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 LIBRARY 
 
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 JHiNATllIN \IV 
 
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 ^ / . >•! I' II 1 I. * U K I. !• II I A. HA . 
 
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 \/^ 3 
 
AN 
 
 EXPOSITION 
 
 OF THE 
 
 HISTORICAL WRITINGS 
 
 OF THE 
 
 NEW TESTAMENT, 
 
 WITH REFLECTIONS SUBJOINED TO EACH SECTION, 
 
 BY THE LATE 
 
 REV. TIMOTHY KENRICK. 
 
 MEMOIR OF THE AUTHOR. 
 
 FROM THE SECOND LONDON OCTAVO EDITION. 
 
 IN THREE VOLUMES. 
 
 VOIi. III. 
 
 THE ACTS OF THE APOSTLES. AND CHRONOLOGICAL TABLE', &C. 
 
 BOSTON : 
 MUNROE AND FRANCIS, 123 WASHINGTON-STREET, 
 
 CORNER OF WATER-STREET. 
 
 CHARLES S. FRANCIS, 252 BROADWAY, 
 
 OPPOSITE THE PARK, NKW-VORK. 
 
 1828. 
 
INTRODUCTION. 
 
 The book of Scripture on which we are about to enter, is called 
 * The Acts of the Apostles;' a title, however, which was not, 
 probably, given to it by the author ; for it does not exactly corres- 
 pond with the design of the work, which appears to have been, not 
 to write a history of the transactions of every one of the apostles, 
 but to give a general account of the first planting of the Christian 
 religion in the world, and to enter no further into the miracles, 
 discourses, and travels of any of the apostles than was necessary 
 for this purpose. They are the transactions of Peter and Paul, 
 principally, which he has selected with this design. Very little is 
 said about any of the other apostles, although, no doubt, they were 
 all alike active in this great work. 
 
 This book is professedly written as a continuation of the gospel 
 of Luke, as is manifest from the introduction, and, there is every 
 reason to suppose, by the same author ; being composed in the 
 Greek language, in the same elegant style as that gospel, and 
 having been universally attributed to that evangelist. Luke, it is 
 generally allowed, was a physician, and may therefore be supposed 
 to have had the benefit of some education. In this respect he had 
 an advantage over the other evangelists, who were men of ordinary 
 occupations, and wrote in language which corresponded with their 
 situation in life. It has the same internal marks of being an au- 
 thentic history which are to be found in the gospels. We observe 
 in it the same simple and artless relation of facts, without any 
 comments from the author to recommend them ; the same minute 
 detail of particulars in regard to time and place; the same unre- 
 served disclosure of errors and failings in Christians and Christian 
 teachers. Events of a public nature, recorded or referred to in 
 this work, are found to correspond with the accounts left us of 
 those times by Jewish and heathen historians : a circumstance 
 that must give them credibility in the estimation of those who 
 
IV INTKODUCTION. 
 
 may doubt the character of the author, and which greatly confirms 
 the faith of the believer. But the strongest evidence of the truth 
 and genuineness of this history is derived from the regard that was 
 paid to it by the first Christians, wlio were themselves witnesses of 
 the transactions which it relates, and therefore proper judges of the 
 degree of credit to which it was entitled. Their opinion upon this 
 subject must decide ours. By them it is referred to as an authen- 
 tic record, in those few remains of their writings which are come 
 down to our time; nor do they give us the smallest intimation 
 that its authority was ever questioned or disputed. Quotations 
 are made from it on this ground in Clement of Rome, in Ignatius, 
 and Polycarp ; men who were contemporary with the apostles, and 
 have been, therefore, called Apostolic Fathers. It is found in all 
 the early catalogues of sacred books, and it was publicly read in 
 the churches of Christians, along with the gospels. Stronger evi- 
 dence than this of the authenticity of a book of the New Testa- 
 ment it is not possible to give. 
 
 Composers of books did not formerly annex dates to their writ- 
 ings, as it has been usual to do in modern times. We cannot, 
 therefore, exactly ascertain at what time this book was written. 
 But it could not be before the close of Paul's first imprisonment at 
 Rome, which happened in the year sixty-three ; for to that event 
 the history is brought down ; it is not, however, probable that it 
 was much later than that period. Mill and Lardner conclude, 
 after the most careful consideration of the subject, that it was 
 written and published, together with Luke's gospel, in the year 
 sixty-four of the Christian a;ra, which is reckoned from the birth of 
 Christ, or a little more than thirty years after his ascension ; that 
 is, at a time when great numbers were living who had been wit- 
 nesses of the transactions here related, and while they were fresh 
 in their memories, and when, therefore, a false account could not 
 fail to be detected and exposed. 
 
 "This history contains an account of the choice of Matthias to 
 be apostle in the room of the traitor, of the wonderful and plentiful 
 pouring out of the gift of the Holy Spirit upon the apostles and 
 other disciples of Jesus at Jerusalem, at the Pentecost next suc- 
 ceeding his crucifixion, and of the testimony borne by the apostles 
 to his resurrection and ascension, in their discourses, and by many 
 miracles, and various sufferings; their preaching first at Jerusalem, 
 and in Judaea, and afterwards, by themselves or their assistants, in 
 
INTRODUCTION. 
 
 Samaria : and then to Gentiles in Judasa, and afterwards out of it, 
 as well as to Jews : and of the conversion of Paul, and his preach- 
 ing, miracles, labours, sufferings, in many cities and countries, 
 parts of the Roman empire, and the polite world, and at length in 
 Rome itself" * 
 
 In the first nine chapters we have an account of the preaching 
 of the gospel to the Jews, and of the reception which it met with 
 from that people. In the remaining part of the book we have the 
 history of the publication of it to Gentiles, first in Judaea and 
 afterwards beyond the limits of that country. In the sixteenth 
 chapter the writer joins his name with that of Paul, saying, " im- 
 mediately after he had seen the vision, we endeavoured to go into 
 Macedonia." So that it appears that of all the subsequent transac- 
 tions he was himself an eye-witness. The former part of the vol- 
 ume he had partly from his own knowledge, and partly from the 
 information of others, who had the best opportunities of making 
 themselves acquainted with what he relates. 
 
 The first thirty years after the resurrection and ascension of 
 Jesus, was a very active period, in which much work was done in 
 propagating the Christian religion, the bare recital of which would 
 probably fill many volumes, and which only a few men of leisure 
 would be able to read. Luke, therefore, writing for the instruc- 
 tion of men in every situation in life, has very wisely confined him- 
 self to a brief account of some of the principal transactions, which 
 might be read by all. In consequence of pursuing this design, he 
 has omitted many things about which we are very desirous to be 
 informed. 
 
 It is the natural remark of an ancient Christian writer and ora- 
 tor, (Chrysostom,) that Luke leaves us thirsting for more ; but he 
 very properly adds, had he written more it could only be a repeti- 
 tion of the same difficulties and dangers which he had recounted 
 before, of imprisonments, tortures, tumults, and deaths. On ac- 
 count of this studied brevity, and the abrupt manner in which he 
 breaks off the history of individuals in several instances, it has 
 been concluded by some that the author meant to write another 
 volume, in which he might continue and complete the history 
 which he had left defective in this. But however desirable such a 
 continuation may seem to us, it does not appear that he had any 
 such design. The truth is, that his object being not to aggrandize 
 * Lardner, Vol. VI. p. 14C, 
 
VI INTRODUCTION. 
 
 individuals, by entering into a minute account of their actions, 
 whether Peter, Barnabus, or Paul, * but to give us an idea of the 
 first planting of the Christian religion, as soon as he had said as 
 much as was necessary for this purpose, he breaks off his history. 
 Thus he drops Paul himself, upon his confinement at Rome, 
 although it appears that he was with him long afterwards, and 
 might have continued his history much further, had he been so 
 pleased, or had he conceived that such a work would be useful. 
 There is no reason, therefore, to conclude, from such circumstan- 
 ces, that the present is an imperfect or incomplete work. 
 
 Of the importance and value of this history it would not be easy 
 to say too much. For it contains an account of the doctrine 
 which was taught by the apostles and first preachers of Christian- 
 ity, the reasonings and arguments employed to recommend it, the 
 evidence with which it was attended, their sufferings in support of 
 the truth, and the success which attended their labours ; particu- 
 lars, concerning all of which Christians must desire to be well 
 informed ; as they must, likewise, of the reasonings and objec- 
 tions of unbelievers, of which it contains a like faithful account. 
 
 This history is the best introduction to the epistles, and the sur- 
 est proof of their authenticity. From the correspondence between 
 the facts mentioned in it with those which are mentioned or alluded 
 to in the epistles of Paul, a learned clergyman of the church of 
 England, (Dr. Paley,) has deduced a clear and satisfactory argu- 
 ment to prove the authenticity of these epistles, and the truth of 
 the history, and, by consequence, the truth of Christianity itself. 
 
 For the principal events in the life of Christ we have the evi- 
 dence of three independent witnesses, or witnesses who wrote with- 
 out any communication with each other ; in which case their 
 united testimony is of much more weight than that of any single 
 individual. By this means, however, the value of a particular his- 
 tory is lessened ; for were it mutilated or lost, its place would be 
 supplied by the others. But the present history is rendered pecu- 
 liarly interesting, by being the only one of its kind : for no other 
 person has given us an authentic account of the same period; so 
 that if any misfortune had befallen this, the loss would have been 
 irreparable. On all these accounts it claims from us the most 
 careful attention. 
 
 * Lardiier, Vol. VI. p. H7. 
 
AN 
 
 EXPOSITION, 
 
 SECTION I. 
 
 The ascension of Jesus. 
 
 Acts i. 1 — 14. 
 
 1. The former treatise have I made, O Theophilus, 
 of all that Jesus began both to do and teach, ^^ of all 
 that he both did and taught.''^ 
 
 This introduction shows that this book is only a continuation of a 
 former work, and that they ought both to be read together ; for the 
 writer completes his design in the one, which he had left unfinished 
 in the other. Who Theophilus was, to whom this book, as well 
 as the gospel, is addressed, is not certainly known. Some have 
 supposed the name to be fictitious, and to stand for any Christian. 
 If it stand for a real personage he was some one of rank, a gover- 
 nor, a senator, or a person in similar situation; for the same 
 terms of respect are applied to him in the gospel as Paul applies to 
 Festus, the Roman governor.* If these two books were first pub- 
 lished in Greece, as has been supposed by some, he was probably 
 a resident in that country. 
 
 2. Until the day in which he was taken up, after 
 
 he had given his commands unto the apostles whom 
 
 he had chosen by the Holy Spirit ; 
 
 In this order the words may be translated by a slight change of 
 punctuation,! and in this form they appear most natural ; accord- 
 ing to it Jesus is said to have chosen his apostles by the direction 
 of the Holy Spirit, a thing probable in itself, and corresponding 
 with what was done in another instance, Acts xiii. "2, where we are 
 told that the Spirit said, " Separate me Paul and Barnabas to the 
 
 • See Michaelis's Introduction, Vol. III. p. 236. &c. f See Griesbach. 
 
8 ACTS. (i. 1—14. 
 
 work to which I have called tiiem." The commands here referred 
 to are those which he gave his apostles at his departure, directing 
 them to stay at Jerusalem till they received the gifts of the Holy 
 Spirit, and afterwards to preach the gospel to the whole world. 
 
 3. To whom also he showed himself alive, after his 
 passion, ''after he had suffered death,'''' by many infal- 
 lible proofs ; being seen of them forty days, and speak- 
 ing of the things pertaining to the kingdom of God. 
 
 The many proofs which he gave to his disciples of his being 
 alive, have been already noticed ; such as their seeing him again, 
 eating and conversing with him, and handling his person. These 
 proofs he continued to afford them, at different times, for forty 
 days, during which time they would recover from the surprise into 
 which they might be thrown by an unexpected event, and might 
 ask him for such further satisfaction as would remove all their 
 doubts. What ho said to them about the kingdom of God, or the 
 gospel dispensation, we are not informed in the short accounts 
 given by the evangelists, and it would be of no use to conjecture. 
 It appears, from what is said below, that their opinions upon this 
 subject were still very gross and low. 
 
 4. And, being assembled together with them, ''hav- 
 ing assembled them together,'''' he commanded them 
 that they should not depart from Jerusalem, but wait 
 for the promise of the Father, which, (saith he,) ye 
 have heard of me. 
 
 Jerusalem being the place where their Master was crucified, and 
 where his principal enemies resided, the disciples would naturally 
 be disposed to take the first opportunity of quitting it, in order to 
 avoid danger. But he directs them to remain there until they 
 should receive the gift of the Holy Spirit ; it being thought right 
 that in the place where he was crucified, and most dishonoured, 
 he should also receive this high mark of the divine favour. It was 
 the place, likewise, in which there would be the greatest number 
 of witnesses to the miracle, and which was the most proper for the 
 exhibition of it on that account. This is called the promise of the 
 Father, because made by him to Christ ; and although many oth- 
 ers had been delivered, this was more important than the rest. It 
 had often been repeated by Christ to his disciples, as we have 
 already seen.* 
 
 5. For John truly baptized with water, but ye shall 
 be baptized with the Holy Spirit not many days 
 hence. 
 
 The communication of miraculous gifts under the gospel dispen- 
 sation is promised by the prophet Joel ii. 24, under the figure of 
 water. " I will pour out my Spirit upon all flesh." This image 
 is used because it was to be bestowed plentifully, or without re- 
 
 * Luke xxiv. 4U., and John xiv. IG, 26. ; xv. 2fi. ; xvi. 7. 
 
i. 1—14.) ACTS. 9 
 
 serve, as water is poured out ; whereas in former times it was given 
 more sparingly, and, as it were, by measure. In allusion to this 
 language, John tells his disciples that he baptized them with water, 
 but that there was one coming who would baptize them with the 
 Holy Spirit and with fire. To these words of John he now refers 
 his disciples, only leaving out the baptism with fire, as having 
 relation to the punishment of the impenitent, and declares that the 
 prophecy shall be fulfilled in a few days. 
 
 6. When they, therefore, were come together, they 
 asked of him, saying, Lord, wilt thou at this time 
 restore again the kingdom to Israel ? 
 
 By this question it appears that the apostles were still possessed 
 with the notion universally prevalent among the Jews respecting 
 the Messiah, that he was to rescue them from the Roman yoke, 
 and to restore the independence of their country. They seem to 
 have concluded that he was raised from the dead for this purpose, 
 and only wished to be informed whether it was to be accomplished 
 immediately, or after some time. To their inquiry he returns no 
 direct answer ; but his reply intimates that his kingdom would be 
 of a different nature from what they imagined, 
 
 7. And he said unto them. It is not for you to 
 
 know the times or the seasons which the Father hath 
 
 put in his own power. 
 
 The words seem to imply that at some time or other the king- 
 dom was to be restored to Israel : but that the particular period 
 at which it was to be done was known only to God, and not to be 
 communicated to them. They, however, would have no share in 
 accomplishing it, but be employed in a very different manner. 
 
 8. But ye shall receive power after that the Holy 
 Spirit is come upon you, ^'- ye shall receive the power 
 of the Holy Spirit coming upon you,^^ and ye shall be 
 witnesses unto me, both in Jerusalem, and in all 
 Judaea, and in Samaria, and unto the uttermost part 
 of the earth. 
 
 He had before informed them that they should be baptized with 
 the Holy Spirit : he now tells them for what purpose it was to be 
 bestowed, namely, in order to give credibility to the testimony 
 which they were to bear, both in Judasa and out of it, to his mira- 
 cles, doctrine, and resurrection. This was the general design of 
 their mission. 
 
 9. And when he had spoken these things, w^hile 
 they beheld, he was taken up ; and a cloud received 
 him out of their sight. 
 
 All we learn from this passage is, that Jesus, after ascending 
 
 VOL. III. B 
 
la ACTS. (i. 1—14. 
 
 into the air, disappeared from the view of his disciples. On this 
 occasion it is natural to inquire whither he went, and what he is 
 now doing. But on these subjects the history is silent. The 
 common opinion, indeed, is that lie ascended to some place above 
 the clouds, where God has his peculiar residence, where he holds 
 his court, sits rtpon a throne, and is surrounded by angels and 
 other beings. But of the existence of such a place, as a separate 
 portion of the universe, we may reasonably doubt. Modern discov- 
 eries in philosophy have shown us nothing in the space with which 
 we are surrounded but planets, like the earth on which we live, 
 moons, comets, and stars. The sacred writers do indeed seem to 
 suppose the existence of such a place as that which has been just 
 described ; but it is rather done to help our conceptions than to 
 represent what is strictly true, and ought no more to be understood 
 literally, than when they speak of the Deity as having hands, and 
 eyes, and other organs of a man, or as moving from place to place. 
 In regard to the place which is designed to be the residence of 
 good men after the resurrection, it is probably this earth, after it 
 has undergone certain important revolutions which may be neces- 
 sary to prepare it for this purpose.* 
 
 If then there be no local heaven above the clouds, Christ, in as- 
 cending, could only go into the air, and never proceed beyond the 
 limits of this planet. Accordingly, some have supposed that he is 
 still on or near the earth, although invisible to us, and that he is 
 employed, together with Enoch and Elijah, in a way which we 
 cannot comprehend, in promoting the designs of Providence res- 
 pecting the Christian church. In confirmation of this opinion, 
 they have observed that he appeared several times in person to the 
 apostle Paul.t But it must be remembered that on this subject, 
 the present residence of Christ, we have nothing but conjecture to 
 guide us ; the Scriptures having been silent, or, at most, having 
 only furnished obscure hints. 
 
 10. And while they looked steadfastly towards 
 heaven, as he went up, behold, two men stood by 
 them in white apparel, 
 
 11. Which also said ; Ye men of Galilee, why 
 stand ye gazing up into heaven ? This same Jesus, 
 which is taken up from you into heaven, shall so come, 
 in like manner as ye have seen him go into heaven. 
 
 * To lliose wlio may be alannetl with such spcculaiions rospoctiiig' tlio future hea- 
 ven of Christians, I would rccomini'iid the words of ftlr. Ilallctt. '• It cannot be 
 thought of any great conse(|uencc in itself," says he, " to determine in wlial place 
 good men shall dwell after the resurrection. It is enough for them to know thai they 
 shall be completely happy, bolii in body and in snul, in that place, be it where it will. 
 Their Ciod and Father will take care that they shall be in a most convenient and glorious 
 place; and ihey ma}' contentedly go on towards it, (as Abraham did towards Canaan,) 
 iiot knowing whither they go. For whore the king is, there is the court, and where God 
 is, there is happiness, peace, and joy. Upon which account no one will be surprised 
 to find me supposing that good men shall dwell on the new earth forever. God can 
 make them completely happy tliere to all eternity." 
 
 Noti's cm Texts of Scriptwe, vol. I. p. 191. 
 
 t Priestley's Discourses, Vol. H. Disc. IV. Part 2. 
 
i. 1—14.) ACTS. U 
 
 The apostles might possibly look for the descent of their Master 
 to the earth again ; or feel some uneasy apprehensions about his 
 future existence and happiness. These messengers were, there- 
 fore, sent to inform them that, although he disappeared for the 
 present, he would still live, and that they should see him again ; 
 for that he would descend in the same visible and glorious manner 
 in which he had now ascended. By heaven, in these two verses, 
 nothing more seems to be intended than the sky ; a sense which 
 the word frequently bears in Scripture ; for we arc told that the 
 disciples looked steadfastly after Jesus towards heaven, that is, to- 
 wards the sky ; for there was nothing else to behold. 
 
 12. Then returned they unto Jerusalem from the 
 mount called Olivet, " the inount of Olives,'''' which is 
 from Jerusalem a sabbath-day's journey, or, about two 
 miles. 
 
 13. And when they were come in, that is, into 
 Jerusalem, they went up into an upper room, to escape 
 observation, where abode, " ivhere usually abode,'''' 
 both Peter and James, and John and Andrew, Philip 
 and Thomas, Bartholomew and Matthew, James, the 
 son of Alpheus, and Simon Zelotes, and Judas the 
 brother of James. 
 
 14. These all continued with one accord in prayer 
 and supplication, with the women, and Mary the 
 mother of Jesus and with his brethren. 
 
 The principal object of these prayers, no doubt, was the gift of 
 the Holy Spirit, which Christ had encouraged them to pray for by 
 the parable of the man who went to his friend at midnight, to beg 
 three loaves of bread, and succeeded by his importunity, of which 
 you have an account, Luke xi. 1 — 13. 
 
 REFLECTIONS. 
 
 1. The rebuke which Christ gave to his disciples, when they 
 inquired whether he would now restore the kingdom to Israel, 
 should teach us to restrain our curiosity respecting future events. 
 We may feel ourselves much interested in them, and be very desi- 
 rous to know when they will take place. But if God has reserved 
 them in his power, and not thought proper to give us any informa- 
 tion respecting them, we should learn to be contented with our 
 ignorance, and quietly acquiesce in his will. To be eager and 
 impatient in our inquiries after what God has concealed, is to be 
 dissatisfied with his dispensations, and will probably involve us in 
 many errors and in much anxiety. 
 
la ACTS. (i. 1—14 
 
 Where predictions, however, have been delivered, and the time 
 of their accomplishment has been marked out by the hand of God, 
 although in obscure cliaracfers, we are not laid under the same 
 restraint. To inquire diligently here is our duty ; it is a proof of 
 our faith in the divine promise, and may tend yet more to confirm it. 
 
 2. The miracle here related bears the clearest marks of truth, 
 and lays a just foundation for hope and joy. 
 
 It is not said to have been performed in the niglit, or while the 
 parties were all involved in a cloud, as in some fabulous accounts, 
 but in the open day ; not in tumult and confusion, during a storm 
 of thunder and lightning, when the attention would be strongly 
 attracted to another object, or wholly confounded ; but while Jesus 
 was speaking, while every eye was fixed upon him and attentive to 
 him. In these circumstances, the disciples saw him taken up into 
 the air, gradually and leisurely ascending, until he was entirely 
 ■withdrawn from their sight. And, lastly, he was seen not by 
 one person only, but by many. What can be fairer and more 
 unexceptionable ! 
 
 Although we know not with certainty the place of his residence, 
 yet we are assured that he is at the right hand of God, in a post of 
 the highest dignity and honour, and head over all things to his 
 church ; that he is glorified and happy, and will continue to be so 
 to the end of the world, the consummation of all things, when he 
 will come again, with the same splendour, to raise the dead, and 
 to judge the world. Of this last event, his miraculous departure 
 from among men was intended to afford us a security and pledge ; 
 it is naturally calculated to produce that effect ; and the design is 
 rendered clear beyond all doubt by the testimony of two angels. 
 
 3, Let the conduct of these disciples, in betaking them- 
 selves to prayer on the present occasion, teach us what we 
 ought to do, when we expect important blessings. Christ had 
 often promised the gift of the Spirit to his disciples, during the 
 course of his ministry ; he had renewed the same promise after 
 his resurrection, and just before his departure, so as to leave no 
 room for doubt in their minds, that they would be bestowed. Yet they 
 think it right to ask them of God by fervent and continued prayer, 
 and to express their faith in the divine promise, to affect their 
 minds with a proper sense of the value of the favour, and of their 
 dependence upon the Divine Being for bestowing it upon them. 
 In like manner let us act, in regard to the many valuable blessings 
 which we expect for ourselves or for the church of Christ. Let 
 us not deem them less proper objects of prayer, because we think 
 they will be bestowed, independently of our requests ; for although 
 we can produce no change in the divine mind, although we cannot 
 increase the number or value of our blessings hereby, yet we shall 
 not fail to benefit ourselves. 
 
i. 15— 2G.) ACTS. 13 
 
 SECTION II. 
 Matthias chosen by lot as an apostle. 
 
 Acts i. 15 — 2G. 
 
 15. And in those days, in the interval betiveen the 
 ascension, and the day of Pentecost, Peter stood up in 
 the midst of the disciples, and said, (the number of 
 names, " of persons,''"' together were about a hundred 
 and twenty,) 
 
 We are not to suppose that these were the whole or even the 
 greater part of the disciples j for we learn, that more than five 
 hundred were assembled, on one occasion, after Christ's resurrec- 
 tion,* but these were all that met at Jerusalem, for the purpose of 
 daily supplicating the promised gifts of the Spirit. The rest were 
 dispersed in different parts of the country. Names are, in this 
 verse, put for persons, by a common figure of speech, of which 
 •we have several examples in heathen authors, as well as in the 
 Scriptures.t 
 
 16. Men and brethren, '■'■brethren,'''' this scripture 
 must needs have been fulfilled, which the Holy spirit, 
 by the mouth of David, spake before, concerning 
 Judas, which was guide to them that took Jesus. 
 
 The passage, to which Peter here refers, will be considered here- 
 after. But there has been no small difficulty in accounting for the 
 apostle's appearing to say, that the words in question were a pro- 
 phecy of Judas, and fulfilled in the events of his life, when it is 
 evident to those that read the Psalms, that they refer to the ene- 
 mies of David, and to them only. Some have attempted to solve 
 this difficulty, by supposing, that although the words were original- 
 ly intended for the enemies of the king of Israel, which is too 
 plain to be denied, yet the Spirit of God, by whom they were 
 dictated, had a reference to the enemies of Christ, and particular- 
 ly to Judas the traitor and apostate. | But I think it much better 
 to acknowledge at once, that the words were never intended for 
 him, and were only applied to him by the apostles by way of 
 accommodation, than to have recourse to a sense so contrary to 
 their obvious meaning. The words are attributed to the Holy 
 Spirit, because all the Psalms were supposed by the Jews of our 
 Lord's time, as they are by the generality of Christians of the 
 present day, to be inspired. 
 
 17. For he was numbered with us, and had ob- 
 tained part of this ministry. 
 
 * 1 Cor. XV. 6. t Wetslein and Pearce. X Doddridg-e. 
 
14 ACTS. (i. 15—26. 
 
 These words are intended to show, that he deserved the evils 
 which befel him, which are mentioned in the twcntiotli verse. 
 Forasmuch as he was as regularly chosen to the office of an apostle, 
 as the rest, his guilt in betraying his Master and deserting his post, 
 was the more aggravated. 
 
 18. Now this man purchased a field with the 
 reward of iniquity, and, falling headlong, he burst 
 asunder in the midst, and all his bowels gushed out. 
 
 19. And it was known unto all the dwellers at 
 Jerusalem, insomuch as that field is called in their 
 proper tongue, " in their own dialect,'''^ Aceldama, that 
 is to say, the field of blood. 
 
 It is evident that what these verses contain, could not be 
 the words of Peter, although they are introduced into his discourse. 
 For Peter could have no inducement to mention the circumstances 
 which attended the death of Judas to the apostles and other disci- 
 ples, who were as well acquainted with them as himself; the trans- 
 actions having taken place but a few days before, and in the city 
 of Jerusalem where they now were. Much less can it be supposed, 
 that Peter would inform his countrymen, that in their proper 
 dialect, the field in which Judas died was called Aceldama, that is 
 to say, the field of blood. Such an explanation is evidently the 
 language of a man who is instructing foreigners in the meaning of 
 an unknown term, and not that of a native, addressing the inhabi- 
 tants of a country in which he lives. 
 
 If these two verses, therefore, are a genuine part of the text, 
 they must be regarded as the words of Luke the writer of the Acts. 
 But there is strong reason to suspect, that they come neither from 
 Luke nor Peter, and that they are an interpolation, or an addition 
 to the text, which, by some means has been introduced into it ; for 
 this account is very different from, if not absolutely inconsistent 
 with, that given by Matthew. I will read the words of the evan- 
 gelist, and leave you to judge, whether they can be reconciled. 
 He says, that Judas, having repented of what he had done, cast 
 down the pieces of silver in the temple, and departed, and went 
 and hanged himself; and the chief priests took the silver pieces, and 
 said. It is not lawful for to put them into the treasury, because it is 
 the price of blood ; and they took counsel, and bought with them 
 the potter's field, to bury strangers in ; wherefore tliat field was 
 called the field of blood unto this day. Matt, xxvii. Ji, &.c. 
 
 Hence, you perceive, that the two accounts differ from each 
 other in several material circumstances. According to Matthew, 
 Judas died by his own hands, by hanging himself. According to 
 this account, he fell headlong, and burst asunder. According to 
 Matthew, the chief priests bought the field; here we are 
 told, that Judas purchased it himself. One says, that it was 
 called the field of blood, because bought with the price of blood ; 
 whereas it is intimated by the other, that it was so called, because 
 Judas died there. I cannot conceive that two such contra- 
 
i. 15—26. ACTS. 15 
 
 dictory accounts could come from the pens of persons so well 
 informed as Matthew and Luke were, respecting every thing 
 which related to so remarkable a personage as the traitor. If the 
 account of Matthew, therefore, be genuine, which there is every 
 reason to suppose, that given us in the Acts cannot have been 
 written by Luke, but by some other person, who contrived to insert 
 it in the early copies, whence it has been transmitted down to us. 
 It seems to confirm this supposition, that if the story be entirely 
 removed, no chasm is made in the history. This story is not 
 necessary to account for any thing which precedes or follows ; 
 and the want of it is not perceived : for the seventeenth verse 
 connects very well with the twentieth. 
 
 The supposition now made does not, I acknov.'ledge, correspond 
 with the opinion of the majority of the commentators upon the 
 passage ; but I am glad to find it supported by so sagacious a 
 commentator as Bishop Pearce, who says, " these seem not to be 
 the words of Peter, and perhaps they were not the words of Luke, 
 the writer of the Acts of the Apostles." I know, indeed, that 
 attempts have been made by other ingenious men to reconcile the 
 differences ; but they are such as would enable us to reconcile the 
 most contradictory narratives. Where a real difticulty occurs it is 
 much better to admit it in its full force, than, by evading it, to 
 incur the charge of disingenuousness. 
 
 20. For it is written in the book of Psalms, Let 
 his habitation be desolate, and let no man dwell 
 therein; and his bishoprick, '^ his office, ^^ let another 
 take. 
 
 In this verse there is a reference to two Psalms of David ; the 
 former is Psalm Ixix. 25. Let their habitation be desolate, and let 
 none dwell in their tents; where you see that David speaks of his 
 enemies in the plural number; whereas Peter applies his words 
 to an individual ; but the change is a matter of little consequence,, 
 as the apostle uses the words of the Psalmist only in the way of 
 accommodation, and not as a real prophecy. The latter is Psalm 
 cix. 8. Let his days be few, and let another take his office ; where 
 David imprecates the divine vengeance upon an individual, some 
 one of his own enemies, or those of Israel, which the apostle Peter 
 applies to Judas, in the same way of accommodation as he does 
 the preceding passage. 
 
 21. Wherefore, of these men which have compa- 
 nied with us ail the time that the Lord Jesus went in 
 and out among us ; 
 
 22. Beginning from the baptism of .John, unto 
 that same day that he was taken up from us, must 
 one be ordained, to be a witness with us of his 
 resurrection. 
 
 Besides the twelve apostles, there were other disciples of Jesus 
 who constantly attended him from the beginning of his ministry : 
 
16 ACTS. (i. 15— 2G. 
 
 namely, from his baptism by John, at which time he received the 
 Holy Spirit, to the time when it closed, when he was taken up 
 from them. How many they were in number, we are not told ; 
 but Luke mentions seventy who were sent out to preach. The 
 whole number was probably much greater. Of these persons 
 Peter proposed, that one should be chosen, to supply the place of 
 Judas, in order that he might, with them, communicate to the 
 world the knowledge of all that Christ had said or done during his 
 ministry, and likewise of his resurrection. 
 
 We see hence, what the apostle Peter thought requisite to con- 
 stitute a man a disciple of Jesus : it was the belief of those things 
 concerning Christ which took place from the commencement of 
 his ministry to the close of it. Respecting those transactions 
 which took place prior to his public appearance, the apostle is 
 silent, they were either unknown, or to communicate the knowl- 
 edge of them was no part of the business of an apostle. In cor- 
 respondence with this language, two of the evangelists, Mark and 
 John, begin their history of Jesus with the time of his baptism: 
 and although the two others appear to commence their account at 
 an early period, and relate many wonderful things respecting his 
 birth and infancy, many persons have seen reason to doubt whether 
 this part of the history were really written by Matthew and Luke. 
 
 23. And they appointed two, Joseph, called Barsa- 
 bas, whose surname was Justus, and Matthias : 
 
 24. And they prayed, and said, Thou, Lord, which 
 knowest the hearts of all men, show whither of these 
 two thou hast chosen. 
 
 In Jeremiah xvii. 10, the prophet represents God as saying, 
 "I, the Lord, search the heart." It is to this, probably, that 
 the apostles allude, when they intreat God to choose him whom he 
 knew to be the best qualified for the office for which they designed 
 him. 
 
 25. That he may take part of this ministry and 
 
 apostleship, from which Judas, by transgression fell, 
 
 ^^ which he left, '^^ or, "fromichich he departed,'^'' that 
 
 he might go to his own place. 
 
 By his own place, some understand his original occupation, to 
 which he returned after being an apostle. Others suppose, that 
 the phrase means the place of the damned, or punished. But it 
 seems most probable, that by his own place is meant the grave, the 
 place which he now occupied. 
 
 26. And they gave forth their lots, and the lot fell 
 upon Matthias ; and he was numbered with the eleven 
 apostles. 
 
ii. 1—13.) ACTS. 11 
 
 REFLECTIONS. 
 
 1. The passage of Scripture which we have been reading, 
 shows us the strength of the ground on which our faith in the 
 Christian religion is built. It is erected on the testimony of mea 
 who were eye and ear-witnesses of the facts wliich they relate ; 
 who accompanied their Master during the whole of his ministry, had 
 access to his person at all times, conversed with him in the most 
 familiar manner, were well assured of his death, and saw him after 
 his resurrection from the dead. That so many persons, who had 
 such opportunities of being well informed, should all be mistaken 
 or deceived, is impossible ; and it is also impossible, that they 
 should all unite in propagating a known falsehood. Their testimo- 
 ny is so far from being destroyed by the apostacy of a solitary in- 
 dividual, that it is greatly strengthened and confirmed thereby. 
 For that individual has no frauds to discover, no impostures to dis- 
 close, in order to justify his desertion ; on the contrary, the volun- 
 tary death which be inllicted upon himself for having betrayed his 
 Master, is a striking confirmation of the testimony given by the rest 
 to the innocence and excellence of his character. On evidence of 
 this nature, founded on the testimony of friends, and confirmed by 
 the conduct of enemies, we may rely with the utmost confidence. 
 It stands upon a rock, which nothing will be able to shake. 
 
 2. The apostles and first disciples justly regarded every event, 
 however little decided by human agency, even the issue of a lot, as 
 under the direction of Divine Providence, and prayed to God for 
 a favourable issue. In the same light let us learn to regard those 
 occurrences of life in which we cannot readily discern the hand of 
 intelligence : the joy or sorrow which they bring with them is not 
 the effect of chance, but of design. They are no less a part of 
 the plan of infinite wisdom respecting the world than the legular 
 and uniform operations of nature, and demand, no less, our grate- 
 ful acknowledcrments and humble submission. 
 
 SECTION III. 
 
 Effusion of the Spirit on the day of Pentecost. 
 
 Acts ii. 1 — 47. 
 
 1. And when the day^ of Pentecost was fully 
 come, " was arrived,'^'' they were all, i. e. the ajjostles^ 
 with one accord in one place. 
 
 * Pearce prerers i/uifx;, days, which is the reading of most of the ancient versions. 
 Griesbach, 2nd edit. 
 
 VOL. m. c 
 
18 ACTS. (ii. 1—13. 
 
 Pentecost is a Greek name for a Jewish festival, which was ob- 
 served fifty days after the passover. It is sometimes called the 
 feast of weeks, bec:iiise it was seven weeks, or a week of weeks, 
 from the feast of unleavened bread ;* sometimes, the feast of har- 
 vest, because the first fruits of wheat-harvest were offered to God 
 on that day.t This day seems to have been fixed upon for the 
 miracle, because Jerualcm being then crowded with people who 
 came to observe the festival, there would be the more witnesses of 
 the event. 
 
 2. And suddenly there came a sound from heaven, 
 as of a rushing mighty wind ; and it filled all the 
 house, " the whole room,^^X where they were sitting. 
 
 This sound, which resembled that of a great wind, seemed at 
 first to be external, and to come from the sky, but afterwards it was 
 internal, and heard in every part of the room where they were sit- 
 ting. The design of it seems to have been no more than to an- 
 nounce the presence of the Deity, and to direct the attention to 
 the cause of what was about to take place. Similar examples are 
 to be found in the Old Testament, of the approach of the Deity 
 to produce some miraculous effect, being preceded by a great 
 noise.§ 
 
 3. And they saw like tongues of fire, distribut- 
 ing themselves, and settling upon each of them. 
 
 I adopt this translation, which is Mr. Wakefield's, || because it ap- 
 pears to me to correspond better wiih the meaning of the original 
 than the old translation. Flames of fire, which Luke compares to 
 tongues, supposing, probably, that they had an allusion to the gift 
 of tongues, appeared in the room, and were distributed upon the 
 heads of the apostles, over whom they continued to hover. Fire, 
 as well as wind, is well known to have been employed under the 
 Old Testament dispensation, to announce the presence of the 
 Deity. Thus we find, that fire appeared to Moses in the bush ; to 
 the children of Israel in the cloud, and to the giver of the law upon 
 Mount Sinai. And it is generally supposed, that a light appeared 
 over Christ at his baptism. In like manner, the fire in the present 
 instance was intended, as well as the mighty wind, to announce the 
 presence of the Deity about to produce a miraculous efl'ect. VV^hat 
 the miracle was we are informed in the next verse. 
 
 4. And they were all filled with the Holy Spirit, 
 and began to speak with other tongues, " languages,'''* 
 as the Spirit gave them utterance. 
 
 By their being filled with the Holy Spirit no more can be meant 
 than that they abounded with miraculous powers, wliich manifested 
 themselves in various ways, as if the persons from whom they came 
 
 * Exodus xxiv. 22. t Exodus xxlL IG. 
 
 t Pearce, who refers to Mallhew v. 15. 
 
 % Ezekiel xliii. 2. 1 Kings xix. 11. 
 
 II Se« Bo», likewise, as quoted by Doddridge. 
 
ii. 1—13.) ACTS. 19 
 
 had been filled with them. One proof of this appeared immediate- 
 ly, in their speakinn; various forcicin languaf;;es, which they had 
 never learnt ; a thing in itself impossible, except to those vviin are 
 aided by divine power. This power over foreign languages was 
 given to them instantaneously ; and they were incited to exercise 
 it immediately, in relating the miracles and unfolding the doctrine 
 of Jesus. They are said to speak, with other languages as the 
 Spirit gave them utterance ; by which we are to understand that 
 they spoke that foreign language which the power of God enabled 
 them to speak. It is probable that no one individual spoke all 
 languages, although they might have difierent powers in this 
 respect. 
 
 5. And there were dwelling at Jerusalem Jews, 
 devout men, out of every nation under heaven. 
 
 As these Jews are called devout men, it is probable that they 
 were brought here by their devotional spirit, and were not constant 
 but occasional residents at .Jerusalem, come up to this city to cele- 
 brate some of the public festivals, and intending afterwards to re- 
 turn to the countries whence they came. The words " out of every 
 nation under heaven," are not to be taken in their full extent, as if 
 there were Jews from every nation of the earth, but as signifying 
 that there were some of this people from most parts of the known 
 world. 
 
 6. Now when this was noised abroad, literally, 
 " when this sound ivas,^'' the sound mentioned ver. 2, 
 the multitude came together, and were confounded, 
 because that every man heard them speak in his own 
 language. 
 
 The sound, which first appeared to come from heaven, and after- 
 wards from the room in which the apostles were assembled, was so 
 remarkable as to attract the attention of the whole neighbourhood, 
 and to bring together a great crowd of people, consisting partly of 
 inhabitants of Judaea, and partly of foreigners, the latter of whom 
 were astonished to find their own language spoken by some one of 
 the company. The occasion of their speaking foreign languages 
 was the presence of these strangers. 
 
 Because it is here said, every man heard them speak in his own 
 lant^uage, it has been supposed by some that the apostles spoke 
 only one language, but that every one heard them in his own, and 
 that the miracle, therefore, was wrought, not on the speakers, but 
 the hearers. This supposition, however, is inconsistent with the 
 language of the historian, who says, that the speakers were filled 
 with the Holy Spirit, and is contradicted by a circumstance men- 
 tioned below, that some of the company mocked, which could only 
 arise from their not understanding what they heard. It is plainly 
 inconsistent likewise with what Paul says to the Corinthians, whom 
 he blames for the too free use of this gift, on the ground of their 
 being unintelligible to their hearers. 
 
 7. And they were all amazed, and marvelled, say- 
 
20 ACTS. (ii. 1—13. 
 
 ing one to another, Behold, arc not all these which 
 speak, Galileans ? 
 
 8. Ajid how hear we every man in our own tongue 
 
 wherein we were born ? 
 
 The persons speaking foreiajn languages upon the present occa- 
 sion, with so much correctness and propriety, as to be intelligible 
 to those to whom they were vernacular, thoy observed, were Gal- 
 ileans, in an ordinary station of life, who could have no opportuni- 
 ty of acquiring the knowledge which they appeared to possess ; 
 the more especially, as the same person spoke several languages, 
 some of which had no affinity to each other. This excited their 
 amazement, as well it might. 
 
 9. Parthians, i. e. " We ParihianSy^^ and Medes, 
 and Elamites, or, " Persians,'''' and the dwellers in 
 Mesopotamia, and in Judaea, and Cappadocia, in Pon- 
 tus, and Asia, 
 
 10. Phrygia and Pamphylia, in Egypt, and in the 
 parts of Lybia about Cyrene, and strangers of Rome, 
 Jews and proselytes, 
 
 11. Cretes and Arabians, we do hear them speak 
 in our tongues the wonderful works of God. 
 
 In this list of countries, in which foreign languages were spoken, 
 it is observable that Judaea is mentioned, although the apostles 
 were Jews, which some account for by supposing that the dialect 
 spoken in Galilee was so different from that spoken in Judaea, as to 
 be esteemed a distinct language ; others, by supposing that we 
 ought to read Mesopotamian Judaea, the Jews in that country being 
 so numerous as to be called by Josephus a nation, and to induce 
 Luke to call it another Jud.Tea. The strangers of Rome arc said to 
 include both Jews and proselytes ; and it is well known that there 
 were nmny Jews at Kome, and that they made many proselytes. 
 
 The wonderful works of God, about which the apostles are said 
 to discourse, were probably the divine mission, the miracles, and 
 particularly, the resurrection and ascension of Jesus. 
 
 12. And they were all amazed, and were in doubt, 
 saying, one to another, What meaneth this ? 
 
 13. Others, mocking, said. These men are full of 
 new wine. 
 
 These were persons who did not understand their language, and 
 supposed that tlie strange sounds which they heard were the efl'ect 
 of intoxication. Those wlio understood them also, and who might 
 suppose the power with which they a|)iieared to be endued to be 
 miraculous, could not understand for what purpose it was bestow- 
 ed ; not knowing that it was designed to qualify the apostles for 
 preaching the gospel in foreign countries. 
 
ii. 1—13.) ACTS. 21 
 
 REFLECTIONS. 
 
 The miracle of which we have here an account, is one of the 
 most remarkable that occur in the whole history of revelation ; and 
 it affords an illustrious proof of the power of God, and a satisfac- 
 tory confirmation of the truth of the Christian religion. To un- 
 derstand a foreign language, so far as to enter with ease into the 
 sentiments of a speaker or writer, is well known to be extremely 
 difficult, and to require the patient exertion of several years : but 
 to acquire so complete a knowledge as to speak it fluently, requires 
 long labour and much patient exertion. Cut here we find that 
 knowledge acquired in an instant, without any previous study or 
 application, and not the knowledge of one language only, but of 
 several. 
 
 Yet, great and astonishing as this effect is, it is not too great for 
 the power of God to accomplish. He who made man's mouth, 
 and gave him the faculty of speech, he who taught the first man to 
 speak without any human instructor, can, no doubt, if he so please, 
 inspire him at once with the knowledge of all languages, without 
 learning any. No one can say that this is more than God can 
 perform, where there is an evident propriety and necessity for it, 
 as there was in the present instance. 
 
 Had the disciples of Jesus been impostors, as some would insinu- 
 ate, had they now been carrying on a system of fraud, which their 
 Master had begun, we should have found them, at first at least, 
 copying his example, and imitating some of the miracles which 
 they had seen him perform, because such miracles would have 
 been most easily believed, and might have passed without examina- 
 tion. But here is a miracle which bears no resemblance to any 
 thing that has been performed before, of which no parallel can be 
 found in the history of the country, and which, therefore, could 
 never have occurred to Jews. Had it heen an imposture, nothing 
 would have been more easy of detection : for here are persons pre- 
 sent from every country under heaven, who would quickly discern 
 the falsehood of pretensions which were not well supported. 
 
 Let us then acknowledge, with gratitude and joy, the evident 
 hand of Gq,d in this event. Let us rejoice that the same divine 
 power which so eminently distinguished Jesus of Nazareth, con- 
 tinues to be conferred upon his successors, hereby qualifying thera 
 for preaching the gospel to all nations, and sealing the truth of their 
 testimony. To suppose that God could countenance men who 
 were engaged in propagating a falsehood, by enabling thera to 
 speak various languages which they had never learned, and to per- 
 form other miracles, is to suppose that he could act contrary to 
 his attributes of justice and mercy, and contradict his character ; 
 which is impossible. 
 
22 ACTS. (ii. 14—24. 
 
 14. But Poter, standing up with the eleven, lift- 
 ed up his voice, " raised his voice,^^ and said unto 
 them, Ye men of Judsea, and all ye that dwell at 
 Jerusalem, be this known unto you, and hearken to 
 my words : 
 
 Those who did not understand the languages spoken by the 
 apostles, supposed tliat they wore intoxicated. This charge Peter 
 now refutes, hy explaining the nature of the miracle, and showing 
 tiiat notiiing had taken place but what had been foretold, liy its 
 being said that Peter stood up with the eleven, it seems probable 
 that they are the only persons whom he means to vindicate from 
 the aspersion in verse the thirteenth ; and that consequently, they 
 are the only persons who on this occasion spoke in foreign tongues. 
 Peter addresses himself more particularly to Jews, and inhabitants 
 of Jerusalem, because it was among them principally that this mis- 
 take prevailed ; native Jews being the most likely to regard a for- 
 eign language as a jargon. 
 
 15. For these are not drunken, as ye suppose, 
 seeing it is but the third hour of the day, nine o^dock 
 in the morning. 
 
 16. But this is that which was spoken by the 
 prophet Joel ;* 
 
 17. And it shall come to pass in the last days, 
 saith God, I will pour out of my Spirit upon all flesh : 
 and your sons and your dauo:hters shall prophesy, and 
 your young men shall see visions, and your old men 
 shall dream dreams : 
 
 18. And on my servants and on my hand-maid- 
 ens, " on my 'inen-scrvants and my maid-servants,^'' I 
 will pour out in those days of my spirit, and they 
 shall prophesy. 
 
 "In the last days." These words do not exactly correspond 
 with the language of the prophecy, where we have, instead of them, 
 the word " afterward." Peter, however, interpreted that word to 
 mean the last days, which is a phrase which occurs in other proph- 
 ecies, and is understood to signify the days of the Messiah ;t al- 
 though some suppose that it refers to a much later period, when 
 the Jews are to be restored to their own land.| Prophetic and mi- 
 raculous powers had now been discontinued for the space of four 
 hundred years, from the time of JMalachi to the appearance of 
 Christ. It is highly probable, therefore, that so remarkable a dis- 
 play of those powers as was exhibited on this occasion, would be 
 the subject of prophecy. But those who imagine that this proph- 
 
 * Joel ii. 28. t Isa. ii. 2. 
 
 i Theological Repository, Vol. V. p. IVJ. 
 
ii. 14—24.) ACTS. 23 
 
 ecy refers to the last period of the Jewish state, must suppose 
 that the gift of the Spirit was entirely overlooked, which is very 
 unlikely. 
 
 " I will pour out of my Spirit." The Spirit of God, or the 
 Holy Spirit, signifies, as before explained, not a person, but the 
 divine power, exerted in miraculous gifts : these were to be be- 
 stowed in such variety and abundance in the present instance, that 
 they are compared to the pouring out of water, which is expend- 
 ed without strict regard to quantity. 
 
 " Upon all Hash." This may signify all mankind, Gentiles as 
 well as Jews, or all classes of persons, people of every age, sex, 
 and condition. It is to the latter sense that the words which fol- 
 low seem to restrict its meaning ; for the prophet proceeds im- 
 mediately to enumerate the persons included under that general 
 term.* 
 
 " And your sons and your daughters shall prophesy." To 
 prophesy, signifies sometimes to commuicate religious instruction, 
 as well as to foretel future events. Both senses may be included 
 here, as several of the first Christians of both sexes were qualified to 
 predict as well as to teach. 
 
 " And your young men shall see visions, and your old men shall 
 dream dreams." Dreams and visions were methods by which 
 God, in ancient times, communicated notices of his will to proph- 
 ets and patriarchs. In visions, objects were presented to the im- 
 agination, while the prophet was awake, but in dreams, the same 
 thing was done while he was asleej). It is here foretold, that the 
 same mode of divine revelation would be observed under the new 
 dispensation ; and accordingly, we have examples of both in the 
 book of Acts. When it is said that the young men should see 
 visions, and the old men dream dreams, we are not to suppose that 
 only visions were to be communicated to the young, and only 
 dreams to tlie old ; but that visions and dreams were to be commu- 
 nicated to persons of all ages, to young and old. 
 
 The next thing which God promises in this prophesy, is, that 
 this Spirit should be poured out upon men-servants and maid-ser- 
 vants. The words in the original denote men-servants and maid- 
 servants of the lowest condition, such as were bought or taken in 
 war, that is, slaves. Persons in ihis condition were to partake of 
 the Spirit, or of miraculous powers. It is added, " and they shall 
 prophesy," but these words are not found in Joel, neither in the 
 Hebrew, nor in the Greek version. The want ot them is, howev- 
 er, of little consequence ; for prophesying is plainly implied in the 
 promise of the Spirit. 
 
 19. And I will show wonders in heaven above, 
 and signs in the earth beneath ; blood, and fire, and 
 vapour of smoke. 
 
 20. The sun shall be turned into darkness, and 
 the moon into blood, before that great and notable 
 day of the Lord come. 
 
 * Chandler's Dissertation, annexed to his Commentary on Joel, j). 123. 
 
24 ACTS. (li. 14—24. 
 
 It is the observation of Sir Isaac Newton, in explaining the pro- 
 phetic language, that the sun's being darkened, the moon's being 
 turned into blood, and the falling of stars, are put for the ceasing 
 of a kingdom or dissolution thereof. Agreeably to this observa- 
 tion, we find, that when the destruction of Babylon is threatened, 
 it is thus expressed ; The stars of the heaven, and the constella- 
 tions thereof, shall not give their light: the sun shall be darkened 
 in his going forth, and the moon shall not cause her light to shine. 
 I will shake the heavens. Sec* In terms very similar to these 
 has Jesus, in the gospel of Matthew, foretold the destruction of the 
 Jewish state, " Immediately after the tribulation of those days," 
 say he, "shall the sun be darkened, and the moon shall not give 
 her light, and the stars shall fall from heaven, and the powers of the 
 heavens shall be shaken.'' After two such examples, I conceive 
 there will be found little difficulty in supposing, that this language 
 of the prophet Joel was intended to express the total overthrow of 
 the civil and ecclesiastical polity of the Jews. If we examine the 
 several parts of this prophecy separately, and suppose that one 
 phrase was intended to express one thing, and another phrase an- 
 other, we shall be misled. The whole is to be taken together, and 
 regarded as a highly figurative prediction of a great approaching 
 national calamity. 
 
 21. And it shall come to pass, that whoso- 
 ever shall call upon the name of the Lord shall be 
 saved. 
 
 They shall be delivered from those calamities, to which the rest 
 of the Jews shall be exposed. To call upon the name of the Lord, 
 is a phrase describing a religious person, and the meaning is, that 
 the worshipper of God, according to the gospel of his Son, shall 
 escape. Accordingly we find from Eusebius, that the Christians, 
 in consequence of a particular revelation, or, more probably, of 
 the warnings already given them by Christ, escaped from Jerusa- 
 lem, when they saw it about to be besieged, and hereby saved 
 themselves from the calamities which fell upon that devoted city. 
 Peter, having shown that a plentiful eflusion of miraculous gifts 
 had been foretold, proceeds to show how they came to be bestowed 
 upon them in particular. 
 
 22. Yemen of Israel, hear these words; Jesus 
 of Nazareth, a man approved of God among jou, 
 " Jesus of Nazareth proved unto you to be a inanfrom 
 God,^^ by miracles, wonders, and signs, which God 
 did by him, in the midst of you, as ye yourselves also 
 know : 
 
 In these words you may observe, that he speaks of Nazareth 
 as the native place of Jesus, and gives him no higher title than 
 that of a man from God, or one who had a divine mission, and 
 was proved to be so authorized by tho miracles which he 
 wrought. 
 
 * Isaiah xiii. 10, 13. 
 
ii. 14—24.) ACTS. 25 
 
 23. Him, beino; delivered bv the determinate 
 counsel and fore-knowledge of God, }e have taken, 
 and by wicked hands have crucified* and slain ; 
 
 It was an aggravation of the sufferings of Clirist, that he was 
 put to death by those enemies of the nation and of true religion, 
 the Romans, who, in the language of the Jews, were called sinners 
 or ungodly men. God however was justified in permitting such 
 an event ; for it was foreseen by him, and allowed to take place 
 for wise and important ends. 
 
 24. Whom God hath raised up, having loosed the 
 pains of death, " the bonds of the grave ;" 
 
 This is a quotation from the Psalms, in the Greek version, which 
 was commonly in use in Judaea at this time ; but the Hebrew word 
 signifies either bonds or pains, and the authors of that version pre- 
 ferred the latter.t 
 
 Because it was not possible that he should be holden 
 of it. 
 
 There was no natural impossibility in the case, but it was im- 
 possible, because God had foretold that he should be raised from 
 the dead, as Peter proceeds to show in the next verse. 
 
 REFLECTIONS. 
 
 1. The prophecy of Joel, as fulfilled under the Christian dis- 
 pensation, affords an illustrious proof of the liberal and impartial 
 goodness of the great Father of mankind. For he not only be- 
 stows miraculous powers in a great variety of forms, in giits of 
 tongues, by enabling persons who had never learnt foreign lan- 
 guages, to speak them fluently, in powers of healing, in foretelling 
 future events, in the communication of knowledge of persons or 
 things, by dreams, by visions, and in a variety of other ways, which 
 it is impossible for us at the present day, perhaps, exactly to as- 
 certain, yet such as appeared to his wisdom best adapted to the 
 purposes of divine revelation ; but also confers them on all classes 
 of persons, on the young as well as the old ; the poor as well as 
 the rich ; not excepting men-servants, and women-servants, who 
 were, at that time much more degraded than at present, being 
 slaves, the absolute property of their masters. How great is the 
 condescension of the Almight}', in noticing these outcasts of human 
 society : how highly are they exalted by these testimonies of his 
 regard! Slaves are raised to the dignity of prophets, and of in- 
 spired messengers of the divine will to mankind. 
 
 * Mr. WakeSeld translates, " when ye had mocked," reading rpoT«/^cw7£c- 
 t Pearce. 
 
26 ACTS. (il. 14—24. 
 
 Let Christians, then, of the meanest condition rejoice. The 
 disgrace of that condition is removed ; for God lias honoured per- 
 sons in it willi the gift of miraculous powers ; hereby assuring 
 them, that they are as much the objects of his regard, as the rich 
 and great; and that, if they take the same pains to serve and })lcasc 
 him, according to the advantages which they possess, they shall 
 have the same share in his favour, both now and for ever. 
 
 Let those who are distinguished by wealth or honours, learn 
 hence, not to despise their poorer brethren, but draw from this 
 important event the inference suggested by the apostle Paul, that 
 in Christ Jesus there is neither Jew nor Gentile, neither bond nor 
 free, male nor female ; that these distinctions are overlooked, that 
 all are upon a footing of equality, and the meanest and weakest 
 treated with the same degree of respect and affection as the 
 greatest. 
 
 2. We see that the faith of those who believe Jesus to be a 
 human being is established on a scriptural foundation : for it cor- 
 responds with the language of an apostle, who calls him a man 
 from God, after his resurrection and ascension, and after that 
 apostle had received the Holy Spirit, and would have learnt to cor- 
 rect any mistakes respecting the person of Christ into which he 
 might be supposed to have fallen. The crime which he imputes 
 to the Jews, is not, that they had put to death an angel or super- 
 angelic being in human shape, much less the Creator of the world ; 
 but a man from God, or a divine messenger, proved to be so by a 
 great variety of miracles. Had their guilt been attended with that 
 higher aggravation, no doubt Peter would have mentioned it at this 
 time, wlien he was endeavouring to impress them with the heinous- 
 ness of their crime, as a ground for apprehending the approach of 
 divine vengeance, and a motive for immediate repentance. Let 
 no one, therefore, be ashamed of this faith, or afraid to avow it in 
 the most public manner ; nor let any one presume to reproach 
 him who does so, with degrading his JNIaster. lie follows the ex- 
 ample of inspired teachers, and the best friends of Jesus, who, 
 when they speak in plain terms, devoid of metaphor, always rep- 
 resent him as a man. 
 
 3. We learn hence, what strong evidence we have for the resur- 
 rection of Jesus. Not more that six weeks after the event, in the 
 very place where he had been put to death, in the presence of many 
 persons who had been witnesses of the fact, (if their hands had not 
 actually been stained with his blood,) Peter boldly asserts his re- 
 surrection, and declares that he and eleven other persons were wit- 
 nesses to it, without any one venturing to contradict or oppose 
 him. What better foundation can we have for our faith, than the 
 testimony of friends and the silence of enemies ? 
 
 Peter proceeds to show that other prophecies were likewise 
 fulfilled in the history of Jesus of Nazareth, besides that of Joel, 
 and particularly in his resurrection from the dead. 
 
 25. For David speaketh concerning him ; I fore- 
 
ii. 25—36.) ACTS. 27 
 
 saw, ''Isaw,^^* the Lord always before my face ; 
 for he is on my right hand, that I should not be 
 moved : 
 
 If these words be regarded as the language of David, applied to 
 himself, they may mearTthat, although banislicd to a foreign land by 
 Saul, his inveterate enemy and persecutor, and in great trouble, yet 
 having always made it his object to please God, he should still 
 maintain his confidence in him, and hope to be rescued irom dan- 
 ger, and to be preserved for the great object of his wishes, the suc- 
 cession to the throne. But considering David as personatmg 
 Christ, as the apostle does, they may signify that, seeing the pre- 
 sence and favour of God would be with him at all times, he would 
 have no reason to despair of the divine aid in the most unpromis- 
 ing circumstances, even when reduced to the grave. 
 
 26. Therefore did my heart rejoice, and my 
 tongue w^as glad : moreover also my flesh shall rest 
 in hope : 
 
 27. Besause thou wilt not leave my soul in hell, 
 " my life in the gmve,^^ neither wilt thou suffer thy 
 Holy One to see corruption. 
 
 " Thou wilt not leave my life in the grave." The word we 
 translate soul, signifies life also. Thus in the injunction prohibit- 
 ing murder, it is said, at every man's brother will I require the life 
 of man ; in the original, it is the sow/ of man. And the ransom of 
 life is the ransom of the soul.t Also the word which we translate 
 hell, signifies more propprly the mansions of the dead, or any place 
 under the surface of the globe, whether that surface be land or 
 water, and consequently the grave.t Indeed, I believe this was 
 the original signification of the English word, hell, a covered place, 
 although it be now used universally to express the place of punish- 
 ment for the wicked. It ought not, therefore, to have been used 
 on the present occasion, where it gives countenance to the gross 
 mistake which some have fallen into, that the soul of Christ at death 
 descended into the place of the damned. 
 
 " Neither wilt thou suffer thine holy one to see corruption. 
 In the Hebrew it is holy ones, the plural number being used instead 
 of the singular. In many copies, however, the Hebrew corresponds 
 with the Greek ; and Dr. Kennicot thinks they all did so original- 
 ly, but were afterwards intentionally corrupted, in order to destroy 
 the force of the prophecy.^ However this may be, the phrase, 
 holy one, is of the same import as saint, which frequently has no 
 reference to moral character, but merely to being in a covenant or 
 privileged state. So all Israelites are called saints or holy ones. 
 If this phrase was intended for Christ, it denotes the purity and ex- 
 cellence of his character. To see corruption, is the same thing as 
 being corrupted or perishing, as to see death, is to die. 
 
 " My flesh shall rest in hope." Flesh does not seem here to be 
 
 * Pearce. t Taylor's Concordance. i Ibid. § Diss. i. p. 49G. 
 
28 ACTS. (ii. 25— 3G. 
 
 put for the botlv, in opposition to the mind ; but for tlio life, as 
 it is aftorwards explained, or for the whole man. Thus, all flesh 
 sii^nities not all liuni;in bodies, but all mankind, or beinjjs consist- 
 ing of botii principles. If these words, then, are capable of any 
 application to David, they express his stron'j^ confidence in God, 
 that, notwithstanding the dangers wliich now surround him from his 
 enemies, he should not be su(fered to die, nor left to perish in the 
 grave: but should still live, to experience the goodness of God in 
 general, and particularly in bestowing upon him the crown of Israel. 
 Considered as the words of Christ, they express his persuasion that, 
 althougli brought to the grave, he siiould be raised thence to life, 
 without remaining there long enough to be corrupted, and the joy 
 and gratitude which he felt in the prospect of such an event. 
 
 28. Thou hast made known to me the ways of 
 life : thou shalt make me full of joy with thy counte- 
 nance. 
 
 " Thou hast made known to me the ways of life." This, if 
 applied to David, must mean that God had instructed him liow 
 to preserve his life, and to avoid the snares of death. Consider- 
 ed as the words of Christ, they mean, Thou hast made me ac- 
 quainted with the way of returning to life, by raising me from 
 ( the dead. 
 
 " Thou shall make me full of joy with thy countenance." In 
 the sixteenth Psalm the words are, " In thy presence is fullness 
 of joy ; at thy right iiand there are pleasurcjs for evermore." The 
 words of Peter, however, express nearly the same meaning, the joy 
 to be derived from the countenance or presence of God. 
 
 In the case of David, this joy must be the pleasure to be derived 
 from approaching God in the tabernacle, in wliich the king of Isra- 
 el seems to have placed the chief delight of his life. In regard to 
 Christ, it is the pleasure arising from a sense of the divine presence 
 and favour, after he disappeared from the world. 
 
 There are other variations from the original in this quotation, 
 besides those above-mentioned, which I have not noticed, because 
 they appear to be immaterial. 
 
 29. Brethren, I may freely speak unto you of the 
 patriarch David, that he is botii dead and buried, and 
 his sepulchre is with us unto this day. 
 
 30. Therefore being a prophet, and knowing that 
 God had sworn with an oath to him, to set up of the 
 fruit of his loins upon his throne ; 
 
 31. He, seeing this before, spake of the resurrec- 
 tion of Christ, that his life was not left in the grave, 
 neither his flesh did see corruption. 
 
 32. This Jesus God hath raised up, whereof we 
 all are witnesses. 
 
ii. 25—36.) ACTS. 29 
 
 I have left out the words, " according to tlie flesh he would raise 
 up Christ," which are found in our translation of tiie thirtieth 
 verse, because tliey are evidently spurious, being omitted in the 
 best manuscripts and versions. 
 
 " I may freely speak unto you of the patriarch David." This 
 kind of apology was necessary in addressing Jews on the subject of 
 this patriarch, by whom he was held in high estimation, and who 
 might be offended at any thing which seemed derogatory from his 
 honour, as this application of his language to another person, and 
 not to himself, might appear to some. 
 
 " That God had sworn with an oath." This oath is mentioned 
 in Ps. cxxxii. 11, and is referred to in several passages of the his- 
 torical books. " To set up the fruit of his loins upon his 
 throne." This expression plainly implies that Christ was to be a 
 natural descendant of David, by the male or direct line. It was 
 in that line that all genealogies were reckoned among the Jews. 
 
 " He, seeing this before, spake of the resurrection of Christ." 
 It is plain hence, and indeed from the whole of Peter's comment 
 upon the language of this Psalm, that he considered the words of 
 David as a direct prophecy of the resurrection of Christ, and not 
 in any degree applicable to himself. Paul likewise refers to them 
 with the same view, in his address to tlie Jews at Antioch in 
 Pisidia, recorded in chapter the thirteenth of this book. And this 
 interpretation seems to have been admitted as just in both cases by 
 the Jews ; for in consequence of the apostle's reasoning upon this 
 subject, many of them embraced Christianity. Yet it has been ob- 
 served by some, of no small reputation for sagacity, that in reading 
 the Psalms, without any knowledge of this interpretation, all per- 
 sons at the present day would have concluded that David was 
 speaking of himself only, and intending to say, that God would not 
 suffer him to perish by the hands of his enemies, or at most, that 
 if he should die, God would raise him from the dead, and admit 
 him to a state of greater happiness in a future life. It has likewse 
 been said, that in the whole Psalm there is not a single expression 
 whicii David may not well be supposed to have used concerning 
 himself, and that no second person is mentioned or alluded to. 
 What weight these circumstances ought to have, in opposition to 
 the authorities before mentioned, I shall leave to the reader to de- 
 termine.* 
 
 33. Therefore being by, " a^," the right hand of 
 God exalted, and having received of the Father the 
 promise of the Holy Spirit, he hath shed forth this 
 which ye now see and hear. 
 
 " Being at the right hand of God exalted." These words are 
 not to be interpreted literally, as if the Supreme Being were seated 
 upon a visible throne in the sky, and had a right hand and left, 
 where beings are stationed according to the degree of favour which 
 the}' enjoy ; but, to be exalted at the right hand of God, is to be 
 understood metaphorically, for enjoying the first place in his favour 
 
 • Theological Repository, Vol. IV. p. 113. 
 
so ACTS. (li. 25— 3G. 
 
 and confulencc. The language is evidently borrowed from the 
 practice of the courts of earthly princes, where men are placed at 
 the right hand or left, according as they possess more or less of the 
 prince's favour. That it is a metaphorical exaltation which is here 
 referred to, is evident hence, that the proof, which is adduced of his 
 possessing it, is not his being seen lifted up on high, but his shed- 
 ding forth these extraordinary powers. 
 
 'J'he gitts of the Holy Spirit are called the promise of the Fath- 
 er, because they had been promised to Jesus by him ; and they are 
 said to be shed or poured out by Christ, because given at his re- 
 quest, and through his agency. 
 
 34. For David is not ascended into the heavens ; 
 but he saith himself, The Lord said unto my Lord, 
 Sit thou on mv right hand, 
 
 35. Until I make thy foes thj footstool. 
 
 Peter now produces a fresh proof of Christ's exaltation, which is 
 borrowed from Ps. ex. 1, where David seems to be favoured with a 
 prospect of the future Messiah, in the same manner as Abraham 
 saw Christ's day, and to hear the language which God, the great 
 Lord of all, addresses to him, desiring him to sit at his right hand, 
 in the place of chief honour until he should bring all his enemies 
 to his ibet, or make them his footstool ; that is, bring them to a 
 state of the lowest subjection. This, Peter observes, David could 
 only have said by the gift of prophecy ; for he was not in heaven 
 to hear the language, but was now lying in the grave. 
 
 36. Therefore let all the house of Israel know 
 assuredly that God hath made that same Jesus, whom 
 ye have crucified, both Lord and Christ. 
 
 Not Lord of the whole creation, a title which belongs to Jehovah 
 alone, but the Lord just spoken of in the prophecy of David ; his 
 Lord or superior, or the head of the Christian church. 
 
 REFLECTIONS. 
 
 1. Let Christians rejoice in the exaltation of their Master. 
 He who was treated with contempt and scorn by the world, who 
 was condemned and crucified as a malefactor, is raised to a post of 
 the highest dignity and honour, the honour of bestowing upon men 
 those miraculous powers by wliich superstition, idolatry and vice, 
 were to be overthrown ; and by which virtue, truth and righteous- 
 ness were to be establisiiod in the world. A glorious prince, more 
 honourable than any who occupied the throne of his father David ! 
 A happy triumpi), not obtained by blood and slaughter and the 
 many evils of war, but by the sacred energy of truth ; the willing 
 subjection of the mind to laws wliich it approves ! It is the eman- 
 cipation of slaves from the tyranny of vice. Such a triumph is as 
 
ii. 37—47.) ACTS. 31 
 
 honourable for the vanquished as for the victor. Let us rejoice 
 that our Master has obtained the joy set before him, the glory which 
 he desired, the only object worthy of the ambition of a truly virtu- 
 ous and benevolent mind, that of conferring upon mankind the most 
 extensive blessings. He lias now a name given him above every 
 name ; he stands first in the list of virtuous characters and of the 
 benefactors of the human race. And well does he deserve this 
 distinction ; for although in the form of God, although possessed 
 of a power of working miracles at pleasure like God, he re- 
 strained the exercise of this power, and took upon himself the form 
 of a servant, and became obedient to death, the death of the 
 cross. 
 
 2. After beholding the exaltation of Jesus, let none of his fol- 
 lowers be discouraged from persevering in the path of virtue. 
 Whatever difficulties you have to contend with, you will one day 
 surmount; whatever afflictions it my seem fit to Divine Providence 
 that you should now endure, they shall at length be exchanged for joy. 
 Never can your condition be more unpromising than that ofyour Mas- 
 ter was. In his reward and triumph you may see a pledge of your 
 own. It is a faithful saying, " If we be dead with Christ we shall 
 live with him ; if we suffer we shall also reign with him ;" but " if 
 we deny him he will deny us." 
 
 3. If Jesus is made lord in his church, let us be careful to ren- 
 der him due obedience in that character. Let us take our rule of 
 faith from his gospel, without adding thereto or taking from it. In 
 matters of religion let us submit to his authority alone. To follow 
 the imaginations of our minds, or to receive the dictates of fellow- 
 creatures, whetlier one or a greater number, is to renounce the al- 
 legiance which we owe to Christ, and to choose another master. 
 Such conduct cannot fail to be highly offensive to him, as well as 
 injurious to his religion. 
 
 The historian now proceeds to give an account of the impres- 
 sion made upon the multitude by the miracle of the effusion of the 
 Holy Spirit, and the reasoning of Peter upon the subject. 
 
 37. Now when they heard this, they were prick- 
 ed in their heart, " to the hearty'''' and said unto Peter 
 and to the rest of the apostles, Men and brethren, 
 " brethren,^^ what shall we do ? 
 
 How shall we escape the calamities which are coming upon the 
 Jewish nation, and repair the error which we have committed in 
 rejecting and crucifying the Messiah ? By the quotations which 
 Peter made from Joel, in which the prophet speaks of the sun be- 
 ing turned into darkness, and the moon into blood, and of blood 
 and fire, and vapour of smoke preceding the terrible day of the 
 Lord, which the apostle applied to the present occasion, they un- 
 derstand that great and uncommon evils were about to befal their 
 country, and they are anxious to be informed in what manner they 
 
32 ACTS. (ii. 37—47. 
 
 themselves miolit be delivered from them. This Peter tells them 
 in the next verse. 
 
 38. Thoii Peter said unto them, Repent and be 
 baj)tizcd, every one of yon, in the name of Jesus 
 Christ, for the remission of sins : and ye shall receive 
 the gift of the Holy Spirit. 
 
 Tlie repentance to vvhicli Peter here exhorts his hearers, is not 
 a general reformation of character and conduct, altiiough tlie word 
 sometimes undoubtedly has that meaning, but a change of princi- 
 ])les upon a particular subject, namely, tiie divine mission of Jesus. 
 Nor does the remission ot'sins, here promised as the consequence 
 of repentance and baptism, signify the removal of moral guilt in 
 general, but merely a recovery from that sinful state to which all 
 men, whether Jew or Gentiles, are represented as being reduced, 
 so long as they are out of the Christian covenant. This sense of 
 the word repentance occurs in otlier parts of the book of Acts, as 
 xvii. 20. " But the times of this ignorance God winked at," 
 where heathen idolatry is spoken of, " but now commandeth all 
 men every where to repent ;" that is, to abandon their idolatrous 
 errors, and to embrace the Christian religion. And in the same 
 manner, xxvi. 20, when Paul says of himself to Agrippa, that ho 
 showed first to them of Damascus, and at Jerusalem, and then to 
 the Gentiles, that they should repent and turn to God, and do 
 works meet for repentance, he means that they should forsake 
 their errors as Jews or heathens, receive the Christian religion 
 which (xod now oflcred to them, and walk in a manner becoming 
 their new profession. The remission of sins is here connected 
 with baptism, in the same manner as, in other pass:iges, with the 
 blood of Christ ; not because the one, any more than the other, 
 removed the guilt arising from the commission of crimes, but be- 
 cause men who were before reckoned sinners, ceased to be esteem- 
 ed so, upon their profession of the Christian religion, or upon 
 their entering into the Ciiristian covenant. It may be further 
 observed on this passage, that men are exhorted to be baptized 
 into the name of Christ only ; which affords a strong presumption 
 that this was the original form of baptism ; and that the Holy 
 Spirit is called a gift, which imphes that it was a power and not a 
 person. The gift was usually bestowed upon believers in early 
 times, and was regarded as a proof of their being the covenant- 
 people of God. 
 
 39. For the promise, i. e. of the Holy Spirit^ 
 is unto you and to your children, " to your off- 
 spring^'''' and to all that are afar off, to the Jews in 
 foreign countries, even as many as the Lord our God 
 shall call. 
 
 By " afar ofl','' some suppose Peter to refer to the (J entiles, 
 who are so described by tiie apostle Paul in his epistle to the 
 Ephesians, where, speaking of Gentiles and Jews, he calls them 
 those who were afar off, and those who were nigh. But Peter 
 
ii. 37—47.) ACTS. 33 
 
 could have no idea of the communication of miraculous powers to 
 the Gentiles at this time; for it required an express revelation 
 from God to instruct him in that part of the Christian dispensation, 
 His design was evidently to encourage the Jews to expect miracu- 
 lous powers upon the profession of Christianity, because the 
 promise of the Spirit had been made to them and to their offspring, 
 in whatever part of the world dispersed, to whom the gospel was 
 offered. This was part, but by no means the whole, of what 
 Peter said to them on the present occasion ; for he instructed them 
 further in the Christian religion, and exhorted them, by embracing 
 it, to save themselves from impending calamities. 
 
 40. And with many other words did he testify, 
 i. e. bear testimony to the truth of Christianitij^ and 
 exhort, saying, Save yourselves from this untoward 
 generation. 
 
 It appeared, from the above prophecies of Joel, that dreadful 
 calamities were threatened to the Jews, and that the time for in- 
 flicting them was now arrived, because the miraculous powers 
 which were foretold as preceding the event appeared to be bestow- 
 ed. The apostle, therefore, exhorts his hearers to separate them- 
 selves from their countrymen, by embracing Christianity, and to 
 save themselves from the calamities which were coming upon 
 unbelievers. Christians, it seems, were promised exemption from 
 the sufferings of the Jews, and actually escaped them. 
 
 41. Then they that received his word were baptiz- 
 ed, not upon the spot, but in some other place, and the 
 same day there were added about three thousand 
 souls. 
 
 That is, so many persons were added to the number of one 
 hundred and twenty before mentioned. The word " gladly," 
 which appears in our translation, is omitted in some of the best 
 manuscripts and versions, and is, therefore probably an interpo- 
 lation.* 
 
 42. And they continued steadfastly in the apostles' 
 doctrine, " constantly attended to the apostles^ doctrine,'''' 
 and to fellowship, and to breaking of bread, and to 
 prayers. 
 
 The word we render fellowship has two senses, and may either 
 signify friendly intercourse, or the distribution of property, a 
 virtue for which the first Christians were remarkable, and which 
 is noticed below. There is a like ambiguity in the phrase, break- 
 ing of bread, which may either signify eating their common 
 meals, or celebrating the Lord's supper, but, as it accompanies 
 prayers, it is most probable that it refers to the Lord's supper, 
 
 * See Griesbacli, 2nd edition. 
 VOL. HI. K 
 
34 ACTS. (ii. 37—47. 
 
 whicli the first Christians celebrated every Sunday, if not more fre- 
 quently. 
 
 43. And fear came upon every one, and many 
 wonders and signs were done by the apostles. 
 
 The fear mentioned in the first clause of the verse, is to be re- 
 garded as the consequence of what is mentioned in the last. 
 Many extraordinary miracles were performed by the apostles, and 
 therefore all men were impressed with awe of the divine power. 
 
 44. And all that believed were together, not in one 
 place, but united in different societies, and had all 
 things common ; 
 
 45. And sold their possessions and goods, and 
 parted them to all men, as every man had need. 
 
 This was a remarkable effect of their faith in Christ, and show- 
 ed the little value which they placed upon temporal possessions, 
 when compared with the eternal inheritance promised to them in 
 the gospel. Their joy in the clear evidence of a future state of 
 happiness for good men, given them by this new doctrine, 
 was so great, that their worldly property seemed of no value, 
 any further than as it afforded them an opportunity of di- 
 viding it with their brethren, and of administering to the wants of 
 those who were in distress. This community of goods could not 
 be the work of a day, but must have required some time to accom- 
 plish it.* 
 
 46. And they, continning daily with one accord 
 in the temple, and breaking bread from house to house, 
 '■'■at home,''^ did eat their meat with gladness and 
 singleness of heart, '^ ivith purity of heart. ''^ 
 
 That is, with hearts free from all ambitious, impure, or selfish 
 designs. The writer is describing their public and private con- 
 duct. In regard to the former, they frequented the temple, to 
 praise God for his invaluable blessings, and at home, they ate their 
 meat with joy, and spent an irreproachable life. 
 
 47. Praising God, and having favour w ith all the 
 people; or, ^^ praising God with thankfulness before 
 all the people,'^'' 
 
 This seems better adapted to the connexion than the common 
 translation. This was their employment at home, in the presence 
 of their acquaintance, as well as in the temple. 
 
 * Moshcim, in a dissertation on this suhjoct, lias endeavoured to siiow that the ex- 
 pressions used hy the historian are not to he interpreted hterally of a community of 
 pods, but relate to the hberaliiy of the iirst Clnistians to leach other, in giviiip a 
 large sliare of their substance for the siipi)ort of their necessitous brethren. See 
 Simpson on Internal Evidence, p. 283. 
 
ii. 37—47.) ACTS. 35 
 
 And the Lord added to the church daily such as 
 
 should be saved, ^^ such as were savedy 
 
 The language of the writer in the original, expresses what had 
 already taken place. All men were saved who believed in the 
 gospel of Christ ; for they were thereby delivered from their former 
 errors, which exposed them to the judgments of God and to many 
 evils. And all that the writer means is, God daily added new con- 
 verts to the number of the disciples. This is an instance, among 
 many others which occur in the New Testament, of the term 
 " saved" being applied not to deliverance from future misery, 
 about the probability of which it was impossible for any one to de- 
 cide at present; but to deliverance from present and temporal evil. 
 In this sense is the word continually used in Paul's epistles. 
 
 REFLECTIONS. 
 
 1. We may observe that the reception of the gospel by three 
 thousand persons, in one day, is a glorious evidence of its truth and 
 divine origin. For the apostle appeals to the cliaracter of Jesus, 
 as a prophet working miracles to prove his divine mission, and to 
 his resurrection from the dead, as facts well known among them; 
 and the appeal is made very soon after his crucifixion and death, 
 and in the very city where they were said to have taken place. 
 When persons embrace Christianity upon being reminded of these 
 things, it is a clear admission of the facts ; it is an acknowledgment 
 on their part that they believed them to be true; and when this is 
 done by so many, and in so short a time, it shows that a proof 
 was plain and clear, level to every understanding; whence this una- 
 voidable inference follows, that what produced conviction in this 
 manner, among persons who had the best opportunity for examin- 
 ing and every motive for inquiry, must be true. No instatice can 
 be produced from the beginning of the world of facts, received in 
 these circumstances, proving false. Let every man carefully con- 
 sider these points, and fairly resist the inference to which they 
 lead, if he can. 
 
 2. The liberality of these early Christians is a just specimen 
 of the temper which the gospel produces, and deserves our imita- 
 tion. They distributed their substance to all that had need, and 
 retained no more for themselves than was requisite for procuring 
 the necessaries of life. This was the natural consequence of a 
 high degree of joy in the prospect of a blessing far more valuable 
 than any earthly comfort, and of gratitude to that Being who had 
 promised to bestow it. Let us manifest the same temper ; not, 
 indeed, by establishing a community of goods, which the experi- 
 ence of mankind has shown to be an encouragement to the idle 
 and dissolute, and to furnish opportunities to the fraudulent for 
 carrying on their devices, and therefore calculated to increase, 
 rather than diminish, the miseries of life ; but by showing a be- 
 
36 ACTS. (ii, 37— 4G. 
 
 coming indifference to temporal good things, by regarding them as 
 of comparatively little value, and employing them freely in doing 
 good, especially in promoting the great design of the gospel. Eter- 
 nal life is of the same value to us as to the first Christians, and the 
 goodness of God is equally great in bestowing it. Therefore, 
 having the same motives for gratitude and joy, we ought to mani- 
 fest the like exertions. This is the most substantial and accepta- 
 ble way of showing our esteem for the gospel of Christ. We 
 ought not, however, to omit, 
 
 'S. To express our gratitude to God in words, by praising him 
 continually for his goodness. Riches are bestowed only upon a 
 few, and they only can express their gratitude by acts of charity 
 and beneficence , but praise is an easy tribute, which may be of- 
 fered by every one who has a heart to feel, and a tongue to .^peak. 
 It belongs not exclusively to any class of men, but is incumbent 
 upon all men of every condition ; for they are all under equal 
 obligations. 
 
 SECTION IV. 
 
 Cure of the lame man at the Beautiful gate of the temple. 
 
 Acts iii. 1— 2G. 
 
 1. Now Peter and John went up together into 
 the temple, at that hour of prayer which is the 
 ninth hour. 
 
 There were three hours of prayer in a day, nine o'clock, twelve, 
 and three in the afternoon, or the ninth hour. This was the last 
 of them. 
 
 2. And a certain man, lame from his mother's 
 womb, was carried, whom they placed daily at the 
 gate of the temple which is called Beautiful, to ask 
 alms of them that entered into the temple ; 
 
 3. Who, seeing Peter and John about to go into 
 the temple, asked an alms. 
 
 4. And Peter, fastening his eyes upon him, with 
 John, said, Look on us. 
 
 He intended hereby to awaken his attention, and, by leading 
 him to consider who they were, to prepare his mind for the exer- 
 cise of that faith in the divine power which was necessary for re- 
 ceivmg the favour of a miraculous cure. 
 
