇ τε ἑτέρᾳ κατήχθημεν εἰς Σιδῶνα: φιλανθρώπως τε ὁ ᾿Ιούλιος τῷ Παύλῳ χρησάμενος, ἐπέτρεψε πρὸς φίλους πορευθέντα ἐπιμελείας τυχεῖν. 4 Κἀκεῖθεν ἀναχθέντες ὑπεπλεύσαμεν τὴν Κύπρον, διὰ τὸ τοὺς ἀνέμους εἷναι ἐναντίους. Τό τε πέλαγος τὸ κατὰ τὴν Κιλικίαν καὶ Παμφυλίαν διαπλεύ- σαντες, κατήλθομεν εἰς Μύρα τῆς Λυκιας" . a tal lal \ 6 Κἀκεῖ εὑρὼν ὁ ἑκατόνταρχος πλοῖον ᾿Αλεξανδρῖνον πλέον els τὴν la) >’ > / ᾿Ιταλίαν, éveBiBacev ἡμᾶς εἰς αὐτό. a a \ 7 Ἔν ἱκαναῖς δὲ ἡμέραις βραδυπλοοῦντες, καὶ μόλις γενόμενοι κατὰ τὴν Κνίδον, μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου, ὑπεπλεύσαμεν τὴν Κρήτην κατὰ Σαλμώνην" Josephus tells us of Felix, that for some slight offence, he thus acted to some priests of “his acquaintance. ἱερεῖς Twas συνηθεῖς ἐμοὶ, καλοὺς ᾿κἄγαθους, διὰ μικρὰν καὶ τὴν τυχοῦσαν αἰτίαν δήσας, εἰς τὴν “Ῥώμην ἔπεμ- Ψεν, λόγον ὑφέξοντας τῷ Καίσαρι. Vit. ae He gives similar instances. B. J. ii. 5. 3, and 13. 2. Σεβαστῆς. It appears, says Bishop Marsh, from the account given by Josephus, that when Felix was Procurator of Judza, the Roman garrison at Czesarea was chiefly composed of soldiers who were natives of Syria. But it also appears, that a small body of Roman soldiers, dignified with the title of Σεβάστη, or Augustan, was stationed there at the same time. ‘They had been employed by Cumanus, who immediately preceded Felix in the government. And when Festus, who succeeded him, had occa- sion to send prisoners from Cvyesarea to Rome, he would of course intrust them to the care of an officer belonging to this select corps. That in the time of Nero, concludes the bishop, the garrison of Czesarea, which consisted chiefly of Syrian soldiers, con- tained also a small body of Roman soldiers, and that they were dignified by the epithet Augustan, are circumstances so minute, that no impostor of a later age could have known them. And they prove incontest- ably, that the Acts of the Apostles could have been written only by a person in the situation of St. Luke. 2. ᾿Αδραμυττηνῷς. Adramyttium was in Mysia, over against Lesbos. Strabo speaks of it as *AOnvatey πόλιν ἄποικον, ἔχουσαν λιμένα καὶ ναύσταθμον. It was usual to denominate ships from the country to which they belonged. For the sense of ἀνήχθημεν see xiil. 13. 3. ἐπιμελείας τυχεῖν. To enjoy the be- nefit of their care, to receive their kind at- tentions. 4. ὑπεπλεύσαμεν. We sailed under,i.e. on the south side, so as to get shelter from the wind. 5. Mupa. A city of Lycia, near Pa- tara, ἐν εἴκοσι σταδίοις ὑπὲρ τῆς θαλάσσης ἐπὶ μετεώρου λόφου. Strabo. 0. ᾿Αλεξανδρῖνον. From v. 38 it ap- pears that the cargo consisted of wheat, which was one of the chief exports from Hgypt into Italy. Strabo tells us respecting the commerce between the countries, that Ta ἐκκομιζομένα ἐξ ᾿Αλεξανδρείας πλείω τῶν εἰσκομιζομενῶν ἐ ἐστί: γνοίη δ᾽ ἄν τις ἔν τε τῇ “Ἀλεξανδρείᾳ, καὶ τῇ Δικαιαρχίᾳ (Puteoli) γενόμενος, ὁρῶν τὰς ὁλκάδας ἔν τε τῷ κα- τάπλῳ καὶ ἐν ταῖς ἀναγωγαῖς ὅσον βαρύτεραι τε καὶ κουφότεραι δεῦρο καᾳκεῖσε πλέοιεν. Seneca thus writes from Puteoli, Swubito hodie nobis Alexandrine naves apparuerunt, que premitti solent, et nuntiare secuture clas- sis adventum. Ep. 77. We may add a pleasing picture of the times, from Sueto- nius, who relates of Augustus, when coasting by Puteoli, that Vectores nauteque de navi Alexandrina que tantum quod appulerat can- didati, coronatique, et thura libantes, fausta omnia et eximias laudes congesserant; per illum se vivere; per illum navigare; libertate atque fortunis per illum frui. Qué re admo- dum exhilaratus, quadragenos aureos comitibus divisit; jusque jurandum, et cautionem ewxegit a singulis, non alio datam summam, quam in emptignem Alexandrinarum mercium absump- turos. Aug. 93. 7. Κνίδον. A city in Caria opposite the isle of Cos, famous for the worship of Κεφ. κζ΄. ΤΩΝ AIIOSTOANN. 133 L la 8 Μόλις τε παραλεγόμενοι αὐτὴν, ἤλθομεν εἰς τόπον τινὰ καλού- \ C2 3 μενον καλοὺς λιμένας, ᾧ ἐγγὺς ἣν πόλις Aacaia. 9 oi “ δὲ , ὃ / - ” ” » an la) κανοῦ δὲ χρόνου διαγενομένου, Kat ὄντος ἤδη ἐπισφαλοῦς τοῦ \ \ \ \ moos, διὰ TO Kal τὴν νηστείαν ἤδη παρεληλυθέναι, Tapyver ὁ Παῦλος, 10 Aéywv αὐτοῖς, "ἄνδρες, θεωρῶ ὅτι μετὰ ὕβρεως καὶ πολλῆς ΕῚ U4 An , \ fol ΄ > \ \ an fol ζημίας ov μόνον τοῦ φόρτου καὶ τοῦ πλοίου, ἀλλὰ καὶ τῶν ψυχῶν ἡμῶν μέλλειν ἔσεσθαι τὸν πλοῦν. «ς \ , n Ve lal 11 Ὃ δὲ ἑκατόνταρχος τῷ κυβερνήτῃ Kal τῷ ναυκλήρῳ ἐπείθετο -“ ΕΥ cal id ἣν r ΄ J μᾶλλον ἢ τοῖς ὑπὸ τοῦ Παύλου λεγομένοι-. ’ / “ / 12 ᾿Ανευθέτου δὲ τοῦ λιμένος ὑπάρχοντος πρὸς παραχειμασίαν, οἱ fd », XN > lol > ἴω v J, ͵ πλείους ἔθεντο βουλὴν ἀναχθῆναι κἀκεῖθεν, εἴπως δύναιντο καταντή- σαντες εἰς Φοίνικα παραχειμάσαι, λιμένα τῆς Κρήτης βλέποντα κατὰ λίβα καὶ κατὰ χῶρον. 13 “Ὑποπνεύσαντος δὲ νότου, δόξαντες τῆς προθέσεως κεκρατηκέναι, ἄραντες ἄσσον παρελέγοντο τὴν Κρήτην. 14 Mer οὐ πολὺ δὲ ἔβαλε κατ᾽ αὐτῆς ἄνεμος τυφωνικὸς, ὁ καλού- μενος Εὐροκλύδων. Venus, and her statue by Praxiteles. The Romans wrote to this city in favour of the Jews. 1 Mace. xv. 23. Σαλμώνην. The eastern promontory of Crete. It still retains its name. ὃ. mapadeyopevot. Doubling it. Hes. παρελέγετο: παρὰ τὸν αἰγιαλὸν ἔπλεεν. So legere oram, &c. in Latin. See Virg. An. Tl 2 7 πόλις Aacata. by Pliny iv. 12. 9. νηστείαν. The great day of atone- ment, on the 10th of Tisri, which fell this year, says Dr. Burton, on the 19th of Sep- tember. See Lev. xxiii. 27. It is called the fast Kar’ ἐξοχὴν by Josephus and others. Tis δὲ τὴν λεγομένην νηστείαν οὐ προσκυνεῖ. Philo. The sea would now be unfavour- able to navigation, on account of the equi- noctial gales. Post hoc tempus,says V egetius, (scil. xviii. Cal. Oct.) usqgue in 111 Id. No- vemb. incerta navigatio est, et discrimint pro- pior. De re Mil. v. 9 10. ὅτι. This particle is frequently joined with the infinitive. Thus in Hero- dotus, τιμᾶν δὲ Σαμίους ἔφη δίοτι στ οἱ τὸν πάππον δημοσίῃ ὑπὸ τῶν Σαμίων. ili. 55. ὕβρεως. Injury. Φορτίου, cargo. Ψυχῶν, lives, as anime,in Latin. Anime prodigus, Hor. Od. 1. 12. 11. κυβερνήτῃ. The pilot. Ναυκλήρῳ, the supercargo. Artemid. i. 37, enumerating the different offices among seamen, says, The city of Lasos, so called 12. Φοίνικα. Phenix. ἘΒλέποντα, look- ing towards. ‘Thus in Strabo, the coast of Thessaly is said πρὸς ἕω βλέπειν. And Ceesar, B. G. vii. 69, pars collis ad orientem spectabat. 