 5. And he gave heed unto them, expecting to re- 
 ceive something of them. 
 
iii. I—IS.) ACTS. 37 
 
 He misunderstood their meaning, imagining that they intended 
 to prepare him for receiving alms. 
 
 6. Then said Peter, Silver and gold have I none, 
 but such as I have give I thee. In the name of Jesus 
 Christ of Nazareth, rise up and walk. 
 
 As a disciple and follower of Jesus, who is the Christ, I say un- 
 to thee, Arise. It has already been shown that to pray in the name 
 of Christ, is to pray as his disciples ; and to perform a miracle in 
 his name, signifies the same thing. In each case, the authority of 
 Christ for what is done must be understood. The name of Christ 
 is mentioned on this occasion, not as a charm for efiecting a cure, 
 but to awaken the faith of the lame man, who had probably heard 
 of the fame of Jesus, and to point out the design of the miracle, 
 which was to confirm his divine mission. 
 
 7. And he took him by the right hand, and lifted 
 him up: and immediately his feet and ancle bones re- 
 ceived strength. 
 
 8. And he, leaping up, stood, and walked, and 
 entered with them into the temple, walking and leap- 
 ing, and praising God. 
 
 It was perfectly natural for a man who had just recovered the 
 use of his limbs, to try them in every way, in order to be assured 
 that they were restored to perfect soundness ; and it was no less 
 natural for a devout mind to offer public thanks to God for so great 
 a favour. We learn from this last action, by whose power, accord- 
 ing to the man's idea, the miracle was performed. 
 
 9. And all the people saw him walking, and 
 praising God ; 
 
 10. And they knew that it was he which sat for 
 
 alms at the Beautiful gate of the temple : and they 
 
 w^ere filled with wonder and amazement at that which 
 
 had happened unto him. 
 
 This miracle was well adapted to make a strong impression up- 
 on the minds of spectators ; for the subject of it was so completely 
 a cripple, as to be unable to move, and to make it necessary for him 
 to be carried to his station ; and on this account he was particu- 
 larly calculated to excite the pity of beholders. He was well 
 known to all those that frequented the temple, having been placed 
 there daily, many years, being forty years old at this time. Yet 
 in an instant his limbs are restored to perfect soundness, without 
 the application of any natural remedy. If such a miracle had not 
 excited amazement, human nature could not have been then what 
 it is now. 
 
 11. And as the lame man who was healed held 
 Peter and John, all the pople ran together unto them, 
 
33 ACTS. (iii. 1—18. 
 
 in the porch, or, " portico,^^ that is called Solomon's, 
 greatly wondering. 
 
 Solomon's portico was a part of Solomon's temple, left standing 
 when the rest of the temple was rebuilt by Herod. The man up- 
 on whom the miracle had been performed, was probably induced 
 to lay hold on Peter and John, to prevent his benefactors from 
 leaving him, when they showed an inclination to depart. This 
 afforded the multitude an opportunity of gratifying their curiosity, 
 by assembling round them. Peter takes occasion hence to explain 
 the cause and design of the miracle. 
 
 12. And when Peter saw it, he answered, " he 
 5«?V/," unto the people, Ye men of Israel, why marvel 
 ye at this ? or why look ye so earnestly on us, as 
 .though, by our own power or holiness, we had made 
 this man to walk ? 
 
 By the eagerness with which the multitude gazed upon him and 
 his companion, Peter concluded that they must suppose, that the 
 man was healed, either by some extraordinary medical virtue, ex- 
 isting in themselves, or by the power of God, as a testimony to the 
 excellence of their characters ; he takes care, therefore, to unde- 
 ceive them, by declaring that the miracle was intended principally 
 to do honour to Christ, whom they had lately crucified, being 
 performed by power v/hich God had conferred upon him fur that 
 purpose. 
 
 13. The God of Abraham, and of Isaac, and 
 
 of Jacob, the God of our fathers, hath glorified his 
 
 Son, " his servant,^' Jesus, whom ye delivered up, and 
 
 denied him, " rejected him,^^ in the presence of Pilate, 
 
 when he was determined to let him go. 
 
 The word which is here rendered " Son," in its primitive sense, 
 signifies a boy, and as boys were generally employed as servants, it 
 came in course of time, to signify a servant. In this sense it fre- 
 quently occurs in the New Testament. Thus we read in Luke, 
 " if that servant say, My Lord delayeth his coming, and shall be- 
 gin to beat the men-servants :" in the original, the same word 
 which is used here. But our translators, who believed Jesus to be 
 God, equal with the Father, were shocked at the idea of calling 
 Christ a servant of God, and therefore called him his Son ; a name 
 which he undoubtedly sometimes bears, but which Peter had no 
 intention of giving him in this place. A similar observation may 
 be made on the translation of the next verse. 
 
 14. But ye denied, " ye rejected,^^ the Holy 
 One and the Just, and desired a murderer to be grant- 
 ed unto you ; 
 
 The proper translation of the first clause of the verse is undoubt- 
 edly the holy man and the just man, in opposition to the murderer ,* 
 
iif. i— 18.) ACTS. 39 
 
 but the translators were not prepared to follow Peter in calling 
 Christ a man, and therefore have adopted a phrase which may im- 
 ply that Christ was something more than human. 
 
 15. And killed the prince of life, " the leader of 
 life^'''' whom God hath raised from the dead, whereof 
 we are witnesses. 
 
 When Christ is called the leader of life, there is an allusion to 
 the situation of an officer of an army, who goes before, or leads bis 
 men. In like manner, Jesus is the leader of Christians to eternal 
 life, being the first of the human race who rose from the dead to 
 that condition. It was to remove the imputation cast upon the 
 character of Jesus by the Jews, who preferred a robber, and cruci- 
 fied the Messiah, that God conferred upon him the honour of be- 
 stowing miraculous powers upon his disciples, and particularly, 
 that of enabling one of them to produce the present cure. And 
 this is what Peter refers to, when he says, (verse thirteenth,) that 
 the God of their fathers had glorified his servant Jesus. It was to 
 Christ, principally, and not to the two apostles, that God meant to 
 do honour by this event. He next explains how so great a favour 
 came to be conferred upon the man who was cured of his lameness ; 
 he derived this benefit from his faith in Christ. 
 
 16. And by faith in his name hath he given 
 strength to this man, whom ye see and know : that 
 name, I say, and that faith therein hath given him this 
 perfect soundness in the sight of you all. 
 
 In this manner may this verse be translated, by only a small 
 alteration in the punctuation, which renders its meaning clear and 
 obvious ; whereas it is very perplexed and confused, according to 
 the common method of reading. The apostle asserts, that the 
 name of Christ, or rather, faith in Christ, which the mention of 
 his name excited, produced this extraordinary cure. This declara- 
 tion corresponds very well with the language of Christ upon simi- 
 lar occasions, who often said to those whom he cured. Thy faith 
 hath made thee whole. It was only upon such as had some de- 
 gree of faith in the divine power, that God thought fit to confer 
 these favours. 
 
 17. And now, brethren, I wot, " / know,'''' that 
 through ignorance ye did it, without any inten- 
 tion of fulfilling the divine purpose^ as did also your 
 rulers. 
 
 18. But those things which God before had show- 
 ed by the mouth of all his prophets, that Christ should 
 suffer, he hath so fulfilled. 
 
 The apostle is not here offering an apology for the Jewish peo- 
 ple and rulers, in their preceding conduct in rejecting and cruci- 
 fying the Messiah, by saying, that it was the effect of ignorance, 
 
40 ACTS. (iii. 1—18. 
 
 and therefore, in some degree excusable. But he asserts that in igno- 
 rance, or contrary to their intentions, they had fulfilled the purpose of 
 Divine Providence, which had been foretold by all the prophets 
 which spake of Christ, that he should suffer death. In that event, 
 therefore, there was nothing which ought to give them offence. 
 
 REFLECTIONS. 
 
 1. The wretched condition of this cripple, who could neither 
 walk nor move, should teach us to be thankful to God for the use 
 of our limbs. In his case we see and acknowledge the propriety 
 of his praising God for restoring the use of them, and should have 
 charged him with the grossest insensibility and ingratitude, if he 
 had neglected to testify a sense of his obligations in this manner. 
 Yet to a like charge we are ourselves liable, if, after having en- 
 joyed, for thirty or forty years, the favour now first cpnferred upon 
 him, we have not perceived its value, and acknowledged it in grate- 
 ful praise. Whatever our past conduct has been, let us be careful 
 that we do not incur the same reproach in fiiture. Let us admire 
 the skill which framed the curious limb, which endued it with its 
 various movements, and which preserves it in a sound state and fit 
 for use, notwithstanding the many accidents to which it is liable, 
 and the constant exercise in which it is employed. To awaken 
 our gratitude, we need only consider how unhai)py our condition 
 must be, if, instead of conveying ourselves from place to place, we 
 must be conveyed by others ; if we could not walk when we 
 pleased, to execute the business of life, to visit our friends, or to 
 attend the house of God : we need only look at those unfortu- 
 nate men among our brethren who have lost a limb, or cannot use 
 it without pain. 
 
 2. This story furnishes us with a striking example of the unas- 
 suming, disinterested conduct of the apostles. The first con- 
 verts had already divided their substance, and all things were 
 common; and the apostles of Christ, no doubt, by their superior 
 authority, might have secured a large portion of it to themselves. 
 But we have no reason to suspect them of any selfish, interested 
 views: we still find them poor fishermen, without silver or gold to 
 giveaway. When a miracle is performed, and the astonished 
 multitude are disposed to regard them with extraordinary venera- 
 tion, as the authors, they ascribe all the honour to their Master, 
 and assume nothing to themselves. Thus we discover, that their 
 attachment to the gospel, and their zeal for propagating it in the 
 world, was a pure, disinterested regard ; for they sought not to 
 enrich or to aggrandize themselves; and, therefore, in the highest 
 degree honourable to them, and to the cause which they espoused. 
 
 3. Let Peter's resolution respecting this man, be ours, respect- 
 ing all those who may be in like circumstances : such as I have, 
 give I unto thee. Ability to confer alms is confined to a few, and 
 may not be within our reach. But there is a variety of other ways 
 
ili. 19— 2G. ACTS. 41 
 
 in which we may do good to the distressed. If we cannot relieve 
 them by charitable donations, we may afford them assistance or 
 comfort by personal services, by our advice, or by our company. 
 If we cannot give assistance ourselves, we may recommend them 
 to others, who are better able to afford it. 
 
 In whichever of these ways we can give pleasure, or remove 
 pain, that let us adopt ; remembering, that offerings of this nature 
 will be well received; since every man is accepted according to what 
 he hath, and not according to what he hath not. 
 
 The apostle Peter, having explained to the multitude the design 
 of the miracle performed upon the lame man, namely, that it was 
 intended to confirm the divine mission of Jesus, exhorts the Jews 
 to submit to his authority, and to repent of their guilt in rejecting 
 him. 
 
 19. Repent ye, therefore, and be converted, that 
 your sins may be blotted out, when the times, " that 
 the times,'''' of refreshing may come from the presence 
 of the Lord : 
 
 20. And that he may send Jesus Christ appointed 
 for you ; 
 
 21. Whom the heaven must receive, until the 
 times of the completion of all things, which God hath 
 spoken by the mouth of all his holy prophets [from 
 the beginning*.] 
 
 The repentance, to which Peter here exhorts the Jews, did not 
 relate to their ill conduct in general, but only in one particular in- 
 stance, the rejection of the Messiah. In respect to this subject, he 
 exhorts them to change their mind, in consequence of 
 what he had said of the miracle just performed, and to embrace 
 the Christian faith. As an encouragement to do so, he as- 
 sures them, that their sins would be blotted out ; that is, that 
 they would be taken from that unholy and dangerous state in 
 which they lay, as unbelievers, into one that was safe and holy. The 
 consequence would likewise be, that the times of refreshing would 
 come from the presence of the Lord. These times of refreshing 
 are supposed to refer to the ease and prosperity which the Jewish 
 converts to Christianity would enjoy, when the persecution of their 
 countrymen ceased, upon the destruction of the Jewish state and 
 government. Another advantage to be derived from their conver- 
 sion was, that Christ, who was fore-ordained for this purpose, would 
 be sent. The coming of Christ is frequently used in the New 
 Testament, to express, not a personal appearance, but any remark- 
 able display of divine power in his favour, by the accomplishment 
 
 * The words a-r" aja-vsj are marked by Griesbach as probably spurious. 
 VOL. III. F 
 
42 ACTS. (iii. 10—26. 
 
 of his predictions, or the success of his gospel. Thus the destruc- 
 tion of Jerusalem is called the coming of the Son of man : and in 
 the same, or a like sense, the apostle might intend to speak, when 
 he says, tliat he would be sent. lie says, further, that the heaven 
 must receive him ; by which we are to understand not any local 
 situation, in which he is to continue, the sky, or the presence of 
 God, but a state of dignity and power, which, in metaphorical 
 language, is being in heaven. In this state he will continue until 
 the times of the ri^stitution, or ratiicr to the times of the completion, 
 of all things which have been predicted concerning him by any of 
 the prophets; or until he has subdued all the enemies of his 
 gospel. This corresponds with the language of Paul, who, speak- 
 ing of Christ, 1 Cor. xv. 25, says, that he must reign, till he has 
 put all enemies under his feet. Sec also Heb. x. 12, 13.* 
 
 22. For Moses truly said unto the fathers, A 
 pr()j)het shall the Lord your Cod raise unto you of 
 your brctlircn, like unto mc, " as he raised me;'''' him 
 shall ye hear in all things whatsoever he shall say 
 unto you. 
 
 23. And it shall come to pass, that every soul 
 which will not hear that prophet, shall be destroyed 
 from among the people. 
 
 Peter having in the preceding verses mentioned the testimony 
 borne to the character of Jesus, as a divine teacher, by tne mira- 
 cle just performed, and called upon them to receive him as the 
 Messiah, reminds his countrymen of the prophecy delivered of old 
 by Moses, in which he foretold a succession of prophets, which 
 God would raise up among the children of Israel, and at the same 
 time, of the severe punishment threatened to those who should 
 disregard their messages, which he applies to the present occasion. 
 The words of Moses may seem to refer to one prophet in particu- 
 lar ; and it may be thought, from what follows here, that they were 
 so understood by Peter, and applied by him solely to the Messiah ; 
 but the connexion in which they first occur in the book of Deuter- 
 onomy, plainly shows that a succession of prophets was intended, 
 and that a prophet is spoken of as a representative of a series of 
 prophets. The apostle's argument, liowever, is by no means in- 
 jured by this supposition; for the regard due to all the prophets is 
 equally requisite to every individual. When Peter says that those 
 who refused to listen to the prophet which God should raise up, 
 should be cut off from among the people, he delivers the sense, 
 rather than the words of the prophecy ; for his language does not 
 correspond with either the Hebrew or Greek copies of the Old 
 Testament. 
 
 24. Yea, and all the prophets, from Samuel, and 
 
 • Le Clerc, and Eniesli's Dissert, qiioled liy Roseiimuller. 
 
iii. 19—26.) ACTS. 43 
 
 as many as follow after as have spoken, have foretold 
 of these days. 
 
 Samuel is the only prophet after Moses, of whom any writings, 
 bearing his name, are come down to us, and in them there is a 
 prophecy of the Messiah, 2 Sam. vii. 12, &c. This was delivered 
 by Nathan to David ; yet being in the hooks which bear the name 
 of Samuel, it is attributed to him. When it is said that all suc- 
 ceeding prophets foretel the days of Christ, we are not to e.xpect 
 to find it true of every individual of them ; it is enough to justify 
 Peter's expression if the majority of them did so. 
 
 25. Ye are the children of the prophets, or, as 
 some conjecture, by ci slight alteration, " of these 
 prophecies.^''* and of the covenant which God made 
 with our fathers, saying unto Abraham, And in thy 
 seed shall all the kindreds of the earth be blessed. 
 
 He calls them the children of these prophecies, if we take this 
 reading, and of this covenant, because they are the descendants of 
 those to whom they were delivered, and therefore, entitled to the 
 privileges which they granted, which he now calls upon them to 
 accept. 
 
 The meaning of the promise made to Abraham, In thy seed shall 
 all the kindreds of the earth be blessed, is, that all men would 
 pray for a blessing for those to whom they wished well, by saying, 
 May God make thee as numerous, prosperous, and distinguished 
 by divine favours, as the seed of Abraham ; and the language is 
 well illustrated by what Jacob says to the two sons of Joseph, In 
 thee shall Israel bless, saying, God make thee as Ephraim and as 
 Manasseh. The principal of these favours to the seed of Abra- 
 ham was, causing the Messiah to be born from among them, and 
 sending him to instruct them, in preference to other nations, as is 
 explained in the words that follow. t 
 
 26. Unto you first, God, having raised up his 
 
 servant, Jesus, raised him up as a prophet, sent him 
 
 to bless you,t in turning away every one of you from 
 
 his iniquities. 
 
 This was the benevolent design of the Divine Being in the 
 mission of Jesus ; but the folly and perverseness of the Jews 
 defeated, in a great measure, his purpose. 
 
 * Wakefield, Bowyer. 
 
 t Le Clerc, and Theological Repository, Vol, IV. p. 361. 
 
 X Peter uses the word ivMyvvIa in the sense of communicating benefits, and not 
 praying for them. 
 
44 ACTS. (iil. 19— 2G. 
 
 REFLECTIONS. 
 
 1. The faith of so many Jews in a miraculous cure, is a deci- 
 sive testimony in favour of the divine authority of those by whom 
 it was performed. That so many thousand persons, of all ages 
 and descriptions, in full possession of their senses, should have 
 been deceived in a case so plain, where they had been eye-witnesses 
 of the past and ])resent condition of the man who was said to be 
 relieved, and when many of them must have seen the chancje actu- 
 ally take place, is impossible. And it is also impossible that the 
 person who performed such a miracle, as a proof of a commission 
 to be a divine teacher, should not be what he professes that he is. 
 For miracles are the works of God alone ; it is he only who can 
 change the course of nature, which himself has established ; and 
 we may be assured that he v. ill never suspend his operations in 
 support of a falsehood. V/hoever, therefore, receives the sanction 
 of miracles to his testimony, is supported by the authority of the 
 Deity. In that light let us regard these men, and bow to their 
 decisions on all subjects to which their commission extended. 
 
 2. Let us rejoice to hear, from such authority, that Christ shall 
 be in heaven, that is, his religion in a state of power, until the 
 completion of all things which have been foretold. For a time it 
 may lie buried under a mass of superstitious practices and corrupt 
 doctrines; but it shall spring again, with fresh vigour, from the 
 root which is left alive, and again become a great tree, so that 
 the birds of the air may lodge in the branches thereof Amongst 
 all the revolutions in the world, the name of Jesus shall be held in 
 estimation, and his religion prevail, and the time at length come, 
 when, the corruptions unhappily incorporated with it being remov- 
 ed, the princes and powers of this world who supported them being 
 overthrown, it shall triumph over all opposition, and accomplish all 
 the predicted purposes of divine goodness. In the most gloomy 
 periods, when many reject and many corrupt the Christian doctrine, 
 let Christians support their minds with these prospects. There is 
 no cause for despondency, while we have such promises. 
 
 3. Let the subject of the apostles' preaching, a resurrection 
 from the dead, be the leading topic of discourse amongst all 
 Christian instructors. No doctrine is better calculated to awaken 
 the fears of the guilty, or to encourage the endeavours, and to 
 promote the comfort of the virtuous. It is the distinguishing 
 doctrine and principal glory of the Christian system , it is what 
 the ignorant heathen knew nothing of; what the Jews, although 
 they believed it, could derive from no just authority, and what 
 can never be proved from the light of reason. 
 
iv. 1—22.) ACTS. 45 
 
 SECTION V. 
 
 The apostles are imprisoned and brought before the Sanhedrim, 
 and dismissed with an injunction of silence. 
 
 Acts iv. 1 — 22. 
 
 1. And as they spake unto the people, the priests, 
 and the captain of the temple, and the Sadducees 
 came upon them ; 
 
 The priests, who attended in great numbers, to perform the 
 service of the temple, were arranged into different divisions, accord- 
 ing to the object for which they were designed, over which a 
 president or officer was appointed, who was called the captain of 
 the temple.* 
 
 The pretext for the interference of this officer and the other 
 persons here mentioned, was, no doubt, that the apostles created a 
 disturbance, by assembling such a multitude ; but they were 
 secretly influenced by another motive. 
 
 2. Being grieved that they taught the people, and 
 preached through Jesus the resurrection from the dead. 
 
 The Sadducees disbelieved this doctrine ; and although it might 
 be an article of faith with the rest, yet they were displeased to find 
 that it was supposed to receive fresh sanction and authority from 
 the resurrection and instructions of Jesus, a man whom they had late- 
 ly crucified as a malefactor. We learn from this passage what it was 
 that the apostles regarded as the primary and distinguishing doc- 
 trine of the Christian system ; it was a resurrection from the dead j 
 for it was this which they first preached to the people. 
 
 3. And they laid hands on them, and put them 
 in hold unto the next day ; for it was now even-tide. 
 
 4. Howbeit, ^^ Nevertheless,^^ many of them which 
 
 heard the word, Peter'' s discourse just recited, believed ; 
 
 and the number of the men was about five thousand. 
 
 This number of converts was added on this occasion to those 
 before mentioned, making in all the number of eight thousand. 
 So rapid was the success of the gospel ! 
 
 5. And it came to pass on the morrow, that their 
 rulers, and elders, and scribes, 
 
 6. And Annas the highpriest, and Caiaphas, and 
 
 * Lardner, Vol. I. p. 106. Harvvood (Liberal Translation) thinks that he was 
 captain of a band of soldiers that guai-ded the temple. 
 
4C ACTS. (iv. 1—22. 
 
 John, and Alexander, and as many as were of the 
 kindred of the high-priest, were gathered together at 
 Jerusalem. 
 
 This is a description of the highest court of Justice among the 
 Jews, usually called the Sanhedrim, consisting of seventy or 
 seventy-two members, who wore probably chosen from among the 
 priests, the magistrates of inferior courts, here called rulers, the 
 elders of the tribes, and also from among the scribes, or those 
 persons whose profession it was to transcribe or correct copies of 
 the law. This council sat in the form of a circle, the president 
 being on the side, and the prisoner placed in the middle. 
 
 There has been difficulty in accounting for Annas being here 
 called high-priest, when the evangelists Matthew and 'John inform 
 us that Caiaphas possessed that office at this time, and Luke him- 
 self, the writer of this history, tells us that Annas and Caiaphas 
 were both high-priests in the year when the word of God came to 
 John the Baptist. To reconcile these seemingly discordant 
 accounts, it has been supposed that Annas, having once been high- 
 priest, although at present deposed from his office by the Romans, 
 still retained the name, and was probably thought by many of the 
 Jews to be still entitled to the office.* The reason why he alone 
 is called high-priest on this occasion may be, that he was the 
 president of the Sanhedrim. 
 
 7. And when they had set them, the two apostles 
 and the man, in the midst, they asked. By what 
 power, or in what name, have ye done this ? 
 
 By what powers of medicine have ye performed this cure, if it 
 be a natural one; or in whose name, if it be miraculous? By 
 these questions, they hoped either to cast discredit on the miracle, 
 or to discover some ground of accusation against them. 
 
 3. Then Peter filled with the Holy Spirit, said 
 unto them, Ye rulers of the people and elders of 
 Israel, 
 
 9. If we this day be examined of the good state 
 of the infirm man, by what means he is healed, 
 
 10. Be it known unto you all, and to all the 
 people of Israel, that by the name of Jesus Christ of 
 Nazareth, whom ye crucified, whom God raised from 
 the dead, even by him doth this man stand before you 
 healed. 
 
 " Filled with the Holy Spirit." By this phrase we are to under- 
 stand, not that Peter was aided by any extraordinary inspiration 
 upon the present occasion ; for there is nothing in his speech 
 
 * Pcarce and Lardner. 
 
iv. 1—22.) ACTS. 47 
 
 which might not naturally be suggested by the circumstances of 
 the case, and for which, tlierefore, divine aid could be wanted; 
 but that, being conscious to himself of possessing extraordinary 
 miraculous powers, manifested by the late event, and especially by 
 the gift of tongues, he acquired thence an extraordinary degree of 
 courage, to assert in the presence of the council what he then 
 declared ; namely, that Jesus Christ, whom they had crucified, 
 was the author of the miracle about which they were inquiring ; 
 that God had raised him from the dead, and that, therefore, they 
 were guilty of a great crime in putting him to death. Nothing 
 but the fullest persuasion that he was countenanced by divine au- 
 thority could have enabled him to hold this language, in such a 
 situation. 
 
 Jesus is here and elsewhere called Jesus of Nazareth ; a strong 
 presumption that that town was the place of his nativity, and not 
 Bethlehem, as some accounts would lead us to suppose. For as it 
 appears, from John vii. 42, that the Jews expected their Christ to 
 come from Bethlehem, had he really been born there, no doubt 
 can be entertained that his disciples would have named him after 
 that place, Jesus of Bethlehem, in order to remove the objections 
 of the Jews, and to give greater credibility to his claims. 
 
 11. This is the stone which was set at nought of 
 you builders, which is become the head of the corner. 
 
 A stone at the head of the corner connects and binds together 
 the whole building, and, therefore, occupies the most important 
 and conspicuous place in it. To such an exalted situation does 
 Peter say that Jesus is now raised, in the structure which God is 
 erecting; being the head of the Christian church, and superior to 
 all former prophets and messengers. The evidence of this exal- 
 tation is his being raised from the dead ; an honour conferred on 
 no preceding prophet, and his enabling his followers to perform 
 such extraordinary miracles as the present. This language is 
 taken from Ps. cxviii. 22, and is used by David respecting himself, 
 whose exaltation to the throne of Israel had been opposed by the 
 rulers of that nation ; but is applied, by way of accommodation, 
 both by Jesus and his apostles, to the Messiah. 
 
 12. Neither is there restoration to soundness in 
 anv other : for there is no other name under heaven 
 given among men, whereby we may be saved. 
 
 To be saved, in the New Testament, frequently signifies the 
 same thing as to be cured. Thus Christ says more than once to 
 persons upon whom he had performed miraculous cures, Thy faith 
 hath saved thee. When Peter, therefore, says here that there is salva- 
 tion in no other name than that of Jesus, he means that miraculous 
 cures, or deliverance from bodily maladies, can be accomplished by 
 no authority but his. This sense of the passage connects extremely 
 well with the preceding circumstances, which cannot be said of 
 the common interpretation, which supposes an eternal and not a 
 temporal deliverance to be here spoken of; for Peter, being asked 
 
43 ACTS. (iv. 1—22. 
 
 in what name the cure had been performed, replies, In the name of 
 Jesus; and adds, that such cures can be perlbrnied in no other 
 name. 
 
 13. Now when they saw the freedom of speech 
 
 of Peter and John, and discovered that they were 
 
 unlearned and comnion men, they wondered ; and 
 
 they recollected that they had been with Jesus. 
 
 The common translation of this verse is particularly unhappy, 
 because it represenis the apostles as ignorant men, a character 
 which they did not deserve, and which the council did not mean to 
 give them; for they probably had as much, if not more, knowledge 
 of religion and the Scriptures than most other men of their sta- 
 tion in life. That they had some pretensions to knowledge, 
 appears from their works, one of them having written a history of 
 Christ, and the other, two epistles, preserved to the present day. 
 All that the words of the original imply is, that they were unlearn- 
 ed and common persons, in opposition to the council, which was 
 composed of men of learning and high rank. The behaviour of 
 such persons, when brought before their superiors, especially in a 
 court of justice, is commonly timid and embarrassed ; but the 
 two apostles, conscious of being supported by divine power, spoke 
 with a freedom which could not be expected from their station, and 
 excited the astonishment of their hearers, who knew not whence 
 it proceeded. That some of the members of the Sanhedrim 
 should recollect having seen them with Jesus, is what might be 
 expected: since they themselves used occasionally to attend upon 
 his ministry, and we are expressly told that John was known to 
 the high-priest, at the time when he followed Jesus to his trial. 
 
 14. And beholding the man which was cured 
 standing with them, they could say nothing against it, 
 ^^ against them.''^ 
 
 It was in vain to deny the reality of the miracle ; for the man 
 himself, upon whom it was performed, appeared before them, and 
 was probably well known to them all. 
 
 15. But when they had commanded tliem to go 
 aside out of th{; council, they conferred among them- 
 selves, 
 
 16. Saying, What shall we do to these men ? for 
 that indeed a notable, " an umloubtecW'' miracle hath 
 ])een done by them is manifest to all them that dwell 
 at Jerusalem, and we cannot deny it : 
 
 17. But that it, i. e. this matter, spread no further 
 among the people, let us strictly threaten them, that 
 they speak hencefoith to no man in this name, 
 " about this name,^^ i. e, about Jesus. 
 
W. 1—22.) ACTS. 49 
 
 They imagined that a prohibition from so respectable a body of 
 men as the Jewish Sanhedrim, accompanied with a threatening of 
 severe punislitnent, in case of disobedience, would effectually deter 
 the apostles from saying any thing respecting Jesus and his resur- 
 rection. But they found that they had to do with men who consid- 
 ered themselves as under the direction of higher authority, and 
 who would not encourage them, for so much as a moment, to hope 
 that they would submit to their injunctions. 
 
 18. And they called them, and con^.tnanded them 
 not to speak at all, nor teach about the name of Jesus. 
 
 They required them henceforth to be totally silent, both in 
 public and private, respecting the character and doctrine of Jesus. 
 
 19. But Peter and John answered, and said unto 
 them, Whether it be right in the sight of God to 
 hearken unto you more than unto God, judge ye. 
 
 We appeal to your own judgment, whether it be consistent with 
 piety towards God to obey man rather than God. If not, you 
 deliver to us injunctions which you yourselves must acknowledge 
 that we cannot, as faithful servants of the Divine Being, comply 
 with. This language strongly implies that they had the authority 
 and command of God, for teaching the people about the name of 
 Jesus ; and the same thing is as strongly implied in the next verse. 
 
 20. For we cannot but speak the things which we 
 have seen and heard. 
 
 Your own judgment, we conceive, will acquit us of doing wrong 
 in disobeying your orders; but, whether it do so or not, we cannot 
 decline to publish what we have seen and heard on this subject, 
 when enjoined by such high authority. This reply contained a 
 very plain intimation that they were resolved not to comply with 
 the prohibition which had been given them; but the council were 
 afraid to punish their disobedience, and contented themselves with 
 renewing their threatenings, and dismissing them. 
 
 21. So, when they had further threatened them, 
 they let them go, finding nothing, or, '^ not finding,'''^ 
 how they might punish them, because of the people : 
 
 They could devise no method of punishing them, which would 
 not give offence to the people, who saw no fault in their conduct, 
 but, on the contrary, were highly pleased with it, considering them 
 as having performed a great and beneficent miracle. 
 
 For all men glorified God for that which was done. 
 
 Although the apostles, who appeared to perform the miracle, 
 had attributed it to Christ, yet the people rightly judged that the 
 power for this purpose, must have been originally derived from 
 God, and that to him the praise was due. 
 
 VOL. III. G 
 
60 ACTS. {W. 1—22. 
 
 22. For tho man was above forty years old on 
 whom this miracle of healinji was showed. 
 
 His age rendered his lameness notorious, and the reality of the 
 miracle unquestionable. 
 
 REFLECTIONS. 
 
 1. This story may teach us what advantage the truth derives 
 from inquiry and discussion. The authenticity of the account 
 rested at first upon the testimony of friends alone, upon the evi- 
 dence of persons, wlio, having seen tlie man before and after his 
 cure, were satisfied that a miracle had been performed, and were 
 thereby induced to embrace the Christian religion: but, in conse- 
 quence of the officious zeal of some who were desirous of dis- 
 crediting the account, we have now the testimony of enemies 
 as well as of friends in its favour. The whole Jewish Sanhedrim, 
 composed of the ablest and most learned men in the nation, are 
 obliged, after the strictest examination, to acknowledge the fact, 
 and dismiss the apostles with a command to suppress it. To evi- 
 dence thus supported, nothing can be opposed : when persons of 
 such different interests and views acknowledge the same thing, it 
 must be true. Let no one, then, be alarmed at any severe investi- 
 gation which the evidences and doctrines of Christianity are like- 
 ly to undergo, either from friends or foes. For the inquiries of its 
 friends can do it no harm, and the attacks of its foes will only 
 serve to establish it on firmer ground. 
 
 2. The courage of the apostles in defence of the gospel of 
 Christ, is highly commendable, and worthy of imitation. They 
 hesitate not to attribute a miracle, about which they are question- 
 ed, to one who had been crucified as a malefactor ; they scruple 
 not to speak of him as a divine prophet, and the great Messiah, 
 before the highest court of justice in the kingdom, and to accuse 
 that court of the foulest crime in putting to death this divine mes- 
 senger. When prohibited from* speaking of him in private or 
 public any more, they declare that piety to God forbids their 
 compliance with the injunction. How manly and noble is this 
 conduct! How becoming the disciples of Jesus, and the messen- 
 gers of the Most High; and how happily calculated to inspire 
 others with the like resolution ! Surely it must shake the confidence 
 of their opponents, and awaken their inquiries to discover what 
 could give ordinary persons so much courage, and lead many of 
 them to the acknowledgment of the truth. It is to men, who 
 like them professor defend the truth, undaunted by authority, un- 
 terrified by danger, at the hazard of their liberty and lives, that 
 we are indebted for that degree of light and knowledge which we 
 now possess , and without their ser\ ices we must have remained, 
 like our ancestors, in the darkness of popish superstition or pagan 
 idolatry. Ye noble army of apostles, cont'essors, and martyrs, ye 
 are the benefactors and saviours of mankind! We will revere 
 
iv. 23—37.) ACTS. 51 
 
 your memories, and holflyour actions in everlasting remembrance, 
 and pray to God to inspire us with a portion of your spirit. 
 
 3. Tlie courage of Peter, in particular, on this occasion, affords 
 a strong presumptive argument in favour of the truth of the 
 gospel-history. Peter, who was once terrified at the voice of a 
 servant-maid calling him a disciple of Jesus, and disowned any 
 relation to him three times in the space of an hour, confirming 
 his declarations with oaths and curses ; this same Peter, a few 
 weeks afterwards, has acquired courage to make a voluntary con- 
 fession of his relation to his Master before the Jewish Sanhedrim, 
 and can listen undismayed to their threats of punishment. What 
 can have produced so wonderful a change 1 If he once manifested 
 more than ordinary timidity, what has now given him a degree of 
 courage above his station ? Allow the truth of the facts mention- 
 ed in the preceding part of the history, that his Master, having 
 been crucified, rose from the dead, and that he himself received 
 extraordinary miraculous powers in his name, and his conduct will 
 appear consistent and natural : the change has an adequate 
 cause ; but without such a cause, it is inexplicable. 
 
 4. Let us ever keep in remembrance that Jesus Christ is rais- 
 ed to the head of the corner. All the angels of God, that is, all the 
 messengers and prophets of God sent to the human race, are com- 
 manded to worship him, that is, to pay him homage, as possessing 
 superior rank and authority to themselves. The like respect let 
 us also show him, by admitting no rites or ceremonies into Chris- 
 tian worship, which he has not commanded or authorized, whether 
 of Jewish or pagan origin, of earlier or later date. What he has 
 enjoined let us observe, though kings and magistrates, councils, 
 synods, and parliaments may condemn it ; knowing that Christ 
 alone is head of the Christian church, and that the allegiance 
 which we owe to him requires us to oppose all rival claims. 
 
 SECTION VI. 
 
 The apostles returning from the council, pray for support in 
 preaching the gospel, and are ansivered hy an effusion of the 
 Holy Spirit. 
 
 Acts iv. 23—37. 
 
 23. And being let go, they went to their own 
 
 company, " to their oivn friends,^'' and reported all that 
 
 the chief priests and elders had said unto them. 
 
 Under these terms the Jewish Sanhedrim is described, because 
 it consisted principally of such persons. 
 
 24. And when they heaid that they lifted up their 
 
£3 ACTS. (iv. 23—37. 
 
 voice to God with one accord, and said Lord, or, 
 ■' Sovcreiiiii Lord,'''' thou art God, which hast made 
 heaven and earth, and the sea, and all that in them is ; 
 
 This verse, which is descriptive of the divine power, is a very 
 proper introduction to a petition for tlie extension of" miracu- 
 lous o-ifis, whicli shortly succeeds, and should be connected in our 
 minds with the tliirtieth verse, in which the disciples pray that God 
 would stretch forth his hand to heal, and that signs and wonders 
 might be done in the name of his holy servant Jesus. For there 
 can be no doubt that the Being who created the heavens and the 
 earth, that is, who established the course of nature, can change it 
 for these purposes whenever he pleases. 
 
 25. Wiio, by the mouth of thy servant David, 
 has said, Wiiy did the heathen rage, and the people 
 imagine vain things ? 
 
 26. The kings of the earth stood up, and the 
 rulers were gathered together, against the Lord and 
 against his Christ, " against his anointed.''^ 
 
 These words are taken exactly from the Septuagint translation 
 of the second Psalm, which some persons consider as applicable to 
 David, by whom it was composed, since he was God's anointed, 
 having been designed for the throne of Israel, by Samuel, by 
 pouring out oil in a solemn manner upon his head ; and several of 
 the neighbouring nations, the Philistines, Moabites, Ammonites, 
 and others, attempted to disturb the peace of his kingdom, and to 
 destroy his authority, although without success. This language 
 they therefore regard as a poetical remonstrance with them on the 
 ueaknes and folly of their attempt. By the apostles and first 
 christians, however, the Psalm seems to have been regarded as a 
 prophecy of the Messiah ; and these verses in particular are con- 
 sidered as referring to the opposition which he would meet with 
 from the Jews and Ronian people, and especially from their 
 governors. 
 
 27. For, of a truth, against thy holy child, " ilnj 
 holy servant,'''' Jesus whom thou hast anointed, both 
 Herod and Pontius Pilate, with the Gentiles and the 
 people of Israel, were gathered together in this city :* 
 
 28. For to do whatsoever thy hand and thy counsel 
 determined before to be done. 
 
 The Jewish kincfs were appointed to their office by having oil 
 poured out upon their heads, and were from this circumstance 
 called the anointed, and the Lord's anointed. As Jesus of 
 Nazareth was designed in the divine counsels, to be a most distin- 
 guished prince, although only in a spiritual kingdom, he was called 
 
 * Ev TH T«,\« recuTM- Griesbach. 
 
iv. 23—37.) ACTS. 53 
 
 the Messiah, or the anointed, by way of eminence, although he 
 never underwent the ceremony before-mentioned. This appella- 
 tion, 3lc^siah, is translated by the word Christ into Greek. 
 Against this prince appointed by God to his office, Herod and Pilate, 
 and the Jews, we are here told, conspired to deprive him of his 
 dignity ; but their conspiracy proved ineffectual, as had been fore- 
 told ; for they only inflicted upon him those calamities and suffer- 
 ings which God had before determined to permit, for the purpose of 
 more effectually exalting him to the high office for which lie was 
 designed. 
 
 29. And now, Lord, behold their threatenings, and 
 grant unto thy servants, that with all boldness, ^^ with 
 all freedom of speech,'''' they may speak thy word ; 
 
 30. By stretching forth thy hand to heal : and 
 that signs and wonders may be done by the name of 
 thy holy servant Jesus. 
 
 It seems as if some of the disciples had been alarmed at the 
 threats of the Jewish council, and feeling some doubts about their 
 own courage to preach the gospel in the face of such danger, had 
 prayed to God to have it strengthened, by being enabled to perform 
 such cures as that Avhich had been just wrought upon the lame 
 man, and to work other wonders. Hence, it appears probable, 
 that although aU the disciples had the gift of tongues, and the 
 apostles, John and Peter, the power of healing diseases, the rest 
 were not assured, that the same power would be commuuicated to 
 them. Without this assistance, they were apprehensive that their 
 resolution would fail ; but so aided, they were convinced that they 
 should be able to face all their adversaries. To confirm their 
 expectations, and remove their fears, God was pleased to favour 
 them with a sign, which is mentioned in the following verse. In 
 the twenty-seventh and thirtieth verses, Christ is called, by our 
 translators, God's holy child ; but the proper translation is, undoubt- 
 edly, that which has been given, thy holy servant, as appears from 
 the twenty-fifth verse, where they themselves have so rendered the 
 word, calling David God's servant, although the same term be used 
 in the original in that, as in other places. 
 
 31. And when they had prayed, the place was 
 shaken where they were assembled together. 
 
 This supernatural earthquake seems to have been intended as 
 a signal, to announce the approach of the Deity, for the communi- 
 cation of miraculous powers, just as the noise of the mighty rush- 
 ing wind, and the cloven tongues of fire, preceded the gift of 
 tongues, on the day of Pentecost. In the present instance, how- 
 ever, there was no visible appearance ; nor does it seem that any 
 other miraculous effect immediately followed. What we are told 
 about their being all filled with the Holy Spirit, I regard as refer- 
 ring rather to powers which afterwards appeared, than to any 
 sensible change which took place immediately. They might, 
 
54 ACTS. (iv. 23—37. 
 
 indeed, be naturally supposed to be communicated at this moment. 
 What the disciples i)raycd for was a miraculous power to heal and to 
 perform other wonders as the means of establishing their faith in 
 the gospel. When they found themselves possessed of these 
 powers, by exercising them, and not before, they acquired the con- 
 fidence which they wished for. Their boldness was not itself 
 supernatural but founded upon reflection, and sprang from a con- 
 sciousness of possessing extraordinary faculties, which were plain 
 marks of the approbation and patronage of Heaven. 
 
 And they were all filled the Holy Spirit, and 
 delivered the word of God with freedom of speech. 
 
 32. And the multitude of them that believed, that 
 is, the Jive thousand, were of one heart and one soul, 
 were of one and the same spirit, and loved each other 
 as themselves, neither regarded any of them the things 
 which he possessed as his own, but they had all things 
 common. 
 
 This strong, mutual affection was the natural result of enter- 
 taining the same sentiments, of a common feeling of gratitude to 
 God for this high favour, and perhaps, most of all, of observing 
 that all were partakers of the same miraculous gifts, and therefore 
 alike the ol)jects of divine regard. The voluntary division of 
 properly arose from this affection, and in part, probably, from that 
 new plan of life which now opened upon them, and to which they 
 intended to devote themselves in future ; that of preaching the 
 gospel. This was henceforth to become their great object, and 
 not the accumulation of wealth. In these instances they acted 
 like the former converts, of whom we have an account in the 
 second chapter. 
 
 33. And with great power gave the apostles wit- 
 ness of the resurrection of the Lord Jesus. 
 
 They gave testimony to his resurrection, not only by words, 
 but likewise by miracles performed in his name, and by powers 
 derived professedly from him, and which were therefore a proof 
 that he was alive; for God cannot give evidence in support of a 
 falsehood. 
 
 And great grace was upon them all, or, " great fa- 
 vour ivas towards them, all.^^ 
 
 The extraordinary powers which they appeared to possess, the 
 beneficent cures which they wrought, and their liberality to each 
 other, raised the disciples very high in the estimation of many, 
 ■who had not yet embraced their sentiments. 
 
 34. Neither was there any among them that 
 lacked : for as many as were possessors of lands or 
 
iv. 23—37. ACTS. 55 
 
 houses sold them, and brought the prices of the things 
 that were sold, 
 
 35. And laid them down at the apostles' feet : 
 and distribution was made unto every man according 
 as he had need. 
 
 The choice which Jesus had made of these twelve persons to be 
 the companions of his life, and the witnesses of his resurrection, 
 pointed them out as fit for having this trust committed to them ; 
 and they showed themselves worthy of the trust, by distributing 
 to every one as he had need. This implies, that not a few of the 
 first proselytes were poor ; otherwise there would have been no 
 occasion for this kind of assistance. But it shows, at the same 
 time, that they were not all of that description, there being many 
 persons of property among them. 
 
 o6. And Joses, who by the apostles was sur- 
 named Barnabas (which is, being interpreted, the son 
 of consolation) a Levite, and of the country of 
 Cyprus, 
 
 37. Having land, sold it, and brought the money, 
 and laid it at the apostles' feet. 
 
 It is not easy to say why Barnabas is more particularly noticed 
 in this place, than another disciple : whether it is because he was 
 the first who set the example, because he was a Levite, and such 
 an act of liberality was not to be expected from him, or because his 
 estate was larger than any other disposed of in this way, or for all 
 these reasons united. From the name which the apostles gave 
 him, " Son of Consolation," it seems evident that he bore a dis- 
 tinguished part in this charity. The Levites, although they had no 
 land allotted them as a tribe in the division of Canaan, yet might 
 purchase individually in any part of the country. His having 
 land to dispose of, therefore, is not at all inconsistent with his 
 character as a Levite. 
 
 REFLECTIONS. 
 
 1. The pleasing description here given us of the temper and 
 conduct of the first professors of the gospel, is well calculated to 
 strengthen our faith in its divine origin. They appear to be men 
 of unfeigned piety ; for when threatened with danger, instead of 
 fleeing from it, they address themselves to God in a prayer, which 
 was the spontaneous effusion of a devout mind. Their piety too, 
 is not enthusiastic and rapturous, like that of some modern 
 devotees ; but it is perfectly calm and rational. From the charac- 
 ter of the Deity, as the creator and governor of the universe, they 
 
56 ACTS. (v. 1— Gl. 
 
 justly infer his ability to alter or suspend the course of nature. 
 Wlien they ask for aid to their courage, they look not for an 
 answer to their petitions by an unaccountable and irresistible im- 
 pulse upon their minds, but for a confirmation of their faith by 
 natural and adequate means, by being enabled to work miracles. 
 They are not men of interested characters, who had worldly emo- 
 luments in view in the profession which they assumed ; for their 
 first acquaintance with Christianity is accompanied with the sale 
 of their lands and houses, and with a division of their property 
 among the poor. Judge now, whether such men are likely to 
 deceive the world ; whether those who have the justest apprehen- 
 sions of the power and supremacy of the Deity would knowingly 
 assert a falsehood in his name, and hereby expose themselves to 
 his displeasure ; whether men of pure and rational devotion are 
 likely to be filled with imaginary notions of inspiration ; whether 
 men of the most disinterested and the warmest benevolence could 
 be disposed to propagate a pernicious lie, for the sake of gain ; or 
 whether the belief of such men in the events of the gospel history, 
 and their declaring them with boldness in the midst of the strong- 
 est opposition and the greatest danger, does not furnish irresisti- 
 ble evidence of their truth ? 
 
 3. Let us endeavour to imitate the temper of these first Christ- 
 ians, in esteeming the good things of this life of little value, when 
 compared with spiritual benefits. No sooner are they acquainted 
 with the hopes of the gospel, and enjoy the honour of miraculous 
 powers, than they learn to regard what they most esteemed before, 
 and made the great object of their pursuit, as perfectly worthless, 
 and are ready to distribute it among such of their Christian 
 friends as had need of it. Such also was the temper of Paul, who 
 esteemed all things but loss for the excellence of the knowledge of 
 Christ Jesus his lord ; and such will be the temper of all who have 
 imbibed the genuine spirit of Christianity. Let us, my brethren, 
 examine ourselves by this test. 
 
 SECTION VII. 
 The pvnisliment of Ananias and Sapphira. 
 
 Acts v. 1 — IG. 
 
 1. But a certain man named Ananias, with 
 Sapphira his wife, sold a possession, 
 
 2. And ke|)t back part of the price, his wife also 
 being privy to it, and brought a certain part, and laid 
 it at the apostles' feet. 
 
 By appearing to dispose of his property, and to put the price 
 into the hands of the apostles, for the benefit of the disciples. 
 
V. 1—16.) ACTS. 67 
 
 Ananias probably expected to obtain tiie same popularity as Barnabas 
 had acquired by the same means; and, as those who had parted 
 with all they had, must still have something for their subsistence, 
 he intended to claim a share of the common fund. This share 
 joined to what he retained, might make his circumstances as 
 good, if not better, than they were before. But as he intended to 
 impose upon the apostles, men who possessed miraculous powers, 
 it was a high affront to the Being by whom they were inspired; 
 and as the fraud, when discovered, would bring great reproach 
 upon the Christian name, and prove an essential detriment to an 
 infant cause, it was punished with great severity. 
 
 3. But Peter said, Ananias, why hath Satan filled 
 thy heart to lie to, " to deceive,^''* the Holy Spirit, 
 and to keep back part of the price of the land ? 
 
 4. While it remained, was it not thy own ? and 
 after it was sold, was it not in thy own power ? 
 
 Why hast thou been guilty of a falsehood to which there was 
 so little temptation ? For thy profession of the Christian religion 
 did not oblige thee to sell thy land, nor, when sold, to lay the 
 produce, or any part of it at our feet ? Here he remonstrates 
 with him on the folly of his conduct; in the next words, on the 
 heinous impiety of it. 
 
 Why hast thou conceived, " determined,'''' this thing 
 in thy heart ? Thou hast not lied unto men, but 
 unto God. 
 
 That is, not to men only, but to God also; for he had lied to 
 both ; to men, because he had brought but a part of his property 
 to the apostles, when he professed by his words, or his actions, 
 or both, to bring the whole ; and to God, because he was guilty of 
 this falsehood before men, who had given proofs of their being 
 assisted by divine powers, and might therefore be well supposed, 
 like the ancient prophets, to be acquainted with the hearts of men. 
 By the devil and Satan, the writers of the New Testament some- 
 times mean the persecuting power, as when it is said. The devil 
 goeth about like a roaring lion, seeking whom he may devour; at 
 other times, the supposed author of all moral evil ; as when it is 
 said, the devil put it into the heart of Judas to betray his Master. 
 In this sense Satan seems to be used in the present instance, 
 where he is said to have filled the heart of Ananias with the design 
 of deceiving the Holy Spirit. Not that they suppossed that he 
 had any real agency, by which he could instigate to this or other 
 crimes ; but it was the common language of the Jews, borrowed, 
 perhaps from some of their Eastern neighbours; for what is said 
 to be the work of Satan, in one verse, is said to be conceived 
 in his own heart in the next. 
 
 * Pearce. 
 VOL. III. H 
 
68 ACTS. (v. 1—16. 
 
 6. And Ananias, hearing these words, fell down 
 and gave up the ghost, " expircd,^^ and great fear 
 came upon all them that heard these things. 
 
 His death was not the effect of sudden surprise or violent 
 remorse, in consequence of having his guilt thus detected and 
 exposed ; but was produced by divine power, as a punishment for 
 his crime, and a warning to others of what they might expect, if 
 they should be guilty of a like offence. Such an event was well 
 calculated to strike all who heard of it with an awe of the divine 
 power. But that part of this verse which speaks of the impres- 
 sion produced, seems to be out of its place, and to be inserted 
 here by mistake from the elventh verse, where it very properly 
 closes the account of the whole transaction. 
 
 6. And the young men arose, i. e. the young 
 disciples, wound him up, and carried him out, and 
 buried him. 
 
 It is usual with the inhabitants of Eastern countries, in order to 
 prevent the infection which might be produced in a hot climate, 
 to bury the dead within twenty-four hours after death ; but this 
 man was not kept the usual time ; for he had every appearance of 
 death, and there was less hope of a recovery in this than in other 
 cases of sudden death. 
 
 7. And it was about the space of three hours 
 after, when his wife, not knowing what was done, 
 
 cme in, 
 
 8. And Peter said unto her. Tell me whether ye 
 sold the land for so much ? i. e. that for so much and 
 no more. And she said, Yea, for so much. 
 
 9. Then Peter said unto her. How is that ye have 
 
 agreed together to tempt, " to try,'''' the Spirit of the 
 
 Lord ? Behold, the feet of them which have buried 
 
 thy husband are at the door, and shall carry thee out. 
 
 To tempt the Spirit of God, or, which is the same thing, God 
 himself, is to make an improper trial of his power or knowledge, 
 from presumption or distrust,* which is no small offence in his 
 creatures. Of this offence both Ananias snd Sapphira were 
 guilty, when they imagined that they could impose upon men who 
 had given such unquestionable proofs of being aided by the 
 power and knowledge of the Supreme Being. 
 
 10. Then fell she down straightway at his feet, 
 and expired. And the young men came in, and found 
 her dead, and, carrying her forth, buried her by her 
 husband. 
 
 * Farmer on rinisl's Temptation, p. 118. 
 
r. 1—16.) ACTS. 59 
 
 11. And great fear came upon all the church, and 
 upon as many as heard these things. 
 
 12. Moreover, they were all, with one accord, in 
 Solomon's porch. 
 
 13. And after this, no one desired to meddle with 
 them ;* but the people greatly magnified them. 
 
 14. And believers in the Lord were continually 
 added, multitudes both of men and women. And by 
 the hands of the apostles were many signs and 
 wonders wrought among the people ; 
 
 15. So that in every street they brought forth the 
 sick, and laid them on couches and beds, that the 
 shadow of Peter, as he passed by, might fall upon some 
 of them.f 
 
 -16. There came also a multitude out of the cities 
 round about, unto Jerusalem, bringing sick folks, and 
 them which were vexed with unclean spirits ; and 
 they were healed, every one. 
 
 It is evident to every one that reads this passage with attention, 
 that there is a considerable degree of confusion in the history, 
 owing, probably, to a very ancient corruption of the original text 
 by the transposition of sentences, through the carelessness of 
 transcribers. I have read them in the order in which they appear 
 to me best connected, and in which I conceive that they must have 
 been written originally by Luke. In taking this liberty, I have 
 done no more than what respect to the author seemed to require. 
 
 The persons here said to be vexed with unclean spirits, are the 
 same whom we find so often mentioned in the evangelists as possess- 
 ed with daemons, namely, either insane persons or epileptics. 
 
 Solomon's porch or portico, so called because built by him, and 
 left standing when the rest of the temple was taken down, was on 
 the eastern side of that building. Here the disciples assembled 
 for public worship and instruction, when shut out of the temple ; 
 no one daring to prohibit them. 
 
 *' So this passage is found in an ancient version, and it connects very well with 
 what follows ; being more intelligible than what we have in our translation, " And of 
 the rest durst no man join himself to them." See Wakefield. 
 
 t Wakefield. 
 
60 ACTS. (v. 1 — 16. 
 
 REFLECTIONS. 
 
 1. This story affords a striking picture of the odious nature 
 and the dreadful consequences of the vice of lying. It is a high 
 offence both against God and man. In respect to the latter, 
 indeed, it possesses different degrees of malignity, according to the 
 objept which men propose to themselves by uttering wilful false- 
 hood : whether it be merely to conceal guilt, to acquire honour or 
 riches, or for the more criminal purpose of depriving others of their 
 property, of injuring their reputation, or taking away their lives. 
 In the most favourable instances, it is a mean, selfish and perni- 
 cious vice, destroying the mutual confidence so necessary to the 
 well-being of society, and introducing universal distrust and con- 
 fusion. In some cases it becomes the foulest crime to be found in 
 the calendar of human vices, and deserves to be ranked with 
 theft, robbery, and murder, because employed to effect these 
 enormities. In every case it is an offence against God, as well as 
 man, because those who are guilty of it show that they suppose 
 that he is ignorant of their behaviour, or indifferent about their 
 moral character; that he knows not their guilt, or is unable or 
 unwilling to punish it; a presumption highly derogatory from the 
 essential attributes of his nature, and the purity of his moral 
 administration ; a presumption which partakes of the malignity of 
 perjury, and which the righteous Governor of the world cannot 
 fail highly to resent. 
 
 Let those who indulge themselves in this odious practice assu- 
 redly know that an omniscient Being is perfectly acquainted with 
 all their secret falsehoods, however artfully disguised ; and that, 
 although he may not, from motives of wisdom and forbearance, inflict 
 immediate death upon the offender as in the present instance; yet 
 he beholds his conduct with displeasure, and will one day visit it 
 with severe punishment. All liars shall have their portion in the 
 lake that burnetii with fire and brimstone. 
 
 To men of every age this narrative furnishes useful instruction ; 
 but more particularly to those who are in the early part of life. 
 The temptations to falsehood are many and powerful ; but, when- 
 ever tempted, let the young recollect this story, and they cannot 
 fail to find in it strong motives for maintaining a sacred regard to 
 truth in all circumstances. 
 
 2. We are here furnished with fresh presumptive evidence of 
 the truth of the gospel history. Those who were so forward to 
 punish falsehood and deceit, must surely be men without guile. 
 How could Peter have had the effrontery to reprove Ananias for 
 uttering a lie, if he himself had been at the same time publishing 
 a more flagrant lie, in reporting the resurrection of his Master, 
 and in asserting his own claim to a divine commission? How 
 could God, the impartial Judge of all the earth, punish the 
 less offender with so much severity, and let the greater go free? 
 
V. 17—43.) ACTS. 61 
 
 Or how could men, with such dreadful examples before their eyes, 
 persist in a notorious fraud ? To such questions as these, let the 
 enemies of our faith, if they are able, reply. 
 
 SECTION VIII. 
 
 The apostles being imprisoned, are miraculovshj delivered. They 
 defend themselves before the council, and are dismissed with 
 scourging. 
 
 Acts v. 17—42. 
 
 17. Then the high-piiest rose up, and all they 
 that were with him, (which is the sect of the Saddu- 
 cees,) and were filled with indignation ; 
 
 18. And laid hands on the apostles, and put them 
 in the common prison. 
 
 By saying that the high-priest and those who were with him, 
 that is, the persons in public offices, were the sect of the Sadducees, 
 the writer implies that such persons generally adopted the tenets 
 of this sect. It is not likely, therefore, that the opinion commonly 
 entertained of them can be true, namely, that they rejected all the 
 books of Scripture, except the Pentateuch, or five books of Moses; 
 for it is not to be supposed that persons denying the authority of so 
 great a proportion of the Scriptures, would be placed in such situa- 
 tions. It is certain, however, that they denied the resurrection of the 
 dead, and this, probably made them so violent in opposing the 
 Christians, who maintained that doctrine. They were not satisfied 
 now with apprehending one or two of the apostles, but seized the 
 whole number, finding that they were all alike active in preaching. 
 
 19. But the angel of the Lord, by night, opened 
 the prison doors, and brought them forth, and said, 
 
 20. Go, stand and speak in the temple to the 
 people all the words of this life, or, '■'all this doctrine 
 of life,''''* i. e. the doctrifie of eternal life. 
 
 It was the opinion of the Sadducess, but not necessarily untrue 
 because patronized by them, that the angels mentioned in Scrip- 
 ture as intelligent agents, had no permanent existence, but were 
 men or phantoms created by God for the particular occasion on 
 which they appeared. Of this nature, may have been the being 
 who performed the present miracle, which was intended to give 
 courage to the apostles in preaching the gospel. 
 
 * See the authorities for ^cty^u. m; TatJC in Wakefield,, and Griesbach, second edition 
 
62 ACTS. (v. 17—42. 
 
 21. And when they heard tliat, they entered into 
 the temple early in the morning and taught: but the 
 high-priest came, and they that were with him, and 
 called the council together, and all the senate, " all 
 the elders^'''' of the children of Israel, and sent to the 
 prison to have them brought. 
 
 This was not an ordinary assembly of the Sanhedrim; for all 
 the members were summoned to meet, as if to deliberate upon a 
 matter of tlie highest moment. The high-priest aad his compan- 
 ions have nothing less in view than putting to death the whole 
 company of the apostles, as the only means left for stopping the 
 progress of the new doctrine. 
 
 22. But when the officers came, and found them 
 not in the prison, they returned and told, 
 
 23. Saying, The prison, truly, found we shut with 
 
 all safety, and the keepers,, " //ie ^^wrt/f/," standing 
 
 before the doors ;* but when we had opened we 
 
 found no man within. 
 
 As the guards could give no account of the prisoners, it is 
 probable that they were all thrown into a deep sleep, at the time 
 when the angel opened the doors and let them forth. In a similar 
 instance, when Peter was liberated, the soldiers were put to death 
 which was the Roman punishment for sleeping upon guard. 
 
 24. Now when the captain of the temple i\nd 
 
 the chief priests heard these things, they doubted of 
 
 them whereunto this would grow, " they doubted how 
 
 this could 6e."t 
 
 They doubted how they had been able to escape, whether it 
 was by corrupting tiie guards, by their falling asleep, or by 
 some other means. The captain of the temple, as before explained, 
 was the priest who presided over all the different classes of priests, 
 employed in the temple service. 
 
 25. Tiien came one and told them, saying, Behold, 
 the men whom ye put in prison, are standing in the 
 temple, and teaching the people. 
 
 26. Then went the captain with the officers, and 
 brought them without violence, that is, without their 
 being bound ; for they feared the people, lest they 
 should have been stoned. 
 
 27. And when they had brought them, they set 
 
 * Griesbach rejects i^a. t Doddridge, Wakefield, and Harwood. 
 
V. 17—42.) ACTS. 03 
 
 them before the council, and the high-priest asked 
 them, 
 
 28. Saying, Did not we straitly command you 
 that ye shoidd not teacli in this name ? " about this 
 name,'^ and behold, ye have filled Jerusalem with your 
 doctrine, and intend to bring, " and ivish to bring,^^ 
 this man's blood upon us. 
 
 Here we see the ground of the alarm of the Jewish rulers, and 
 the cause of their animosity against the apostles. They taught 
 the people respecting Jesus, that he was a great prophet, and that 
 the Jewish rulers, in putting him to death by crucifixion, had been 
 guilty of a heinous crime ; and they did this so industriously and 
 indefatigably, that Jerusalem was already filled with their doctrine, 
 and the conmion people in no small degree inflamed against their 
 rulers, as appeared from their disposition to commit violence on 
 those who came to apprehend the apostles. 
 
 29. Then Peter and the other apostles answered 
 and said, (he spoke in the name of the rest,) We 
 ought to olDey God rather than men. 
 
 30. The God of our fathers raised up Jesus, 
 whom ye slew and hanged on a tree, " by hanging on 
 a tree ,*" 
 
 31. Him hath God exalted with his right hand, 
 " at his right hand,^^ to be a prince and a Saviour, 
 for to give repentance to Israel, and forgiveness, 
 " remission,''^ of sins. 
 
 32. And we are his witnesses of these things, and 
 so is also the Holy Spirit, which God hath given to 
 them that obey him. 
 
 " The God of our fathers raised up Jesus. By the phrase, 
 " raised up," we are not here to understand raised from the dead, 
 but honoured with a divine commission. The words are to be 
 understood in the same sense as when they occur in the celebrated 
 prophecy of Moses, who says, "A prophet will the Lord your God 
 raise up unto you of your brethren, as he raised me." 
 
 "Whom ye slew by hanging on a tree." It is observable 
 that Peter, although by no means disposed to spare the Jewish 
 rulers, or afraid of offending them, never mentioned any aggrava- 
 tion of their crime, arising from putting to death a great pre- 
 existent spirit, the Maker of the world, or another God, which is a 
 plain proof that no such aggravation existed. " Him hath God 
 exalted at his right hand." These words do not refer to any local 
 elevation, but are merely metaphorical, and intended to signify a 
 state of high favour and honour, such as those usually possessed, 
 
64 ACTS. (v. 17—42. 
 
 who, in the courts of princes, were placed on the right hand of the 
 throne. The honour conferred in the present instance was that of 
 being a prince and a Saviour, that is, the first or principal Saviour, 
 to the chikircn of Israel ; the apostles and other followers of 
 Jesus only holding a secondary place in this great work of 
 deliverance. 
 
 " To give repentance and remission of sins." In this he was 
 to discharge the office of a Saviour. The word which we render 
 repentance signifies a change of mind, and is here used for that 
 change of principles which would take place in giving up Jewish 
 prejudices, and embracing the gospel. The consequence of this 
 change would be remission of sins ; for converts to Christianity 
 among the Jews, as well as among the heathen, were taken from 
 an impure into a holy and privileged state, which, in the language 
 of the New Testament, is expressed by the remission of sins, or 
 the removal of ceremonial uncleanness. 
 
 " Of which things," i. e. his exaltation, " wo are witnesses, as 
 is also the Holy Spirit." The apostles had witnessed the honour 
 conferred by raising him from tiie dead, and the gift of miraculous 
 powers, which came from the hands of Christ. These events 
 were a proof that he stood high in the favour of the divine Being. 
 Hence it is evident that the exaltation of Christ here spoken of 
 was not local ; for of no such exaltation could the miraculous 
 powers conferred upon the first Christians be regarded as witnesses ; 
 although they may be considered as a very proper testimony to his 
 standing high in the divine favour. 
 
 REFLECTIONS. 
 
 1. We have here a fresh testimony to the notoriety of the facts 
 on which our faith is built, and therefore to their certainty. They 
 were not reported in a foreign country, remote from the scene of 
 action, where those who heard them had no opportunity of ascer- 
 taining the truth or falsehood of the relation; but in Juda?a, 
 where Jesus was said to have lived and suffered death, and in Jeru- 
 salem, which had been the grand theatre of the principal events. 
 They were not entrusted to a few at first, and, at the distance of 
 many years, divulged to a greater number; but they are published 
 immediately, while tlie pretended witnesses arc living and present, 
 and propagated with so much industry, and with so little reserve, 
 that all Jerusalem is filled with them, and they reach the ears of the 
 high-priest and the principal persons in the nation. They are 
 facts, too, of such a nature, that all are induced to inquire into 
 their truth, whether believers or unbelievers; the former, to satisfy 
 themselves that they arc not suffering persecution for a fable, and 
 that the high expectations which they are taught to entertain are 
 well-founded ; the latter, to vindicate themselves from the imputa- 
 tion of a foul murder, with which they must stand charged, if 
 what the Christians say be true. Yet in these circumstances, 
 
V. 17—42.) ACTS. 65 
 
 which must have been abundantly sufficient to have detected and 
 exposed the most artful imposture, the story gains increasing 
 credit; a plain proof of its reality. 
 
 2. We have fresh reason to admire the courage and intrepidity 
 of the apostles. Although imprisoned at night, for teaching the 
 people in the name of Jesus, yet in the morning, as soon as they 
 are set at liberty, they renew their labours, in the most public 
 place, where they could not fail to be noticed. When apprehended 
 a second time, and censured for their conduct by the whole Jewish 
 Sanhedrim, the highest court of justice in the nation, they boldly 
 declare that they had acted under the authority of God, and that 
 it was necessary that his instructions should be obeyed, in opposi- 
 tion to all human prohibitions. They assert the divine mission 
 and high exaltation of their Master, before the very assembly 
 by which he was condemed to death as a malefactor ; hereby vir- 
 tually accusing them of the grossest injustice. Such was the 
 conduct of the apostles, and it discovered the highest degree of 
 piety and integrity. Let us learn to copy so noble an example of 
 courage in a good cause. When conscience is to be obeyed ; 
 when religious truth is to be professed or communicated ; when 
 men are to be rescued from pernicious and dangerous errors, let 
 the conduct of the apostles be ours. Let us not be deterred by 
 the injunctions of the civil magistrate, by the laws of our country, 
 or by any other authority ; remembering that in regard to religion, 
 God is to be obeyed rather than men. 
 
 33. When they heard that, i. e. the declaration of 
 
 Peter, they were cut to the heart, and took council to 
 
 slay them. 
 
 They consulted together how they might get them condemned 
 by the governor, and so put to death ; for the Jews had not at this 
 time the power of inflicting capital punishment, as appears from 
 their conduct in regard to Jesus. 
 
 34. Then stood there up one in the council, a 
 Pharisee, named Gamaliel, a doctor of the law, "a 
 teacher of the laiv,'^ had in re[!ntation among all the 
 people, and commanded to put the apostles forth* a 
 little space. 
 
 Those of the Jews who had devoted themselves to the study of 
 the law, and made considerable proficiency in it, were allowed to 
 teach in public, and to resolve the doubts of the people respecting 
 difficult matters. These were sometimes called scribes, and some- 
 times lawyers and teachers of the law. This was the employment 
 of Gamaliel, and it seems that he had attained the greatest emi- 
 nence in his profession. He was a zealous opposer of Christianity, 
 
 * " Wl)o bade the aposlles lo stay without." Wakefield, who quotes James iv, 13. 
 VOL. III. I 
 
66 ACTS. (v. 17—42. 
 
 aamay be inferred from the character of Paul, who was his disciple, 
 and who had imbibed all the prejudices of his master; but the 
 advice which he gave upon the present occasion, was full of good 
 sense and prudence. 
 
 35. And said unto them, Ye men of Israel, take 
 heed to yourselves ^vllat ye intend to do, " u7iai ye 
 are about to do,^^ touching these men. 
 
 S6. For before these days rose up Theudas, boast- 
 ing himself to be somebody, " some great persoii,^^ 
 to whom a number of men, about four hundred, joined 
 themselves, who was slain, and all, as many as obeyed 
 him, were scattered and came to nothing. 
 
 As .Tosephus, the Jewish historian, mentions a Theudas, who, 
 pretending to be a prophet, drew after him many followers, and 
 perished miserably with them, but places him later by ten years 
 than the time at which Gamaliel delivered this speech, those who 
 consider him as the same person who is here mentioned, must 
 suppose there is some mistake in Josephus or the sacred historian ; 
 but, as this was a very turbulent period of the Jewish history, and 
 Theudas a very common name among the Jews, it is very possible 
 that there might be two impostors of the same name, who experi- 
 enced a like fate. Dr. Lardner* has mentioned several instan- 
 ces. There were two Judas's, who caused disturbances in Judaea, 
 besides the man taken notice of in the next verse. In this way 
 both accounts may be perfectly consistent. 
 
 37. After this man, rose up Judas of Galilee, in 
 the days of the taxing, " of the enrolment^'''' and drew 
 away much people after him : he also perished, and 
 all, even as many as obeyed him, were dispersed. 
 
 This Judas is sometimes called by Josephus, Judas the Gaulan- 
 ite, and sometimes, as he is here, Judas of Galilee, so that there 
 can be no doubt of their being the same person. The account 
 which he gives of him is that he excited the people to rebellion, at 
 the time of the general enrolment of persons and property, for the 
 purposes of taxation, under Cyrenius governor of Syria : telling 
 them that they had a mean spirit, if they could endure to pay 
 tribute to t')e Romans, and acknowledge mortal men for their 
 lords, after God had been their king. These sentiments, the 
 historian tells us, were imbibed with avidity by great numbers of 
 the people, and many were induced by his persuasion to refuse to 
 pay tribute. But in what manner the matter ended, .losephus has 
 no where related. There can be no doubt, however, that his enter- 
 prise was defeated, as Gamaliel informs us, since the tribute was 
 levied, and the Roman government continued to subsist. His 
 
 • Lardner's Works. Vol. I. pp. •lO.'j — ^113. Dod'lridgfc and Benson follow him. 
 Pearce followi Archbishop Usher, iu supposing ihai Theudas is only another nam« 
 for JuUaa. 
 
V. 17—43.) ACTS. 67 
 
 doctrines, however, were by no means removed from the minds of 
 the people, but continued to ferment there, until, as we learn by 
 the same writer, they produced the insurrection which terminated 
 in the destruction of the city and temple. It is generally allowed 
 that the taxing or enrolment mentioned in this passage is not the 
 same which is noticed in the second chapter of Luke's gospel, as 
 it now stands : the circumstance, however, of its not being distin- 
 guished from a prior one by being called tlie second taxing or 
 enrolment, affords a strong presumption against the existence of 
 any other, and is a fresh objection to that part of the history, in 
 addition to the many others to which it is liable. From Gamaliel's 
 language, we should suppose that he knew but of one enrolment ; 
 and probably there was no other. 
 
 38. And now I say unto you, Refrain from these 
 men, and let them alone : for if this counsel or this 
 work be of men, it will come to nothing; 
 
 Something will arise to defeat this scheme, as in the two prece- 
 ding instances, although at one time they promised fair for success. 
 
 39. But if it be of God, ye cannot overthrow it: 
 
 The next words are to be connected with the advice which he 
 had given in the preceding verse ; Refrain from these men and let 
 them alone, 
 
 Lest haply ye be found even to fight against God. 
 
 This is the reason on which his advice is founded. Gamaliel 
 probably thought that the Roman governors would become jealous 
 of the followers of Jesus, as they had of those impostors, and that 
 by their means the Christian doctrine would be suppressed, 
 without the interference of the Jewish rulers. 
 
 40. And to him they agreed; and when they had 
 called the apostles, and beaten them, either with rods 
 or hy scourging, they commanded that they should not 
 speak concerning the name of Jesus, and let them go. 
 
 41. And they departed from the presence of the 
 
 council, rejoicing that they were counted worthy to 
 
 suffer shame for his name. 
 
 They rejoiced to find that they had discovered so much attach- 
 ment to the cause of Christ, which, they believed, deserved all the 
 zeal which they could manifest, as to attract the notice of his 
 adversaries, and incur punishment from them. From the pun sh- 
 ment being called suffering shame, it is probable that it was of a 
 light nature, and intended rather for the purpose of degrading 
 than that of inflicting bodily pain. 
 
 42. And daily in the temple, and in every house, 
 " at home,^'' they ceased not to teach and preach 
 Jesus Christ, " that Jesus is the Christ.''^ 
 
6S ACTS. (v. 17—42. 
 
 REFLECTIONS. 
 
 1. The arguments emploj^ed by Gamaliel to dissuade the Jews 
 from persecution, are well worthy of tlie serious consideration of 
 Christians. If the opinions which you seek to suppress by force 
 are false, they will fall to the ground of themselves, and violence 
 is unnecessary and improper ; for it will delay, not hasten their 
 fall. If they should be true, your attempt is, at the same time, 
 fruitless and impious. The coalest is always unequal between 
 truth and error : if both should be defended with equal skill and 
 zeal, it is easy to decide, which will have the victory. The 
 progress of reason is slow, but certain, and mankind cannot fail to 
 be enlightened, if unremitted pains be taken for the purpose. Let 
 no one, therefore, stain his hands with persecution in opposing 
 error, when his wishes may be so easily accomplished in another 
 way. But your conduct, in having recourse to persecution, 
 deserves to be stigmatized with a harsher name than that of folly. 
 For it is possible, that the opinions of those whom you oppose may 
 be right, and your own erroneous ; and then, outrage and violence 
 are employed against the triends and benefactors of the human 
 race, against the worthiest men, and the servants of God ; against 
 those whom you cannot oppose successfully, or over whom, if you 
 could, it would be no honour to triumph. This implies no small 
 degree of guilt. 
 
 Happy would it have been for the Jews, happy would it have 
 been for Christians, if they had always been attentive to the 
 maxims of this wise teacher ! How much innocent blood would 
 have been spared ! How much human misery prevented ! But, 
 alas, it seems as if the bulk of mankind had yet to learn, what 
 history and observation have always taught the enlightened, the 
 folly and wickedness of persecution. 
 
 2. Let those who suffer for Christ, or for the cause of Christ, 
 derive consolation to themselves from the same source as the 
 apostles. Be assured, that your zeal is of no ordinary kind : it 
 has already engaged the attention and awakened the fears of your 
 opponents ; and tliey think, that the cause which you espouse, can 
 suffer no greater loss, than by the want of your exertions ; bearing 
 hereby an unwilling testimony to their value. If you had any 
 doubts of the sincerity and warmth of your attachment to the 
 interest of religion before, those doubts must now be removed ; 
 for they are acknowledged by the conduct of its enemies. Rejoice, 
 then, in the honourable distinction which you have attained : you 
 will henceforth be classed among the zealous followers of Jesus, 
 among ths apostles and martyrs whose names are handed down 
 with reverence from one generation to another. Blessed are you ; 
 for you are persecuted for righteousness' sake, and yours is (he 
 kingdom of heaven ; rejoice and be exceeding glad ; for great is 
 your reward in heaven. 
 
 3. The indefatigable industry of the apostles in the cause in 
 
vi. ]— 7.) ACTS. 69 
 
 which they were .engaged, notwithstanding so much opposition, 
 deserves our admiration and our praise. They are willing to 
 preach, wherever men are disposed to hear, and the truth is likely 
 to be communicated, in public, or private, in their own houses, or 
 in the temple. To them, while engaged in this important work, 
 every day is a sabbath, every house a chapel, and every spot of 
 ground consecrated. Let the professed ministers of the gospel, in 
 this respect, imitate their example. Let them manifest the like 
 unremitted industry, in correcting the errors and in reforming the 
 morals of mankind. If they should experience opposition from 
 the patrons of error and vice, let it only serve to quicken their 
 exertions, in as much as this alarm is a proof, that their past 
 labours have been in some degree successful ; in as much as the 
 present opposition may only be a prelude to much severer meas- 
 ures, which may deprive them of further opportunities of doing 
 good. While God is therefore pleased to give them leisure, let 
 them not fail to employ it, in the best manner, for this purpose. 
 
 SECTION IX. 
 Appointment of deacons to superintend the daily ministration. 
 
 Acts vi. 1 — 7. 
 
 1. And in those days when the number of the 
 disciples was multiplied, there arose a murmuring of 
 the Grecians against the Hebrews, because their 
 widows were neglected in the daily ministration. 
 
 These Grecians, who complained of neglect, were probably pro- 
 selytes to the Jewish religion* from among the Greeks, or the 
 descendants of such persons, who had now embraced Christianity, 
 They were become Jews by conforming to all the ceremonies of 
 the Mosaic law ; but they were not allowed the same civil privi- 
 leges as the native Israelites, who, by way of distinction, were 
 called Hebrews ; nor were they, by any means, held in the same 
 estimation. A proof of this they experienced on the present occasion, 
 even after their conversion to Christianity, by having their widows 
 overlooked in the daily provision that was made for those of the 
 Hebrews from the public fund. Of this partiality they complained, 
 as they well might ; and the apostles were disposed to grant them 
 redress. 
 
 2. Then the twelve called the multitude of the 
 disciples unto them, and said, it is not reason, " // is 
 not reasonable,'''' that we should leave the word of 
 
 • Lardner (Remarks on Dr. Ward's Diss. Vol. IX. p. 292) suspects, that the 
 original reading was tx^^vov. 
 
70 ACTS. (vi. 1—7. 
 
 God and serve tables, i. e. employ ourselves to furnish 
 provisi'ms. 
 
 3. Wherefore, brethren, look ye out among you, 
 seven men of honest report, full of the Holy Spirit 
 and wisdom, " testified to he full of the Holy Spirit 
 and ivisdoniy^^ whom ye may appoint over this busi- 
 ness. 
 
 4. But we will give ourselves continually to 
 praj^er, and to the ministry of the word. 
 
 The money which had been raised for charitable purposes by 
 the new converts, was at tirst committed to the disposal of the 
 apostles , but as they had more important work to engage their 
 attention, they were obliged to entrust it to others, who, it seems, 
 had not made an equitable distribution, but suffered themselves to 
 be influenced by national prejudices. To provide for this and 
 other cases, and to free themselves from every interruption in the 
 great business of instruction, they desire the disciples to recom- 
 mend seven persons for the office of distributing their charity, 
 who might be respectable for their wisdom, and for a more than 
 ordinary portion of miraculous powers. 
 
 5. And the saying, " the address,'''' pleased the 
 
 whole multitude : and they chose Stephen, a man 
 
 full of faitli and of the Holy Spirit, and Philip, and 
 
 Prochorus, and Nicanor, and Timon, and Parmenas, 
 
 and Nicolas, a proselyte of Antioch ; 
 
 These names are all, or most of them, Greek ; but we cannot 
 certainly infer thence, that the persons were so. For some of the 
 apostles, who were undoubtedly Hebrews, had Greek names. 
 One of the deacons, Stephen, was certainly a Hebrew, as appears 
 from his speech in the next chapter, and so were probably the 
 rest except Nicolas, who is expressly called a proselyte. But this 
 circumstance tends to confirm the opinion which has just been 
 given, that the persons who complained upon the present occasion 
 were proselytes to the Jewish religion. Hence appears the pro- 
 priety of choosing a proselyte to superintend the concerns of those 
 who were in the same situation with himself, and with whom he 
 could not fail to have a fellow-feeling. 
 
 6. Whom they set before the apostles, and, when 
 they had prayed, they laid their hands on them. 
 
 The action of laying on of hands probably accompanied the 
 prayers of the apostles, and did not follow them, as the words may 
 seem to imply, and was intended to render their prayers more 
 in)pressive, and mark out the persons who were the objects of 
 them. 
 
 7. And the word of God increased, " thrived,^^ 
 
vi. 1—7.) ACTS. 71 
 
 and the number of the disciples multiplied in Jerusa- 
 lem greatly ; and a great company of the priests 
 were obedient to the faith. 
 
 That many priests, the inveterate enemies and persecutors of 
 Jesus should profess their faith in him, and hereby expose them- 
 selves to the peculiar hatred of their brethren, and especially, that 
 a large company, or, as the words properly signify, a great mul- 
 titude should do so, is highly improbable. So remarkable a fact 
 would have been noticed again : but this is the only instance in 
 which it is mentioned. One ancient version, the Syriac,* instead 
 of priests, has Jews in this place ; and I am inclined to think, that 
 this must have been the original reading. According to this sup- 
 position, Luke, after saying, that the disciples multiplied greatly 
 in Jerusalem, adds, that a great multitude of other Jews, that is, 
 of the inhabitants of the neighbouring country, became obedient 
 to the faith ; a thing highly probable in itself, and what it was very 
 natural that he should mention. 
 
 REFLECTIONS. 
 
 1. The conduct of the apostles in preferring one employment 
 to another, may afford a rule for directing others who may be in 
 like circumstances. 
 
 When two employments interfere, they choose to follow that in 
 which they are likely to be the more useful. They decline the 
 office of distributing the charities of the first converts, although 
 a post of great honour and influence, because it interrupted them 
 too much in the great work of preaching the Christian doctrine; 
 hereby showing, that to provide for the wants of the mind was, in 
 their estimation, a more important service than providing for those 
 of the body, and that instructing men in the means of attaining a 
 virtuous life now, and an eternal well-being hereafter, is of more 
 utility than furnishing them with temporal accommodations. For 
 the one office they are peculiarly well qualified, by being the com- 
 panions of their Master from the beginning, and by the extraordi- 
 nary powers with which they are endowed. For the other, men 
 of interior endowments might be found among the disciples, equally 
 well qualified with themselves, and who would not be interrupted 
 by it in any other more important work. To such persons, there- 
 fore, they refer it. The apostles are, in this instance, an example 
 to those who came after them, who possess from nature, or have 
 acquired by industry, peculiar talents for instructing mankind ; 
 teaching them not to entangle themselves so far with other employ- 
 ments, as may interfere with the main design of their profession, 
 and obstruct the exercise of their abilities. 
 
 * To the authority of the Syriac may be now added, that of five manuscripts, not 
 however of high antiquity, and the quotation of Theophylacl. See Griesbach, 
 2ud. edition. — Editor. 
 
72 ACTS. (vi. 8—15. vii. 1—60. 
 
 The ministry of the word is indeed, with those who undertake 
 it in the present day, a vokintary employment, nor can any claim a 
 commission from above, for exercising it ; but if, by any means, 
 they are better qualified for this office than many others, it is the 
 part of prudence and benevolence to confine themselves to it, as 
 they have hereby a prospect of doing more good, and as persons 
 may easily be found to discharge inferior offices. 
 
 2. Christian teachers may learn hence, how necessary it is to 
 join prayer with the preaching of the word. The apostles were 
 aware of this necessity ; for they desire to be set free from the 
 office of deacons, in order that they might give themselves up to 
 prayer, as well as the ministry of the word. What they prayed 
 for was, no doubt, the success of their labours in preaching, the 
 continuance of miraculous powers, and resolution and fortitude to 
 support the opposition and the evils which they had to encounter 
 in the exercise of their apostolic office. The ministers of religion 
 in the present day, who meet with like obstacles, will find the 
 same means equally necessary. Without the continual aid of this 
 exercise, they are in danger of forgetting the importance of their 
 work ; of being discouraged by difficulties, or of growing remiss 
 in their exertions. Let tliem, therefore, often present themselves 
 and their labours before God, and thus seek the animating influ- 
 ence of those motives which they cannot fail to feel, when viewing 
 them in his presence. 
 
 SECTION X. 
 
 Stephen is brought before the council. His defence and martyrdom. 
 
 Acts vi. 8—15. vii. 1— GO. 
 
 8. And Stephen, full of faith and power, did 
 great wonders and miracles among the people. 
 
 This serves to explain what is said of him in the fifth verse, that 
 he was full of the Holy Spirit. By this, it appears, no more was 
 intended than that he was possessed of supernatural powers, and 
 wrought many miracles. 
 
 9. Then there arose certain of the Synagogue 
 which is called the synagogue of the Libertines, and 
 Cyrenians, and Alexandrians, and of them of Cilicia, 
 and of Asia, disputing with Stephen. 
 
 It has been generally supposed, that the Libertines werr^ Jews, 
 who, having been slaves to Roman masters, had received their 
 liberty, and took their name from that circumstance. But as there 
 was a city or district in A frica, called Libcrtina,* it is most probable, 
 
 * Pcarcc. 
 
vi. 8—16.) ACTS. 73 
 
 that the Libertines were thus denominated from that name ; the 
 more especially, as the Cyrcnians and Alexandrians, mentioned in 
 connexion with them, were inhabitants of that quarter of the globe. 
 As the Jews who resided in foreign countries had frequent occasion 
 to resort to Jerusalem, to bring offerings to the temple, and for 
 other purposes, they found it convenient to have synagogues of 
 their own, in which the law might be read to them in a language 
 which was familiar to them, namely, the Greek. These were the 
 persons whom Stephen met, and with whom he disputed on the 
 present occasion. 
 
 10. And they were not able to resist the wisdom 
 and the spirit, i. e. the ivise spirit, with which he 
 spake. 
 
 11. Then they suborned men, which said, We 
 have heard him speak blasphemous words against 
 Moses and against God. 
 
 12. And they stirred up the people, and the elders, 
 and the scribes, and came upon him, and caught him, 
 and brought him into the council. 
 
 13. And set up false witnesses, which said. This 
 man ceaseth not to speak blasphemous words against 
 this holy place and the law : 
 
 14. For we have heard him say, That this Jesus 
 of Nazareth shall destroy this place, and shall change 
 the customs which Moses delivered us. 
 
 They had probably heard Stephen recount some of the prophe- 
 cies of Jesus, respecting the destruction of Jesusalem and the 
 temple, in which case some of the customs of the place must undoubt- 
 edly cease; such as the rites of sacrifice, and other things. 
 
 15. And all that sat in the council, looking stead- 
 fastly on him, saw his face, as it had been the face of 
 an angel. 
 
 To see his face like the face of angel, is only a Jewish form of 
 speech, to express the gracefulness or majesty, or both, which 
 appeared in the countenance of Stephen, when about to speak, 
 and when illuminated with the sentiments that ho was going to 
 deliver, which we have in the next chapter. 
 
 We see from this history what base expedients those men have 
 recourse to, whose minds are prejudiced against the truth. The 
 opposers of Stephen, because tliey cannot answer his arguments, 
 resolve to take away his life ; and that by the most dishonourable 
 
 VOL. 111. 
 
74 ACTS. (vii. 1—16. 
 
 means ; by sabornms; men to bear false witness against him. 
 What complicated guilt and folly ! Let us, my brethren, cultivate 
 a sincere love of truth, as one of the best and noblest qualities of 
 the mind. It will save us from a thousand dishonourable and 
 criminal artifices, to which the advocates of error must have 
 recourse, in order to support a bad cause. 
 
 1. Then said the high -priest, Are these things so? 
 
 Is the charge of having spoken blasphemous or wicked 
 words against Moses and against God, true ? offering Stephen an op- 
 portunity of defending himself. 
 
 2. And he said, Brethren and Fathers, (some of 
 
 the council ivere much his seniors,) hearken ! 
 
 Stephen makes an indirect reply to the charge of blasphemy, by 
 reciting briefly a considerable portion of the Old Testament history, 
 hereby showing, that ho believed in the same God and the same 
 revelations with themselves, and could not, therefore, be guilty of 
 the crime of which he was accused. He reminds them, also, of 
 several instances in which they had rejected or ill treated divine mes- 
 sengers, intending hereby to warn them of the danger which they 
 were in of being guilty of the same crime, in the present instance, 
 by rejecting the Messiah. 
 
 The God of glory appeared unto our father Abra- 
 ham, when he was in Mesopotamia, before he dwelt in 
 Charran. 
 
 This place is called Haran in the book of Genesis, and lay in 
 the country between the rivers Tigris and Euphrates, which was, 
 on that account, called Mesopotamia. 
 
 3. And said unto him. Get thee out of thy country, 
 and from thy kindred, and come into the land which 
 I shall show thee. 
 
 The object of this extraordinary command was to preserve him 
 from idolatry, with which all his kindred were infected, and which 
 it would have been impossible for the patriarch to resist, if he had 
 remained among them. It is probable that the Canaanites, at this 
 time, were not so much corrupted in this respect as the Chaldeans; 
 for we read of Melchizedek, king of Salem, who was priest of the 
 most high God, and who blessed Abraham ; and likewise of some 
 other persons who seemed to have retained the knowledge of the 
 true God. In this country it was foreseen that Abraham would 
 meet with fewer temptations to idolatry, and be better able to 
 preserve his integrity. 
 
 4. Then came he out of the land of the Chal- 
 deans, and dwelt in Charran : and from thence, when 
 
vii. 1— IG. ACTS. 75 
 
 his father was dead, he, i. c. God, removed him into 
 this land, wherein ye now dwell. 
 
 5. And he gave him no inheritance in it, no, not 
 so much as to set his foot on ; yet he promised that 
 he would give it him for a possession, and to his seed 
 after him, when as yet he had no child. 
 
 These circumstances are mentioned to illustrate the strength of 
 the patriarch's faith. He believed that God would bestow the 
 land of Canaan upon his posterity, although he had not ground 
 enough to set his foot upon, and although he had no child, nor, 
 according to the common course of nature, had the prospect of any. 
 Abraham had, indeed, one small portion of land, the field of 
 Macphelah, which he bought for a burying-place ; yet, as it was 
 purchashed by himself, and not given him by God, it is not noticed 
 here. 
 
 6. And God spake on this wise, " in this manner,^^ 
 that his seed should sojourn in a strange land, and 
 that they should bring them into bondage, and entreat 
 them evil four hundred years. 
 
 The children of Israel were not four hundred years in bondage ; 
 for the v/hole period of their residence in Egypt was not more 
 than two hundred and fifteen years. But that period must be 
 applied to the first part of the paragraph, as well as the last, that 
 is, to the whole time of their sojourning in a strange land, in 
 Canaan as well as in Egypt, and then it will include the whole 
 period from the birth of Isaac to the time of their deliverance, 
 which makes four hundred years. Paul, Galatians iii. 17, reckons 
 four hundred and thirty years from the covenant made with 
 Abraham to the time of the giving the law ; but his reckoning 
 includes the time which elapsed before the birth of Isaac, which 
 was between twenty and thirty years. 
 
 7. And the nation to whom they shall be in bon- 
 dage will I judge, " ivill I punish,'''' said God ; and 
 after that shall they come forth, and serve me in this 
 place, in Canaan, or Palestine. 
 
 8. And he gave him the covenant of circumci- 
 sion, or, circumcision as the ratifying act of the cove- 
 nant. And so Abraham begat Isaac, and circumcised 
 him the eighth day : and Isaac begat Jacob, and Jacob 
 begat the twelve patriarchs. 
 
 9. And the patriarchs, moved with envy, sold 
 Joseph into Egypt : but God was with him, 
 
 10. And delivered him out of all his afflictions. 
 
76 ACTS. (vii. 1—16. 
 
 and gave him favour and wisdom, i. e. first loisdom 
 and then favour, in the sight of Pharaoh king of 
 Egypt, and he made him governor over Egypt and all 
 his house. 
 
 11. And there came a dearth over all the land of 
 Egypt and Canaan, and great affliction ; and our 
 fathers found no sustenance : 
 
 12. But when Jacob heard that there was corn 
 in Egypt, he sent out our fathers first ; 
 
 13. And at the second time Joseph was made 
 known to his brethren, and Joseph's kindred was 
 made known unto Pharaoh. 
 
 14. Then sent Joseph, and called his father Jacob 
 to him, and all his kindred, threescore and fifteen 
 souls. 
 
 This number does not correspond with that which is mention- 
 ed in Gen. xlvi. 27, where seventy only are enumerated ; and 
 commentators have been much perplexed to reconcile the two 
 places. But the truth is, that Stephen has followed the Greek 
 translation of the Old Testament, which has added Manasseh and 
 Ephraim, and their children to the list, who were indeed descend- 
 ants of Jacob, but did not go with him into Egypt, being already 
 in that country. Which of these numbers is the right, it is of little 
 consequence to determine, except to those who maintain the 
 inspiration of Stephen, and, at the same time, the inspiration of 
 the history of Genesis. The reason of mentioning the number 
 that came down with Jacob into Egypt, was to show the great 
 increase of the children of Israel, who, in little more than two 
 hundred years, grew from seventy persons into a great nation. 
 
 15. So Jacob went down into Egypt, and died, he 
 and our fathers ; 
 
 16. And were carried over into Sychem, ^^ She- 
 chem,^^ and laid in the sepulchre that Abraham bought 
 for a sum of money, of the sons of Emmor, the father 
 of Sychem. 
 
 This purchase was made by Jacob, and not by Abraham, Gen. 
 xxxiii. 19. One name has, therefore, been substituted for another ; 
 but whether this mistake arose from a slight failure of the memory 
 in Stephen, or in Luke, or, which is as likely, from the error of a 
 transcriber, it is of little consequence to determine. 
 
vii. 1—16.) ACTS. 77 
 
 REFLECTIONS. 
 
 The portion of Scripture which we have been reading, although 
 it requires little explanation, is not without instruction. 
 
 1. The conduct of Abraham, in believing the divine declara- 
 tions, affords an excellent example for the imitation of Christians. 
 Although the blessing promised, was of the most extraordinary 
 nature; although the event was distant; although there was no 
 apparent probability of its ever being fulfilled ; this patriarch 
 relies with implicit confidence upon the power and faithfulness of 
 God. In doing so, ho was not actuated by a spirit of extravagant 
 presumption, but followed the soundest principles of reason and 
 piety ; and the event fully justified his conduct. If we act in the 
 same manner, in regard to other promises which yet remain to be 
 fulfilled, we shall do honour to ourselves, and to the great Being in 
 whom we believe. We are assured of an inheritance in a better 
 country, and are now required to live and act in expectation of 
 that event. The object of our hope is unseen and distant, and we 
 must shortly be laid in a place, from which, according to present 
 appearances, it is not likely that we shall ever return. But let us 
 not on this account abandon our hopes. Other persons have 
 believed promises of God equally improbable, which have been 
 fully accomplished, and there is nothing which can prevent the 
 execution of this, by a Being of almighty power and infinite 
 wisdom. 
 
 2. Nothing could be more base and criminal than the conduct 
 of the patriarchs towards Joseph, Such a want of common hu- 
 manity, to say nothing of brotherly affection, we could hardly have 
 expected in any belivers in the God of Israel ; much less in such 
 a family as that of Jacob. But the conduct of Joseph, in forgiving 
 entirely this great injury, when it was fully in his power to re- 
 taliate ; in acknowledging as his brethren those who had forfeited 
 all title io" the privileges of that relation, when he himself was so 
 highly exalted above them ; in preserving them and their children 
 alive, in a time of famine, is an instance of virtue and greatness of 
 mind which demands our highest admiration and praise. This 
 circumstance alone, had we known nothing more of his history, 
 wo«ld have been sufficinat to immortalize his memory. How ten- 
 der and affecting his language to them, when they come, full of fear 
 and apprehension, to implore his forgiveness! " But as for you," 
 says he, "ye thought evil against me ; but God meant it unto good, 
 to bring to pass, as it is this day; to save much people alive. Now, 
 therefore, fear ye not, I will nourish you and your little ones. 
 And he comforted them, and spake kindly unto them!" You see 
 that he views the hand of God as well as the enmity of his 
 brethren, in his sufferings, and offers them consolation which they 
 could not offer tiiemselves. How truly noble is this conduct! 
 Joseph enjoyed far greater pleasure and satisfaction of mind in 
 
78 ACTS. (vii. 17—36. 
 
 this behaviour, than the amplest revenge could have aflorded ; and 
 so will every one who imitates his example. 
 
 3. The history of this patriarch may teach us that exalted 
 virtue is not universally prosperous. The excellent character of 
 Joseph could not secure him from the envy and ill treatment of 
 his brethren. Indeed the virtue which he possessed seems to have 
 been one principal ground of the dislike which they entertained 
 against him. Let not good men, therefore, of the present day, be 
 surprised or discouraged if they experience treatment to which 
 their predecessors and superiors were exposed, and from which 
 one, who was greater than Joseph was not exempted : especially 
 when they recollect, what indeed they may learn at the same time, 
 that virtue, however oppressed and injured for a season, will 
 triumph in the end, and that it is generally the surest, if not the 
 easiest, path to human favour and pros])erity. With the prospect 
 of such a termination to their journey, they may well endure a few 
 hardships by the way. 
 
 17. But when the time of the promise drew nigh, 
 which God had sworn to Abraham, the promise of 
 release from, EgyjJt, the people grew and multiplied 
 in Egypt, 
 
 18. Till another king arose which knew not 
 Joseph. 
 
 19. The same dealt subtly with our kindred, and 
 evil entreated our fathers, so that they cast out their 
 young children, to the end that they might not live. 
 
 20. In which time Moses was born, and was 
 exceeding fair, and nourished up in his father's house 
 three months. 
 
 21. And when he was cast out, Pharaoh's daugh- 
 ter took him up, and nourished him for her own son. 
 
 22. And Moses was learned in all the wisdom of 
 the Egyptians, and was mighty in words and deeds. 
 
 That Egypt was anciently the seat of learning, and that the 
 Egyptians were the inventors of several branches of science, is 
 generally allowed by historians ; and particularly that they first 
 discovered the princi|)les of that system of the universe which 
 afterward rendered the name of Copernicus illustrious. What de- 
 gree of knowledge they possessed in the time of Moses, wc do 
 not certainly know ; but whatever it might be, it is probable, 
 independently of the authority of Stephen, that the adopted son of 
 Pharaoh's daughter was acquainted with it. To what particular 
 facts Stephen refer.s, when he says that Moses became mighty in 
 
vii. 17—36.) ACTS. 79 
 
 words and deeds, it is impossible to say. He probably spoke from 
 tradition : for the Old Testament history is silent upon the subject. 
 That Moses was no orator, is sufficiently evident ; for Aaron, his 
 brother, was employed to speak for him on all public occasions, and 
 that he was not skilled in military affairs, is equally clear ; for 
 military expeditions were entrusted to the care of Joshua, 
 and never commanded by Moses in person. It is highly improba- 
 ble, therefore, that the story which Josephus tells us of his com- 
 manding the Egyptians in a successful expedition against the 
 Ethiopians should be true. That Moses was skilled in writing or 
 composition, appears from the history which bears his name, and 
 also from the book of Job, if that really be, as some suppose, his 
 work. In regard to the laws and institutions of Moses, they had 
 a higher origin than his own wisdom. 
 
 23. And when he was forty years old, it came 
 mto his heart to visit his brethren, the children of 
 Israel. 
 
 24. And, seeing one of them suffer wrong, he 
 defended him, and avenged him that was oppressed, 
 ^^that was overpowered,'''' and smote the Egyptian : 
 
 25. For he supposed his brethren would have 
 understood, how, that God, by his hand, would de- 
 liver them : but they understood not. 
 
 The design of delivering the Israelites from bondage and from 
 Egypt, in the manner in which it was accomplished, originated 
 with God, and it was with much difficulty, and not till after he had 
 made many objections, that Moses could be prevailed upon to 
 engage in the undertaking. It is not likely, therefore, that he 
 should offer his services for that purpose. Yet his visit to his 
 countrymen, and his interference in their behalf, were intended to 
 show that he was willing to exert himself for their benefit, although 
 he might thereby incur personal danger. He probably thought 
 that his influence at court would have enabled him to remove, or 
 at least to alleviate, their sufferings. But the Israelites were too 
 much oppressed with their sufferings to attend to any hint of this 
 kind. 
 
 26. And the next day he showed himself unto 
 them as they strove, and would have set them at one 
 again, " would have reconciled them,'''' saying. Sirs, 
 ye are brethren, why do ye wrong one to another ? 
 
 27. But he that did his neighbour wrong thrust 
 him away, saying. Who made thee a ruler and a judge 
 over us ? 
 
 28. Wilt thou kill me, as thou didst the Egyptian 
 yesterday ? 
 
80 ACTS. (vii. 17—36. 
 
 29. Then fled Moses at, this saying, and was a 
 stranger in the land of Midian, where he begat two 
 sons. 
 
 30. And when forty years were expired, there 
 appeared to him in the wilderness of mount Sina, an 
 angel of the Lord in a flame of fire in a bush. 
 
 This passage, as well as many in the Old Testament, affords a 
 proof that by "an angel of the Lord," nothing more is to be un- 
 derstood than some instrument of the Divine Being, for communi- 
 cating his will to mankind, or for executing his purposes. For we 
 here tind that a flame of fire, or rather, perhaps, the voice that 
 came out of it, is so called. That there was no intelligent being 
 present on this occasion, besides God himself, is evident from the 
 words that follow, in which the Divine Being speaks in his own 
 person. In like manner, a dreaui, a vision, a voice from heaven, 
 a plague, a burning wind, are called angels of God. And what- 
 ever God is pleased to do by them is said to be done by an angel 
 of the Lord.* 
 
 31. When Moses saw it, he wondered at the sight ; 
 
 What excited his surprise, as we learn from the history, was 
 that the bush should not be consumed by what appeared to be a 
 burning flame. 
 
 And as he drew near to behold it, the voice of the 
 Lord came unto him, 
 
 32. Saying, I am the God of thy fathers, the God 
 
 of Abraham, and the God of Isaac, and the God of 
 
 Jacob. Then Moses trembled, and durst not behold. 
 
 He was approaching tlie bush, curious to examine the appear- 
 ance ; but hearing the voice of God from it, he durst no longer 
 look towards it. From the strong manner in which Moses was 
 affected, it is probable, that this was the first appearance which the 
 Divine Being ever made to him. 
 
 33. Then said the Lord to him, Put off thy shoes 
 from thy feet : for the place where thou standest is 
 holy ground. 
 
 The ground was rendered holy by the presence of God ; and 
 Moses was required to uncover his feet, as a testimony of respect 
 usually paid to a superior, as uncovering the head is in modern 
 times. In the history of this transaction in the book of Exodus, 
 this order precedes the declaration in the foregoing verse; a 
 change which is of little impotrance in itself, but which shows that 
 Stephen was guided by his memory, and not by any superior 
 assistance. 
 
 * Lowman's Three Tracts, p. 25. 
 
vii. 17—36.) ACTS. 81 
 
 34. I have seen, I have seen, or, «s it is in Exodus, 
 
 " / have surely seen,'''' the affliction of my people 
 
 which is in Egypt, and I have heard their groaning, 
 
 and am come down to deliver them. And now come, 
 
 I will send thee into Egypt. 
 
 As God is every where present, and knows what takes place at 
 all times, when he here speaks of himself as now hearing of the 
 afflictions of the children of Israel for the first time, and coming 
 down from heaven to deliver them, ho only accommodates his 
 language to the gross conception of men. 
 
 35. This Moses, whom they refused, saying. Who 
 made thee a ruler and a judge ? the same did God 
 send to be a ruler and a deliverer, by the hands 
 of the angel which appeared to him in the bush. 
 
 By reminding the Jews of the folly of their ancestors, in despi- 
 sing the services of a man whom God honoured, by employing 
 him as the fittest instrument of their deliverance, Stephen plainly 
 insinuates, that his countrymen might have been guilty of the like 
 folly a second time, in rejecting Jesus of Nazareth. 
 
 SQ. He brought them out, after that he had show- 
 ed wonders and signs, in the land of Egypt, and in 
 the Red Sea, and in the wilderness, forty years. 
 
 REFLECTIONS. 
 
 1. We may observe how truly honourable and noble was the 
 conduct of Moses in regard to his brethren. He forsakes the 
 honours and pleasures of a court, to visit a despised, oppressed, 
 and enslaved people ; he concerns himself in their affairs, and 
 endeavours, at the hazard of his own life, to redress their wrongs ; 
 and this he does entirely from a principle of faith, before God had 
 appeared to him, and before he had made any of those gracious 
 communications with which the patriarchs had been favoured ; 
 relying upon the promise of God to their fathers, that he would be 
 their protector and deliverer. Justly has his conduct, upon this 
 occasion, been celebrated by the writer of the Epistle to the 
 Hebrews : " By faith," says he, " Moses, when he was come to 
 years, refused to be called the son of Pharaoh's daughter, choosing 
 rather to suffer affliction with the people of God, than to enjoy the 
 pleasures of sin for a season ;" that is, the pleasure of sinners 
 or idolaters, which are only temporary. For that Moses partook 
 of sinful pleasures does not appear. " Esteeming the leproach of 
 Christ," or, as it would be better rendered, "the reproach of the 
 anointed," that is, of God's chosen people, the Israelites, " greater 
 
82 ACTS. (vii. 37—50. 
 
 riches than the treasures of Ecypt." This conduct was truly 
 generous and disinterested ; and justly was ho afterwards honoured 
 by (xod with being made the deliverer and law-giver of the people 
 to whom he had shown such regard. How well does his charac- 
 ter illustrate the happy cflbcts of a virtuous and religious education ; 
 for to the pious instructions of his parents he was no doubt indebt- 
 ed for his firm belief in the divine promises. 
 
 How different the part which Moses acted, from that of many 
 of those w ho have been in the like circumstances ; who, when 
 once raised from a mean condition to affluence and power, entirely 
 forget the afllicted condition of their brethren, and are often zealous 
 to countenance the measures of their oppressors, in order to con- 
 vince their new friends, that tliey have entirely discarded their 
 former acquaintance, and that they are sincere in their present 
 professions. 
 
 2. Happy would it bo for mankind, did they but attend to 
 the motive which Moses is represented as suggesting for abating 
 the violence of his contending countrymen. Why do ye injure 
 one another 1 Ye are brethren, descended from the same ances- 
 tor, children of one family, members of one community, professors 
 of one religion. A'iolcnt contests, bitter animosities, and barba- 
 rous treatment among persons so nearly related, are peculiarly un- 
 natural and reproachful. Let private families, when torn with 
 internal dissensions ; let Christian societies, when diftering in 
 religious opinions, remember this important truth ; and it cannot 
 fail to soften their animosities against each other, and to moderate 
 the violence of their contests. Nor let it be forgotten by contend- 
 ing nations. However different from each other in situation, in 
 language, and in imagined interests, they have all one common 
 nature, and one Father in heaven. Let this consideration soften 
 the ferocities of war, and teach them humanity towards each 
 other. Let it teach them to pity and pray for their misguided 
 brethren, and not to anathematize them. 
 
 37. Tins is that Moses wliich said unto the 
 children of Israel, A prophet shall the Lord your 
 God raise up unto you of your brethren, as he has 
 raised me ; him shall ye hear. 
 
 This declaration of Moses referred, originally, to a succession 
 of prophets or teaclicrs among the children of Israel, and not to 
 any one individual. Yet it is properly applied to the INlessiah, 
 because he must be included in the number. 
 
 38. This is he that was in the church, " m the 
 congregation,^^ in the wilderness, with the angel that 
 spake to him in the mount Sina, and with our fathers : 
 who received the lively oracles, " the doctrines of 
 life,'''' to give unto us. 
 
vii. 37—50.) ACTS. 83 
 
 It was God who delivered the law from mount Sinai : tlie angel, 
 therefore, to whom it is attributed, must be understood, as before 
 explaiued, to mean either the fire which appeared on the top of 
 the mountain, or the voice which proceeded from it. The laws 
 of Moses are here called the doctrines of life, because they pro- 
 longed the lives of those who observed thenijin the land of Canaan. 
 
 39. To whom our fathers would not obey, but 
 thrust him from them, and in their hearts turned back 
 again into EgyjDt ; 
 
 They wished to return thither, though they did not actually 
 do so. 
 
 40. Saying unto Aaron, Make us gods to go before 
 us : for as for this Moses, which brought us out of the 
 land of Egypt, we wot not, " we know 7io^," what 
 is become of him. 
 
 41. And they made a calf in those days, and 
 
 offered sacrifice unto the idol, and rejoiced in the 
 
 works of their own hands. 
 
 If they regarded the image of a calf as really a god, nothing 
 could expose the folly ' of idolatry more than saying that they 
 rejoiced in, or worshipped, the work of their own hands. 
 
 42. Then God turned, and gave them up to wor- 
 ship the host of heaven, as it is written in the book of 
 the prophets, O ye house of Israel, have ye offered 
 unto me slain beasts and sacrifices, by the space of 
 forty years in the wilderness ? 
 
 43. But ye took up the tabernacle of Moloch, 
 supposed to mean the sim, and the star of your god 
 Remphan, or, ^^Rephan,^^ as some copies read it, 
 supposed to be the planet Saturn, figures which ye 
 made to worship them : and I will carry you away 
 beyond Babylon. 
 
 This is a quotation from the prophet Amos, in which he replies 
 to a boast of the children of Israel, that they had served God 
 faithfully for forty years in the wilderness, by telling them that, at that 
 time, as some imagine, or afterwards, as others with more proba- 
 bility suppose, they had carried the image of Moloch in a tent, 
 and a star to represent Rephan, anotlier of their gods, and that for 
 these offences they were to be carried captive to, or beyond, Ba- 
 bylon. This last circumstance shows that the idolatry here 
 referred to, was not any thing practised in the wilderness, but must 
 have taken place in some succeeding period. For the captivity ot 
 Israel and Judah was a punishment inflicted for offences committed 
 in the land of Canaan. This quotation docs not correspond with 
 
84 ACTS. (vii. 37—50. 
 
 the original Hebrew, where we have the word Chiun instead of 
 Rephan ; nor yet exactly with the Greek translation, although 
 evidently borrowed thence, in which we have Damascus instead of 
 Babylon, but these variations are of little importance, where the 
 inspiration of the speaker is not maintained, and may be easily 
 accounted for by a failure of memory in Stephen. 
 
 44. Our fathers had the tabernacle of testimony 
 in the wilderness, as he had appointed, speaking unto 
 Moses, that he should make it according to the fashion 
 that he had seen ; 
 
 The tent or tabernacle of testimony was so called, because it 
 contained the two tables of stone on which God had written, with his 
 own hand, the ten commandments delivered in an audible voice 
 from Mount Sinai, and which were to be kept as a memorial of 
 that event to all future generations. A model of this tabernacle 
 was shown to Moses on the mount, and he was directed to make it 
 exactly after that pattern. Stephen seems to have introduced the 
 mention of the tabernacle and temple, in order to show that he 
 considered them as of divine appointment, and that the charge 
 brought against him, so far as it respected these places, was 
 without foundation. 
 
 45. Which also our fathers that came after brought 
 in with Jesus, "/o.s/m«," into the possession of the 
 Gentiles, whom God drove out before the face of our 
 fathers, unto the days of David ; 
 
 46. Who found favour before God, and desired to 
 
 find a tabernacle for the God of Jacob. 
 
 David was favoured with great success in the wars against the 
 Canaanites, and wished to erect a temple for the ark of God from 
 the spoils which he had taken from his enemies. But he was not 
 permitted to accomplish his wishes, because he had been engaged 
 in war, and his hands were stained with blood : the Divine Being 
 choosing to express his dislike of war in this manner. This 
 honour was reserved for the more peaceful reign of his successors. 
 
 47. But Solomon built him a house. 
 
 48. Howbeit, ''though indeed,'''' the Most High 
 dwelleth not in temples made with hands, as saith the 
 prophet,* 
 
 49. Heaven is my throne, and earth is my foot- 
 stool : What house will ye build me, saith the Lord ? 
 Or what is the place of my rest ? 
 
 50. Hath not my hands made all these things ? 
 
 * Isaiah Ixvi. I. 
 
vii. 37—50.) ACTS. 85 
 
 In this sublime language the Deity, by the prophet Isaiah, ex- 
 presses his universal presence, and declares that the manifestation 
 of his perfections cannot be limited to any place. This quotation 
 was very properly made by Stephen, in order to convey to the 
 Jews this useful admonition, that they set too high a value upon 
 their temple, when they supposed that God could be worshipped in 
 no other place. 
 
 REFLECTIONS. 
 
 1. The strong tendency which the children of Israel discovered 
 to forsake the laws and institutions under which they lived, affords 
 a strong presumption that they were not at first chosen by them- 
 selves, but that they had a superior origin. Had they been devised 
 by the people, they would have contrived something more agree- 
 to their wishes and inclinations; and if they had been the con- 
 trivance of MoseSj he would have taken care to give them what was 
 more acceptable, and not have imposed a yoke which they were 
 never able to bear. The truth is, that the institutions of Moses 
 proceeded from the Divine Being himself, who, in giving them, 
 consulted the benefit of the Israelites and the future good of man- 
 kind, rather than the wishes of the Jews. Hence it was that he 
 required many things which they bore with great impatience, and 
 which nothing could have induced them to submit to at all, but un- 
 questionable evidence of divine interposition. 
 
 2. Let us ever keep in mind the representation here given of 
 the universal presence of the Deity. He cannot be confined to 
 any place, much less to such places as men erect for addressing 
 him. He resides at the same time in every part of the universe, 
 and may be worshipped every where. To him every place is alike, 
 nor are prayers or praises offered to him in one place, more accep- 
 table than those which are offered in another. If in former times 
 he manifested himself in particular places only, it was not because 
 his perfections were limited to them, but to accommodate himself 
 to the weak conceptions of mortals. How venerable and awful is 
 the Being who possesses this attribute of omnipresence ! How in- 
 finitely exalted above human conceptions ! Consider the works of 
 God, and conceive, if you can, how great their number, how vast 
 their extent ; in them the Deity constantly resides, and manifests 
 every where his vital energy. Stretch your thoughts beyond the 
 visible creation, into boundless space, he follows you wherever you 
 go, and exists beyond where your thoughts can penetrate. Who 
 will presume to think that he can please such a Being by erecting a 
 spacious temple for his worship, when the universe itself cannot 
 contain him 1 Let us never approach him but with reverence, nor 
 address him, wherever it may be, but with the profoundest awe. 
 
 Having given a brief account of the dispensations of God to his 
 countrymen, and shown how ill they behaved under them, Stephen 
 
86 ACTS. (vii. 51— -60. 
 
 proceeds to reproach the Sanhedrim, in veiy severe but just terms, 
 with imitating the conduct of their ancestors. 
 
 61. Ye stiff-necked and uncircumcised in heart 
 and ears, ye do always resist the Holy Spirit : as 
 your fathers did, so do ye. 
 
 These are figurative or metaphorical terms, borrowed by Stephen 
 from the Old Testament, to express the perverse and wicked spirit 
 of the Jews. To be uncircumcised, was a reproach among that 
 people, and therefore this term, like other terms of that nature, 
 came, in course of time, to be applied to the disposition as well as 
 the person. To be uncircumcised in heart and cars, is to refuse to 
 hear the divine commands, or, when heard, to obey them. With 
 this crime the Jews were justly chargeable, for rejecting Jesus of 
 Nazareth, who came to them with a divine commission ; and in 
 doing this they copied but too closely the wicked example of their 
 ancestors. 
 
 52. Which of the prophets have not your fathers 
 persecuted ? and have slain them which showed be- 
 fore of the coming of the Just One, " of the just man,'''' 
 of whom ye have been now the betrayers and mur- 
 derers ; 
 
 Jesus was put to death by Pilate the Roman governor ; never- 
 theless, as it was done at the instigation of the Jews, and in opposi- 
 tion to his own judgment, repeatedly expressed, they might justly 
 be called his betrayers and murderers. He is foretold by the pro- 
 phet Isaiah, liii. 11, under the character of the righteous servant of 
 God, and it is to him, probably, that Stephen refers, when he says 
 that they slew those who foretold the coming of the Just One. 
 
 53. Who have received the law by the dispensa- 
 tion, " hy the ministrations,'''' of angels, and have not 
 kept it. 
 
 I have already had occasion to observe to you, in the course of 
 this chapter, that the Jews called any instrument employed to ex- 
 ecute the divine purposes, or to communicate the divine will, an 
 angel ; and that Stephen uses the term in this sense, when he calls 
 the voice that spake to Moses from the bush, and from Sinai, an 
 angel of God. In the same sense, the law maybe said to be re- 
 ceived by the ministration of angels, because it was communicated 
 to the children of Israel, or to Moses, by these miraculous voices. 
 To violate a law delivered to them in this extraordinary manner, 
 was a great aggravation of their ofl'ence. 
 
 54. When they heard these things, they were 
 cut to the heart ; and they gnashed on him with their 
 teeth. 
 
 55. But he, being full of the Holy Spirit, looked 
 
vii. 51—60.) ACTS. 87 
 
 up steadfastly into heaven, and saw the glory of God, 
 and Jesus standing on the right hand of God, 
 
 56. And said, Behold, I see the heavens opened, 
 
 and the Son of man standing on the right hand of 
 
 God. 
 
 What Stephen saw was no real appearance, but merely a visiona- 
 r}' representation, existing wholly within his own mind, intended 
 to express the divine approbation of his present conduct, and to fur- 
 nish him with fortitude for his approaching trial. He was now 
 standing before the Jewish Sanhedrim, in a covered room, where 
 the sky, probably, was not visible. We are told, indeed, that he 
 looked towards heaven ; but no more was meant by this, than that 
 he directed his eyes upwards. That it was a divine vision, is suf- 
 ficiently intimated by its being said that he was full of the Holy 
 Spirit, that is, abounded in miraculous communications ; the very 
 same phrase tliat is applied by Luke to Christ before the vision of 
 the temptation in the wilderness. In this vision Stephen seemed 
 to see some glorious symbol of the divine presence, and Jesus 
 standing on, or at, the right-hand of God. That one who had re- 
 proved them with so much severity for their vice should pretend to 
 divine visions, was more than they could bear. 
 
 57. Then they cried out with a loud voice, and 
 stopped their ears, and ran upon him with one ac- 
 cord, 
 
 38. And cast him out of the city, and stoned 
 him : 
 
 This was an act of popular fury, without any legal conviction, 
 and therefore, in the highest degree, disgraceful to a court of justice. 
 
 And the witnesses, i. e. the false witnesses, upon 
 whose accusation Stephen loas brought to the council, 
 laid their clothes at a young man's feet, whose name 
 was Saul. 
 
 This is the first time that the name of this illustrious person oc- 
 curs in this history, and on this occasion not much to his honour. 
 He took care of the clothes of those, who, with savage fury, put 
 Stephen to death. 
 
 59. And they stoned Stephen, crying out, and 
 saying. Lord Jesus, receive mv spirit, " receive my 
 life:' 
 
 The word God has been very improperly inserted in this verse 
 in our translation, as it is not found in the original. Stephen, 
 having just been favoured with a vision in which he saw Jesus, and 
 retaining the impression of it still strong upon his mind, perhaps, 
 still seeing him at the moment when he was dying, is naturally led 
 to address him, requesting him to accept of his life, which he sur- 
 
68 ACTS. (vii. 61—60. 
 
 rendered in his house. But no arjjument can be adduced, from the 
 extraordinary circumstances in which Stephen was at this time, for 
 addressing prayers to Christ in general. 
 
 60. And he kneeled down, and cried with a loud 
 voice, Lord, lay not this sin to their charge ; and 
 when he had said this, he fell asleep. And Saul was 
 consenting unto his death. 
 
 This was sufficiently evident from what was before said of his 
 taking care of the clothes of the witnesses. This sentence, which 
 begins the next chapter, ought to have closed the seventh. 
 
 REFLECTIONS. 
 
 1. The courage and intrepidity of Stephen deserves particular 
 notice. Wo hear him charging the whole Jewish council with be- 
 ing the betrayers and murderers of tha Just One, a righ- 
 teous man and eminent prophet. What could induce a private in- 
 dividual, standing alone and unprotected, to accuse his judges, who 
 had his life in their hands, of so base a crime, when their conduct 
 towards his Master had afforded such evidence of their disposition ? 
 Surely nothing but a full conviction of the divine mission of Jesus, 
 and of his being himself countenanced by divine authorit}', could 
 induce him to make so bold and dangerous a declaration. And his 
 faith in the truth of the gospel is the best foundation for ours. 
 For men will not expose their lives to destruction for facts about 
 the truth of which they have never inquired ; much less will they 
 do this for a known falsehood. Here then we see what benefit the 
 world derives from the blood of the martyrs, and how the provi- 
 dence of God is justified in permitting their death. Their testimo- 
 ny in favour of Christianity confirms the faith of many of their 
 brethren, who were before wavering, and inspires them with cour- 
 age to act the same part. The violent death of an excellent man 
 cannot fail to attract the attention of unbelievers, and to lead them 
 to inquire into the cause of so extraordinary an event ; and inquiry 
 must end in conviction. In this manner the martyr makes more 
 proselytes, and does more good by his death than he could have ef- 
 fected by his instructions, if he had lived many years. Such are 
 the benefits arising from martyrdom to persons living in the same 
 age ; but the advantages resulting from it to posterity arc incalcu- 
 lable. It affords better proof of the truth of the Christian religion 
 than any other evidence. Men may pretend to divine revelations 
 who have no authority for their pretensions ; they may swear false- 
 ly in a court of justice, where there is no opportunity of detecting 
 and punishing their falsehood ; hut they will not deliberately throw 
 away their lives for an imposture, in ajiy circumstances. 
 
 2. We sec what a noble spirit is communicated to those who 
 feel the influence of the gospel. It teaches them to overlook and 
 forgive the greatest pcisonal injuries j to regard with sentiments 
 
viii. 1—25.) ACTS. 89 
 
 of benevolence, those who inflict them, and even to pray for their 
 forgiveness, at the moment when they are I'olt. Such was the 
 conduct of Jesus, when nailed to the cross ; such was the conduct 
 of his disciple Stephen, whose last words were a prayer for his mur- 
 derers ; " Lord, lay not this sin to their charge." 
 
 SECTION XL 
 
 Persecution of the disciples. Simon Magus attempts to purchase 
 the gifts of the Spirit. 
 
 Acts viii. 1 — 25. 
 
 1. And at that time, " on that clay,^^ there was a 
 great persecution against the church which was at Je- 
 rusalem, and they were all scattered abroad, through- 
 out the regions of Judeea and Samaria, except the 
 apostles. 
 
 The populace, having found that they could murder a Christian 
 with impunity, proceed to acts of outrage against others. But the 
 objects of th'^ir fury, instructed by their Master, " When they }ber- 
 secute you in ou. city to flee to another," disperse themselves over . 
 the neighbouring countries in all directions, in order to shelter 
 themselves from the storm. The apostles were either persons of 
 too much eminence to be attacked, or their presence at Jerusalem 
 was too much wanted in the infant state of the church, to allow 
 them to desert their post. 
 
 2. And devout men prepared Stephen for his buri- 
 al, and made great lamentation over him. 
 
 These were probably some of the proselytes to the Jewish re- 
 ligion, whose concerns Stephen and the other deacons were chosen 
 to superintend. They were called devout men, because they wor- 
 shipped the true God. 
 
 3. As for Saul, he miade havoc of the church, en- 
 tering into every house ; and, haling men and women, 
 committed them to prison. 
 
 He did not content himself with apprehending those who had as- 
 sembled for public worship and instruction, which the Sanhedrim 
 had prohibited, but entered also private houses, where any Chris- 
 tians were supposed to reside, and dragged them to prison. In 
 this, however, he acted under the authority of the high-priest. 
 
 4. Therefore they that were scattered abroad 
 
 VOL. III. IM 
 
90 ACTS. (viii. 1—25. 
 
 went every where, preaching the doctrhie of the 
 gospel. 
 
 In the original it is preacliing the word ; but as this is only a 
 short form of expression for the word of God, the word of life, 
 and the word of salvation, by which the gospel is denominated in 
 other parts of the New Testament, I think it better to translate 
 the word by this phrase. 
 
 5. Then Philip went down to the city of Samaria, 
 " to a city of Samaria,^^ the city of that name had 
 been destroyed ; and preached Christ unto them. 
 
 This Philip was not the apostle of that name, but one of the 
 seven deacons, who was chosen with Stephen, as appears from his 
 not being able to communicate miraculous gifts to the Samaritans ; 
 a power which belonged only to the apostles. 
 
 6. And the people, with one accord, gave heed 
 to those things which Philip spake, hearing and see- 
 ing the miracles which he did : 
 
 7. For unclean spirits, crying with loud voice, 
 came out of many that were possessed with them, 
 and many taken with palsies, and that were lame, 
 were healed. 
 
 Some of the Samaritans, being cured of madness on the present 
 occasion, are said to be dispossessed of daemons, or of unclean 
 spirits, and the spirits are said to leave them, crying out. This 
 may refer to the apprehensions of the madmen, who, fancying them- 
 selves possessed by daemons, might fear that Philip was about to 
 indict upon them some signal punishment, and cry out on that ac- 
 count, like one of the deemoniacs mentioned in the gospel, who 
 cried out to Jesus, " Art thou come to torment us before the 
 time ?"* 
 
 If it should be said here that the language of the writer is found- 
 ed upon the prevailing opinion, and implies a belief of the reality of 
 possessions, it is readily admitted ; and I conceive that it is not at 
 all derogatory from the authority of the apostles and first teachers 
 of Christianity, to suppose them ignorant of the nature of the dis- 
 eases which they cured ; but on the contrary, that it tends to es- 
 tablish the reality of tlieir miracles ; inasmuch as it appears that 
 they were not the ciTects of superior knowledge in themselves, and 
 must, therefore, proceed from divine power. 
 
 8. And there was great joy in that city. 
 
 9. But there was a certain man, called Simon, 
 which beforetime in the same city used sorcery, and 
 bewitched, " used magic and astonished,'''' the peo- 
 
 • Matt. viii. 29. 
 
viii. 1—25.) ACTS. 91 
 
 pie, " the nation,''^ of Samaria, giving out that him- 
 self was some great one : 
 
 The art of magic was supposed to consist in predicting future 
 events, and in performing other extraordinary things by superior 
 knowledge of the secret powers of nature, of the virtue of plants 
 and minerals, and of the motions and influences of the stars, assist- 
 ed, at the same time, by the power of the gods, to whom, there- 
 fore, prayers and invocations were addressed by those who practis- 
 ed this art. With these performances Simon had for some time 
 astonished the people of Samaria ; I say astonished, and not be- 
 witched, because that is the proper translation of the original. The 
 supposed powers of witchcraft, therefore, receive no countenance 
 from this, nor indeed from any other passage of Scripture. On 
 the contrary, they are universally branded with the character of 
 impostures.* 
 
 10. To whom they all gave heed, from the least 
 to the greatest, saying. This man is the great power 
 of God. 
 
 What was meant by this expression, Luke has furnished us with 
 no means of ascertaining ; but some things which are told us by 
 ecclesiastical historians respecting this man, will throw light upon 
 the subject. According to these historians, Simon was by birth a 
 Samaritan, but had travelled into Egypt, where he acquired a 
 knowledge of the oriental philosophy, one of the leading articles 
 of which was, that there existed certain superior intelligences, 
 which were emanations from the divine nature, and that these oc- 
 casionally took possession of human bodies, and manifested in thera 
 the extraordinary powers of their divine origin. One of these in- 
 telligences Simon feigned himself to be, on which account, Luke 
 says that he gave himself out to be some great one, and that the 
 people called him the great power of God. Such was the philos- 
 ophy of the East, upon which this impostor artfully founded his 
 pretensions ; and it has been supposed by many that the opinions 
 which afterwards prevailed among Christians, respecting the pre- 
 existence of Christ, and the mode of his derivation from the Fath- 
 er, had the same origin. t 
 
 11. And to him they had regard, because that 
 of long time he had astonished them with his magic. 
 
 12. But when they believed Philip, preaching the 
 things concerning the kingdom of God, and the name 
 of Jesus Christ, they were baptized, both men and 
 women. 
 
 Highly as they thought of Simon and his performances, both 
 quickly sunk into contempt, when they heard the doctrine and 
 
 * Farmer on Miracles, p. 23-t, &lc. 
 
 f Priestley's History of Early Opinions, Vol. I. ch. 2.— Enfield's Btuckcr, 
 
92 ACTS. (viii. 1—25. 
 
 saw the miracles of Philip. For the one were real miracles, the 
 other, only pretendccl. 
 
 13. Then Simon himself believed also; and when 
 he was baptized, he continued with Philip, and won- 
 dered, beholding the miracles and signs which were 
 done. 
 
 Whatever his professions might be, all that Simon seems to have 
 believed, as ajipears by his subsequent conduct, was no more than 
 that Philip was a greater magician than himself, and that, by asso- 
 ciating with him, lie might have an opportunity of acquiring the 
 knowledge of his superior art. 
 
 14. Now when the apostles which were at Jeru- 
 salem heard that Samaria, i. e. a city of that country, 
 had received the word of God, they sent unto them 
 Peter and John : 
 
 15. Who, when they were come down, prayed for 
 them that they might receive the Holy Spirit. 
 
 16. For as yet he was fallen upon none of them ; 
 only they were baptized in the name of the Lord 
 Jesus. 
 
 17. Then laid they, i. e. the tioo apostles, their 
 hands on them, and they received the Holy Spirit. 
 
 From this passage it has been justly inferred that none but the 
 apostles could confer miraculous powers, or a power of working 
 miracles : otherwise there would have been no occasion to send 
 down two apostles to Samaria, when Philip was there already, and 
 employed continually in working other miracles. But this, though 
 highly necessary for confirming the faith of the Samaritans in the 
 Christian doctrine, was not within his ability to perform. The case 
 of Paul can hardly be deemed an exception to this rule; for he 
 had seen Jesus, and received the knowledge of the gospel from his 
 mouth, and had, therefore, all the characteristics of an apostle. 
 We may observe, also, that these Samaritans were baptized into the 
 name of Jesus only, and that, therefore, this method of baptizing 
 is to be regarded as legitimate and proper. The communication of 
 miraculous powers followed the laying on of the hands of the 
 apostles, in order to show that the gifts proceeded from them, or 
 rather, that they were the eflccts of their prayers ; in the same 
 manner as a miraculous cure followed the touch, or the laying on 
 of the hand, of Christ. 
 
 18. And when Simon saw that through laying on 
 of the apostles' hands the Holy Spirit was given, he 
 offered them money. 
 
 19. Saying, Give me also this power, that on 
 
viii. 1—25.) ACTS. 93 
 
 whomsoever I lay hands, he may receive the Holy 
 
 Spirit. 
 
 By this proposal, it appears that Simon regarded the power of 
 bestowing miraculous gifts as an art which the apostles had learnt 
 by their own skill, or the instructions of others, and which they 
 would be ready to communicate, if well paid for the discovery. 
 He could not, therefore, believe that they came from God, or, at 
 least, did not properly consider the important purpose for which 
 they were now employed. He imagined, no doubt, that if he 
 could purchase this power, it would prove an extremely profitable 
 acquisition, and soon repay the sum which he might expend. 
 Peter received the proposal with indignation and horror. 
 
 20. But Peter said unto him, Thy money perish 
 
 with thee, because thou hast thought that the gift of 
 
 God may be purchased with money, 
 
 These terms are not to be interpreted literally, as if Peter really 
 wished for the destruction of Simon, as well as of his money ; but 
 he uses strong and familiar terms of indignation, which, like 
 other terms of that nature, often express more than is intended. 
 It is as if he had said, Away with thee and thy money. 
 
 21. Thou hast neither part nor lot in this macter, 
 
 " ill this doctrine,'''' for thy heart is not right in the 
 
 sight of God. 
 
 Though thou hast professed Christianity, thou art entitled to 
 none of its rewards ; for these are promised to the virtuous only ; 
 whereas thou hast now betrayed the depravity of thy heart. 
 
 22. Repent, therefore of this thy wickedness, and 
 pray God, if perhaps the thought of thy heart may be 
 forgiven thee. 
 
 If Simon considered miraculous gifts as the effects of divine 
 power, nothing could be a higher affront to the Divine Being, than 
 his offer to buy them with money, as if he could be tempted with 
 gold or silver : or if he considered them as the effects of human 
 skill or knowledge, to wish to purchase them for the purposes of 
 fraud and imposture, was little less criminal. In either case the 
 offence was great, and nothing but contrition could afford hope of 
 forgiveness. 
 
 23. For I perceive that thou art in the gall of 
 
 bitterness, and in the bond of iniquity. 
 
 Thou art in the most wretched condition, a slave to thy vices. 
 He was still pursuing the same wicked designs in which he had been 
 engaged before. This severe, but just reproof, awakened the 
 apprehensions of Simon, and made him afraid that he should be 
 punished with some signal judgment. 
 
 24. Then answered Simon, and said, Pray ye to 
 
94 ACTS. (viii. 1—26. 
 
 the Lord for me, that none of these things which ye 
 
 have spoken come upon me. 
 
 It might be supposed, from this language, that he was become 
 duly sensible of his guilt, as well as aware of his danger. Yet it 
 is the general opinion of ecclesiastical writers, that he remained to 
 his death an unbeliver, and a violent opposer of Christianity. 
 
 25. And they, when they had testified and 
 preached the word of the Lord, returned to Jerusa- 
 lem, and preached the gospel in many villages of the 
 Samaritans. 
 
 REFLECTIONS. 
 
 1. In the last section I had occasion to notice the benefit which 
 Christianity derives from the martyrdom of Stephen and other first 
 believers ; since their testimony in its favour, with the prospect of 
 immediate death before them, affords the strongest proof that 
 could be given of their persuasion of its truth and divine origin, 
 and, therefore, lays a good foundation for the like persuasion in 
 others, in the most distant places and most remote generations. 
 We are now called to observe the good effects of an inferior 
 degree of persecution, which spares men's lives, but harasses their 
 persons and confiscates their property. By dispersing them in 
 various directions, it proves the means of diffusing the knowledge 
 of the truth through a wide extent of country ; for they go every 
 where, preaching the word. Thus do the storms of persecution in 
 the moral world resemble the effects of the winds in the natural, 
 which disperse the clouds, and make them descend in showers in 
 distant regions. Here, then, we see the wisdom of God counter- 
 acting the designs of man, and rendering those means which were 
 employed to suppress and destroy the truth, subservient to its 
 further diffusion and establishment. Let us not then hastily 
 arraign the conduct of providence, when we see the wise and 
 good persecuted and oppressed ; nor let us murmur or complain, 
 when we ourselves suffer in a good cause. We are probably doing 
 more essential service to mankind by our sufferings, than we could 
 do in any other way. 
 
 2. The conduct of Peter, in rejecting money with indignation, 
 when offered him upon dishonourable terms, deserves our admira- 
 tion and applause. He hereby showed that, in preaching the 
 gospel, he had some nobler object in view than enriching and 
 aggrandizing himself, and that his sole motive for entering upon 
 the course of life in which he had now engaged, was to fulfil the 
 purposes of Divine Providence, and to promote the interests of 
 mankind, by communicating the most important truth. In such 
 an honourable employment, he is willing to remain poor, and to 
 trust for protection and support to the favour of heaven and the 
 
viii. 26—40. ACTS. 95 
 
 charity of the benevolent. And in doii g so, he has wiped away 
 all suspicion of interested views from himself and his associates, 
 as well as adhered to the injunction of his divine Master : " Freely 
 ye have received, freely give." 
 
 In this behaviour let other Christians learn to imitate Peter. 
 Let no regard to money, or any worldly interest, induce them to 
 conceal or renounce the truth, or to violate any duty which they 
 owe to God and man. For this honourable integrity they may be 
 condemned to live in poverty ; but they will find more peace of 
 mind in that condition, than all the splendour of riches could be- 
 stow ; and what they lose in temporal emoluments in this life, 
 will be amply repaid at the resurrection of the just. 
 
 I shall here subjoin the observation of a learned commentator : 
 (Dr. Benson :) — " From this crime of Simon, a purchasing the 
 ministerial function with money or bribes was called Simony, in 
 the ancient canons of the Christian church. But it is now called 
 so, to procure ecclesiastical benefices by bribing and corrupting 
 such as have the disposal of them. Nor can they who take such 
 bribes be wholly clear of all crime. 
 
 SECTION XII. 
 Conversion of the queen of ^Ethiopia's treasurer. 
 
 Acts viii. 26—40. 
 
 26. And an angel of the Lord spake untoPhilip, 
 
 saying, Arise, and go toward the south, unto 
 
 the way that goeth down from Jerusalem unto Gaza, 
 
 which is desert. 
 
 As Stephen had called the voice that spake to Moses from the 
 bash an angel of the Lord, it is possible that what is here called 
 an angel might be something of the same kind, that is, a miracu- 
 lous voice from heaven, or, perhaps a secret suggestion of the 
 Spirit. This supposition seems so be confirmed by what is said 
 below in verse the twenty-ninth, where we are told that not an 
 angel, but the Spirit, gave directions to Philip how to act; although 
 it be highly probable that the second directions came from the 
 same instrument, whatever it might be, as the first. It is not easy 
 to determine whether the word desert in this verse belong to the 
 town of Gaza, or to the road which led from Jerusalem to it, being 
 equally applicable to both. For the town was in ruins, and the 
 road to it passed through a desert country. 
 
 27. And he arose and went ; and behold an 
 eunuch of ^Ethiopia, of great authority under Can- 
 
96 ACTS. (viii. 26—40. 
 
 dace, queen of the .Ethiopians, who had the charoe 
 of all her treasure, and had come to Jerusalem for to 
 worship, 
 
 28. Was returning, and, sitting in his chariot, read 
 
 Isaiah the prophet. 
 
 This man was probably a Jew by descent, although a native of 
 ^Ethiopia ; which will not appear extraordinary, considering that 
 there was a great body of Jews at Alexandria in Egypt, a neigh- 
 bouring country. Notwithstanding the prejudices which prevailed 
 among the Gentiles against that people, he had recommended 
 himself by his talents to the first post in the court of the queen of 
 that part of /Ethiopia which bordered upon Egypt. Like other 
 foreign Jews, he went up to Jerusalem, at one of the great festi- 
 vals, to worship God. A queen of this part of yli^thiopia, of this 
 name is mentioned by Pliny, and other heathen writers ;* which 
 circumstance may be regarded as a confirmation of the truth of 
 the Scripture history. 
 
 29. Then the Spirit said unto Philip, Go near, 
 and join thyself to this chariot. 
 
 30. And Philip ran thither to him, and heard him 
 read the prophet Isaiah, and said, Understandest thou 
 what thou readcst ? 
 
 31. And he said. How can I, except some man 
 should guide me ? And he desired Philip that he 
 would come up and sit with him. 
 
 32. The place of the Scripture which he read, 
 
 was this ; He was led as a sheep to the slaughter, and 
 
 like a Iamb dumb before the shearer, ^^ before the 
 
 butcher,^^ so he opened not his mouth. 
 
 This prophecy is found in Isaiah liii. The first part of the 
 verse refers to slaughter ; it is more probable, therefore, that the 
 last clause refers likewise to the same subject, and, agreeably to 
 this supposition, it is found that both the Greek and Hebrew word 
 signifies a destroyer, or devourer, as well as a shearer.! 
 
 33. In his humiliation his judgment was taken 
 away, " his condemnation ivas extorted,'''' and who 
 shall declare his generation ? i. c. " the men of his gen- 
 eration who shall be able to describe,''^ on account of 
 their ivickedness ? for his life is taken from the earth, t 
 
 In the former of these two verses, the prophet predicts the 
 silence and patience of Jesus, on tv/o very remarkable occa- 
 
 * See Doddridge, Benson, Harwood. t Wakefield's Note and Silva Ciii. I. p. '13. 
 t Dodson's Isaiah. 
 
viii. 2G— 40.) ACTS. 97 
 
 sions, his trial and his execution. In the other, he foretels 
 that his condemnation would be extorted, and not the result of 
 free opinion. The prophet also expresses his astonishment at the 
 wickedness of the people, who could accomplish the death of so 
 innocent and excellent a person by such means. In giving this 
 character of the Jews of that age, he is supported not only by the 
 testimony of the evangelists, but also by that of Josephus, the 
 Jawish historian. 
 
 34. And the eunuch answered Philip, and said, I 
 pray thee, of whom speaketh the prophet this ? Of 
 himself, or of some other man ? 
 
 35. Then Philip opened his mouth, and began at 
 
 the same Scripture, and preached unto him Jesus. 
 
 He took occasion, from this passage, to show how exactly the 
 character and sufferings of Jesus corresponded with the prediction 
 of the prophet, and to infer hence that he must be the Messiah 
 promised to the Jews. 
 
 36. And as they went on their way, they came 
 unto a certain water : and the eunuch said. See, here 
 is water : what doth hinder me to be baptized ? 
 
 37. And Philip said, if thou believest with all thy 
 heart. If thou art perfectly convinced of the truth of 
 the Christian doctrine, thou mayest. And he answer- 
 ed and said, I believe that Jesus Christ is the Son of 
 God. 
 
 This verse is omitted in the Alexandrian and many other man- 
 uscripts, and is, therefore, probably an addition to the text, made 
 by some one who intended to supply what he conceived a proper 
 answer to the eunuch's question.* But even if it were genuine, it 
 would argue great ignorance, to infer from Philip's calling Christ 
 the Son of God, that he had instructed the eunuch in the doctrine 
 of Christ's divinity ; nothing being more clear than that the Son 
 of God signifies, in the language of the Jews of Christ's time, no 
 more than Messiah or Christ, that is, the highly-favoured messen- 
 ger of God. 
 
 38. And he commanded the chariot to stand still ; 
 and they went down both into the ^vater, both Philip 
 and the eunuch, and he baptized him. 
 
 39. And when they were come up out of the 
 water, the spirit of the Lord cauo;ht away Philip, and 
 the eunuch saw him no more ; for he went on his 
 way rejoicing. 
 
 * It is omillcd by Griesbach. 
 VOL. III. N 
 
98 ACTS. (viil. 2G— 40. 
 
 His going on liis way is assigned as tlie reason why lie saw 
 Pliilip no more ; it may be doubted, therefore, whether tlie expres- 
 sion, "the Spirit caught away, or took away, Philip," refers to 
 liis being miraculously conveyed through the air, as seems to have 
 been the case with some of the ancient prophets ; or merely to 
 his being directed to leave him. The eunuch went on rejoicing, 
 both because he was relieved from the perplexity which he before 
 experienced respecting the passage which he was reading, and 
 likewise because of his faith in the Christian religion, which 
 affords just ground for joy. Some manuscriptst add to this verse, 
 " The Holy Spirit fell upon the eunuch ;' but, as none except 
 the apostles appear to have had the power of communicating mira- 
 culous gifts, it is probable that this is a spurious addition to the text. 
 
 40. But Philip was found, or^ " appeared,^^ at 
 Azotus ; the Ashdoil of the Old Testament ; and, pass- 
 ing through, he preached in all the cities, till he came 
 to Cnesarea. 
 
 REFLECTIONS. 
 
 1 . We may observe how honourable is the character here given 
 of the /Ethiopian treasurer. He is not ashamed of his religion in 
 a foreign country, nor in a luxurious court, but cheerfully exposes 
 himself to all the ridicule, and all the contempt, which the public 
 avowal of it would necessarily bring upon him, from his fellow- 
 courtiers. Notwithstanding the importance of his office, he under- 
 takes a long journey to fulfil his duty as a Jew, and employs the 
 leisure which that journey affords, in reading the Scriptures. 
 Such fortitude, piety, and zeal, reflect more lustre upon his char- 
 acter, than all the honours conferred upon him by his royal 
 mistress. Justly were they rewarded by an early communication 
 of the gospel of salvation, and with a place in these pages, in which 
 he will be handed down to all succeeding generations. 
 
 Happy are they who, like this nobleman, have courage to avow 
 their religious principles in the most trying situations ; who, amidst 
 the cares and pleasures of exalted stations and important employ- 
 ments, can find leisure to attend to the duties of religion, and to 
 improve their minds in useful knowledge. They will find that the time 
 thus employed has not been spent in vain. In the principles which 
 they hereby acquire, they will experience support when every 
 earthly succour fails. The favour of princes is uncertain, and 
 soon lost. All worldly grandeur will cease at death, if not before ; 
 but of the delightful prospects and divine consolations which re- 
 ligion aflfords, men can never be deprived. These will follow 
 thera to the grave, and live beyond it. Let no business or station 
 
 * See GrieiibAclt. 
 
ix. 1—19.) ACTS. 99 
 
 induce us to neglect what is so necessary to our welfare. It is the 
 only consolation of the poor; the last resource of the rich. 
 
 2. When reading the Scriptures, let us often put to ourselves 
 the question proposed by Philip to this treasurer of ^Ethiopia, 
 Understandest thou what thou readest ? Unless our reading be 
 accompanied with the knowledge of the sentiments of the author, 
 it is of no value, and the time employed in it is wasted and mis- 
 spent. To acquire this understanding of the Scriptures, is not so 
 easy as some imagine. These sacred writings have suffered so 
 much injury from time, and the carelessness of those through 
 whose hands they have passed ; theii phraseology, and the man- 
 ners of ancient times, are so different from those of the modern, 
 and they have been so perverted by false glosses and interpreta- 
 tions, that it often requires great attention and care to discover 
 their true meaning. To this object let our attention be directed, 
 with unceasing diligence ; and let us judge of our value of these 
 sacred records of divine truth, not by the time which we spend in 
 reading them, but by the labour which we employ to ascertain 
 their sense, and by the proficiency which we make in divine 
 knowledge. In examining the Scriptures, let us not despise the 
 assistance of any, but be ready, like this eunuch, to receive 
 information from every quarter. 
 
 3. We learn from this story, that a belief in the gospel of 
 Christ affords just ground for joy. The treasurer of ^Ethiopia, 
 after believing and being baptized, went on his way rejoicing. 
 And Christians of the present day have a like reason for gladness. 
 Their religion removes all painful apprehensions from the minds of 
 the guilty, by assuring them of pardon : it furnishes the best rules 
 for the direction of their conduct in future, and it promises the 
 the virtuous a resurrection from the dead to eternal life. Those 
 who enjoy such blessings, and who entertain such hopes, may well 
 rejoice. 
 
 SECTION XIII. 
 The conversion of Saul. 
 
 Acts, ix I — 19. 
 
 1. And Saul, yet breathing out threatenings and 
 slaughter agamst the disciples of the Lord, went unto 
 the high-priest, 
 
 2. And desired of him letters to Damascus, to the 
 synagogues, that if he found any of this way, wheth- 
 er they were men or women, he might bring them 
 bound unto Jerusalem. 
 
100 ACTS. (ix. 1—19. 
 
 Saul was exasperated to the highest degree to find that those 
 ivhoni he had driven from Judaea, by persecution, were employed 
 in propagating the same doctrine in the places to which they fled ; 
 he resolves, therefore, to pursue them whithersoever they go. 
 Damascus was a city of Syria, in which there were many Jews. 
 And it appears by the letters now granted to Saul, that the Romans 
 allowed the Jewish high-priest to exercise authority over those of 
 the Jewish religion who resided in foreign countries. 
 
 3. And as he journeyed, he came near Damascus, 
 and suddenly there shined round about him a light 
 from heaven. 
 
 The other accounts which Paul gives of this transaction, say 
 that it took place at noon, and that the light exceeded the bright- 
 ness of the sun. They also say that it appeared to his compan- 
 ions, as well as to himself. Acts xxii. xxvi. 
 
 4. And he fell to the earth, as his companions did 
 likewise, and heard a voice, saying, Saul, Saul, why 
 persecutest thou me ? 
 
 5. And he said. Who art thou. Lord ? And the 
 Lord said, I am Jesus of Nazareth, whom thou 
 persecutest. 
 
 The remainder of this verse, and a great part of the next are 
 omitted in the best manuscripts, and were probably inserted here 
 by mistake, from other accounts of this transaction, in which they 
 are found. The ready answer which Saul gives to the question 
 proposed to him, shows that he could not be struck to the ground 
 by lightning ; for that deprives men of the use of their mental 
 faculties, as well as of their sight. 
 
 6. But arise and go into the city, and it shall be 
 told thee what thou must do. 
 
 7. And the men, which journeyed with him, stood 
 speechless, hearing a voice, but seeing no man. 
 
 In the parallel passage. Acts xxii. 9, we are told that the attend- 
 ants heard not the voice of him that spake to him. To reconcile 
 these two places, it has been supposed, that they heard indeed a 
 voice, but no articulate sound, so as to understand what was said. 
 Thus when Daniel saw a vision, Daniel x. 7, the men that were 
 with him saw nothing. 
 
 8. And Saul arose from the earth, and when his 
 eyes were opened, he saw no man, "5rt?t' nothing,^^ 
 i. e. he was blind; but they led him by the hand, and 
 brought him into Damascus. 
 
ix. 1—19.) ACTS. 101 
 
 9. And he was three days without sight, and 
 
 neither did eat nor drink. 
 
 During this time, he was, no doubt, employed in deep reflections 
 upon the vision, which he had just seen upon the evidences of the 
 divine origin of the Christian religion, upon his own guilt in 
 opposing it, and in praying to God to forgive his offence. The 
 result was, that he was convinced of the divine mission of Jesus, 
 and that God heard his prayer, as appears from what follows. 
 His fasting was the effect of the agitation of his mind. 
 
 10. And there was a certain disciple at Damascus, 
 named Ananias ; and to him said the Lord in a vision, 
 Ananias ! And he said, Behold, I am here, Lord. 
 
 n. And the Lord said unto him. Arise, and go 
 into the street which is called Straight, and inquire in 
 the house of Judas for one called Saul of Tarsus : 
 for, behold, he prayeth, 
 
 12. And hath seen in a vision, a man named 
 Ananias, coming in, and putting his hand on him, 
 that he might receive his sight. 
 
 Saul might well consider his blindness as a punishment inflicted 
 upon him by Heaven, for the evil purpose which he had entertain- 
 ed ; and therefore, earnestly prays for the restoration of his sight, 
 as a proof of the divine forgiveness. To assure him of this for- 
 giveness, he was favoured with the above-mentioned vision, and 
 Ananias is sent to confer upon him a miraculous cure. 
 
 13. Then Ananias answered, Lord, I have heard 
 
 by many of this man, how much evil he hath done to 
 
 thy saints at Jerusalem. 
 
 The word saints, in this passage, has no reference to moral 
 character, but is used to denominate persons who, by the profes- 
 sion of faith in Christ, had become parties in that new covenant 
 which God had now established with all believers in the divine mis- 
 sion of his Son, as he had established the old covenant with the chil- 
 dren of Israel. Christians were now become ceremonially clean 
 and holy, as the Israelites were formerly, and were therefore called 
 saints. 
 
 14. And here he hath authority from the chief 
 priests, to bind all that call upon thy name; ^Uobind 
 all that call themselves by thy name.^^ 
 
 As the disciples of Jesus were never directed to address their 
 prayers to him, and as it does not appear that it was their common 
 practice, whatever they might do on particular occasions, it is not 
 likely that they should be characterized by this circumstance. 
 The words, besides, admit of a different construction, such as has 
 
103 xYCTS. (ix. 1—19. 
 
 just been given.* That Christians should distinguish themselves 
 from other Jews by the name of tlieir Master, at a very early 
 period, is highly probable; although the name of Christian might 
 not be current till some time afterwards. 
 
 15. But the Lord said unto him, Go thy way ; 
 
 for he is a chosen vessel unto me, to bear my name 
 
 before the gentiles, " before nations,^'' and kings, and 
 
 the children of Israel : 
 
 Christ here informs Ananias, that Paul was not to be neglected, 
 since he intended to employ him in the most important services, 
 for the propagation of his religion in the world, and since he was 
 well qualified for the purpose. 
 
 16. For I will show by him what ought to be suf- 
 fered for my name's sake. 
 
 In this manner some good judgest render this passage, supposing 
 only that a single word has been added to the text, which is also 
 omitted in a few manuscripts. It will then furnish a sense ex- 
 tremely well adapted to the occasion. For the meaning will be 
 that Christ would give an example, in the sufferings which Paul 
 would voluntarily endure, in promoting the gospel, of what every 
 man ought to be willing to suifer for his sake. Accordingly, it appears 
 by the subsequent history, that the sufferings of Paul were more nu- 
 merous and distinguished than those of any other of the apostles. If 
 the common reading be retained, Christ declares that he w'ill commu- 
 nicate to Paul, a knowledge of the great sufferings which he should 
 afterwards endure in his cause. 
 
 17. And Ananias went his way, and entered into 
 the house, and, putting his hands on him, said. Broth- 
 er Saul, the Lord (even Jesus, that appeared to thee 
 in the way, as thou camest) hath sent me, that thou 
 mightest receive thy sight, and be filled with the 
 Holy Spirit. 
 
 As Ananias was to tell Saul what he was to do, it is probable, 
 that he instructed him in the nature of the Christian religion, 
 although it be not here mentioned. 
 
 18. And immediately there fell from his eyes 
 something like scales, and he received sight forthwith, 
 and arose, and was baptized. 
 
 19. And when he had received meat he was 
 strengthened. 
 
 * Lindsey's Dissert, on praying to Christ, p. 93, &,c. 
 t See Markland in Bowj-er, and Wakefield. 
 
ix. 1—19.) ACTS. 103 
 
 REFLECTIONS. 
 
 1. This story furnishes an example of a wonderful change 
 produced in an individual in a very sliort time. 
 
 He who was lately an inveterate enemy, is become a sincere 
 and zealous friend. lie who breathed out threatening and slaugh- 
 ter against the church, whose fury is not satiated with the 
 havoc which it makes at home, but pursues its victims into foreign 
 countries, has assumed the mildness of the lamb, and breathes the 
 spirit of benevolence and atlection to those who were before de- 
 tested and persecuted. He who was the inveterate agent of the 
 high-priest and Jewish Sanhedrim ; he whose zeal would entitle 
 him to what preferment he pleased, renounces all connexion with 
 his employers, abandons his ambitious projects, esteems it an 
 honour to be ranked among the followers of Jesus, and is willing 
 to be treated with the same contempt and injustice with which he 
 treated Christians. He who blasphemed Jesus himself, by calling 
 him an impostor, and compelled others to do so, now falls down 
 before him, calls him Lord and Master, and is happy to enlist 
 himself in his service. How astonishing a change, and produ- 
 ced in three days only ! Yet, 
 
 2. There is nothing unnatural or accountable in this change. 
 It arose from a sufficient and adequate cause. It was the natural 
 and genuine effect of truth upon an unenlightened and bigoted, 
 but not vicious and hardened, mind. It was the result of convic- 
 tion, produced by an evident miracle, and undeniable fact, per- 
 formed at mid-day, and not in the darkness of the night, when the 
 senses are so liable to be deceived ; before one who was not alone, 
 when the imagination is most apt to be at work, but in company 
 with his attendants ; not coinciding with, and inflaming his pre- 
 judices, but in direct opposition to them. In these circumstances 
 he sees a light which nothing could counterfeit, he hears a voice 
 which speaks to him in articulate sounds, and reproaches him for 
 his folly and rashness ; he has such full possession of himself as 
 to be able to reply to what he hears. What could this appearance 
 be, but the miraculous interposition of Heaven, in behalf of a 
 cause which he was bent upon ruining. Such he concluded it to 
 be at the time, and as such he regarded it to the latest period of his 
 life. To listen to such an admonition, to desist from his pursuit, 
 and to abandon his prejudices, at such a call, was perfectly just 
 and rational. It was doing no more than what every ingenuous 
 and virtuous mind would have done in like circumstances. 
 
 3. How glorious a triumph for the gospel of Christ was the 
 conversion of this persecutor ! Far more honourable than his 
 immediate death would have been. How strong and irresistible 
 the evidence which could overcome the unbelief supported by 
 the prejudices of birth and education, and fortified by worldly pre- 
 ferment, by the fear of shame and of suffering ! What satisfied 
 the mind of such an adversary, may surely be .sufficient to satisfy 
 
104 ACTS. (ix. 19—31. 
 
 the mind of every candid and rational man, through all future 
 generations. 
 
 4. Let all persecutors take a lesson of caution from the exam- 
 ple of Saul. No one could be more confident that he was doing 
 right than he ; yet he found himself mistaken. IIow humbling 
 must it be to human pride, to be comiielled to applaud those who 
 were once so severely condemned ; how painful to the conscience 
 of a virtuous man, to consider himself as an active agent in injur- 
 ing and depreciating the friends of truth, the greatest benefactors of 
 mankind, the favourite servants and messengers of the Most High ! 
 Let others, who are now zealous and active in opposing what they 
 call error, and who scruple not to have recourse to violence for 
 this purpose, beware, lest they be found one day guilty of a 
 like mistake, and, therefore, suffer the same shame and remorse. 
 
 SECTION XIV. 
 
 Paul having provoked the enmity of the Jews, goes first to Jerusa- 
 lem, and then to Tarsus. 
 
 Acts ix. 19—31. 
 
 Before I enter upon this history it is necessary that I observe, 
 that there is a chasm here in the life of Paul, of no less than three 
 years, of which time Luke takes no notice, but which is mentioned 
 by the apostle in his Epistle to the Galatians, chap. i. 10, &.c. 
 where, speaking of his conversion, he says, " Immediately I con- 
 ferred not with flesh and blood, neither went I up to Jerusalem, to 
 them which were apostles before me, but I went into Arabia, and 
 returned again to Damascus. Then, after three years, I went up 
 to Jerusalem to see Peter." These three years some suppose him 
 to have spent in preaching the gospel to the Arabians. But, as 
 this is no where mentioned, either by himself, or by Luke, I think 
 it more probable, that the time was employed in acquiring a knowl- 
 edge of the principal facts and doctrines of the gospel of Christ, 
 which, he tells us, he received by immediate revelation from the 
 Lord Jesus Christ, in reading the Scriptures of the Old and New 
 Testament, and particularly in studying the prophecies which 
 relate to the Messiah, and in receiving miraculous gifts, with 
 which he was endued in as extraordinary a degree as any of the 
 apostles. Being thus qualified for his ofl^ice, without any commu- 
 nication with the apostles, he returned to Damascus, and began 
 to preach the gospel in that city. Here it is that Luke takes up 
 his history again.* 
 
 19. Then was Saul certain days with the disciples 
 which were at Damascus. 
 
 * Lardner, article Pi.utl, Vol. VI. p. 25 1, &c. 
 
'x. 19—31.) ACTS. 105 
 
 20. And straightway he preached Jesus in the 
 synagogues, that he is the Son of God. 
 
 Some of the best manuscripts and versions* read Jesus instead 
 of Christ, in this verse, and the sense seems to require this reading. 
 For, to preach Christ to be the Son of God would, in the appre- 
 hension of tlie Jews, be quite superfluous , for Chr'ist and the Son 
 of God signitied the same thing, and were only different names for 
 the Messiah. Thus John the evangelist says, that he wrote his 
 gospel, that they might believe that Jesus is the Christ, the Son of 
 God. Moreover, by the Son of God, the apostle did not mean a 
 being derived in an ineffable manner from the Father, but merely 
 a highly-favoured messenger, one who was entrusted \vith a more 
 important commission than any preceding prophet. 
 
 21. But all that heard him were amazed, and said, 
 Is not this he that destroyed them which called on 
 this name, " ivhich ivere called after this name,^^ in 
 Jerusalem, and came hither for that intent, that he 
 might bring them bound unto the chief priests.? 
 
 So extraordinary a change appeared incredible to them, and 
 their incredulity would have discouraged a mind of less firmness 
 than Paul's; but he was continually acquiring fresh confidence, 
 arising from stronger convictions of the truth. 
 
 22. But Saul increased the more in strength, 
 " ivas continually more confirmed,''^ i. e. in the faith, 
 and confounded the Jews that dwelt at Damascus, 
 proving that this is very Christ, " the Christ:'' 
 
 He silenced the Jews and put them to shame, by the arguments 
 which he produced to prove that Jesus was the Messiah. 
 
 It is here that some persons place Paul's Journey to Arabia,f 
 and suppose that the preceding verses relate to his preaching at 
 Damascus, immediately after his conversion. But it is not likely 
 that a proselyte to the Christian religion, such as he was, would 
 begin to preach so soon after he became one, without any prepara- 
 tion, or that, if he did preach, he would procure to himself any 
 attention. Plis retirement, therefore, probably took place imme- 
 diately after his call from heaven, and the circumstances which 
 are here related, may very well be supposed to have happened after 
 his return from Arabia. But, however this matter be determined, 
 the omission of this journey by Luke, while it is mentioned by 
 Paul, IS one of those variations which tends to confirm rather than 
 to destroy the authority of the history ; since it shows that it was not 
 written in concert by Luke and Paul. Each of them, therefore, 
 may be regarded as independent evidences for the facts wherein 
 they concur. 
 
 ' Giiesbach adopt* ]>,«-c>v.. f See Paby'a Hor« Paullaje, p. 160, Not«. 
 
 VOL. IH. e 
 
106 ACTS. (ix. 19—31. 
 
 23. And after that many days were fulfilled, the 
 Jews took counsel to kill him ; 
 
 That is, after he had spent some time at Damascus, and had 
 met with considerable success in making proselytes. In so doing, 
 they paid involuntary homage to his talents and his zeal ; for unless 
 both had been conspicuous, their fury would not have impelled 
 them to so desperate a measure. 
 
 24. (But their lying in wait was known of Saul ;) 
 and they watched the gates, day and night, to kill him. 
 
 25. Then the disciples took him by night, and let 
 
 him down by the wall in a basket. 
 
 Paul gives the following account of this event in 2 Cor. xi. B'i, 33- 
 "In Damascus, the governor under Aretas the king, kept the city 
 with a garrison, desirous to apprehend me : and through a window 
 in a basket was I let down by the wall, and escaped his hands." 
 This Aretas was king of Arabia, and at this time had posses- 
 sion of Damascus, where the Jews prevailed upon the deputy-gov- 
 ernor to grant them the assistance of the garrison to apprehend 
 Paul. But, having intelligence of their design, he escaped from 
 their hands. 
 
 26. And when Saul was come to Jerusalem, he 
 assayed to join himself to the disciples ; but they 
 were all afraid of him, and believed not that he was a 
 disciple. 
 
 It may seem strange that the disciples at Jerusalem should not 
 have heard of the conversion of Paul by this time. But this is ac- 
 counted for by the violent persecution which happened, not only 
 in Judaea, but also in other places, after the death of Stephen, 
 which prevented the Christians at Damascus from having any 
 communication with those at Jerusalem ; by Paul's retired man- 
 ner of life in Arabia, and by his having but lately begun to preach 
 at Damascus. It is probable too, that the high-priest would not be 
 forward to publish the defection of so active an agent a Paul. 
 
 27. But Barnabas took him and brought him to 
 the apostles, and declared unto them how he had seen 
 the Lord in the way, and that he had spoken to him, 
 and how he had preached boldly at Damascus in the 
 name of Jesus. 
 
 Hence it has been inferred that Barnabas was an old acquaint- 
 ance of Paul ; but no intimation of this is given in the history, 
 which probably would have been the case had it been true. When 
 Paul returned to Jerusalem, the persecution had not ceased ; the 
 apostles and other Christians were, therefore, concealed, and it 
 was difficult for a stranger to gain access to them, especially for 
 one of so suspicious a character as Paul. But happening to meet 
 
ix. 19—31.) ACTS. 107 
 
 with Barnabas, and informing him of the circumstances of his con- 
 version, ho communicated them to the rest, and thus procured him 
 admittance into their company. Paul tells us, however, in the 
 passage before referred to, in the Epistle to the Galatians, that he 
 only saw Peter and James : " Other of the apostles," says he, 
 " saw I none." They might possibly be absent from Jerusalem. 
 After he had seen them, he was received by the brethren in general. 
 
 28. And he was with them coming in and going 
 out at Jerusalem. 
 
 29. And he spake boldly in the name of the Lord 
 
 Jesus, and disputed against the Grecians : 
 
 These are supposed to be proselytes to the Jewish religion from 
 the heathens of Asia, who were in general called Greeks or 
 Grecians ; and they seemed to have possessed the genuine zeal of 
 proselytes, by the account here given of them.* 
 
 But they went about to slay him. 
 
 30. Which, when the brethren knew, they brought 
 him down to Cffisarea, and sent him forth to Tarsus. 
 
 Tarsus was the chief city of Cilicia, and Paul's native place. 
 Here he had not been since he went up to Jerusalem, to study the 
 law under Gamaliel. He probably travelled hither by land ; for he 
 tells us that after his visit to Jerusalem, he went into the parts of 
 Syria and Cilicia. t In this journey, he probably met with some 
 of those dangers which he describes in his epistles, and of which 
 we have no account in this history. The Caesarea here spoken of 
 was not the maritime town of that name, so often mentioned in 
 the book of Acts, but Coesarea Philippi, which lay to the north of 
 Judaea, and which must be in his way to Tarsus by land. 
 
 31. Then had the churches rest throughout all 
 Judasa, and Galilee, and Samaria, and were edified, 
 " increased,'^ and, walking in the fear of the Lord, 
 and in the comfort of the Holy Spirt, were multiplied. 
 
 This period of peace is said, with great probability, to have 
 been occasioned by an order given by Caligula to Petronius, governor 
 of Syria, to set up a statue of the emperor in the temple of Jeru- 
 salem, in order to have divine honours paid to it; which was deem- 
 ed so great a profanation, and was so highly offensive to the Jews, 
 as to divert their attention from the persecution of Christians to a 
 concern for the security of their own religion. | The Christians 
 increased in numbers during the late persecution, as appears from 
 the churches which were established in different parts of the 
 country, and they continued to increase during this period of rest, 
 and enjoyed, at the same time, great comfort from the miraculous 
 powers which they possessed, and from the knowledge of true 
 religion which they acquired. 
 