13. ὑποπνεύσαντος. Blowing gently. Ὑπὸ in composition, like sud in Latin, has often a diminutive for ce. ἄραντες, seil. τὴν “ἄγκυραν, having weighed anchor. “Apavres is sometimes used abso- lutely, as in Thucyd. ii. 25. Οἱ δὲ ᾿Αθηναῖοι ἄραντες παρέπλεον, where, says the schol. TO ἄραντες κυρίως ἐπὶ τῆς θαλάσσης εἴρηται. It is however often used, improperly, of departure by land. ἄσσον. It is the comparative of ἐγγύς, (as μάσσων of μέγας), and to be construed with παρελέγοντο, they coasted along close in shore. 14. τυφωνικός. Like a τυφών, or tor- nado, of which Pliny writes, Defert hic secum aliquid abruptum e nube gelida convolvens, versansque, et ruinam suam illo pondere aggra- vans, et locum ex loco mutans rapida vertigine ; precipua navigantium pestis, non antennas modo, verum ipsa navigia contorta frangens. Εὐροκλύδων. As this word is not found elsewhere, it may be supposed to have been either a sea phrase, or one peculiar to cer- tain districts. For, as Gellius writes, swn¢ alia quedam nomina quasi peculiarium ven- torum, que incole in suis quique regionibus fecerunt. N. A. ii. 22. It seems to have ame ἄρχει πρωρέως ὁ κυβερνήτης, κυβερνήτου δὲ ὁ ] been what is now called a Levanter. ναύκληρος. 134 TIPABEIS Κεφ. Ko’, lal \ / > a 15 Συναρπασθέντος δὲ τοῦ πλοίου, καὶ μὴ δυναμένου ἀντοφθαλμεῖν [οἱ » / οἱ / > / εθα. τῷ ἀνέμῳ, ἐπιδόντες ἐφερὸμ 16 Νησίον δέ τι ὑποδρωμόντες καλούμενον Κλαύδην, μόλις ἰσχύ- σαμεν περικρατεῖς γενέσθαι τῆς σκάφης" , 17 Ἣν ἄραντες, βοηθείαις ἐχρῶντο, ὑποζωννύντες τὸ πλοῖον" φοβού- μενοί τε μὴ εἰς τὴν Σύρτιν ἐκπέσωσι, χαλάσαντες τὸ σκεῦος, οὕτως ἐφέροντο. 18 Σ᾽ φοδρῶς δὲ χειμαζομένων ἡμῶν, τῇ ἐξῆς ἐκβολὴν ἐποιοῦντο" 19 Καὶ τῇ τρίτῃ αὐτόχειρες τὴν σκευὴν τοῦ πλοίου ἐῤῥίψαμεν" 20 Μήτε δὲ ἡλίου μήτε ἄστρων ἐπιφαινόντων ἐπὶ πλείονας ἡμέρας, χειμῶνός τε οὐκ ὀλίγου ἐπικειμένου, λοιπὸν περιῃρεῖτο πᾶσα ἐλπὶς τοῦ σώζεσθαι ἡμᾶς. fa) 5 / 9] Πολλῆς δὲ ἀσιτίας ὑπαρχούσης, τότε σταθεὶς ὁ Παῦλος ἐν μέσῳ A > 5 , ΄ ie oo ΚΙ αὐτῶν εἶπεν, "Edeu μὲν, ὦ ἄνδρες, πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι lol rn εἰ 7 \ \ / ἀπὸ ths Κρήτης, κερδῆσαί τε τὴν ὕβριν ταύτην καὶ τὴν ζημίαν. 15. ἀντοφθαλμεῖν. To bear up against, literally, to face. The propriety of the term, says Parkhurst, is illustrated by re- marking that on the prow of the ancient ships was placed a round piece of wood, called sometimes ὄφθαλμος, the eye of the ship, because fixed in its fore-deck. The word occurs in the sense of resistance, as Sirach. xix. 5, 6 δ᾽ ἀντοφθαλμῶν ταῖς ἧδο- vais στεφανοῖ τὴν ζωὴν αὐτοῦ. Comp. Lucr.i. 67. Primum Graius homo mortales tollere contra est oculos ausus, primusque obsistere contra. ἐπιδόντες, SC. TO πλοῖον τῷ ἀνέμῳ, giving the ship up to the wind. 'Thus Sil. Ital. xi. 275, repetit portum, puppimque secundo Dat vento. Some understand ἑαυτοὺς, but either sense is much the same. ἐφερόμεθα. We were driven about. Comp. Herod. iii. 10. ἐφέροντο κατὰ κῦμα καὶ ἄνεμον. 16. Κλαύδην. A small island on the west of Crete, called Gaudos by Pliny and Mela. μόλις---σκάφης. The sense is, we were scarcely able to make ourselves masters of (i. e. to secure), the boat, which was towed along with the ship. 17. BonOeias. Props, or stays, to strengthen the ship. Perhaps the tackling, &c., may also be comprehended. ὑποζωννύντες. Undergirding, i.e. by pass- ing thick cables round the ship, to keep the timbers from giving way. See Hor. 1.14.6, which may allude to this practice, not un- common among the ancients. Athenzeus says of the ship of Philopater, that t7ro- ζώματα ελάμβανε δώδεκα, which Hesych. defines σχοίνια κατὰ μέσην τὴν ναῦν δεσ- μευόμενα. Σύρτιν. The quicksand. In our best charts of the Mediterranean, remarks Mr. Bryant, there is laid down a shelf or sand nor far from the island Clauda. This, he thinks, may be the Syrtis they were in fear of. Others, with less probability, suppose it to be the one on the coast of Africa, occu- pying what is now called the Gulf of Sidra. χαλάσαντες τὸ σκεῦος. Having let down the mast, or sail yard, (antenna) which, says Seneca, quoties ventus increbuit, majorque est quam expedit, demittitur. Skevos may how- ever comprehend all the rigging. 18. ἐκβολὴν ἐπ. Threw (the lading) overboard. Thus the sailors in Jonah. 1. 5, ἐκβολὴν ἐποιήσαντο τῶν σκευῶν TOY ἐν TO πλοίῳ εἰς τὴν θάλασσαν, τοῦ κουφισθῆναι ἀπ᾽ αὐτῶν. 19. σκευήν. The tackling, including the spare masts, yards, &c., and perhaps the luggage of the passengers. That αὐ these were not now thrown overboard, appears from the mention of the sownding line (28); four anchors (29); rudder-bands and main- sail (40). 21. ἀσιτίας. Abstinence, or, neglect of food, not arising from scarcity of provisions, but from want of time or appetite to use them. Thus in Ps. 102. 4, the Psalmist speaks of his affliction as causing him to forget to eat his bread. ἶ κερδῆσαι. Escape, as in English we say, to save trouble. Aristotle uses the word in this sense, καὶ ᾧ κατὰ λόγον ζημίαν ἢν λαβεῖν, τὸν τὸ τοιοῦτο κερδάναντα εὐτυχῆ φάμεν. So in Valer. Max. we have Jlucrifacere censa- riam notam, to escape it, Κεφ. xt". ΤΩΝ AIIOSTOANN. 135 - 22 Καὶ τανῦν παραινῶ ὑμᾶς εὐθυμεῖν’ ἀποβολὴ γὰρ ψυχῆς οὐδεμία BA > c - a ἐσται ἐξ ὑμῶν, πλὴν τοῦ πλοίου. x / / fal lal r io a 23 Παρέστη γάρ μοι τῇ νυκτὶ ταύτῃ ἄγγελος TOD Θεοῦ, οὗ εἰμὶ, ᾧ « \ ͵ὕ καὶ λατρεύω; “ if \ a a a fol 24 Aéywv, Μὴ φοβοῦ Παῦλε, Kaicapi ce δεῖ παραστῆναι: καὶ ἰδοὺ / / ς fa) κεχάρισταί σοι ὁ Θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ. \ > a ” ps ᾷ \ an a “ [2 25 Διὸ εὐθυμεῖτε ἄνδρες: πιστεύω γὰρ τῷ Θεῷ, ὅτι οὕτως ἔσται uk καθ᾽ ὃν τρόπον λελάληταί μοι. 20 Εἰς νῆσον δέ τινα δεῖ ἡμᾶς ἐκπεσεῖν. ¢ N. A a 27 ‘Ds δὲ τεσσαρεσκαιδεκάτη νὺξ ἐγένετο, διαφερομένων ἡμῶν ἐν τῷ > / \ a nm ‘ Aépia, κατὰ μέσον τῆς νυκτὸς ὑπενόουν οἱ ναῦται προσάγειν τινὰ αὑτοῖς χώραν" 28 Καὶ βολίσαντες εὗρον ὀργυιὰς εἴκοσι" βραχὺ δὲ διαστήσαντες, καὶ πάλιν βολίσαντες, εὗρον ὀργυιὰς δεκαπέντε" 20 Φοβούμενοί τε μήπως εἰς τραχεῖς τόπους ἐκπέσωσιν, ἐκ πρύμνης ῥίψαντες ἀγκύρας τέσσαρας, ηὔχοντο ἡμέραν γενέσθαι. 