 * Lardner, Vol. VI. pp. 262, 26-1, Nolc. f Doddridge, t Lardner and Doddridgs. 
 
108 ACTS. (ix. 19—31. 
 
 REFLECTIONS. 
 
 1. We have here decisive and satisfactory proof of the sincer- 
 ity of Paul's conversion to the Christian faith. He is not satisfied 
 with the bare profession of Christianity, but resolves to teach it to 
 others. He undertakes the office of an apostle in this cause, not 
 hastily, not in a moment of rashness, but after due deliberation 
 and reflection ; not in a foreign country, where his history was not 
 known, but in the very place where he had before persecuted the 
 church, or where he intended to persecute, where he had reason to 
 suppose that the story of his conversion would be well known, and 
 where it was most likely to be controverted and exploded, if a 
 forgery; and where he might probably have been confronted with 
 the companions of his journey. These were the places which the 
 apostle chose as the first scene of his ministry ; a scene where he 
 must expect to encounter the bitter reproaches and violent ani- 
 mosity of his former associates and patrons, and where his life 
 would be perpetually in danger. Would he have exposed himself 
 to so much suffering for the sake of a falsehood ? If he were not 
 fully convinced of the truth of what he related, would he have 
 published it in a place where the falsehood was most likely to be 
 detected and exposed ? 
 
 2. We see also a striking proof of his benevolence. He was 
 conscious, no doubt, that his former conduct had done much harm, 
 not only to those who were the objects of his persecution, but also 
 to their enemies, by inflaming their zeal and confirming their pre- 
 judices. He is resolved, therefore, to proclaim the truth in the very 
 place where his errors had been made public, that he may thus 
 prevent, or at least lessen, the mischief which his former conduct 
 was calculated to produce: that those may be benefitted by his 
 recantation who had been injured by his mistakes. He, no doubt, 
 thought, and there was good reason to believe, that his appearance 
 at Jerusalem as a Christian, where he had been once so zealous 
 an opposer of Christianity, would attract the attention of 
 other zealots, lead them to inquire into the ground of the 
 change, and, at least, moderate their zeal, if not produce a 
 similar change. To accomplish so important an object, therefore, 
 he is willing to ai)pear in the humiliating character of a rash and 
 mistaken man, among his former acquaintance and friends, and to 
 risk the dangers which might arise from the same zeal by which /«« 
 was once animated. 
 
 3. We see that the gospel of Christ spreads under all circum- 
 stances ; which is a plain proof that it is founded in truth. Persecu- 
 tion proved favourable to its advancement, by dispersing into various 
 distant places the professors of this religion, who carried it with 
 them where it was not before known. And when tranquillity 
 returned, the fortitude and patience of the first Christians, in the 
 profession of the truth in the hour of danger, could not fail to make a 
 strong impression in its favour on the minds of those w ho had 
 
ix. 32—43.) ACTS. 109 
 
 been spectators of their conduct, and induce great numbers to 
 embrace the Christian religion, when the danger arising thence 
 was removed. Tiiey reasoned then, as we do now, that facts, in 
 support of which so many hazard their lives, must be believed, and, 
 if believed, be true. 
 
 SECTION XV. 
 
 JEneas is cured of a palsy, and Dorcas raised from the dead 
 hy Peter. 
 
 Acts ix. 32 — 45. 
 
 32. And it came to pass, as Peter passed through- 
 out all quarters, he came down also to the saints 
 which dwelt at Lydda. 
 
 As Christians were no longer molested by their enemies, but 
 allowed a free intercourse with each other, Peter took advantage 
 of this season of tranquillity, to visit every place in which there 
 were any brethren, in order to encourage and animate them, in 
 the profession of their new religion, by his presence and exhorta- 
 tions. Christians are here called saints, not with any reference to 
 their moral character, as if they had better claims to sanctity than 
 other men, but merely on account of their being members of the 
 Christian community. The term was first applied to those who 
 Jived under the Mosaic dispensation, because the revelation of the 
 divine will and other privileges which they enjoyed, consecrated 
 them, as it were, to God, and was afterwards applied to Christians, 
 because they were consecrated in a similar manner. 
 
 SS. And there he found a certain man named 
 iEneas, who had kept his bed eight years, being ill of 
 the palsy. 
 
 34. And Peter said unto him, Jilneas, Jesus 
 Christ maketh thee w hole : arise, and make thy bed, 
 *' Arise and spread thy house thyself,'^'' i. e. for the 
 reception of guests ; and he arose immediately. 
 
 From the common translation of this verse, we might be led to 
 suppose that ^neas was directed by Peter to rise and make his 
 bed, that he might lie down upon it again immediately; but what 
 occasion for lying down, if he was really cured of his malady? 
 We cannot suppose that the cure was temporary, and only contin- 
 ued for a few hours ; for then it would differ from all the other 
 miracles of the same nature mentioned in the gospels; or, if it 
 should be imagined that he was directed to make his bed for the 
 following night, this, it is observed, does not correspond with the 
 
110 ACTS. (ix. 52--43. 
 
 usage in eastern countries, where beds are nothing more than 
 mats laid upon the lloor, which arc taken up and laid aside in the 
 morning, and spread again at night. It seems much more proba- 
 ble, therefore, tliat /Eneas was directed by Peter, who might intend 
 to eat bread with him, to spread couches or carpets for his guests 
 himself, in order to prove to all that he was perfectly recovered. 
 To spread rooms for entertainments in this manner, is perfectly 
 agreeable to the modern practice of the East, and was probably 
 the ancient custom of the country. For we find an allusion to it 
 in our Lord's time, who tells his disciples, when they asked him 
 where he would have them prepare the passover, that they should 
 find, in a particular place which he pointed out to them, a large 
 upper room furnished, in the original, spread, Mark xiv. 15. ; 
 Luke xxii. 12, that is, spread with carpets or couches. Peter 
 seems to have required from ^^^^neas something like what his wife's 
 mother, when cured of a fever, performed for Jesus, for " she 
 arose, and ministered unto him."* 
 
 35. And all that dwelt at Lydda and Saron that 
 had turned to the Lord, saw him. 
 
 In this manner this verse ought to be rendered. The writer 
 asserts that all Christians of these two places, being probably 
 assembled together to hear Peter preach, were witnesses of the 
 miraculous cure of ^neas. The common version asserts that all 
 the inhabitants of Lydda and Saron saw him, and became Christ- 
 ians; a change which is very unlikely, considering the prejudices 
 of the Jews ; the more especially, as the latter of these two places 
 was not a town, but a district ; and is by no means countenanced 
 by the words of the original. Luke now proceeds to give an 
 account of another remarkable miracle, that was performed at the 
 same time. 
 
 36. Now there was at Joppa a certain disciple 
 named Tabitha, (which by interpretation is called 
 Dorcas :) this woman was full of good works and 
 alms-deeds which she did. 
 
 37. And it came to pass in those days that she 
 was sick and died : whom when they had washed, 
 they laid her in an upper chamber. 
 
 38. And forasmuch as Lydda was nigh to Joppa, 
 and the disciples had heard that Peter was there, they 
 sent unto him two men, desiring him that he would 
 not delay, '• thai he would not think it 7nuch,^^f to 
 come to them. 
 
 They grounded their request to Peter to come and raise her 
 
 * For ihe above illustriilion of this passage we are indebted to Mr. Harnicr in his 
 Observations on Scripture. Vol. U. p. G6, Note, 
 t Pearce and Wakefield. 
 
Ix. 32— 43.) ACTS. Ill 
 
 from the dead, upon the excellent character of Dorcas, and hoped 
 that he would not think much of going so far, to restore to life so 
 useful a person. The sooner this was done, the more desirable, 
 no doubt, it would be, both to herself and to her friends. But it 
 does not appear that the words of the messengers refer to any 
 despatch with which he was desired to come, but merely to the 
 reluctance which he might be supposed to feel, to confer so great 
 a favour upon an ordinary person. 
 
 39. Then Peter arose and went with them : when 
 he was come, they brought him into the upper cham- 
 ber : and all the widows stood by him, weeping, and 
 showing the coats and garments which Dorcas made, 
 " was makitig,^^ while she was with them. 
 
 Being herself, probably, a widow, she employed herself in 
 making clothes for the poor, and what were shown to Peter were 
 the things which she was making when she fell sick and died. 
 In eastern countries, it was usual, and the custom still continues, 
 when a person dies, for the friends and neighbours to assemble in 
 the room where the dead body lies, and to utter loud cries and 
 lamentations. This is considered as an honour to the deceased.* 
 And this was the purpose for which these women were assembled. 
 As they might be noisy and troublesome, Peter thought it prudent, 
 as Jesus had done in a like case, to put them all forth. 
 
 40. But Peter put them all forth, and kneeled 
 down and prayed, begging God, no doubt, to exeit his 
 power, and turning him to the body, said, Tabitha, 
 arise. And she opened her eyes, and when she saw 
 Peter, she sat up. 
 
 41. And he gave her his hand, and lifted her up ; 
 and when he had called the saints, the Christians, and 
 widows, he presented her alive. 
 
 He congratulated them, no doubt, on the joyful event which had 
 taken place, and upon the recovery of their friend. The circum- 
 stances of this resurrection are highly favourable to the supposition 
 that the mind dies with the body, and is restored to life with it. 
 For the mind of Dorcas remained with her body many hours after 
 death, and would probably have remained with the corpse till the 
 general resurrection, had she not, in the meantime, been raised to 
 life by Peter. So remarkable a miracle was well calculated to 
 make a strong impression upon the minds of all who heard of it, 
 and to convince them of the divine mission of those that preached 
 the gospel. Accordingly we find that it had that effect. 
 
 42. And it was known throughout all Joppa, and 
 many believed in the Lord. 
 
 * Harmer's Observations, Vol. II. p. 135, &c. 
 
112 ACTS. (xi. 32— 43. 
 
 43. And it came to pass that he tarried many 
 days in Joppa witli one Simon, a tanner. 
 
 REFLECTIONS. 
 
 1. The benevolent exertions of Dorcas, in making clothes for 
 tlie poor, may teach us an useful method of exercising our charit)'. 
 Such donations discover greater benevolence of heart, and are fre- 
 quently more valuable to the poor than presents of money. What is 
 bestowed in this last way is often given without thought, and spent 
 without economy. But the other gifts are not so easily misapplied. 
 Requiring sometimes labour and exertion, they discover more of a 
 benevolent spirit than pecuniary assistance, which may be aftbrded 
 ■without any trouble. The hands of Dorcas were more honoura- 
 bly employed in making necessary articles of dress for the poor, 
 than in adorning her own person; and so will the hands of all 
 those of her sex who imitate her example ; nor let them be dis- 
 pleased to hear that much time, now wasted and lost, might be 
 applied to advantage in this way. 
 
 2. We learn, also, how acceptable such alms-deeds and other 
 good works are to God, as well as to man. They procured for 
 this excellent woman and benevolent Christian, the esteem of her 
 acquaintance and the gratitude of the poor. But they did some- 
 thing more ; they procured for her the great honour and singular 
 advantage of being raised from the dead ; which was a clear proof 
 of the approbation and favour of God. I call it an honour to be 
 thus restored to life, because only a few were thus distinguished, 
 and those eminent, probably, like Lazarus, for the excellence of 
 their characters : and an advantage, because it afforded fresh 
 opportunities of doing good to others, of improving her own reli- 
 gious character, and hereby of greatly increasing her future reward. 
 To one who knew so well how to employ her time, a restoration to 
 life was a valuable blessing. But ill would it deserve that name, 
 if, during the interval between her death and resurrection, her 
 soul went to heaven, where the pleasures of good men, and their 
 advantages for improvement, are multiplied an hundred-fold, and 
 was sent back from this happy state, to occupy her body again, 
 and to struggle with the disadvantages and evils of mortality. 
 Life, restored in such circumstances, would be a misfortune rather 
 than a blessing ; a subject of condolence rather than of congrat- 
 ulation. But not such, undoubtedly, was the favour conferred in 
 the present instance. Time, that would have been unproductive 
 in the grave, was now bestowed upon one who knew how to apply 
 il to the best purposes. 
 
 3. The joy which took place between Dorcas and her friends, 
 when she was presented to them alive, may give us some faint 
 idea of the pleasure which will be felt by good men, at the first 
 interview with each other at the general resurrection from the 
 
X. 1—23.) ACTS. 113 
 
 dead. How delighted will they be to behold each other again ; 
 with what joy will they be transported to find themselves safely 
 landed on the happy shores of that world ; to find their fears and 
 anxieties dissipated, their hopes and wishes realized ; to behold 
 themselves in the company of friends whom they most valued and 
 esteemed, entering upon a new state of existence, abounding with 
 all good things, and never to have an end ; where pleasure will be 
 enjoyed without any mixture of pain, and where friends will have 
 no reason to fear a separation any more ! Blessed and glorious 
 period ! for the prospect of which we are indebted to the gospel of 
 Christ. May we do nothing now that may forfeit our title to 
 this happiness ; nothing that may unfit us for those blissful regions. 
 
 SECTION XVI. 
 
 The Conversion of Cornelius. 
 
 Acts x. 1 — 48. xi. 1—13. 
 
 1. There was a certain man in Caesarea, called 
 Cornelius, a centurion of the band called the Italian 
 band, 
 
 A centurion was a captain of one hundred soldiers. This was 
 the rank of Cornelius, in a band of men called the Italian, because 
 composed principally of natives of that country. They were pro- 
 bably the life-guard of the Roman governor, who generally 
 resided in the city of Ceesarea. 
 
 2. A devout man, and one that feared God, with 
 
 all his house, which gave much alms to the people, 
 
 and prayed to God alway. 
 
 This is evidently a description of the personal character of 
 Cornelius, and not, as some have supposed, a mere denomination of 
 a proselyte to the Jewish religion. Although a Gentile and un- 
 circumcised, he was a devout and benevolent man ; which disposi- 
 tions he manifested by acts of beneficence, and by praying to God 
 at those hours which were observed for prayer by the Jews. A 
 man of this character was justly selected from among the Gentiles, 
 for receiving the first communication of the gospel. 
 
 3. He saw in a vision evidently, about the ninth 
 hour of the day, one of the Jewish hours of prayer, an 
 angel of God coming in to him, and saying unto him, 
 Cornelius ! 
 
 The circumstance of his appearing in bright clothing, is men- 
 tioned in verse the thirtieth. 
 
 VOL. III. p 
 
114 ACTS. (x. 1—23. 
 
 4. And when he looked on liim, he was afraid, 
 
 and said, AVhat is it, Lord ? " JVhat is the matter, sir V 
 
 and he said, Thy prayers and thy alms are come up 
 
 foi' a memorial before God. 
 
 That is, they are not unobserved by him, but graciously receiv- 
 ed, like the sacrifice or the incense offered upon the altar. 
 
 5. And now send men to Joppa, and call for one 
 Simon, whose surname is Peter. 
 
 6. He lodgeth with one Simon a tanner, whose 
 
 house is by the sea-side.* 
 
 From the manner in which some circumstances in this story are 
 related, we might be led to suppose, that what Cornelius saw on 
 this occasion was real ; but in verse the third, we are expressly 
 told that it was in vision, the same word which is afterwards applied 
 to what Peter saw. A vision is an exhibition of certain scenes 
 and appearances to the mind of a prophet, or inspired person, 
 while he is awake, and intended to foretel some future event, or to 
 give him information on some religious subject. It differed from 
 a divine dream, in as much as that was a communication when the 
 senses were locked up in sleep, and the prophet had not the free 
 use of his understanding. But in a vision, the prophet had the use 
 of his understanding, and was affected in exactly the same manner 
 by the objects presented to him as if they had been real. It is 
 called a vision, not because the faculty of seeing was used, but 
 from an analogy which subsisted between the effect of sight and 
 this kind of inspiration, both presenting certain images to the 
 mind. Thus Cornelius seems to hear a voice, and to see a man, 
 although it was nothing more than a divine illusion. AVhat he 
 perceived was only images presented to his mind, just as what we 
 see in a mirror is not the object but the picture of it. In most 
 cases the prophet was enabled to distinguish a vision from a real 
 appearance, when the vision was over: but in the case of Paul it 
 seems to have remained a matter of uncertainty all the rest of his 
 days ; for, after saying that he was carried up into the third 
 heaven, he adds, " Whether in the body or out of the body I 
 cannot tell :" that is, I know not whether I was carried there cor- 
 poreally in person, or only in idea.t 
 
 7. And when the angel which spake unto him was 
 departed, he called two of his household servants, 
 and a devout soldier of them that waited on him 
 continually : 
 
 8. And when he had declared all these things 
 unto them, he sent them to Joppa. 
 
 * The words, " He shall tell thee whal ihou .'halt do," are omiUed by Gricsibach. 
 t Farmer on Chiisi's Temptalion, pp. 36, £0,, 95. 
 
X. 1—23.) ACTS. 115 
 
 9. On the morrow, as they went on their Journey, 
 Peter went up upon the house to pray, about the sixth 
 hour : 
 
 The common hours of prayer among the Jews were the times of 
 morning and evening sacrifice, or nine in the morning and three in 
 the afternoon ; but the more devout of them observed another hour 
 of prayer, which is here called the sixth hour. Agreeably to this, 
 David says, " Evening, morning, and at noon, will I pray." 
 Ps. Iv. 17. 
 
 The roofs of houses in Judaea and other eastern countries, were 
 not sloping like ours, but flat, and therefore convenient places 
 for retirement. 
 
 10. And he became very hungry, and would \mvc 
 eaten ; but while they made ready, he fell into a 
 trance. 
 
 A trance, or, as it is in the original, an extasy, is that supernat- 
 ural state of the mind of an inspired person, in which he sees 
 visions, and in which his mind is so engaged by the scenes pre- 
 sented to it, as to be inattentive to every other object. Thus 
 Peter, in giving an account of this transaction in the next chapter, 
 xi. 5, says, " being in a trance, I saw a vision." However, as 
 trance and vision mutually imply each other, one word is frequently 
 used for the other. Thus it is said above of Cornelius, that in 
 vision he saw an angel, when the meaning evidently is, that in a 
 trance he saw that appearance. In the same manner it is said of 
 Saul that in vision, that is, in trance, he saAv Ananias coming unto 
 him. In this preternatural state, certain symbolical representations 
 were exhibited to the mind, with a view to convey instruction to 
 the prophet, as \ve find to be the case here. 
 
 11. And saw heaven opened, i. e. he beheld the 
 sky part, and a certain vessel descending unto him, as 
 it had been a great sheet, knit, " tied,^^ at the four 
 corners, and let down to the earth : 
 
 12. Wherein were all manner of four-footed beasts 
 of the earth,* and creeping things, and fowls of the 
 air. 
 
 That is, living creatures of all sorts, such as were reckoned 
 clean and fit for food by the Jewish law, and such as were esteemed 
 unclean. 
 
 13. And there came a voice to him. Rise, Peter, 
 kill and eat. 
 
 * •■' And wild beasts," is thought to be an iiitcipolaliou. See (Jriesbach, 
 
116 ACTS. (x. 1— 23. 
 
 14. But Peter said, Not so, Lord ; for I have 
 never eaten any thing that is common.* 
 
 Peter, although in a trance, has the exercise of his understand- 
 ing, and declines to partake of particular kinds of food, which the 
 Jewish law had prohibited. 
 
 15. And the voice spake unto him again, the 
 second time ; what God hath cleansed, that call not 
 thou common. 
 
 16. This was done thrice : and the vessel was 
 received up again into heaven. 
 
 By the clean beasts in this vision, we are to understand the Jews, 
 who had been formerly the people of God, and those who had em- 
 braced Christianity were so still : — by the unclean and the creeping 
 things, the Gentiles, who were held in abomination by the Jews ; 
 and by the mixture of both together, and by his being commanded 
 to slay and eat of all without distinction, Peter was instructed, that 
 Gentiles, as well as Jews, were to be received into the Chris- 
 tian church, and to form one body with, the pious descendants of 
 Abraham. Christ had instructed his apostles to go and teach all 
 nations, and to preach the gospel to every creature ; which must 
 include Gentiles. But they did not understand his command in this 
 extensive sense, confining it to the Jews dispersed through all na- 
 tions; or, if they imagined that it extended to others, they supposed, 
 that they were first to become Jews by circumcision, before they 
 could become Christians. And it required the extraordinary vision 
 now exhibited to Peter, to make him acquainted with the compre- 
 hensive plan of the gospel. 
 
 17. Now while Peter doubted in himself what 
 this vision which he had seen should mean, behold, 
 the men which were sent from Cornelius had made 
 inquiry for Simon's house, and stood before the gate, 
 
 18. And called, and asked whether Simon, which 
 was surnamed Peter, were lodged there. 
 
 19. While Peter thought on the vision, the Spirit 
 said unto him, Behold, three men seek thee. 
 
 20. Arise, therefore, and get thee down, and go 
 with them, doubting nothing, i. e. without scruple, for 
 I have sent them. 
 
 In the preceding verses we had an example of revelation by 
 vision, where Peter was left to collect the meaning of the Divine 
 Being from symbolical representations. Here we have an example 
 
 * The words "or unclean," arc oniilted in many copies, and supposed lobe a 
 gloss. See Gricsbach, 2ud edition. 
 
X. 1—23. ACTS. 117 
 
 of direct revelation. The Spirit directs Peter in so many words 
 wliat he is to do. 
 
 21. Then Peter went down to the men which 
 were sent to him from Cornelius, and said, Behold, I 
 am he whom ye seek ; what is the cause wherefore 
 ye are come ? 
 
 22. And they said, Cornelius, the centurion, a 
 just man, and one that feareth God, and of good report 
 among all the nation of the Jews, was warned from 
 God by a holy angel, to send for thee into his house, 
 and to hear words of thee ; that he may hear ivhat 
 thou hast to say. 
 
 23. Then called, " invited,^^ he them in, and 
 lodged them : and on the morrow Peter went away 
 with them, and certain brethren from Joppa accom- 
 panied him. 
 
 Peter, being now aware of the design of the vision, took with him 
 these persons, who were six in number, as we leain from the next 
 chapter, to prevent misrepresentations of his conduct. 
 
 REFLECTIONS. 
 
 1. We may observe, that the account here given of Cornelius, 
 may teach men in what excellence of character consists — in devotion 
 and beneficence. Each is defective without the other. Where 
 they exist together, they improve and exalt each other, and the 
 character becomes complete ; the outline at least is perfect, and the 
 picture only wants to be filled up, and to receive the last touches. 
 To be without devotion, is to be insensible to supreme excellence, 
 to have no love for perfect goodness, no fear of Almighty power. 
 It is to be a son without filial aflection ; a receiver of benefits with- 
 out gratitude to the benefactor ; a partaker of the bounties of 
 Heaven, without thinking on him from whom they come, or his 
 design in bestowing them. But devotion, which is not accompanied 
 with beneficence, must be pretended and not real ; for how is it 
 possible to admire goodness, without endeavouring to imitate it? — to 
 be sensible of the kindness of a friend, and to be inattentive to his 
 wishes? Can we love a father, and yet show no respect to his children, 
 when he has expressly recommended those children to our regard? 
 
 On the other hand, beneficence without devotion is destitute of 
 its best principle and noblest support ; it wants a motive to do good 
 in secret ; it wants fortitude to bear ungrateful returns and disap- 
 pointed expectations. It has nothing in it that is generous and 
 noble. It is the offspring of vanity, the bait for fame, or the ad- 
 vancement of worldly interest. In us, my brethren, let these two 
 
118 ACTS. (x. 24— -48. 
 
 characters be united ; wliilc we profess piety towards God, let us 
 show cliarity to men. VV ht>n called upon to perform acts of benefi- 
 cence, let us prove our devotion by our good works, and give our- 
 selves the satisfaction of knowing, that it is not a mere name, an 
 empty sound. 
 
 It is to the honour of Cornelius, that his household feared God as 
 well as hinjself, because it is a proof of his fidelity and care. Hav- 
 ing ac(iuirccl the knowledge of the true God, he resolves to commu- 
 nicate it to others ; to his children and domestics, and even the 
 to soldiers under his command, that they may share with him in the 
 blessings of this invaluable discovery. lie is not ashamed of tlie 
 religion of a despised and conquered people, but professes it publicly, 
 and teaches it diligently to all, with whom he is connected. It is to 
 his honour, that he maintained the character here given of him in a 
 profession which is generally distinguished by a disregard of religion, 
 and in which his piety and virtue must have been exposed to 
 many severe trials. Principles which could withstand such powerful 
 attacks, must have had no small strength. 
 
 2. Let us remember how acceptable to God are works of piety 
 and beneficence. Cornelius, who was distinguished for them, is 
 honoured with a vision from Heaven, although a soldier and a 
 heathen, and receives the further and greater honour of being the first 
 among the Gentiles, to whom the gospel of Christ was communica- 
 ted. Let all men, therefore, whatever be their conditien, cultivate 
 the same virtues, in hopes of the like acceptance. An angel may 
 not be sent from heaven, in vision or in reality, to assure them, that 
 they will be well received ; but they arc assured of it by an authority 
 not less certain than the voice of an angel, by the inspired messen- 
 ger of God. 
 
 3. From the conduct of Peter, in taking friends with him when 
 he went to visit the Gentiles, we may learn the propriety of using 
 precautions, to prevent our good actions from being misrepresented 
 and evil spoken of. What he did was clearly right in his own esti- 
 mation, and the circumstances in which he stood, and after what had 
 taken place ; but it was possible that it might not appear so toothers, 
 and, therefore, some regard was to be had to their satisfaction. To 
 resolution in doing what wo think to be right, and courage in pro- 
 fessing the truth, it is necessary to join prudence and regard to our 
 own reputation ; and, where we break through established customs, 
 or deny established doctrines, to show our authority for doing so, 
 that we may not unnecessarily expose ourselves to the suspicion of 
 impiety and irreligion. 
 
 24. And the morrow after they entered into Ca3- 
 sarea ; and Cornelius vv aitcd for them, and had called 
 together his kinsmen and near friends, 
 
 25. And as Peter was coming in, Cornelius met 
 him, and fell down at his feet, and worshipped him, 
 ^^did him homage.^'' 
 
xi -24— 48.) ACTS. 119 
 
 26. But Peter took him up, saying, Stand up ; I 
 myself also am a man. 
 
 Cornelius cast himself at Peter's feet. This was a customary 
 form of respect in eastern countries, to princes and other great 
 personages : but, in the western world, it was thought too solemn or 
 too humiliating to be employed upon any occasion, except in an 
 address to the gods. Peter, therefore, knowing that Cornelius was a 
 Roman, and that among his countrymen such prostrations were not 
 used, refused to accept from him this token of respect, imagining 
 that he had conceived too high an opinion of his character ; although 
 it is probable, that Cornelius intended nothing more, in this instance, 
 than to conform to the customs of the country, by paying the usual 
 respect to an extraordinary personage. Christ permitted several 
 persons who came to pay him this testimony of respect, because the 
 persons by whom it was offered were Jews, who practised such 
 ceremonies, and had actually paid the same respect to former 
 prophets.* 
 
 27. And as he talked with him, he went in, "A«? 
 ivent in talking with him,^^ and found many that were 
 come together. 
 
 These were no other than the relations and intimate friends 
 before-mentioned. 
 
 28. And he said unto them, Ye know that it is an 
 unlawful thing for a man that is a Jew, to keep com- 
 pany, or to come unto one of another nation : but 
 God hath showed me, that I should not call any man 
 common or unclean. 
 
 There was no law of Moses, that prohibited Israelites from 
 having intercourse with strangers : but such a maxim, it seems, was 
 inculcated upon the people by the scribes and Pharisees; and Peter 
 intimates, that he had entertained the same opinion, until better 
 instructed by a vision, which taught him, that he was to regard every 
 nation as pure and hoi}', which was treated as such by God. 
 
 29. Therefore came I unto you, without gain- 
 saying, as soon as I was sent for. I ask, therefore, 
 for what intent have ye sent for me ? 
 
 He had already been informed by the messengers of the reason 
 for sending for him ; but he is desirous to have this reason repeated 
 by Cornelius himself, for the instruction of others. 
 
 30. And Cornelius said. Four days ago I was fast- 
 ing until this hour, and at the ninth hour, I prayed in 
 my house ; and, behold, a man stood before me in 
 bright clothing, " in white clothing ;" 
 
 * Harmer's Observations, Vol. II. p. 3.5. 
 
120 ACTS. (x. 24—48. 
 
 31. And said, Cornelius, thy prayer is heard, and 
 thine ahiis are liad in remembrance in the sight of 
 God. 
 
 32. Send therefore, to Joppa, and call hither 
 Simon, whose surname is Peter ; he is lodged in the 
 house of one Simon, a tanner, by the sea-side ; who, 
 when he cometh, shall speak unto thee. 
 
 33. Immediately, therefore, I sent to thee : and 
 thou hast well done that thou art come. Now, 
 therefore, are we all here present before God, or, as 
 some copies read it, " before thee,'''' to hear all things 
 that are commanded thee of God. 
 
 34. Then Peter opened his mouth, and said, Of a 
 truth I perceive, that God is no respecter of persons ; 
 
 35. But in every nation, he that feareth him, and 
 worketh righteousness, is accepted with him. 
 
 The meaning of these words as explained by the preceding cir- 
 cumstances, seems to be this : 1 now clearly perceive that the regards 
 of the Divine Being to his creatures are not partial and limited, 
 extending only to a particular nation and family ; but that every one 
 who doth well, of whatever nation he may be, although not of the 
 people of Israel, or family of Abraham, is accepted by God, and 
 deemed worthy of receiving extraordinary favours. Fori find that 
 Cornelius, an uncircumcised Roman, has been favoured with a divine 
 vision, and been directed to send for me, that I may communi- 
 cate to him the knowledge of the gospel of Christ, which I am now 
 about to do. In these words is an allusion toajudge, who, in trying cau- 
 ses, pays more regard to the person of him who pleads than to the cause 
 which he defends. IS'ot such is the character of the Judge of mankind. 
 
 36. The word which God sent unto the children 
 of Israel, preaching peace, by Jesus Christ, (he is 
 Lord of all :) 
 
 The last clause may be rendered, " This is lord of all," meaning, 
 that the doctrine of Christ was intended to exercise authority over 
 all, i. c. over Jews and Gentiles. Or, if the common translation be 
 retained, and tlie woids refer to Christ, the sense will be nearly the 
 same ; Christ is head, i. e. ruler over all. The peace here mention- 
 ed means reconciliation with God, which was offered by the gospel ; 
 all men, before that period, having been in a state of alienation and 
 enmity; but by that reconciliation he oflers to take them into a state 
 of knowledge and favour, i. e. to be at peace with those whom he 
 before regarded as enemies. 
 
 37. That word, I say, you know, which was pub- 
 lished throughout all Judasa, and began from Galilee, 
 
X. 24—48.) ACTS. 121 
 
 or, " Ye know the thing* which was done throughout 
 all Judcca, beginning Jrom Galilee,''^ after the baptism 
 which John preached : 
 
 38. How God anointed Jesus of Nazareth with 
 the Holy Spirit, and with power, who went about 
 doing good, and healing all that were oppressed of the 
 devil ; for God was with him. 
 
 It is well known, that tlie kings of Israel and the high-priests 
 were appointed to their respective offices by anointing the head 
 with oil. L5ut in course of timo, the \yord anoint came to be used 
 for conferring other benefits besides those of priestly and kingly 
 power, and is here employed to express the n)iraciilons powers, with 
 which Jesus was invested. The proof adduced of his being possessed 
 of these powers, is his healing all that were oppressed with the 
 devil ; by which is not meant dasnioniacs in particular, but all afflict- 
 ed persons, whatever might be the nature of their disorders. For 
 the Jews considered all disorders, at least the most grievous of them, 
 as proceeding from the devil, the supposed author of all evil. 
 Agreeably to this idea, Christ describes the woman who was bowed 
 together and could not stand upright, as one whom Satan had bound. 
 The language of Peter, on this occasion, therefore, is equivalent to 
 that of Matthew iv. 23, when he says of Christ, that he healed all 
 manner of sickness and all manner of disease among the people.t 
 Such miracles are very properly mentioned in the one place, and 
 alluded to in the other, as proofs of his divine commission. 
 
 39. And we are witnesses of all things which he 
 did, both in the land of the Jews and in Jerusalem, 
 whom they slew and hanged on a tree, " whom they 
 slew, having hanged on a tree,''^ i. e. on the cross. 
 
 40. Him God raised up the third day, and showed 
 him openly, " and appointed to be shown,''"' 
 
 41. Not to all the people, but unto witnesses 
 chosen before of God, i. e. to the disciples of Christ, 
 even to us who did eat and drink with him after he 
 rose from the dead. 
 
 Nothing could be better calculated to give credibility to the mira- 
 cles and resurrection of Christ, than the evidence which is here 
 ofi'ered, the testimony of men who had been themselves eye-witnesses 
 of the fact. 
 
 42. And he commanded us to preach unto the 
 people, and to testify that it is he which was ordained 
 
 • Schleusneri Lexicon in verb. P«^«, No. 8. t Farmer^on Daamoniacs, pp. 74, 76. 
 VOL. III. Q 
 
122 ACTS. (x. 24—48. 
 
 of God to be judi^e of quick and dead, " the living 
 and dead.''^ 
 
 Thai is, of those who shall bo alive upon the earth at his second 
 coming, and of those who shall be lying in the tomb, but shall then 
 be raised from tiie dead. This was probabl}' one of those commands 
 which Christ gave to his disciples, during the forty days that he 
 renaaiucd with them after his resurrection. 
 
 43. To liim give all the prophets witness, that 
 through his name, or, " in his name,'"' whosoever 
 believeth in him, shall receive remission of sins. 
 
 It has been supi)Oscd, with considerable probability, by Bishop 
 Pearce, as more suitable to the design of this verse, that the prophets 
 referred to by Peter, are not the ancient prophets of the Old Testa- 
 ment, but the teachers of the Christian church, so called in several of 
 the apostolical writings, particularly in 1 Cor. xii. 28, where it is 
 said, " God both set some in the church, first apostles, secondarily 
 prophets, thirdly teachers." Of these teachers or prophets, Peter 
 asserts that they all maintained the doctrine which he then declared, 
 viz. that whosoever believed in Christ should receive remission of 
 sins ; that is, not the forgiveness of moral guilt ; for that depended 
 upon their good conduct, not upon their faith ; but the removal of 
 that ceremonial uncleanness and pollution, in which all unbelievers, 
 whether Jews or Gentiles, were involved, and which is in Scripture 
 frequently called sin ; and their being received into a state of favour 
 and privilege. Before they believed in Christ they were sinners, 
 but by this change their sin is remitted, and they become saints ; they 
 were before unholy ; they are now sanctified : that this is what is meant 
 by remission of sins, might be shown by the use of the same terra 
 in other passages of Scripture, but its meaning is sufficiently illustra- 
 ted by the remarkable circumstances which took place on the present 
 occasion ; for no sooner has Peter declared that all who believe in 
 Jesus should be taken into a state of favour, or, which is the same 
 thing, have their sins remitted, than God seals the truth of his de- 
 claration, while the words arc yet in his mouth, by bestowing mira- 
 culous powers on all the believing Gentiles who were present. 
 
 This address of Peter to the Gentiles contains a short epitome of 
 the gospel ; but I cannot help observing that it takes no notice of 
 several articles which are now deemed its distinguishing doctrines ; 
 neither the deity of Christ, nor his pre-existence, nor his atonement, 
 is once mentioned or alluded to ; nothing more is asserted of Jesus 
 than that he was a man of Nazareth, whose commission extended to 
 the Gentiles, as well as to the Jews, who began his ministry after the 
 baptism of John, and proved his divine mission by the miracu- 
 lous cures which he performed, and by his resurrection from the 
 dead ; and that he is appointed the final judge of all men. This is 
 all that Peter deemed essential to Christianity, or deserving of notice 
 in it ; and it is all that the Divine Being deemed to be so likewise ; 
 for upon those who believed thus, much miraculous powers are 
 bestowed. 
 
X. 24—48.) ACTS. 123 
 
 44. While Peter yet spake these words, the Holy 
 
 Spirit fell on all them which heard the word. 
 
 As a proof that Peter spoke the truth, in declaring that all who 
 believed in Christ should be taken into that state of privilege which 
 the Jews once possessed, and which was no,v occupied by Christians, 
 the Holy Spirit is sent down upon these Gentile believers, while he 
 is yet speaking, which was an instance or example of the very thing 
 which he had asserted. This effusion of the Spirit was manifested, 
 probably, by some suitable appearance, like that which was exhibit- 
 ed upon the heads of the apostles on the day of Pentecost, or over 
 Jesus at his baptism, as well as by what is mentioned immediately 
 afterwards. 
 
 45. And they of the circumcision wliich believed, 
 were astonished, as many as came with Peter, because 
 that on the Gentiles also was poured out the gift 
 of the Holy Spirit : 
 
 46. For they heard them speak with tongues, and 
 
 magnify God. 
 
 The Jews, to whom miraculous gifts had been confined, might 
 well be surprised to behold them conferred upon the Gentiles ; men 
 whom they had alwaj's been taught to regard as outcasts, and as 
 wholly unworthy of such favours. Had the Jews, on the memorable 
 occasion of the conversion of Gentiles, expressed nothing more than 
 surprise, they would not have deserved censure ; but their violent 
 opposition to the admission of Gentiles into Christian fellowship, 
 of which we read so much in Paul's epistles, proceeded from inveter- 
 ate prejudice or base envy. 
 
 Then answered Peter, " then said Peter,''^ 
 
 47. Can any man forbid water, that these should 
 
 not be baptized, who have received the Holy Spirit as 
 
 well as we ? 
 
 The words, " who can forbid water?" seem to imply that the 
 water was to be brought to them, and not they taken to the water, 
 and that, therefore, it was Peter's\ purpose to baptize them by 
 sprinkling or washing, and not by immersion. His question seems 
 also to imply that some might, perhaps, forbid water to be brought 
 upon the present occasion for the purpose of baptism. 
 
 48. And he commanded them to be baptized in 
 the name of the Lord, of Christ Jesus who is our 
 Lord, or Master. 
 
 It is observable that in this and every other instance in which the 
 baptism of Christians is mentioned, it is said to have been performed, 
 not in the name of the Father, the Son, and Holy Spirit, but in the 
 name of the Lord, or of Christ. 
 
 Then prayed they him to tarry certain days. 
 
124 ACTS. (x. 24—48. 
 
 That lie might give them further instruction in the Christian 
 doctrine. 
 
 REFLECTIONS. 
 
 This portion of hi.=!toA' contains an account of one of the most 
 memorable and iiiteresting events whicli occur in the sacred wrtings, 
 the commnnication of the gospel of Christ, and of miraculous 
 powers to tlie Gentile Wbrld, widiout their being required to conform 
 to the observances of the Mosaic law ; an event which astonished 
 all who heard of it, whether Jews or Gentiles, which gave new 
 views to Christian teachers, and exhibited their religion in a new 
 light. The mystery hidden from ages is now revealed ; the purposes 
 of God from before the foundation of the world are accomplished ; 
 those who were once treated as despised outcasts, are taken into 
 the kingdom and family of God, and hold the same honourable 
 station which the Jews once occupied, but from which they had now 
 fallen by transgression. In this event wo see, 
 
 1. The imbounded goodness of the great Father of mankind, 
 who extends his gracious regards to the most ignorant, the most de- 
 praved, and wretched of his offspring, the idolatrous heathens, loves 
 them notwithstanding their follies and their crimes, and adopts the 
 most efficacious measures for their recovery to knowledge, virtue, 
 and happiness. If these measures were long delayed, it was not 
 because his children were overlooked or forgotten, but because the 
 proper time for executing them was not yet arrived ; if only a small 
 portion of the Gentiles have hitherto partaken of this blessing, it is 
 for a like reason. When Christianity has been purified from those 
 corruptions which have sullied its beauty and destroyed its eflicacy, 
 it shall sj^read throughout the world. The favour which has already 
 been shown to a few, is a pledge and security for the benefit whicli 
 shall hereafter be bestowed upon the many. How grateful, then, 
 should we be to God for bestowing upon our ancestors of the heathen 
 race this important favour, and, through them, upon us ! The apos- 
 tle Paul and other eaily Christians, seem to be at a loss for words to 
 express the greatness of the divine goodness in the present instance. 
 They speak of the breadth and length, of the depth and height of 
 the love of God in Christ, manifested to the Gentiles, as passing 
 knowledge ; but we, alas, who are educated in the principles of 
 Christianity, and know nothing of the evils of idolatry but from 
 report, are scarcely sensible of our obligations. 
 
 2. We see in this event, also, secondly, the impartiality of the 
 divine character: what is bestowed upon the Jews is given to the 
 Gentiles also; one b(Mng as dear to God as the other, and equally the 
 object of his benevolent regards. If, in former times, more favour 
 has been f hown to one part of the human race than to another, it is 
 not for their own sake, or from blind partiality to them, but from a 
 regard to the interest of all, which has been promoted in this 
 manner. 
 
xi. 1—18.) ACTS. 125 
 
 3. Lastly, we behold in this event pl*.in marks of the hand of 
 God. To conceive the idea of extending the kingdom of God to 
 the Gentiles, who were regarded with so much hatred and contempt, 
 and of raising them to a state of equality with themselves, was a 
 scheme far too liberal and comprehensive for narrow-minded and 
 bigoted Jews. It was totally opposite to the principles of their 
 education. 
 
 This story ascribes it wholly to God ; and it bears evident marks 
 of coming from him : it resembles his conduct in otljer instances, 
 since he causes the sun to shine, nnd the rain to descend upon one 
 part of the earth as well as another ; and the most valuable bles- 
 sings of life are the most common. The early design of communi- 
 cating the gospel of Christ to the heathens, which appeared amongst 
 the first teachers, is itself no inconsiderable proof of the divine origin 
 of our religion. 
 
 1. And the apostles and brethren that were in 
 Judaea heard that the Gentiles also had received 
 the word of God. 
 
 The gospel of Christ is here called the word of God, because it 
 contained an account of a revelation from heaven ; and in the same 
 sense the Scriptures of the Old and New Testament may be called 
 the word of God likewise, because they contain authentic accounts 
 of such revelations, although not themselves inspired. 
 
 2. And when Peter was come up to Jerusalem, 
 they that were of the circumcision contended, or, 
 ^^ expostulated.'^^ with him, 
 
 3. Thou wentest in to men uncircumcised, and 
 didst eat with them. 
 
 This, the maxims of the elders, but not the law of Moses, declared 
 to be unlawful. From the conduct of these Jewish Christians, it is 
 plain that they did not consider Peter as under the direction of 
 inspiration in all his actions : otherwise they would not have 
 ventured to censure his conduct in this instance ; nor does Peter 
 himself seem to be conscious of having such inspiration ; for he 
 appeals not to his authority as an apostle, but to the particular in- 
 structions which he had received on this subject. 
 
 4. But Peter rehearsed the matter from the be- 
 ginning, and expounded it by order unto them, " then 
 Peter began and laid the matter before them in order^"^ 
 saying, 
 
 5. I was in the city of Joppa praying ; and in a 
 trance I saw a vision, a certain vessel descend, as it 
 had been a great sheet, let down from heaven by four 
 corners, " by four strings,'''' and it came even to me. 
 
126 ACTS. (xi. 1—18. 
 
 6. Upon the which, when I had fastened my eyes, 
 I considered, and saw four-footed beasts of the earth, 
 and creeping things and fowls of the air. 
 
 7. And I heard a voice, saying unto me. Arise, 
 Peter, slay and eat. 
 
 8. But I said, Not so. Lord ; for nothing common 
 or unclean hath at any time entered into my mouth. 
 
 9. But the voice answered me again from heaven, 
 AVhat God hath cleansed, that call not thou common. 
 
 10. And this was done three times, and all were 
 drawn up again into heaven. 
 
 11. And, behold, immediately ihere were three 
 men already come unto the house where I was, sent 
 from Cfesarea unto me. 
 
 12. And the Spirit bade me go with them, nothing 
 doubting ; moreover, these six brethren accompanied 
 me, and we entered into the man's house. 
 
 13. And he showed us how he had seen an angel 
 in his house, which stood, and said unto him, Send 
 men to Joppa, and call for Simon, whose surname is 
 Peter ; 
 
 14. Who shall tell thee words, or, "tell thee 
 
 things,'^'' whereby thou and all thy house shall be 
 
 saved, " may he saved.^'^ 
 
 The salvation here promised to Cornelius, from hearing the words 
 of Peter, could not be final salvation, or the happiness of a future 
 life : fur that he might, no doubt, have secured, by persevering in the 
 praj'ers, and the alms which had already recommended him to the 
 divine notice ; but it must be something which, in his present con- 
 dition, he was not in the way to obtain ; and, therefore, to be saved, 
 must signify here deliverance from iiis heathen state, a state of great 
 disadvantage and danger, and introduction to the privileges of the 
 gospel dispensation. Tiiis salvation he could not obtain without the 
 knowledge of the gospel ; the other might be secured without it, 
 althougi), no doubt, it would be highly conducive to that end. 
 
 15. And as I began to speak, or, " after I had 
 begun to speak,'''' the Holy Spirit fell on them, as on 
 us at the beginning. 
 
 That is, in flames of fire, as on the day of Pentecost, intended to 
 represent the approach of God to perform a miracle, by bestowing 
 the gift of tongues. 
 
xi. 1—18.) ACTS. 127 
 
 16. Then remembered I the word of the Lord, hovv 
 that he said, John, indeed, baptized with water, but 
 ye shall be baptized with the Holy Spirit. 
 
 This was the language of Jesus to his apostles after his resurrec- 
 tion ; and if this baptism with the Spirit, or pouring out of the 
 Spirit, was a proof of their being accepted as disciples of Christ, 
 in the first instance, it was equally so on the present occasion. 
 
 17. Forasmuch, then, as God gave them the like 
 gift as he did unto us who believed on the Lord Jesus 
 Christ, what was I, that I could withstand God ? 
 
 To have refused to receive as brethren those upon whom God 
 bestowed the same marks of favour, would have been to oppose the 
 designs of God, and an instance of great presumption. 
 
 18. When they heard these things, they held their 
 peace, " they had no more to say,''"' and glorified God, 
 saying, then hath God also to the Gentiles granted 
 repentance unto life. 
 
 Repentance does not here signify reformation of conduct, but 
 merely a change of opinion from heathenism to Christianit}^ These 
 Jews bless God for inclining the Gentiles, contrary to their expecta- 
 tions, to such a change. The words, " unto life," have generally 
 been supposed to refer unto eternal life, to the prospect of which 
 Gentiles were raised by the profession of Christianity ; but as the 
 Jews spoke of the Gentiles as dead, they would naturally express 
 a recovery from that state by a restoration to life. Repentance unto 
 life, then, will mean no more than a change of mind which produces 
 life. Agreeably to this interpretation, tlie apostle Paul exhorts 
 Gentiles to yield themselves to God, as those who are alis'C from the 
 dead. 
 
 REFLECTIONS. 
 
 The conduct of those Jews who so readily acquiesced in the 
 admission of the Gentiles to the same privileges as themselves, is 
 highly worthy of commendation. The}' had Bfeen taught to conceive 
 of themselves as a peculiar people; standing high in the favour of 
 God, and alone worthy of divine revelation ; the Gentiles they were 
 taught to regard with contempt and abhorrence, as a people abandon- 
 ed by God, as a nation of sinners, unclean and unholy. This 
 opinion had been inculcated upon them from their earliest years, 
 and was one of the strongest of their prejudices ; they hear, there- 
 fore, with surprise and indignation of Peter's visit to them, and of 
 his receiving Gentiles by baptism into the Christian church ; they 
 blame him for his conduct, and resolve to discountenance what he 
 had done, by refusing to associate with this people. But no sooner 
 are they satisfied that what he did was agreeable to the will, and by 
 
128 ACTS. (xi. 19— 3a 
 
 the express direction of God, than they resign their prejudices at 
 once, and submit to tl)e decisions of infinite wisdom. Nay, in this 
 measure of admittinj^ tiie (Jentiles to embrace the gospel, they dis- 
 cover a new proof of the goodness of the universal Parent, and fresh 
 motives for tlianksgiving and praise. They glorify God for granting 
 repentance unto the Gentiles. 
 
 If, after having fallen into error, we have discovered our mistake, 
 let us not be backward to acknowledge the truth, but imitate the 
 conduct of those devout Jews : if we find that it is the plan of Provi- 
 dence that mankind be saved by one of the human race, and not by 
 a pre-existent being or by a God ; that man should possess a natural 
 capacity of doing the divine will, inde[)endently of supernatural 
 aid, and that we should be restored to (/od's favour upon repentance 
 and reformation alone, without the intervention of a third person ; 
 whatever our pre-conceived opinions may have been, and however 
 long establishf'd, let us learn to submit our judgments to superior 
 autliority, and to admire the wisdom which can produce such great 
 effects by such simple means. 
 
 SECTION XVII. 
 
 Mission of Barnabas and tSaul to Antioch. They return to 
 
 Jerusalem. 
 
 Acts xi. 19 — 30. 
 
 19. Now they which were scattered abroad upon 
 the persecution that arose about Stephen, travelled as 
 far as Phenice, and Cyprus, and Antioch. (in Syria,) 
 preaching the word to none but unto the Jews only. 
 
 This was the practice of the first teachers of Christianity ; but 
 what had lately occured at Caesarea, induced them to e.\tend their 
 labours. Phenice was a country which lay to the north-west of Judtea : 
 Cyprus was a large island in the Levant or Mediterranean Sea. 
 
 20. And some of them were men of Cyprus and 
 Cyrene, a region'of Africa ; wiiich, when they were 
 come to Antioch, spake unto the Grecians, or, 
 " Greeks,'^''* preaching the Lord Jesus, i. e, the gospel 
 of the Lord Jesus. 
 
 The inhabitants of Antioch and of these parts of Asia were 
 called Greeks, because they spoke the (jreek language. To them, 
 although (ientiles, these disciples ventured to preach the gospel, 
 after having heard, probably, what Peter had done in Judaea. 
 
 * See Griesbach. 
 
xi. 19—30.) ACTS. 129 
 
 21. And the hand of the Lord was with them, 
 i, e. they ivere enabled to work miracles : and a great 
 number believed, and turned to the Lord, i. e. profes- 
 sed themselves the disciples of Jesus. 
 
 22. Then tidings of these 'things came unto the 
 ears of the church which was in Jerusalem, and they 
 sent forth Barnabas, that he should go as far as 
 Antioch. 
 
 23. Who when he came, and had seen the grace 
 of God, '' the kindness of God,'''' in inclining Gentiles 
 to believe in Jesus, was glad, and exhorted them all 
 that with purpose of heart they would cleave unto the 
 Lord, that they ivould adhere to Christ. 
 
 The reason for his earnestness is assigned in the next verse. 
 
 24. For he was a good man, and full of the Holy 
 Spirit and of faith ; and much people was added unto 
 the Lord. 
 
 25. Then departed Barnabas to Tarsus, for to seek 
 Saul. 
 
 He had been sent to Tarsus, which was his native place, by the 
 brethren at Jerusalem, to avoid an attempt made against his 
 life by some zealous Jewish proselytes with whom he disputed, as we 
 were informed in tlie ninth chapter. Barnabas, who had been be- 
 fore acquainted with Saul, went to seek him, as a useful fellow- 
 labourer in the work in which he was engaged. 
 
 26. And when he had found him, he brought him 
 unto Antioch. And it came to pass, that a whole 
 year they assembled themselves with the church, and 
 taught much people. And the disciples were called 
 Christians first in Antioch. 
 
 As Antioch was a populous city, and the inhabitants discovered 
 a readiness to receive the gospel, Paul and Barnabas found en- 
 couragement to take up their residence, and to preach there, 
 for a long time. 
 
 Some have supposed that Christians were so called by divine 
 appointment, and that this is implied in the Greek word used oa 
 this occasion ; but it was so natural and so common to give to 
 disciples the name of their teacher or master, that there is no 
 occasion to have recourse to a miracle. Before this time they had 
 undoubtedly a name ; but they liad been hilherto called Nazarenes, 
 disciples or believers. Their new name seems to have been of 
 Latin origin ; for it has a Latin and not a Greek termination, and 
 
 VOL. III. R 
 
130 ACTS. (xi. 19— 30. 
 
 was probably eiven tbcm by the Romans, to whom Antioch was 
 at this time subject. Had (Miristians given it to themselves, it is 
 probable that the writer of this history would have used it ; but it 
 is remarkable that he carefully avoids this appellation, calling them 
 brethren, believers, and saints. The same observation has been 
 made respecting the apostle Paul, who never calls the disciples of 
 Christ Christians, but speaks of them under some other denomina- 
 tion. They are once called so by Peter. (1 Ep. iv. IG.) The 
 reason of this caution in Paul and Luke was probably an appre- 
 hension that by giving them that name, they might make Christ 
 appear like an ordinary leader of a sect among the heathen 
 j)hilosophers.* 
 
 27. And in these days came prophets, "/eac/ters," 
 from Jerusalem unto Antioch. 
 
 Their oflicc was that of instructors, and they came hither for 
 the purpose of preaching the gospel : one of them, indeed, deliv- 
 ers a prediction, but as this power of foretelling future events was 
 only occasional, it would not entitle him to the appellation of a 
 prophet, in the same sense in which wo apply the term to the 
 prophets of the Old Testament; or, if he deserved the name, 
 there appears no reason for giving it to all his companions. 
 
 28. And there stood up one of them, named 
 Agabus, and signified by the spirit that there would 
 be great dearth, '•Ui great famine,''^ throughout all the 
 world, which came to pass in the days of Claudius 
 Csesar. 
 
 The words which we translate all the world, frequently signify 
 no more than all the land, and are to be taken in a more enlarged 
 or limited sense, according to the subject of which the writer is 
 speaking : as, in the present instance, Jerusalem is the place last 
 mentioned, the whole land will signify the whole country of Judaja, 
 and the meaning of the writer is, that the famine was not confined 
 to Jerusalem, but extended over all the neighbouring territory. 
 Luke tells us that this prediction was fulfilled under Claudius 
 Caesar, and we learn from Josephus that such a famine actually 
 took place in Judaea, in the reign of this prince, and about this 
 time. 
 
 29. Then the disciples, every man according to 
 his ability, determined to send relief unto the breth- 
 ren which dwelt in Juda3a : 
 
 This itself is a proof that the famine was not expected to 
 extend to this country; for otherwise they would not have deter- 
 mined upon this act of liberality, when they themselves were likely 
 to want ; or, if they had done so, such an act of generosity could 
 not have failed to be noticed by this historian. 
 
 * Larduer, Vol. \\. p. 2G5, &.c. 
 
xu. 
 
 1—25.) ACTS. 131 
 
 30. Which also they did, and sent it to the elders 
 by the hands of Barnabas and Saul. 
 
 REFLECTIONS. 
 
 1, The exhortation of Barnabas to the Christians at Antioch, 
 that with purpose of heart they would cleave lo the Lord, is equally 
 proper for the professors of the gospel at the present day. 1 he 
 temptations to desert him are not few or light ; if we are not now 
 exposed to persecution, we have trials of another kmd, which 
 are not less dangerous. Unlawful pleasure and unrighteous gain 
 entice us to violate the precepts of Christ ; the insinuating arts ot 
 unbelievers are calculated to undermine our faith; in either case 
 the effect will be equally fatal: Guard yourselves, Christians, 
 against these evils, and be not offended with those who warn you 
 of your danger. 
 
 2. The liberality of the Christians at Antioch to their brethren 
 in Judffia, in a seaso'n of distress, is a pleasing proof and specimen 
 of the spirit of the gospel. To the inhabitants of Judaea m 
 general, and particularly to the church at Jerusalem, they were 
 indebted for the knowledge of the most important truth. Ihey 
 could not make them a sufficient return by communicating a like 
 favour; but what they have they are willing to give; having re- 
 ceived spiritual blessings, they send them such as are temporal, as 
 a proof of their thankfulness. In this instance they acted the 
 part of gratitude and benevolence ; and where men are sensible ot 
 the value of the gospel in the present day, they will be ready to 
 manifest their gratitude in a like manner. 
 
 SECTION XVIII. 
 
 Herod puts to death James, and imprisons Peter, w?io is miram- 
 lously delivered. Death of Herod. 
 
 Acts xii. 1 — 25. 
 
 1. Now about that time Herod the king stretched 
 forth his hand to vex, " ^o /mri," certain of the 
 church : 
 
 This Herod is not the same with the prince of that name who 
 put John the Baptist to death, and before whom our Lord appeared 
 at Jerusalem ; but one of the same family, who, therefore, takes 
 the family name: he is distinguished by the additional name of 
 Arrippa, as the other is by that of Antipas. Josephus represents 
 
132 ACTS. (xl. 1—25. 
 
 him as strongly attached to the institutions of the Jews, and as taking 
 much pains to render himself agreeable to them ; which disposi- 
 tion, probably, induced iiim to commence a persecution against the 
 disciples of Jesus.* 
 
 2. And he killed James, the brother of John, 
 
 with the sword. 
 
 These were the two sons of Zebedee, the fisherman, and our 
 Lord had informed them, that they should drink of the same cup 
 with himself; a prophecy which was in part fulfilled upon the 
 present occasion. 
 
 3. And because he saw it pleased the Jews, he 
 
 proceeded farther to take Peter also. (Then were 
 
 the days of unleavened bread.) 
 
 He did not choose, perhaps, to disturb the harmony of the 
 festival by an execution. The Jews ate unleavened bread for 
 several days before the passover ; hence the whole festival came to 
 be called the feast or festival of unleavened bread. 
 
 4. And when he had apprehended him, he put 
 him in prison, and delivered him to four quaternions 
 of soldiers, i. e. to sixteen soldiers, to keep him ; 
 intending, after Easter, " after the passover,^^ to bring 
 him forth to the people. 
 
 He set so many soldiers to guard Peter, because he came out of 
 prison the last time ho was put there, in a way which they did not 
 know how to account for. 
 
 I can see no reason for introducing the term Easter into the 
 English translation of this verse, but a desire to countenance a 
 modern festival by the authority of the apostolic age. The word 
 used in the original, signifies passover, and ought so to be rendered. 
 
 5. Peter, therefore, was kept in prison ; but 
 
 prayer was made without ceasing, or, " earnest prayer 
 
 was madc,^^ of the church unto God for him. 
 
 The object of these prayers was, no doubt, to entreat Heaven 
 to exercise the same miraculous powers for his benefit in the 
 present instance, which had been exerted before. To pray to 
 God for benefits which we desire for ourselves or our friends, is 
 highly proper at all times. 
 
 6. And when Herod would have brought him 
 forth, the same night Peter was sleeping between two 
 soldiers, bound with two chains, to hind him to each of 
 the soldiers, and keepers before the door kept the 
 prison. 
 
 • Lardner, Vol. I p. 20, &c. 
 
xi. 1—25.) ACTS. 133 
 
 7. And, behold, the angel of the Lord came upon 
 him, " came to hiin,^^ and a light shined in the prison, 
 " in the room,'''' and he smote Peter on the side, and 
 raised him up, saying. Arise up quickly ; and the 
 chains fell off from his hands. 
 
 8. And the angel said unto him. Gird thyself, 
 ^^gird thy coat about thee,''"' and bind on thy sandals : 
 and so he did ; and he saith unto him, Cast thy gar- 
 ment, " thy macule,'''' about thee, and follow me. 
 
 9. And he went out and followed him, and wist 
 not, " kneio not,'''' that it was true which was done 
 by the angel, but thought he saw a vision. 
 
 10. When they were past the first and second 
 ward, they came unto the iron gate, so called because 
 it was covered ivith iron plates,* that leadeth unto the 
 city, which opened to them of its own accord, 
 i. e. ivithout the application of any external means ; 
 and they went out, and passed on through one street, 
 and forthwith the angel departed from him. 
 
 11. And when Peter was come to himself, ivas 
 recovered from his surprise, he said, Now I know of a 
 surety, or, ^'■certainly,'''' that the Lord hath sent his 
 angel, and hath delivered me out of the hand of 
 Herod, and from all the expectation of the people of 
 the Jews. 
 
 Peter knew something of the nature of vision, because he had 
 already seen one ; yet he seems to have been doubtful for some 
 time, whether what happened to him at this time, might not be 
 one, which shows, that the impressions made upon the imagination 
 by visions were not easily distinguishable at the time, from 
 those made upon the senses, however they might be discerned 
 afterwards. Paul remained in uncertainty upon this subject many 
 years after the event ; for, after saying that he was canght up into 
 the third heaven, he adds, "whether in the body or out of the body 
 I cannot tell ;" i. e. whether literally and truly, or only by mental 
 representation. t 
 
 12. And when he had considered the thing, 
 " after some consideration,'''' i. e. about ivhat he should 
 do, or whither he should go, he came to the house of 
 
 * Harmer's Observations, Vol. I. p. 207. 
 t Farmer on Christ's Temptation, p. 36. 
 
134 ACTS. (xi. 1—25. 
 
 Mary, the mother of John, whose surname was Mark, 
 wlicre many were gathered together praying. 
 
 13. And as Peter knocked at the door of the 
 gate, " of the porch,^^ a damsel, " a maid servant^'''' 
 came to hearken, named Rhoda. 
 
 Her caution is a proof of the state of alarm in which the 
 Christians were at this time. 
 
 14. And when she knew Peter's voice, she opened 
 not the porch for gladness, but ran in, and told how 
 Peter stood before the porch. 
 
 15. And they said unto her, Thou art mad : but 
 she constantly aflirmed, that it was even so. Then 
 said they. It is his angel. 
 
 It was an opinion amongst many of the Jews, that every man 
 had his guardian angel, who waited upon him, and took care of 
 Jjim. To this notion Christ seems to refer, without, however, 
 giving it the sanction of his authority, when speaking of little 
 children, he says, " Behold, I say unto you, their angels behold 
 the face of my Father." Upon this idea, some seem to have im- 
 proved, by supposing, as in this passage, that the guardian angel, 
 as he was called, might assume the voice and ftgure of the person 
 whom he protected ; and truly, if men will indulge their imagina- 
 tions on the subject of angels, there will be no end to their suppo- 
 sitions. It was the opinion of the Sadducees, however, that the 
 angels mentioned in Scripture, who bore the character of intelli- 
 gence, were not a distinct order of beings, but either men or phan- 
 toms, raised up for the occasion ; which opinion, if found to be 
 true, as I am inclined to think it will be, would have the good 
 eflect of freeing the world from much superstition on this subject. 
 
 16. But Peter continued knocking; and when 
 they had opened the door, and saw him, they were 
 astonished. 
 
 1 7. But he, beckoning to them with the hand to 
 hold their peace, declared unto them how the Lord 
 had brought him out of the prison. And he said, 
 Go, show these things unto James and to the brethren. 
 And he departed, and went to another place, in order 
 to conceal himself. 
 
 The James, mentioned in this verse, was the son of Alpheus, 
 our Lord's relation, and the author of the epistle which bears his 
 name. The James, who was slain, was one of the sons of Zebedee. 
 Peter directs them to give information to him respecting his deliv- 
 erance from prison, because he resided at Jerusalem, and was a 
 distinguished person among the apostles. 
 
xi. 1—25. ACTS. 135 
 
 18. Now as soon as it was day, there was no small 
 
 stir among the soldiers, what was become of Peter. 
 
 They were probably thrown into a deep sleep, when the events 
 before-mentioned took place. 
 
 19. And when Herod had sought for him, and 
 found him not, he examined the keepers, and com- 
 manded that they should be put to death, " led out 
 
 for execution. '''' And he went down from Jerusalem 
 to Caesarea, and there abode, or, " he went down from 
 Jerusalem^ and abode at C(Esarea.^^* 
 
 Having finished the story of Peter, the historian proceeds to 
 relate the death of Herod, which put an end to the persecution 
 that began to rage against the Christians. 
 
 20. And Herod was highly displeased with them 
 of Tyre and Sidon : but they came with one accord 
 to him, and, having made Blastus, the king's cham- 
 berlain, their friend, desired peace, because their 
 country was nourished by the king's country. 
 
 Their territory being small, they were not able to furnish them- 
 selves with grain, but depended upon Judaea, and other countries 
 subject to Herod, for supplies. It was from interested motives, 
 therefore, and not from a sense of their fault, that they made 
 submission. 
 
 21. And upon a set day, Herod, arrayed in royal 
 apparel, sat upon his throne, and made an oration unto 
 them. 
 
 22. And the people gave a shout, saying. It is the 
 voice of a god, and not of a man. 
 
 23. And immediately the angel of th& Lord smote 
 him, because he gave not God the glory ; and he was 
 eaten of worms, and gave up the ghost, " expired.'^'* 
 
 This account given by Josephus of the death of Herod, corres- 
 ponds in many particulars with that now read : for he represents 
 him as suddenly seized with violent pains in the bowels, in the 
 midst of the theatre of Caesarea, after he had appeared there in 
 his royal robes, and been complimented with the appellation of 
 god, and as dying of this complaint in five days. He also seems 
 to attribute his death to God, as a punishment for his not reproving 
 the persons who oflercd him such impious flattery. The circum- 
 stance of his being eaten by worms, is not mentioned by the Jewish 
 historian ; but it is not surprising, that he should omit a particular 
 so little consistent with the dignity of the prince whom he meant to 
 
 * Wakefield's Silva Critica, Part Second, Sect. IV. 
 
13G ACTS. (xi. 1—25. 
 
 honour. Luke says, that he was smitten with this disorder; 
 i. e. with a disorder that bred worms, by an angel, which aflords a 
 proof among many others, that any instrument employed by the 
 Divine Being to inllict punishment, or to confer favours, is, in the 
 Scriptures, called an angel of God. Thus we find it said, in one 
 place, that the Lord sent a pestilence upon Israel, to punish David 
 for numbering the people ; and in another, tiiat he sent an angel to 
 intlict this punishment ; and thus, likewise, God is said to have sent his 
 angel to shut the mouths of the lions to whom Daniel was thrown. 
 This account of angels is by no means inconsistent with the pre- 
 ceding ; for there is no reason to suppose that there was any 
 appearance of an intelligent being in any of these cases. The 
 historian, having finished his account of the death of Herod, 
 proceeds with his narrativo. 
 
 24. But the word of God grew and multiplied : 
 
 25. And Barnabas and Saul returned from Jerusa- 
 lem, when they had fulfilled their ministry, i. e. had con- 
 veyed to that city the contributions of the Christians at 
 Antioch, and took with them, John, whose surname 
 was Mark. 
 
 REFLECTIONS. 
 
 1. We learn hence the danger to which the first preachers of 
 the gospel were exposed, and the value of their testimony in such 
 circumstances. Wc see that James, an apostle and leader among 
 the Christians, is apprehended and slain for his attachment to the 
 cause, and although others who are seized do not share his fate, yet 
 the event, being unknown, it would have upon their minds, all the 
 effects of real danger ; for one miraculous deliverance did not 
 ensure a second for the same person, much loss a like deliverance 
 for all. To persist in asserting the divine commission of Jesus in 
 such circunistanccs, and in preaching the truths which he taught, 
 was to do what nothing but a conviction of their doctrine being 
 divine, and of its supreme importance to mankind, could have 
 dictated. Here then, Christians, you behold the rock upon which 
 your faith is erected ; the evidence of men who delivered what 
 they taught, at the hazard of their lives. Of better testimony 
 than this it is impossible to conceive. 
 
 2. How vain is the power of man when opposed to that of 
 God ! Peter is seized by order of the king; he is inclosed within 
 a triple wall ; he is watched by more than an usual number of guards, 
 and he is fastened by a chain to his keepers : but all these precau- 
 tions are to no purpose, and had they been multiplied ten-fold, they 
 would have been equally incfiectual. The chains drop from his 
 hands ; the keepers are thrown into a deep sleep, and the iron 
 gates open of their own accord. Vain is the contest between an 
 
xlii. 1-12.) ACTS. 137 
 
 arm of flesh and the arm of Omnipotence ! All strength is His ; the 
 powers of nature are only His energy ; let not mortals, however 
 exalted, dare to oppose His counsels. 
 
 3. We see how absurd is the flattery paid to princes and other 
 great men. They are often denominated (he Most High and 
 Mighty, the Sovereigns of mankind, and the Lords of the Universe, 
 and eue addressed in language which belongs exclusively to the 
 Supreme Being. Yet diseases'' attack them as they do other men, 
 and they are as liable as others to the stroke of death. Yea, the 
 smallest and the meanest worm is their superior, and able to 
 accomplish their ruin. To flatter such frail beings, by ascribing to 
 them the attributes of Deity, is degrading and aljsurd : to accept 
 such flattery is still more reprehensible. 
 
 SECTION XIX. 
 
 Barnabas and Saul visit Cyprus. The punishment of Ehjmas 
 and conversion of Sergius Paulus. 
 
 Acts xiii. I — 12. 
 
 1. Now there were in the church that was at 
 Antioch, certain prophets, '' instructers,^^ and teacliers ; 
 as Barnabas and Simeon that was called Niger, and 
 Lucius of Cyrene, and Manaen, who had been brought 
 up with Herod the tetrarch, i. e. wJio was Herod^s 
 foster-brother^ and Saul. 
 
 As Paul and Barnabas had spent a whole year in preaching at 
 Antioch, and the disciples were lirst called Christians at that 
 place, it is probable that their number was considerable. This 
 will account for their having so many teachers, who might be em- 
 ployed in instructing many different societies. Of the persons 
 here mentioned, we know nothing besides, with certainty, jf we 
 except Paul and Barnabas. Lucius of Cyrene, it has been 
 thought, was Luke, the author of this history and of the gospel 
 which bears his name. The foster-brother of Herod must have been 
 a person of some rank and consideration. 
 
 2. As they ministered to the Lord and fasted, the 
 Holy Spirit said, Separate me Barnabas and Saul for 
 the work whereunto I have called them ; i. e. sepa- 
 rate them from the rest of the teachers, or from the 
 church. 
 
 This message was delivered in the name of God by one of the 
 
 vol.. HI. 
 
13S ACTS. (xlli. 1—12. 
 
 company ; and the particular service to which these persons were 
 called, was mentioned at the same time, although it be not recorded 
 by the historian; unless, indeed, we suppose, what is not very im- 
 probable, that Barnabas had already been informed that he was to 
 preach the gospel to the Gentiles, as we know that Paul had, 
 Acts ix. 15, xxii. 21. This divine mcssajre is said to have come 
 while they ministered to the Lord and fasted; i. e. while they 
 were engaged in such solemn prayer as was accompanied with 
 fasting; the object of their prayer being, probably, to procure the 
 assistance of miraculous powers, for the prosecution of their work. 
 These powers, although sometimes given unasked, could at other 
 times only be procured by prayer, and that of the most solemn 
 and earnest kind. Accordingly, our Saviour says, when speaking 
 of daemons, " this kind goeth not out but by prayer and fasting." 
 Matt. xvii. 21. 
 
 3. And when they had fasted and prayed, and 
 laid their hands on them, they sent them away. 
 
 Paul and Barnabas had both been preachers of the gospel for 
 some time, and, therefore, could want no authority for that 
 purpose ; but, being about to enter upon a particular ministry, the 
 above-mentioned teachers at Antioch, or the church there, (for it 
 is not certain which of these is referred to,) assembled together to 
 offer up earnest prayer for their success. It is said they laid their 
 hands on them ; but by this action they could not mean to express 
 the communication of authority or of miraculous powers; for they 
 were in possession of both already; but merely to point out to the 
 assembly, the persons who were the objects of that prayer. 
 
 4. So they, being sent forth by the Holy Spirit, 
 departed unto Seleucia, a town in Syria, and from 
 thence they sailed to Cyprus, a large island in the 
 Mediterranean. 
 
 5. And when they were at Salamis, a considera- 
 ble town in the island, they preached the word of God 
 in the synagogues of the Jews, and they had also 
 John to their minister. 
 
 lie did not preach, but assisted them with those services for 
 which they would have occasion in such a journey. This John 
 had the surname of Mark, as we are told in the last chapter, verse 
 the twelfth, and is supposed, with great probability, to be the same 
 person with the evangelist.* 
 
 6. And when they had gone through the isle unto 
 Paphos, they found a certain sorcerer, " a magician,'''* 
 a false prophet, " a false teacher,'''' a Jew, whose 
 name was Bar-Jesus : 
 
 * Lardner, article Mark. 
 
xiii. 1—12.) ACTS. 139 
 
 7. Who was with the deputy of the country, 
 " with the proconsul,^'' Sergius Paulus, a prudent man, 
 "« sensible man,'''' who called for Barnabas and Saul, 
 and desired to hear the word of God. 
 
 Some have supposed that Luke was guiUy of a little inaccuracy 
 in calling the governor of this island a proconsul, as the original 
 word signifies; but Dr. Lardner has shown, in a ver}' satisfactory 
 manner, that this appellation was strictly accurate, and that, in this 
 respect, he was better informed than those who have pretended to 
 correct him. 
 
 Sorcerers or magicians were persons who, by their pretended 
 knowledge of the secret powers of nature, and the assistance of 
 the gods, professed to foretel future events, and to do other extra- 
 ordinary things. Such was the character of Bar-Jesus or Elymas, 
 who is, therefore, justly branded with the name of a false teacher 
 or impostor. He pretended to knowledge which he was conscious 
 that he did not possess, and was, therefore, with good reason, 
 treated by the apostles as a wicked man. 
 
 8. But Elymas the magician (for so is his name 
 by interpretation) withstood them, seeking to turn 
 away the proconsul from the faith. 
 
 Elyn;as expresses in the Arabic or Persian language what the 
 Greek for magician does. He was well aware that if the Chris- 
 tian doctrine were believed by the people in general, and more 
 especially by the governor, his own art and character would sink 
 into disrepute ; he therefore strove to oppose them ; but in what 
 manner his opposition was conducted we are not told. 
 
 9. Then Saul, who also is called Paul, filled with 
 the Holy Spirit, set his eyes on him, 
 
 Some suppose that Paul's name was given him by the Romans, 
 on account of the similarity which it bears to the word Saul ; 
 but others suppose by himself, out of compliment to his illustrious 
 disciple, Sergius Paulus. 
 
 The phrase, " being full of the Holy Spirit," does not refer to 
 the words which follow, as if they proceeded immediately from 
 God, but to the miraculous punishment which Paul inflicted, which 
 was a proof that he abounded with the gifts of the Spirit. The 
 confidence, however, with which he spoke, proceeded, probably, 
 from his consciousness of possessing these powers. 
 
 10. And said, O full of all subtilty and all 
 mischief, thou child of the devil, thou enemy of all 
 righteousness, wilt thou not cease to pervert the 
 right ways of the Lord ? 
 
 This is a proper description of a man whose great object was to 
 enrich himself by false pretences, andjby imposing^ upon the 
 credulity of mankind. He is called the child or son of the devil, 
 
140 ACTS. (xiii. 1—12. 
 
 because he resenililed the supposed autlior of all evil in disposition, 
 as a child rcsembli's its p:irciit. 
 
 11. And now, behold, the hand of the Lord is 
 upon thoc, and tliou shalt be; blind, not seeing the sun 
 for a season. And immediately there fell on him a mist 
 and a darkness, a mist came over his eyes first, and 
 darJcncss afterwards, and he went about, seeking some 
 to lead him by the hand. 
 
 12. Then the proconsul, when he saw what was 
 done, believed, being astonished at the doctrine of the 
 Lord. 
 
 lie was astonisliod at the eflect of the doctrine, and induced, on 
 this account, to embrace it. 
 
 REFLECTIONS. 
 
 1. In commending to God by prayer the first preachers of the 
 gospel, Christians showed the idea which they entertained of the 
 importance of their message, and the anxiety which they felt for 
 its success, regarding it as connected with the honour of Cod and 
 the best interests of men. To express this anxiety before their 
 Father and their God, would have a natural tendency to impress 
 their minds with a sense of the value of the gospel, and to in- 
 crease their attachment to it, whatever might be its effect upon the 
 progress of Ciiristianity in the world; it was, therefore, an im- 
 portant and useful exercise. 
 
 Similar prayers for the success of the ministers of Christ, are 
 equally proper in the present day ; for his doctrine has not lessened 
 in value by distance of Time ; if it is not now new to the world, 
 yet it has been altered and corrupted in a manner that has greatly 
 injured its beauty and destroyed its efficacy: in its original purity 
 it is still an unknown doctrine to many. It becomes us, therefore, 
 to pray that those who preach the gospel may have wisdom to 
 discern, integrity and courage to avow, the truth on all occasions ; 
 that the love of gain and the love of the favour of men may 
 never tempt thcin to be ashamed of Christ and his cause ; and 
 that the truth, when taught, may be received with unprejudiced 
 minds by men in every condition of life. 
 
 2. We see, hero, that tlie gospel obtains fresh triumphs. Its 
 ])roselytcs, hitherto, had been principally men of ordinary occupa- 
 tions in life, fisherirn'n, teut-makers, and other mechanics: men 
 who had not the pr(>judiccs of wealth and high station, in addition 
 to tliose of education, to overcome ; but now we s-ee a Roman 
 governor, trained up in idolatry and superstition, and regarded as 
 the protector and j)atron of the religion of his countrymen, a 
 man of good understanding, and enjoying the best education which 
 
xiii. 13—25.) ACTS. 141 
 
 Rome could afford, sacrificing liis prejudices and his Interests, and 
 yielding to the force ol' truth, professing the gospel, not perhaps at 
 the hazard of his life, but at the hazard of what he probably esteem- 
 ed as more valuable, his place. No slight motive could surely induce 
 him to make such a change ; evidence which could overcome so 
 many prejudices must have something in it peculiarly I'orcible ; a 
 doctrine which could produce the sacrifice of so many interests 
 must have something in it of more than ordinary value and impor- 
 tance. The apostle's declaration is, however, still tiue, that not 
 many wise men after the llesh, not many mighty, not many noble, 
 are called. Some there were, however, of this description, and 
 their conversion is an illustrious proof that the gospel was adapted 
 to gain the attachment of men in all situations, and ought to 
 recommend it to our regard. 
 
 We see, also, a celebrated professor of magic, actuated by 
 jealousy and self-interest, opposing the gospel; who, inured to the 
 arts of deceit himself, was most likely to detect them in others; 
 but so far is he trom injuring the cause of truth, that his opposition 
 serves to confirm and establish it, and to bring entire disgrace upon 
 himself. 
 
 SECTION XX. 
 
 Paul and Barnabas preach the gospel at Antioch in Pisidia. 
 
 Acts xiii. 13 — 52. 
 
 13. Now when Paul and his company loosed 
 from Paphos, they came to Perga in Pamphylia, and 
 John, departing from them, returned to Jerusalem. 
 
 He was either discouraged by the difficulties of the undertaking, 
 or thought it necessary to attend to his own private affairs. 
 
 14. But when they departed from Perga, they 
 came to Antioch in Pisidia, so called to distinguish it 
 
 from Antioch in Syria, and went into the synagogue 
 on the sabbath-day, and sat down ; 
 
 15. And after the reading of the law and the 
 prophets, that is, a section of each, according to the 
 custom of the Jews, the rulers of the synagogue sent 
 unto them, saying, Brethren, if ye have any word of 
 exhortation for the people, say on. 
 
 It was usual for the rulers to call upon some one to explain 
 what had just been read from the Scriptures; or to found some 
 exhortation upon it; and seeing strangers there who, they had 
 heard, were professed teachers, they call upon them to do it. 
 With this request Paul readily complies. 
 
142 ACTS. (xiii. 13—25. 
 
 16. Then Paul stood up, and beckoning Avith his 
 hand, waving it us a signal for silence, said, Men 
 of Israel, and ye that fear God, give audience. 
 
 The persons whom be addresses are Israelites, and those religious 
 proselytes who joined with them in the worship of Jehovah. 
 
 17. The God of this people of Israel chose our 
 fathers, i. e. separated them from all other nations to 
 be the object of peculiar religious jnivileges, and ex- 
 alted the people when they dwelt as strangers in the 
 land of Egypt, rendered them great and prosperous, 
 and, with a high arm, with an arm exerted in many 
 miraculous acts of poiuer, brought he them out of it. 
 
 18. And about the time of forty years suffered he 
 their manners in the wilderness, or, according to some 
 of the best manuscripts, " and carried,'''' or, ''''fed 
 them, as a nurse her child.''''* 
 
 19. And when he had destroyed seven nations in 
 the land of Canaan, he divided their land to them by 
 lot, or, '■'■gave it to them as an inheritance. ^''\ 
 
 20. And after that, he gave unto them judges, 
 about the space of four hundred and fifty years, until 
 Samuel the prophet. 
 
 21. And afterward they desired a king, and God 
 gave unto them Saul, the son of Cis, a man of the 
 tribe of Benjamin, by the space of forty years. 
 
 Interpreters have found some difficulty in reconciling these 
 dates with the chronology of the Old Testament ; but some degree 
 of inaccuracy in either is a matter of little consequence, provided 
 the inspiration of the historian or speaker be not insisted upon. 
 Paul, probably, spoke according to the method of computation in 
 use amongst the Jews of his own time. 
 
 22. And when he had removed him, he raised up 
 unto them David to be their king, to whom also he 
 gave testimony, and said, I have found David, the son 
 of Jesse, a man after my own heart, which shall fulfil 
 all my will. 
 
 This does not refer to David's private character, in which were 
 several things highly exceptionable and contrary to the divine will, 
 but merely to his conduct as a prince, iu which character he 
 always demeaned himself well, manifesting a becoming zeal against 
 
 • Griesbach,. 2d editioa. t Griesbacli, 2d edition. 
 
xiil. 13—25.) ACTS. 143 
 
 idolatry, and constantly observing the divine injunctions that were 
 given him ; for disregarding which, the entail of the kingdom was 
 cut off from the house of Saul. Few, if any, of his successors in 
 the kingdom equalled him in this respect. To mark his approba- 
 tion of his conduct, God entailed the crown upon his posterity, 
 and ordained that the Messiah should descend from him. 
 
 23. Of this man's seed hath God according to his 
 promise, raised unto Israel a Saviour, Jesus : 
 
 This promise was delivered by the prophet Isaiah, xi. 1, "And 
 there shall come forth a rod out of the stem of Jesse, and a branch 
 shall grow out of his roots." It is observable that Paul says 
 nothing about the miraculous birth of Christ, in order to obviate an 
 objection which would naturally arise in the mind of a Jew, 
 from the circumstance of Jesus not being a natural descendant of 
 David in the male line : it is probable, therefore, that he had 
 never heard of this miracle, and, from thai and other circumstances, 
 that it never had a real existence. 
 
 24. When John had first preached, before his 
 coming, the baptism of repentance to all the people 
 of Israel. 
 
 25. And as John was fulfilling his course, he said. 
 Whom think ye that I am .^ 1 am not he : but, behold, 
 there cometh one after me, whose shoes of his feet I 
 am not worthy to loose.* 
 
 REFLECTIONS. 
 
 We have here an example of a laudable custom which prevailed 
 amongst the Jews, and which deserves to be imitated amongst 
 Christians, that of reading their law and their prophets, every 
 sabbath-day in their public assemblies. 
 
 I am far from thinking, indeed, that the mere reading of a book, 
 or hearing it read, is all that is necessary to understand it ; more 
 especially, one of such ancient date, and which comprehends such 
 a variety of style and matter. On the contrary, 1 conceive it to 
 be very possible that men may read the bible, or hear it read, all 
 their days, in such a manner, that they may be grossly ignorant of 
 what it contains ; and this, I am persuaded, is the condition of a 
 great number of Christians, who seem to think their reading the 
 bible often will supply the place of studying it. Nevertheless it 
 must be acknowledged that the slightest impression in favour of 
 virtue and piety, such as may be acquired by the most careless 
 reader or hearer, is not to be despised ; while the best informed 
 minds require to have their good impressions renewed, it is only 
 
 • See the commentary on Matt. iii. 11. 
 
144 ACTS. (xili. 2G— 41. 
 
 by liiivint!; ;i constant intercourse with these sacred records tliatthey 
 can keep tlieir faitli alive and active, and render tiic invaluable 
 principles of the gospel familiar to their minds. 
 
 26. Brktiiren, children of the stock of Abraham, 
 and whosoever among you feareth (iod, to jou is the 
 word, 'Uhe doctrine,^^ of this salvation sent. 
 
 Paul, continuing his discourse to the Jews in the synagogue at 
 Antioch, tells (hem, that although they lived not in Judcea, yet, 
 being descended from Abraham, the father of the Jewish race, or 
 joined to that people by proselytism, this doctrine is addressed to 
 them, and is interesting to them both ; for it promises deliverance 
 to all who embrace it ; deliverance from the evils and judgments 
 to which they are liable who no longer enjoy the divine favour. 
 
 27. For they that dwell at Jerusalem, and their 
 rulers, because they knew him not, nor yet the voices 
 of the prophets which are read every sabbath-day, 
 have fuliilled them in condemning him. 
 
 28. And though they found no cause of death in 
 him, i. e. " ?io jmt causc,^^ yet desired they Pilate 
 that he should be slain. 
 
 Their ignorance furnished tlie Jewish people and rulers with no 
 excuse for their conduct, since it proceeded from evil passions, 
 which blinded the understanding, and prevented them from dis- 
 cerning the trutli. 
 
 29. And when they had fulfilled all that was 
 written of him, they took him down from the tree, 
 and laid him in a sepulchre : 
 
 30. But God raised him from the dead ; 
 
 31. And he was seen many days of them which 
 came up with him from Galilee to Jerusalem, who 
 are his witnesses unto the people. 
 
 Nothing could be better and more unexceptionable testimony 
 than that which is here mentioned, the evidence of men who had 
 been long acquainted with him in Galilee, where hespesnt the greatest 
 part of his ministry, and who saw him several times after his 
 resurrection. 
 
 32. And we declare unto you glad tidings, how 
 that the promis(i which was made unto the fathers, 
 
 33. God hath fulfilled the same unto us their 
 children, in that he hath raised up Jesus again, as it 
 
xiii. 26—41.) ACTS. 145 
 
 is also written in the second psalm, Thou art my Son, 
 this day have I begotten thee. 
 
 This second psnim the apostle uses as referring wholly to the 
 Messiah, and this verse in ptrticuhir, as foretelling his resurrection 
 from the dead. The same passage is applied in the same manner 
 by the author of the epistle to the llehrews, i. 7, " For to which 
 of the angels, says he," i. e. to which of the divine messengers 
 said he, " at any time. Thou art my Son, this day have I begotten 
 thee." Tin's coincidence of sentiment may be regarded as a pre- 
 sumption that that epistle was written by the apostle Paul. Some 
 interpreters consider the words, " I have begotten thee," as refer- 
 ring, not to a resurrection to life, but to being raised to kingly 
 power; it being not unusual to speak of the days of accession of 
 kings to their tlirones as their birth-days.* 
 
 34. And as concerning that he raised him up from 
 the dead, now no more to return to corruption, he said 
 on this wise, I will give you the sure mercies of 
 David. 
 
 This is a quotation from Isaiah Iv. 3, where the prophet declares 
 to the children of Israel, in the name of God, "I will make with 
 you an everlasting covenant, even the sure mercies of David ;" in 
 which words is a reference to a covenant made with David, and 
 often renewed, that some of his seed should sit upon his throne 
 for ever. The sure mercies of David, then, are the mercies 
 promised to David, which are sure; and the apostle's argument to 
 prove that Christ rose from the dead is this, that this covenant 
 must have been broken, if he had remained in the grave. 
 
 35. Wherefore he saith also in another psalm, 
 Thou shalt not, " thou ivilt notf^'' suffer thy Holy One 
 to see corruption ; 
 
 36. For David, after he had served his own gen- 
 eration by the will of God, " after he had performed 
 the will of God during his own Itfe^'''' fell asleep, and 
 was laid unto his fathers, and saw corruption : 
 
 37. But he, whom God raised again, saw no 
 corruption. 
 
 The apostle reasons that David could not be the person referred 
 to in the passage quoted, because he died and was turned into dust ; 
 and that there was no one in whom the words could be fulfilled, 
 but Jesus, who lay only three days in the grave, and who could 
 not, therefore, experience corruption. It is observable, that Paul, 
 in this passage, speaks of death as a sleep not of the body, as 
 distinct from the mind, but of the whole man, and that he repre- 
 
 * Beza, Pearce, &c. 
 VOL. III. T 
 
146 ACTS. (xiii. 26— 41. 
 
 sents the whole person as experiencing corruption ; liis language, 
 therefore, strongly favours the opinion of those who suppose that 
 all consciousness is suspended at death. 
 
 38. Be it known unto jou, therefore, brethren, 
 that through this man is preached unto you the 
 forgiveness of sins : 
 
 In the language of the writers of the New Testament and par- 
 ticularly of Paul, all mankind, wliatever the moral character of 
 individuals might he, were at this time sinners, i. e. no longer 
 enjoyed the benefits of that covenant of favour and privilege by 
 which the Jews were once distinguished. This they call an impure 
 and unholy state, or a state of sin ; and it is the great object of 
 this apostle, in his epistle to the Romans, to prove that the Jews 
 were reduced to this state, but that by embracing the gospel which 
 was preached to them in the name of Christ, they were brought 
 out of this state, or, speaking agreeably to the same language, that 
 their sins were forgiven them. This is that forgiveness of sins to 
 which he here refers. 
 
 39. And by him all that believe are justified, 
 " cleared,^^ from all things from which ye could not be 
 cleared by the law of Moses. 
 
 The law of IMoses having been violated in its essential points by 
 the Jewish nation, no longer secured to them the divine favour, but 
 left them exposed to all the evils to which they are liable who are cast 
 out of God's covenant: but by faith in Christ, to wiiich he exhorts 
 them, they would be received to the state of privilege which they 
 had lost by their sins, and saved from the calamities which were 
 hanging over the heads of the unbelieving Jews. 
 
 40. Beware, therefore, lest that come upon you 
 which is spoken of in the prophets : 
 
 Beware, lest you merit the reproachful language of one of the 
 prophets to your fathers, which, though used on a ditTereut 
 occasion, may be addressed to you in this case. 
 
 41. Behold, ye despisers, and wonder and perish, 
 " hide yourselves j^'^ i. e. from shame and confusion ; 
 for I work a work in your days, a w-ork which ye 
 shall in no wise believe, though a man declare it unto 
 you. 
 
 To refuse to believe a plain fact, supported by the clearest 
 evidence, is an act of great folly, of which every reasonable man 
 ought to be ashamed. Of this folly would they be guilty, who 
 rejected the divine mission of Christ ; of such unwise conduct, 
 therefore, he warns them to beware. 
 
xiii. 42—52.) ACTS. 14T 
 
 REFLECTIONS. 
 
 From the apostle's address to these Jews at Antioch, we see 
 what abundant evidence there is of the divine mission and pro- 
 phetical character of Jesus. Such a character corresponds with 
 the peculiar circumstances of the Jewish people, who had been 
 selected by God from the rest of mankind, to enjoy peculiar 
 religious privileges. If a great prophet, therefore, is to be sent 
 into the world, among whom can he so properly appear as among 
 the Jews ; the only people, who, for many ages, had beenfavoured 
 with miraculous communications 1 Such an event corresponds, 
 also, with other remarkable facts in their history, from which it 
 appears, that God often interposed in an extraordinary manner for 
 their benefit, by delivering them from Egypt, by nourishing them 
 in the wilderness, by settling theni in Canaan, and giving them 
 judges and kings. One additional favour, after so many already 
 bestowed, appears by no means improbable. The appearance of 
 such a person had been foretold by other prophets, both of earlier 
 and later date ; by John the Baptist, who announced his immedi- 
 ate approach, and by Isaiah, who mentioned the family of which 
 he should be born, even the seed of David. 
 
 The extraordinary personage thus announced, although opposed 
 by the great body of the Jewish rulers and people, and cruelly put 
 to death, could not be convicted of any crime; nay, his pretensions 
 are completely justified by God's raising him from the dead. Of 
 this event, those were the witnesses who are best qualified to 
 furnish satisfactory testimony, his intimate friends and companions. 
 These were sufficient to establish the truth of the fact, indepen- 
 dently of an}- other evidence ; but their testimony is also corrobo- 
 rated by several predictions which foretold such an event. 
 
 To these united arguments, who can refuse to yield assent, that 
 is not deaf to the voice of reason, and the language of truth "? To every 
 candid and unprejudiced mind, which will judge of the truth of 
 Christianity as of any other historical fact, they must, I conceive, 
 carry irresistible conviction. 
 
 42. And as they, i. e. the apostles, went out of the 
 synagogue, they besought that these words might be 
 preached to them the next sabbath. 
 
 The words, " the Jews and the Gentiles," which occur in this 
 verse in our version, are omitted in some of the best manuscripts 
 and versions, and probably with good reason; for they seem 
 rather to embarrass than to aid the sense.* 
 
 43. Now when the congregation was broken up, 
 many of the Jews and religious proselytes followed 
 
 * See Griesbach, who omits them. 
 
I4S ACTS. (xiii. 42—52. 
 
 Paul and Barnabas, who, speaking to them, persuaded 
 them to continue in the grace of God, i. e. exhorted 
 them to continue in the 'profession of the gospel. 
 
 44. And the next sabbath-day came almost the 
 whole cit}' together, to hear the word of God. 
 
 45. But when the Jews saw the multitudes, they 
 were filled with envy, and spake against those things 
 which were spoken by Paul, contradicting and blas- 
 pheming. 
 
 They conlradictofl Paul in asserting the divine mission of his 
 IMaster, and spoke of liiin in injurious and reproachful language, 
 which is the projjer signification of blasphejning ; calling him a 
 deceiver and impostor. 
 
 To this conduct, the Jews were instigated by envy. What 
 awakened their jealousy, was to liear the same terms ofiered by the 
 apostle to the Gentiles, as to themselves, and to see them treated 
 with the same lespect. To those who had been taught to regard 
 themselves as the peculiar people of God, and to look upon the 
 Gentiles with contempt, this could not fail to be highly grating. 
 A system which thus counteracted their favourite prejudices could 
 not be of divine origin, and was, therefore, rejected by them. 
 
 46. Then Paul and Barnabas waxed bold, and 
 said, ^^ using great freedom of speech, said,''^ It W'as 
 necessary that the word of God should first have been 
 spoken to you ; but seeing ye put it from you, and 
 judge yourselves unworthy of everlasting life, lo, we 
 turn to the Gentiles. 
 
 When the apostles were commissioned to preach the gospel to 
 the world, thoy were directed to begin at Jerusalem, i. e. to offer 
 it first to the Jews; for the language of Christ to them was, that 
 repentance and remission of sins were to be preached in his name 
 amongst all nations, beginning at Jerusalem, Luke xxiv. 47. This 
 preference given to the Jews, tliey considered as a direction for their 
 conduct in otlier instances ; and accordingly, wherever they came 
 addressed themselves first to that people, and only to the Gentiles 
 when they found their first overtures rejected. When Paul and 
 Barnabas declare in this passage, that they would turn from one to 
 the other, they do not mean that they would never oflcr the gospel 
 to the Jews again ; but only that, in the present instance, they 
 would endeavour to make no more proselytes among the Jews at 
 Antioch, seeing they iiad shown themselves unteachable and 
 obslinute, but preach, thenceforwards, to the Gentiles of that 
 place, who had shown a better disposition to receive their message. 
 
 47. For so hath the Lord commanded us, saying, 
 I have set thee to be a light of the Gentiles, that 
 
xlii. 42—52.) ACTS. 149 
 
 thou shouldest be for salvation unto the ends of the 
 earth. 
 
 These words are taken from a prophecy of Isaiah, xlix. 6, in 
 v,'hich the prophet complains, in the name of Christ, of want of 
 success. " I have laboured in vain, I have spent my strength for 
 noiiglit :" to which God replies, that if the issise of his labours 
 should he the most unfavourable that could be supposed ; if Israel 
 should not be gathered, yet he should not fail of his reward ; but so 
 far would his labours be from being fruitless in regard to others, 
 that he should be successful in raising up the tribes of Jacob, and 
 instrumental, likewise, in enlightening and saving the Gentiles. 
 From this passage, Paul and Barnabas might justly infer, that the 
 Christian religion was intended for the benefit of the heathens, as 
 well as of the Jews ; 3'et it must be acknowledged, that it contains 
 no direct command to preach the gospel to them. Such a command, 
 however, Paul had received at his conversion, as the other apostles 
 also had, when they received their commissions from their Master. 
 
 48. And when the Gentiles heard this, they were 
 glad, and glorified the word of the Lord ; 
 
 They extolled the gospel of God, which extended its benign 
 influences to them, as well as to the Jews, and which could not fail, 
 on this account, to recommend itself to their esteem. 
 
 And as many as were ordained, ^^ prepared^'''' for 
 eternal life, believed. 
 
 Many interpreters* have shown that the words, " ordained to 
 eternal life," which appear in our common version in this place, 
 and which seem to imply some decree of Heaven, necessarily 
 forming them for eternal life, are not justified by the original. 
 The proper meaning of the word is disposed; and the sacred writer 
 seems to have intended nothing more by the expression, than to 
 contrast the temper and disposition of the Gentiles with those of 
 the Jews. The latter were adverse to the offer of eternal life, 
 and, from motives of pride and envy, rejected it with scorn; but 
 many of the Gentiles were well disposed to the doctrine, and 
 therefore believed. 
 
 49. And the word of the Lord was published 
 throughout all the region, i. e. through the neighbour- 
 hood of Aniioch and Pisidia. 
 
 50. But the Jews stirred up the devout and 
 honourable women, and the chief men of the city, 
 and raised persecution against Paul and Barnabas, and 
 expelled them out of their coast. 
 
 By devout and honourable women in this passage, we are not to 
 understand persons of distinguished piety and worth ; for persons 
 
 * Penrce, Benson, &c. 
 
150 ACTS. (xiv. 1—7. 
 
 of this character would not have behaved thus ; but merely female 
 proselytes to the Jewisli religion, or worshippers of the true God, 
 and persons of rank. These the Jews easily instigated to employ 
 their influence with their iiusbands, Avho were still Gentiles, to 
 persecute the apostles, by representing them as seditious and dan- 
 gerous men. 15y this influence, and the assistance of the magis- 
 trates, they were enabled to drive them from the country. This ill 
 usage, however, did not provoke Paul and Barnabas to call for 
 fire from heaven, or to utter any anathemas against them. They 
 satisfied themselves with declaring, in the mild manner recom- 
 mended by their Master, tliat they abandoned them to their fate. 
 
 51. But they shook off tlie dust of their feet 
 against them, and came to Iconium. 
 
 This was as much as to say, AV^e desire no farther intercourse 
 with you : keep to yourselves what belongs to you ; we wish not 
 to share in the smallest particle. 
 
 52. And the disciples were filled with joy and with 
 the Holy Spirit. 
 
 The joy which they felt was the consequence of possessing 
 miraculous gifts, and of being assured that they were chosen into the 
 family of God. 
 
 The advice which these apostles gave to their new converts is 
 equally proper for Christians of the present day — to continue in 
 the grace of God ; to j)crsevere in the profession of the gospel, in 
 the midst of all temptations to desert it, notwithstanding the 
 example of the great, tlie arguments of those who are deemed 
 wise, and the wit and ridicule of the profane. To be ashamed of 
 the gosj)el irom these motives, while we are assured of its divine 
 origin and happy tendency, would be to be ashamed of our highest 
 honour and noblest privilege ; to accept of any other system in its 
 place, would be to exchange light for darkness, the wisdom of God 
 for the wisdom of man. 
 
 SECTION XXI. 
 
 Paul and Barnabas hcing persecuted in Iconium, Jlee to Lystra 
 _ and Derhe. 
 
 Acts. xiv. 1 — 7. 
 
 1. And it came to pass in Iconium, that they 
 went both together into the synagogue of the Jews, 
 and so spake, that a great multitude, both of the Jews, 
 and also of the Gieeks, believed. 
 
xiv. 1—7.) ACTS. 151 
 
 2. But tlie unbelieving Jews stirred up the Gen- 
 tiles, and made their minds evil affected against the 
 brethren. 
 
 Iconium was a town of Lycaonia, in which, as well as in the 
 other principal towns of Asia, was a considerable number of Jews. 
 In this place they possessed no political power, but they had 
 influence enough to sow suspicion and jealousy in the minds of the 
 Gentiles against the preachers of the gospel. 
 
 3. Long time, however, abode they, speaking 
 boldly in the Lord, ^^ about the Lord,'''' who gave 
 testimony unto the word of his grace, granting signs 
 and wonders to be done by their hands. 
 
 The Lord here spoken of, is Christ Jesus our Lord ; and the 
 word of his grace is that gracious doctrine of God which was 
 entrusted to him, to be dispensed to the world, and by him to the 
 apostles. To the divine origin of this doctrine he gave testimony 
 by the miracles which he enabled them to work in his name. 
 From this passage it appears, as well as from others in the book of 
 Acts, that miraculous powers, although undoubtedly the gift of 
 God originally, were considered as coming immediately from 
 Christ. 
 
 4. But the multitude of the city was divided, and 
 part held with the Jews, and part with the apostles. 
 
 5. And when there was an assault made, rather 
 ^^an attempt made,'''' both of the Gentiles, and also of 
 the Jews with their rulers, to use them despitefully, 
 ^Ho abuse them,^^ and to stone them, 
 
 6. They were aware of it, and fled unto Lystra 
 and Derbe, cities of Lycaonia, and unto the region 
 that lyeth round about : 
 
 7. And there they preached the gospel. 
 
 REFLECTIONS. 
 
 1. The conduct of the Jews in rejecting the gospel, in perse- 
 cuting those who preached it, or stirring up others to persecution, 
 affords a melancholy example of the force of prejudice in blinding 
 the eyes and hardening the heart : so contrary to their taste was 
 the idea of a suffering Messiah and a spiritual kingdom, that the 
 force of miracles and the voice of the prophets could not overcome 
 their objections. How base and odious the spirit by which they 
 are animated ! What evil could it be to the Jews that Gentiles 
 
162 ACTS. (xiv. 1—7. 
 
 wore honoured with equal privileges, and placed on a level with 
 themselves? Must tlieir happiness be necessarily diminished, if 
 others possess an ecpial portion of good ? Ought tliey not rather to 
 rejoice that the divine bounty, which was once confined to a single 
 people, is now become so mucli more extensive, that provision is 
 made for promoting the virtue and piety of thousands, who seemed 
 to be before neglected, and who will, by these means, be saved 
 from destruction? But they are actuated by the spirit of envy, and 
 that evil passion converts all these causes for joy into so many 
 sources of pain. See by what wicked passions men may be 
 governed, and to what wicked actions they may be instigated, 
 under the idea of a zeal for religion — even to hate, to assault, and 
 stone innocent and virtuous characters. Let Christians take care 
 how they foster tlie delusive idea thai they are the peculiar favour- 
 ites of Heaven ; that its regards are limited to tliem, and that 
 those who think differently from them, are necessarily its enemies, 
 the objects of its aversion and hatred. It is an idea which inevi- 
 tably leads to pride and envy, to hatred and cruelty. Let all men 
 beware how they shut their eyes against the light, and refuse to 
 listen to what may be advanced against that which they deem 
 established truth ; for under the idea of preserving the truth, they 
 may be cherishing the most fatal errors. 
 
 2. While we admire the perseverance and fortitude of these 
 first preachers, in publishing the gospel in the midst of much 
 opposition and danger, let us also take encouragement from their 
 success. Wherever they went, they gained proselytes, notwith- 
 standing the opposition which they encountered, and those 
 proselytes procured more, until, in the course of time, the whole 
 country was converted to Christianity. Thus, agreeably to the 
 prediction of their Master, the grain of mustard-seed became a 
 great tree, and a little leaven leavened the whole mass. Let not 
 the friends of truth, then, who are engaged in like arduous strug- 
 gles, be discouraged in their exertions. If they find many, or 
 even the majority, blind, obstinate, and violent, yet, in every 
 place, there are a few of a different description, whose minds are 
 open to conviction, who will receive the truth with joy, as soon as 
 it is proposed, and who will communicate the valuable prize to 
 others. Let them renew their labours, therefore, in every place, 
 and persevere in their endeavours to gain an audience of the 
 candid and well-disposed, not doubting the force of truth or the 
 favour of Providence, while they are engaged in so benevolent a 
 work. 
 
xiv. 8—28.) ACTS. 153 
 
 SECTION XXII. 
 
 Cure of tJic cripple at Lystra. Paul is stoned hy the people. He 
 returns with Barnabas to Antioch, after visiting several cities 
 of Asia. 
 
 Acts xiv. 8 — 23. 
 
 8. And there sat a certain man at Lystra, impo- 
 tent in his feet, U7iable to use them, being a cripple 
 from his mother's womb, who never had walked. 
 
 9. The same heard Paul speak, " luas hearing 
 Paul speak,'''' who, steadfastly beholding him, and 
 perceiving that he had faith to he healed, 
 
 10. Said, with a loud voice, Stand upright on thy 
 
 feet ; and he leaped and walked. 
 
 " Perceiving that he had faith to be healed." These words 
 plainly imply that if he had not had faith, the favour of being 
 healed might not have been granted to him, which corresponds 
 very well with the language of Christ, who often said to the person 
 upon whom he wrought a miraculous cure, Thy faith hath saved 
 thee. Agreeably to this idea, we are likewise told, that in some 
 places Christ did not many mighty works, because the people 
 believed not. Miraculous cures might sometimes be performed 
 for all alike ; but in general they were confined to those who 
 believed in the divine mission of Christ and his apostles ; God not 
 choosing to honour unbelievers with a display of his power. The 
 miracle on this cripple seems to have been performed while Paul 
 was speaking to the multitude, and would be the more striking for 
 its being sudden and unexpected. 
 
 11. And when the people saw what Paul had 
 done, they lifted up their voices, saying, in the speech 
 of Lycaonia, The gods are come down to us in the 
 likeness of men. 
 
 12. And they called Barnabas, Jupiter ; and Paul, 
 
 Mercurius, " Mercurij,'" because he was the chief 
 
 speaker. 
 
 The miracle which had been just wrought, evidently exceeded 
 the power of man to produce, and must have some supernatural 
 oricrin. The Lycaonians, therefore, could think of no better 
 method of accounting for it than by supposing, what was indeed 
 no uncommon thing according to their mythology, that two of 
 
 VOL. III. u 
 
154 ACTS. (xiv. S— 28. 
 
 their gods had assumed a human shape, and were come down 
 amongst them. As Paul was the chief speaker, and Mercury was 
 the messenger ol' the gods and the patron of eloquence, they 
 supposed that the apostle was this deity, and that Barnabas, who 
 said but little, represented Jupiter, the chief of the heathen gods, 
 whose companion and interpreter, Mercury frequently was. 
 
 13. Then the priest of Jupiter, which was before 
 
 their city, or, " the guardian god of their city,^^* 
 
 brought oxen and garlands unto the gates, and would 
 
 have done sacrifice with the people : 
 
 That this was the usual method of paying honour to their gods, 
 is well known to those who are at all acquainted with the history 
 of the heathen world. Nothing, therefote, could afford a stronger 
 proof of the faith of this people in the divinity of Paul and Barna- 
 bas, than their readiness to offer them the same homage as 
 they paid to those whom they esteemed gods. The gates here 
 mentioned, were not the gates of the city, but of the building 
 where these preachers resided ; at this place, it seems, the people 
 assembled to offer sacrifice. 
 
 14. Which, when the apostles, Barnabas and Paul, 
 heard of, they rent their clothes, and ran outf among 
 the people, crying out, 
 
 15. And saying, Sirs, why do ye these things ? 
 We also are men of like passions with you, " We are 
 men alike mortal with yourselves,^^X and preach unto 
 you, that ye should turn from these vanities unto the 
 living God, who made heaven, and earth, and the sea, 
 and all things that are therein : 
 
 16. Who, in times past, suffered all nations to 
 walk in their own ways, i. e. sent no prophet amongst 
 them, as he had done among the Jews. 
 
 17. Nevertheless, he left not himself without 
 witness, in that he did good from heaven, and gave 
 you^ rain and fruitful seasons, filling your hearts with 
 food and gladness, " with food and good cheer.^^ 
 
 18. And with these words scarce restrained they 
 the people that they had not done sacrifice unto them. 
 
 " We are men alike mortal with yourselves." This undoubted- 
 ly is the apostle's meaning, as is evident from the conne.xion, and 
 not, as we render the phrase, " of like passions ;" for he could 
 never intend to assert that himself and Barnabas were governed by 
 
 * Wakefield's Translation and Silva Cril. Pt. I. p. C8. 
 i Grieibacli. | Pearce. ^ Grlesbach. 
 
xiv. 8—28.) ACTS. 155 
 
 the same vicious passions with idolatrous Gentiles. The same 
 thing is likewise evident from the original, which may be literally 
 rendered, "of like sufferings," referring., principally, to the suffer- 
 ings of death. To those the apostle and his companion were alike 
 subject with other men, and therefore,, had no pretensions to that 
 immortality which was the distinguishing characteristic of divinity. 
 
 The heathen gods are called vanities in the Old Testament, 
 (1 Kings xvi. 13,) and thence by the apostles, because they were 
 the vain inventions of men : they were gods which had no real 
 existence. 
 
 In this passage, the apostle has given us an excellent specimen 
 of the arguments from the light of nature, for the existence of a 
 Deity. He has likewise shown, what indeed we might have 
 known without being expressly informed of it, that it was one 
 great object of his preaching, to turn men from idolatry to the 
 worship of one God. 
 
 19. And there came thither certain Jews from 
 Antioch and Iconium, who persuaded, ^^ gained over^^^ 
 the peojDle, and, having stoned Paul, drew him out of 
 the citj, supposing he had been dead. 
 
 20. But as the disciples stood round about him, 
 he rose up, and came into the city ; and the next day 
 he departed with Barnabas to Derbe. 
 
 The words of the historian, who says that they supposed him to 
 be dead, seem to imply that he was not really so ; and yet, as he 
 had been stoned, and dragged through the streets out of the town, 
 it is highly probable that he must be dead, the more especially as 
 it is not likely that his enemies would leave him before they had 
 satisfactory evidence that they had accomplished their purpose. 
 While in this state, and surrounded by the disciples, who were 
 viewing his corpse with deep concern, he rose to life again by the 
 power of Christ. That there was some miracle in the case, is 
 evident from his being able to walk immediately into the city, and 
 to leave it the next day, when, according to the usual course of 
 things, he must have been more disqualified for moving than at 
 first. Alluding to this fact, he says, in the second epistle to the 
 Corinthians, xi. 25, " Once was I stoned." 
 
 21. And when they had preached the gospel to 
 that city, and had taught many, " made a great many 
 disciples,'''''*' they returned again to Lystra, and to 
 Iconium, and to Antioch, 
 
 22. Confirming the minds of the disciples, and 
 exhorting them to continue in the faith, and that, 
 '■'■ seeing that,'''' we must, through much tribulation, 
 enter into the kingdom of God. 
 
 * Wakefield aud Worslev. 
 
156 ACTS. (xiv. S— 28. 
 
 They showed them that persecution was no more than what 
 might be expected from the purity of tlie Christian institution, and 
 the predictions of its author. They cxliorted thorn, therefore, to 
 continue in the profession of Christianity, notwithstanding these 
 evils. 
 
 23. And when they had ordained them elders in 
 every church, and had prayed with fasting, they com- 
 mended them to the Lord, in whom they believed. 
 
 These elders seem to have been chosen by the apostles, from 
 among the most eminent of the first converts to Christianity in 
 every society, in order to preside over it, and deliver instruction 
 during their absence. This was a necessary and wise regulation 
 in the first ages of the gospel, however it might be afterwards 
 abused. This verse has occasioned violent debates among the 
 advocates for the different forms of church-government ; some 
 maintaining that the election was made solely by the apostles, and 
 intended as a model of the election of ministers by ministers in all 
 succeeding generations ; while others maintain from the nature of 
 the term made use of in the Greek, that they must have been 
 chosen by the people : but although it should be allowed that the 
 apostles chose these elders or ministers, it will not follow that those 
 who are destitute of the same divine authority ought to be invested 
 with the same privilege. 
 
 These elders are said to have been commended to the Lord in 
 whom they believed, that is, as some suppose, to God, who was 
 able to protect them from all danger, but, as others imagine, with 
 more reason, I conceive, to Christ, who is often called the Lord ; 
 and the design of Paul and Barnabas seems to have been to ask 
 for these elders those extraordinary powers which were necessary 
 for their preservation in a season of persecution, or for their 
 success in preaching the gospel. This language corresponds with 
 other passages in this book, which represent Christ as the source 
 whence miraculous powers proceeded, after he had ascended up, 
 as well as while he continued in the world, and rendered it proper 
 for the apostles and other teachers, who derived the power of 
 working miracles from Christ, to address him on the subject, but 
 lays no found:<tion for addressing similar petitions to him at the 
 present day, when those powers have long ceased. It was to this 
 power tliat Christ seems to have referred, when he said to his 
 disciples, as he was about to leave them, Lo, I am with you always 
 to the end of the age. 
 
 24. And after they had passed throughout Pisidia, 
 they came to Pamphylia. 
 
 25. And when they had preached the word in 
 Perga, they went down into Attalia ; 
 
 26. And thence sailed to Antioch, from whence 
 they had hc.cn recommended to the favour of God 
 for the work which they fulfilled. 
 
xiv. 8-28.) ACTS. 157 
 
 27. And when they were come, and had gathered 
 the church together, they rehearsed all that God had 
 done with them, and how he had opened the door of 
 faith unto the Gentiles. 
 
 28. And there they abode long time with the 
 disciples. 
 
 REFLECTIONS. 
 
 1. Let us often and seriously weigh the description here 
 given of the Deity, as the living God who made heaven and earth, 
 and the sea and all things therein, and as the source of all our 
 pleasures and comforts. Let us remember that in this character 
 he is entitled to the highest reverence, and to our supreme and 
 constant affection. When experiencing the goodness of Provi- 
 dence in fruitful seasons, in particular, or tasting his bounty in the 
 plenty with which our board is covered, let us trace all these 
 blessings to his hand, and acknowledge them as his gifts. This 
 will make every repast an act of devotion to God, and give double 
 relish to all our pleasures. To have prophets and instructers, is 
 hif^hly desirable, in order to lead us to a more perfect acquaint- 
 an°ce with God and our duty, by explaining his nature, and pointing 
 out the proofs of his existence and government ; but these are not 
 absolutely necessary. Lectures of theology and devotion are daily 
 read to us by every event of our lives, by every object which we 
 behold. If we attend not to these instructions, we are left 
 inexcusable. 
 
 2. From the horror which these two apostles manifest at 
 idolatry, let us learn to be careful that we do not fall into this 
 gross error. It was no light mistake in their apprehension: it 
 destroyed the very foundation of all genuine piety and devotion, 
 by depriving the Deity of his essential and incommunicable per- 
 fections. They rend their clothes with grief, and manifest the 
 greatest eagerness to dissuade the Lycaonians from so weak and 
 impious an act ; yet the Lycaonians are not the only persons who 
 call for such expressions of sorrow. It is a lamentable truth that 
 by far the greater part of the Christian world is, at the present 
 day, guilty of the very idolatry which they are so ready to condemn 
 in this people : for they ascribe divine attributes and pay divine 
 honours to a man subject to the same frailty and mortality as them- 
 selves, and one who actually died, but whom they call God in the 
 likeness of man, or God and man united together. With what- 
 ever specious pretences such practices may be covered, they are 
 nothing short of gross idolatry, and would have been viewed with 
 as much horror by the apostles as the conduct of the Lycaonians. 
 3. In this history we see a striking example of what little 
 value is the favour of the multitude. Him, whom this deluded 
 
158 ACTS. (xv. 1—12. 
 
 people had once been ready to worship as a god, they afterwards 
 treat as worse tlian man ; they stone him with their own hands, 
 and drag him through the streets; not allowing him the respect 
 which was paid to tiie vilest malefactors, that of interment. Let 
 us learn hence not to make popular favour the object of our pursuit, 
 much less sacrifice to it any principle of truth and duty. It is as 
 changeable as the wind : it may be enjoyed to-day and lost to- 
 morrow. It is only to be acquired, frequently, by flattering the 
 prejudices and countenancing the vices of mankind, and is often 
 forfeited by the noblest acts of integrity and benevolence. 
 
 SECTION XXIII. 
 
 Disputes respcciiiig the observance of the Mosaic laic. The 
 apostles decide that it is not incumbent on Gentile converts. 
 
 Acts xv. 1 — 35 
 
 1. And certain men which came down from Judcca, 
 taughf the brethren, and said, Except ye be circum- 
 cised after the manner of Moses, ye cannot be saved. 
 
 It was not upon circumcision, in itself considered, that they so 
 strongly insisted ; but upon that rite as expressive of an obligation 
 to observe the whole law of Moses. In this light, circumcision 
 was regarded by the Jews, and in the same light did the apostles 
 view it ; for Paul says to the Galatians, v. 3, I testify to every one 
 of you that is circumcised that he is a debtor to do the w hole law. 
 By the phrase, " being saved," used in this verse, the Jews did 
 not refer to final salvation in a future life, Avhich was not the object 
 of the law, but to deliverance from a heathen state, which is called 
 salvation, and being introduced into the liberty of the people of 
 God. To enjoy this privilege, these Jews maintained it was 
 necessary to observe the law of Moses ; but Paul and Barnabas 
 asserted that it was suflicient for this purpose to profess faith in 
 Christ, without conforming to the law. 
 
 2. When, therefore, Paul and Barnabas had no 
 small dissension and disputation with them, they de- 
 termined, that Paul and Barnabas, and certain other 
 of them, '/. c. some of those wlio maintained the opposite 
 opinion, should go up to Jerusalem unto the apostles 
 and ciders about this question. 
 
 Paul, who was once as bigoted as the rest of his countrymen, 
 tells us, that he was made accpiainted with the privileges of the 
 Gentiles by revelation, probably from Christ himself, from whom 
 he derived the knowledge of the gospel. " Be it known unto you, 
 that by revelation he made known unto mc the mystery," Kph. iii. 
 
XV. 1—12.) ACTS. 159 
 
 3 ; but some of the converted ,Te\vs were not willing to admit his 
 authority upon this subject, and persecuted him with great violence 
 for this opinion : he maintained the rights of the Gentiles, how- 
 ever, with invariable perseverance and intrepidity, both in his 
 discourses and writings. On the present occasion, he is willing to 
 refer the question to the opinion of the apostles and brethren at 
 Jerusalem. 
 
 3. And being brought on their way, " beiiig depiiied,^^ 
 by the church, they passed through Phenice and Sa- 
 maria, declaring the conversion of the Gentiles, and 
 they caused great joy unto all the brethren. 
 
 The apostles were first encouraged to preach the gospel to the 
 Gentiles, by the conversion of Cornelius, in consequence of a 
 divine vision to Peter ; but they do not seem to have undertaken 
 to do it, until Paul went among them to the neighbourhood of 
 Antioch, encouraged by the advice of Christ to him at his conver- 
 sion, or, perhaps, by a particular revelation. The conversion of 
 Gentiles, therefore, was new and unexpected intelligence to the 
 brethren, and excited in their minds unfeigned joy. 
 
 4. And when they were come to Jerusalem, they 
 w^ere received, " they were joyfully received,^^ of the 
 church, and of the apostles and elders, and they de- 
 clared all things that God had done with them, ^Hvhat 
 they and God had done,^^ the miracles ivhich God had 
 lurought, and the services ichich they had performed. 
 
 This was Paul's third journey to Jerusalem, seventeen years 
 after his conversion : so long was it before much progress had 
 been made in converting the Gentiles, and before this controversy 
 arose respecting their conformity to the law of Moses. The 
 words of the next vers'^, as they are at present translated, seem to 
 contain an account of a party formed at Jerusalem, of the same 
 principles with those at Antioch, who weie for imposing the law 
 upon the neck of the Gentiles- but they are, in reality, nothing 
 more than the report of Paul and Barnabas to the church of the 
 conduct of those at Antioch, who had been the occasion of their 
 taking this journey. 
 
 5. "But there arose up, '■'•there had risen up, "^"^ 
 i. e. in foreign parts, certain of the sect of the Phari- 
 sees who believed, saying, That it was needful to 
 circumcise them, and to command them to keep the 
 law of Moses." 
 
 This was the language of the believers at Antioch, who opposed 
 Paul ; they are mentioned before as men who came down from 
 Judsea; but we here learn, what indeed we might have supposed 
 before, that they were Pharisees, since that sect was the most 
 zealous for the law. 
 
IGO ACTS. (xv. 1—12. 
 
 6. And tlie apostles and elders came together, for 
 to consider of this matter. 
 
 7. And when there had been much disputing, Peter 
 rose up, and said unto them. Brethren, ye know how 
 that a good while ago, God made choice among us, 
 that the Gentiles, by my mouth, should hear the word 
 of the gospel, and believe. 
 
 8. And God, which knoweth the hearts, bare them 
 witness, giving them the Holy Spirit, even as he did 
 unto us ; 
 
 9. And put no difference between us and them, 
 
 purifying their hearts by faith. 
 
 Peter endeavours to prove, that the Gentiles who believed were 
 in a state of favour and privilege, as well as the Jews; and his 
 argument for this purpose is God's having given them the Holy 
 Spirit, or poured out upon them miraculous powers, as was the 
 case in the instance of Cornelius, to which he himself had been 
 witness. This was a proof of their faith in the gospel; since it was 
 a favour that would never have been conferred, except upon a 
 believer. This faith is said afterwards to purify the heart; this 
 refers, not to any moral efficacy of their faith, but its cleansing 
 them from that uncleanness which adhered to them as idolaters 
 and unbelievers. In allusion to this, the vision said to Peter, 
 " what Cod hath cleansed, that call thou not common or unclean." 
 
 10. Now, therefore, why tempt ye God, ^^why 
 try ye God,'''' to put a yoke upon the neck of the 
 disciples, which neither our fathers nor we were able 
 to bear ? 
 
 Why try ye the patience of the Divine being, by treating the 
 Gentiles in a manner so contrary to his own conduct towards them 1 
 so contrary, likewise, to the principles of humanity, which teaches 
 us not to lay upon another what wc arc unwilling or unable to 
 bear ourselves. It was certainly true of the ancient Jews, that 
 they were not able to bear the yoke of the law, for they were con- 
 tinually forsaking it to worship idols ; it was also true of the 
 modern Jews, who had so corrupted or broken their law, as to cast 
 themselves wholly, as a people, out of the divine covenant, and to 
 reduce themselves to the state of the Gentiles. By believing in 
 Christ, however, they were reinstated in the divine favour, not on 
 the ground of merit but of mercy. 
 
 11. But WO believe as well as those men, Pmil 
 and Barnabas, that they, the Gentiles, are saved by 
 the grace of the Lord Jesus Christ. 
 
 I have given what appears to mc the sense of this passage, and 
 
XV. 1—12.) ACTS. 161 
 
 what the language of the original will ceitainlj' bear. The grace 
 of our Lord Jesus Christ is the favour of God in the gospel of 
 Christ: by this favour Peter expresses his persuasion, tliat the 
 Gentiles are saved. The apostle is speaking of what has actually 
 taken place, and not of what will be in future; and he refers to 
 the sentiments of Paul and Barnabas, and not to those of the 
 Gentiles. 
 
 12. Then all the multitude kept silence, and gave 
 audience to Barnabas and Paul, declaring what mira- 
 cles and wonders God had wrought among the Gentiles 
 by them. 
 
 REFLECTIONS. 
 
 1. We may observe, how early a spirit of imposing doctrines 
 and practices began in the church, and what mischief it was likely 
 to produce. The Jews will not associate with Gentiles, nor allow 
 them the name of brethren, unless tliey conform exactly to their 
 faith and manners, unless they submit to every rite and to every 
 ceremony which they had been taught to regard as sacred and impor- 
 tant ; thus imposing restraints upon their brethren, which it would 
 be impossible for them to bear, and placing a bar in the way of ail 
 improvement in religion, by requiring every generation of men 
 rigidly to adhere to the practices of their ancestors. The same 
 spirit still prevails in the world, and has the same pernicious ten- 
 dency. There are men who are for imposing their own opinions, 
 their own feelings and language, upon others, as the only genuine 
 standard of religion, as the ouly terms of acceptance with God. 
 Those who cannot conform to it they will not acknowledge as 
 brethren ; they anathematize, and condemn, and treat them with 
 the most opprobrious language; limiting the favour of the Almigh- 
 ty and their own benevolence to the few who constitute their own 
 party, and cherishing a spirit of aversion and hatred to the rest of 
 the human race ; compelling mankind, as far as they are able, to 
 retain a system of faith erroneous in the extreme, merely because 
 it is that in which they have been educated. 
 
 But, blessed be God, true Christianity breathes a different spirit ; 
 it lays but little stress upon ceremonies, and allows of great diver- 
 sity of sentiment in articles of belief, if there be but genuine 
 faith in Christ ; it thus tends to cement into one body the various 
 classes of mankind, instead of dividing them. This spirit let us 
 cherish and cultivate, both in ourselves and others, with the utmost 
 care, and discountenance every appearance of pride and bigotry. 
 
 2. We learn, from this poition of history, the utility and 
 necessity of disputes on religious matters. They are necessary to 
 correct the errors of the mistaken, to oppose the usurpation of the 
 
 VOL. in. w 
 
162 ACTS. (xv. 13--35. 
 
 arbitrary and a?suming, and to defend the cause of trutli. The 
 apostolic age was not exempt from contention, and the world still 
 enjoys the benefit of the firmness and resolution of the preachers 
 of the gospel. Had no disputes then taken place, we must at this 
 time have been observers of the law of Moses, and not Christians 
 at all, being Jewish Christians.* Had no disputes taken place 
 at a subsequent period, we must have been what our ancestors 
 were, idolaters and papists. If the same zeal in opposing error 
 and usurpation had been manifested in all ages, which was dis- 
 played by the apostles, popery would never have raised its head ; 
 but some becoming indifferent to the truth, while others were 
 zealous in propagating error, a huge mass of Jewish ceremonies 
 or heathen superstitions were added to Christianity, which destroy- 
 ed every appearance of the original system. Let us not, there- 
 fore, lay aside weapons of defence, because they have sometimes 
 been applied to a bad purpose ; let disputes be conducted with 
 candour and good temper, and we shall liave nothing to fear from 
 them : they will become the source of liberty and knowledge. 
 
 13. And after they, i. e. Paul and Barnabas, had 
 held their peace, James answered, sajing, Brethren, 
 hearken unto me : 
 
 14. Simeon hath declared how God at the first 
 did visit the Gentiles, to take out of them a people 
 for his name ; referring to the conversion of Corne- 
 lius by Peter. 
 
 15. And to this agree the words of the prophets. 
 
 Peter had already mentioned a very powerful argument in favour 
 of the admission of Gentiles to the privileges of the Christian 
 church, without conformity to the law, the circumstance of their 
 receiving the Holy Spirit, or miraculous powers, upon faith in 
 Christ alone. This afforded a strong presumption that God did 
 not require from them the observance of Jewish rites, since the 
 marks of his favour were bestowed without them. The apostle 
 James has recourse to another argument of no small weight, upon 
 the same subject, the circumstance of the call of the Gentiles being 
 foretold by the prophets. 
 
 As it is written, 
 
 16. After this, I will return, and will build again 
 the tabernacle of David, which is fallen down, and I 
 will build again the ruins thereof, and I will set it up. 
 
 17. That the residue of men might seek after the 
 Lord, and all the Gentiles upon whom my name is 
 
 • Gnlaiiann, y. t. 
 
XV. 13—35.) ACTS. 163 
 
 called, " who are called by name,^^ i. e. who are called 
 my people, saith the Lord, who doth all these things. 
 
 18. Known unto God are all his works* from the 
 
 beginning of the world. 
 
 These words are taken from the book of Amos, in which the 
 recovery of the glory of the house of David by some illustrious 
 person of that family, and, by his means, the conversion of the 
 Gentiles, are foretold. It seems to be foretold, likewise, that they 
 would be the people of God without becoming Jews; for Gentiles 
 are spoken of in it as called by his name. The apostle subjoins to 
 his quotation, that known unto God are all his works from the 
 beginning of the world. This may prevent all surprise at such 
 predictions, since God foresees all things, the minutest events as 
 well as the most important. 
 
 19. Wherefore my sentence is, '■^ my opinion is, ''^ 
 that we trouble not them which from among the 
 Gentiles are turned to God ; 
 
 20. But that we write unto them that they abstain 
 from pollutions of idols, and from fornication, and 
 from things strangled, and from blood. 
 
 21. For Moses of old time hath in every city, 
 them that preach him, being read in the synagogue 
 every sabbath day. 
 
 *' From pollutions of idols," i. e. from things relating to idols, 
 which cause pollution. By these, the apostles evidently mean 
 meats offered to idols ; for it is so expressed in the letter which was 
 written on his recommendation. Persons might partake in two 
 ways of meats offered to idols, according to the current forms of 
 idolatry which prevailed in the heathen world ; for sometimes one 
 of the company took part of the flesh, and threw it into the fire, 
 accompanied with libations of wine, as an offering to some god, 
 who was invoked upon the occasion ; at other times, those who had 
 offered sacrifice in the temple, invited their friends to partake with 
 them of the flesh of the victim, at an entertainment which they 
 had provided, or sent it to them to their own houses. To partake 
 of entertainments in either of these ways, which had so evident a 
 relation to idolatry, was by the Jews justly considered as partici- 
 pating in idolatrous worship, and as producing pollution ; and they 
 felt exceedingly averse from associating with those who had been 
 guilty of it. To prevent offence from being given to the Jews, the 
 Gentiles are advised to abstain from such entertainments. 
 
 " And from fornicatioru" By fornication in this place, some 
 understand that irregular intercourse between the sexes, wiiich took 
 place in heathen temples, and made a part of their worship ; but I con- 
 
 * The words iaTi tu ©e« »r*vT* to. tgyx Avnv are omitted by Griesbach. — Edilsr^ 
 
164 ACTS. (xv. 13—35. 
 
 ceive that the word is here to be understood, not in its natural, but in 
 its metaphorical sense, and tiiai it refers to every species of idolatry. 
 
 It is well known, tliat in the Jewidli Scriptures the connexion 
 between God and his people Israel is compared to the marriage 
 contract, and tliat any violation of it, by a regard shown to the 
 heathen gods, is spoken of as adultery and fornication. Hence it 
 came to pass that the word fornication was in familiar use amongst 
 the Jews for idolatry. Thus we find them saying to Christ, when 
 he told them that they were of their father, the devil, " we be not 
 born of fornication ; we have one Father, even God;" i.e. we are 
 not idolaters, but the people of God. In the same metaphorical 
 sense, is this word used in the book of Revelation.* 
 
 When, therefore, the apostle James proposes, that it should be 
 recommended to the Gentile churches, to abstain from fornication, 
 after mentioning eating things ofl'ered to idols, he must mean 
 every species of idolatry, or rather, what might appear to counte- 
 nance or support it, of which partaking of meat offered to idols 
 was only one instance. 
 
 " And from things strangled, and from blood." These two 
 things arc closely connected together, as well as the two preceding. 
 To eat an animal that is strangled, is to eat its blood, a thing which 
 was strictly jirohibited to the Jews, but generally practised by the 
 heathens. To prevent the horror which this would occasion, and 
 to enable the two bodies of people to coalesce into one church, 
 they are now directed to abstain from it. 
 
 The reason assigned for these prohibitory recommendations is, 
 that Moses has those who preach him in every city ; that is, there 
 are Jews in every place, to whom such things would be highly 
 offensive. This shows that M'hat the apostle recommended was 
 adapted to the times, and only regarded as temporary. 
 
 22. Then pleased it the apostles and elders, 
 with the whole church, to send chosen men of their 
 own company to Antioch with Paul and Barnabas ; 
 namely, Judas surnamed Barsabas, and Silas, chief 
 men among the brethren ; 
 
 The latter became the intimate friend and companion of Paul, as 
 we find from this history. Some, indeed, have supposed that he is 
 the author of the history.! 
 
 23. And they wrote letters ])y them after this 
 manner : The apostles, and elders, and brethren send 
 greeting, ''wish health,''^ unto the brethren which 
 are of the Gentiles in Antioch, and Syria, and Cilicia : 
 
 24. Forasmuch as we have heard that certain 
 which went out from us liave troubled you with 
 words, '' ivith doctrines,^^ subverting your souls, "w?i- 
 
 " Schleusnerj Lexicon, Verb. ITj»yi(a. 
 
 f Evanson's Dissonance, p. 106, &c. first edition. 
 
XV. 13—35. ACTS. 165 
 
 settling your minds,^^ saying ye must be circumcised, 
 and keep the law, to whom we gave no such com- 
 mandment : 
 
 It seems hence, as if they had pretended to speak in the name 
 of the church at Jerusalem. 
 
 25. It seemed good unto us, being assembled 
 with one accord, to send chosen men unto you with 
 our beloved Barnabas and Paul, 
 
 26. Men that have hazarded their lives for the 
 name of our Lord Jesus Christ, L e. for the sake of 
 his relimon. 
 
 o 
 
 27. We have sent you, therefore, Judas and Silas, 
 who shall also tell you the same things by mouth. 
 
 28. For it seemed good to the Holy Spirit and 
 to us, our own natural reason and the miraculous pow- 
 ers communicated to us convince us that it is proper^ 
 to lay upon you no greater burthen than these neces- 
 sary things ; not necessary to salvation, hut to the peace 
 of the charch ; 
 
 29. That ye abstain from meats offered to idols, 
 and from blood, and from things strangled, and from 
 fornication ; from which, if ye keep yourselves, ye 
 shall do well. Fare ye well. 
 
 30. So when they were dismissed, " tvheii they 
 departed,''^ they came to Antioch, and when they 
 had gathered the multitude together, they delivered 
 the epistle, 
 
 31. Which, when they had read, they rejoiced for 
 the consolation, ^^for this encouragemenl.'''' 
 
 32. And Judas and Silas, being prophets, " teach- 
 
 ers,"*^ also themselves, exhorted the brethren with 
 
 many words, and confirmed them. 
 
 The word prophets, in this passage, evidently means no more 
 than teachers, and not persons who predicted future events, as the 
 term is generally understood ; for all that they did, was exhorting 
 and confirming the brethren, which was a work of instruction, and 
 not of prophecy. 
 
 S3. And after they had tarried there a space, they 
 were let go, " they departed,'^'' in peace from the 
 brethren unto the apostles. 
 
166 ACTS. (xv. 13—35. 
 
 They were received at first with joy, and now departed from 
 them on the best terms : so far were they from taking olfence at 
 what had been done. 
 
 34. Notwithstanding, it pleased Silas to abide 
 
 there still. 
 
 This he did from attachment to Paul, as it afterwards appeared; 
 for he accompanied him in his travels. 
 
 35. Paul also and Barnabas, continued in Anti- 
 och, teaching and preaching the word of the Lord, 
 with many others. 
 
 REFLECTIONS. 
 
 1. Christians may learn instructions from the caution with 
 which the Jews avoided every action which might be construed into 
 an approbation of idolatry. They would not partake of those things 
 which were offered to idols, although sent to their own houses, 
 because they were regarded by the heathen as connected with reli- 
 gion ; much less would they appear to countenance the worship of 
 the temples, by honouring them with their attendance. Similar 
 conduct becomes Christians of the present day, in respect to that 
 fundamental article of religion, the worsliip of one God, every devi- 
 ation from which, in modern, as well as in ancient times, has been 
 followed by many debasing superstitions, and a great corruption of 
 morals : we cannot, therefore, be too careful in guarding against a 
 practice which has always been followed by such pernicious conse- 
 quences. The first and great commandment is, " Hear, O Israel, 
 the Lord our (iod is one Lord, and thou shall love him with all thy 
 heart; there is one God, and none other but he ;'^ when false objects 
 of worship are joined with the true, the aflectionsmust necessarily be 
 divided, and the heart estranged. 
 
 2. Christians would do well to learn an example of moderation 
 from the conduct of the apostles and early Christians. Although 
 they observed the law themselves, because accustomed to it from 
 their earliest infancy, they did not require the observance of it from 
 others, who had not been bred in the same habits, and to whom it 
 would have proved painful and burthensome. Of some degree of 
 conformity to the law, indeed, they approved; such as might be 
 complied with without trouble, and would tend to soften the prejudi- 
 ces of the zealous Jews: but this conformity they do not audioritatively 
 enjoin, but only recommend. Those who comply, do well, but those 
 who refuse, are not condemned. " This gentle manner of concluding 
 their letter," says Dr. Doddridge, " was worthy of the apostolic 
 wisdom and goodness. Too soon did succeeding councils, of infe- 
 rior authority, change it for the style of anathemas ; forms which 
 have, I doubt not, proved an occasion of consecrating some of the 
 worst passions of the human mind under sacred names, and which, 
 
XV. 30—41.) ACTS. 167 
 
 like some ill-adjusted weapons of war, are most likely to hurt the 
 hand from which they are thrown." 
 
 Christians may also learn hence, that to comply with the prejudi- 
 ces of mankind, where it can he done without injuring their own 
 consciences, or misleading the judgments of others, is not only inno- 
 cent, but laudable, as it tends to soften animosities and to produce 
 peace. 
 
 3, Let us ever keep in mind the important truth which the apos- 
 tle James has suggested, when he says, that known unto God are all 
 his works ; for hence it will follow, that under his government, no 
 event can happen which has not been foreseen or intended ; that 
 there is nothing accidental or fortuitous ; that there is nothing which 
 can oppose or counteract his designs ; but that every thing is con- 
 trived, even to the minutest circumstance, so as to favour the accom- 
 plishment of his purposes. Let this idea be continually present to 
 our minds, and it will promote peace and tranquillity underthe great- 
 est personal sufferings, and under the most painful apprehensions for 
 the public welfare. 
 
 SECTION XXIV. 
 
 Paul and Barnabas determine to visit the chircJtcs. Their dis~ 
 sension and separation. 
 
 Acts xv. 36—41. xvi. 1 — 5. 
 
 ^Q. And some days after, Paul said unto Barna- 
 bas, Let us go again, and visit our brethren in every 
 city where we have preached the word of the Lord, 
 and see how they do, "/imy they go on.''^ 
 
 The object proposed by the journey was, to inquire about their 
 spiritual welfare ; to see whether any errors had crept in among 
 them, whether they remained steady in the profession of the gospel, 
 in the midst of opposition and danger ; in short, what occasion they 
 had for reproof or encouragement. 
 
 37. And Barnabas determined to take with them 
 John, whose surname was Mark. 
 
 This person, who was the same with the evangelist, is called sister's 
 son to Barnabas, Col. iv. 10, The circumstance of his being a 
 relation might bias the judgment of his uncle in his favour, and in- 
 cline him the more readily to overlook his ill behaviour when in a 
 like situation before; but Paul had not the same motives for par- 
 tiality, and, therefore, refused the offer which he now made of his 
 services a second time. 
 
 38. But Paul thought not good to take him with 
 
168 ACTS. (xvi. 1— 5. 
 
 them, who departed from them from Pamphylia, and 
 went not with them to the work. 
 
 We are informed in the tliirteentia chapter, that Paul and Barna- 
 bas, in th(.'ir first circuit to preach the gospel to the Gentiles, had for 
 a short time John for their assistant; but when they came to Perga, 
 in Pampiiylia, he departed from them, and returned to Jerusalem, 
 discouraged, probably, by the dilViculty and danger of the work. 
 Paul was, therefore, naturally afraid that he would manifest the same 
 timidity again, and thus desert ihem when they stood most in need 
 of his assistance. 
 
 39. And the contention was so sharp between 
 them, that they parted asunder, one from the other, 
 and so Barnabas took Mark, and sailed unto Cyprus : 
 
 40. And Paul chose Silas, and departed, being 
 recommended by the brethren unto the grace, " the 
 favour,''^ of God. 
 
 In the opinion which he entertained of the unfitness of Mark for 
 being their companion in preaching the gospel, Paul was mistaken, 
 and he had the magnanimity to retract his opinion, and to acknowl- 
 edge his mistake: for after this time, we find Mark in his company, 
 and recommended by him to the churches. He sends salutations from 
 him to the Colossians, and exhorts them to receive him when he 
 should come. To Timothy he says, " Take Mark, and bring him 
 with thee ; for he is profitable to me for the ministry." 
 
 41. And he went through Syria and Cilicia, con- 
 firming the churches. 
 
 This eflect he would be able to produce, by repeating the truths 
 which he had before taught, or by working fresh miracles. 
 
 1. Then came he to Derbe and Lystra, and, 
 behold, a certain disciple was there, named Timothe- 
 us, the son of a certain woman which was a Jewess, 
 and believed ; but his father was a Greek : 
 
 2. Which was well reported of, by the brethren 
 that were at Lystra and Iconium. 
 
 In the second epistle to Timothy, Paul thus writes ; " Greatly de- 
 siring to see thee, being mindful of thy tears, that I may be filled 
 with joy when I call to remembrance the unfeigned faith that is in 
 thee, which dwelt first in thy grandmother Lois and thy mother 
 Eunice, and I am persuaded that in thee also." " Here we have a 
 fair unforced example of coincidence ;" I quote the words of Dr. 
 Paley.* " In the history, Timothy was the son of a Jewess that 
 believed ; in the epistle, Paul applauds the faith that dwelt in his 
 
 * Hora PaulinK, pp. 356, 348. 
 
xvi. 1—5.) ACTS. 169 
 
 mother Eunice ; in the history it is said of the mother, that she was 
 a Jewess, and believed ; of the father, that he was a Greek. Now 
 when it is said of the mother alone that she believed, the father 
 being nevertheless mentioned in the same sentence, we are led to 
 suppose of the father that he did not believe, i. e. either that ho was 
 dead, or that he remained unconverted. Agreeably hereunto, while 
 praise is bestowed in the epistle upon one parent and upon her sincer- 
 ity in the faith, no notice is taken of the other. The mention of 
 the grandmother is the addition of a circumstance not found in tlie 
 ydstory; but it is a circumstance, which, as well as the names of the 
 parties, might naturally be expected to be known to the apostle, 
 though overlooked by his historian. In the same epistle St. Paul 
 says of him, that from a child he had known the Holy Scriptures. 
 This is accounted for in the histor}^ when it is said that his mother 
 was a Jewess : perhaps he was not less likely to be carefully instruct- 
 ed in them, for that his mother alone professed that religion."* 
 
 3. Him would Paul have to go forth with him ; 
 and took and circumcised him, because of the Jews 
 which were in those quarters : for they knew all that 
 his father was a Greek. 
 
 As they knew that his father was a Greek, they would conclude 
 that he had not been circumcised, and, therefore, be offended by 
 seeing him in the company of Paul, and employed with him in 
 preaching the gospel. The conduct of Paul on this occasion, has 
 been thought by some to furnish a proof that he regarded th<i law 
 of Moses as of perpetual obligation to the Jews; since he recom- 
 mended to a Jew to conform to it in one of its most distinguishing 
 rites. This, however, seems to be inferring more from his conduct 
 than it will warrant : but it appears as if Paul and the other apostles 
 thought it enough to represent the law of JMoses in their writings as 
 abolished, and soon to be laid aside by the destruction of their polity 
 and temple, while, to prevent the Jews fron) taking umbrage at their 
 conduct, they conformed to it themselves, and recommended it to 
 be observed by all of Jewish extraction. In another case, where 
 the Jews required Titus, who was a Greek by descent, to be circum- 
 cised, as a mark of subjection to the law, we know that Paul reso- 
 lutely refused to gratify their wishes :t whether the present compli- 
 ance with the prejudices of the Jews v>ras proper, some persons may 
 perhaps question. 
 
 4. And as they went through the cities, they 
 delivered them the decrees for to keep, that were 
 ordained of the apostles and elders which were at 
 Jerusalem. 
 
 5. And so were the churches established in the 
 faith, and increased in number daily. 
 
 * Horse Paulinee, p. 319. f Oalatians, ii. 3, <. 
 
 VOL. III. X 
 
170 ACTS. (xvi. 1—5. 
 
 Had the Gentiles been required to observe the law of Moses, many 
 of the new converts would have given up their profession of Chris- 
 liaiiity in disgust, and many others been prevented from joining 
 them ; but, by the wise determination of the church at Jerusalem, 
 both these evils were avoided; the first converts were retained, and 
 many new ones added to their number. 
 
 REFLECTIONS. 
 
 r. From this history we learn that great and virtuous characters 
 may differ, and that those differences may proceed to contention : 
 for such is the situation of Paul and Barnabas, each of them plead- 
 ing with earnestness for the excellence of his own plan, and for the 
 insufficiency or impropriety of that which is recommended by his 
 friend : yet their difference is accompanied with no hatred or ill- 
 will ; it produces no disgust with the work in which they are engaged. 
 They separate with mutual esteem ; they continue to devote them- 
 selves to the same benevolent employment of instructing mankind, 
 although in different ways, and prosecute their work with the same 
 zeal. This controversy reveals no secret, which betrays the bad 
 conduct or evil designs of one of the parties, as contentions among 
 the wicked have uniformly done ; no plot for imposing upon the cre- 
 dulity of mankind, no scheme of private interest or ambition, pur- 
 sued under colour of zeal for the public welfare. Such has been 
 the usual effect of contentions and separations amongst others, which 
 have proved fatal to the undertaking in wliich they were engaged ; 
 but as nothing of this kind occurs here, it is a proof that nothing of 
 a private or secret nature entered into the views of Paul and Barna- 
 bas. Thus it is, that we gain evidence for the truth of the gospel- 
 history from the concurring testimony of the first teachers, and 
 especially from their holding the same language under every other 
 variety of opinion. 
 
 2. We see what advantage Christianity derives from the separa- 
 tion of those things from it, which do not belong to the system. To 
 have imposed the law of Moses upon all converts, would have been 
 gratifying to the Jews, but would have given disgust to the Gentiles, 
 and proved a great obstacle to the success of the gospel : to have 
 retained it, would have been a constant source of contention and 
 dispute, of rancour and hatred. By rejecting it, the apostles pre- 
 served the good will of those who were already converted, and pre- 
 pared the way for the conversion of many more. The churches 
 were established in the faith, and increased in number daily. 
 
 The like benefit would arise to the gospel of Christ by our separa- 
 ting from it many other doctrines and rites, which have been added 
 to it by the folly or wickedness of mankind. By such errors and 
 additions, inquisitive and thoughtful minds are disgusted, and many 
 are induced to reject Christianity altogether, or prevented from 
 embracing it ; and while they are retained, we must exoect that unbe- 
 lievers will increase and abound. 
 
xvi. 6—18.) ACTS. Hi 
 
 Let all those, therefore, who wish well to Christianity, exert all 
 their influence to purify it from every foreign admixture, from every 
 thing which is not essential to its nature. For this purpose, let 
 them make an undisguised profession of ihe truth themselves, and 
 aid every scheme for communicating it to others. In doing this 
 they may awaken the fears of some, who may be apprehensive that 
 by such proceedings they are taking from Cliristianity every thing 
 that rendered it interesting, or even undermining its foundations ; 
 but let them not be deterred by such fears. They are, in fact, 
 restoring it to its native dignity, and placing it on a firmer founda- 
 tion than before ; they will, by this means, secure the wavering 
 attachment of its friends, and invite many to return who had 
 deserted its standard. 
 
 SECTION XXV. 
 
 Paul having preached the gospel in Asia Minor^ crosses over into 
 Macedonia ; and at Philippi heals a woman that had a spirit 
 of divination. 
 
 Acts xvi. G — 18. 
 
 6. Now when they had gone throughout Phrygia 
 and the region of Galatia, and were forbidden of the 
 Holy Spirit to preach the word in Asia, i. e. in Asia 
 Proper, or Proconsular Asia ; 
 
 7. After they were come to Mysia, they essayed, 
 " they attempted,'''' to go intoBithynia ; but the Spirit 
 of Jesus* suffered them not. 
 
 8. And they, passing by, ^''passing through,'''' 
 Mysia, came down to Troas. 
 
 The reason of this prohibition was, that they might meet with no 
 interruption in their progress towards Europe, to which they seem to 
 be miraculously called, and in which the inhabitants were better pre- 
 pared to receive the gospel. That the restrictions were only tem- 
 porary, we learn from the eighteenth chapter of this history, where 
 we find Paul preaching at the city of Ephesus, which lay in this 
 part of Asia, but especially from the nineteenth, in which we are 
 informed that he spent two years at Ephesus, " so that," it is added, 
 "all they of Asia heard the word." 
 
 In the seventh verse, the best manuscripts read, the Spirit of Jesus, 
 instead of the Spirit, as it is in our translation, and that is, probably, 
 the original reading. The miraculous influence which accompanied 
 
 * <Jri€»bacli. 
 
173 ACTS. (xvi. 0— 18. 
 
 the gospel might with propriety be denominated the Spirit of Jesus, 
 because it came from him, and was intended for the establishment of 
 his cause in the wjild. 
 
 9. And a vision appeared to Paul in the night : 
 there stood a man of Macedonia, and prayed him, 
 sajing, Come over into Macedonia, and help us. 
 
 10. And after he hnd seen the vision, immediately 
 we endeavoured to go into Macedonia, assuredly gath- 
 ering that the Lord had called us for to preach the 
 gospel unto tiiem. 
 
 It appears from this verse th.'it the writer of this history was the 
 companion of Paul on this journey ; fur he says, '' «'e endeavoured 
 to fi^o into Macedonia, assuredly gathering lh;it the Lord had called 
 us." This circumstance gives peculiar authenticity to his narrative. 
 
 11. Therefore, loosing from Troas, we came with 
 a straiiiht course to Samothrace, an island in the 
 narrow pari of the Archipelago, and the next day to 
 Neapohs, a town on the continent of Europe. 
 
 12. And from thence to Philippi, which is the 
 chief city of that part of Macedonia, and a colony ; 
 and we were in that city abiding certain days. 
 
 The Roman historian, Livy, calls Amphipolis the chief city of this 
 part of Macedonia, and therefore seems to contradict the assertion of 
 Luke : but both accounts may be true ; for although Amphipolis 
 merited this distinction when Livy wrote, yet in the time of Luke, 
 above one hundred years after, the condition of the two places 
 might be much changed,* so as to justify the precedence which is 
 here given to I'hilippi.t 
 
 13. And on the sahhath-day, we went out of the 
 city, by a river side, where prayer was \Aont to be 
 made, and we sat down, and spake unto the women 
 which resorted there. 
 
 Many persons have supposed that the word which we render 
 "prayer," should be understood rather of the place than of the act 
 of prayer. It is certain that the J<;ws had such places of worship, 
 wiliiout tlie gates of the cities, where they resided in foreign coun- 
 tries, either because they were too poor or too few to provide a syna- 
 gogue, or because they were not allowed to observe their form of 
 worship within the gates ; and that these oratories or places of prayer 
 
 * Pcarce, Doddridge, and Benson are for altering the text. 
 
 + Rv u'-ing the Latin word. fo/o7;7/ of I'liilippi, I.uke plainly shows its connexion 
 wiili Rome, which will acrve to explain what the Pliiiippians ai'lerwards say of them- 
 selves iu the tweniy-firat verse, that they were llomaus, that is, enjoyed iho privilege* 
 of Roman citizens. 
 
xvi. 1—18. ACTS. 173 
 
 were often situated near the sea or a river, for tlio sake of those 
 purifications which the Jews practised.* 
 
 14. And a certain woman, named Lydia, a seller 
 of purple, of the city of Thyatira, (a city of Lydia,) 
 which worshipped God, heard us, whose heart the 
 Lord opened, that she attended unto the things which 
 were spoken of Paul. 
 
 Lydia, perhaps, derived her name from the country in which she 
 dwelt, wliich was a province of the Lesser Asia. This woman, who 
 appears to have been a person of property, from her selling purple, 
 tlie most expensive kind of clotli used by the ancients, and from her re- 
 ceiving the apostle and his companions at her house, was a proselyte to 
 the Jewish religion, which is intimated, when it is said that she worship- 
 ped God. This prepared her for the reception of the gospel. It is 
 said, indeed, that the Lord opened her heart for this purpose ; but 
 we are not to infer thence, that any supernatural influence was exer- 
 cised over her mind, to make her a convert ; for that would have 
 superseded the use of all means. This change was produced entire- 
 ly by the arguments and reasoning of the apostle Paul and of those 
 who were with hini, but, being a good effect, is attributed by the 
 historian, as was usual with pious Jews, to the immediate hand of 
 God, although produced in the ordinary course of things. 
 
 15. And when she was baptized, and her house- 
 hold, she besought us, saying, If ye have judged me 
 to be faithful to the Lord, come into my house and 
 abide there. And she constrained us, '•'■ she pressed us 
 to compliance^ 
 
 16. And it came to pass as we went to prayer, 
 ^^ to the oratory, '^'^ or, '■'■place of prayer,'''^ a certain 
 damsel, " a maid-servant,'''' possessed with a spirit of 
 divination, in the original, " a spirit of Python,'''^ or, 
 " Apollo,'''' met us, which brought her masters much 
 gain by soothsaying, "- hy prophecying.'''' 
 
 To understand the account that is given of this woman, it is ne- 
 cessary to observe, that amongst the Greeks it was supposed that the 
 spirits of their daemons took possession of the living, and that in 
 this state they prophecied, or predicted future events ; their prophe- 
 cying being accompanied with fits of raving madness. Hence it 
 arose that mad persons of a particuhir description came to be con- 
 sidered as animated by a daemon or god, and capable of foretelling 
 future events. This was the condition of the person here mention- 
 ed : she was insane, and, therefore, supposed to be possessed by the 
 spirit of Apollo, and regarded as a prophetess. She had probably 
 lucid intervals, which qualified her belter for the purpose of her 
 
 * Lardncr, Vol. I. p. 110. 
 
174 ACTS. (xvi. 6—18. 
 
 masters, whose object it was to get money by her pretended predic- 
 tions. The histori.in, rntcrtaininji; tlie same opinion on this subject 
 as tiie pagans, K(Jo|>t.s their language, i. e. lie speaks of her as posses- 
 sod ; but no wtll-inrornicd Jew, as tiie writer of this liistory must 
 have been, could suppose that the heathen daemons had a power of 
 foretelling future events ; for that power is expressly appropriated 
 to Jehovah in the Jewish Scriptures. 
 
 17. The same followed Paul and us, and cried, 
 sajing, these men are the servants of the most high 
 God, which show unto us the way of salvation. 
 
 f'or mad persons to utter what is true and rational, is no unusual 
 thing, especially if they have intervals of sanity, as this woman pro- 
 bably had, wlien they may acquire the kn(,wledge of what is passing 
 around them. We are not, therefore, to be surprised, that she was 
 so well acquainted with the pretensions and true character of these 
 preachers. 
 
 18. And this she did many days; but Paul, being 
 grieved, turned, and said to the spirit, I command 
 thee, in the name of Jesus Christ, to come out of 
 her. And he came out the same hour, " that moment.^'' 
 
 Her disorder was madness, but being supposed to be possessed by 
 the spirit of a dasmon by the spectators, and probably by the apostle 
 himself, he addresses the spirit by which slie was animated, and 
 commands him to come out of her. When her madness was cured, 
 the people would no longer suppose her to be inspired. 
 
 REFLECTIONS. 
 
 1. The practice of these pious women, in assembling together 
 •every sabbath-day to worship the Divine Being, redounded much to 
 their honour, and deserves our imitation. It was a public acknowl- 
 edgment of the true God in the midst of idolaters ; it was, therefore, 
 a profession of the truth, where there was the strongest temptation 
 to deny it ; it was a noble instance of firmness iii a good cause, and 
 well calculated to awaken the attention of spectators, and to reclaim 
 them from their errors: it was a practice, also, which had a happy 
 tendency to relieve their minds from anxiety, while living among 
 strangers, at a distance from their native country, and to inspire their 
 hearts with the most exalted hopes, and purest afl'ections. Justly 
 did Providence honour such worshippers, by hastening Paul through 
 the provinces of lesser Asia, to communicate to them, without delay, 
 the invaluable treasure of the gospel ; and well had they prepared 
 their minds by these devout exercises for discerning the evidences of 
 its divine origin, and for feeling its purifying influence! Let Chris- 
 tians of the present day imitate their example, and be assured that, 
 although they may not be distinguished by supernatural benefits, 
 
xvi. 19—40.) ACTS. 175 
 
 their conduct will be attended with an abundant reward of religious 
 improvement and comfort at present, and be honoured with the 
 divine approbation at the last day : " Wherefore," as this apostle 
 writes to these Philippians, in the epistle which he afterwards address- 
 ed to them, " be careful for nothiujr, but in every thincf, by prayer 
 and suppplication, with thanksgiving, let your requests be made 
 known unto God." 
 
 2. The image of a man imploring assistance, is a just emblem 
 of the state of the ancient heathen world. Even those countries 
 where knowledge and civilization were most advanced, were sunk, 
 in regard to religion, into the grossest errors and most abject super- 
 stition ; not only mistaking the ravings of insanity for the inspired 
 dictates of divine wisdom, but imagining that the most important 
 events were predicted by the situation of the stars, by the flight of 
 birds, and the entrails of a beast ; not only mistaking the object of 
 worship, but supposing him the patron of vice, and seeking his 
 favour by vicious practices. What a perversion of religion ! How 
 wretched a condition ! How loudly did it call for assistance ! Let 
 us bless God, who had compassion upon his creatures, and sent them 
 the aid which they needed. Let us remember with gratitude and 
 pleasure, the event which is here recorded, the landing of the 
 apostle in Europe, and the first communication of the gospel to the 
 inhabitants of this quarter of the globe. It was the prelude to the 
 downfall of superstition and vice : it was the commencement of a 
 new oera of virtue and happiness to an extensive portion of the 
 human race. 
 
 SECTION XXVI. 
 
 Paid and Silas being imprisoned at PMlippi, arc miraculously set 
 at liberty, and honourably dismissed. 
 
 Acts xvi. 19 — 40. 
 
 19. And when her masters saw that the hope of 
 their gains was gone, they caught Paul and Silas, and 
 drew them into the market-place unto the rulers ; 
 
 20. And brought them to, the magistrates, sa}ing. 
 These men, being Jews, do exceedingly trouble our 
 city. 
 
 21. And teach customs which are not lawful for 
 
 us to receive, neither to observe, being Romans. 
 
 In the nineteenth verse they are said to be brought to the rulers, 
 but in the twentieth, to the magistrates; the same persons, however, 
 are probably intended in both places, unless, indeed, as some suppose, 
 the first words have been added to the text. As Philippi was a 
 
17G ACTS. (xvi. 19—40. 
 
 Roman colony, tho military commander might be the civil officer. 
 The markt t-place among the (Greeks and Romans, was the pUice 
 where courts of justice iield their sittings, as well as where other 
 public business was transacted. Paul and Silas were selected, 
 when Luke and Timothy were in company, as being the most dis- 
 tinguished and obnoxious persons. 
 
 22. And the multitude rose up too;etlier aji;ainst 
 ihem, and the magistrates rent off their clothes, 
 i. e. the clothes of the persons accused, as was usual 
 with the Romans, and commanded to beat them, i. e. to 
 beat them with rods. 
 
 23. And when they had laid many stripes upon 
 them, they cast them into prison, charging the gaoler 
 to keep them safely ; 
 
 24. Who, having received such a charge thrust 
 them into the inner prison, and made their feet fast in 
 the stocks. 
 
 Those severities were inflicted without examination, and even 
 without inquiring who they were ; but these illustrious preachers of 
 the gospel were far from being discouraged by such treatment. 
 
 25. And at midnight, when they were not likely to 
 he heard or to disturb any one, Paul and Silas prayed, 
 and sang praises unto God, and the prisoners heard 
 them, " were listening to them.'^'' 
 
 26. And suddenly there was a great earthquake, 
 
 so that the foundations of the prison were shaken, 
 
 and immediately all the doors were opened, and every 
 
 one's bands were loosed. 
 
 The bands of the other prisoners were loosed, as well as those of 
 Paul and Silas, which shows that the earthquake was supernatural. 
 An ordinary earthquake would not have produced such an efl'ecl. 
 
 27. And the keeper of the prison awaking out of 
 his sleep, and seeing the prison doors open, he drew 
 out his sword, and would have killed himself, suppo- 
 sing that the prisoners had been fled. 
 
 28. But Paul cried with a loud voice, saying, Do 
 thyself no harm ; for we are all here. 
 
 29. Then he called for a light, and sprang in, and 
 came trembling, and fell down before Paul and Silas, 
 
 30. And brought them out, and said, Sirs, what 
 must I do to be saved ? " to be safe f " 
 
xvi.l9— 40.) ACTS. 177 
 
 31. And thej said, Believe on the Lord Jesus 
 Christ, and thou shalt be safe, and thy house. 
 
 In asking this question, " Wliat sliall I do to be saved ?" or, to 
 be safe, the gaoler, who liad probably never heard of a future life 
 of happiness or misery, as preached by the apostles, referred entire- 
 ly to his personal security, about which he was naturally alarmed, ia 
 consequence of the earthquake which had shaken the house to its 
 foundations, and opened the doors of the prison. The answer of 
 Paul and Silas, therefore, assuring him, tliat if he would believe in 
 Christ he should be safe, and his house, must refer to the samo 
 subject. In the circumstances in which the parties were placed, 
 this was the natural and obvious meaning of the question and 
 reply, and the interpretation is confirmed by the language of the 
 apostles on a variety of occasions. To deliverance from Jewish 
 superstition and heathen idolatry, by embracing Christianity, they 
 uniformly apply the term salvation, or being saved. Thus we are 
 told, that God will have all men to be saved and brought to the 
 knowledge of the truth, where the latter expression explains what is 
 meant by the former. The principal idea included in this salvation, 
 was evidently a deliverance from ignorance, superstition, and false 
 worship ; but it seems, also, to have been connected with a deliver- 
 ance fiom temporal calamities ; for with such calamities, we know 
 that the Jews were threatened, and actually visited, for their rejection 
 of the gospel, while those who embraced it, were preserved safe. 
 On this ground, the apostle Peter, Acts ii. 40, exhorts his country- 
 men to save themselves from this untoward generation. To similar 
 evils the heathen world might likewise be exposed, if they acted ia 
 like manner : with evils of this nature, the gaoler was evidently 
 threatened, when, on account of his severity to the preachers of the 
 gospel, his house was shaken from ihe foundations. They might, 
 therefore, with propriety, tell him, that if he believed in Christ, 
 both he and his family would escape danger. This, indeed, was not 
 the whole or principal benefit which he would derive from his faith j 
 but it was all about which he inquired. 
 
 I have dwelt the longer upon this passage, because the interpretation 
 given, is unusual, and may probably to some appear harsh ; but I am 
 persuaded, that a proper consideration of the occasion, and of the 
 usual language of the apostles, will reconcile the mind of the atten- 
 tive inquirer to it. 
 
 32. And they spake unto him the word of the 
 Lord, and to all that were in his house. 
 
 33. And he took them the same hour of the night, 
 and washed their stripes ; and was baptized, he and 
 all his, straightway. 
 
 34. And when he had brought them into his house, 
 he set meat before them, and rejoiced, believing ia 
 God with all his house. 
 
178 ACTS. (xvi. 19—40. 
 
 His joy arose from the assurance which had heen given hiniof secu- 
 rity, and from the happy prospects which he had been taught to 
 entertain. 
 
 35. And when it was day, the magistrates sent 
 the sergeants, '•'• the Victors,'''' saying, Let those men go. 
 
 They imagine, that the punishment already inflicted, is suflicient 
 to deter them from pursuing the same course of life, and are now 
 very willing to let them depart. 
 
 SQ, And the keeper of the prison told this saying, 
 " this message,''^ to Paul ; The magistrates have sent 
 to let you go ; now, therefore, depart, and go in peace. 
 
 37. But Paul said to them, They have beaten us 
 openly, uncondemned, being Romans, and have cast 
 us into prison ; and now do they thrust us out pri- 
 vately ? Nay, verily, but let them come themselves 
 and fetch us out. 
 
 The Roman law strictly forbade the beating of Roman citizens 
 with rods ; that ignominious punishment being thought only suitable 
 to a slave. The magistrates, therefore, had been guilty of a great 
 offence, in ordering it to be inflicted on Paul and Silas, who were 
 entitled to that privilege ; and their oftence was aggravated by in- 
 llicting the punishment without sufficient grounds, and without a 
 trial. It was necessary to exact from them some acknowledgment 
 for their error, as the means of preventing the like arbitrary proceed- 
 ings and similar outrages in future. Besides, the infliction of the 
 njost ignominious punishment publicly upon these strangers, was a 
 great reflection upon tiicir character, and tended to obstruct the 
 success of their mission. To have left the prison privately, would 
 have confirmed the susj)icions which had been thus excited in the 
 minds of the people. On this account, Paul insisted upon the 
 magistrates coming themselves to release them, that their innocence 
 might be rendered as public as their pimishment. 
 
 38. And the officers told these words unto the 
 magistrates, and they feared, when they heard that 
 they were Romans. 
 
 39. And they came and besought them, and 
 brought them out, and desired them to depart out of 
 the city. 
 
 40. And they went out of the prison, and entered 
 into the house of Lydia, and when they had seen the 
 brethren, tliey comforted them, " exhorted them,'''' and 
 departed. 
 
xvi. 19—10.) ACTS. 179 
 
 REFLECTIONS. 
 