80 Τῶν δὲ ναυτῶν ζητούντων φυγεῖν ἐκ τοῦ πλοίου, καὶ χαλασάντων \ 4 > \ 7 4 e > / , τὴν σκάφην eis τὴν θάλασσαν, προφάσει ὡς ἐκ πρώρας μελλόντων >’ ἀγκύρας ἐκτείνειν, 31 Εἶπεν ὁ Παῦλος τῷ ἑκατοντάρχῃ καὶ τοῖς στρατιώταις, Πὰν μὴ οὗτοι μείνωσιν ἐν τῷ πλοίῳ, ὑμεῖς σωθῆναι οὐ δύνασθε. 82 Τό ec lal > / \ / fal / \ 2 Tote οἱ στρατιῶται ἀπέκοψαν Ta σχοινία τῆς σκάφης, καὶ , x a εἴασαν αὐτὴν ἐκπεσεῖν. 33 "Aype δὲ οὗ ἔμελλεν ἡμέρα γίνεσθαι; παρεκάλει ὁ Παῦλος ἅπαντας μεταλαβεῖν τροφῆς. λέγων, Τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσ- δοκῶντες, ἄσιτοι διατελεῖτε, μηδὲν προσλαβόμενοι. 84 Διὸ παρακαλῶ ὑμᾶς προσλαβεῖν τροφῆς" τοῦτο γὰρ πρὸς τῆς 23. οὗ εἰμί. Se. δοῦλος. Παραστῆναι is a forensic term, as Rom. xiy. 10; and means to stand before a judge. So in Hor. Dispeream si Aut valeo stare aut novi civilia jura. We learn from this verse that when visible dangers are before those who serve God, he has invisible servants round about them, both to succour and secure them. Compare Heb. i. 14. 24. κεχάρισταί σοι. Has granted for your sake. We must however observe that this promise was not intended to supersede the use of means towards its accomplish- ment, and therefore Paul tells the centu- rion (31) that their preservation depended upon the mariners remaining in the ship. To trust to means is to neglect God, and to neglect the means is to tempt God. 27. ᾿Αδρίᾳ. The Mediterranean, south of Italy, is properly so called, including the Mare Ionicum, Creticum,and Siculum. What is now called the Gulf of Venice, is not Adria, but the Sinus Adriaticus. See Ov. Fast. iv. 501; Trist.i. 10. 4. 28. βολίσαντες. Having sounded. Bo- λίζειν, τὸ σημειοῦσθαι διὰ καθέσεως βόλου, εἰ βαθὺ τὸ ὕδωρ. Eustath. in Od. i. ὀργυιάς. Fathoms, from ὁρέγεσθαι, to ex- tend, for ᾿Οργυιὰ σημαίνει τὴν ἔκτασιν τῶν χειρων, σὺν τῷ πλάτει τοῦ στήθους. Etym. Mag. 29. τέσσαρας. It was not unusual for- merly for anchors to be dropped from the stern, and in stormy weather two, and some- times four were considered necessary. ‘Thus Cees. B. G. i. 25, Naves quaternis ancoris dis- tinebat, ne fluctibus moverentur. 33. τεσσαρεσκαιδεκάτην. This fortnight is to be reckoned from their leaving Crete. Comp. vy. 18. 19. 27. 190 - ὑμετέρας σωτηρίας ὑπάρχει" πεσεῖται. ΠΡΆΞΕΙΣ οὐδενὸς γὰρ ὑμῶν θρὶξ Κεφ. xo. ἐκ τῆς κεφαλῆς 4)» r “Ὁ r , 35 Εἰπὼν δὲ ταῦτα, καὶ λαβὼν ἄρτον, εὐχαρίστησε TO Θεῷ ἐνώπιον 4 \ / ” ϑ , πάντων, καὶ κλάσας ἤρξατο ἐσθίειν. 36 Εὔθυμοι δὲ γενόμενοι πάντες. καὶ αὐτοὶ προσελάβοντο τροφῆ. 37 Ἦμεν δὲ ἐν τῷ πλοίῳ αἱ πᾶσαι ψυχαὶ διακόσιαι ἑβδομηκονταέξ. 38 Κορεσθέντες δὲ τροφῆς, ἐκούφιζον τὸ πλοῖον, ἐκβαλλόμενοι τὸν Qn > \ / σῖτον εἰς τὴν θάλασσαν. ( “ δὲ ig / > / \ rn ’ bl] / ΓΙ 3 39 Ὅτε δὲ ἡμέρα ἐγένετο, τὴν γῆν οὐκ ἐπεγίνωσκον κατενόουν ἔχοντα αἰγιαλὸν, πλοῖον. κόλπον δέ τινα ᾿ ΄ὔ rn x els ὃν ἐβουλεύσαντο, εἰ δύναιντο, ἐξῶσαι TO (2 x \ ee > / 40 Kat tas ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες lal y Ὁ ve τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμονα TH TVEOVTN a ’ Ν >’ 4 κατείχον εἰς TOV αἰγιαλὸν. , \ “ \ 41 Περιπεσόντες δὲ eis τόπον διθάλασσον, ἐπώκειλαν τὴν ναῦν" καὶ » e \ if 3 if ε \ fel ἡ μὲν πρώρα ἐρείσασα ἔμεινεν ἀσάλευτος, ἡ δὲ πρύμνα ENVETO ὑπὸ τῆς βίας τῶν κυμάτων. nr n ss ,’ / 7 \ , > / 42 Τῶν δὲ στρατιωτῶν βουλὴ ἐγένετο ἵνα τοὺς δεσμώτας ἀποκτεί- νωσις μή τις ἐκκολυμβήσας διαφύγοι. lal Ν n , / 43 ‘O δὲ ἑκατόνταρχος, βουλόμενος διωσῶσαι Tov Παῦλον, ἐκώλυσεν > \ A / 5 / lA \ lA lel 2} > αὐτοὺς τοῦ βουλήματος, ἐκέλευσέ TE τοὺς δυναμένους κολυμβᾷν, ἀπορ- ῥίψαντας πρώτους ἐπὶ τὴν γῆν ἐξιέναι; 4 Xi \ \ Δ \ > \ ΄ ἃ δὲ 5 / lal > \ ‘4 Καὶ τοὺς λοιποὺς ods μὲν ἐπὶ σανίσιν, ods δὲ ἐπί τινων τῶν ἀπὸ τοῦ πλοίου. καὶ οὕτως ἐγένετο πάντας διασωθῆναι ἐπὶ τὴν γῆν. 84. Opié. This is a proverbial ex- pression frequent in Scripture. See 1 Sam. xiv.45; 1 Kingsi. 52; Luke xxi. 18. 35. εὐχαρίστησε. According to our Lord’s constant practice, and the Apostle’s own admonition. 1 Cor, x. 31. 39. κόλπον. An inlet. Hesych. explains it by κοῖλος τόπος παραθαλάσσιος, as he does αἰγιαλός by 6 παραθαλάσσιος τόπος Yrappodns, a sandy shore. 40. περιελόντες. Having removed the anchors, εἴων, they let them go. πηδαλίων. ‘Lhe ships of the ancients had often two rudders, or rather, very large and heavy pieces of wood, like broad oars, on each side of the vessel. Eur. Hel. 1552, πη- δάλια τε ζευγλαίσι παρακαθίετο, where the ζεύγλαι are the same as the ζευκτήριαι in the text. Alberti supposes that when the rudder-bands were loosened, the rudders went lower into the water, and checked the motion of the ship. Tlippoly tus, comparing the church to a ship, says, οἴσκες δὲ δύο αἱ Ovo διάθηκαι. ἀρτέμονα. The mainsail, or as some think, a small sail near the prow, to keep the ship from working too much. ‘This last, how- ever, is more gener ally called the dolon. To τῇ πνεούσῃ supply αὔρᾳ, and also τὸ πλοῖον after κατεῖχον. 41. τόπον διθάλασσον. Not an isthmus, (for they were not yet on land), but a sand- bank, into w hich they ren the ship. The place is yet pointed out by tradition on the N.W. side of Malta, and called La Cala di 5. Paolo. 43. ἀποῤῥίψαντας, sc. ἑαυτοὺς εἰς τὴν θάλασσαν. ‘There is a parallel passage in Arrian. Hist. Ind. xxiv. 5, αὐτὸς τε τῶν στρατίωτων ὅσοι αὔτοι τε κουφότατοι, καὶ κουφότατα ὠπλισμένοι, τοῦ τε νεῖν δαημο- νέστατοι, τούτους δὲ ἐκνήξασθαι κελεύει ἀπὸ ξυνθήματος. And 7, ἁμὰ O€ € ἐῤῥίπτουν ἑωῦ- τοὺς οἱ ἐπὶ τῶδε τεταγμένοι ἐκ τῶν νεῶν ἐς τόν πόντον, καὶ ἐνήχοντο ὀξέως. οὺς δὲ, κι Δ. And others on some of the things from the ship. Κεφ. κη΄. ΤΩΝ AITOSTOANN. 137 ΚΕΦΑΛΑΙΟΝ κη΄. > a / ; e fol lal JAI διασωθέντες, τότε ἐπέγνωσαν ὅτι Μελίτη ἡ νῆσος καλεῖται. ς Ν / na fal A 2 Οἱ δὲ βάρβαροι παρεῖχον οὐ τὴν τυχοῦσαν φιλανθρωπίαν ἡμῖν" > 4 \ \ a \ ἀνάψαντες yap πυρὰν, προσελάβοντο πάντας ἡμᾶς, διὰ TOY ὑετὸν TOV ἐφεστῶτα καὶ διὰ τὸ ψύχος. 3 Συστρέψαντος δὲ τοῦ Παῦλου φρυγάνων πλῆθος, καὶ ἐπιθέντος \ 5 a > lal lal - ἐπὶ τὴν πυρὰν, ἔχιδνα ἐκ τῆς θέρμης ἐξελθοῦσα καθῆψε τῆς χειρὸς αὐτοῦ. 4 ‘As δὲ εἶδον οἱ βάρβαροι κρεμάμενον τὸ θηρίον Ex τῆς χειρὸς αὐτοῦ, ἔλεγον πρὸς ἀλλήλους, Πάντως φονεύς ἐστιν ὁ ἄνθρωπος“ οὗτος, ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζῆν οὐκ εἴασεν. 5 Ὃ μὲν οὖν ἀποτινάξας τὸ θηρίον εἰς τὸ πῦρ, ἔπαθεν οὐδὲν κακόν. 0 Οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ καταπίπτειν ἄφνω νεκρόν: ἐπὶ πολὺ δὲ αὐτὼν προσδοκώντων, καὶ θεωρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλλόμενοι ἔλεγον θεὸν αὐτὸν εἶναι. XXVIII. 1. Μελίτη. Mr. Bryant learnedly defends the opinion that this Me- lita was not the modern Malta, but a small island of this name on the coast of Hly- ricum, in the Gulf of Venice. ‘That island, he says, being damp and woody, abounds in vipers, while Malta, being dry and rocky, affords no shelter for them; neither is it likely to produce such diseases as the dy- sentery and fever which attacked the father of Publius. But on the other hand the Euroclydon, an east wind, could not carry them to the Melita in the modern Adriatic ; neither was that island of so much conse- quence as to be the residence of a governor, (7) or the resort of ships from Alexandria (11). Besides, the proper course of a ship from that Melita would have been first to Rhegium, and then to Syracuse if neces- sary; whereas a ship, sailing from Malta to Italy, must touch at Syracuse before ar- riving at Rhegium. On the whole, the common opinion, supported by ancient tra- dition, seems preferable to that so ably advo- cated by Mr. Bryant. 2. βάρβαροι. ‘To this day, the African coast over against Malta is called Barbary. The term was probably applied to the Mal- tese (though subject to the Roman govern- ment) on account of their foreign language, which seems to have been a dialect of the VPheenician, of which nation Diod. Sic. states them to have been a colony. It is not here used as a term of reproach, but simply as Ovid applied it to himself in Pontus. Bar- barus hic ego sum, quia non intelligor ulti. erste να 10). 9.7- οὐ τυχοῦσαν. See above xix. 11. Thus Diod. Sic. ii. 141, οὐ τὴν τυχοῦσαν εὔνοιαν > , ἀπηνέγκατο. ἀνάψαντες πυράν. Having kindled a heap of fuel. ἹΠροσελάβοντο, they received us with hospitality. See Rom. xiv. 1; xv. 7; Pluilem. 12.17. Ὑετὸν ἐφεστῶτα, the pouring rain. 3. συστρέψαντος, κι dX. When he had heaped together a quantity of sticks. Φρύγανα:" ὕλη λεπτὴ καὶ ξηρά. Hesych.—ra εἰς τὸ καιέιν καὶ φρύγειν ἐπιτήδεια. Etym. Μ. Πλῆθος is applied to inanimate things by Plutarch and others. ex τῆς θέρμης. Not out of, but in conse- quence of, the heat. Καθῆψε, fastened on. 4. θηρίον. The animal. The word is es- pecially used of venomous creatures, whence θηριακὸν φαρμακὸν means an antidote against their poison. Lucian applies it to a viper, as in the text. Theoeritus to a bee,—rurGov Θήριον ἐντὶ μέλισσα καὶ ἅλικα τραύματα ποιεῖ. Kip. xxx. Our Lord’s promise, δίας xvi. 18, was now fulfilled. δίκη. Divine vengeance, worshipped by the heathen as a goddess. Aristot. de Mundo says, τῷ δὲ (sc. Θεῷ) ἀεὶ ξυνέπεται Δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός. See Hor. Od. iii. 2. 32. 6. πίμπρασθαι. Be swollen from inflam- mation. Lucian describes similar sym- ptoms arising from the bite of a serpent. "Odis ov πάνυ μέγας, ἐχίδνῃ ὅμοιος,---πίμ- πρασθαι ποιεῖ, καὶ βοῶσιν, ὥσπερ οἱ ἐν πυρὶ ; κείμενοι. ἄτοπον. The word is used of moral evil Luke xxiii. 41; 2 Thess. iii. 2. It is espe- cially applied in medical writers to escaping 138 ΠΡΑΞΈΕΙΣ Κεφ. κη΄. 7 "hh δὲ lal \ \ / 3 a e a ; / lal / ial ν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχε χωρία TO πρώτῳ τῆς Ψ, ea 4 a > ΄ ec la) a ς / νήσου, ὀνόματι Ποπλίῳ, ὃς ἀναδεξάμενος ἡμᾶς τρεῖς ἡμέρας φιλο- φρόνως ἐξένισεν. 8 ᾿Εγένετο δὲ τὸν πατέρα τοῦ Ποπλίου πυρετοῖς καὶ δυσεντερίᾳ συν- εχόμενον κατακεῖσθαι' πρὸς ὃν ὁ Παῦλος εἰσελθὼν καὶ προσευξάμενος, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἰάσατο αὐτόν. 9 Τούτου οὖν γενομένου, καὶ οἱ λουποὶ οἱ ἔχοντες ἀσθενείας ἐν τῇ νήσῳ προσήρχοντο καὶ ἐθεραπεύοντο" 10 Οἱ καὶ πολλαῖς τιμαῖς ἐτίμησαν Huds, καὶ ἀναγομένοις ἐπέθεντο τὰ πρὸς τὴν χρείαν. 11 Μετὰ δὲ τρεῖς μῆνας ἀνήχθημεν ἐν πλοίῳ παρακεχειμακότι ἐν τῇ γήσῳ, ᾿Αλεξανδρίνῳ, παρασήμῳ Διοσκούροις" 12 Καὶ καταχθέντες εἰς Συρακούσας, ἐπεμείναμεν ἡμέρας τρεῖς" 18 Ὅθεν περιελθόντες κατηντήσαμεν εἰς “Ῥήγιον, καὶ μετὰ μίαν ἡμέραν ἐπιγενομένου νότου δευτεραῖοι ἤλθομεν εἰς ΠΟοτιόλου" 14 Οὗ εὑρόντες ἀδελφοὺς, παρεκλήθημεν ἐπ᾽ αὐτοῖς ἐπιμεῖναι ἡμέρας ἑπτά; καὶ οὕτως εἰς τὴν Ρώμην ἤλθομεν. 15 Κἀκεῖθεν οἱ ἀδελφοὶ ἀκούσαντες τὰ περὶ ἡμῶν, ἐξῆλθον εἰς the usual effects of venomous bites. Thus Galen de Antid. ii. mpos Tous φόβους οὖν τῶν τοιούτων δηγμάτων ἱ ἱερὸν ἔχε πάντως ἀν- τίδοτον παρακειμένην" οἱ γὰρ πίοντες, εἰς οὐδὲν ἄτοπον ἐμπεσοῦνται ῥᾳδίως. We may remark from this instance, and that recorded xiv. 18,19, the great inconstancy and fickleness of the multitude, and the consequent worthlessness of popular ap- plause, unattended with the approbation of God and one’s own conscience. 7. πρώτῳ The prefect. The words Πρῶτος Μελιταίων occur in an inscription found in the island. Malta was at this time subject to the Pretor of Sicily, and this Publius must therefore have been his legate. He is said to have been afterwards Bishop of Malta. 11. παρασήμῳ. The sign, or image on the prow, from which the hip derived its name. See Ov. Trist. 1. ix. 1,2; and Virg. /En. x. 156.171. &c. The Διοσκούροι fratres Helene, lucida sidera, Hor. Od. i. 3. 2, were thought favourable to mariners, and were often carved or painted on the head of the ship. Ἔθος yap, says Cyril, πὼς ἀεὶ ἐν ταῖς ᾿Αλεξανδρέων μάλιστα ναυσὶ, πρὸς γε τῆς πρώρης δεξιά τε καὶ εὐώνυμα, γραφὰς εἶναι τοιαύτας. Their place is now occupied in Roman Catholic countries by the legendary saints. 12. Συρακούσας. Florus thus describes Syracuse before the conquest of Marcellus. Sicilia mandata Marcello, nec diu restitit. Grande illud et ante id tempus invictum caput Syracuse, quamvis Archimedis ingenio defen- derentur, aliqguando cesserunt. (A.C. 212). Longe ih triplex murus, totidemque arces, portus ille marmoreus, et fons celebratus Are- thuse, nisi quod hactenus profuere, ut pulchri- tudini victe urbis pasceretur. ‘The city was afterwards restored by Augustus. 