 1. FromiIic conduct of those men who were the accusers of these 
 preachers, and the cause of their punishment, we may learn, how ;i 
 pretended zeal for religion and the public welfare, may be employed 
 to cover interested and selfish motives. So long as their actions 
 interfere not with the interests of individuals, ihey are allowed to be 
 innocent and peaceable men ; they are allowed to worship and teach 
 as they please; but no sooner do their enemies find their property 
 aflected, and the hope of their gain departed, than they ate de- 
 nounced as troublers of the cit}', and teachers of unlawful customs, 
 and justiee is demanded against them as public nuisances. Men of 
 the same character and temper are to be found in every age, who 
 raise a noisy clamour about religion and the public good, whenever 
 any new doctrine or practice is proposed, while they are actuated 
 only by resentment for past, oi by fear of future losses. Happy are 
 they who have wisdom to discern their motives, and firmness to resist 
 their clamours, and sufler not themselves, as these magistrates at 
 Philippi did, to be hurried into acts of violence and injustice to 
 the iustructers and reformers of mankind. From this example we 
 may judge how much opposition Christianity must have experienced 
 from those who found themselves interested in the support of pagan 
 worship and pagan superstition, and how strong that evidence must 
 have been which could establish it in the world, in the face of this 
 opposition. 
 
 2. We see what joy a belief in the gospel is capable of producing 
 in the most afflicted circumstances. The objects of general indigna- 
 tion, confined to the closest part of a prison, lying in the most uneasy 
 posture, and smarting with the anguish of the wounds which had 
 been just inflicted — one might have supposed, that these two com- 
 panions in wretchedness would have spent the night in sighs and 
 groans, and mutual lamentations, or in deep and sullen silence ; or, 
 that if they had formed any articulate sound, it would be to exclaim 
 against the violence of the populace, and the injustice of the magis- 
 trates ; to call for vengeance upon their persecutors, or to arraign the 
 justice of Heaven in suffering them to go unpunished : but to find 
 them easy in such circumstances, rejoicing in their sufferings, and 
 singing psalms of praise to God, is truly surprising : yet is it the 
 natural efiect of a firm faith in the gospel of Christ, and of a well- 
 grounded expectation of those glorious rewards which are prom- 
 ised to all who suffer in its defence. Happy men ! Ye are more to 
 be envied in your dungeon than the men who placed you there, than 
 the greatest and most affluent of the human race, who are sleeping 
 upon beds of down. If such be the fruits of your principles, 
 Christians, cherish them in your hearts with the utmost care : fear 
 not pain, or sorrow, or death ; these principles will obtain for you a 
 glorious triumph in every scene. 
 
 3. We learn that Christianity does not require men to abandon 
 their civil rights, and tamely to submit to tyranny and oppression. 
 
180 ACTS. (xvii. 1—15. 
 
 Paul claims his privilcjjes as a Roman citizen, reproves the magis- 
 trates for violating them, and insists upon thoir conducting him out of 
 prisc>n, as an acknuwlcclgnieut of their fault, and as a tribute of 
 homage to the hiws. 
 
 SECTION XXVII. 
 
 Paul preaches at Thessalonica and Bcrca, andhcing persecuted by 
 the Jews, comes to Athens. 
 
 Acts xvii. 1 — 15. 
 
 1. Now when they had passed through Amphipo- 
 lis and Apollonia, they came to Thessalonica, where 
 was a synagogue of the Jews. 
 
 This convenience Philippi, the last place wliich they had visited, 
 did not afford. The apostle takes advantage of it, as usual, to 
 preach the gospel first to his countrymen. The two first of these 
 places were considerahle cities, which lay to the westward of 
 Philippi, along the coast of the /Egian sea. Thessalonica was 
 upon the same sea, and a large and trading city. As Luke speaks 
 of Paul and his companions in the third person, it is probable that 
 he accompanied him no further than Philippi; but Silas and 
 Timothy were still with him. 
 
 2. And Paul, as his manner was, went in unto 
 them, and three sabbath-days reasoned with them out 
 of the Scriptures, 
 
 3. Opening, i. e. the Scriptures, and alleging, 
 ^^ proviiig,^^ that Christ must needs have suffered and 
 risen again from the dead, and that this Jesus, whom 
 I preach unto you, is Christ. 
 
 As the Jews entertained a firm expectation of a great deliverer 
 under the character of the Messiah, founded upon the prophecies 
 of their Scriptures, the readiest way to bring them over to Chris- 
 tianity, was to show that these prophecies were fulfilled in Jesus 
 of Nazareth, and particularly in that least-c.xpected part of the 
 history of the Messiah, his death and resurrection. This was 
 what the apostle often attempted to do, and not without success. 
 In this exposition of the prophecies there is no reason to suppose 
 that he was miraculously assisted; his own judgment, aided, as it 
 must be, by the other evidence which he possessed to prove that 
 Jesus was the Messiah, would be sufficient for this purpose: a 
 prophecy, which requires inspiration to understand it, does not 
 deserve the name. 
 
 4- .And some of them believed, and consorted 
 
xvii. 1—15.) ACTS. 181 
 
 with Paul and Silas, ^^ joined them,'''' and of the de- 
 vout Greeks a great multitude, and of the chief 
 women, not a hw. 
 
 The labours of the apostle at Thessalonica, at this time, laid the 
 foundation of a very considerable church in that city, to which he 
 afterwards addressed two epistles, which we have at this day ; but 
 we learn thence, that the church principally consisted of converts 
 from heathenism; for thus the apostle writes, 1 Thes. i. 9, " For 
 they themselves show of us what manner of entering in we had 
 unto you, and how ye turned to God from idols, to serve the living 
 and true God;" whereas, according to the account given by Luke 
 in this history, the converts were all Jews or devout Greeks, who 
 were worshippers of God, and could not be said to be turned from 
 idols. This seeming difference, however, between the history and 
 the epistle, is removed by supposing that the passage in the history 
 describes only the effects of Paul's discourses, during the three 
 sabbath-days that he preached in the synagogue ; and that his ap- 
 plication to the Gentiles at large, and his success amongst them, 
 were subsequent to this.* It may be seen in Griesbach that there 
 is a reading of the passage, supported by respectable authorities, 
 which entirely removes the difficulty; viz. "and of devout persons 
 and of Greeks," &c. Paul must have spent a longer time in the 
 place than three weeks ; for during his residence there, ho received 
 supplies once and again from the Philippians for his support, which 
 he would not have wanted in so short a period. He tells the 
 Thessalonians, also, that he wrought with his own hands, that he 
 might not be chargeable to any of them : it is probable, therefore, 
 that after having spent three sabbath-days in preaching to the Jews, 
 and having found his labours attended with little success, he quitted 
 the synagogue, and preached to a Gentile audience, by whom his 
 services were better received. t 
 
 5. But the Jews took unto them certain lewd 
 fellows of the baser sort, '•'- wicked men of the rabble,^^ 
 and gathered a company, ^'■gathered a mob,''^ and set 
 all the city on an uproar, and came up to the house 
 of Jason, and sought to bring them out to the people. 
 
 6. And when they found them not, they drew 
 Jason and certain brethren unto the rulers of the city, 
 crying, These that have turned the world upside 
 down are come hither also ; 
 
 7. Whom Jason hath received ; and these all do 
 contrary to the decrees of Csesar, saying, That there 
 is another king, one Jesus. 
 
 The charge brought against Jesus by the Jews, before Pontius 
 Pilate, was, that he made himself king of the Jews, because he 
 
 * Paley's Horae Paulines, pp. 309, 3U. f Paley'3 Horee Paulinae, pp. 306, 311. 
 
182 ACTS. (x-vii. 1— 15. 
 
 represented himself as the head of a new dispensation, which was 
 called tile kintjdom of heaven ; and tlie same ciiarge is now ex- 
 hibited against his disciples, probably on the same ground. 
 
 8. And they troubled the peojDle, " the common 
 peopled and the rulers of the city, when they heaid 
 these things. 
 
 They were alarmed, lest some scheme shonld be carrying on, in 
 opposition to the Roman government, which might involve them 
 in trouble. 
 
 9. And when they had taken security of Jason 
 and of the other, they let them go. 
 
 During the violence of the mob, the apostle and his companion 
 were in concealment ; but as soon as the tumult had subsided, his 
 friends took the first opportunity of sending him away to a place 
 of safety. 
 
 10. And the brethren immediately sent away Paul 
 and Silas by night, unto Berea, a town of Macedonia, 
 at some distance from Thessalonica, who, coming 
 thither, went into the synagogue of the Jews. 
 
 11. These were more noble, '^ of a better dispo- 
 sition,^^ than those in Thessalonica, in that they re- 
 ceived the word with all readiness of mind, and 
 searched the Scriptures daily, whether these things 
 were so. 
 
 The apostle pursued the same method of proof with the Be- 
 reans, as he had done before with the Thessalonians, appealing to 
 the prophecies of the Old Testament, but with greater success, 
 because he addressed himself to a more candid and inquisitive 
 audience. 
 
 12. Therefore, many of them believed ; also of 
 honourable women which were Greeks, and of men 
 not a few. 
 
 He made many converts, not only from the Jews, but likewise 
 from the Gentiles, and some of them persons of the first rank. 
 
 13. But when the Jews of Thessalonica had 
 knowledge that the word of God was preached of 
 Paul in Berea, they came thither also, and stirred up 
 the people. 
 
 Having seen their success in raising a mob against these strangers, 
 they resolved to try the same experiment a second time at Berea, 
 and they were unhappily successful. The apostle and his compan- 
 ions are again obliged to flee from them. 
 
xvii. 1—15.) ACTS. 183 
 
 14. And then immodiately tlie brethren sent away 
 Paul, to go, as it were, to the sea, "«5 if on his way 
 to the sea ;" but Silas and Timotheus abode there 
 still. 
 
 15. And they that conducted Paul brought him 
 unto Athens, no doubt by his oivn direction, and receiv- 
 ing a commandment unto Silas and Timotheus for to 
 come to him with all speed, they departed. 
 
 REFLECTIONS. 
 
 1. Let not the friends of truth and of the best interests of 
 man, be offended or discouraged at the ill treatment which they 
 experience from the world. Anxiously endeavouring to rescue 
 men from ignorance, superstition, and vice, to deliver them from 
 those disorders which are the natural consequences of such evils, 
 and hereby to promote virtue, good order, and general tranquillity, 
 are they represented as enemies to the public peace, and as wishing 
 to promote anarchy and disorder? Is their zeal spoken of as 
 pride ? their benevolence as selfishness ? their courage in avowing 
 the truth as obduracy in wickedness, and their desire for reforma- 
 tion as restless ambition, aiming to exalt itself upon the ruins of 
 public order ? Are they accused of being artful men, who, under 
 cover of zeal for religion, are propagating political principles of 
 the most dangerous tendency 1 However painful it may be to the 
 feelings of a generous mind to have its views thus misunderstood 
 or misrepresented, there is no reason for complaint or discourage- 
 ment, for arraiijning the justice of Heaven, or for despairing of a 
 good cause. The same, or even more atrocious calumnies have 
 been uttered against men whose upright intentions and unspotted 
 character are universally acknowledged; against men who have 
 obtained the esteem and veneration of all ages, and who are celebra- 
 ted as the deliverers of the world. By ignorantly or maliciously 
 uttering them against you, men pay involtmtary homage to your 
 characters, and rank you with apostles, who are represented as 
 those that turn the world upside down, as teaching things contrary 
 to Ccesar, and endeavouring to overthrow his government. 
 
 2. Let us admire and imitate the undaunted zeal and fortitude 
 of these first preachers. No sooner are they delivered from close 
 imprisonment and severe scourging at Philippi for preaching the 
 gospel, than they renew their labours at Thessalonica ; when 
 driven from this city, by a mob of misguided or malicious rabble, 
 they resume the same undertaking at Berea ; and when driven 
 thence, in like manner, v/e shall still find them engaged in the 
 same hazardous office. No clamours can silence their voice, no 
 dangers deter them, no obstacles arrest their progress. If you ask 
 what is the cause of this undaunted courasfo and invincible resolu- 
 
184 ACTS. (xvii. 16—34. 
 
 tion, you will find it in the persuasion, that they were the bearers 
 ol" a divine message, the preachers of the most important and 
 salutary truth. Read the epistles which, with the aflection of 
 parents, they address to tiieir children in Christ, at Philippi and 
 Thessalonica,and you will there see this short history illustrated ; the 
 motives of their conduct and principles by which they are anima- 
 ted ; and both will unite to increase your admiration of their char- 
 acters. Let those who have a like well-founded persuasion of 
 being engaged in promoting the glory of God and the best inter- 
 ests of mankind, display the same zeal, and they need not doubt 
 of the same happy issue. 
 
 3. Let us observe the honourable mark of distinction which 
 is bestowed upon those who cherish a s|)irit of inquiry; they are 
 reckoned more noble than those of a contrary disposition. They 
 discover a greater love of truth, more candour, more humility, 
 more wisdom than other men. Those who call in question old 
 opinions, and attend to such as are new, are condemned by some 
 persons as manifestinij an indifference to the truth, as men who 
 will soon destroy the foundations of true relision ; but not in this 
 light were such men regarded by the sacred historians ; he com- 
 mends their spirit and records its success. 
 
 SECTION xxviir. 
 
 Paul, pi'cacldng at Athens, is brought to the Areopagus. 
 
 Acts xvii. 16 — 34. 
 
 16. Now while Paul waited for them at Athens. 
 I. e.for Silas and Timothy, his spirit was stirred in 
 him, " he was provoked,'''' when he saw the city 
 wholly given to idolatry, '-'■full of images.'''' 
 
 This account of Athens is confirmed by the testin^ony of con- 
 temporary historians arul poets : one of the former asserts, that 
 then: was no place in which more images were to be seen than 
 Athens; and one of the latter, that it was at Athens more easy to 
 find a god than a man. What provoked Paul was, to find a city, so 
 celebrated for its wisdom, so much addicted to idolatry. 
 
 17. Therefore disputed he in the synagogue with 
 the Jews, and with the devout persons, i. e. with 
 proselyte Gentiles, and in the market daily with them 
 that met with them. 
 
 The niarket-place in Greece, and the forum at Rome, were the 
 places where courts of Justice were liolden, and where persons 
 assembled for conversation. This was, therefore, the best place for 
 the apostle to attempt to gain the attention of the Gentiles. 
 
xvli. IG— 34.) ACTS. 185 
 
 18. Then certain philosophers of tlie Epicureans 
 and of the Stoics, encountered him, and some said, 
 What will this babbler say, " What does he mean V 
 other some, " others said,''^ He seemeth to be a setter 
 forth of strange gods, " of new gods,^^ because he 
 preached unto them Jesus, and the resurrection. 
 
 The principles of these two leading sects of philosophy were 
 sufficiently from each other, as well as from those of the apostle. 
 The Epicureans believed, that there were gods, but maintained 
 that the world v/as made by chance, and that the}'^ did not exercise 
 any providence over it ; that man's chief good consisted in the 
 enjoyment of pleasure, and that there was no life after the present. 
 
 The Stoics, on the contrary, assorted, that pain was no evil; 
 that virtue was its own reward, and vice its own punishuient; 
 that all things were subject to a blind and irresistible necessity. 
 About a future state the Stoics spoke doubtfully, although they 
 appear to have had some expectation of it. 
 
 Because the chief subject of Paul's discourse with them was 
 Jesus and the resurrection, they supposed the resurrection to be 
 some new god, which he wished to introduce to their acquaintance. 
 
 19. And they took him and brought him unto 
 Areopagus, saying. May we know what this new 
 doctrine, whereof thou speakest, is ? 
 
 20. For thou bringest certain strange things to our 
 ears ; we would know, therefore, what these things 
 mean. 
 
 21. For all the Athenians and strangers which 
 were there, spent their time in nothing else, but 
 either to tell or to hear some new thins. 
 
 Areopagus was a building at Athens, in which a court, called 
 the court of Areopagus, was holden ; a superior tribunal amongst 
 the A.thenians, instituted for the purposes of presiding over the 
 laws, and over manners; of taking care, in particular, that no 
 innovations were made in the established religion.* On this ac- 
 count, some have supposed, that Paul was brought into this court 
 in order to be formally tried on the charge of introducing new 
 gods ; but the historian plainly intimates that their object in bring- 
 ing him thither was nothing more than curiosity, that they might 
 have a better opportunity than they could enjoy in the market- 
 place, of hearing the new and strange doctrine which he professed 
 to teach. 
 
 The account here given of the manner in which the principal 
 inhabitants of Athens, and the foreigners who came to visit them, 
 
 * Travels of Anacharsis, arliclc Areopagus. 
 VOL. Ill, Z 
 
186 ACTS. (xvii. 10—34. 
 
 spent their time, accords very well with the character of a polish- 
 ed, inquisitive, and wealthy people, such as we know the Athe- 
 nians to have been : it corresponds, likewise, with what is said of 
 them by some of their own writers.* 
 
 22. Tlieu Paul stood in the midst of Mars' Hill, 
 ^^ of Areopagus,'''' and said. Ye men of Athens, I 
 perceive you altogether much given to religious wor- 
 ship. 
 
 In this manner, I conceive, the passage may be best rendered, 
 which makes the apostle's language far more agreeable to that 
 decorum which, we may suppose, he would be careful to observe 
 in addressing such an audience, than that which he is made to 
 speak in our translation, where he is supposed to say, " Ye are in 
 all things too superstitious," a charge which would disgust his 
 hearers at the outset, and prevent thera from paying further 
 attention to his discourse.! 
 
 23. For as I passed by, and beheld your devotions, 
 " the objects of your worship,^^ 1 found an altar with 
 this inscription, to an unknown God. Whom, there- 
 fore, ye ignorantly worship, ''^worship without knoiv- 
 ing him,'''' him declare I unto you. 
 
 Paul did not imagine, I suppose, that by an unknown God, 
 Jehovah, or the true God was intended : but he took advantage of 
 this singular inscription to make them acquainted with the nature and 
 attributes of the Supreme Being ; avoiding the offence which pro- 
 fessedly preaching to them a new god might produce. He would 
 have an additional motive for this mode of address, if what Jose- 
 phus asserts be true, viz. that it was death by tlvi Athenian law to 
 propose to the people a new object of worship. That the Athe- 
 nians worshipped some deity under the character of the unknown 
 God, we know on tlie authority of heathen writers, whose testi- 
 mony in this instance, as well as in many others, coincides with, 
 and confirms the account given by the sacred historian. 
 
 24. God that made the world, and all tilings 
 therein, seeing that he is Lord of heaven and earth, 
 dwelleth not in temples made with hands; 
 
 2.5. Neither is worshipped with men's hands, as 
 though he needed any thing, seeing he giveth to all, 
 life, and breath, and all things : 
 
 26. And hath made of one blood ^^ one nature,'''' 
 all nations of men for to dwell on all the face of the 
 earth, and hath determined the times before appointed, 
 and the bounds of their habitation ; " hath determined 
 
 " Si-e Pearrc, \ Wakefield and Larduer. Vol. I. p 191 
 
xvii. 16—34.) ACTS. 18? 
 
 the times and bounds of their habitation ;" i. e. where 
 and in lohat age they should live. 
 
 27. That they should seek the Lord, if haply, 
 ^^ if possiblij,^^ they might feel after him, and find 
 him, though he be not far from every one of us : 
 
 28. For in him we live^ and move, and have our 
 
 being, as certain also of your own poets have said, 
 
 ' For we are also his offspring.' 
 
 This is a passage from Aratus, a poet of Cilicia, Paul's native 
 country. 
 
 29. Forasmuch, then, as we are the offspring of 
 God, we ought not to think, that the Godhead is like 
 unto gold, oi silver, or stone, graven by art or man's 
 device, as mankind had long tlwught. 
 
 30. And the times of this ignorance God winked 
 at, '• overlooked, ^^ i. e. made no extraordinary exertions 
 
 for their i7istruction, but now commandeth all men 
 every where to repent, i. e. to forsake their idolatry. 
 
 31. Because he hath appointed a day in the which 
 he will judge the world in righteousness, by that man 
 whom he hath ordained ; whereof he hath given 
 assurance unto all men, in that he hath raised him 
 from the dead. 
 
 This was a proof of his intentions respecting Jesus, who was to 
 be the judge, and likewise respecting those who were to be judged, 
 inasmuch as his resurrection was a proof of the possibility of theirs. 
 The apostle was proceeding to say more on the subject of Jesus, 
 and the Christian religion ; but his audience would hear him no 
 longer. 
 
 32. And when they heard of the resurrection of 
 the dead, some mocked, " began to laugh.'''' 
 
 This doctrine, in the apprehension of some, had so little found- 
 ation, that it was a subject of ridicule, rather than of serious 
 refutation by argument. 
 
 And others said. We will bear thee again of this 
 matter. 
 
 33. So Paul departed from among them. 
 
 34. Nevertheless certain men clave unto him, and 
 believed, among the which was Dionysius the Areo- 
 
188 ACTS. (xvii. IG— 34. 
 
 pagite, and a -SYoman named Damaris, and others with 
 them. 
 
 Dionysiiis was rulled an Areopagite, because he was one of the 
 judges of the court holden in the place wlicie they were now 
 assembled, and must have been, as the judges were in general, of 
 a very respectable character. 
 
 REFLECTIONS. 
 
 1. In the conduct of Paul at Athens, and in the account which 
 the historian has given of his reception, we see fresh proofs of the 
 truth of our religion. In this seat of learning and of the arts, 
 where the human mind was improved to the highest degree, where 
 lived the first masters of philosophy and eloquence, to which 
 foreigners resorted from all countries for instruction, and which had 
 conquered the world, if not by arms, yet by tlie more powerful 
 influence of manners and science — in this enlightened and illustri- 
 ous city the apostle is not ashamed of the gospel of Christ ; he 
 ventures to pi each it in the places of public resort, and wherever 
 he can find an audience; he has the resolution to defend it against 
 the attacks of the ablest reasoners and the acutest philosophers ; 
 and this when alone, and a stranger, unprotected, unaccompanied 
 by a single individual. What confidence in the truth of the gospel ! 
 AV'hat zeal for communicating its discoveries to the world ! Surely 
 such confidence and such zeal must have some solid foundation, 
 something better than the fictions of his own mind, or the unau- 
 thenticated reports of other persons. 
 
 The historian, who mentions his preaching at Athens, does not 
 scruple, we see, to record his reception there, although by no 
 means the most favourable. He informs us that this distinguished 
 advocate of Christianity was denominated by the most contempt- 
 uous appellations ; that the principal doctrine which he professed 
 to teach could not be heard without laughter, and that he made but 
 few proselytes in this renowned city. How confidently, then, 
 may we rely upon his narrative, when he relates the success of the 
 gospel in other places, and the respect paid to its teachers. 
 
 2. We learn from this story what is the substance of the gospel : 
 not such doctrines as many Christians would now expect to find : 
 not such as are to be found in modern creeds, the atonement of 
 Christ, or the deity of his person, but Jesus and the resurrection; 
 a restoration to life of the individual who has died, never to die 
 any more. This is the interesting truth, which, next to the divine 
 mission of our Master, holds (he most conspicuous place in the 
 Christian revelation. This is the doctrine, to communicate which, 
 he was sent into the world, and to establish which, he died, and 
 was raised again. Let this doctrine, Christians, hold the first 
 place in your regards, notwithstanding the ridicule which it once 
 received from the philosophers of Athens, and the oppositioa 
 which it still experiences from modern unbelievers. 
 
xviii. 1—17.) ACTS. 189 
 
 3. Let us often read and carefully fix in our memories the 
 sublime description here given of the Supreme Being. It is 
 replete with interesting truth and divine consolation. He is the 
 great Creator of the universe, the impartial leather of all man- 
 kind, their present Governor and Sovereign, their final Judge, the 
 all-sufficient and omnipresent Deity, infinitely superior to every 
 thing which we behold or can conceive. To him we are indebted 
 for all that we possess ; to him we are accountable for all that we 
 have received, for all that we do : him, therefore, let us serve with 
 thankfulness and joy. 
 
 SECTION XXIX. 
 
 Paul leaves Athens, and goes to Corinth. He is brought by the 
 Jews before Gallio, the lyro consul. 
 
 ■^ Acts xviii. 1 — 17. 
 
 1. After these things Paul departed from Athens, 
 and came to Corinth : 
 
 This was a large and opulent city of Greece, which, being situa- 
 ted on a narrow neck of land between two seas, was resorted to, 
 for the purposes of commerce from both the western and eastern 
 parts of the globe. The natural consequences of extensive trade 
 and manufactures, were luxwry and dissipation of manners,* which 
 soon sunk it into one of the most corrupt and effeminate of the 
 states of Greece. It was not much less celebrated for philosophers 
 and orators than Athens itself. 
 
 2. And found a certain Jew named Aquila, born 
 in Pontus, lately come from Italy with his wife Pris- 
 cilla, (because that Claudius had commanded all 
 Jews to depart from Rome,) and came unto them. 
 
 3. And because he was of the same craft, " of 
 the same trade,^^ he abode with them and wrought : 
 (for by their occupation they were tent-makers.) 
 
 This is the first time that Paul was introduced to these persons, 
 whose names are mentioned more than once in this history, and 
 still more frequently in the epistles. They were, on several 
 occasions, his companions, and he received from them very essen- 
 tial services. As nothing is said about their conversion, it is pro- 
 bable that they became Christians by their intercourse with him, 
 and that it was for this reason, as well as because they pursued the 
 
 * Travels of Auachar«is, Vol. III. article Corinth. 
 
190 ACTS. (xviii. 1—17. 
 
 same occupation, thai he immediately joined himself to them. 
 Thougli Jews and natives of Asia, tlieir names are of Latin origin. 
 
 In assiijjning the reason of tiieir departure from Rome, an event 
 is referred to in the Ivoman history, by means of which, we may, 
 in some degree, ascertain tiie trutli and accuracy of that wliich we 
 are reading: for we are told that Claudius, the Roman emperor, 
 had commanded all the Jews to depart from Rome. The same 
 tiling is asserted by Suetonius, a Roman historian, who lived near 
 tliat time ; for he tells us that the emperor Claudius "expelled 
 the Jews from Rome, who were continually raising disturbances, 
 Chrestus being their leader." The fact, probably was, as we have 
 seen in other instances, that the Jews, alarmed at the progress of 
 the Christians, endeavoured to excite tumults and insurrections at 
 Rome, and that the emperor, considering Christians as only a sect 
 of the Jews, commanded one as well as the oilier to depart from 
 the city. Here then, we see the testimony of a heathen writer 
 coinciding with, and confirming, that of the sacred historian. 
 
 It has ofren been observed, that it was almost an invariable cus- 
 tom with Jewish parents, however aflluent their circumstances, to 
 teach their cliildren some handicraft business, as a useful resource 
 for maintenance in case of unavoidable misfortunes in life. Hence 
 it is, that we find Paul, although a person who had had a liberal 
 education, (for he was brought up at the feet of Gamaliel,) able to 
 employ himself in the ordinary occupation of a tent-maker. The 
 tents which he and his companions were employed in making, 
 were composed of linen or skins, and used as a summer residence 
 in hot climates, by travellers upon their journeys, where no other 
 lodging was to be found, and by soldiers in their camps. Paul has 
 often asserted his right to maintenance from those who enjoyed the 
 benefit of his labours in preaching the gospel ; hut for prudential 
 reasons he declined enforcing this claim at Corinth and Ephesus. 
 
 4. And he reasoned in the synagogue every sab- 
 bath, and persuaded the Jews and tlie Greeks. 
 
 5. And when Silas and Timotheus were come 
 from Macedonia, Paul was pressed in spirit, '■Hcas 
 closely employed in the ivord,''^ i. e. in preaching the 
 gospel, and testified to the Jews that Jesus was 
 Christ. 
 
 This alteration in the translation is authorized by several circum- 
 stances, and seems consonant to the design of the writer, who 
 intended to mention something which was the consequence of 
 Silas and Timothy coming to Paul ; this was more likely to 
 be, that he was to labour more abundantly in the work of preach- 
 ing, together with them, than that he was pressed in spirit or dis- 
 couraged. But the more the zeal and earnestness of the apostle 
 increased, tlie more violent was the opposition made to him, and 
 the more evident did the temper of the unbelieving Jews appear. 
 
 6. And when they opposed themselves and bhis- 
 
xviii. 1—17.) ACTS. 191 
 
 phemed, i. e. reviled Jesus cmd his religion, he shook 
 his raiment, i. e. his loose upper garment ; 
 
 He thus expressed his entire renunciation of all further inter- 
 course with them; as if he had said, I will not keep any thing that 
 belongs to you, not so much as the dust which adheres to my 
 clothes. Take what is yours, as I will keep what is mine. Christ 
 had directed his disciples to shake off the dust from their feet in 
 like circumstances, which meant the same thing. 
 
 And said unto them. Your blood be upon jour own 
 heads ; I am clean ; henceforth I will go unto the 
 Gentiles ; " your blood " i. e. your guilt, " is upon 
 your oivn heads. ^^ 
 
 The apostle does not mean to express an imprecation, but his 
 being clean from whatever guilt or whatever evil belonged to the 
 rejection of the gospel. 
 
 7. And he departed thence, and entered into a 
 certain man's house, named Justus, one that worship- 
 ped God, a proselyte to the Jewish religion, whose 
 house joined hard, '-^ loas near,^'' to the synagogue. 
 
 He left the house of Aquila, who was a Jew, and went to reside 
 with Justus, either because his house was more convenient for 
 teaching, or because he wished to please the Gentiles by residing 
 with one of them. The apostle's labours, even among the Jews, 
 were not wholly unsuccessful. 
 
 8. And Crispus, the chief ruler of the synagogue, 
 believed on the Lord, with all his house ; and many of 
 the Corinthians, hearing, believed, and were baptized. 
 
 In his first epistle to the Corinthians, Paul tells the church 
 that he baptized none other among them that Crispus and Gains ; 
 but how Crispus came to obtain so honourable a distinction as to be 
 baptized by the apostle's own hand, while the rest did not enjoy 
 that honour, the epistle does not inform us ; but this matter is 
 explained by the history; for we here learn that he was ruler of 
 the synagogue, and, therefore, entitled to some distinction for his 
 rank, as well, probably, for his propert}"^ and character. This is 
 one of those undesigned coincidences between the history and the 
 epistle, which serve to confirm the authenticity of both.* 
 
 Notwithstanding the number of converts at Corinth, and the 
 respectable character of some of them, the apostle's prospects here 
 were not so encouraging as to induce him of themselves to spend 
 much longer time in that city. The violent temper which the 
 Jews had just discovered, naturally led to a suspicion that they 
 would soon have recourse to the same measures which they had 
 succsssfully employed against him in other places. The supernat- 
 
 * Pale^^'s Horte Paulinae. p. 89. 
 
192 ACTS. (xviii. 1—17. 
 
 Ural communication mentioned in the next verse became necessary, 
 therefore, to inspire liim with confidence, and in induce liini to 
 persevere in his labours. 
 
 9. Then spake the Lord, i. c. probably the Lord 
 Jesus, to Paul, in the night, by a vision, probably in 
 a dream, Be not afraid, but speak, and hold not thy 
 peace : 
 
 10. For I am with thee, and no man shall set on 
 thee to hurt thee ; for I have much people in this city. 
 
 11. And he continued there a year and six months, 
 teaching the word of God among them. 
 
 Luke calls the gospel of Christ, as preached by the apostle Paul, 
 the word of God, because it w<is a revelation made to him by God ; 
 but the same denomination cannot wtth propriety be applied to a 
 history like the present, which contains, indeed, an authentic, but 
 not inspired, account of the reception which it met with in different 
 places. 
 
 It was during the apostle's residence at Corinth that he wrote 
 his first and second epistle to the Thessalonians ; a church which 
 he had lately established, and which required all his attention and 
 care. 
 
 12. And when Gallio was deputy, in the original, 
 ''^ proconsul, "^"^ of Achaia, the Jews made insurrection 
 with one accord against Paul, and brought him to the 
 judgment-seat ; 
 
 It has been observed that this province, of which Corinth was 
 the chief town, had undergone various revolutions, and been called 
 by different names, but that the name given to it by Luke, is wh.it 
 belonged to it at tliis period, which is one proof among many, of 
 the care and accuracy with which he writes. 
 
 13. Saying, This fellow persuadeth men, meaning 
 Jews, to worship God contrary to the law. 
 
 14. And when Paul was now about to o[)en his 
 mouth, Gallio said unto the Jews, If it were a matter 
 of wrong or wicked lewdness, '•'•icicked mischief ,''^ O 
 ye Jews, reason would that I should bear with you, 
 i. e. it would be reasonable that I should hear you 
 patiently. 
 
 15. But if it be a question of words, ^Uloctrines,'^'^ 
 and names, i. e. whether Jesus ought to be called 
 Messiah or not, and of your law, look ye to it, for I 
 will be no judge of such matter. 
 
xviii. 1—17.) ACTS. 193 
 
 16. And he drove them from the judgment-seat. 
 
 This Gallic was brother to Seneca, the stoic philosopher, and a 
 man of a remarkably mild and amiable disposition ; but his conduct 
 on the present occasion in protecting Paul from the violence of the 
 Jews, seems to have been directed by a regard to the Roman law, 
 wliich forbade their magistrates to interfere in religious disputes, 
 
 17. Then a\\, i. e. the Jeivs, took Sosthenes the 
 chief ruler of the synagogue, who succeeded Crispiis, 
 and seems to have favoured Paid, and beat him before 
 the judgment-seat, and Gallic cared for none of these 
 things. 
 
 The common translation reads "then all the Greeks took Sosthe- 
 nes," &c. but the word Greeks is oniitted in some manuscripts and 
 versions, and, theref(jre, I have left it out, as it appears to embarrass 
 the sense. That the Jews should beat one of their own countrymen, 
 who was supposed to favour the Christians, and that they should be 
 permitted to do it, is not unlikely ; but that the Greeks, or unbeliev- 
 ing Gentiles should do this, and be suflercd to proceed without oppo- 
 sition, is highly improbable. 
 
 REFLECTIONS. 
 
 1. From the condition of the apostle, in being obliged to work 
 with his own hands for a maintenance, we ma}' derive an argument 
 to prove the sincerity of his attachment to the gospel. He has not 
 been induced to support it by interested or ambitious prospects, by 
 the hepe of gain or of power ; for, although he had now been a 
 preacher of this doctrine many years, we find him neither rich nor 
 at ease, but, on the contrary, so poor as to be obliged to labour for 
 his own support. Of the danger and trouble to which he was expo- 
 sed, we have had repeated proofs in the course of this history ; yet 
 his zeal is unabated, and his exertions unrelaxed. If unsuccessful 
 in one place, he renews his efforts in another. Whence could this 
 undaunted zeal and persevering fortitude proceed, but from an over- 
 powering conviction of the truth and divine origin of Christianity, 
 and from a persuasion that in preaching it he was promoting the best 
 interests of mankind ? The motives and arguments which satisfied 
 him, ought to satisfy us also. 
 
 2. The success of the apostle in the circumstances above des- 
 cribed, ought to afford us the like satisfaction. In the great city of 
 Corinth, a city distinguished for the opulence and dissipation of its 
 inhabitants, abounding also in philosophers and orators, Paul was 
 honoured with great success in preaching the gospel, and had numer- 
 ous converts; notwithstanding that he spent the greater part of his 
 time in providing, by the labour of his hands, for his necessities, and 
 that labour not of the most honourable kind ; not in casting statues 
 
 VOL. III. 2 A 
 
194 ACTS. (xvlii. 18—28. 
 
 of Corinthian brass, or carving idols of" wood or stone, not in pour- 
 tra}'ing the persons or the actions of Grecian gods and heroes, but 
 in the humble occupation of tent-niakiug. What then could induce 
 the rich, the polished, and proud Corinthians, to attend the instruc- 
 tions and to receive the doctrine of this vagabond Jew, who was a tent- 
 maker ? Not the choice words, the (lowing periods, the elegant and 
 animated gestures of tbe orator: not the curious speculations of a 
 profound philosophy; for to these the apostle made no pretensions; 
 but it was tbe all-powerful voice of truth, the irresistible evidence of 
 miracles. These gave dignity to the mechanic, and enabled him to 
 speak with the voice of ifeaven. Mis speech and his preaching, as 
 be tells these Corinthians in his first epistle, was not wiih enticing 
 words of man's wisdom, hut in demonstration of the spirit and of 
 power. 
 
 3. How happy would it have been for the world, if all magis- 
 trates had acted with the same propriety as Gallio; if they had 
 considered the authority with which they are invested, as given them 
 for civil purposes only, to restrain and punish vice and inimorality, 
 and not to direct or control religious opinion, which every one has 
 a right to form for himself, in the best manner he is able! Too often 
 have those, vvlio have beeu placed in this station, pursued an oppo- 
 site conduct ; and, by making themselves parties in religious disputes, 
 by lending their power to gratify the wicked passions of men, thinly 
 covered over with the veil of religion, filled the world with oppres- 
 sion, outrage, and bloodshed. 
 
 SECTION XXX. 
 
 Paul goes to Jerusalem, and tlicnce to Antioch and Asia Minor. 
 Apollos becomes a preacher of the gospel. 
 
 Acts xviii. 18—28. 
 
 18. And Paul, after this, tarried there yet a good 
 wliilo, and then took his leave of the brethren, and 
 sailed thence into Syria, and with him Priscilla and 
 Aquila, having shorn his head in Cenchrea ; for he 
 liad a vow. 
 
 The vow here referred to was that of the N.izarite, which consisted 
 inabstainingfrom wine, and in letting the hair grow for a certain season. 
 Tiiis seems to have been a popular practice at this time amongst the 
 Jews. We have another reference to the same vow in the twenty- 
 first chapter of this history, where the apostle is advised by the 
 brethren to be at charges with four men who bad a vow, that they 
 might shave their heads. The occasion of the apostle's assuming 
 this vow is not mentioned ; but, as he had spent a long time at 
 Carinth in security, though violently threatened by his inveterate 
 
xviii. 18—28.) ACTS. 195 
 
 enemies the Jews, it is not improbable that it might bo an act of 
 thanksgiving to God for that favour; the more especially, as we 
 know that it was usual with the Jews at this time, when afflicted 
 with any distemper, or when in any difficulties, to bind themselves 
 by a vow. Wliatcver might be the occasion of the vow, it seems 
 that he thought it necessary to go up to Jerusalem, to ofl'er the sacri- 
 fices which the law of Moses required, in order that it might be 
 completed. This was the reason of his present journey ; in showing 
 his gratitude in the observance of a Jewish custom, he might intend 
 to conciliate the afl'ections, or remove the prejudices of his country- 
 men, who were very violent against him. Other examples of a 
 similar conformity to the law of Moses we read of in different parts 
 of this history, which were thought proper from motives of prudence, 
 as long as the Jewish temple and service were in being. Some 
 have, indeed, thought that not Paul, but Aquila, the person last 
 named, undertook this vow ; but the connexion plainly shows that 
 the apostle was intended. Cenchrea was the port of Corinth from 
 which he sailed. It was here he shaved his head, and his vow 
 commenced.* 
 
 19. And he cam€ to Ephesiis, and left them there ; 
 but he himself entered into the synagogue, and rea- 
 soned with the Jews. 
 
 20. When they desired him to tarry longer time 
 with tliem, he consented not. 
 
 21. But bade them farewell, saying, I must by all 
 means keep this feast, " this festival .^'''^ that cometh 
 in Jerusalem ; but I will return again unto you if God 
 will : and he sailed from Ephesus. 
 
 The festival referred to is the passover: as Paul did not spend 
 every passover at Jerusalem, the reason of his being so anxious to be 
 present at this time, must have been the fulfilment of his vow, for 
 which he had undertaken this journey. He preferred the time of 
 the passover for the purpose, because he would then have an oppor- 
 tunity of meeting many of his brethren from the country, who 
 assembled at Jerusalem on this occasion, as well as of observing a 
 festival which was held in great account by the Sevf?.. He promises 
 to return to Ephesus if he had an opportunity: accordingly, we find 
 him there in the next chapter. 
 
 22. And when he had landed at C'cEsarea, and 
 gone up, and saluted the church, he went down to 
 Antioch. 
 
 The historian has not told us in this verse what Paul did at Jeru- 
 salem ; nor was it necessary that he should ; for he had before in- 
 formed us that the object of his journey was to fulfil his vow. This 
 feeing accomplished, he returned immediately to Antioch: saluting 
 
 " Lardiier, Vol. I. p. 208. 
 
196 ACTS. (xvlii. IS— 28. 
 
 the church was a mere act of civility, which could not induce the 
 apf'Stle to undertnke so lonj; a journey'. Antiocli wasa city of Syria, 
 wliere we leaiu from the eleventh chapter that Paul and Barnabas 
 s|)ent a whole year in preachinq; the gospel, and where they made 
 numerous converts. The object of his visit at this time was to 
 strengthen and encourage them. 
 
 23. And after he had spent some time there, he 
 departed, and weiit over all the country of Galatia 
 and Phrygia in order, strengthening all the disciples. 
 
 These were countries lliroiigh which he had travelled before in 
 his way to Greece, and in which he had planted many churches: his 
 design at piesent was to correct any errors into which they might 
 have fallen, and to establish the faith of those who were wavering. 
 
 Here the historian quits the apostle for a short time, to give some 
 account of A polios, a person of some distinction in the church, to 
 whom we are here introduced for the first time. 
 
 24. And a certain Jew named A polios, born at 
 Alexandria, an eloquent man, ^^ an intelUge?it man,^^ 
 and mighty in the Scriptures, came to Ephesus. 
 
 A polios was well acquainted with the Scriptures of the Old 
 Testament, which enabled him to enforce what he said with great 
 power or energy. The Jews were very numerous at Alexandria. 
 
 25. This man was instructed in the way of the 
 Lord, and being fervent in the sj)irit, " of a zealous 
 disposition,^^ he spake and taught diligently the things 
 of the Lord, knowing only the baptism of John. 
 
 The way of the Lord seems hero to mean the kingdom of the 
 Messiah, of the approach of which, Apollos had been informed by 
 the preaching of John, and which lie now zealously announced to 
 his countrymen, supporting his doctrine by authorities drawn from 
 the Scriptures of the Old Testament, in which the Messiah is plainly 
 predicted, and calling upon all to repent, and to be baptized for tiie 
 remission of sins: for one, therefore, who was acquainted with the 
 doctrine of John only, he taught the doctrine of the gospel accurately ; 
 but he now met with those who were qualified to give him fuller and 
 more correct information upon this subject. 
 
 26. And he began to speak boldly in the syna- 
 gogue; whom, when Aquila and Priscilla had heard, 
 they took him unto them, and expounded unto him 
 the way of God more perfectly. 
 
 Observing in him marks of an ingenuous mind, from his readiness 
 to receive the truth, and his zeal in communicating it to others, they 
 desired a private interview with him, in the hope of inducing him to 
 accept better information upon this subject ; and in this hope they 
 were not disappointed. 
 
xviii. 18—29.) ACTS. 197 
 
 What they said to liim we are not informed; but it may be easily 
 conjectured that they communicated to him what Christ taught 
 respecting the nature of the kingdom of heaven, the various events 
 of his life, and, more especially, the miracles which proved him to 
 be the Messiah, his death and resurrection, the miraculous powers 
 which were now bestowed upon those who believed, and the important 
 doctrine for which Paul was such an intrepid advocate ; that Gentiles 
 were to be received into the church, upon professing faith in Christ, 
 without conforming to the law of IVIoses. Of these things Apollos 
 was ignorant, having left Judcea immediately after the preaching of 
 John, and having heard nothing of the subsequent events. 
 
 27. And when he was disposed to pass into Achaia, 
 the brethren wrote, exhorting the disciples to receive 
 him ; who, when he was come, helped them much 
 which had believed through grace, " he helped the 
 brethren that believed, by his gift,^^ i. e. his knoidedge 
 of the Scriptures before-mentioned. 
 
 28. For he mightily convinced the Jews, and that 
 publicly, showing by the Scriptures that Jesus was 
 Christ. 
 
 By his superior knowledge of the Scriptures, he removed the 
 obstacles arising from false interpretations of them, which prevented 
 the Jews from receiving Christ as the Messiah, and confirmed the 
 faith of those who had already believed, but were still embarrassed 
 by some of the objections of their countrymen. 
 
 This visit of Apollos to Achaia or to Corinth, which was the 
 capital of that province, is noticed in the first epistle to the Coiin- 
 thians. "I have also planted," says Paul; "Apollos watered."* 
 
 REFLECTIONS. 
 
 1. Let us learn from the example of the apostle, to carry on 
 every undertaking with a sense of our dependence upon Providence 
 for its success. When intending to visit his friends at Ephesus, to 
 give them further instruction in the gospel of Christ, he says. If the 
 Lord will, I will come unto you. The advice which the apostle 
 James gives, corresponds with the language of this great apostle of the 
 Gentiles : " Go to now, ye that say. To-day or to to-morrow we will 
 go into such a city, and continue there a year, and buy, and sell, and 
 get gain ; whereas ye know not what shall be on the morrow ; for 
 what is your life ? It is even a vapour that appeareth for a little 
 time and then vanisheth away ; for that ye ought to say, If the 
 Lord will, we shall live and do this or that." In pursuing schemes 
 of business or of pleasure, or of doing good to mankind, remember 
 
 * 1 Cor. iii. 6. 
 
198 ACTS, (xxi. 1—20. 
 
 then, the uncertainty uf human life, and the various obstacles which 
 Heaven may interpose to the execution of your designs ; not indeed 
 by changing the course of nature, but by pursuing plans which are 
 inconsistent with yours ; and prepare yourselves for the disap- 
 pointments which may arise from any of these sources. 
 
 2. The conduct of Prisciila and Aquila, in giving, and of 
 ApoUos in receiving, instruction, is highly worthy of commendation. 
 He knew the way of the Lord in some degree, but he did not know 
 It perfectly, and he is willing to receive further information upon 
 the subject, although that information comes from private persons, 
 and in an ordinary situation of life. Christians of the present day 
 are often in a like situation, and happy would it be for them, if they 
 were disposed to act in the same manner. There are many over 
 whose heads not a few years have passed, who are far from having 
 been inattentive to religion, who yet, from the influence of education, 
 or want of opportunity for inquiry, know the way of (iod but im- 
 perfectly. There are many who possess much learning on other 
 subjects, yet remain ignorant of the pure and simple doctrine of the 
 gospel. Let not such persons be displeased or offended, if their 
 inferiors in age and acquirements attempt to give them instruction. 
 It is not presumption or arrogance, but proceeds from a desire of 
 promoting your welfare, which is intimately connected with a more 
 comprehensive acquaintance with the truth. They impute not guilt, 
 nor charge you with any crime : they only suppose, that you may 
 be mistaken, where you have inquired, or ignorant, where you have 
 not been favoured with opportunities of knowing better; disadvan- 
 tages to which wise and excellent persons may be liable. They 
 only suppose that you are willing to become wiser and better in- 
 formed, which is a tribute to the excellence of your disposition, if 
 not to your knowledge. Treat not with disdain, persons who come 
 to you in this character; attend to what they offer, and receive their 
 instructions with a desire to be better informed, wherever there 
 may be occasion. 
 
 SECTION XXXI. 
 
 Paul returns to Ephesus and remains there two years. The prac- 
 titioners of magic are persuaded to renounce their art. 
 
 Acts xix. 1—20. 
 
 1. And it came to pass, that while Apollos was at 
 Corinth, Paul, having passed through the upper coasts, 
 " the upper part,^^ of tlie country, i. e. Phnjgia and 
 Galatia as mentioned in the last chapter, came to 
 Ephesus, agreeably to his promise, Acts xviii. 21, and 
 finding certain discijiles, 
 
xxi. 1—20,) ACTS. 199 
 
 2. He said unto them, Have ye received the Holy 
 Spirit since ye believed ? " Did ye receive the Holy 
 Spirit ivhen ye believed V* 
 
 This question be asked, because he had not observed among them 
 those miraculous powers which he had seen in other churches. 
 
 And they said unto him, We have not so much as 
 heard whether there be any Holy Spirit. 
 
 We have not so much as hoard whether there be those miraculous 
 powers which are denominated the Ilolv Spirit, of which we may 
 partake. To account for (heir ignorance on tiiis subject, it must be 
 supposed, either that these Jews left Judaea immediately after the 
 preaching of John, and before Jesus had manifested the extraordinary 
 powers with which he was endowed, or before they had been com- 
 municated to his followers; or that they were proselytes to A polios, 
 who, we are told, knew only the baptism of Joini. On either of 
 these suppositions, their ignorance is easily accounted for. 
 
 It is plain from this answer, that by the term, Holy Spirit, we are 
 not to understand a being ; for had there been such a being, these 
 Jews must have heard of his existence ; but miiaculous powers, such 
 as the power of healing distempers, the gifts nf tongues, and of 
 knowledge. These gifts, which constituted the Holy Spirit, these 
 disciples had not yet received, nor even heard of; but as soon as 
 they received the Holy Spirit, by the laying on of the hands of 
 Paul, as we read in the sixth verse of this chapter, they spake with 
 tongues, and prophesied.* 
 
 3. And he said unto them, Unto what then were 
 ye baptized .^ 
 
 Had they been baptized in the name of Jesus, they must necessari- 
 ly have heard of those miraculous powers with which he was en- 
 dowed, and which he likewise communicated to his followers; but 
 their ignorance on this subject led the apostle to suppose, that they 
 were not Christians, and their answer confirmed his apprehensions. 
 
 And they said, Unto John's baptism. 
 
 4. Then said Paul, John verily baptized with the 
 baptism of repentance, saying unto the people, that 
 they should believe on him who should come after 
 him, that is, on Christ Jesus, " on Jesus^^"* as it is 
 found in some copies and versions.f 
 
 John the Baptist called upon the people to repent, and to prepare 
 themselves for the kingdom of Heaven, which he declared to be at 
 hand, and which was to be introduced by a prophet far superior to 
 himself. He referred the people to Jesus, as a superior prophet ; 
 but he seemed to be doubtful whether he were the Messiah, To 
 believe in John, therefore, and to be baptized by him, did not con- 
 
 * Lardner, Vol. XH. pp. 154, 1G5. t See Griesbach. 
 
200 ACTS. (xix. 1—20. 
 
 stitute men Christians ; but it was necessary that such believers 
 should profess I'aith in Jesus as the Messiah, and undergo the cere- 
 mony of baptism a second time, in order to be entitled to that 
 honour. To this the apostle's present audience are willing to submit. 
 
 5. Wlittn they heard that, they were baptized in 
 the name of the Lord Jesus. 
 
 By submitting to this ceremony, they acknowledged their faith in 
 Jesus as a divine messenger, and the promised Messiah; for it was 
 in the character of a divine messenger, that ho instituted this rite; 
 they acknowledged, likewise, that they were brought from a less 
 pure, to a more perfect dispensation of religion. When Jesus sent 
 out his apostles to preach the gospel, his command was, "Go, and 
 disciple all nations, baptizing them in the name of the Father, and 
 of the Son, and of the Holy Spirit ;" but these words seem to have 
 been intended as a summary of Christian faith, rather than as a for- 
 mulary to be used whenever the ordinance was administered ; for 
 we never find it so employed in any of the instances of baptism 
 which are mentioned in the book of Acts. On these occasions, we 
 see, that the believers were baptized, as in this verse, into the name 
 of Jesus, or with words of a like import. These words, therefore, 
 ought to be deemed sufficient in the administration of this ordinance 
 at the present day. 
 
 6. And when Paul had laid his hands on them, 
 the Holy Spirit came on them, and they spake with 
 tongues, and prophesied, " taught^ 
 
 To prophesy, here signifies teaching the Christian doctrine. This 
 is what these disciples appear to have done. Being favoured with 
 the gift of speaking different tongues, which they had never learnt, 
 they employ it in teaching the Christian religion, like those who 
 were thus favoured on the day of Pentecost. 
 
 7. And all the men were about twelve. 
 
 8. And he went into the synaj^ogue, and spake 
 boldly for the space of three months, disputing and 
 persuading the things concerning the kingdom of God. 
 
 9. And when divers were hardened, " continued 
 hardened,^^ and believed not, but spake evil of that 
 way before the multitude, he departed from them, and 
 separated the disciples, disputing daily in the school 
 of one Tyrannus, 
 
 From the name of this person, which is Greek, and from his 
 having a school, it has been supposed that he was a Greek rhetori- 
 cian, who delivered lectures to his followers for hire. To this place 
 Paul resorted when he found the Jews obstinate, and went no more 
 to the synagogue, turning, as he had done before, to the Gentiles. 
 He separated the disciples aUo from the Jews, because their continu- 
 ance with men of such a turbulent disposition was not safe, or because 
 
XIX. 1—20.) ACTS. 201 
 
 he did not wish them to associate with men who were doomed for 
 their obstinacy in error, to so many calamities. 
 
 10. And this continued by the space of two years, 
 so that all they which dwelt in Asia, heard the word 
 of the Lord Jesus, both Jews and Greeks. 
 
 By Asia is meant proconsular Asia, where Paul was forbidden 
 to preach on his first journey. All the neighbouring inhabitants 
 came to Ephesus, which was a principal city in this part of the 
 country, either for business or pleasure, and, therefore, had an 
 opportunity of hearing Paul preach. 
 
 11. And God wrought special miracles by the 
 hands of Paul : 
 
 12. So that from his body were brought unto the 
 sick, handkerchiefs or aprons, and the diseases depart- 
 ed from them, and the evil spirits went out of them. 
 
 A miracle of a similar nature was performed by Christ, when 
 he healed a woman who only touched the hem of his garment. 
 In both cases the faith of the person benefitted, if in his sound 
 mind and capable of exercising faith, was directed to the power 
 of God, and not to any virtue in the things applied. The expul- 
 sion of the evil spirits, or the curing of madness and epilepsy, is 
 mentioned separately, because the cure of these disorders was 
 thought peculiarly difficult. 
 
 13. Then certain of the vagabond Jews, exorcists, 
 
 took upon them to call over them which had evil 
 
 spirits, the name of the Lord Jesus, saying. We adjure 
 
 you by Jesus whom Paul preacheth. 
 
 Exorcists pretended to expel evil spirits from those who were 
 supposed to be possessed, by adjuring them in the name of God to 
 depart from them. That this was practised among the Jews, we 
 learn , from the history of the evangelists, where we hear Jesus 
 saying, in answer to an objection made to him by the Pharisees, 
 "If I by Beelzebub, cast out dsemons, by whom do your children, 
 i. e. your disciples, cast them out? wherefore they shall be your 
 judges." That they did not succeed in these attempts is certain, 
 although they might sometimes persuade the deluded multitude to 
 believe that they did. Several of the Jewish exorcists travelled 
 about the country, exercising their pretended art; and some of 
 them, seeing diemoniacs suddenly cured by Paul's calling over 
 them the name of Jesus, imagined that by using the same name 
 they should be alike successful : but they were miserably disap- 
 pointed. 
 
 14. And there were Seven sons of one Sceva, a 
 Jew, and chief of the priests, which did so. 
 
 VOL. HI. 2 B 
 
202 ACTS. (xix. 1—20. 
 
 15. And the evil spirit answered, and said, Jesus 
 I know, and Paul I know ; but who are ye ? 
 
 16. And the man in whom the evil spirit was, 
 leaped on them, and overcame them, and prevailed 
 against them, so that they fled out of that house naked 
 and wounded. 
 
 The historian attributes that to the evil spirit wliich was, in 
 reality, spoken and done by the mad man, who supposing himself 
 to be an evil spirit, or possessed by one, addresses tlie exorcists in 
 that character. As Paul had spent two whole years at Ephesus, 
 and in that time ejected many d;rmons in the name of Jesus, we 
 are not to be surprised that this da^moniac should be well acquaint- 
 ed with the names of Paul and Jesus. The extraordinary strength 
 which he discovered in overcoming and driving away the exorcists, 
 who were unattended, and did not expect resistance, is nothing 
 more than what is common to persons afflicted with this unhappy 
 disorder. 
 
 The disappointment and disgrace of these men served to vindi- 
 cate the miracles of Paul from all suspicion of imposture; to 
 create a high reverence for Jesus, in confirmation of whose divine 
 authority they were wrought, and to prevent the name of Jesus 
 from being any more used as a charm.* 
 
 17. And this was known to all the Jews and 
 Greeks also dwelling at Ephesus, and fear fell on 
 them all, and the name of the Lord Jesus was mag 
 nified. 
 
 18. And many that believed, came and confessed, 
 and showed their deeds, " their practices.''^ 
 
 19. Many also of them which used curious arts, 
 ^^ magic aris,^^ brought their books together, and burnt 
 them before all men ; and they counted the price of 
 them, and found it to be fifty thousand pieces of 
 silver. t 
 
 20. So mightily grew the word of God and pre- 
 vailed. 
 
 REFLECTIONS. 
 
 1. OnsEnvE, first, how indefatigable is Paul in preaching the 
 gospel. lie travels from country to country, by land or by water, 
 to communicate the important intelligence. From Ephesus he 
 
 • Facmer on Dspmoniacs, p. 27G. t About £1600. 
 
xix. 1—20.) ACTS. 203 
 
 goes to Jerusalem, from Jerusalem to Ephesus again. Wherever 
 he goes he plants churches of Christians, and visits them repeated- 
 ly, to confirm and establish their faith. At some places he spends 
 only a few days or weeks, but those days are well employed; if 
 he continue a longer time, it is not wasted in sluggish ease, but 
 wholly occupied in the same work. In the synagogue of the Jews 
 he preaches every sabbath-day, while the synagogue is open to 
 him, and there is any prospect of success ; and when compelled to 
 depart thence, he will preach every day in the week to the Gentiles. 
 To him every day is a sabbath, and every place sanctified, whether 
 it be the forum at Athens, the synagogue of the Jews, or the 
 school of Tyrannus. How warm the zeal which produced such 
 incessant efturts I IIow important the doctrine from which it origi- 
 nated ! The consequence was, as might be expected, that the word 
 of God mightily grew and prevailed. 
 
 2. Observe how inconsistent with the spirit of the gospel, are 
 all the arts of magic and every species of imposture. One of the first 
 duties which the gospel inculcates is truth in our v/ords and sin- 
 cerity in our actions ; the most illustrious example which it holds 
 out to our view, is that of inviolable attachment to the truth, and 
 an utter abhorrence of all falsehood and disguise; but magical 
 arts consist of fair pretences to bestow benefits which can never 
 be conferred ; of contrivances to enrich the possessor at the 
 expense of the ignorant and credulous multitude ; with such arts 
 Christianity can hold no communion. No sooner, therefore, do 
 men believe the gospel, than they renounce this profession, and 
 disclose the evil practices by which they had imposed upon the 
 world and carried on a gainful trade ; and that they might not be 
 tempted to renew their evil deeds, or expose others to a like temp- 
 tation, they commit to the flames the books which contained the 
 principles and rules of their art; thus making a noble sacrifice to 
 truth and integrity. This was the conduct of the first Christians ; 
 but I am sorry to add that many, who have pretended to that hon- 
 ourable name in modern times, have not shown a like temper; 
 they have renewed these exploded practices, and attempted to 
 conceal the fraud by sanctimonious pretences to religion : but let 
 them know that the gospel of Christ disdains to acknowledge such 
 disciples, and that it requires no further proof of their being 
 ignorant of its nature and entirely hostile to its principles. 
 
504 ACTS. (xix. 21— 41. 
 
 SECTION xxxir. 
 
 A tumult is excited at Ephcsus hy the workmen who make models 
 of the temple Diana. 
 
 Acts xix. 21 — 11. 
 
 21. After these things we ? ended, Paul purposed 
 in the spirit, " resolved in his mind,^^ when he had 
 passed through Macedonia and Achaia, where he had 
 planted considerable churches, to go to Jerusalem, 
 saying, After I have been there, I must also see Rome. 
 
 To the latter place he intended to go to preach the gospel, but 
 he was brought thither in a manner which he little expected. 
 
 22. So he sent into Macedonia two of them that 
 
 ministered unto him, Timotheus and Erastus ; but he 
 
 himself stayed in Asia for a season. 
 
 The object of Paul's intended journey into Greece, was to make 
 a collection for the poor Christians at Jerusalem, or rather in 
 Judpea, and these persons were sent by him, that the collection 
 might be ready when he came. Timothy was peculiarly proper 
 for this errand, because he had accomj)anied the apostle when he 
 planted these churches. Erastus was chamberlain of Corinth.* 
 
 23. And the same time there arose no small stir, 
 *^ no small disturbance, '^'^ about that way, ^' that doc- 
 trine.'^'' 
 
 24. For a certain man named Demetrius, a silver- 
 smith, which made silver shrines for Diana, " models 
 in silver of the temple of Diana,^^ brought no small 
 gain unto the craftsmen, " to the ivorkmen.^^ 
 
 25. Whom he called together with the workmen 
 of like occupation, ^^ luith all employed in the busi- 
 ness,^^ and said, Sirs, ye know that by this craft we 
 have our wealth. 
 
 26. Moreover, ye see and hear that not alone at 
 Ephesus, but almost throughout all Asia, this Paul 
 hath persuaded and turned away much j)eople, saying, 
 that they be no gods which are made with hands : 
 
 • Doddridge. 
 
xix. 21— 41. ACTS. 205 
 
 27. So that not only this our craft is in danger to 
 be set at nought, or, " of being abandoned j^'' but also 
 that the temple of the great goddess Diana should be 
 despised, and her magnificence should be destroyed, 
 whom all Asia and the world worshippeth, " reveren- 
 ceth.''^ 
 
 23. And when they heard these sayings, they 
 were full of wrath, and cried out, saying. Great is 
 Diana of the Ephesians. 
 
 It will give us some idea of the grandeur and magnificence of 
 this temple, when we are told that it was two hundred and twenty 
 years in building, that it was erected at the common charge of all 
 Proconsular Asia, and that when Erostatus was condemned to 
 death for setting it on fire, he acknowledged that he did it to per- 
 petuate his memory by destroying so magnificent an edifice. 
 Small models of this temple, made of silver, were, it seems in 
 great request, and purchased as objects of curiosity and devotion. 
 The manufacture of them afforded a lucrative employment to 
 Demetrius and a number of other persons. The decline of their 
 employment, in consequence of the apostle's preaching, is a proof 
 of the prevalence of Christianity. Diana was not only the goddess 
 of hunting amongst the heathens, but was known also under 
 several other characters and titles. 
 
 29. And the whole city was filled with confusion, 
 and having caught Gains and Aristarchus, men of 
 Macedonia, Paul's companions in travel, they rushed 
 with one accord into the theatre. 
 
 The theatre was a large building, erected in the open air, with- 
 out any covering, for the exhibition of public games, and so large 
 as to contain frequently thirty thousand persons. This building, 
 when not so employed, might be used for other purposes, as on 
 the present occasion. Aristarchus, who is here called the fellow- 
 traveller of Paul, we find, was afterwards his fellow-prisoner, 
 Col. iv. 10. The design of forcing these men into the theatre 
 was probably to try them. Paul, hearing of the danger of his 
 friends, wished to employ his influence to rescue them, but is dis- 
 couraged from the attempt by the prudence of the disciples. 
 
 30. And w^hen Paul would have entered in unto 
 the people, the disciples suffered him not. 
 
 31. And certain of the chief of Asia, who were 
 his friends, sent unto him, desiring that he would not 
 adventure himself into the theatre. 
 
 These chiefs of Asia are supposed to be magistrates of that 
 country, as the Greek term seems to imply, who might have the 
 further office of presiding over the games celebrated in honour of 
 
200 ACTS. (xix. 21— 41. 
 
 Diana. Being acquainted with Paul, and perhaps converts to the 
 Cliristian religion, they are anxious to preserve him from the 
 danger to which he would be exposed, by trusting himself to such 
 a tumultuous assembly. 
 
 32. Some, therefore, cried one thing, and some 
 another ; for tlie assembly was confused, and the 
 greater part knew not wherefore they were come 
 together. 
 
 33. And they drew Alexander out of the multi- 
 tude, the Jews putting him forward : and Alexander 
 beckoned w ith the hand, " waved his hand, to obtain 
 silence,^^ and would have made his defence unto the 
 people, ^^for the peopled 
 
 As he is said to have been a Jew, his object must have been to 
 defend not the conduct of Paul, (to whom a Jew could be no 
 friend,) but the zeal of the people, in assembling in this tumultu- 
 ous manner, and to show that Paul excited disturbances wherever 
 he went, and that they had no connexion with him, and ought not, 
 therefore, to be thought ill of on his account. 
 
 34. But when they knew that he was a Jew, andy 
 therefore, an enemy of their goddess as well as Paul, 
 all, with one voice, about the space of two hours, 
 cried out, Great is Diana of the Ephesians. 
 
 35. And when the town-clerk, ^^ recorder,'''' had 
 appeased the peoj)le, he said. Ye men of Ephesus, 
 what man is there that knoweth not how that the 
 city of the Ephesians is a worshipper, "rt guardian,'''^ 
 of the great goddess Diana, and of the image which 
 fell down from Jupiter ? 
 
 This was the story forged by the Ephesian priests ; a similar 
 one had been framed respecting the Palladium, or image of 
 Minerva. 
 
 3Q. Seeing then that these things cannot be 
 spoken against, ye ought to be quiet, and to do noth- 
 ing rashly. 
 
 37. For ye have brought hither those men, who 
 
 are neither robbers of churches, " of temples,'''' nor 
 
 yet blasphemers of your goddess. 
 
 It seems he did not think the charge brought by Demetrius 
 against Paul, as asserting that those were no gods which were 
 made with hands, a reflection upon Diana, because her image was 
 
xix. 21— 41.) ACTS. 207 
 
 supposed to come down from heaven, and, therefore, could not be 
 made with hands. 
 
 38. Wherefore, if Demetrius and the craftsmen 
 who are with him have a matter against any man, the 
 law is open, " court days are kept,'''' and there are 
 deputies, " Roman proconsuls,'''' who are judges, let 
 them implead one another, " accuse one another.'''' 
 
 39. But if ye inquire any thing concerning other 
 matters, if it he a question relating to the public reli- 
 gion, and not of a civil nature, it shall be determined 
 in a lawful assembly : 
 
 40. For we are in danger to be called in question 
 for this day's uproar, " this daifs rising^ there being 
 no cause whereby we may give an account of this 
 concourse. 
 
 41. And when he had thus spoken, he dismissed 
 the assembly. 
 
 REFLECTIONS. 
 
 1. We have here a memorable and instructive example of a 
 pretended zeal for religion being employed to conceal selfish fears, 
 and to advance private interests. The cry of Demetrius and his 
 companions was, 'Great is Diana of the Ephesians ; her temple 
 will be despised; her magnificence will be destroyed:' thus pre- 
 tending to be concerned for the honour of their goddess, and 
 alarmed for the security of her worship. But the real motive for 
 their clamour is a fear of losing their usual profits, "this, our 
 craft, by which we get our wealth, is in danger of being set at 
 naught." Since the time of Demetrius a like clamour has often 
 been raised, and from similar motives. The supporters of national 
 superstition, when alarmed at the progress of truth and liberty, 
 have cried out, The church is in danger, religion will be trampled 
 under foot ; when they only mean that the profits of their profes- 
 sion are likely to fall, the splendour of their equipage, the luxuries 
 of their tables, the revenues by which they were fed and clothed. 
 Politicians and statesmen have likewise exclaimed. Religion and 
 morality are in danger; let the friends of both unite for their 
 defence, when religion and morality were no part of their concern, 
 when they were violating every principle of both, in pursuit of 
 some ambitious project, and have put this cry into the mouths of 
 the ignorant multitude, in order to conceal their evil designs. Let 
 not the world any longer be deceived by such gross artifices; they 
 have been practised and exposed two thousand years ago. 
 
203 ACTS. (xx. 1— Gl. 
 
 2. The good sense wliicli appears in tlie observations of the 
 town-clerk or recorder of Ephesus, may serve to quiet the fears of 
 those who are really alarmed about the security of their religion. 
 If it be of divine origin, as you profess to believe, it cannot be 
 overturned or destroyed : it is founded upon a rock, and the gates 
 of hell shall not prevail against it. Adopt not rash and hasty 
 measures for its defence. If individuals have violated the princi- 
 ples of justice, under pretence of promoting the interest of reli- 
 gion, the courts arc open, let them be brought to a fair trial, that 
 they may be condemned and punished ; but excite not against 
 them the violence of an angry multitude, before their cause has 
 been heard. 
 
 3.* We see from this story what powerful impediments Chris- 
 tianity had to contend with ; not merely the errors of a senseless 
 superstition, and the charms of a religion which allowed to its 
 votaries the free indulgence of their grossest passions, but the 
 zeal of men who con.sidered their wealth and even their subsist- 
 ence as necessarily connected with the popular opinion ; with the 
 zeal of priests, and augurs, and craftsmen without number, who 
 obtained their support by the heathen worship. A religion which, 
 by its own intrinsic force, without the aid of civil power, could in 
 so short a time triumph over such obstacles, must surely be ac- 
 companied with the irresistible evidence of a divine original. 
 
 SECTION XXXIII. 
 
 Paul leaves Kjjfiesus, and travels through Macedonia and Greece. 
 He returns to Asia, and at Troas raises Eutychus from the 
 dead. 
 
 Acts xx. 1 — IG. 
 
 1. And after the uproar had ceased, Paul called 
 unto liim the disciples, and embraced them, " saluted 
 them,^^ in taking leave, and departed for to go into 
 Macedonia. 
 
 Although the tumult at Ephesus had been appeased, without 
 any act of violence, he did not choose to expose the Christians in 
 that city to fresh odium and danger, by continuing any longer 
 amongst them. 
 
 2. And when he had gone over those parts, and 
 had given them much exhortation, he came into 
 Greece. 
 
 3. And there abode three months : 
 
 The principal object of Paul's journey was to establish the dis- 
 ciples in the Christian profession, to confirm the faith of the 
 
XX. 1—16.) ACTS. 209 
 
 wavering, and to correct any errors in discipline or doctrine into 
 which they might have I'allen. He had also in view the farther 
 object of making a collection among the Gentile churches, for the 
 benefit of the poor saints who were at Jerusalem. With this view 
 he had already sent Timothy and Erastus into Macedonia, xix. 2"2, to 
 prepare them for his arrival. This object being now accomplished, 
 he proposed to return the shortest way to Jerusalem, through 
 Syria, but is obliged to go by another route, in consequence of the 
 designs formed against him by the Jews. 
 
 And when the Jews laid wait for him, as he was 
 about to sail into Syria, he purposed, " he resolved^'''' 
 to return through Macedonia, the way by which he 
 came. 
 
 4. And there accompanied him into Asia, Sopater 
 of Berea ; but Aristarchus and Secundus of Thessa- 
 lonica, Gains of Derbe, Timothy of Lystra, and 
 Tychicus and Trophimus of Asia, 
 
 5. These, going before tarried for us at Troas. 
 
 There are different methods of reading and pointing the fourth 
 verse. According to that which I have adopted, Paul had but 
 one companion to attend him from Greece, namely Sopater. The 
 other persons here mentioned went before to wait for him at Troas. 
 I must, indeed, add the name of the writer of this history to that 
 of Sopater ; for by using the pronoun us he modestly intimates, 
 that he was one of the companions of Paul on this journey. The 
 persons above-mentioned were the messengers of the several 
 churches jointly commissioned with Paul to convey their charity 
 to Jerusalem. 
 
 6. And we sailed away from Philippi, after the 
 
 days of unleavened bread, and came to them to Troas 
 
 in five days, where we abode seven davs. 
 
 The days of unleavened bread, were the days of preparation 
 for the passover ; they are here mentioned either merely for the 
 sake of marking the time at which the apostle began his journey, 
 or to intimate that it was deferred till after that time, which was 
 deemed more than ordinarily sacred with the Jews, even when in 
 a foreign country, where that festival could not be observed ; for 
 although the apostle contended so earnestly for exempting the 
 Gentile converts from the observance of the law of Moses, yet he 
 allowed the Jews, after they became Christians, to keep it, and 
 complied with it himself. 
 
 7. And upon the first day of the week when the 
 disciples came together to break bread, Paul preached 
 unto them, ready to depart on the morrow, and con- 
 tinued his speech until midnight. 
 
 VOL. 111. 2 c 
 
21Q ACTS. (xx. 1—16. 
 
 The first day of the week, here mentioned, is undoubtedly the 
 day on which Christ rose from the dead, answering to our Lord's- 
 day, or Sunday. As the breaking of the bread occurs in this 
 verse in connexion with disciples, it is generally supposed to refer 
 to the Lord's Supper, which is aptly described by that action, and 
 was celebrat'd on this day, in preference to any other, on account 
 of the relation wliich it bore to his resurrection. From this 
 passage it appears that it was the custom of Christians, in early 
 times, to meet together on the first day of the week for celebrating 
 the Lord's Supper, and for otlier purposes of religious worship and 
 instruction, and that they were countenanced in doing so by the 
 apostle Paul ; but it does not a]ipear from this, nor, I conceive, 
 from any other passage of the New Testament, that they regarded 
 this day as more sacred than any other, or tliat they observed it, as 
 the Jews did their sabbath, as a day of total cessation from all 
 ordinary occupation. Religious worship and instruction were 
 evidently not confined to the Lord's-day ; for we find that Paul 
 taught daily in the school of one Tyrannus. As this was the last 
 lime Paul would have to address them, being resolved to depart on 
 the morrow, he extended his discourse to an e.xtraordinary length.* 
 
 8. And there were many lights in the upper cham- 
 ber where they were gathered together. 
 
 This circumstance is noticed, I apprehend, to account for what 
 is mentioned in the next verse, the windows being open in the 
 night ; that precaution being necessary for the purpose of admitting 
 air, and of preventing the apartment from being too much heated 
 by the lights, as well as by the company assembled. 
 
 9. And there sat in the window a certain young 
 man, named Eutychus, being fallen into a deep sleep, 
 and as Paul was long preaching, he sunk down with 
 sleep, and fell down from the third loft, " the third 
 stori/,^^ and was taken up dead. 
 
 The windows of the ancients were not covered with glass, as 
 ours are,, but were small doors, which, when uncovered, were quite 
 operv. Tlirough one of these doors, therefore, a man might fall, 
 when oppressed with sleep. From the height from which Euty- 
 chus fell, that of three stories, we may suppose that he was not 
 merely dead in appearance, but actually killed, and that,^ there- 
 fore, the symptoms of life which appeared soon afierwards, were 
 the effect of miraculous powers exerted for his recovery. 
 
 10. And Paul went down, and fell on him, and, 
 embracing him, said. Trouble not yourselves ; for his 
 life is in him. 
 
 In this action Paul seems to have imitated the conduct of Elijah 
 and Elisha, who, when they endeavoured to raise a dead child to 
 life, threw themselves upon him. 1 Kings xvii. 21. 2 Kings iv. 34. 
 
 • Theological Repository, Vol. VI. pp. 335, &.c. ; Vol. V. pp. 3-t5, &ic. 
 
XX. 1—16.) ACTS. til 
 
 11. When he, therefore, was come up again, and 
 
 had broken bread and eaten, and talked a long while, 
 
 even till break of day, he departed. 
 
 That this was not the bread of a common meal is evident from 
 its not having been eaten till midnight. 
 
 12. And they brought the young man alive, and 
 were not a little comforted. 
 
 13. And we went before to ship, and sailed unto 
 Assos, a sea-port town^ at a little distance from Troas, 
 there intendin_2; to take in Paul ; for so had he ap- 
 pointed, minding himself to go afoot, " by land.^^ 
 
 14. And when he had met with us at Assos, we 
 took him in, and came toMitylene, the principal town 
 in the island of Lesbos. 
 
 15. And we sailed thence, and came the next day 
 over against Chios, another island in the same sea, 
 and the next day we arrived at Samos, an island on 
 the coast of Asia, and tarried at Trogy Ilium, a pro- 
 montory of the Lesser Asia, and the next day we 
 came to Miletus. 
 
 This sea-port was situated on the continent beyond Ephesus, in 
 the direction in which they were now sailing, and gives occasion 
 for the observation in the next verse, that Paul purposely passed 
 by Ephesus, lest it should prevent him from arriving in time at 
 Jerusalem. 
 
 16. For Paul had determined to sail by Ephesus, 
 
 because he would not spend the time in Asia ; for he 
 
 hasted, if it were possible, for him to be at Jerusalem 
 
 the day of Pentecost. 
 
 At this time Paul hoped to meet a greater number of Christians 
 at Jerusalem, and to have a better opportunity of distributing the 
 charity with which he was entrusted. 
 
 REFLECTIONS. 
 
 1. Let us follow the example of these early Christians, who 
 assembled for observing religious ordinances and for receiving 
 religious instruction, on the first day of the week. No precept of 
 our religion, indeed, enjoins upon us a like practice ; no declara- 
 tion of Christ or his apostles is recorded, by which it can be made 
 to appear, that the day is appropriated to such purposes ; yet the 
 
212 ACTS. (xx. 17—38. 
 
 practice is recommended to us on the same principles of expedi- 
 ency and utility as it was to them. We have the same wants as 
 they had, and are exposed to the same dancrors from the snares of 
 the world and the frailty of our nature. We have, therefore, the 
 same occasion for religious information, and the same necessity for 
 havinc divine truth frequently inculcated upon the mind. While 
 Ave are urged by the same powerful motives, it will be our wisdom 
 to follow the same conduct. 
 
 If Christians so near the time of Christ found it so useful to 
 break biead in remembrance of their Master, when many circum- 
 stances conspired to preserve his n)emory, can it be less useful to 
 us, who are removed to so great a distance from the period in which 
 he lived, and who are under so many stronger temptations to forget 
 him ? Let those who live in the habitual neglect of this ordinance 
 seriously consider, whether their conduct can be justified. 
 
 2. The conduct of Paul furnishes us with a fresh instance of 
 his zeal. He spends a whole evening, nay, a whole night until 
 break of day, in discoursing concerning Jesus and his reli;;ion; 
 and this, also, when about to encounter the fatigues of a journey, 
 for which, others would think it necessary to prepare by previous 
 repose. This, it seems, was a most interesting and delightful 
 theme, whicli never appeared exhausted, and on which he could 
 dwell for ever. To most of his hearers, also, no doubt, it was 
 alike interesting and delightful. If there was one of them who, 
 instead of listening with watcliful attention to his words, fell into 
 a sound sleep, yet had he a better apology to offer for his conduct 
 than those who indulge themselves in the same manner at the 
 present day, namely, that the preacher's discourse had been con 
 tinned till midnight. Happy apostle, whose heart was so deeply 
 interested in the work in which he was engaged ; whose mind was 
 animated with such divine ardour ; and happy they, among the 
 ministers of Christ of the present day, who feel any portion of this 
 spirit ! 
 
 SECTION XXXIV. 
 
 PauTs farewell address at Miletus to the elders of the ehurch of 
 
 Ephesus. 
 
 Acts xx. 17 — 38. 
 
 17. And from Miletus he sent to Ephesus, and 
 
 called the elders of the church. 
 
 These were persons the most respectable for their years, charac- 
 ters, and knowledge, whom the apos'Je, with the consent of the 
 church, had chosen to preside over it for the ]nirpose of instruc- 
 tion. It seems to have been tlie practice of the apostles and first 
 teachers, to appoint such persons to this cilice, in every place 
 
XX. 17—38. ACTS. 213 
 
 where a society of Christians was established; for we read,xiv. 23, 
 that they appointed them elders in every city. This was no more' 
 than a necessary provision for accomplishing the design of reli- 
 gious societies. The reason of his sending for these elders at this 
 time, was, to warn them of some dangers to which they would 
 shortly be exposed, and to exhort them to a faithful discharge of 
 their office. 
 
 13. And when they were come to him, he said 
 unto them, Ye know, from the first day that I came 
 into Asia, after what manner I have been with you, 
 '■'■ I have behaved among you,^^ at all seasons. 
 
 This he might with propriety say to the elders of the church 
 at Ephesus ; for the greatest part of the time which he had past 
 in Asia he had spent in that city. 
 
 19. Serving the Lord with all humility of mind, 
 and with many tears and temptations, " ina/5," 
 which befel me by the lying-in-wait of the Jews ; 
 
 He refer them to his modest and unassuming manners, as proofs 
 that his motive was not ambition ; and to the dangers which he 
 encountered, as evidences of his sincere attachment to the gospel, 
 and especially to those parts of it which were obnoxious. 
 
 20. And how I kept back nothing that was profit- 
 able unto you, but have showed you, and taught you 
 publicly, and from house to house, 
 
 21. Testifying, both to the Jews, and also to the 
 Greeks, repentance toward God, and faith toward our 
 Lord Jesus Christ. 
 
 By the word repentance in this place, I understand the same 
 thing as in xi. 18, where it is said that God had granted to the 
 Gentiles also repentance unto life ; a change of mind, by their 
 abandoning their former errors, and embracing Christianity. This 
 was the great subject of the apostle's preaching to Jews as well as 
 Gentiles. To exhortations to abandon their errors, might very 
 well be added, exhortations to believe in Christ ; but if the com- 
 mon interpretation were true, faith in Christ must precede repent- 
 ance, and be the cause of it, which is directly the reverse of the 
 order in which the apostle preached. By saying that he kept back 
 nothing that was profitable, the apostle probably refers to that 
 doctrine which he seems to have received by peculiar revelation 
 from heaven, and which he elsewhere calls a mystery, namely, that 
 the Gentiles were to be admitted into the Christian church upon 
 professing faith in Christ, without conforming to the law of Moses. 
 This doctrine was of high importance to the Gentiles, and, if denied 
 or concealed, might have caused many of them to reject Christian- 
 ity altogether. It was, therefore, explicitly avowed, and strenu- 
 ously insisted upon by the apostle in all the Gentile churches ; 
 
214 ACTS. (xx. 17—38. 
 
 although he knew that it would render him extremely obnoxious 
 to the Jews, and expose him to much danger. 
 
 22. And now, behold, I go bound in the Spirit to 
 Jerusalem, i.e. '■'■ in my mind already bound,^^* pre- 
 saging my imprisonment, not knowing the things that 
 shall befai me there ; 
 
 23. Save that the Holy Spirit witnesseth in every 
 city, saying, that bonds and afilictions abide me, 
 " aioait me." 
 
 The apostle here refers to such prophecies as that mentioned in 
 the next chapter, where we are told that when he came to Cesarea, 
 Agabus took his girdle, and bound himself with it, saying. So 
 shall it be done to the man who owneth this girdle. Similar 
 prophecies, it seems, had been delivered to him in almost all the 
 cities through which he passed. 
 
 24. But none of these things move me, ^^ I make 
 
 no account of any such thing f^ neither count I my 
 
 life dear unto myself, so that I may finish my course 
 
 with joy, and the ministry which 1 have received of 
 
 the Lord Jesus, i. e the apostolic office ivhich I have 
 
 received immediately from his hands, to testify the 
 
 gospel of the grace of God, "io declare the glad 
 
 tidings of the favour of God.^^ 
 
 The object of the commission which the apostle had received 
 from Jesus Christ, was to preach to the Gentiles, i.e. to assure 
 them that God was willing to extend his favour to them, as well as 
 to the Jews, by communicating to them a knowledge of true reli- 
 gion, and bestowing miraculous powers. To fulfil this commission, 
 to the satisfaction of his own mind, he now declares his readiness 
 to suffer imprisonment, and even to sacrifice his life. 
 