13. Ῥήγιον. Now Reggio, the capital of Lower Calabria, so called, because Sicily was believed to be thereabouts rent or broken from the main-land. Siciliam ferunt angustis quondam faucibus Italie adhesisse, majore impetu superi maris quod toto undarum onere illuc vehitur.—Proximum Italie promontorium Rhegium dicitur, ideo quia Grece abrupta hoc nomine pronuntiantur. Justin. iy. 1. Ποτιόλους. Puteoli, now Pozzuoli, on the sea-coast about eight miles from Naples. Strabo calls it ἐμπόριον μέγιστον, χειροποιή- τους ἔχουσα ὅρμους. Varro derives the name a puteis, quod εἰπέ circa ewm locum aque frigide et calide multe (now called Stufa di Nerone); nisi a putore potius, quod putidus sit odoribus sepe ex sulphure et alu- mine, (i. e. from Solfatara in the immediate neighbourhood). In the account of the martyrdom of Ignatius, it is recorded, that ὑποδειχθέντων τῷ ἁγίῳ “Ποτιόλων, αὐτὸς μὲν ἐξελθεῖν ἔσπευδεν, κατ᾽ ἴχνος βαδίζειν ἐθελων τοῦ ἀποστόλου Παύλου. Puteoli was the place where the corn-ships from Egypt used to unload. See above xxvii. 6. Κεφ. κη΄. ΤΩΝ ΑΠΟΣΤΟΛΩΝ. 139 ἀπάντησιν ἡμῖν ἄχρις ᾿Αππίου φόρου καὶ τριῶν ταβερνῶν' ovs ἰδὼν ὁ ITatnros, εὐχαριστήσας τῷ Θεῷ. ἔλαβε θάρσος. 16 “Ore δὲ ἤλθομεν εἰς Ρώμην, ὁ ἑκατόνταρχος παρέδωκε τοὺς δεσ- μίους τῷ στρατοπεδάρχῃ: τῷ δὲ Παύλῳ ἐπετράπη μένειν καθ᾽ ἑαυτὸν, σὺν τῷ φυλάσσοντι αὐτὸν στρατιώτῃ. 17 ᾿Εγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι τὸν Παῦλον τοὺς ὄντας τῶν ᾿Ιουδαίων πρώτους' συνελθόντων δὲ αὐτῶν, ἔλεγε πρὸς αὐτοὺς, "Avdpes ἀδελφοὶ, ἐγὼ οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις, δέσμιος ἐξ ᾿Ιεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν ᾿Ρωμαίων' 7 / a 18 Οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι, διὰ TO μηδεμίαν 2 / δ ε 7, ’ > , αἰτίαν θανάτου ὑπάρχειν ἐν ἐμοί" 19 ᾿Αντιλεγόντων δὲ τῶν ᾿Ιουδαίων, ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα. οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορῆσαι. 20 Διὰ ταύτην οὖν τὴν αἰτίαν παρεκάλεσα ὑμᾶς ἰδεῖν καὶ προσ- λαλῆσαι: ἕνεκεν γάρ τῆς ἐλπίδος τοῦ ᾿Ισραὴλ τὴν ἅλυσιν ταύτην περίκειμαι. 21 Οἱ δὲ πρὸς αὐτὸν εἶπον, ᾿Η μεῖς οὔτε γράμματα περὶ σοῦ ἐδεξά- μεθα ἀπὸ τῆς ᾿Ιουδαίας, οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγ- γείλεν ἢ ἐλάλησέ τι περὶ σοῦ πονηρόν. ’ nr fal “ ἃ a an 22 ᾿Αξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς" περὶ μὲν yap τῆς aipé- σεως ταύτης γνωστόν ἐστιν ἡμῖν ὅτι πανταχοῦ ἀντιλέγεται. 1ὅ. ᾿Αππίου φόρου. This was a small town on the Appian way, about fifty-one miles from Rome. Horace gives it a bad character, as differtum nautis, cauponibus atque malignis. He complains, too, of the badness of the water, guod erat deterrima, on account of the vicinity of the Pontine marshes. Sat. 1. ὅ. 7. Cic. mentions this place, and also the Tres Taberne, twenty- eight miles from Rome, in a letter to At- ticus, ii. 10.13, Ab Appii foro hora quarta dederam aliam paulo ante a Tribus Tabernis. 16. στρατοπεδάρχῃ. Namely, Afranius Burrus, who was at this time the com- mander of the Pretorian bands. He was put to death by Nero, whom he had assisted in raising to the imperial dignity. μένειν καθ᾽ ἑαυτόν. This permission, says Chrysostom, proves the great respect in which the Apostle was held. The liberty which was allowed him became a powerful means of the furtherance of the Gospel. φυλάσσοντι. That the Apostle was still fastened by a chain to the soldier that at- tended him, appears from v. 20. See xxvi. 29. King Agrippa was guarded in the same manner by order of Tiberius. Joseph. Ant. ΧΥΙ. 6. 7. . 26. ν. 28. 20. ἅλυσιν. Thus in Eph. vi. 19, 20, the Apostle writing from Rome, says mpeo- Bevo ἐν adicet,and Clemens Romanus af- firms that St. Paul was chained seven times round the body, ἑπτάκις δεσμὰ φορέσας. Ignatius writes to the Ephesians in the same spirit, ηξιώθην εἰς Θεοῦ τιμὴν φόρεσαι ταυτασὶ τὰς ἀλύσεις. Paul, who could shake off the viper from his hand, could not shake the chain from his arm, which shows that it was not he himself, but God by him, that wrought that miracle. See ix. 12. So long as his bonds made for the furtherance of the Gospel, his deliverance was not effected. 22, ἀντιλέγεται. CEcumen. informs us that of τὴν Ἱερουσαλὴμ. οἰκοῦντες ἱερεῖς Kat γραμματεῖς καὶ πρεσβύτεροι γράμματα διαχα- ράξαντες, εἰς πάντα διεπέμψαντο τὰ ἔθνη τοῖς ἀπανταχοῦ ᾿Ιουδαίοις, διαβάλλοντες τὴν τοῦ Χριστοῦ διδασκαλίαν, ὡς ἀλλοτρίαν τοῦ Θεοῦ, παρήγγειλόν τε OC ἐπιστολῶν μὴ παραδέξασ- θαι αὐτήν. The Jews at Rome, therefore, though unacquainted with Paul’s conver- sion, had received some intelligence respect- ing the nature of Christianity, and now de- sired further information from one who had so recently come from the spot where it was first promulgated. This inquiry on their part, gave him an opportunity, of which he did not fail to avail himself, of preaching the Gospel. 140 ΠΡΑΞΕΙ͂Σ ΤΩΝ ΛΠΟΣΤΟΛΩΝ. Κεφ. κη΄. 23 Ταξάμενοι δὲ αὐτῷ ἡμεραν, ἧκον πρὸς αὐτὸν εἰς τὴν ξενίαν πλεί- oves οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ Θεοῦ, πείθων τε αὐτοὺς τὰ περὶ τοῦ ᾿Ιησοῦ ἀπό τε τοῦ νόμου Μωσέως καὶ τῶν προφητῶν, ἀπὸ πρωὶ ἕως ἑσπέρας. 24 Καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν. 25 ᾿Ασύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἕν, Ὅτι καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησε διὰ “Hoaiov τοῦ προφήτου πρὸς τοὺς πατέρας ἡμῶν, 26 Aéyov, Πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπὲ, σετε, καὶ οὐ μὴ συνῆτε' καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. 27 ᾿Επαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶ βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὑτῶν ἐκάμμυσαν: μή ποτε ἴδωσι τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπι- , lal Axon akov- / Noe) fe b) ΄ στρέψωσι, Kal ιασῶμαν αὐτου. Ν Ἂ an ei Lal , » 7 ἈΝ 7 28 Γνωστὸν οὖν ἔστω ὑμῖν, ὅτι τοῖς ἔθνεσιν ἀπεστάλῃ τὸ σωτήριον fal “ » \ \ > 7 TOU Θεοῦ, QUTOL καὺ ακουσονται.- nr fal an eu nr f 29 Kai ταῦτα αὐτοῦ εἰπόντος, ἀπῆλθον οἱ ᾿Ιουδαῖοι, πολλὴν ἔχοντες “- / ἐν ἑαυτοῖς συζήτησιν. 30 "Ἔμεινε δὲ ὁ Παῦλος διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπε- δέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτὸν, 81 Κηρύσσων τὴν βασιλείαν τοῦ Θεοῦ, καὶ διδάσκων τὰ περὶ τοῦ Κυρίου ᾿Ιησοῦ Χριστοῦ, μετὰ πάσης παῤῥησίας ἀκωλύτως. 20. Ἰπορεύθητι, κι A. This quotation is from Isaiah vi. 9, 10, and was primarily applied to the Jews of that age, but adopted both by our Lord (Matt. xii. 13) and _ his Apostle to those among them who rejected Christianity. In Isaiah, Jehovah is the speaker; in the text, the Holy Ghost, who is thence proved to be God. 27. ἐπαχύνθη. The word properly means to make fat or gross, as applied to the body. It here refers to the mind, and sig- nifies to make dull or stupid. Thus in ASlian we have παχὺς τὴν διάνοιαν, and Ovid. Met. χὶ. 147. Pingue—ingenium mansit,—et stolide precordia mentis. Hesych. παχύνοι: παχὺν νοῦν ἔχοντες, ἀνόητοι. 28, σωτήριον. According to the pro- phecy, Isai. Lil. 10, quoted in Luke iii. 6. 30. διετίαν. At the end of which he was probably discharged, most likely for want of any persons to prosecute him. It is said that he returned to Rome a second time, and was beheaded at Aquz Salvia, now called 7716 Fontane, about three miles from it. 31. ἀκωλύτως. We learn also from Phil. i. 13, how God overruled Paul’s im- prisonment for the furtherance of the Gos- pel, which was embraced by many even in Nero’s household. Phil. iv. 22. And it was from his prison, that he wrote those epistles to the Ephesians, Philippians, Colossians, and Hebrews, which have ever been con- sidered as among the most valuable trea- sures of the Church of Christ. INDEX or GREEK WORDS EXPLAINED IN THE NOTES. A. aytot, 50. 129 ἄγνωστος, 92 ἀγοραῖοι, 88 ἀγόραιοι, 101. 105 ἀγράμματος, 21 ἀδελφοί, 4 aons, 11 aipa, 93 αἵρεσις, 27 ἀκατάκριτος, 87 ἀκούειν, 22. 49 ἀκροβυστία, 58 ἀλισγήματα, 79 ἄλυσις, 63 ἀνάβαθμος, 114 ἀνάγεσθαι, 68 ἀνάγκαιοι, 56 ἀνάθεμα, 120 ἀναθεματίζειν, 120 ἀνάθημα, 120 ἀναίρεσθαι, 36. 85 ἀνακρίνεσθαι, 20 ἀναλαμβάνειν, 39 ἀνάπτειν, 137 ἀνασκευάζειν, 79 ἀνάστασις, 91 ἀναφαίνειν, 110 ἀνετάζειν, 117 ἀνθύπατος, 67 ἀνίστημι, 19. 70 ἀντιπίπτειν, 40 ἀντοφθαλμεῖν, 134 ἀξιοῦν, 81 ἀπάγειν, 65 ἀπερίτμητος, 40 ἀπογράφη, 29 ἀποκατάστασις, 18 ἀποσπᾶν, 110 ἀποτάξασθαι, 97 ἀποφθέγγεσθαι, 7 ἀπρόσκοπος, 123 dpyupokérros, 102 ἤλρειος πάγος, 91 ἀρτέμων, 136 ἄρχη, 54 ἀρχηγὸς, 17 ἀρχιερεῖς, 28 ᾿Ασίαρχαι, 103 ἀσίτια, 134 ἀσκεῖν, 123 ἄσσον, 133 ἀστεῖος, 35 ἀσφαλές, 114 ἄτοπος, 137 αὐτόματος, 63 αὐτόχθονες, 91 ἀφελότης, 14 ἄφιξις, 108 ἀφορίζειν, 67 ἀχλύς, 08 Β. βάρβαρος, 137 βάσεις, 10 βήμα ποδός, 84 βλασφῆμειν, 129 βοηθεία, 134 βολίζειν, 135 βραχίων, 69 βυρσεὺς, 53 γενέα, 40 γένεσθαι, 5 γερουσία, 27 γεύσασθαι, δ4 γλεύκος, ὃ γλῶσσα πυρός, 7 γλῶσσαι, 99 γόγγυσμος, 80 γόμος, 110 γραμμάτευς, 104 A, δεισιδαιμονία, 127 δεισιδαίμων, 92 δεξία τοῦ Θεοῦ, 11 δεξιολάβος, 120 δῆμος, 88. 108 διαγγελλειν, 113 διαγινώσκειν, 124 διαδέχεσθαι, 39 διάδοχος, 125 διαθήκη περιτομῆς, 94 διακονεῖν τραπέζαις, 80 διακονία, 30 διακρίνεσθαι, 58 διαλέγεσθαι, 87 διάλεκτος, 7 διαμερίζεσθαι, 6 διανοίγειν, 83. 87 διανυέιν, 111 διαπορεῖν, ὃ διαπρίεσθαι, 28 duarayn, 4] διαχειρίζειν, 28 δίδοναι, to permit, 11 διθάλασσος, 136 διϊσχυρίζειν, 64 δίκη, 137 Διοπέτης, 104 δρόμος, 70 δυνατός, 125 δωδεκάφυλον, 128 1B, ἐγκόπτειν, 122 > / ἐγκράτεια, 124 ἔθη, 33. 85. 112 ἐκβόλη, 134 ἔκδοτος, 10 ἐκκλήσια, 38. 108 ἔκστασις, 54 > be I extevns, 63 > ΄ on ἐκτιθέναι, 35 ἐκφέρειν, 26 ἐμπνεῖν, 48 ἐμφανίζειν, 120. 122 ἐνωτίζεσθαι, 9 ἐξαιρεῖν, 130 ἐξαλείφειν, 18 ἐξάλλεσθαι, 16 ἐξιστᾶν, 44 ἐξολοθρεύειν, 18 ἐξόρκισται, 100 5 ὴ : ἐπαγγελία, 2. 18 > ayy, 2 ἐπάναγκες, 80 4 a 95 ἐπαρχία, 125 ἐπέκεινα, 39 oe \ > , - ἐπὶ τὸ αὐτό, 1d ἐπιγινώσκειν, 21 ἐπιδημεῖν, ὃ ἐπισκέπτειν, 80 142 ἐπισκευάζειν, 111 ἐπιστῆναι, 119 ἔῤῥωσθε, 80 ἔρυθρα θαλάσση, 38 ETEPOS, 30 evyevns, 89 εὐκαιρεῖν, 91 εὐλαβεῖσθαι, 119 εὐνοῦχος, 40 εὖ πράσσειν, 80 εὐσέβης, 53 εὐσχήμων, 72 εὔχη, 97 εὐώνυμος, 110 ᾿Ἐφέσια γράμματα, 101 ΕΣ θέατρον, 103 θεραπεύεσθαι, 92 θηρίον, 137 θρησκεία, 128 θύειν, 59 θυμομαχεῖν, 65 θύρα, 70 θυρίς, 106 ἴδιος, 22 ἴδιος τόπος, 9 ἰδιώτης, 21 ἱερόν, 112 ἱκανὸν λαμβάνειν, 89 ἰκανὸς, 51 Ke καθίζειν, 96 κάκωσις, 37 κατάγειν, 51 κατακληρονομεῖν, 69 καταλαμβάνεσθαι, 20 κατανοεῖν, 37 κατανύττειν, 12 καταπονεῖσθαι, 36 κατασείειν, 64 κατασοφίζεσθαι, 35 καταστελλειν, 104 κατάσχεσις, 40 κατείδωλος, 90 κατηχεῖσθαι, 98 κατοικεῖν, 7 κεκονιαμένος, 118 κερδεῖν, 134 κεφάλαιον, 117 κινδυνεύειν, 102 κλάσαι ἄρτον, 106 κλῆρος, 130 κοιμᾶσθαι, 42 κοινὸς, δῦ κοινόω, 5d κοινωνία, 13 κολλᾶσθαι, 20. 94 κόλπος, 180 κολώνια, 89 κόπετος, 42 κόπτειν, 64 KpaBBaros, 27 κράτιστος, 121 κρούειν, 64 κτήματα, 14 κυβερνήτης, 133 κύριος, 127 A λαγχάνειν, 4 λειτουργεῖν, 67 λόγια ζῶντα, 38 λόγιος, 98 λοίμος, 122 λύκοι, 108 λυμαίνεσθαι, 48 Μ. μαγεύειν, 44 μαρτῦρ, 2. 117 μάταια, 75 μεταμελεῖν, 12 μετάνοια, 12 μοσχοποιεῖν, 38 N. Ναζωραῖοι, 122 ναοὶ, 102 ναύκληρος, 133 νεώκορος, 104 νεώτεροι, 26 νηστεία, 133 νομίζεσθαι, 83 νοσφίζεσθαι, 25 ΜΙ ἕενίζειν, 91 Eevol, 91 ξυλὸν, 85 ξυλοπέδη, 85 ΟΣ ὁδὸς, 48. 99. 115 οἴκημα, 63 οἰκοδομεῖν, 58. 88 οἰκουμένη, 61 ὁλοκληρία, 17 ὁμοθυμαδόν, 6 ὁμοιοπάθης, 75 ὄνομα, 4. 16.129 ὄργυια, 135 ὁρμὴ, 73 ὁροθεσία, 93 ὄχλος, 31 II. πανοικὶ, 86 παραβάλλειν, 107 παραβιάζεσθαι, 84 παραδίδοναι, 39 INDEX OF GREEK WORDS παραιτοῦμαι, 126 παράκλησις, 24. 80 παραλέγεσθαι, 133 παράσημον, 138 παρατίθεσθαι, 88 παρεμβόλη, 114 παρόξυσμος, δὶ παῤῥησία, 11 πάσχα, 63 πατριάρχης, 31 παχύνειν, 140 πεζεύειν, 107 πειθάρχειν, 28 πείθειν, 65 περίεργος, 101 περιερχόμενοι, 100 περίεχειν, 121 περιόχη, 40 περιῤῥήγνυμι, 8ῦ πηδάλια, 130 πίμπρασθαι, 157 πίστις, 94 πληροῦν, 25 πνικτὸν, 79 ποιεῖν, 12 - ἔξω, 29 ----- ἔκθετα, 35 —— χαρὰν, 77 χρόνον, 80 πονηρύς, 88 πορνεία 79 πορφυρόπωλις, 83 πραιτώριον, 122 πρεσβύτερος, 61. 107 προβιβάζειν, 103 προπέμπειν, 77 προπέτης, 104 προσεύχη, 83 προσκαρτερεῖν, 4. 54 προσκληρόω, 88 προσφάτως, 95 προσφορὰ, 124 προτείνειν, 117 προφῆται, 61. 66 πρῶτος, 73 πρωτοστάτης, 122 πυθὼν, 84 πυλὼν, δῦ ἘΣ ῥαδιουργία, 68 >. σαββάτου 660s, 3 σαββάτων pia τῶν, 106 σαλεύειν, 10. 23. 89 σέβασμα, 92 Σέβαστος, 127. 