 25. And now, behold, I know that ye all, among 
 whom I have gone preaching the kingdom of God, 
 shall see my face no more. 
 
 26. Wherefore I take you to record this day, 
 ^^ I declare unto you,^^ that I am pure from the blood 
 of all men, i. e. " of you all,^^ for it is of them only 
 that he is speaking ; 
 
 27. For I have not shunned to declare unto you 
 all the counsel of God. 
 
 In this place the apostle probably refers to what I have mention- 
 ed already, the obnoxious doctrine respecting the Gentiles, which 
 
 • Mangey, in Bowyer's Conjectures. 
 
XX. 17—38.) ACTS. 215 
 
 he was under such great temptations to conceal, on account of the 
 opposition of the Jews. This he liad not forborn to publish ; and, 
 therefore, if any of them fell away from Christianity, and were 
 thereby lost, the blame could not be imputed to him, but must lie 
 upon themselves. 
 
 Having mentioned his own conduct, Paul proceeds to exhort 
 them to manifest like care and integrity. 
 
 28. Take heed, therefore, unto yourselves and to 
 all the flock, over which tlie Holy Spirit hath made 
 you overseers, or, " bishops,'''' for so the word is in the 
 original, to feed, or, " tend,^^ the ciiurch of the 
 Lord, which he hath purchased with his own blood. 
 
 The best manuscripts and versions read in this verse, the church 
 of the Lord, i.e. of Christ, and not the church of God, the reading 
 which our version has followed. The former, therefore, is proba- 
 bly the true reading, and the latter a corruption.* To such 
 wretched expedients have men had recourse, in order to support a 
 weak cause. Common sense, indeed, seems to require this con- 
 struction of the apostle's language, whatever his words might be 
 supposed to be; for to talk of the blood of God, as if the spiritual 
 and omnipresent Deity could bleed and die, is such horrid impiety 
 as could never for a moment be supposed to enter the thoughts of 
 this illustrious preacher of the gospel. 
 
 From this verse, it plainly appears that by bishops and elders 
 are meant, in the New Testament, the same persons; for the 
 elders of the church of Ephesus are expressly called Bishops .• but 
 our translators, contrary to their practice in other places, have 
 here rendered the word overseers. The opinion, therefore, which 
 many maintain, that bishops are a distinct order of persons, enjoy- 
 ing superior authority, and presiding over the elders and churches 
 of a particular district, has no foi idation in the New Testament. 
 These elders are said to have been made bishops by the Holy 
 Spirit, because they were made such by the apostle, who was as- 
 sisted by the gifts of the Spirit, or miraculous powers. 
 
 The apostle's solemn exhortation is founded on apprehensions 
 which he entertained of the danger to which they would be ex- 
 posed, which he now proceeds to state. 
 
 29. For I know this, that after my departure, shall 
 grievous wolves enter in among you, not sparing the 
 flock. 
 
 30. Also of your own selves shall men arise, 
 speaking perverse things, to draw away disciples after 
 -them. 
 
 text. 
 
 * See Griesbach, who, in his second edition, has taken wgiov, of the Lord, into the 
 
21G ACTS. (xx. 17—38. 
 
 The persons who principall)' disturbed the peaceof the churches 
 pUmted by Paul were Jews, who, as we learn from the epistles, 
 endeavoured every w-herc to divert men from the pure gospel of 
 Christ, by recommending the observance of the ceremonies of tlie 
 Mosaic law. Tliose who refused to comply with their injunctions 
 they persecuted themselves, or stirred up otiiers to persecute. To 
 these men the apostle here gives the denomination of wolves, as he 
 does elsewhere that of dogs.* 
 
 31. Therefore watch, and remember that by the 
 space of three years I ceased not to warn every one, 
 night and day, with tears. 
 
 The Jews, it seems, began to show themselves in the churches 
 even while the apostle was present with them, and made it neces- 
 sary for him incessantly to caution them, with much earnestness, 
 against their plausible language. 
 
 32. And now, brethren, I commend you to God, 
 and to the word of his grace, which is able to build 
 you up, and to give you an inheritance among all them 
 who are sanctified. 
 
 That is, as the words are commonly interpreted, I commit you to 
 the care of Divine Providence and to the iniluence of the gospel 
 of Christ, which is able to build you up in virtue, and to give you 
 a portion amongst the righteous in a future life ; but, ])erhaps, by 
 *' the sanctified," the apostle only means Christians in the present 
 life, who are often said to be sanctified, and are called saints; and 
 by " an inheritance," a place amongst the professors of the gospel 
 at present. 
 
 33. I have coveted no man's silver, or gold, or 
 apparel. 
 
 34. Yea, ye yourselves know, that these hands 
 have ministered unto my necessities, and to them that 
 were with me. 
 
 35. I have showed you all things, everi/ part of 
 your dull/, how that, so labouring, ye ought to support 
 the weak, " the 5tc/t," and to remember the words of 
 the Lord Jesus, how he said, It is more blessed to 
 give than to receive. 
 
 36. And when he had thus spoken, he kneeled 
 down, and prayed with them all. 
 
 37. And they all wept sore, and fell upon Paul's 
 
 * Pliilippians iii. S. 
 
XX. 17— 3S.) ACTS. 217 
 
 neck, and kissed him, that is, took leave of him by 
 saluting him ; 
 
 38. Sorrowing most of all for the words which he 
 spake, that they should see his face no more. And 
 they accompanied him unto the ship. 
 
 REFLECTIONS. 
 
 This affectionate address of the apostle to the elders of the 
 church at Ephesus abounds with lessons of instruction, both to 
 ministers and people. 
 
 1. The former it teaches how they may most faithfully dis- 
 charge their office ; not by professing what they do not believe, not 
 by withholding their sentiments, or disguising them by the use of 
 ambiguous language ; but by teaching the truth openly and fully, 
 without concealment or reserve. Thus it was that the apostle 
 acted, who kept back nothing that was profitable, and shunned not 
 to declare the whole will of God ; and those who wish to acquire 
 the same character for honesty and integrity must act in the same 
 manner. To withhold or conceal the truth, is to incur the blame 
 of, and to render ourselves answerable for, all the evils which are 
 inseparably connected with ignorance and error ; for the enthusi- 
 asm, superstition, and idolatry, of some, the scepticism and infi- 
 delity of others. If, by our misrepresentations or silence, any fall 
 into fatal errors ; if they mistake the object of the gospel or 
 reject it altogether, their ruin must be attributed to us ; their blood 
 will lie upon our heads. Let no one say that the disclosure of the 
 truth may be premature, or do harm. The Being, from whom we 
 have received it, is the best judge of its tendency ; and if he 
 thinks that the knowledge of it will be useful to mankind, which 
 he has plainly declared by communicating it, whether by the light 
 of reason or by revelation, let no man pretend to be wiser than his 
 Maker. 
 
 If this be the duty of Christian teachers, it is no less the duty 
 of Christian hearers to bear with that openness and sincerity in 
 ministers, which their religion enjoins. To be offended with this 
 freedom is to be oflfended with the performance of the first duty 
 which man owes to his neighbour — integrity ; and to tempt men to 
 concealment and artifice, where openness and courage are of the 
 highest importance. 
 
 2. We learn, that to discharge our duty with fidelity and to the 
 satisfaction of our own minds, is more desirable than ease, liberty, 
 or life. All these the apoftie was willing to give up, in order to 
 finish his course with joy, and to fulfil the ministry which he had 
 received ; and every wise man will be willing to make the same 
 
 VOL. III. 2d 
 
218 ACTS. (xxi. 1—26. 
 
 sacrifices. Peace of mind is a prize which kingdoms cannot 
 purchase, and whicli no earthly power can destroy. Never part 
 with it ior any consideration. 
 
 3. Observe how disinterested was the ai)ostIe's attachment to 
 the gospel. Instead of amassing wealth by the enterprise in which 
 he was engaged, we find him labouring with his own hands for the 
 support of himself and his companions. Instead of being receiv- 
 ed with applause in every place, he is warned to expect, and 
 experience has taught him to look for, bonds and imprisonment : 
 yet none of these things retard his ])rogress, or induce him to 
 slacken his cour.se. What can attach him to a cause attended 
 with so little profit, and accompanied with so many personal evils? 
 What but a conviction of its divine origin, and of its supreme 
 importance to mankind ? In his labours and sufierings, therefore, 
 we read a perpetual testimony in favour of the gospel. 
 
 4. Let us all remember the divine maxim delivered by our Master, 
 with which Paul closes his address — that it is more blessed to give 
 than to receive ; that there is more pleasure in conferring favours 
 than in receiving them. To enjoy this sublime pleasure, let us 
 submit to labour and practise self-denial. The satisfaction to be 
 derived from an ability to succour the infirm and indigent, ac- 
 quired by this means, will more than repay our sacrifices. 
 
 SE( TION XXXV. 
 
 Paul returns to Jcrusaftiu, and performs his vow. 
 
 AtTb .xxi. 1 — 2fi. 
 
 1. And it came to pnss, that after we were gotten 
 from them, and had hiunched, we came with a straight 
 course unto Coos, and tlie day following unto Rhodes, 
 and from thence unto Patara. 
 
 Coos was one of the islands of the yEgean sea, now called Zia ; 
 Rhodes was another island, remarkable for a temple of the sun and 
 its colossus; and Pataria was a seaport on the continent of Asia. 
 
 2. And finding a ship sailing over unto Phenicia, 
 we went aboard, and set forth. 
 
 3. Now when we had discovered Cyprus, (see 
 chap. xiii. 4,) we left it on the left-hand, and sailed 
 into Syria, and landed at Tyre ; for there the ship was 
 to unlade her burthen. 
 
 Thn ship was said to be bound for Phenicia ; but here the 
 country at which she arrives is called Syria, because Phenicia was 
 
xxi. 1-2(3.) ACTS. 2lt 
 
 sometimes reckoned part of Syria. Hence it is, that in the gos- 
 pels we read of a Syro-Phenician woman. 
 
 4. And finding disciples, we tarried there seven 
 days : who said to Paul, through the Spirit, that he 
 should not go up to Jerusalem. 
 
 This they did not say by the direction of the Spirit; but the 
 dangers, which this illustrious preacher of the gospel would en-., 
 counter in Jerusalem, were revealed to the disciples at Tyre, as 
 they had been before to those in other places, and their dissuasion 
 of the apostle from pursuing his journey was founded upon this 
 revelation, but made no part of it. Had it been really dictated 
 by the Spirit, he must have yielded to it. 
 
 5. And when we had accomplished those days, we 
 departed and went our way ; and they all brought us 
 on our way, with wives and children, till we were 
 out of the city ; and we kneeled down on the shore 
 and prayed. 
 
 6. And when v»e had taken our leave one of 
 another, we took ship, and they returned home again. 
 
 7. And when we had finished our course from 
 Tyre, we came to Ptolemais, a town in Palestine^ now 
 called Acre, and saluted the brethren, and abode with 
 them one day. 
 
 8. And the next day we departed, and came to 
 Cassarea, and we entered into the house of Philip 
 the Evangelist, (who was one of the seven,) i. e. one 
 of the seven deacons mentioned in chapter vi. and abode 
 with him. 
 
 The words, "we that were of Paul's company," which appear 
 in our Enghsh translation of this verse, are not found in some of 
 the best copies of the original, and therefore have been omitted.* 
 
 9. And the same man had four daughters, virgins, 
 who did prophecy. 
 
 It has been observed more than once in the course of this history, 
 that the term prophet does not always imply a power of foretelling 
 future events, but frequently the office of a Christian teacher. 
 This was probably the employment of these daughters of Philip, 
 whom their father, himself a preacher, had trained up for this 
 purpose, in an age when teachers were so much wanted. Miracu- 
 lous powers were undoubtedly communicated to both sexes, with- 
 out distinction, in the first ages ; but it is not probable that four 
 
 * Griesbach. 
 
220 ACTS. (xxi. 1—26. 
 
 persons in the same family should all be endued with the samcextra- 
 ordinary talent. Had this really been the case, we should have 
 been informed of the subject of their prophecies as we are in the 
 next verse of those of Agabus. 
 
 10. And as we tarried there many days, there eame 
 down from Judaea a ceitain prophet, named Agabus. 
 
 This is the same person who is mentioned, Acts xi. 28, as being 
 at Antiuch, and foretelling a dreadful famine in Judoca, in the days 
 of Claudius Caesar. 
 
 11. And when he was come unto us, he took 
 Paul's girdle, and bound his own hands and feet, and 
 said. Thus saith the Holy Spirit, So shall the Jews 
 at Jerusalem bind the man that owneth this girdle, 
 and shall deliver him into the hands of the Gentiles. 
 
 By such symbolical actions, the ancient prophets frecjuenlly 
 foretold future events, 
 
 12. And when we heard these things, both we 
 and they of that place, besought him not to go up to 
 Jerusalem. 
 
 His friends, probably, regarded this prediction of the sufferings 
 which he must endure if he went up to Jerusalem, as containing 
 intimations that he ought not to go, and urged them upon him in 
 that view. But as the apostle had received no prohibition upon the 
 subject, he was not to be discouraged by the prospect of persecu- 
 tion from discharging what he conceived to be his duty. 
 
 13. Then Paul answered. What, mean ye to weep 
 and to break, my heart ? for I am ready not to be bound 
 only, but also to die at Jerusalem for the name of the 
 Lord Jesus. 
 
 The affectionate concern which you show for my safety, distresses 
 me beyond measure, but does not move my purpose. I entreat 
 you, therefore, to spare me this pain, by ceasing your importuni- 
 ties ; for so great is my desire to advance the Christian doctrine, 
 that for this purpose I am willing not only to be imprisoned, but 
 also to suffer death. The name of Christ is here, by a common 
 figure of speech, put for his cause. 
 
 14. And when he would not be persuaded, we 
 ceased, saying. The will of the Lord be done. 
 
 Since thou appearest to act from a sense of duty in going up to 
 Jerusalem, we acquiesce in thy resolution to expose thyself to 
 danger, since it seems to be the will of Heaven. 
 
 15. And after those days we took up our carria- 
 
xxi. 1—26.) ACTS. 221 
 
 ges, " we made ourselves ready^''^ and went up to 
 Jesusalem. 
 
 16. There went with us, also, certain of the dis- 
 ciples of Caesarea, and brought with them one Mna- 
 son of Cyprus, an old disciple, i.e. one ivho had pro- 
 fessed the gospel from the beginning, with whom we 
 
 should lodge. 
 
 17. And when we were come to Jerusalem, the 
 brethren received us gladly. 
 
 It is wortliy of observation, tiiat, although the followers of 
 Christ had been called Christians for many years, yet Paul and 
 Luke decline the use of the term, calling them, as here, brethren 
 or believers. They probably thought that it rendered them too 
 much like the different sects of philosophers, which were called 
 after the names of their leaders. 
 
 18. And the day following, Paul went in with us 
 unto James, and all the elders were present. 
 
 James was one of the apostles, who resided many years at Jerusa- 
 lem — the rest were the elders of different churches in the city. 
 
 18. And when he had saluted them, he declared 
 particularly what things God had wrought among the 
 Gentiles by his ministry, "6// his services.^^ 
 
 This work was done by the apostle ; yet so accustomed was he 
 to see God in every thing, that be ascribes it to him ; and strictly 
 and philosophically speaking, the work was his ; for he furnished 
 Paul with ability to perform it; not in a miraculous way, but by 
 endowing him with talents that qualified him for preaching the 
 gospel. 
 
 20. And when they heard it, they glorified the 
 Lord, they praised God for this fresh proof of his good- 
 ness, and said unto him, thou seest, brother, how 
 many thousands of Jews there are which believe, and 
 they are zealous for the law ; 
 
 21. And they are informed of thee, that thou 
 teachest all the Jews which are among the Gentiles 
 to forsake Moses, saying, that they ought not to cir- 
 cumcise their children, neither to walk after the 
 customs, i. e. of Moses. 
 
 22. What is it, therefore? ^^ what is to be done, 
 therefore V The multitude must needs come togeth- 
 er ; for they will hear that thou art come. 
 
222 ACTS. (xxi. 1— 2G. 
 
 23. Do this, therefore, that we say unto thee. 
 We have four men which have a vow on them ; 
 
 The vow, it seems, was that of the Nazarite — abstaining from 
 wiue, and letting the hair grow long. 
 
 24. Them take, and purify thyself with them, 
 and be at charges with tliem, that they may shave 
 their heads ; and all may know that those things, 
 whereof they were informed concerning thee, are 
 nothing ; but that thou thyself, also, walkest orderly, 
 and keepest the law. 
 
 To assume the vow of a Nazarite, after recovery from iUness or 
 some remariiable deliverance, seems to have been a common prac- 
 tice among the Jews at this time. The accomplishment of a vow 
 of this kind, is thought, by many, to have been the object of Paul's 
 late journey to Jerusalem. As the expenses of the vow were con- 
 siderable, it was a popular act to bear a part, or the whole of them, 
 for those who could not afford to do it themselves. For this 
 reason, Agrippa, when became to the throne, ordered, as Josephus 
 tells us, a good number of Nazarites to be shaved, in order to ingra- 
 tiate himself with the people.* A similar act the brethren at 
 Jerusalem now advise Paul to perform, in order to remove the 
 prejudices entertained against him by his countrymen, as encour- 
 aging men to forsake the law. Of the prudence and propriety of 
 this advice, there is much reason to doubt. One thing, at least, is 
 certain, that it did not answer the purpose intended. For it 
 proved the cause of the tumult which was afterwards excited. 
 
 25. As touching the Gentiles who believe, we 
 have written, and concluded that they observe no 
 such thing, save only that they keep themselves from 
 things offered to idols, and from things strangled, and 
 from fornication, /rom every species of idolatry.^ 
 
 The apostles and first Christians, as long as the temple stood, 
 thought proper to conform to the law of Moses; but after the 
 destruction of Jerusalem and the temple, they exempted themselves, 
 as well as the Gentiles, from observing it. 
 
 26. Then Paul took the men, and the next day, 
 purifying himself witli them, entered into the temple, 
 to signify the accomplishment of the days of purifi- 
 cation, until that an offering should be offered for 
 every one of them. 
 
 * Lardncr, Vol. 1. pp. 21 1, 212. t Sec the note ou Acts xv. 20. 
 
xsi. 1—26.) ACTS. 223 
 
 REFLECTIONS. 
 
 1. From the example of the apostles and the Christians at 
 Ephesus and Tyre, we may learn in what manner religious iViends 
 should take leave of each other— by prayer, private or public, by 
 committinjr each other to the divine protection and blessmg. For 
 this purpose, the apostle and his friends knelt down on the shore of 
 that dangerous element on which he was about to embark, and with 
 no other covering than the canopy of heaven ; and he addressed his 
 petition to Him who rules over the sea as well as over the land. 
 From such an act of devotion they would rise with minds free horn 
 anxiety and care. The apostle would pursue his voyage with 
 alacrity, knowing that he was under the protection of God ; his 
 friends would return to tiieir several occupations with tranqudlity 
 and composure, satisfied with having done for him the best thing 
 they were able to do, by commending hirn to the care of Hea- 
 ven. In this manner let us also introduce devotion to God 
 into all our transactions ; when we separate from our friends, 
 and when we meet them again ; when we go to rest at niglit, and 
 when we rise in the morning; when we engage in important un- 
 dertakings, and when we abandon them; when we prosper, and 
 when we fail. By thus introducing the Divine Being into all our 
 concerns, we shall render our pleasures more delightful, our pains 
 and sorrows less burthensome. 
 
 2. Let us admire the fortitude of this illustrious advocate of 
 the truth, in going up to Jerusalem, notwithstanding the predictions 
 of so mmy prophets foretelling his sufferings there, and notwitli- 
 standing the importunate entreaties of his friends. It was not the 
 fortitude of constitutional courage, or of stoical apathy, but the 
 fortitude of a man who felt all the tender sympathies of human 
 nature, who wept with his friends when they wept, and whose 
 heart was almost broken by their anxious cares for his own safety. 
 It was the fortitude of a man who acted from principle, and nottrom 
 feeling; whose sense of duty, and a desire to do good, were 
 stront^er than the love of friends, of liberty, or of lite. Where 
 shall we find so illustrious a pattern of Christian integrity and zeal ? 
 Nowhere, but in him who went up to the same city, with the 
 certain prospect before him of dying amost ignominious and painlul 
 death. 
 
 3. Let us adopt the language of these pious Christians under 
 similar disappointments, and learn to say, like them, ' The will of 
 the Lord be done.' 
 
 If our friends are doomed to affliction vvhich we cannot prevent; 
 if we are ourselves overtaken by great and unexpected calami- 
 ties ; if schemes for doing good, which we had long entertained 
 and'fondly cherished, are defeated by events over which we had 
 no control, in all these circumstances let us learn to say, with 
 cheerful resignation, ' The will of the Lord be done.' 
 
224 ^ ACTS. (xxi. 27—40. 
 
 SECTION XXXVI. 
 
 A tumult h excited by the Jcir> aifainst Paul, who is rescued hy 
 
 the Romans. 
 
 Acts xxi. 27 — 10. 
 
 27. And whon the seven days were almost ended, 
 i. e. the days of Paul'' s separation as a Nazaritc, at 
 the completion of which, several offerings icere to be 
 made in the temple, the Jews which were of Asia, 
 when they saw him in the temple, stirred up all the 
 people, and laid hands on him, 
 
 28. Crying out, Men of Israel, help. This is 
 the man that teacheth all men every where against 
 the people, and the law, and this place ; and farther, 
 brought Greeks also into the temple, and hath polluted 
 this holy place. 
 
 29. For they had seen before with him, in the 
 city, Trophimus, an Ephesian, whom they supposed 
 that Paul had brought into the temple. 
 
 Paul had spent three years in Asia, an<] experienced much oppo- 
 sition from the Jews in that quarter. From them, therefore, a 
 persecution aeainst him was most liUely to commence at Jerusalem. 
 The apostle's having accused the Jews of rejecting and crucifying 
 the Messiah, was considered hy them as speaking against the 
 people; the support of a new dispensation of religion was opposi- 
 tion to the law, especially if he intimated, as he probably did, that 
 that law was soon to be laid aside. He foretoUl that the tem[)le was 
 to be destroyed, and this laid the foundation of the charge against 
 him, as wril as against Stephen, of speaking against that place. It 
 is well known that the outward court of the temple was called the 
 court of the Gentiles, because so far they were allowed to advance 
 in this sacred place : but these people could not justly charge Paul 
 with defiling the temple, by bringing them into the inner court or 
 the court of the Israelites, into which none but native Israelites, or 
 proselytes to their religion, were allowed to enter. For a Centile 
 to be found here was regarded as a sufficient cause for instant death, 
 as we learn from the testimony both of Joscphus and Philo ; and, 
 therefore, they went about to inflict it upon Paul, whoni they 
 supposed to have been instrumental in bringing one hither. 
 
 30. And all the city nas moved, and the people 
 
xxi. 27—40.) ACTS. 225 
 
 ran together, and they took Paul, and drew him out 
 of tlie temple, that that sacred place might not he defil- 
 ed ivith his blood, and forthwith the doors were shut. 
 
 This precaution might be thought necessary, to prevent Paul from 
 taking refuge at ihe altar, which was deemed a sacred asylum. 
 
 31. And as they went about to kill him, tidings 
 came unto the chief captain of the band, that all 
 Jerusalem was in an uproar ; 
 
 32. Who immediately took soldiers, and centu- 
 rions, and ran down unto them, and when they saw 
 the chief captain and the soldiers they left beating of 
 Paul. 
 
 Adjoining to the temple, but on higher ground, so as to overlook 
 it, was placed tiie castle of Antonia. In this place a garrison of 
 Roman soldiers was constantly stationed for the purpose of keeping 
 Jerusalem in awe, and particularly of preserving tranquillity at the 
 temple, where the people assembled in vast numbers to celebrate 
 their festivals. It was to the commanding officer on this station 
 that intelligence was brought of the present tumult, perhaps by one 
 of the centinels who might obs(Tve it from his post. The vicinity 
 of the castle will account for the speedy succour which the chief 
 captain brought. Had he been stationed in a distant part of the city, 
 Paul must have been put to death by the mob long before he could 
 have arrived. The beating, now inflicted, is said to have been call- 
 ed by the Jews the beating of rebels, and was frequently so severe, 
 as to terminate in death ; and this was, no doubt, their intention in 
 the present instance, had they been suffered to proceed. 
 
 33. Then the chief captain came near, and took 
 him, and commanded him to be bound with two 
 chains, and demanded who he was, and what he had 
 done. 
 
 34. And some cried one thing, and some another, 
 among the multitude ; and when he could not know 
 the certainty for the tumult, he commanded him to be 
 carried into the castle. 
 
 There he could obtain silence, and ascertain the charges brought 
 against him. We see here how the prophecy of Agabus was fulfill- 
 ed, who foretold that Paul should be bound at Jerusalem. 
 
 35. And when he came upon the stairs, so it was, 
 that he was borne of the soldiers for the violence of 
 the people. 
 
 VOL. III. 2 E 
 
226 ACTS. (xxi. 27—40. 
 
 36. For the multitude of tlie people followed 
 after, crying, Away with him, " killhimy 
 
 Although they could no longer offer liim violence, they cease not 
 to express their wishes openly that others would do it. The stairs 
 here mentioned were the steps ascending to the castle from the tem- 
 ple. Being in this commanding situation, and guarded from violence 
 by soldiers, it occurred to Paul that it afforded a fivourable oppor- 
 tunity of speaking to the multitude. [le, therefore, addresses the 
 captain to ask. permission for this purpose. 
 
 37. And as Paul was to be led, " was about to he 
 led,^^ into the castle, he said unto the chief captain, 
 May I speak unto thee ? who said, Canst thou speak 
 Greek ? 
 
 38. Art thou that Egyptian, who, before these 
 days mad(?st an uproar, and leddest out into the wil- 
 derness four thousand men that were murderers ? 
 
 This Egyptian, according to the account given of him by Jose- 
 phus, was a pretended prophet, who, coming to Jerusalem, obtained 
 a considerable number of followers, whom he led out into the wilder- 
 ness, where they increased to thirty thousand. Returning hence to 
 mount Olivet, with a view to attack Jerusalem, he was defeated by 
 Felix, the Roman governor, but escaped with his life. It was not, 
 therefore, an improbable supposition of the chief captain, that as 
 the Jews in Jerusalem did not in general favour his cause, the present 
 tumult might be occasioned by his return.* 
 
 39. But Paul said, I am a man who am a Jew, 
 of Tarsus in Cilicia, a citizen of no mean city, and, 
 I beseech thee, suffer me to speak unto the people. 
 
 Paul in his answer very properly says that he was a Jew, because 
 that proved that he had a right to be in the temple. 
 
 Ancient authors tell us that Tarsus was so distinguished for learn- 
 ing, commerce, wealth, and grandeur, that it might dispute the palm 
 with Athens and Alexandria. Paul was justified, therefore, in say- 
 ing that it was no mean city. 
 
 40. And when he had given him licence, Paul 
 stood on the stairs, " on the steps,'''' and beckoned 
 with the hand, " waved his hand,^^ unto the people. 
 
 Lardner, Vol. I. p. 414. 
 
xxi. 27—40.) ACTS. 227 
 
 REFLECTIONS. 
 
 1. From this portion of the history, we may observe the deplora- 
 ble effect of an intemperate zeal for religion: it blinds the under- 
 standiiiiT, hardens the heart, and converts men into savages thirst- 
 ing for blood. Such was its effect upon these Jews, who, having 
 charged an innocent and virtuous person with crimes which he had 
 never committed, seek his life, and are so impatient to accomplish 
 their wishes, that they cannot wait for the usual forms of justice. 
 Nothing short of his immediate death will satisfy their fury. Re- 
 ligion, however, disdains the use of all such means for its support: 
 reason and argument are its only weapons of defence : if these fail, 
 it allows us not to have recourse to others. While we view the con- 
 duct of thesi-j Jewish zealots with horror, let us not forget that we 
 are liable to the same passions, and endeavour to check, at its first 
 appearance, every thing in ourselves or oihers, which has this ten- 
 dency. Their violence, as here recorded, serves as a useful warn- 
 ing to all future generations, to avoid a conduct which mankind, in 
 all ages, have been but too much inclined to imitate. It likewise 
 serves to prove, what the history asserts, the eminence which the 
 apostle had attained, and the success of his labours in preaching the 
 gospel. Against a person less illustrious they would not have been 
 so exasperated. 
 
 2. From the conduct of the multitude on this occasion, we may 
 h^arn the danger of tumultuous proceedings, and the necessity of 
 having courts of law, where witnesses may be examined at leisure, 
 and the truth sifted out with deliberation and care. We see, that 
 when the contrary method is employed, when men become judges 
 in their own cause, when an ignorant and heated multitude take the 
 law into their own hands, and administer it according to their own 
 pleasure, n ithing but tumult and confusion arise, and while some 
 cry one thing and some another, truth and error, justice and injus- 
 tice are confounded, and the innocent suffer instead of the guilty. 
 With such proceedings, under whatever specious pretence conduct- 
 ed, let us, my brethren, have no concern. 
 
 3. Let us admire the presence of mind which the apostle dis- 
 covered, in thinking of an address to the multitude from the steps by 
 which he ascended to the castle. He had just been cruelly beaten 
 by an enraged populace ; he was still sore with the bruises which 
 he had received ; they were pressing upon him with the utmost vio- 
 lence, and uttering the most horrid cries for his life : yet he had no 
 sonoer reached an eminence, from which he might be seen and 
 heard, than he feels an irresistible desire to address them in vindica- 
 tion of hiujself and of his religion. That he experienced some re- 
 sentment at such unjust usage cannot be doubted, since his feelings 
 were as acute as those of other men ; yet he represses his resent- 
 ment, and forgets the injury, as soon as he has an opportunity of do- 
 
228 ACTS. (xxi. 40. ; xxii. 1—29. 
 
 ing good. Happy are tlicy who, when placed, like tlie apostle, in 
 new and extraordinary circuinslances, know how to seize every in- 
 cident and every circumstance, and to apply it to some useful purpose. 
 
 SECTION XXXVII. 
 
 Paul makes his defence to the Jews in the tenqjle. 
 Acts xxi. -10. ; xxii. 1—29. 
 
 40. And when there was made a great silence, he 
 spake unto them in the Hebrew tongue, saying, 
 
 1. Brethren and fathers, hear ye my defence, 
 which I now make unto you. 
 
 2. And when they heard that he spake in the He- 
 brew tongue to them, they kept the more silence : 
 
 As this was their native lan<juage, they were well pleased to find 
 hira make use of it, and not of Greek. 
 
 And he saith, 
 
 3. I am verily a man who am a Jew, born in Tar- 
 sus, a city in Cilicia, yet brought up in this city, at the 
 feet of Gamaliel, and taught according to the perfect 
 manner of the law of the fathers, ^^ instructed after 
 the strictness of the law of the father s^''^ his master be- 
 ing a Pharisee, and was zealous towards God, " very 
 zealouSj^^ as ye are all this day. 
 
 When the Hebrews express themselves in the superlative degree, 
 they use the name of God. Rom. x. 2. 
 
 4. And I persecuted this way, " the professors of 
 this religion^^^ unto death, binding and delivering into 
 prison both men and women. 
 
 5. As also the high-priest doth bear me witness, 
 " can bear me ivitness,^^ and all the estate of the el- 
 ders : from whom also I received letters unto the 
 brethren, i. c. to the Jews, and went to Damascus, to 
 bring them that were there, bound unto Jerusalem, 
 that they might be punished. 
 
 6. And it came to pass that as I made my jour- 
 
xxii. 1—29.) ACTS. 229 
 
 iiej, and was come nigh unto Damascus, about noon, 
 suddenly there shone from heaven a great light round 
 about me ; 
 
 7. And I fell unto the ground, and heard a voice, 
 saying unto me, Saul, Saul, why persecutest thou me ? 
 
 8. And I answered, Who art thou, Lord ? And 
 he said unto me, I am Jesus of Nazareth, whom thou 
 persecutest. 
 
 9. And they that were with me saw indeed the 
 light, and were afraid ; but they heard not the voice 
 of him that spake to me. 
 
 The former account of this transaction says, that the persons who 
 accompanied Paul heard a voice, but sa\7 no man ; it is probable, 
 therefore, that they heard a noise, although no articulate sound, not 
 being near enough for that purpose. This supposition will reconcile 
 the two accounts. 
 
 10. And I said. What shall I do. Lord ? and the 
 Lord said unto me. Arise, and go into Damascus, and 
 there it shall be told thee of all things which are ap- 
 pointed for thee to do. 
 
 n. And when I could not see for the glory of 
 that light, for its excessive brightness, being led by 
 the hand of those that were with me, I came to Da- 
 mascus. 
 
 12. And one Ananias, a devout man according to 
 the law, having a good report of all the Jews that 
 dwelt there, (and therefore not likely to be concerned 
 in an imposture,) 
 
 13. Came unto me, and stood, and said unto me. 
 Brother Saul, receive thy sight ; and the same hour, 
 " the same moment,'''' I looked upon him, i. e. my sight 
 ivas restored. 
 
 The former account informs us that this visit was made to Paul, 
 in consequence of a vision with which Ananias was favoured, di- 
 recting him to go. 
 
 14. And he said, the God of our fathers hath 
 chosen thee, that thou shouldest know his will, and 
 see that Just One, and shouldest hear the voice of his 
 mouth. 
 
 Jesus of Nazareth is denominated the Just One, more than once 
 
230 ACTS. (xxii. 1—29. 
 
 in tliis history, Acts iii. 14, vii. 02 ; and the appellation seems to 
 have been borrowed from 2 Sam. xxiii. 3, where the Messiah is fore- 
 told under that name, when the language is properly translated.* 
 
 15. For tlioa slialt be his witness unto all men of 
 what thou hnst seen and heard. 
 
 16. And now, why tarriest thou ? " why delayest 
 thouP^ Arise, and be baptized, ^^ get thyself baptiz- 
 erf," and wash away thy sins, calling upon the name 
 of the Lord, " calling thyself after the name of the 
 Lord:' 
 
 Two things are worthy of observation in this verso : First, that 
 baptism is said to wash away sins, and that these sins, therefore, 
 could not be moral guilt, but n)ust be some kind of ceremonial un- 
 cleanness, something which belonged to all mankind who had not 
 faith in Christ, both Jews and (;Jentiles, whatever their character 
 niight be, the virtuous as well as the vicious. Atjreeably to this lan- 
 guage, we are said to be justified and saved by faith; and the blood 
 of Christ, which established the truth of the new covenant, is said to 
 be shed for the remission of sins, and to cleanse from all sin. 
 From inattention to this meaning of the word sin, in Scripture, and 
 particularly in the writings of Paul, many professors of Christianity 
 have fallen into the grossest mistakes in intt^r[>reting the language of 
 the iNew Testament. Tiie second thing which deserves notice is, 
 that Paul is nut here directed, as some have erroneously supposed, 
 to address his prayers to Christ ; for he is exliorted not to call iijjon 
 the name of our Lord Jesus Christ after baptism, but to call himself 
 after his name, i. e. to become a follower or disciple of Christ. Nor 
 is there any passage of Scripture, which authorizes or encourages 
 Christians of the present day to address tlieir prayers unto hin) : 
 on the contrary, when the disciples desired to be taught how to 
 pray, he directed them to say, Our Father, who art in heaven. 
 
 At what time the apostle was favoured with the vision, mentioned 
 in the next verses, cannot tully be ascertained ; but it was probably 
 on his first visit to Jerusalem, after his return from Arabia, at the 
 distance of at least three years from his conversion. He imagined 
 that an account of his conversicm, and the reasons of it, after his 
 having so violendy persecuted the Christians, could not fail to make 
 a favourable impression upon the minds of his old acquaintance, 
 and induce them to embrace the gospel. With this expectation he 
 came up to Jerusalem ; but he was informed by Christ that he 
 would be disappointed, and was ordered to return. 
 
 17. And it came to pass, that when I was come 
 again to Jerusalem, even while I prayed in the tem- 
 ple, I was in a trance ; 
 
 The Creek word signifies an ecstasy, i.e. a supernatural state of 
 mind, in which prophets were favoured with visions and revelations. 
 
 * Grey on tlie last words of David. 
 
xxii. 1-^29.) ACTS. 231 
 
 18. And I saw him, saying unto me, Make haste, 
 and jjct thee quickly out of Jerusalem ; for they will 
 not receive thy testimony concerning me. 
 
 To this llie apostle replies by mrntionino his own violent persecu- 
 tion of the disciples, as a ground for expecting, that the conversion 
 of such a persecutor was liUely to awaken their attention to Chris- 
 tianity, and dispose them to embrace it. 
 
 19. And I said. Lord, they know that I imprison- 
 ed, and beat in every synagogue, them that believed 
 on thee ; 
 
 29. And when the blood of thy martyr, " thy unl- 
 ness,'^ Stephen, was shed, I, also, was standing by, 
 and consenting, and kept the raiment of them that 
 slew him. 
 
 21. And he said unto me, Depart, for I will send 
 thee far hence, unto the Gentiles. 
 
 22. And thpy gave him audience unto this word, 
 and then lifted up their voices, and said, Away with 
 such a fellow from the earth ; for it is not fit that he 
 should live. 
 
 As soon as his mission to the Gentiles was mentioned, all their 
 former rage against him returned, because they imagined that he was 
 going to say, that the Jews were to be rejected, and the Gentiles in- 
 troduced into their place ; the crime with which they charged him. 
 
 23. And as they cried out, and cast off their 
 clothes, " shook their garments,^^ and threw dust into 
 the air, actions expressive of their abhorrence of ivhat 
 he said ; 
 
 24. The chief captain commanded him to he 
 brought into the castle, and bade that he should be 
 examined, ''put to the torture,^^ by scourging, that he 
 might know wherefore they cried so against him. 
 
 The chief captain, not understanding Hebrew, might not know 
 what it was in Paul's speech which gave them so much offence. 
 
 25. And as they bound him with thongs, Paul 
 said unto the centurion. Is it lawful for you to scourge 
 a man that is a Roman, and uncondemned ? 
 
 These words imply, that it was customary with Romans to exam- 
 ine by the torture, in order to discover crimes ; that this torture was 
 inflicted by scourging or whipping ; but that it was unlawful to 
 scourge a Roman, especially uncondemned, and not legally con- 
 
232 ACTS. (xxii. 1—29. 
 
 victed of any crime. So much is implied in the question of Paul ; 
 and tiie truth of what is here supposed has been confirmed by the 
 testimony of Roman writers.* 
 
 26. WliLMi the centurion heard that, he went and 
 told the cliiet' captain, saying. Take heed what thoa 
 doest ; for this man is a Roman. 
 
 27. Then the chief captain came, and said unto 
 him, Tell me, art thou a Roman ? He said, Yea. 
 
 28. And the chief captain answered, With a great 
 sum obtained I this freedom. And Paul said, But I 
 was free born. 
 
 29. Then straightway they departed from him 
 that should have examined him, '• that were about to 
 put him to the torture,'^'' the chief captain having satis- 
 fied himself, thai lohat Paul said, was true ; and the 
 chief captain also was afraid, after he knew that he 
 was a Roman, and becausef he had bound him. 
 
 REFLECTIONS. 
 
 1. It deserves to be noticed what confirmation the account given 
 by Paul, of the manner of his conversion, receives from the circum- 
 stances in which it was delivered : — in the presence of his bitterest 
 enemies, who heard him with patience while relating the transac- 
 tion, but who would not have failed to contradict and silence him, 
 had it been known to be false: in the city of Jerusalem, where the 
 high-priest and elders resided, from wftfem he had received his com- 
 mission, and to whom he now appeals for the truth of what he says, 
 where several of his companions were still living, w ho attended him 
 on his journey. But neitlier his former companions, nor the high- 
 priest or elders take any cfieclual methods to prove the falsehood of 
 the narration ; for the story prevails, and gains increasing credit. 
 A report, which could pass uncontradicted in such circumstances, 
 must be true. Nothing but truth could have stood such a test. 
 
 2. How unjust and cruel the practice of putting men to the lor- 
 ture, to compel them (o confession ! This is to make suspicion of 
 guilt the ground of punishnient, and to inflict suffering where there 
 is a presumption of innocence : it is to tempt men to become invol- 
 untary accusers of themselves or others, of crimes which they have 
 never committed, in order to put an end to snflerings which they are 
 no longer able to endure. It is as inconsistent with humanity as with 
 the principles of equity and justice. Wretched, indeed, must be that 
 
 * Lardiicr, Vol. I. pp. 221—223. 
 
 t Wakefield, on the authority of the yEthiopic version, omits tills last clause. 
 
xxii.30. ; xxiii. 1— 11.) ACTS. 233 
 
 government which authorizes or encourages such treatment ; yet^it has 
 prevailed among nations who have called themselves enlightened and 
 civilized, among the professed friends and advocates of freedom, but 
 who had no claim to this character ; among the Uomans in ancient 
 times, among the modern nations of Europe, and even by some in 
 our own day. But the custom is equally odious by whomsoever 
 practised, and cannot be too much reprobated. 
 
 SECTION XXXVIII. 
 
 Paul defends li'imself before the Sanhedrim. A dissension arising, 
 he is brought back to the castle. 
 
 Acts xxii. 30.; .\xiii. 1 — 11. 
 
 30. On the morrow, because he would have 
 known, " because he wished to know,^^ the certainty, 
 wherefore he was accused of the Jews, he loosed hina 
 from his bands, and commanded the chief priest and 
 all the council, " the whole Sanhedrim^'''' to appear, 
 and brought Paul down, and set him before them. 
 
 As he had been accused of doing things against the law, and 
 against the temple, the charge was of a religious nature, and, there- 
 fore, properly cognizable by the Sanhedrim, to whom the care of re- 
 ligion was entrusted. 
 
 1. And Paul, earnestly beholding the council, 
 said, Brethren, I have lived in all good conscience be- 
 fore God until this day. 
 
 He looked steadily at the council, to discover whether he could 
 recollect any of their persons, having been formerly acquainted with 
 them. He might, wilhgood reason, say this of himself while a iew, 
 no less than while he was a Christian ; for he acted from convic- 
 tion in one case as well as in the other ; but, as it was his conduct as 
 a Christian that was called in question upon the present occasion, it 
 is probable, that he refers to that period of his life which succeeded 
 his conversion, and that he meaas to assert, with a solemn appeal to 
 an omniscient Being for the truth of what he says, that he had acted 
 from the dictates of conscience in embracing the gospel at first, and 
 in preaching it afterwards, and not from any selfish and dishonoura- 
 ble motive. Nothing could be more proper for vindicating himself, 
 than such an assertion before his present audience, who were assem- 
 bled for the purpose of inquiring into his conduct : but to the high- 
 priest, who was greatly inflamed with prejudice against him, it ap- 
 
 VOL. HI. 2 F 
 
234 ACTS. (xxiii. 1—11. 
 
 peared to savour too much of boasting, in one who was brought as a 
 prisoner before iiim, with such heavy crimes laid to his charge. He, 
 therefore, commanded him to be smitten on the face. 
 
 2. And the high-piicst, Ananias, commanded them 
 that sood by him to smite him on the mouth " o?i Hie 
 
 face.'' 
 
 This was an act of gross injustice to a man who had yet been con- 
 victed of no crime, and was called before the council only for the 
 purpose of being examined, and might well betray the apostle into 
 some warmth. 
 
 3. Then said Paul unto him, God sliall smite thee, 
 " is about to smite thee,'' thou whitod wall : for sittest 
 thou to judge me after the law, and commandest me 
 to be smitten contrary to the law ? 
 
 In calling the high-priest a wliited wall, the a])Ostle has recourse 
 to the same kind of image as that which was employed by Christ, 
 when he said, that the Pharisees were like whited sepulchres, which 
 appear fair outwardly, but within are full of rotten carcasses. Of 
 the same kind was the character of this high-priest, who, pretending 
 to observe the forms of law, was guilty of the grossest injustice. 
 Examples, indeed, of similar treatment were to be found in the Jew- 
 ish history; for Zedekiah, the son of Chenaniah, ordered Micaiah 
 the prophet to be smitten on the face, wiicn he delivered a prophe- 
 cy with which he was not pleased ; and Pashur the governor, or- 
 dered Jeremiah to be treated in the same manner,* on a like occa- 
 sion. The conduct of the high-priest, in this case, was contrary to 
 the express language of the law, which forbade them to do unright- 
 eousness in judgment ; and to its whole spirit and tenor, the great 
 end of it being to administer justice on the principles of equity. 
 
 By saying, " God will smite thee," or, " is about to smite thee," 
 the apostle has been supposed to utter a prophecy, predicting the 
 speedy destruction of the high-priest, which was fulfilled iu his vio- 
 lent end about five years afterwards, at the beginning of the Jewish 
 wars. But perhaps he meant to express no more, than that (Jod 
 would punish him for this brutal action at the period when all in- 
 justice will meet with its reward. 
 
 4. And they that stood by, said, Revilest thou 
 God's high-priest .'' 
 
 The office was originally appointed by God, and Aaron chosen 
 to it by the particular destination of the Divine Being, From him it 
 was to descend in succession to the eldest son of the family. In one 
 sense, therefore, the high-priest was God's high-priest ; but every 
 one that filled the office was not appointed by God, much less did 
 he behave in a manner becoming his sacred trust. 
 
 5. Then said Paul, I wist not, " I knew not," or 
 
 ■* 1 Kings xxii. 24. Jer. xx. 2. 
 
xxiii. 1—11.) ACTS. 235 
 
 " / did not consider,^^* that he was the high-priest : 
 for it is written, Thou shalt not speak evil oi", " Thou 
 shah not revile^'''' the ruler of thy people. 
 
 It is not easy to conceive how P;iul could be really ignorant in 
 respect to the hiuh-priest ; for his dress and station would sufficient- 
 ly point him out, it" he had been unacquainted with his person. His 
 language, therefore, must be supposed to refer to want of consider- 
 ation, rather than to ignorance. It is as if he had said, Excuse the 
 language which I have used ; the warmth of my indignation has led 
 nie to speak too freely of this personage, and made me forget the 
 decorum due to his character, even when he acts in a manner unwor- 
 thy of his ofiicc. Had I duly considered this circumstance, and the 
 language of Scripture, I should not have used this freedom. 
 
 Paul has now recourse to a stratagem, in order to defeat the ma- 
 licious purposes of his enemies, by sowing dissensions among them. 
 His language was undoubtedly ambiguous, and understood with 
 greater latitude by other persons than by himself; for when he calls 
 himself a Pharisee, he does not mean to say, that he embraced all 
 the sentiments of that sect. Some may, therefore, doubt how far 
 the apostle's conduct, on this occasion, was strictly proper. This is 
 a question into which I shall not now enter, but shall content my- 
 selt'with observing, that it is not necessary for Chiistians to main- 
 tain, that the apostle was, on every occasion, free from mistake. It 
 is sufficient for their purpose if he never acted wrongly from in- 
 tention. 
 
 6. But when Paul perceived that the one part 
 were Sadducees and the other Pharisees, he cried out 
 in the council, Brethren, I am a Pharisee, the son of 
 a Pharisee ; of the hope and resurrection of the dead, 
 ''''for the hope and for the resurrection of the dead,''^ 
 I am called in question, " I a7n judged^ 
 
 Christianity must have been particular!}' obnoxious to the Saddu- 
 cees, on account of the clear manner in which it taught the doctrine 
 of a resurrection, and the strong evidence which it afilbrds for this 
 truth, by the resurrection of Jesus. Their enmity to Psul might 
 justly be said to arise from his being so illustrious an advocate for 
 that cause. 
 
 7. And when he had so said, there arose a dissen- 
 sion between the Pharisees and the Sadducees ; and 
 the multitude was divided. 
 
 8. For the Sadducees say that there is no resur- 
 rection, neither angel nor spirit : but the Pharisees 
 confess both. 
 
 The Sadducees maintained that the angels mentioned in Scripture 
 
 * Pearce's Note on Matthew xxii.29. 
 
236 ACTS. (xxiii. 1—11. 
 
 were not permanent existences, but beings, or rather pliantoms, 
 raised u|) for the occasion on which the}' were employed ; and as 
 they denied the existence of angels, so they did likewise that of any 
 other beinsis of a similar nature, which men have called spirits, and 
 asserted that the Deity was the only immaterial Being in the uni- 
 verse. In these opinions, with the exception only of that which re- 
 gards the resurrection, many professors of Christianity of the pre- 
 sent day will think they were not far from the truth. The reason 
 why angels are mentioned here by the historian, is to account for tlie 
 language of the next verse. 
 
 9. And there arose ii great cry, and the scribes 
 that were of the Pharisees' part, arose, and strove, 
 saying, We find no evil in this man : but if a spirit 
 or an angel hatli spoken to him, lot us not fight 
 against God. 
 
 In saying that an angel might possibly have spoken to Paul, they 
 refer to tiin story which he had told of his conversion, of his having 
 seen Jesus in the way to Damascus, and having heard him speak 
 to him. 
 
 10. And when there arose a great dissension, the 
 chief captain, fearing lest Paul should have been pull- 
 ed in pieces of them, commanded the soldiers to go 
 down, and to take hiin by force from among them, 
 and to bring him into the castle. 
 
 11. And the night following, the Lord, i. e. Jesus 
 Christ our Lord, stood by him, and said. Be of good 
 cheer, Paul, " take courage ;" for as thou hast testifi- 
 ed of me in Jerusalem, so must thou bear witness 
 also at Rome. 
 
 This seems to have been an appearance of Jesus Christ to Paul, 
 not in vision, like that in the temple, but in person, and will serve to 
 explain 1 Thess. iii. 11, " Now God himself and our father, and our 
 Lord Jesus Christ, direct our way unto you ;" for he prays for such a 
 miraculous appearance of Christ to him to direct his journey as he 
 had enjoyed upon the present occasion. It must be remembered 
 that the apostle was called to the profession of Christianity : was in- 
 structed in its doctrines, and invested with the apostolic office by 
 Christ ; and he appears from this and other passages, to have been 
 in all his progress, under his special direction. It might, therefore, 
 be very proper in him to ofler up an address to Christ: but this is 
 no warrant for our addresses to him, which would indeed be contrary 
 to his express authority, and idolatrous. The apostle's circum- 
 stances were peculiar ; and he is not, in this respect, an example to 
 Christians in general. 
 
1_11.) ACTS. 237 
 
 REFLECTIONS. 
 
 1. How happy was the apostle, in being able to say, when a 
 prisoner, accused of crime before the Jewish Sanhedrim, " 1 have 
 lived in all good conscience before God until this day. ' It is, in- 
 deed, his own testimonv in favour of himself; yet the history ol his 
 life proves the tiuth of his declaration. Nothing but a supreme re- 
 gard to the convictions of his own mind could have induced him to 
 abandon all worldly prospects, and to embrace a cause which was 
 every where opposed, and its advocates persecuted, by his country- 
 men. For all his sacrifices and dangers he received no other re- 
 turn than a consciousness of integrity, and the approbation of his 
 own mind. But this return was a sufficient recompense : it was a 
 pledge of the divine favour and of an everlasting reward. It fur- 
 nished him with a secret jov which was a continual least, and which 
 he mi--ht in vain have looked for from wealth, or honour, or any 
 tempo°ral enjoyment. It made the prisoner at the bar more to be 
 envied than the judge who sat upon the bench. Happy is the man 
 who can adopt this language, not only with respect to one action, 
 but to the whole tenor of his life ! The censures of the world can- 
 not wound his heart or distress his mind : he possesses a treasure of 
 which he cannot be deprived by any temporal calamity. H you^ 
 my brethren, wish to obtain this prize, pursue the same course : fol- 
 low the dictates of conscience, whithersoever they may lead, although 
 they may expose you to calumny, suffering, and death. 
 
 2. How odious the character of those who pervert the forms of 
 justice, which were established for the protection of innocence ana 
 "the punishment of guilt, to gratify their private passions ! Such 
 was the conduct of this high-priest, who took advantage ol his situ- 
 ation as a judue, to offer a cruel and unprovoked msult to a help- 
 less prisoner ; and if other judges have not often been guilty of the 
 like indecency, yet they have suffered themselves to be biassed by 
 motives which have proved equally injurious to the cause of justice. 
 They have allowed their opinions and language respecting the guilt 
 or innocence of the persons brought before them to be governed 
 by party spirit, by the orospect of favour or of gam. To such 
 men, the language of the apostle, however improper to be addressed 
 to them in the exercise of their office, is justly applicable. 1 hey 
 are whited walls; they bear the fair show of candour, equity,and 
 truth ; but they are in reality the reverse of all this ; being full of 
 pride, passion, and self-interest. Let such men know that a day is 
 coming, when their evil deeds will be examined by a superior 
 judge, and receive a just recompense of reward. 
 
238 ACTS. (xxiii. 12—35. 
 
 SECTION XXXIX. 
 Tht Jews conspiring to kill Paul, he is sent to Cctsarea. 
 
 Acts xxili. 12 — 35. 
 
 12. And when it was day, certain of the Jews 
 banded together, " met together,''^ and bound them- 
 selves under a curse, '■'■ an oath of execration^'''' s'Aymg^ 
 that they would neither eat nor drink, till they had 
 killed Paul. 
 
 They imprecated the most (]re;idfijl calamities upon themselves if 
 they violated their oaths. 
 
 13. And they were more than forty who had 
 made this conspiracy, " had entered into this joint 
 oalh:^ 
 
 14. And they came to the chief priests and eld- 
 ers, and said, We have bound ourselves with an oath 
 of execration that we will eat nothing until we have 
 killed Paul. 
 
 15. Now, therefore, ye, with the council, signify 
 to the chief captain that he bring him down unto you 
 to-morrow, as though ye would inquire something- 
 more perfectly concerning him : and we, or ever 
 *' before ever'''' he come near, are ready to kill him. 
 
 Paul's enemies, finding that they could not reach him so speedily 
 as thev wished by the slow forms of justice, and fearintj; that he might 
 ultimately escape, resolve to take away his life with their own iiands, 
 and to have recourse to stratagem for that purpose. They persuade 
 the chief priests and Sanhedrim, or at least, a certain number of that 
 bodv, who seem to have approved of their wicked project, to send 
 for Paul acain, under pretence of further examination ; intending to 
 lie in wait for him by the way, and to put him to death. That their 
 zeal in the execution of this diabolical desien might be quickened, 
 thev resolve to abstain from food until it should he accomplished. 
 From the circumstance of forty persons immediately entering into 
 this conspiracy, it seems natural to conclude, that the lawfulness of 
 putting to death an apostate from their religion, without waiting for 
 the forms of law, was a prevailing opinion among the Jews at this 
 time. Accordingly we learn, both from Philo and Josephus, Jewish 
 writers, that such was their sentiment. The former recon)n)ends 
 the practice to his countrymen from the example of Phineas, men- 
 tioned in the Old Testament, and persuades them, when they meet 
 
xxiii. 12—35.) ACTS. 239 
 
 witli such persons, to reckon themselves to be all things, senators, 
 judges, praetors, Serjeants, accusers, witnesses, the laws, the people. 
 The latter mentions an instance of zeal dictated by the same prin- 
 ciple, very similar to the present, in which ten men bound themselves 
 by an oath to kill Ilerod, who had departed, in many instances, from 
 the customs of the country.* 
 
 16. And when Paul's sister's son heard of their 
 lying in wait, i. e. of their intention to do so, he went 
 and entered into the castle and told Paul. 
 
 17. Then Paul called one of the centurions unto 
 him, and said, Bring this young man unto the chief 
 captain : for he hath a certain thing to tell him. 
 
 18. So he took him, and brought him to the chief 
 captain, and said, Paul, the prisoner, called me unto 
 him, and prayed me to bring this young man unto 
 thee, who hath something to say unto thee. 
 
 19. Then the chief captain took him by the hand, 
 either as a mark of courtesy, or to prevent him from 
 making an attempt against his life, and went with 
 him aside privately, and asked him, What is that thou 
 hast to tell me ? 
 
 20. And he said, The Jews have agreed to desire 
 thee that thou wouldest bring down Paul to-morrow 
 into the council, as though they would inquire some- 
 what of him more perfectly. 
 
 21. But do not thou yield unto them ; for there 
 lie in wait for him, " there will lie in ivait for him,^'' 
 the ambush was not yet laid,\ of them more than forty 
 men, who have bound themselves with an oath of 
 execration that they will neither eat nor drink till 
 they have killed him, and now are they ready, look- 
 ing for thy promise. 
 
 They are ready to lay the ambush, as soon as thou shalt declare 
 that thou wilt bring him down the next day. 
 
 22. So the chief captain then let the young man 
 depart, and charged him, saying, See thou tell no 
 man, that thou hast showed these things to me. 
 
 He was unwilling, perhaps, to provoke these Jews to acts of re- 
 sentment against himself, or feared that an attempt might be made,. 
 
 * Lardner, Vol. I. p. 212. f Bishop Pearce. 
 
240 ACTS. (xxiii. 12—35. 
 
 in case of its being discovered, to defeat the plan which lie had form- 
 ed for removing Paul to a place of security. 
 
 23. And he called unto him two centurions, say- 
 ing, Make ready two hundred soldiers to go to 
 Caesarea, and horsemen threescore and ten, and spear- 
 men, " body guards,''^* two hundred, at the third hour 
 of the night, i. e. nine in the evening. 
 
 24. And provide them beasts, /. c. a succession of 
 them, in case they should be wanted, that they may 
 set Paul on, and bring him safe unto Felix the gov- 
 ernor. 
 
 25. And he wrote a letter after this manner, " to 
 this purpose ;" 
 
 26. Claudius Lysias unto the most excellent gov- 
 ernor Felix sendeth greeting, " sendeth health.'''^ 
 
 27. This man was taken of the Jews, and would 
 have been killed of them. Then came I with an army, 
 " loith the soldiers,^^ and rescued him, having under- 
 stood that he was a Roman. 
 
 This colour he chooses to give to the transaction, in order to court 
 the favour of a Roman governor, although it appears from the history, 
 that he did not know him to be a Roman till he had rescued him. 
 
 28. And when I would have known, " ivJien I 
 wished to know,'''' the cause, wherel'ore they accused 
 him, 1 brought him forth into their council : 
 
 29. Whom I perceived to be accused of ques- 
 tions, " on some questions,'''' of their law, but to have 
 nothing laid to his charge worthy of death, or of 
 bonds. 
 
 30. And when it was told me how that the Jews 
 lay in wait for the man, I sent straightway to thee, 
 and gave commandment to his accusers also, to say 
 before thee what they had against him. Farewell. 
 
 31. Then the soldiers, as it was commanded them, 
 took Paul, and brought him by night to Antipatris ; 
 so called from Antipaler, the father of Herod. 
 
 32. On the morrow they left the horsemen to go 
 
 * Schlcusncr. 
 
xxiii. 12—35.) ACTS. 241 
 
 with him being now out of all danger of interrwption 
 from the Jews, and returned to the castle : 
 
 SS. Who, when they came to Csesarea, and de- 
 livered the epistle to the governor, presented Paul 
 also before him. 
 
 This was not the settled residence of the governor at this time ; 
 but he happened to be at this place, while on his visit to different 
 parts of the province. It was distant seventy miles from Jerusalem. 
 
 34. And when the governor had read the letter, 
 he asked of what province he was, and when he un- 
 derstood that he was of Cilicia ; 
 
 ^b. I will hear thee, said he, when thy accusers 
 also come. And he commanded him to be kept in 
 Herod's judgment-hall. 
 
 This was a palace built by Ilerod, when he beautified and en- 
 larged the city of Cfesarea. 
 
 REFLECTIONS. 
 
 The most remarkable circumstance in this story, which is related 
 with too much simplicity and plainness to require any comment, is 
 the illustration which itV'ves of the fatal tendency of religious big- 
 otry. In the first part of the chapter we behold the high-priest, in 
 the sacred office of a judge, animated with religious zpal, grossly 
 violating the duties of his station. Here we find the common 
 people, from the same cause, deviating still further from the roles of 
 justice and propriety. They form the dreadful resolution of im- 
 bruing their hands "in the blood of an innocent and illustrious man, 
 and, ^o render their efforts more effectual, they combine their 
 forces. Lest their zeal should cool or their efforts slacken, they 
 lav themselves under the most solemn obligations which thoy can 
 devise, not to taste food until it be accomplished. Tiie artful plot 
 is laid, the several steps bv which they sliall approach their victim 
 are marked out, and thev are already furnished with the weapons of 
 death for executing their diabolical design. No remorse of con- 
 science, no pity for the sufferer, no fear of offending Heaven touches 
 their hearts and betravs the secret, but the imprudence ot their own 
 zeal. They communicate their design without shame or fear, to 
 the Jewish council. And could it be religion which thus divested 
 men of humanity, and inspired them with the fury of the beasts 
 which roam the desert ? So they pretended, ancl, probably, be- 
 lieved. Thev thought that they were doing God service, by at- 
 tempting to rid the world of the most active and inveterate foe of 
 their religion. They already applauded themselves for their pious 
 
 YOL. III. 2 G 
 
242 ACTS. (xxiv. 1—21. 
 
 intention, and were ready to pronounce the crime of unprovoked 
 murder the noblest action of their lives. Cut in framincf this wick- 
 ed project, true religion had no share. The authors of it were ani- 
 mated with pride and implacable resentment ; they could not bear 
 to see their opmioiis opposed — to sec the cause, which they sup- 
 ported, overthrown or declining. Their zeal is not the oflspring 
 of benevolence, but issues from the gloomy region of hatred and 
 malice. 
 
 The conduct of these zealots, these bloody assassins, exhibits a 
 picture of religious bigotry, which fills every spectator with horror. 
 But let us not imagine that the spriril which they manifested is pe- 
 culiar to themselves. It is still to be seen, though in an inferior 
 degree, among every class of Christians, where impositions are at- 
 tempted upon conscience, where artifice or violence are employed to 
 maintain truth, or to stop the progress of apprehended error. True 
 religion disdains such aids : she appeals solely to the understand- 
 ings of men for support ; and the only weapons which she employs 
 for defending herself or overcoming an adversary, are reason and 
 argument. With these all her sincere followers are contented. 
 
 SECTION XL. 
 
 Paul makes his defence before Felix. 
 
 Acts xxiv. 1 — 21. 
 
 1. And after five days, Ananias the high-priest 
 descended with the elders, the members of the Sanhe- 
 drim, so called, because genercdly persons advanced in 
 life, and with a certain orator named Tertullus, who 
 informed the governor against Paul. 
 
 2. And when he was called forth, Tertullus be- 
 gan to accuse him, saying, Seeing that by thee we 
 enjoy great quietness, and that very worthy deeds are 
 done unto this nation by thy providence, " thy pru- 
 dence,^'' 
 
 3. We accept it always and in all places, most no- 
 ble Felix, with all thankfulness. 
 
 This passage has been more intelligibly rendered, " seeing that 
 we enjoy great quietness, and that all things go on well with this 
 nation, through thy prudence, at all times, and in all places, we 
 acknowledge it, most noble Felix." Notwithstanding this flattering 
 address to Felix, the Jews were so dissatisfied with his government, 
 that two years afterwards, when he left the province, they followed 
 him with their complaints to Rome ; and nothing saved him from 
 exemplary punishment, but the powerful interest of friends. He 
 
xxlv. 1—21.) ACTS. 243 
 
 had conducted himself, indeed, with some pr()dence and resolution, 
 in suppressing the religious contentions which arose between the 
 Romans and the Jews, and in detecting some impostors ; but the 
 character, generally given of hin), is that of a bad governor. Taci- 
 tus, the Roman historian, says, that while he was procurator of 
 Judaea, he acted in a very arbitrary manner, and scrupled no kind 
 of injustice. A memorable instance of this is mentioned by Jose- 
 phus, who tells us, that with a sum of money he had caused Jona- 
 than the high-priest to be assassinated, because he remonstrated 
 with him on the errors of his administration. 
 
 4. Notwithstanding, that I be not further tedious 
 unto thee, I pray thee that thou wouldest hear us of 
 thy clemency, '• of thy goodness,'''' a few words. 
 
 3. For we have found this man a pestilent fellow, 
 and a mover of sedition among all the Jews, or, 
 " against all the Jews,'''' throughout the world, and a 
 ringleader of the sect of the Nazarenes ; 
 
 6. Who also hath gone about to profane the tem- 
 ple : whom we took, and would have judged accord- 
 ing to our law. 
 
 Such is the representation which he thinks proper to give of the 
 irregular conduct of a tumultuous assembly of the people, who were 
 going to put Paul to death without a trial. 
 
 7. But the chief captain Lysias came upon us, 
 and, with great violence, took him away out of our 
 hands ; 
 
 8. Commanding his accusers to come unto thee ; 
 by examining of whom thyself mayest take knowledge 
 of all these things whereof we accuse him. 
 
 6. And the Jews also assented, saying that these 
 things were so. 
 
 The circumstance of the high-priest and elders of the Jews being 
 ordered to accuse Paul before Felix, the Roman governor, is a 
 plain proof of the state of subjection to which the Jews were at this 
 time reduced, and of their having lost the power of life and death ;, 
 while the language which they instructed their advocate to use, al- 
 most every word of which is false, sufficiently shows how much the 
 minds of the first men in the state were corrupted. To this invec-^ 
 tive, Paul replies with perfect calmness and self-possession. 
 
 10. Then Paul, after that the governor had beck- 
 oned unto him, " had nodded unto him,'''' to speak, 
 answered : For as much as I know that thou hast 
 
244 ACTS. (xxiv. 1—21. 
 
 been of many years a judge unto this nation, I do the 
 more cheerfully answer for myself: 
 
 Paul begins his dofence with bespeaking a favourable hearing 
 from his judge, not, like Tertullus, by fulsome compliments, but by 
 taking notice of the long time whicli he had presided over the pro- 
 vince, and of his being well qualified, from his knowledge ot Jewish 
 affairs, and especially of the peacable behaviour of the Christians, 
 to form an impartial judgment in this matter. 
 
 11. Because that thou mayest understand, '''■thou 
 maijest knoiv,^^ that there are yet but twelve days 
 since I went up to Jerusalem for to worship. 
 
 The circumstances, which I am going to mention, arc recent : I 
 may, therefore, be easily contradicted, if they are not true. 
 
 12. And they neither found me in the temple dis- 
 puting with any man, neither raising up the people, 
 either in the synagogues or in the city : 
 
 \3. Neither can they prove the things whereof 
 they now accuse me. 
 
 This is his answer to the charge of sedition, in which he denies 
 that they have any single fact by which it can be supported. He 
 next replies to the charge of being the ringleader of a sect or 
 heresy. 
 
 14. But this I confess unto thee, that after the 
 way which they call heresy, so worship I, " so serve /," 
 the God of my fathers, believing all things which are 
 written in the law and the prophets; 
 
 15. And have hope toward God, which they 
 themselves also allow, " whicli they themselves also 
 entertain^'''' that there will be a resurrection of the 
 dead, both of the just and unjust. 
 
 He acknowledges himself to belon" to the obnoxious sect of 
 Christians ; yet mamtains that there is nothing in this which ought 
 to deprive him of the protection which the Romans extended to 
 his countrymen, since he served the sanie God, received the same 
 sacred books, and entertained the same hopes. It appears hence, 
 that the Jews, in the time of Paul, or at least the most numerous 
 sect of them, the Pharisees, believed in a resurrection from the 
 dead. Josephus, however, informs us that they limited this resur- 
 rection to the just. Upon what ground this hope was first enter- 
 tained by the Jews it is not easy to determine. Some have con- 
 jectured that it was derived from tradition, founded upon some 
 revelation made to mankind in very early times. What the Jews 
 believed, upon imperfect evidence. Christians were taught by the 
 highest authority, and in the most complete manner. 
 
xxiv. 1—21.) ACTS. 215 
 
 16. And in this I exercise myself, " this is my 
 endear OK r,^^ to have always a conscience void of of- 
 fence toward God, and toward men. 
 
 It is my study to be free from blame, both in regard to God and 
 man. It is not likely, therefore, tliat I should be guilty of what is 
 laid 10 my charge. 
 
 17. Now after many years, i. e. after an absence 
 of many years, 1 came to bring alms to my nation, and 
 offerings. 
 
 He mentions offerings, because they were the occasion of his 
 going into the temple. This proved that his conduct was not only 
 free from blame, but meritorious. 
 
 18. Whereupon, certain Jews from Asia found me 
 purified in the temple, neither with multitude nor with 
 tumult ; 
 
 The purification was not confined to the temple, but consisted in 
 an abstinence from wine and certain meats. Paul alleges that he 
 had brought no Greeks into the temple, and excited no disturb- 
 ance there. 
 
 19. . Who ought to have been here before thee and 
 object, if they had ought against me. 
 
 20. Or else let these same here say if they have 
 found any evil-doing in me, while 1 stood before the 
 council, 
 
 21. Except it be for this one voice, or, ^^ respecting 
 this one declaration,''^ that I cried, '•'■ which I pronounced 
 aioud,^^ standing among them. Touching the resur- 
 rection of the dead I am called in question by you 
 this day. 
 
 REFLECTIONS. 
 
 1. How unsafe is it to trust to the accounts given of the char- 
 acters of men by different religious parties ! The disinterested 
 friend of truth, the prudent, the peaceful advocate of the mild, 
 benevolent, and equitable principles of the gospel, which inculcates 
 submission to civil governors, in every thing to which their office 
 can reasonably be deemed to extend ; which teaches us to bear in- 
 juries with patience, to return good for evil, to respect the rights 
 and happiness of others as much as our own — this man is repre- 
 sented as the pest of society, and a promoter of sedition and tumult, 
 throughout the world. After reading in the foregoing hbtory, of 
 
245 ACTS. (xxiv. 22—27. 
 
 the inveterate hatred of the Jews against the Christians, how in 
 every city they stirred up the rulers or the people to ill treat and 
 persecute tliem, how are wc surjirisod to find all these evil prac- 
 tices attributed to I'aul and his friends, and to hear them represent- 
 ed as the authors of those tumults of which they were perpetually 
 the victims! Yet thus it is that the adversaries of the truth in all 
 ages have, with malicious artifice, imputed their own faults to their 
 opponents, and endeavour to conceal their own guilt by boldly 
 charging it upon others. Let not those who experiencQ such treat- 
 ment, however, be discouraged by it : they are fellow-suflerers with 
 the most illustrious characters that ever appeared on the stage of the 
 world. Let them calmly and resolutely pursue their course, 
 through evil report and good report ; justifying their conduct when 
 an opijorlunity occurs of doing it, with any probability of success, 
 yet not too anxious to wipe ofi" all aspersions, and trusting to im- 
 partial posterity to do them that justice which the present age may 
 deny. From the example here mentioned, let wise and reflecting 
 men learn this maxim of prudence: — AVhen they hear opinions 
 branded with the name of heresy, or characters vilified as destitute 
 of every principle of goodness, not to trust with implicit faith in 
 such representations, but to inquire and judge for themselves. 
 They may then find, that these troublers of Israel, these pests 
 of society, are honest and upright men, faithfully discharging 
 their duty, and that their supposed errors are important and use- 
 ful truths. 
 
 2. How noble was the conduct of the apostle, and how worthy 
 of our imitation, in making it his endeavour to be free from blame 
 with regard to both God and man. This was to make truth, piety, 
 and justice, compassion, candour, and equity, the rule of his con- 
 duct — principles which ennoble the human mind, and raise it al- 
 most to the character of divine. Armed with the consciousness of 
 being actuated by such principles, he had nothing to fear from his 
 enemies ; their foulest calumnies cannot disturb his peace ; the 
 severest tortures which they are able to inflict, cannot deprive him 
 of self-enjoyment. With this treasure, having nothing, he pos- 
 sessed all things. If you, my brethren, wish to attain the same 
 dignity and worth ; if you wish to secure solid and lasting peace, 
 propose to yourselves the same object ; follow the same course. 
 
 SECTION XLI. 
 
 Paul defends himself first before Felix, and afterwards before 
 Festus ; from lohovi he appeals to Cccsar. 
 
 Acts xxiv. 22—27. ; xjtv. 1—12. 
 
 22. And when Felix heard these things, he put 
 them off, snjing, After I have been more accurately 
 informed concerning this way, " this doctrine,^'' when 
 
xxlv. 22—27.) ACTS. 247 
 
 Ljsias the tribune comes down, I will take cognizance 
 of the affair between you.* 
 
 The common translation of this verse would lead one to suppose, 
 that Felix put ofl'the decision of this matter, because he had a more 
 perfect knowledge of the Christian doctrine, and did not believe 
 the accusations of Paul's enemies ; but this idea is not countenanc- 
 ed by the original, which is more correctly rendered as above. 
 According to this translation, Felix professes to delay the matter, 
 until it should be more thoroughly investigated by the examination 
 of Lysias, the person who had been engaged in Hrst apprehending 
 Paul. From the general character of this governor, however, and 
 especially from what is mentioned below, there is great reason to 
 suspect that he was influenced by a less honourable motive. 
 
 23. And he commanded a centurion to keep Paul, 
 and to let him have liberty, and that he should for- 
 bid none of his acquaintance to minister or to come 
 unto him. 
 
 When Paul was first apprehended by Lysias, he ordered him to 
 be bound with two chains. Acts xxi. 33. This severity Felix now 
 ordered the centurion to remit, and to grant him as much indul- 
 gence as was consistent with security. By this treatment, although 
 he had delivered no opinion, he showed Paul pretty clearly, that he 
 thought favourably of his cause, and that he might probably be in- 
 duced to release him entirely, if properly rewarded. But finding 
 no offer of this kind made to him, his chains were again put on the 
 prisoner, and he was left bound. 
 
 24. And after certain days, when Felix came 
 with his wife Drusilla, who was a Jewess, he sent 
 for Paul, and heard him concerning the faith in 
 Christ. 
 
 Of Drusilla we have this account from Josephus. She was the 
 youngest daughter of Herod Agrippa, and married to Azizus, the 
 king of Emesenes, who. to remove all objections to the marriage on 
 the ground of religion, had conformed to the law of Moses ; but 
 Felix having seen her, fell in love with her, and prevailed upon her 
 by his agents, to forsake her husband, and marry himself.t This 
 was an act of gross injustice and incontinence, as well as contrary to 
 the law of Moses, which forbade Jews to form connexions in mar- 
 riage with Gentiles. Hence the alarm of Felix, when he heard 
 the apostle discoursing of justice, and continence, and a judgment 
 to come. He was afraid that Drusilla, who was conscious that she 
 had acted in violation of the law, would be influenced by his dis- 
 course, and that his happiness with her would be interrupted. In 
 regard to himself, he seems to have felt no remorse of conscience ; 
 for he sent for the apostle often, to converse with him, and intimat- 
 ed his readiness to receive a bribe. 
 
 'Doddridge. t Lardner, Vol. I. p. 25. 
 
243 ACTS. (xxiv. 22—27. 
 
 25. And as he discoursed of righteousness, tem- 
 perance, " continence^'''' and a judgment to come, Fe- 
 lix trembled, " was alarmed^'''' and answered. Go tliy 
 way for this time, '•'• for the present ;" when I have a 
 convenient season I will send for thee. 
 
 Although he felt no compunction himself, while the apostle was 
 insisting upon these topics, he was afraid that it might be felt by 
 his wife, who was a Jewess, and had had the advantage of a re- 
 ligious education. He, therefore, puts a sudden stop to Paul's dis- 
 course, and dismisses him. The subject about which Felix inquired 
 seems to have been faith in Christ, or the grounds of belief in his 
 divine mission as a prophet ; but, having satisfied the governor's 
 curiosity in these points, Paul was naturally led to make mention 
 of those grand principles of morality, which Christ came to en- 
 force, by the sanction of a resurrection from the dead, and a judg- 
 ment to come ; the recital of which was particularly well adapted 
 to the character of his audience. 
 
 26. He hoped, also, that money should have been 
 given him of Paul, that he might loose him : where- 
 fore, he sent for him the oftencr, and communed, 
 *' conversed,^'' with him. 
 
 As Felix permitted Paul's friends to have access to him, he 
 would soon perceive by the number and character of his visiters, if 
 he did not know it before, that he was highly respected by great 
 numbers of all ranks and conditions. He might, therefore, suppose 
 that his friends would be willing to raise a large sum, in order to 
 purchase liis liberty ; or, as the apostle had declared, that he came 
 up to Jerusalem to bring alms to iiis nation, he might suppose that 
 this money was not all distributed, and found his hopes on a large 
 bribe on what might be obtained from this quartet. But whatever 
 gave rise to his expectations, the apostle did not choose to gratify 
 them. As he had been accused of a crime, he was not willing to 
 procure his release from prison, in a niJTuner which must have been 
 a tacit acknowledgment of his guilt. 
 
 27. But after two years, Porcius Festus came in- 
 to Felix's room, " succeeded him as governor,'''' and 
 Felix, w illing to show the Jews a pleasure, left Paul 
 bound. 
 
 lie did not close his government with this act, merely to procure 
 popularity, but principally to avert the resentment of the Jews, 
 who were highly exasperated against him for his injustice and cru- 
 elty, in the adn)inisl;ation of his province, and who, he was afraid, 
 might follow him with their complaints to Rome ; — an event which 
 actually took place, notwitlistaiuiing this wicked artifice to prevent 
 it. Pilate was guilty of a more atrocious act of injustice, from a 
 like motive. 
 
XXV. 1—12.) ACTS. 249 
 
 1. Now wlien Festus was come into the province, 
 after three days he ascended from Ceesarea to Jeru- 
 salem. 
 
 2. Then the high-priest, and the chief of the Jews, 
 informed him against Paul, and besought favour against 
 him,* that they would send for him to Jerusalem, lay- 
 ing wait in the way to kill him. 
 
 Thesa men, who, on this occasion, intended to put Paul to death, 
 were probably some of the forty whom we read of before, as hav- 
 ing hiid themselves under an oatii, not to eat nor drink until they 
 had slain him ; and their design having been communicated to the 
 high-priest and chief persons in the nation, they join in endeavour- 
 ing to forward their wicked purpose, by requesting that Paul may 
 be brought up to Jerusalem. That persons of such rank should be 
 privy to such a plot, will not be surprising to those who consider 
 the state of Judiea at this time, when the country abounded with 
 assassins, and when the office of high-priest, according to Josephus, 
 was filled by a man of the most abandoned character. 
 
 4. But Festus answered, that Paul should be kept 
 at Ca3sarea, and that he himself would depart shortly 
 thither. 
 
 He had probably heard of the reason of his being first brought 
 to Csesarea, and suspected that a similar design was again formed. 
 
 5. Let them, therefore, said he, which among you 
 are able, go down with me, and accuse this man, if 
 there be any wickedness in him. 
 
 6. And when he had tarried among them more 
 than ten days, or, as some copies read, " not more than 
 eight or ten days,''"'^ he went down unto Ca^sarea, and 
 the next day, sitting in the judgment-seat, command- 
 ed Paul to be brought. 
 
 7. And when he was come, the Jews, which came 
 down from Jerusalem, stood round about, and laid 
 many and grievous complaints against Paul, which 
 they could not prove ; 
 
 8. While he answered for himself. Neither against 
 the law of the Jews, neither against the temple, nor 
 yet against Caesar, have I offended any thing at all. 
 
 ■" Some copies read, n*^' instead of K*t' ctutou. See Griesbach. 
 t See Griesbach. who adopts this reading, 
 vol III. 2 H 
 
250 ACTS. (xxv. 1—12. 
 
 The historian does not inlbrni us what the complaints brought 
 against iiim were, or what was liis (JelVnce : probably, because they 
 were both the same as before. 
 
 9. But Festiis, willing to do the Jews a pleasure, 
 answered Paul and said, Wilt thou go up to .Jerusa- 
 lem, and there be judged of these things before me ? 
 
 These words are repeated, verse 20, and the last words, " before 
 me," arc left out ; and they are to be omitted in both places ;* for 
 if he went up to Jerusalem, he was to bo tried before the Jewish 
 council. 
 
 10. Then said Paul, I stand at Cicsar's judgment- 
 seat, where I ought to be judged ; to the Jews have 
 I done no wrong as thou very well knowest, " as thou 
 mayest very well know.''^ 
 
 Festus might know Paul's innocence from the nature of the 
 charges, and from his defence. To stand at the judgment-seat of 
 the procurator was standing before Coesar's, from whom he receiv- 
 ed his commission. 
 
 11. For if I be an offender, or have committed 
 
 any thing worthy of death, 1 refuse not to die : but if 
 
 there be none of these things whereof these accuse 
 
 me, no man may deliver me unto them. I appeal 
 
 unto Caesar. 
 
 It is well known, that a Roman citizen, under a criminal charge, 
 might appeal from an inferior court to Cccsar, and that in this case 
 he was to be sent to Rome, and tried by persons holding a commis- 
 sion from the emperor. Of this privilege the apostle availed 
 himself in the present instance, despairing of justice from his 
 countrymen. 
 
 12. Then Festus, when he had conferred with 
 the council, 7iot the Sanhedrim, hut a number of per- 
 sons who attended the governor to give advice, answer- 
 ed. Hast thou appealed unto Csesar ? unto Csesar 
 shalt thou go. 
 
 REFLECTIONS. 
 
 1. From the language of Paul before Felix, we learn that the 
 gospel of Christ is of a moral tendency. No sooner has the apostle 
 satisfied the inquiries of the Roman governor respecting faith in 
 
 * The reader is not lo conclude from these words that there is ^ny external evi- 
 dence for the omission in this passage. — Editor. 
 
XXV. 1—12.) ACTS. .251 
 
 Christ, by showing the ground of liis belief of the Christian religion, 
 than he proceeds to discourse upon justice, and continence, and a 
 judgment to come ; asserting that these virtues were enjoined by 
 the gospel of Jesus, no less tlian by the law of Moses and tlie light 
 of nature, and that they received additional authority from the pros- 
 pect of a future judgment, the certainty of which was established 
 beyond all doubt, by the resurrection of Christ from the dead. 
 These, indeed, are not the only moral virtues which it enjoins, and 
 upon which this enlightened preacher insisted ; but they are more 
 particularly noticed by the historian, because they were the cause 
 of that alarm which occasioned the interruption of the discourse. 
 There were, doubtless, many others which he proved to have a 
 similar foundation in the Christian doctrine. Christianity, then, 
 does not consist, as some persons seem to suppose, in the belief of 
 certain speculative and abstruse articles of faith, much less in the 
 persuasion that Christ died to make atonement for our personal 
 sins, and to substitute something for our imperfect righteousness. 
 Its first and leading object is to inculcate upon men personal, social, 
 and divine virtues, and to enforce the practice of them by the awful 
 sanction of a future judgment, when every one will be called to 
 give an account of his conduct before an impartial judge, and be re- 
 warded or punished, according as he has observed or neglected 
 these duties. This is the great design of the gospel — a design 
 worthy of being countenanced by God, and calculated to promote 
 the best interests of man. Those who overlook this design are 
 ignorant of its fundamental principles. 
 