132 σεισμὸς, 85 σημεῖον, 73 σικάριος, 114 σιμικίνθιον, 100 σκεύη, 134 σκεῦος, ὅθ. δά σκήνη μαρτυρίου, 39 σκηνόποιος, 95 σκληροτράχηλος, 40 σκόλιος, 13 σκότος, 130 σκωληκόβρωτος, 66 σουδάριον, 100 σπείρα, 53 σπερμολόγος, 90 στράτευμα, 121 στρατηγὺς, 84 συγκομίζειν, 42 συγχέειν, 7, 111 συμβιβάζειν, 51 συμβούλιον, 126 συναγώγη, 32 συναλίζεσθαι, 1 συναρπάζειν, 33 συνείδησις, 123 συνέκδημος, 103 συνθρύπτειν, 111 συνομορεῖν, 96 σύντροφος, 66 σύρειν, 43 συστελλειν, 26 συστρόφη, 119 Tov ἱεροῦ, 19 σχίζειν, 73 σωζόμενοι, 14 σωτηρία, 20 σωφροσύνη, 131 T. τάκτος, 65 τάσσειν, 7 τεκμήριον, 1 τερὰς, 73 τεταγμένοι, 72 τετράδια, 62 τεχνίτης, 102 τήρησις, 19 τρίστεγον, 100 τροφοφορεῖν, 69 τυφωνικός, 133 ὁ τυχών, 100 Ne ὕβρις, 133 ὕετοι, 75 ὑπακούειν, 64 ὑπερῷον, 3 ὕπαρξις, 14 ὑποδέχεσθαι, 89 ὑπολαμβάνειν, 3 ὑποπνεῖν, 133 ὑποστέλλειν, 107 EXPLAINED IN THE NOTES. Φ. φαντασία, 127 φέρειν, 6. 63. 134 φύρτιον, 133 φρυάσσειν, 22 φρυγανὸν, 137 X. xaragew, 134 χάραγμα, 93 χάρις, 24. 98 χαρίζεσθαι, 17. 126 χειροτονεῖν, 57 χιλίαρχος, 118 χολὴ πικρίας, 45 χορτάσματα, 34 χρῆμα, 25 χρηματίζειν, 00 χριέιν, 23 SG ψηλαφῶν, 93 ψοφεῖν, 64 ψύχη, 13. 23 Q. ὡρισμένος, 10 143 ΠΕ “ΠῚ { fis a δὴ ery μὴν ( ἱ vs a Pay th wet ) ὃν ‘ sal Non nek, A Ι δη yeas ἐν} ; é t Lis ὶ ΠΝ δ νοιτα - ." ᾿ - ΕἸ scorg ie te ΕΝ ἡ ι΄. ΣΉ ox ote k - é , Υ τὶ ΡΟ poe sa i 724 led’) Ὁ uel ahi yore ἃ. ! ἕν 4) δύ ἃ we & vn “ne fT i | tas) ΟὙ98} yi Π᾽ {The f in i ΕΣ | “ἔν υὐγὰ. weer ίωι ΕἼ ἡ. ΚΣ Saft “ΜὮϑυ sie) Sige ip iroment ; t ' hid id pest. “a ites yy i Lowrie ιν ype qe Ky e 4 : ᾿ αἰ πο ed eka he ἰῇ — ’ πα ἢ (hiatal fn # hokeig Helly evel, geben), lor Βα, ἐπε ή νος (a iat i. ba antitewals ἥν ἢ 4 ham wets” messing Pe ee a | sii bie dé, testis 02 ἢ sail f μον ale . Ὁ ᾽ ἐπ toatl συ δ Th 4: fs olen αἱ ) dv 3. Oo ρα’ ei t ἐξμοία εἴ γεεπί “ay ᾿ ἢ 43ι:. ΠΩ - j ee apipati Hu 3-2 Hie ai in alist i sy UT hawt εἷσὶ δὲ Τῷ δ 1 wi ᾿ ἀπε} | νῷ ition’ = 6a ay aoidetpin οἰδιηλίυτῳ atin) itl 7 Ob nha ati fo ᾿ τὸ @rafons ; ι ΝΟ vielf wy bad senha nts τ fiver? | [ satogast % "HW as TO? sold! DY ad roveneer make WOH Ne τορυδεροην ea a © sah ab) tak mpbewes i & beetovin. pre ὁ νοῦ, 04 δὲ dent Beads GENERAL INDE Χ. Ἂς ApPRaAHAM, tradition respecting, 33 proof of his faith, 34 Acre, 111 Adramyttium, 132 Adria, 135 fEneas, 52 Ethiopia, queen of, 46 Agabus, 61 Agrippa, king of Chalcis, 126. 128 Alexandria, number of Jews in, 32 commerce of with Italy, 132 Ambrose quoted, 8 Ananias the High Priest, 1lo and Sapphira, 25 Angels, superstitions respecting, 37. 49 — believed to have been present at Mount Sinai, 41 —— guardian, belief of, among Jews and Heathens, 64 Animals, distinction unclean, 55 Annas, why called High Priest, 20 Anointing, when used, 23 Antioch in Syria, 60 church planted by Paul, 60 — disciples first called Christians at, 60 between clean and of Pisidia, 68 Antipatris, 121 Antonia, tower of, 114 Apostles, inspired by the Holy Ghost, 1 mistaken views of respecting Christ’s kingdom, 2 how witnesses for Christ, 2 their commission universal, 2 always preached first to the Jews, disinterestedness of, 16. 75 had not at all times the power of healing, 86 Appii Forum, 139 Aquila, 95 Areopagus, court of, 91 Asia, Ionia so called, 8. 82 Asiarchs, 103 Assos, 106 Athanasius quoted, 12. 25 Athenians, given to idolatry, 91 forbade innovations in religion, 91 worshipped female divinities, 91 Athenians, character of, described by De- mosthenes, 92 character of, described by Pau- sanias, 95 intercourse of, with the Jews, 92 Augustine quoted, 4. 25 Augustus’ band, 132 Azotus, 47 B. Baptism illustrated, 116 —— argument against immersion in, 2. 13. 58. 86 — of infants, arguments for, 13, 14. 83 analogous to cirumcision, 34 necessity of, by water, 58 of John, 2. 70. 98 Barnabas, 24. 51 Basil quoted, 25. 81. 101 Berzea, 89 Berenice, 126 C. Czesarea, 47 Philippi, 47 Calf, why a symbol of worship, 38 Caligula, statue of, set up in the temple, 51 Calvin quoted, 14. 75 Canaan, seven nations of, 69 Canaanites, probable migration of Africa, 40 Cenchrea, 97 Charran, 32 Chios, 107 Christ, appearances of, after his resurrece tion, 1 the grand promise of the Old Tes- tament, 1 — ascended by his own power, 3 —— resurrection of, a proof of his Di- vinity, 5 —— resurrection of, the great point in controversy, 24 second coming of, to be expected, 3 — kinsmen of, called his brethren, 4 —— rightly invoked as the Head of his church, 5 —— prayer made expressly to, 5. 41 — omniscience ascribed to, 5 — twofold nature of, 11. 12. 71. 108 emphatically called “ the Just One,” 17. 40 into Ι, 140 Christ, the author of eternal life, 17 —— howthe firstborn from the dead, 130 — all blessings communicated through, 19 Divinity of, asserted, 32 the angel of the covenant, 37 incarnation of, 70 eternal existence of, 71 sayings of, recorded, 109 sufferings of, necessary for our sal- vation, 78 Christian, a term of reproach in Italy, 61 Christians, none perished at the siege of Jerusalem, 10 disinterestedness of the early, 24 name of, first givenat Antioch, 60 deniers of the Trinity not es- teemed to be, 61 called Nazarenes by the Jews, 60 Chrysostom quoted, passim Church, compared to a building, 52 formed on the model of the syna- gogue, 62 — of England, articles of quoted, 6. 21. 57. 59. 72 —— of England, liturgy of, quoted, 2. 28 Circumcision, covenant of, explained, 34 of the heart, 40 of proselytes, 76 ETT Clauda, 134 Claudius, Jews banished from Rome by, 95 famines in the reign of, 61 Clemens Alexandrinus quoted, 36. 42, 58, 79. 118 Romanus quoted, 31 Cnidus, 132 Community of goods how far extended, 14 Corinth, 95 Cornelius the centurion, 53 Cos, 110 Council of Trent, erroneous declaration of, 16 Crispus, 96 Cyprian quoted, 31 Cyprus, 59 Cyril of Alexandria quoted, 70, 71. 109. 138 of Jerusalem quoted, 79 D. Dzemoniacal possessions, 43 Damaris, 94 Damascus, 48 David, sepulchre of, 1] Deacons, their office in the primitive church, 31 Descent into hell, Romish notion of, un- scriptural, 11 Diana, shrines of, 102 temple of, described, 102 Dionysius, the Areopagite, 94 Door anciently opened outwards, 64 — spontaneous opening of, regarded as a prodigy, 64 GENERAL INDEX. Dreams recorded in the New Testament, 82 Drusilla, 124 E. Earthquakes regarded as intimations of God’s immediate presence, 23. 85 Easter, derivation of the term, 63 Egypt, learning of, in what it consisted, 36 Egyptian insurgent in Judea, 114 Elamites, 8 Ephesian letters, 101 Ephesians, decrees of, in favour of the Jews, 99 Ephesus, 107 Epicureans, 90 Epiphanius quoted, 31. 44, 83 Erastus, 101 Eunuch, thiopian, 46 Euroclydon, 133 Eusebius quoted, 10. 42. 47. 62. 129, &e. Exorcists, Jewish, 100 F. Faith, justification by, 71. 78. 86 Famines in the reign of Claudius, 61 Felix, 121, 122. 124 Fire regarded as indicative of the Divine presence, 7. 48 G. Gamaliel, 29 Gaza, 45 — destroyed by Alexander, 46 Ghost Holy, Divinity of, 4.°25. 55. 67 Gift of tongues, design of God in, 7 God, right hand of, 11. 28 Good works, proofs of faith, 59 Gospel, extension of, foretold, 2 extension of, attested by Heathen writers, 88 Greek language, copiousness of, 52 Gregory Nazianzen quoted, 60. 89. 94, 116 — Nyssen quoted, 71 EH Hall, Bishop, quoted, 54 Hands, imposition of, 31 1 Heathen poets quoted by Paul, 93 Hebraisms, 5. 7. 25 Hebrew tongue, what, 115 Hellenists, 30 Heretic, meaning of the word, 2 Herod Agrippa, 62, 65. 66, LF Iconium, 73 Ignatius quoted, 6. 31. 59. 61 Image worship, how introduced, 38. 94 — opinions of the Fathers re- specting, 94 ——— defence of, by the Lo- manists, 102 Isidore of Pelusium quoted, 11. 21, 131 GENERAL INDEX. J. James, 62. 112 supremacy of, asserted by the Fa- thers, 79 James the younger, 65 Jason, 88 Jerome quoted, 5. 1]. 27. 44. 89 Jerusalem distinguished from Judea, 2 signs preceding the destruction of, 9 church at, the first Christian church, 42 Jews, various dispersions of, 7 — banished from Rome, 8. 95 zeal of, in making proselytes, 8 —— hours of prayer among, 9. 15. 24 —— buried on the day of death, 26 —— foreign, subject to the Sanhedrim, 48 —— had both Hebrewand Greek names, 52 used to pray towards Jerusalem, 54 buried their dead in caves, 71 —— forbidden to marry foreign women, 81 —— odious among the heathen, 84 inveterate enemies of the Gospel, 88 —— religion of, embraced by women of rank, 88 taught their children some trade, 95 - —— purchased the privileges of Roman citizens, 117 —— used to worship by the sea-shore, 106 —— why they ate unleavened bread, 106, — their women allowed to marry Gen- tiles, 81 Joannes Antiochenus quoted, 60 Jochanan Rabbi, 20 John Mark, 64. 80 Joppa, 52 Josephus quoted, passim Judas of Galilee, 29 Jupiter Propyleeus, 74 Justification by faith, 71. 86 ——_ connected withsanctification, 78 Justin Martyr quoted, 44. 61. 88. 106. 120 L. —_——— —_—— Lasos, 133 Left-hand, esteemed unlucky, 110 Levites, had no inheritance in Israel, 24 Libertines, synagogue of, 32 Luke, accuracy of, asser ted, 68 when he became Paul’s companion, 82 Lycaonia, 73 Lydda, 52 Lydia, 83 M. Magic, practised at Ephesus, 101 Magicians common among the Jews, 44 often banished from Rome, 44 Malta, 137 Mesopotamia, 8 Messiah, expected at the time he came, 7 147 Milcom, 39 Mitylene, 107 Moloch, 39 Moses a type of Christ, 18 description of, in childhood, 35 Mount of Olives, 3 Myra, 132 N. Name of God, miraculous powers ascribed to, 16 Nazarenes, Christians so called, 60. 123 Nazarites, vows of, explained, 97. 112 Ο. (Ecumenius quoted, passim Olives, Mount of, 3 Origen quoted, 29. 44. 68. 94 Oxen offered in sacrifice to Mercury, 74 iP: Parthians, 8 Patara, 110 Paul, a tent-maker, 95 — apostle of the Gentiles, 117 — chained to the soldier who guarded him, 131 — beheaded at σας Salviz, 140 Penance, doctrine of, founded on mistrans- lation, 13 Pentecost, feast of, 6 Perga, 68 Peter, primacy of, not proved by Scripture, 3. 44, 58. 77 — speeches of, abound in Hellenisms, 4 — intimacy with John, 15 — prejudices of, long retained, 56 Pharisees, character of, 77. 119 dissensions of with the Saddu- cees, 29 Philip, the deacon, 43 Philippi, 82, 83 Pheenix, 133 Pilate, 70 Polycarp, anecdote of, 129 Presbyters, 61. 107 Priests, Heathen, chosen by lot, 6 Priesthood, Jewish, succession of, broken up during the war, 20 Prophets of the New Testament, 61. 66 Proselytes of the gate, 69 " Proseuche, 83 Ptolemais, 111 Puteoli, 138 Pythoness, 84 R. Rabbins, notions of, respecting future judg- ment, 42 Raiment, white, emblematic of purity, 3 Real presence unsupported by Scripture, 3, 18 Red Sea, why so called, 38 Relics, doctrine of, unscriptural, 27 148 Remphan, 39 Repentance, true character of, 12. 94 —— the gift of God, 28. 59 Rhodes, 110 Roman citizenship, how acquired by Paul, 87 customs alluded to, 63. 114 — laws quoted, 84. 86. 87. 104.117. 119. 124. 126 -—— surnames common among the Jews, 5. 66 Romanists, errors of, 3. 11. 13. 18. 27. 39. 42. 44, 58. 101. 102. 104. 106 5. Sabbath day’s journey, 3 Sadducees, origin and principles of, 19. 119 Saints, Christians so called, 50 doctrine of merits of unscriptural, 16 Salamis, 67 Salmone, 133 Samothracia, 82 Saturn, worshipped at Carthage, 39 Scourging, a disgraceful Jewish punish- ment, 30 Scripture, credibility of, asserted, 64 Seleucia, 67 Simon Magus, 43 Sinai, Mount, 37 Socrates, appeal of, to his judges, 21 Solomon’s porch, 16 Sopater, 105 Suicide encouraged by the Heathens, 85 AM Tabernacle of testimony, 39 Tabitha, 52 GENERAL INDEX. Tarsus, 49 Temple, beautiful gate of, 15 second court of, described, 113 Tertullian quoted, 19. 44. 94. 88. 110. Theatre, the place of public assembly, 102 Theodoret quoted, 21. 39. 71. 75. 78.94. 122 Theophilus, 1 Theophylact quoted, passim Thessalonica, 87 Theudas, 29 Thyatira, 83 Tongues offered in sacrifice to Mercury, 74 Tophet, 39 Tres Tabernz, 139 Troas, 82 Typhon, 133 Tyrannus, 99 Tyre, 110 pede Unknown God, opinions respecting the, 92 Victims crowned with garlands, 74 Ww. Week, first day of, appropriated to religion, 106 Widows, objects of care in the primitive church, 30 Wind, an emblem of the Divine presence, 6 Women, names of, borrowed from those of animals, 52 names of, borrowed from those of flowers, 64 domestic employments of, 53 generally agents of heathen divi- nation, 84 THE END. Lonpon :—Joun W. PARKER, ST. Martin’s LANE, BOOKS, PUBLISHED BY JOHN W. PARKER, LONDON, AND J. ano J. J. DEIGHTON, CAMBRIDGE. A HISTORY of the INDUCTIVE SCIENCES, from the Earliest Times to the Present. By the Rev. WILLIAM WHEWELL, B.D., F.R.S.; Pres. Geol. 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