 2. We see the danger of an evil conscience. Those who have 
 rendered this power their enemy, by tiie commission of any crime, 
 are constantly liable to sufier by its reproaches and alarms; and 
 their happiness is never secure. Although its voice may for a time 
 be drowned in the noise and tumult of society and business, or may 
 be stupified by the intoxicating draught of pleasure, yet there are 
 occasions when it will have an opportuniry to speak ; and these 
 opportunities it will not fail to improve. Little was it to be ex- 
 pected that a prisoner, when called upon to speak, should be able 
 to say any thing which should alarm the apprehensions of his judge; 
 yet his language fills him with the most lively fear, not so much, 
 indeed, for himself as lor his less criminal associate, whose mind was 
 not hardened beyond the reach of remorse, and whose tranquillity 
 was necessary to his own peace. Felix had reflection enough to 
 know that conscience acknowledged no distinction of rank, that it 
 binds the rich as well as the poor, and that it is equally hostile to all 
 those, whatever their condition may be, by whom its dictates have 
 been violated. He well knew that the authority of example, the 
 violence of passion, and every other plea by which tlie offender en- 
 deavours to excuse his wicked conduct to himself, are of no avail 
 at the bar of conscience, and that nothing can avert the sentence of 
 this inexorable judge, if once called to exercise his authority. He 
 resolves, therefore, to hear no more from this awakening preacher, 
 lest the repose of conscience should be disturbed. Foolish and 
 wicked expedient, which could only serve a present purpose, but 
 could afford no lasting security ! Let it ever be remembered that 
 
252 ACTS. (XXV. 13—2:. 
 
 when the peace of the mind has once been destroyed by the com- 
 mission of sin, there is but one why in which it can be restored — 
 repentance and reformation. 
 
 SECTION XLII. 
 
 Paul drfends himself before Festus, in the presence of Agrippa 
 and liernice. 
 
 Acts xxv. 13—27.5 xxvi. 1—32. 
 
 13. And after certain days, king Agripjia and 
 Bernice came unto Caesarea, to salute, " pay their 
 respects to,'''' Festus, to compliment him on his appoint- 
 ment to the province. 
 
 This Agrippa was son of the Ilerodjking of Judasa, who persecut- 
 ed the church, and of whose tragical deatli we had an account in the 
 twelfth chapter of this history. He did not, however, succeed his 
 father ; the emperor Claudius thinking him too young, as he was no 
 more than seventeen years of age. Acquiring considerable terri- 
 tories in other quarters afterwards, he assumed the title of king, 
 which is here given him, and by whicli he is frequently denominated 
 by Josephus. That Luke did not consider him as king of Judaea, 
 is evident from his representing him as paying a visit to Festus.* 
 Bernice was sister to Agrippa and to Drusilla, the wife of Feli.t, 
 mentioned in the last chapter. The conduct of Bernice was not 
 free from censure, any more than that of her sister. She had been 
 married to her uncle Herod, and was now suspected of living in in- 
 cestuous intercourse with her brother. She was at one time in so 
 much favour with the emperor Titus Vespasian, that he would have 
 married her, had he not been prevented by the murmurs of the 
 Romans.! 
 
 14. And when they had been there many days, 
 Festus declared Paul's cause unto the king, saying, 
 There is a certain man left in bonds by Felix, 
 
 15. About whom, when I was at Jerusalem, the 
 chief priests and elders of the Jews informed me, de- 
 siring to have judgment against him : 
 
 16. To whom I answered, It is not the manner of 
 the Romans to deliver any man to die, before that he 
 who is accused have the accusers face to face, and 
 
 • Lardnor, Vol. I. p. 28. t Sec Tearce and Doddridge 
 
XXV. 13—27.) ACTS. 253 
 
 have license to answer for himself concerning the 
 crime laid against him. 
 
 How fundamental an article of the Roman law this was, may be 
 I inferred from the language of Cicero, the Roman orator, who reck- 
 ons it one of the highest charges against Verres, a Roman governor, 
 that he had condemned men who were absent, and without a hear- 
 ing.* From the conduct of the Jews upon this occasion, it ap- 
 pears that what they wanted from Festus was not a trial of Paul, 
 but a sentence of condemnation ; pretending that his guilt had 
 been already proved. 
 
 17. Therefore, when they were come hither, 
 without any delay, on the morrow I sat on the judg- 
 ment-seat, and commanded the man to be brought 
 forth ; 
 
 18. Against whom, when the accusers stood up, 
 they brought none accusation of such things as I sup- 
 posed, 
 
 19. But had certain questions against him of their 
 own superstition, " of their own religion,''^ and of 
 one Jesus, who was dead, who Paul affiimed to be 
 alive. 
 
 That Festus, in addressing Agrippa, who was a Jew, and who 
 had come to Caesarea to pay him a visit of compliment, should call 
 his religion a superstition, is not credible. Besides, we have other 
 examples in which the word is taken in a good sense for religion. 
 It ought, therefore, to be so rendered in this place. From the ve- 
 hement language of the Jews in accusing Paul, Festus supposed 
 that they charged him with some crime against the state. He was 
 surprised, therefore, to find that they only accused him of some re- 
 ligious errors, and especially of a mistake of so little consequence 
 as that of believing that a man who had been dead was alive. 
 
 20. And because I doubted of such manner of 
 questions, " because I was doubtful how to inquire here- 
 ojl^^ i. e. whether Jesus were alive after his death, I ask- 
 ed him whether he would go to Jerusalem, and there 
 be judged of these matters : 
 
 The fact being said to have taken place at Jerusalem, it would be 
 easy to procure information on the subject there. 
 
 21. But when Paul had appealed to be reserved 
 unto the hearing of Augustus, I commanded him to be 
 kept till 1 might send him to Ceesar. 
 
 Augustus here means Nero, each of the Roman emperors^ from 
 
 * Lardner, Vol. I. p. 230. 
 
254 ACTS. (xxv. 13—27. 
 
 tlio time of Octavius, having assumed this appellation. CjEsar, was 
 another name assumed by the Roman emperors from Julius Ca;sar, 
 the first of tiiem. 
 
 22. Then Agrippa said unto Festus, I would also 
 hear the man myself. To-morrow, said he, thou 
 shalt hear him. 
 
 Agrippa iiad doubtless heard of the Christians from his fatlier, 
 who had put James the apostle to death with the sword, and im- 
 prisoned Peter. His curiosit}' was, tliercforo, awakened to hear so 
 illustrious an advocate of this cause as Paul, who was ])robably 
 more celebrated than any of tlie other apostles, on account of his 
 early opposition to Christianity. 
 
 23. And on the morrow, when Agrippa was come, 
 and Bernice, with great pomp, and was entered into 
 the place of hearing, i. e. the room oj* audience used by 
 the governor^ and not a court of justice ; for Paul was 
 not now tried, with the chief captains and principal 
 men of the city, at Festus' commandment Paul was 
 brought forth. 
 
 24. And Festus said, King Agrippa, and all men 
 who are here present with us, ye see this man, about 
 whom all the multitude of the Jews have dealt with 
 me, " have applied to me," both at Jerusalem and 
 also here, crying, that he ought not to live any 
 longer. 
 
 25. But when I found that he had committed 
 nothing worthy of death, and that he himself hath 
 appealed to Augustus, 1 have determined to send 
 him ; 
 
 26. Of whom I have no certain thing to write 
 unto my Lord ; wherefore I have brought him forth 
 before you, and especially before thee, O king Agrip- 
 pa, that after examination had, I might have some- 
 what to write : 
 
 As Agrippa was a Jew, and well acquainted with Jewish customs, 
 he hoped that he might relieve him from his present embarrass- 
 ment, and enable him to describe in what the peculiar nature of 
 Paul's offence consisted. 
 
 27. For it seemeth to me unreasonable to send a 
 prisoner, and not withal to signify the crimes laid 
 against him. 
 
 At this time it is plain that there was no law of the Roman slate, 
 
XXV. 13—27.) ACTS. 255 
 
 as there was afterwards, pronouncing it a crime to be a Christian. 
 As the followers of Jesus conformed to the law of Moses, the Ro- 
 mans now considered them as composing one of the sects, of all 
 which were allowed the free exercise of their religion. 
 
 REFLECTIONS. 
 
 1. Tn the preceding history we see that it was an invariable 
 maxim of Roman jurisprudence that no man should be condemned 
 unheard, and without enjoying every aid for his defence which could 
 arise from confronting his accusers. This is, indeed, an essential 
 branch of criminal justice ; and small is the title to the praise of 
 equity in that judgment where it is not allowed. Happy would it 
 be for the world, if the same regard to propriety were observed in 
 forming a decision upon oiher matters. How often are actions and 
 characters condemned by us, without our hearing what men have 
 to offer in their defence ! How often are opinions pronounced to 
 be absurd, unscriptural, and dangerous, without inquiring into the 
 evidence on which they are founded, or their tendency to do harm ! 
 When disputes and contentions arise, how often do men decide in 
 favour of one party, before they hear their opponents ! If their 
 wish be to obtain a plausible excuse for censure or hatred, this meth- 
 od of judging is doubtless well calculated to answer their purpose ; 
 but nothing can be more hostile to their design, if they look for 
 truth and justice. The maxim of prudence is to hear both sides of 
 every question, and to suspend the judgment until each has been 
 examined. It was an observation which long since suggested itself 
 to the royal preacher, and which the experience of every day has 
 confirmed, that " he who is first in his own cause seemeth just, but 
 his neighbour cometh, and searcheth him.'' 
 
 2. Observe with what indifference men of the world look upon 
 the most important topics and characters in religion. The illus- 
 trious captain of our salvation, the most eminent prophet who ever 
 appeared in the world, whose distinguished endowments entitled 
 him to the character of the Sou of God, the patient martyr for the 
 truth, the perfect pattern of human excellence, who was honoured 
 with the privilege of being the first to rise from the grave to im- 
 mortal life — this distinguished personage is, in the language of a 
 Roman governor, one Jesus, an unknown and obscure individual. 
 His resurrection from the dead, the most interesting event which 
 ever took place, and which ought to have attracted the attention of 
 all men throughout the world, is a matter about which he has form- 
 ed no opinion, but must inquire. But wisdom is justified of her 
 children. The virtuous and the good have not failed to do honour to 
 Jesus and his doctrine in all ages. 
 
 3. How honourable to Paul is the declaration of the Roman 
 governor ! He has been detained two years in prison ; his enemies 
 have been repeatedly heard against him ; all the arts of oratory have 
 been employed to aggravate his offences, and to blacken his char- 
 
256 ACTS. (xxvi. 1—18. 
 
 actor ; lie has been examined by Felix ; he has been examined by 
 Festus. But in all tiipse trials not a shadow of guilt has been dis- 
 covered ; an impartial judge is ashamed to send him a prisoner to 
 Rome, because he can find nothing to allege against him. Such, 
 Christians, is the character of the first witnesses of your religion. 
 Can you doubt their testimony ? Can you believe them to be 
 wicked impostors ? 
 
 1. Then Agrippa said unto Paul, Thou art per- 
 mitted to speak for thyself. Then Paul stretched 
 forth the hand, and answered for himself, " made his 
 defence.'^'' 
 
 2. I think myself happy, king Agrippa, because 
 I shall make my defence this day before thee, touch- 
 ing all the things whereof I am accused of the Jews : 
 
 3. Especially, because I know thee to be expert 
 in all customs and questions which are among the 
 Jews : whereof, I beseech thee to hear me patiently. 
 
 Agrippa was the son of Herod Agrippa, a prince who professed a 
 great zeal for the Jewish religion, and who, no doubt, had all his 
 children instructed in it. Beside this advantage which Agrippa en- 
 joyed for becoming acquainted with the manners and customs of 
 the Jews, he had the important post of commanding the ten)ple, and 
 disposing of the sacred money, as well as of nominating the high- 
 priest ; — situations which would necessarily lead him to an inti- 
 mate acquaintance with their affairs, and particularly inform him of 
 the different sects whicli prevailed in the country. To make his 
 defence before so competent a judge, afforded Paul peculiar sat- 
 isfaction. 
 
 4. My manner of life from my youth, " since my 
 youtli,^^ which was at the first among my own nation 
 at Jerusalem, know all the Jews, 
 
 5. Which knew me from the beginning, (if they 
 would testify,) that after the most straitest sect, 
 " the strictest sect,'''' of our religion, I lived a Pharisee. 
 
 Paul was born at Tarsus in Cilicia, and brought up there till he 
 was a young man, when he came to Jerusalem, to complete his edu- 
 cation under Gamaliel. To tlie inhabitants of this place, therefore, 
 he might with propriety appeal for his past conduct, and for the 
 truth of the assertion that he was a Pharisee. 
 
 6. And now I stand, and am judged for the hope 
 of the promise made of God unto our fathers ; 
 
 7. Unto which promise our twelve tribes, instant- 
 
xxvi. 1—18.) ACTS. 257 
 
 Ij, " earnestly,^'' serving God, day and night, hope to 
 come ; for which hope's sake, " on account of which 
 hope,'''' king Agrippa, I am accused of the Jews. 
 
 The hope here referred to, seems to be the hope of the Messiah, 
 who was the subject of expectation among the Jews, at the time 
 when the apostle spoke, as he is at the present day. The doctrine 
 of a resurrection was disbelieved by the Sadducecs ; the apostle 
 could not, therefore, say that the twelve tribes hoped to come to this 
 promise, when he well knew that only a part of them looked for it. 
 Besides, if lie had referred to a resurrection, he could not have 
 asked, as he does in the next verse, why they thought a resurrection 
 from the dead impossible. To this it may be added, that it will be 
 difficult to find any passage in the Old Testament in which a resur- 
 rection is promised by God, although intimations may perhaps be 
 found there that it was the faith of some. 
 
 The apostle wishes to show Agrippa and the rest of his audience, 
 that in believing in the Messiah he admitted nothing but what had 
 been the common hope of the nation. The principal evidence of 
 this fact was, in his judgment, the resurrection of Jesus from the 
 dead ; but this they thought incredible, as he himself had once 
 thought. He therefore proceeds to show how his unbelief was 
 removed ; namely, by his seeing Jesus and receiving a message from 
 him. 
 
 8. Why should it be thought a thing incredible 
 with you that God should raise the dead ? 
 
 That is, raise to life Jesus who had been put to death. Into this 
 error he acknowledges that he himself had once fallen. 
 
 9. I verily thought with myself that I ought to 
 do many things contrary to the name, " against the 
 name,'''' of Jesus of Nazareth ; 
 
 10. Which thing I also did in Jerusalem ; and 
 many of the saints did I shut up in prison, having 
 received authority from the chief priests ; and when 
 they "were put to death, I gave my voice against 
 them. 
 
 He speaks of persons in the plural number, as being put to death, 
 as if they were many ; but he probably refers only to one, and that 
 Stephen. 
 
 11. And I punished them oft, or, " by punishing 
 them oft,''"' in every synagogue, I compelled them to 
 blaspheme, to revile the name of Jesus ; and, being 
 exceedingly mad against them, I persecuted them, 
 " / was pursuing them,'''' even to strange cities. 
 
 VOL. MI. 2 I 
 
258 ACTS. (xxvi. 1—18. 
 
 12. Whereupon, as I went to Damascus, with 
 authority and commission from the chief priests, 
 
 13. At mid-day, O king, I saw in the way a 
 light from heaven, above the brightness of the sun, 
 shining round about me and them who journeyed 
 with me. 
 
 14. And when we were all fallen to the earth, 
 I heard a voice speaking unto me, and saying in the 
 Hebrew tongue, Saul, Saul, why persecutest thou 
 me ? it is hard for thee to kick against the goad. 
 
 This familiar proverb represented to me the fully and danger of 
 my undertaking. 
 
 15. And I said. Who art thou, Lord ? And he 
 said, I am Jesus, whom thou persecutest : 
 
 16. But rise, and stand upon thy feet ; for I have 
 appeared unto thee for this purpose, to make thee a 
 minister and a witness, both of these things which 
 thou hast seen, and of those things in the which 
 I will appear unto thee ; 
 
 More than one instance has already occurred in the course of this 
 history, of Jesus' appearing personally to Paul, agreeably to the de- 
 claration which he now makes. It was on some one of these occa- 
 sions that he received from him the knowledge of the gospel. For 
 he says, I neither received it of man, neither was I taught it, but by 
 the revelation of Jesus Christ.* 
 
 17. Delivering thee from the people, i e. the 
 
 Jews, and from the Gentiles, unto whom I now send 
 
 thee ; 
 
 It appears hence that the apostle had a commission to preach the 
 gospel to the Gentiles from the beginning, although he did not exer- 
 cise it till some time afterwards. 
 
 18. To open their eyes, and to turn them from 
 darkness to light, and from the power of Satan unto 
 God ; that they might receive forgiveness of sins, and 
 inheritance among them which are sanctified by faith 
 in me. 
 
 By these expressions, nothing more is intended than a conversion 
 from heathenism to Christianit}'. Gentiles are in the New Testa- 
 ment denominated sinners, and unholy ; they are represented as in 
 a state of darkness, and subject to the authority of Satan, an imagi- 
 nary being, the supposed patron of wickedness. By their professing 
 
 * Galaliaus i. 12. 
 
xxvi. 19—32.) ACTS. 259 
 
 faith in Christ, all these characters are reversed ; they are transfer- 
 red into the kingdom of God ; they are enlightened, forgiven, and 
 sanctified. This language is well illustrated by a parallel passage in 
 the epistle of Paul to the Colossians, i. 12 — 14, where, speaking 
 of the conversion of that people, he says, " Giving thanks unto the 
 Father, which has made us meet to be partakers of the inheritance 
 of the saints in light, who hath delivered us from the power of dark- 
 ness, and hath translated us into the kingdom of his dear Son, in 
 whom we have redemption through his blood, even the forgiveness 
 of sins." 
 
 The story of Paul's conversion, though now repeated for the third 
 time, has not ceased to be interesting, but is accompanied with such 
 additional circumstances or remarks, as serve to throw fresh light 
 upon the subject, to display the eloquence of their narrator, and to 
 confirm our faith in the event. The appeal which is made to king 
 Agrippa, a Jew, well acquainted with the transactions of his own 
 nation, for the truth of the principal circumstances of this story, 
 gives it, in particular, fresh claims to our credit. For they cannot 
 be denied by him, and, when joined with the testimony of the proph- 
 ets, they almost persuade him, as we afterwards find, to become a 
 Christian. If they have not completely this effect, it is not from a 
 deficiency in the evidence, but from the influence of fashion, and 
 the fear of disgrace. These motives often control the convictions 
 of the mind, and prevent it from giving assent to the plainest truths. 
 
 19. Whereupon, O king Agrippa, I was not diso- 
 bedient unto the heavenly vision ; 
 
 The word vision, sometimes signifies in Scripture an appearance 
 presented to the mind or fancy only, in opposition to what is the 
 object of the senses : but in this place it is used to express what is 
 real and what is actually seen. Hence Paul says, " Am I not an 
 apostle ? Have I not seen the Lord ?" 
 
 20. But showed first unto them of Damascus, and 
 at Jerusalem, and throughout all the coasts, " all the 
 country,^'' of Judaea, and then to the Gentiles, that 
 they should repent and turn to God, and do, " by 
 doings'''' works meet for repentance, i. e. suitable to 
 repentance. 
 
 The meaning of the word repentance, has been noticed more than 
 once in the course of this history, namely> the abandonment of 
 heathen and Jewish errors ; and it is connected with the forgive- 
 ness of sins before explained. They were further exhorted to turn 
 to God by doing works of repentance, i. e. to return to the service 
 of God, by acting in a manner becoming their new profession. 
 
 21. For these causes, ^^Jor these thingSy"^ the 
 
260 ACTS. (xxvi. 19—32. 
 
 Jews caught me in the temple, and went about to 
 kill me : 
 
 22. But having obtained help of God, (agreeably 
 to the promise, V. 16,) I continue unto this day, wit- 
 nessing both to small and great, saying, none other 
 things than those which the prophets and Moses did 
 say should come : 
 
 Bishop Pearce thinks, that the name of Moses is an interpolation 
 in this phice, because it follows that of the prophets, which it ought 
 to have preceded ; and when they are again mentioned in the twen- 
 ty-seventh verse, the name of Moses is omitted. 
 
 23. That Christ should suffer, and that he should 
 be the first that should rise from the dead, and should 
 show light unto the people, and to the Gentiles, " that 
 being the first that should rise from the dead, he should 
 show light unto the people and to the Gentiles.'''' 
 
 That Christ was the first that rose from the dead, is the language 
 of Paul, and not of the prophets, whose testimony goes no further 
 than his sufferings, and his being a light to the Gentiles. The 
 method by which this light was to be communicated, — a resurrection 
 from the dead, to eternal life, remained a mystery till the actual ap- 
 pearance of Christ. Nothing can more distinctly mark out the age 
 of the Messiah, than the prediction that he should be a light to the 
 Gentiles : no prophet beside Jesus, and those authorized by him, 
 ever proposed to the Gentiles to enter into covenant with Jehovah. 
 
 24. And as he thus spake for himself, " when he 
 was in this part of his defence,''"' Festus said, with a 
 loud voice, (referring to Paul's vision, which he sup- 
 posed to be the effect of a disordered imagination,) 
 Paul, thou art beside thyself; much learning doth 
 make thee mad. 
 
 25. But he said, I am not mad, most noble Fes- 
 tus, but speak forth the words of truth and soberness. 
 
 26. For the king knoweth of these things, be- 
 fore whom, also, I speak freely, " ivith confidence,^'' 
 for I am persuaded that none of these things are hid- 
 den from him ; for this thing was not done in a 
 corner. 
 
 27. King Agrippa, believest thou the prophets ? 
 I know that thou believest them. 
 
xxvi. 19—32.) ACTS. 261 
 
 It is probable that Paul was proceeding to mention some of the 
 prophecies which proved Jesus to be the Christ, had he not been 
 interrupted by Agrippa. 
 
 28. Then Agrippa said unto Paul, Almost thou 
 persuadestme to be a Christian. 
 
 29. And Paul said, I would to God, that not only 
 thou, but also all that hear me this day, were both 
 almost and altogether such as I am, except these 
 bonds. 
 
 This refers to the guards by whom he was surrounded, or to his 
 being a prisoner ; for his person was not bound. 
 
 30. And when he had thus spoken, the king rose 
 up, and the governor and Bernice, and they that sat 
 with them. 
 
 So strong was the impression made upon the mind of Agrippa, 
 by the language of Paul, that he could bear to hear him no more, 
 fearing that he might be compelled to yield to his arguments. He, 
 therefore, puts a stop to the defence by rising up ; and his compan- 
 ions follow his example. 
 
 31. And when they were gone aside, they talked 
 between themselves, saying, This man doth nothing 
 worthy of death or of bonds. 
 
 32. Then said Agrippa unto Festus, This man 
 might have been set at liberty, if he had not appealed 
 unto Caesar. 
 
 Observe the dignity and value of those prospects which the gos- 
 pel of Christ communicates. They induce a prisoner to prefer his 
 situation to that of a Roman governor, surrounded with the ensigns 
 of power ; to that of a royal prince, seated upon a throne; and the 
 best wish that he can form for them is, that they may become like 
 himself, believers in Christianity. This faith, he is persuaded, will 
 confer upon them more real dignity j'more solid happiness, than the 
 pleasures of a court or the authority of a prince. For, to use his 
 own language, although he appears as sorrowful he is always rejwic- 
 ing ; poor, yet making many rich : as having nothing, but possessing 
 all things. The same happiness, Christians, is yours. If you know 
 its value, you will prefer it to all the honours and pleasures of the 
 world. 
 
262 ACTS. (xxvii. 1—26. 
 
 SECTION XLIII. 
 PauFs Voyage and Shipwreck. 
 
 Acts xxvii. 1 — 44. 
 
 1. And when it was determined that we should 
 
 sail into Italy, they delivered Paul and certain other 
 
 prisoners unto one, named Julius, a centurion of 
 
 Augustus's band. 
 
 From the writer's making use of the plural number, in this verse, 
 it appears that he was a companion of Paul in the voyage. This 
 circumstance enabled them to give so particular an account of it. 
 The port from which they sailed was Cssarea. 
 
 2. And entering into a ship of Adramyttium, we 
 launched, meaning to sail by the coast of Asia; 
 " entering into a ship of Adramyttium, which was 
 hound to the coasts of Asia, we set sail ;" one Aristar- 
 chus, a Macedonian, of Thessalonica, being with us. 
 
 He was a Christian brother, who, as well as Luke, accompanied 
 the apostle in his travels, and is afterwards mentioned as his fellow- 
 prisoner at Rome. Col. iv. 10. 
 
 3. And the next day we touched at Sidon, a city 
 of Phoenicia. And Julius courteously entreated Paul, 
 and gave him liberty to go unto his friends to refresh 
 himself. 
 
 He permitted him to experience the attention of Christian 
 friends, who might furnish him with necessaries for the voyage. 
 
 4. And when we had launched from thence, we 
 
 sailed under Cyprus, because the winds were contrary. 
 
 They sailed under the north, rather than the south-side of the 
 island, in order to shelter themselves from the violence of the 
 wind. 
 
 5. And when we had sailed over the sea of Cilicia 
 and Pamphylia, we came to Myra, a city of Lycia. 
 
 6. And there the centurion found a ship of Alex- 
 andria, laden with wheat, as it should seem, sailing 
 into Italy, and he put us therein. 
 
 7. And when we had sailed slowly many days, 
 and scarce were come over against Cnidus, a promon- 
 
xxvli. 1--26.) ACTS. 263 
 
 tory on the continent of Asia, the wind not suffering 
 us, " the wind opposing ?«.<?," we sailed under Crete, 
 a large island now called Candia, over against Sal- 
 mone, or, " by Salmone,^^ a promontory on the island; 
 
 8. And, hardly passing it, came unto a place 
 which is called the Fair Havens, the principal port, 
 and still called by the same name, nigh whereunto was 
 the city of Lasea. 
 
 9. Now, when much time was spent, and when 
 sailing was now dangerous, because the fast was now 
 already past, Paul admonished them ; 
 
 The fast was that of the Atonement, observed on the tenth day 
 of Tisri, or the nineteenth of September, and near the approach 
 of winter. 
 
 10. And said unto them, Sirs, I perceive that this 
 voyage will be with hurt, ^^ with injury,'''' and much 
 damage, not only of the lading and ship, but also of 
 our lives. 
 
 This he declared, probably, from his own natural sagacity, with- 
 out any divine assistance : the final issue of the voyage, was not 
 comnumicated to him till afterwards. To justify the conduct of 
 Paul in thus giving his opinion to mariners, it has been observed, 
 that he had often been at sea, in the diflerent journies which he 
 undertook, and might thence acquire some knowledge of maritime 
 aflairs. From himself we learn, tliat he had often been exposed 
 to great danger on this element, having, as he tells us, been thrice 
 shipwrecked, and having spent a night and a day floating in the 
 deep. 
 
 11. Nevertheless, the centurion believed the mas- 
 ter and the owner, " the pilot and the master,'''' of the 
 ship, more than those things which were spoken by 
 Paul. 
 
 12. And because the haven was not commodious 
 to winter in, the more part advised to depart thence 
 also, if by any means they might attain to Phenice, 
 and there to winter, which is a haven of Crete, and 
 lieth towards, " looketh towards,'''' the south-west and 
 north-west. 
 
 Having two diflerent aspects, this harbour would be sheltered 
 from most winds. 
 
 13. And when the south wind blew softly, suppo- 
 sing that they had obtained their purpose, i. e. that 
 
2G4 ACTS. (xxvii. 1—26. 
 
 this wind loould enable them to accomplish it, loosing 
 thence, they sailed close by Crete. 
 
 14. But not long after, there arose against it a 
 tempestuous wind, called Euroclydon. 
 
 As this word never occurs in any other author, it is not easy to 
 ascertain what kind of wind it means; hut it was probably tl)e 
 same with that which is now called a Levanter, and which is not 
 confined to one point, but blows from the northeast or south-east. 
 From the fears entertained on the present occasion of being driven 
 to the coasts of Africa, it should^seem that it came from the north- 
 east; as such a wind would carry them directly to that quarter. 
 
 15. And when the ship was caught, ^^ teas carried 
 away with it,^^ and could not bear up into the wind, 
 we let her drive : 
 
 16. And running up under a certain island called 
 Clauda, at the western extremily of the island.) we 
 had much work to come by the boat, " to make 
 ourselves masters of the boat ,•" 
 
 17. Which when we had taken w^^, to -prevent it 
 from being staved, they used helps, they called for the 
 assistance of all, undergirding the ship, throwing cables 
 round it to prevent it bulging ; and, fearing lest they 
 should fall into the quicksands, m the Greek, the Syr- 
 tis, a sand-bank on the coast of Africa, noted for ship- 
 wrecks, strake sail, and so were driven. 
 
 18. And, being exceedingly tossed with a tem- 
 pest, the next day they lightened the ship, by casting 
 out the heaviest and least valuable articles. 
 
 19. And the third day we cast out with our own 
 hands the tackling of the ship, perhaps, " the lading 
 of the ship ;^^ for the tackling could not add much to 
 its weight. 
 
 20. And when neither sun nor stars in many days 
 appeared, and no small tempest lay on us, all hope 
 that we should be saved was then taken away. 
 
 As the compass was not then discovered, if the sun and stars 
 were not seen, there was nothing whereby to guide their course. 
 
 21. But, after long abstinence, Paul stood forth in 
 the midst of them, and said, Sirs, ye should have 
 
xxvii. 27—44.) ACTS. 265 
 
 hearkened unto me, and not have loosened from Crete, 
 and to have gained, " to get,^^ this harm and loss. 
 
 22. And now I exhort jou to be of good cheer, 
 " of good courage ;" for there shall be no loss of any 
 man's life, among you, but of the ship : 
 
 23. For there stood by me this night an angel of 
 God, " of the God,'''' whose I am, and whom I serve, 
 
 24. Saying, Fear not, Paul. Thou must be 
 brought before Cassar, and lo, God hath given thee all 
 them that sail with thee. 
 
 Paul had, probably, prayed for their lives ; and God was gra- 
 ciously pleased to comply with his request. 
 
 25. Wherefore, Sirs, be of good courage ; for I 
 believe God, ^^ I trust in God,^^ that it shall be even 
 as it was told me, 
 
 26. Howbeit, " moreover, ^^ we must be cast on a 
 certain island. 
 
 Observe, the advantage which religion gives to men in the most 
 critical and trying situations. A:nidst the horrors of the tempest, 
 while the ocean every moment threatens destruction, while every 
 heart is overwhelmed with despair, the Jewish prisoner, conscious 
 of the favour and protection of the Almighty Being, whose he is, 
 and whom he professes to serve, is calm and undisturbed, courageous 
 and thankful. He alone is capable of reviving the drooping spirits 
 of his companions. He well knew that the raging sea and furious 
 hurricane were under the control of Omnipotence ; and that wher- 
 ever he has promised security, his engagement will be fulfilled. 
 Endeavour, my brethren, to acquire a like temper. Cultivate the 
 same exalted ideas of divine power : perform your duty at all 
 times with the same zeal and ardour as this eminent servant of the 
 Most High, and you will enjoy the same serenity, you will display 
 the same greatness of mind. 
 
 27. But when the fourteenth night was come, as 
 we were driven up and down in Adria, about midnight 
 the shipmen deemed that they drew near to some 
 country. 
 
 The Adriatic sea was not limited by the ancients to the gulph 
 which now bears that name, but included the lonianj which lay 
 
 VOL. III. 2 K 
 
266 ACTS. (xxvii.27— 44. 
 
 without the gulph, and in which this ship was now tossed by the 
 tempest. 
 
 28. And sounded, and found it twenty fathoms ; 
 and when tliey had gone a little farther, they sounded 
 again, and found it fifteen fathoms. 
 
 29. Then, fearing lest we should have fallen, 
 *' lest we should fall,^^ upon rocks, they cast four 
 anchors out of the stern, and wished for the day. 
 
 30. And as the shipmen were about to flee out of 
 the ship, when they had let down the boat into the 
 sea, under colour as though they would have cast 
 anchors out of the fore-ship, or lohat is usiialhj culled 
 the forecastle ; 
 
 31. Paul said unto the centurion and to the sol- 
 diers, Except these abide in the ship, ye cannot be 
 saved. 
 
 Without the assistance of the sailors, the ship would naturally 
 be unmanageable, and incapable of being conducted toward the 
 shors. 
 
 32. Then the soldiers cut off the ropes of the 
 boat, and let her fall off, in order to prevent the intend- 
 ed escape. 
 
 33. And while the day was coming on, Paul 
 besought them all to take meat, saying, This day is 
 the fourteenth day that ye have tarried, and contin- 
 ued fasting, having taken nothing. 
 
 These words cannot be understood literally, as if the crew had 
 been absolutely without food for so long a period ; for then they 
 must have perished by famine ; but they had taken nothing compara- 
 tively, having been reduced, probably, to short allowance. For 
 although the ship might be a corn vessel, and we read afterwards 
 of wheat being thrown into the sea, it is probable that the greater 
 part of it had been disposed of in that way before, and that this 
 was no more than what was thought absolutely necessary for supply- 
 ing their wants till they came to land. 
 
 34. Wherefore, I pray you to take some meat; for 
 this is for your health, ^'- for this concerns your safety;'^'' 
 for there shall not a hair fall from the head of any of 
 you. 
 
 A proverbial expression, signifying that they should be safe. 
 
 35. And when he had thus spoken, he took bread, 
 
xxvil. 27—44.) ACTS. 267 
 
 and gave thanks to God in the presence of them all, 
 and when he had broken it, he began to eat. 
 
 36. Then were thej all of good cheer, ^'- then were 
 they all encouraged,'''' and they also took some meat. 
 
 They seem now to have believed Paul, in respect to the assuran- 
 ces which he gave them that their lives should be preserved. 
 
 37. And we were in all in the ship two hundred, 
 threescore and sixteen souls. 
 
 38. And when they had eaten enough, they light- 
 ened the ship, and cast out the wheat into the sea. 
 
 39. And when it was day, they knew not the land ; 
 but they discovered a certain creek, " a bay,^^ with a 
 shore, into the which they were minded, ^'■they resolv- 
 cf/," if it were possible, to thrust in the ship. 
 
 40. And when they had taken up the anchors, 
 they committed themselves unto the sea, " cutting 
 away the anchors they left them in the sea,^^ and loosed 
 the rudder-bands, and hoisted up the mainsail to the 
 wind, and made toward shore. 
 
 The rudders of this ship, (for the ancients made use of two,) 
 had probably been fastened with chains, while the vessel was driven 
 before the wind, but were now loosed to direct its course. 
 
 41. And falling into a place where two seas met, 
 i. e. a point of land washed on either side by the sea, 
 they ran the ship aground, and the forepart stuck fast 
 and remained unmoveable, but the hinder part was 
 broken with the violence of the waves. 
 
 42. And the soldiers' counsel was to kill the pris- 
 oners, lest any of them should swim out, and escape. 
 
 An inhuman and barbarous proposal, but sufficiently agreeable to 
 the manners of the times. 
 
 43. But the centurion, willing to save Paul, kept 
 them from their purpose ; and commanded that they 
 which could swim should cast themselves first into the 
 sea, and get to land : 
 
 44. And the rest, some on boards, and some 
 on broken pieces of the ship ; and so it came to pass 
 that they escaped all safe to land. 
 
268 ACTS. (xxviii. 1—16. 
 
 In this chapter \vc have a striking picture of those distresses and 
 dangers to which many persons are exposed, wlio trust their safety 
 to the unstahle winds and waves: but if we experience these dis- 
 tresses ourselves, or hear of them from others, or of something 
 more calamitous tiian what is here recorded, let us not arraign the 
 wisdom or goodness of the Divine Being, for exposing his children 
 to them, by assigning so large a portion of the globe to the watery 
 element: for it is by this element that the deficiencies of one 
 country are supplied from the abundance of another, and the 
 miseries of famine averted. It is by this tliat we have easy access 
 to the ren)otest nations, and make the rich productions of their soils 
 or the happy fruits of their skill our own; that we enjoy in our 
 own houses the treasures of the eastern and western world, without 
 the inconveniences of a scorching sun or pestilential climate, and 
 convey to them the valuable exchange of our knowledge, our 
 arts, and our manufactures. Ihus the advantages of every soil, of 
 every climate and country, are rendered the common blessings of 
 all the inhabitants of the earth, and the whole mass of mankind is 
 connected together as one family. Let no one, therefore, censure 
 a part of the plan of Divine Providence, whicii is productive of so 
 much benefit. If aff'ecting examples of distress and shipwreck in 
 the deep sometimes appear, yet those instances are but tew; while 
 those of prosperous voyages andsafeconveyanceare many. Besides, 
 we are not without hope that these evils, however great they may be at 
 present, will be greatly alleviated, if not entirely removed. By the 
 discovery of the compass and other improvements, the dang'^rs and 
 uncertainty of navigation have been greatly diminished ; and who 
 will presume to say that the bounty of Providence or the skill of 
 man, in relation to this subject, is exhausted ? 
 
 SECTION XLIV. 
 
 Paul and Jiis companions are hospitably received on the island of 
 Melita. He pursues his voyage, and arrives at Rome. 
 
 Acts xxviii. 1 — IG. 
 
 1. And when they were escaped, then they knew 
 that the island was called Melita. 
 
 This island lies between Sicily and Africa, and is now called 
 Malta The circumstances of the apostle's shi|)wreck and residence 
 here, produced a kind of superstitious veneration for the place, 
 in consequence of which it was given to the knights of St. 
 John of Jerusalem, when they were expelled by the Turks from 
 Rhodes. These knights continued to occu|)y it, till it was lately 
 taken possession of by the French. Several learned men have in- 
 deed maintained of late that the place of the apostle's shipwreck 
 was not the African, but the Illyrian Melita, another island bearing 
 
xxviii. 1—16.) ACTS. 269 
 
 the same name in the Adriatic sjiilph, and now called Melada. But 
 (he course which he observes in his passage hence to Rome, plainly 
 shows, I conceive, tliat he must have come from Malta, and not 
 Melada.* 
 
 2. And the baibarous people showed us no little 
 kindness: for thej kindled a fire, and received us 
 every one, because of the present rain, and because 
 of the cold. 
 
 It is well known that the Latins and Greeks called all nations 
 barbarous who spoke a lansnage different from their own. Hence 
 the inhabitants of this island are so called, being a colony of the 
 Phoenicians, and S|)eakin2[ that language. That they were not an 
 uncivilized people appears tVom their behaviour, which is full of 
 humanity and kindness. That a very considerable degree of cold 
 accompanies rain, even in southerly and warm climates, is a fact 
 well established by the testimony of travellers. We are not, 
 therefore, to be surprised that it siiuuld be felt at Melita. 
 
 3. And when Paul had gatliered a bundle of sticks, 
 and laid them on the fire, there came a viper out of 
 the iieat, ^^ driven out by the lieat,''^ and fastened upon 
 his hand. 
 
 4. And when the barbarians saw the venomous 
 beast, " the animaW'' hang on his hand, they said 
 among themselves. No doubt tiiis man is a murderer, 
 whom, though he hath escaped the sea, yet vengeance 
 sufifereth not to live. 
 
 5. And he shook off the animal into the fire, and 
 felt no harm. 
 
 6. Howbeit, ^^nevertheless,'''' they looked when 
 he should have swollen or fallen down dead suddenly; 
 but after they had looked a great while, and saw no 
 harm came to him, they changed their minds, and 
 said that he was a god. 
 
 The bite of this animal is well known to be mortal, and accom- 
 panied with such swellings and inflammations as the inhabitants 
 expected. Such, no doiibr, would have been its effects in the 
 present case, had not the apostle been miraculously healpd by the 
 power of God ; the more especially, as the wound was inflicted by 
 the venomous creature, when enraged by heat. In this instance, 
 therefore, tlie promise of Ciirist to his disciples was literally accom- 
 plished, Mark xvi. 18, "They shall take up serpents, and if they 
 shall drink any deadly thing, it shall not hurt them." 
 
 * Theolog. Repos. Vol. IV. p. 39. 
 
270 ACTS. (xxviii. 1—16. 
 
 7. Ill the same quarters were possessions of the 
 chief man of the island, whose name was Publius, 
 either the Roman governor, to which people the island 
 loas subject, or a Roman of rank, who received us, 
 and lodged us three days courteously. 
 
 8. And it came to pass, "i7 happened^ that the 
 father of Publius lay sick of a fever and of a bloody 
 flux; to whom Paul entered in, and prayed, and laid 
 his hands on him, and healed him. 
 
 Paul laid his hands upon him to point out for whom he prayed, or 
 to show that the divine virtue came from himself. 
 
 9. So when this was done, others also, who had 
 diseases in the island, came, and were healed ; 
 
 10. Who also honoured us with many honours, 
 *' with many presents,'''' and when we departed, they 
 laded us with such things as were necessary, they put 
 on hoard the ship things necessary for the voyage. 
 
 11. And after three months, we departed in a 
 ship of Alexandria, which had wintered in the isle, 
 whose sign was Castor and Pollux. 
 
 This ship, as well as that in which the apostle first embarked, 
 was probably carry ins^ corn from Alexandria to Rome. In such a 
 voyage, the island of Malta would lie directly in her course, and, 
 from the excellence of its iiarbours, be a convenient place in which 
 to spend the winter, to avoid the storms which prevail at that season, 
 and which were so nearly fatal to the apostle and his ship's com- 
 pany. The same thing cannot be said of the other island, wliich 
 has no good harbours, and is quite remote from the line of sailing. 
 This serves to confirm what was before said about the identity of 
 Melita and iMalta. 
 
 Castor and Pollux, according to the theology of the heathens, 
 were the twin-sons of Jupiter, and ranked among the gods. To 
 the protection of one or both these deities the ship was entrusted, 
 and carved images of them were fixed in some conspicuous part of 
 it. To mention what sign the ship bore, may appear to some unworthy 
 of the historian : but it served to distinguish this ship from another, 
 and to record the kindness which they experienced from the com- 
 mander. It is also one of those particulars in a narrative, a refer- 
 ence to which gives it credibility. 
 
 12. And landing at Syracuse, a port in the island 
 of Sicily, we tarried there three days. 
 
 This place lay directly in their passage from Malta to Rome 
 
 13. And from thence we fetched a compass, 
 
xxviii.i— 16.) ACTS. 271 
 
 " coasted roimd,^^ and came to Rhegium, a sea-port 
 in the most southern part of Italy, and after one day, 
 the south wind blew, and we came on to Puteoli, a 
 celebrated town on the bay of Naples ; 
 
 There were Christians at this phice before the arrival of the 
 apostle and his companions, probably in consequence of the inter- 
 course which the inhabitants had with foreign nations. 
 
 14. Where we found brethren, and were desired 
 to tarry with them seven days ; and so we went 
 toward Rome. 
 
 15. And from thence, when the brethren heard of 
 us, they came to meet us as far as Appi Forum, about 
 fifty miles from Rome, and the Three Taverns, or, 
 
 " Tres Tabernce,^^ distant about thirty miles from the 
 city. 
 
 We read of strangers of Rome being at Jerusalem on the day of 
 Pentecost. It is probable, therefore, that Christianity was taught 
 in that city upon their return. We know that a church had been 
 long established in this metropolis of the world ; for the apostle 
 had written his epistle to the Romans several years before this 
 time. The members of this church came out to meet Paul, to 
 testify their respect for his character. 
 
 Whom when Paul saw, he thanked God, and took 
 courage. 
 
 Before this time he had been a little dejected by the prospect of 
 appearing alone before the emperor of Rome, to take his trial ; but 
 the sight of so many Christian friends, by whose society he might 
 be refreshed in his confinement, and who might aid his design of 
 doing good, revived his spirits, filled his heart and lips with grati- 
 tude to the great Disposer of all events, and enabled liim to 
 proceed with cheerfulness and vigour. 
 
 16. And when we came to Rome, the centurion 
 delivered the prisoners to the captain of the guard : 
 but Paul was suffered to dwell by himself, with a 
 soldier that kept him. 
 
 This distinction was made between him and the other prisoners, 
 probably, in consequence of the representations given of his char- 
 acter and behaviour by Julius, the centurion who had conducted 
 him to Rome. 
 
272 ACTS. (xxviii. 1—16. 
 
 REFLECTIONS. 
 
 1. How commendable was tlie conduct of these islanders, in 
 their readiness to relieve the unfortunate sufferers by shipwreck ! 
 They have furnished an example of attention and liumanity, in 
 reading of which the more enlightened professors of the };ospcl 
 may well blush, who fiequently, with a barbarity that would dis- 
 grace savages, take away what the fury of the tempests has spared, 
 and endeavour to add to distress, instead of alleviating it. The 
 dictates of nature had taught these men to behave in a different 
 manner. Their hearts were open to the impressions of pity, and 
 every selfish passion was extinguished and lost in the divine power 
 of sympathy. In the calamities which they beheld, they recognized 
 evils which they themselves had already experienced, or might one 
 day suffer, and cheerfully gave that relief, which, in like circum- 
 stances, they would reasonably desire. Justly was their meritori- 
 ous conduct rewarded by that Providence, which suffers not a cup 
 of cold water presented to the distressed to pass unnoticed, by 
 healing their sick, and sending among them the doctrine of the 
 gospel. But double vengeance must they expect, who trample 
 upon all the principle.s of humanity, by making the unfortunate 
 and helpless their prey. 
 
 2. In the opinion which these islanders formed of Paul, when 
 they saw him attacked by a venomous creature, whose bite was 
 mortal, we perceive a disposition to judge of men's characters by 
 their condition, and to conclude that there must be uncon)mon 
 guilt, wherever there are uncommon calamities — a conclusion 
 which is certainly false and dangerous ; for it not only misleads 
 the j:idgment, but perverts the heart. For such an error, in the 
 present instance, we may find a ready apology in the ignorance of 
 those who had fallen into it, who were unacquainted with the 
 true God and with the character of his providence: but it cannot 
 be so easily excused, when found, a^, alas, is to:) often the case, 
 among Christians, whose religion plainly inculcates upon them this 
 maxim, that although virtue be, upon the whole, accorn[)aniod with 
 happiness, anl vice with misery, yet, in regard to particular events 
 and circumstances, all thmgs come alike to all, and one event 
 happeneth to the righteous and to the wicked. 
 
 3. When men are employed in useful undertakings, and espe- 
 cially when they suffer in a good cause, let us do every thing in 
 our power to encourage their exertions or to alleviate their suffer- 
 ings. Such was the conduct of these pious Romans toward the 
 apostle; and it proved like a cordial to his heart. If this divine 
 messenger, conscious as he was of possessing miraculous powers, 
 and of being under divine direction, experienced the benefit of 
 such assistance, it must be still more necessary for ordinary Chris- 
 tians. Let us not, therefore, withhold from them services which 
 are so easily performed. They are recommended upon the plain 
 
xxvill. 17—31.) ACTS. 273 
 
 principles of humanity and benevolence ; they are also enjoined 
 by the authority of our Master, who has pronounced a severe sen- 
 tence of condemnation upon those who refuse to visit and comfort 
 his disciples, when in prison or in bonds. 
 
 SECTION XI.V. 
 
 Paul addresses lams elf to the Jews at Rome, who are divided in 
 their oj)i7iions. He continues for two years preaching the gospel. 
 
 Acts xxviii. 17 — 31. 
 
 17. And it came to pass, that after three days, 
 Paul called the chief of the Jews together, and when 
 they were come together, he said unto them, Brethren, 
 thouojh J have committed nothing against the people 
 or customs of our fathers, yet was I delivered prisoner 
 from Jerusalem into the hands of the Romans, 
 
 18. Who, when they had examined me, would 
 have let me go, because there was no cause of death 
 in me. 
 
 19. But when the Jews spake against it, I was 
 constrained to appeal unto Caesar ; not that I had 
 ought to accuse my nation of. 
 
 20. For this cause, therefore, have I called for 
 
 you, to see you, and to speak with you ; because that 
 
 for the hope of Israel I am bound with this chain. 
 
 As Paul came to Rome as a prisoner, he was well aware that the 
 Jews would entertain ah unfavourable opinion of him ; especially 
 when they heard that he was a prisoner for acting contrary to the 
 customs of their ancestors, to which they were all zealously 
 attached. To remove this impression, he assures them that the 
 Romans, by whom he had been examined, had judged him inno- 
 cent, and were willing to let him go; and that if their countrymen 
 did not concur in this opinion, it was only in consequence of his be- 
 lieving that God had raised up that illustrious person who was the 
 common hope of the whole nation ; in short, that he was guilty of 
 no crime but that of being a Christian. But his motives for 
 becoming one he was willing to explain. To this the Jews reply, 
 that neither by letter nor by word of mouth had any evil been 
 reported of him ; that, therefore, they were not prejudiced against 
 him, but willing to hear what ^e had to say in defence of himself 
 
 VOL. III. 5 L 
 
274 ACTS. (xxviii. 17—31. 
 
 and the Christians ; although they entertained little hope of being 
 convinced, since they found that Christians were every where 
 censured. 
 
 The usual method of guarding prisoners among the Romans, 
 was to fasten one end of a chain of suitable length to the right 
 hand of the prisoner, and the other end to the left arm of the 
 soldier, who must, therefore, constantly attend him. This was 
 the way in which Paul was confined, and to this he alludes, when 
 he says, that he was bound with a chain. 
 
 21. And they said unto him, We neither received 
 letters out of Judiea concerning thee, neither any of 
 the brethren that came, showed or spake any harm of 
 thee. 
 
 22. But we desire to hear of thee, what thou 
 thinkest : for as concerning this sect, '•'■ in respect to 
 this sect,^^ we know that every where it is spoken 
 against. 
 
 So inveterate was the malice of the Jews against Paul, that it 
 may perhaps appear extraordinary, that they should not send mis- 
 representations of his character to Rome. But as he went thither 
 as a prisoner, they did not probably expect that he would have any 
 intercourse with his countrymen, and in regard to the emperor, 
 they could not interfere with his decision. 
 
 23. And when they had appointed him a day, 
 there came many to him into his lodging, to whom he 
 expounded and testified, " earnestly declared,'''' the 
 kingdom of God ; persuading them concerning Jesus, 
 both out of the law of Moses, and out of the prophets, 
 from morning till evening, ^^from the dawn of day 
 until the eve7iin<r.'^^ 
 
 What he declared concerning the kingdom of God, was, no 
 doubt, that it was not of a temporal, but a spiritual nature ; and 
 concerning Jesus, that he was the Messiah. This he endeavoured 
 to prove from the prophets, who had spoken in very clear terms of 
 him. The law of Moses, indeed, is mentioned as furnishing him 
 with proofs : but this can be no more than the books of Moses, 
 which went by the name of the law, and in one of which, he 
 is represented as saying to the people, " a prophet will the Lord 
 your God raise up unto you from among your brethren like unto 
 me — unto him ye shall hearken." Deut. xviii. 15. This language 
 may be understood of a succession of prophets ; but it was applied 
 to Christ by the first preachers of the gospel. The earnestness 
 which Paul discovered on this occasion is remarkable ; he began 
 his discourse with the dawn of the day, and continued it until 
 evening. 
 
xxviii. 17—31.) ACTS. 275 
 
 24. And some believed the things which were 
 spoken, and some believed not. 
 
 Some were convinced by his arguments, and became Chris- 
 tians : others remained unbelievers. 
 
 25. And when thej agreed not among themselves, 
 thej departed, after that Paul had spoken one word, 
 "one thing,^^ Well spake the Holy Spirit by Esaias 
 the prophet unto our fathers, 
 
 26. Saying, Go unto this people, and say. Hear- 
 ing, ye shall hear, and shall not understand ; and 
 seeing, ye shall see, and not perceive : 
 
 27. For the heart of this people is waxed gross, 
 
 and their ears are dull of hearing, and their eyes have 
 
 they closed, lest they should see with their eyes, and 
 
 hear with their ears, and understand with their heart, 
 
 and should be converted, and I should heal them. 
 
 This character was given of the Jews in the time of the prophet 
 Isaiah, vi. 9; but when the prophet asks, "Lord, how long?" 
 i. e. how long will this incorrigible temper continue ? he answered, 
 " Until the cities be wasted without inhabitant, and the houses 
 without men, and the land be utterly desolate." This reply from 
 God shows that the prophecy was intended as a description of the 
 children of Israel, until the destruction of Jerusalem, and there- 
 fore in the times of the Messiah, In this view it is frequently 
 used by Christ. 
 
 28. Be it known, therefore, unto you, that the 
 salvation of God is sent unto the Gentiles, and that 
 they will hear it. 
 
 It was usual with this apostle, in the different places which he 
 visited, to preach the gospel first to the Jews, and if they rejected 
 it, then to address himself to the Gentiles. It was in this manner 
 that he proposed to proceed on the present occasion. 
 
 29. And when he had said these words, the Jews 
 departed, and had great reasoning among themselves, 
 " debating much among themselves. ^^ 
 
 As many remained unconvinced by what the apostle had said, 
 while others were convinced, this occasioned many debates between 
 the two parties. 
 
 30. And Paul dwelt two whole years in his own 
 hired house, and received all that came unto him ; 
 
 31. Preaching the kiuirdom of God, and teaching 
 
276 - ACTS. 
 
 those things which concern the Lord Jesus Christ, 
 with all coniidence, no man forbidding him. 
 
 It was during the period of his confinement, likewise, that he 
 wrote several of his epistles. 
 
 Here this history closes, rather abruptly, without informing us 
 what became of the apostle after this time, and especially, what 
 we should particularly desire to know, the issue of his trial : for 
 that he was soon tried there can bo little doubt, considering that 
 his accusers would be eager to bring matters to this conclusion, 
 and that the witnesses whom they might send would be in haste to 
 return to their own country. By saying that he continued a pris- 
 oner in his own house for two years, the historian intimates, that at 
 the end of that time he was set at liberty. This two years' con- 
 finement must be supposed to be what was allotted him by the 
 emperor, cither to please the Jews, or to punish a supposed offence. 
 At the end of this time it is thought that he departed from Rome, 
 and, after visiting parts of Asia and Greece, returned to it, intend- 
 inof to make it his residence for the remainder of his life, on 
 account of the success which he had had in preaching the gospel 
 there, and because it was tlie place of principal resort from all 
 parts of the known world, and might afford him a more extensive 
 field of usefulness than any other place. His prospects, however, 
 were soon interrupted ; for both he and Peter were put to death at 
 Rome, in the year 64 or 65 : Paul having first arrived there as a 
 prisoner, in the year 61. 
 
 It was not Luke's design to write the life of Paul, but to give an 
 account of the first planting of Christianity in different parts of 
 the world, which he has done in a very admirable manner, and 
 having accomplished this object, by bringing down his history to 
 the arrival of Paul at Rome, or to about the thirtieth year from the 
 death of Christ, he closes his narrative. 
 
 With the end of this history I finish the plan which I proposed 
 to myself about nine years ago — that of delivering an exposition, 
 accompanied with reflections, upon the historical books of the 
 New Testament ; having gone through the entire gospels of 
 Matthew and John, such parts of Luke as are not to be found in 
 the above-mentioned books, and the book of Acts. If Mark has 
 been passed over, it is only because he agrees in general with 
 Matthew, with only slight variations. 
 
 I shall now conclude with making a few general deductions 
 from the whole of the exposition. 
 
 I. From this exposition it appears, in the first place, that the 
 New Testament does not contain certain doctrines which many 
 persons suppose to be important, if not essential, parts of the 
 
ACTS. 277 
 
 Christian system. I have already had occasion to observe, that 
 the four evangelists are wholly silent on the subject of such doc- 
 trines; — that, far from countenancing them, they, on the contrary, 
 uniformly represent Jesus Christ as one of the human race, only 
 distinguished from the rest by prophetic gifts and miraculous 
 powers ; — that where they have been supposed to hold a different 
 language, it has arisen from taking literally what ought to be un- 
 derstood metaphorically, or from judging by the mere sound of 
 words, without regard to sense or connexion. The same observa- 
 tion is suggested by the history which is just closed, where the 
 apostles and first preachers speak of their Master as of a man, 
 " proved to be from God by signs and wonders which God wrought 
 by him," and mention no other terms of acceptance with God 
 than those of fearing him and working righteousness. The obvi- 
 ous conclusion hence is, that these doctrines form no part of the 
 Christian system ; since it is impossible to suppose that writers, 
 whose professed object is to give an account of the principles as 
 well as the actions of Christ and his apostles, should omit to 
 mention what is deemed so important a part of their commission. 
 That the essential doctrines of Christianity should be found only 
 in the epistles is in the highest degree improbable, and if true, 
 would be no small reflection upon the character of the evan- 
 gelists. 
 
 2. I observe, that Christianity loses nothing of its practical 
 efficacy or value by the absence of these doctrines. The great 
 principles of piety and morality remain unimpaired : it still 
 enjoins, with irresistible authority, industry, temperance, and 
 chastity, with respect to ourselves ; justice, truth, and benevolence, 
 in regard to others ; humble reverence and cheerful submission, in 
 regard to God. It raises man to the most exalted virtue, and sup- 
 plies him with the purest enjoyment. This I have endeavoured 
 to show by the reflections which have been suggested, throughout 
 the course of the employment in which I have been engaged. 
 But the tendency of pure Christianity to produce these effects is 
 much more happily illustrated by the lives and characters of the 
 first disciples, than by any thing which can be said upon this 
 subject. Here we see the conclusions of reason verified by expe- 
 rience. In the book of Acts, in particular, we behold the noblest 
 acts of fortitude and benevolence performed by those who had 
 nothing to support or animate them, but the belief of a doctrine 
 which represented Christ in no higher view than one of the human 
 race. If the same faith produces not the same effects at the 
 present day, the cause is to be sought for in men, and not in their 
 principles. 
 
 3. This exposition is sufficient to show, I apprehend, the pro- 
 priety of a new translation of the New Testament. To the gen- 
 eral fidelity of the present version, I have more than once borne 
 my testimony. But it is easy to show, that it has many inaccura- 
 cies and errors, which render it but an imperfect transcript of the 
 original. It is highly desirable, that a more complete version 
 should be made from the Greek language, after the original itself 
 
278 ACTS. 
 
 has been corrected by the assistance of various manuscripts and 
 versions ; for there is no reason why we should be satisfied with 
 secondary excellence, when we are capable of attaining the first. 
 This opinion is entertained by persons of the highest eminence 
 for judgment and learning, both in the established church, and 
 among protestant dissenters, who have expressed a wish that a new 
 version should be made by the joint labours of several learned 
 men. I hope that the time is not far distant, when these wishes 
 will be accomplished. In the mean time, it will be proper for 
 Christians, who desire to understand the Scriptures, to avail them- 
 selves of such translations as have been produced by the industry 
 of private individuals. In this view I will recommend to your 
 perusal the translation of the New Testament, by Mr. Wakefield, 
 as excelling in perspicuity and accuracy any which has yet ap- 
 peared in our language.* 
 
 * At the time when this sentence was written, the excellent version of the late 
 Archbishop Newcome had not appeared. — Editor. 
 
 END or THE EXPOSITION. 
 
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 CHRONOLOGICAL TABLE. 
 
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286] 
 
 CHRONOLOGICAL TABLE. 
 
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288] 
 
 CHRONOI.OGICAL TABLE. 
 
 
 
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CHRONOLOGICAL TABLE. [289 
 
 
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190] 
 
 CHRONOLOGICAL TABLE. 
 
 k X. 32—. 
 ix. 1—28. 
 -13. Mark 
 1—11. 
 
 xi. 1—10. 
 
 John xii. 
 
 . 12—17. 
 
 Luke xix. 
 
 -22. 
 
 Mark xi. 
 ;— . Mark 
 Luke xix. 
 V. IG— 24. 
 Mark xii. 
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CHRONOLOGY 
 
 ACTS OF THE APOSTLES. 
 
 A. D 
 
 29 The ascension takes place April 28. 
 
 Effusion of the Holy spirit on the day of Pentecost. 
 
 Cure of the lame man. 
 
 Deaths of Ananias and Sapphira. 
 
 Imprisonment of the apostles. 
 
 35 Martyrdom of Stephen. 
 
 36 Conversion of Saul. 
 39 Rest of the Christian churches. 
 
 41 Conversion of Cornelius. 
 
 42 Barnabas and Paul come to Antioch. 
 
 44 Persecution by Herod. Paul and Barnabas come to Jeru- 
 salem, with relief to tlio brethren, and return to 
 Antioch. 
 
 45 Paul and Barnabas set out from Antioch on their first apos- 
 tolical journey. Their course Avas from Antioch to 
 Seleucia, Salamis, Paphos, Perga, Antioch (in Pisidia,) 
 Iconium, Lystra, Derbc, Lystra, Iconiuni, Antioch, 
 (in Pisidia,) Perga, Attalia, Antioch. 
 
 49 Council of Jerusalem, which Paul and Barnabas attend, 
 and afterwards return to Antioch. 
 
 50 Paul's second apostolical journey, in company with Silas, 
 from Antioch, to Syria, Cilicia, Derbe, Lystra, Phry- 
 gia, Hierapolis, Laodicea, Colosse, Galatia, Mysia, 
 Troas, Saniothrace, Neapolis, Philippi, Amphipolis, 
 Apollonia, Thessalonica, Beraea, Athens, Corinth. 
 
 51 Paul remains a year and six months at Corinth, and writes 
 thence his epistles to the Thessalonians, and perhaps to 
 the Galatians. 
 
 53 Sails into Syria, and proceeds to Ephesus, (whence he 
 wrote his first epistle to the Corinthians,) Csesarea, Jeru- 
 salem, Antioch, Galatia, Phrygia, Ephesus. 
 
 56 Leaves Ephesus and visits Macedonia, Crete, Illyricum, 
 Nicopolis, Macedonia, (whence he wrote the second 
 epistle to the Corinthians,) Greece, Corinth. In the 
 course of the year fifty-six, he wrote his first epistle to 
 Timothy and that to Titus. 
 
 58 Leaves Corinth, (whence he wrote his epistle to the Ro- 
 I mans) and comes to Philippi, Troas, Assos, Mityiene, 
 
CHRONOLOGY OF THE ACTS. 293 
 
 Chios, Samos, Trogyllium, Miletus, Cos, Rhodes, 
 Patara, Tyre, Ptolemais, Caesarea, Jerusalem. Here 
 he is taken into custody, and carried to Caesarea, where 
 he remains two years. 
 
 60 He is sent to Rome ; but on his way is wrecked on the 
 island of Malta. 
 
 61 Reaches Rome, and after two years' confinement, (during 
 which he wrote his epistles to the Ephesians, second 
 to Timothy, Philippians, Colossians and Philemon,) 
 is released. 
 
 N. B. The chronology and arrangement of Dr. Lardner have 
 been followed. 
 
 ^ 
 
AN 
 
 INDEX 
 
 OF THE 
 
 PRINCIPAL SUBJECTS TREATED OF 
 
 IN THIS 
 
 EXPOSITION. 
 
 
 
 Vol. Page. 
 
 Adjuration, Jewish form of 
 
 
 i. 391 
 
 Adultery, a just ground of divorce .. 
 
 • 
 
 i. 71 
 
 metaphorical 
 
 ... i 
 
 .185,230 
 
 punishment of 
 
 . 
 
 ii. 253 
 
 Advocate, his office 
 
 
 ii. 337 
 
 Age the, vv'hat 
 
 
 i. 336 
 
 Angels, meaning of the term 
 
 
 ii. 96 
 
 Jewish notions of 
 
 iii. 
 
 134, 135 
 
 to come icith 
 
 
 i. 242 
 
 whether they interfere with this world 
 
 ii. 8^ 
 
 to he like 
 
 . 
 
 iii. 73 
 
 ascending and descending .. 
 
 
 ii. 167 
 
 Antonia, castle of 
 
 
 iii. 225 
 
 Apostles 
 
 
 i. 140 
 
 degree of their inspiration 
 
 
 i. 147 
 
 whether infallible 
 
 ».. 
 
 iii. 235 
 
 Asses, commonly used for riding in 
 
 the East 
 
 i. 290 
 
 Assassination, common in Judaea 
 
 iii, 
 
 . 238, 353 
 
296 
 
 INDEX OK SUBJECTS. 
 
 B. 
 
 Baptism, design of 
 
 proselyte 
 
 infant 
 
 metaphorical ... 
 Barbarian 
 Beds, eastern 
 Beelzebub, who 
 Jiirth, nciD 
 Bishops, what 
 Blaspheme 
 
 Books, ancient, not dated 
 Bottles, Jewish 
 Bride-chamber, children of 
 
 Vol. Page. 
 
 ... iii. 230 
 
 ii. 177 
 
 i. 432 
 
 i, 285 
 
 ... iii. 381 
 
 206. iii. 109 
 
 i. 135 
 
 ii. 177 
 
 ... iii. 215 
 
 i. 122 
 
 iii. 4 
 
 i. 129 
 
 i. 185 
 
 C. 
 
 Caligula ... ... i. 338 
 
 Canaanites, in our Lord's time ... ... i. 224 
 
 Centurion ... ... ... ... i. 110 
 
 Child of any thing . . ... i. 327 
 
 Christ ... ... ... ... ii. 163 
 
 Christ, Jesus, his character not fictitious ... ii. 419 
 
 the servant of God ... ... iii. 5S 
 
 coming to him ... ... ii. 226 
 
 coming of ... ... i. 148, 337 
 
 name of ... ... \. 262 
 
 confessing him ... ... i. 153 
 
 his exaltation ... ... iii. 63 
 
 his glory ... ii. 184 
 
 his dominion ... ... i. 432 
 
 adopted popular language ... i. 178 
 
 might fall into popular errors i. 250 
 
 what honours due to him ... ii. 210 
 
 Christians, how named by Heathens ... i. 149 
 
 why called saints ... ... iii. 109 
 
 Church, the ... ... ... ... i. 261 
 
 Cock-crowing, explanation of the phrase ... i. 396 
 
 Cohort, its numbers ... ... ... i. 407 
 
 Cross, metaphorical ... ... ... i. 154 
 
INDEX OF SUBJECTS. 297 
 
 Vol. Page. 
 
 Crucifixion, not a Jewish punishment ... ii. 383 
 
 Roman mode of ... ... ii. 415 
 
 Creation, new ... ... ... ii. 153 
 
 Cup of any one ... ... ... ... i. 285 
 
 D. 
 
 Djemons, prince of the ... j. 135 
 
 why called evil ... ... j. 139 
 
 why called unclean ... ... 1. 188 
 
 Daemoniacs ... ... ... i. 52, 117 
 
 Darkness, outer ... ... ... j. 308 
 
 Day, Jewish ... ... ... j. 403 
 
 Days, last ... ... ... ... iij. 22 
 
 Death, spiritual ... ... ... ... j. 116 
 
 Declarations, general, to be understood with ) • cm Aon 
 
 limitations ] '• ^^^' "^^^ 
 
 Dedication, feast of the ... ii. 285 
 
 Destroy may he rendered pzmish ... i. 151 
 
 Devil, the, temptations ascribed to him ... i. 88 
 
 does not tempt men to sin ... ii. 325 
 
 vulgar notion of, irreconcileable with ) .. j,^^ 
 
 the Divine perfections j "" " 
 
 Disciples of Jewish masters, how distinguished ii. 329 
 
 of Christ, what belief constitutes one iii. 16 
 
 Divorce, Jewish and Roman law concerning i. 71 
 
 law of Christ concerning ... i. 73 
 
 Dogs, held in abhorrence by the Jews ... i. 98 
 
 Easter, a modern festival ... ... iii. 132 
 
 Egypt, seat of ancient learning iii. 78 
 
 Embalming, practice of ... ... ii. 296, 399 
 
 Elders, Jewish ... ... ... i. 239 
 
 Christian ... ... ... iii. 156 
 
 Elect, the ... ... ... i. 349, ii. 106 
 
 £ycr/as^mjO- may be rendered of long duration i. 368 
 
 Exorcists ... ... ... ii. 34, iii. 201 
 
 VOL. III. 2 o 
 
298 INDEX OF SUBJECTS. 
 
 F. 
 
 Vol. Page. 
 Faith necessary in order to receive a mi- ) • qr» •• -.^.^ 
 raculous cure ... ... y ' ' ' 
 
 Fasts, Jewish ... ... ... i. 89 
 
 Feasts, eastern ... ... i. 112. ii. 72 
 
 Feast of unleavened bread ... ... i. 375 
 
 of tabernacles, the great day of ... ii. 248 
 
 Fig-trees ... ... ... ... ii. 61 
 
 Fire, in prophetic language ... ... i. 37 
 
 symbolical ... ... i. 368 
 
 Flowers, how used in the east ... ... i. 93 
 
 Fringes, worn by Jews ... ... i. 322 
 
 Fornication, metaphorical ... ... iii. 163 
 
 G. 
 
 Galilee, dialect of 
 
 Garments, riches of eastern nations 
 
 Gate, how used by Jewish writers 
 
 Gehenna 
 
 Gentiles, court of the 
 
 Glorifying God 
 
 God, to behold the face of 
 
 to hear the voice of 
 
 to be in the bosom of 
 
 a Hebrew superlative 
 Grace, saying 
 Grace, what 
 Graves, Jewish 
 
 H. 
 
 Hands, imposition of ... ... i. 271, iii. 70 
 
 Harvest, Jewish ... ... ... ii. 198 
 
 Heart, opinion of the Jews concerning it ... i. 222 
 
 Heaven, written in ... ... ... ii. 43 
 
 lifted tip unto ... ... ... i. 167 
 
 coming doirnfrom ... i. 297, ii. 221 
 
 ascending up into ... ... ii. 179 
 
 not local ... ... ... iii. 10 
 
 ... 
 
 i. 
 
 395 
 
 ... 
 
 i. 
 
 307 
 
 
 i. 
 
 102 
 
 ... 
 
 i. 
 
 66 
 
 ... 
 
 i. 
 
 292 
 
 ... 
 
 i. 
 
 62 
 
 i. 257, 
 
 ii. 
 
 156 
 
 ... 
 
 ii. 
 
 215 
 
 ... 
 
 ii. 
 
 156 
 
 ... 
 
 ii. 
 
 100 
 
 ... 
 
 i. 
 
 213 
 
 
 ii. 
 
 155 
 
 i. 420, 
 
 ii. 
 
 295 
 
INDEX OF SUBJECTS. 
 
 299 
 
 Hell, meaning of the word 
 
 Herod the Great 
 
 Holiness, what 
 
 Honour, meaning of the term 
 
 Hosanna, meaning of 
 
 Hospitality, eastern 
 
 Houses, Jewish 
 
 Hunger and thirst, metaphorical 
 
 Hymns, sung at the Passover 
 
 I. 
 
 Vol. Page. 
 ... iii. 27 
 ii. 14 
 ii. 407 
 i. 220 
 i. 291 
 i. 305 
 i. 106, 149, 342 
 i. 57 
 i. 378 
 
 Interpolations, in the New Testament 
 
 Instruction, eastern mode of 
 
 Isaiah, fifty-third chapter of, prophetic of the 
 
 Messiah 
 Jerusalem, meaning of the word 
 Jews, always learnt some business 
 
 their vows 
 
 their burial-places 
 
 their learning ... 
 
 had lost their independence in the time of) ... ^.^ 
 
 Christ J 111. 243 
 
 Jericho, its distance from Jerusalem ... ii. 112 
 
 Judaea, distinguished from Jerusalem ... ii. 184 
 
 Judas Gaulonites ... ... ... ii. 60 
 
 Jubilee, fell in the year of Christ's ministry ii. 2G2 
 
 Judgment, meaning of ... ... i. 176 
 
 i. 104, 282 
 i. 255 
 
 ii. 135 
 
 ii. 117 
 
 i. 205 
 
 i. 220, iii, 194 
 
 ii. 25 
 
 ii. 242 
 
 K. 
 
 Kingdo7n of God, of heaven 
 
 keys of the 
 Knowing, meaning of the phrase 
 
 L. 
 
 Lamb of God 
 
 Language, eastern, figurative 
 
 Law, to what books of Scripture applied 
 
 Legion, Roman 
 
 33 
 
 236 
 106 
 
 ii. 
 
 160 
 
 i. 
 
 77 
 
 ii. 287, 
 
 350 
 
 i. 
 
 387 
 
300 INDEX or SUBJECTS- 
 
 Vol. Page. 
 
 Leprosy ... ... ... ... i. 109 
 
 Life, future, how represented by the Jews ii. 130 
 
 Lord's-day, observed by the early Christians iii. 210 
 Lunatics, what ... ... ... i. 52; 249 
 
 M. 
 
 Madmen, same as dzemoniacs ... ... i. 118 
 
 Madness, melancholy, how described by the ) • ,«! i-^-y 
 Jews ... ... J ^' ^^^' ^^^ 
 
 Magic, art of 
 
 Mammon 
 
 Man, son of 
 
 not confined to Christ 
 
 coming of 
 Mark not a mere abridger 
 Marriages, Jewish 
 Matthew, considers Jesus as a man 
 Meals, Jewish posture at 
 Measure, of oil and of wheat 
 Messiah, Jewish expectations of 
 Mills, eastern 
 
 Miracles, of Christ, whether emblematical 
 Miraculous powers, by whom communicated 
 Mourners, hired 
 
 N. 
 
 Nakedness, import of the term ii. 412 
 
 Name of God ... ... ... i. 86 
 
 Nazareth, always spoken of as the birth- ) •■ oe-n • •• *-* 
 
 place of Jesus ... j * ' 
 
 Nobles, Jewish, not hereditary ... ... ii. 202 
 
 O. 
 
 Oaths, what forbidden to Christians 
 
 Offence, offend 
 
 Oil, used on the person 
 
 its medicinal qualities 
 Only begotten 
 Oratories, Jewish 
 
 iii. 
 
 90 
 
 i. 90, ii. 
 
 92 
 
 j. 
 
 115 
 
 i. 
 
 173 
 
 i. 
 
 392 
 
 i. 
 
 435 
 
 i. 
 
 357 
 
 i. 
 
 435 
 
 ii. 
 
 325 
 
 ii. 
 
 91 
 
 i. 
 
 55 
 
 i. 
 
 367 
 
 ii. 
 
 271 
 
 id iii. 
 
 91 
 
 i. 
 
 130 
 
 i. 
 
 75 
 
 ii. 
 
 353 
 
 i.90, ii. 
 
 29 
 
 ii. 
 
 47 
 
 ii. 
 
 156 
 
 iii. 
 
 172 
 
INDEX OF SUBJECTS. 301 
 
 P. 
 
 Vol. 
 
 Palestine, soil of ... ... ... i. 
 
 language of ... ... ... i. 
 
 dress of ... ... ... i. 
 
 Parable, meaning of the word ... i. I91,ii. 
 
 not to be strictly interpreted ... ii. 
 
 Passover, on what day it happened ... i. 
 
 Penny, Jewish ... ... ... i. 
 
 Pentateuch, Samaritan ... ii. 
 
 Pentecost ... ... ... ... ii. 
 
 Persecution, pretended argument for ... ii. 
 
 Personifications, scriptural ... ... ii. 
 
 Pharisees ... ... ... i. 35, 
 
 superstitions of ... ... ii. 
 
 opinion respecting phantoms ... i. 
 
 respecting a resurrection ... i. 
 
 Phylacteries ... ... ... i. 
 
 Prayer, not to be addressed to Christ ... iii. 
 
 Jewish posture in ... ... i. 
 
 Jewish hours of ... ... iii. 
 
 Prsetorium ... ... ... ... i. 
 
 Predictions, often conditional ... ... i. 
 
 Priests, High ... ... ... ii. 
 
 Principle, evil, doctrine concerning ... ii. 
 
 Prisoners, Roman, how guarded iii. 
 
 Prophet, meaning of the word i. 
 
 taught by symbolical actions ... i. 
 
 Prophecies, how applied by the sacred writers iii. 
 
 Prostration, a mark of respect i. 
 
 not a Roman custom iii. 
 
 i. 275, ii. 35, 
 201, 
 
 Proverbs, Jewish 
 
 Providence, extent of 
 Publicans, what 
 
 c; 
 
 i. 79, ii. 
 
 Page. 
 106 
 414 
 
 34 
 281 
 
 96 
 370 
 280 
 192 
 205 
 
 77 
 337 
 
 64 
 
 54 
 215 
 314 
 322 
 
 87 
 
 88 
 
 36 
 407 
 3S1 
 
 15 
 264 
 388 
 
 69 
 296 
 
 13 
 
 284 
 
 118 
 
 198 
 349 
 366 
 
 152 
 
 81 
 
 R. 
 
 Ransom, meaning of the term 
 Regeneration 
 
 i. 286 
 i. 276 
 
303 
 
 INDEX OF SUBJECTS. 
 
 Repentance, nature of 
 
 Revelation, words and phrases denoting 
 
 Robes of eastern princes, their colour 
 
 Jewish nobles 
 Roman citizens, their privileges 
 Rudders, ancient, their number 
 
 Vol. Page. 
 
 ... iii. 32 
 
 ii. 15 
 
 i. 93 
 
 ii. 123 
 
 iii. 178, 355 
 
 ... iii. 379 
 
 S. 
 
 Sabbath-day's journey 
 Sadducees 
 
 iii. CI, 
 i. 
 i. 386, ii. 
 ii. 66, iii. 
 ii. 36, 
 ii. 
 
 Salt, metaphorical 
 
 Salutation, eastern form of 
 
 Salvation, temporal 
 
 Samaritans 
 
 Sanctification 
 
 Sandals ... ... ... !• 
 
 Sanhedrim ... ... ... i. 
 
 Satan, meaning of the term ... i, 178, 
 
 Scribes ... ... ... .•• i. 
 
 Schechinah ... ... ... ii. 147, 
 
 Shoes, to carry another's ... ... ii. 
 
 Sinners, who so denominated ... i. 124, ii. 
 
 Sins, remission of ... ... iii- 42, 
 
 Son of God, its import ... ... i. 42, 
 
 does not imply a different nature i. 
 
 does not necessarily mean Messiah ii. 
 Son of Man, its import ... ... i. 
 
 Soul, meaning of the word iii. 
 
 Spirit, Holy, not a being ... ... iii. 
 
 does not necessarily imply inspiration iii. 
 Standards, Roman 
 Stater, its value 
 
 Sun and moon, in prophetic language 
 Swine, not allowed to be kept by Jews 
 Synagogues, not always places of worship 
 
 exclusion from 
 
 1. 
 
 i. 
 iii. 
 
 i. 
 
 i. 
 ii. 
 
 343 
 
 35 
 62 
 
 61 
 
 40 
 177 
 192 
 288 
 
 37 
 
 66 
 240 
 
 64 
 162 
 159 
 
 81 
 122 
 391 
 301 
 162 
 115 
 
 27 
 199 
 
 46 
 342 
 253 
 
 24 
 119 
 146 
 353 
 
INDEX OF SUBJECTS. 303 
 
 T. 
 
 Vol. Page. 
 Tabernacles, feast of ... ... ... ii. 039 
 
 Tabor, Mount, where ... ... i. 244 
 
 Teachers, Christian, called by Jewish names i. 332 
 
 Temple, its expenses, how paid ... j. 252, 292 
 
 Temple, captain of the ... iii, 45 
 
 Tempting God, what ... ... ... jii. 58 
 
 Tetrarch, meaning of the word i. 208 
 
 Theatres, ancient, their uses ... ... iii. 205 
 
 Tiberias, sea of ... ... i. 115, ii, 21 
 
 To-day, To-morroic, not to be taken ) •• ion • r^o 
 literally ... ] "• 1^^' '• ^^ 
 
 Tombs, eastern, described ... ... i. 117 
 
 Jewish, whitened ... ... i. 331 
 
 Tower, in a vineyard, its use i. 300 
 
 Traditions of the Elders ... ... i. 218 
 
 Transmigration of souls, believed by ) • oqq •• o'vn 
 the Pharisees / '* '"^^' "• '^^^ 
 
 Trance, what ... ... ... iii. 145 
 
 Translation of the New Testament, a new one > ... qoq 
 much wanted ... ] "*• '^'^'^ 
 
 V. 
 
 Variations in the gospel histories, whether they ) . .^a 
 
 affect their general credibility ) *' 
 
 Verily, verily, its meaning ... i. 63, ii. 129 
 
 Version, common English, fallacious ... ii. 266 
 
 Visions, nature of ... ... i. 43, iii. 144 
 
 W. 
 
 Washing the hands, symbolical ... i. 405 
 
 another's feet, what it expresses ... ii. 321 
 
 Watches of the night, Roman ... i. 214, 396 
 
 Jewish ... ... i. 214 
 
 Wells, eastern ... ... ... ii. 192 
 
 Wilderness, to what applied ... ... i. 33 
 
 Wind, its symbolical meaning ... ... iii. 18 
 
304 INDEX OF SUBJECTS. 
 
 Vol. Page. 
 
 Windows, ancient ... ... ... iii. 210 
 
 Wine-presses, eastern ... ... i. 300 
 
 Witnesses,Je\vish, particulars respecting ) . ,o/? •• c^m^ 
 them ... ^ ^] '■ 186, a. 275 
 
 Wo unto, not a denunciation i. 106 
 
 Woi\^In'p, sometimes means homage ... i. 426 
 
 World, extent of the term ... ... iii. 130 
 
 Writers, sacred, use popular language ... iii. 10 
 
INDEX 
 
 OP THE 
 
 PRINCIPAL SUBJECTS OF THE 
 REFLECTIONS. 
 
 A. 
 
 Adultery, its criminality ii. 255. 
 
 Affection, parental i. 223 ; filial ii. 395, 396. 
 
 Affections, the, importance of i. 330. 
 
 Almsgiving, merit of ii. 56 ; capacity for, not confined to 
 
 the rich iii. 40. 
 Ancestors, virtuous, how far valuable ii. 263. 
 Anger, duty of restraining i. 70. 
 Apostles, their mean condition i. 54. 
 Appearances, fallacious ii. 246. 
 
 B. 
 
 Baptism, not necessary to salvation ii. 181. 
 
 Beneficence, the smallest act of, laudable ii. 121 ; may be 
 practised in some measure by all ii. 327. 
 
 Benevolence, criterion of true Christianity ii 330; Christian, 
 should be universal i. 81, ii. 48 ; peculiarly a Christian 
 duty i. 85 ; requires men to descend to the lowest offi- 
 ces ii. 324 ; criterion of i. 85. 
 
 Bigotry, religious, its pernicious tendency iii. 241. 
 
 C. 
 
 Calamities, public, how they should be regarded i. 340 ; pri- 
 vate, whether evidences of guilt ii. 62, 272 ; iii. 272. 
 VOL. Hi. 2 r 
 
305 INDEX OF SUBJECTS. 
 
 Calumny, its criminality i. 183 ; the best characters not se- 
 cure from it ii. 241. 
 
 Censures, on bodies of men, unjust ii. 115. 
 
 Ceremonies, of little intrinsic value i. 127 ; superstitious, our 
 duty with respect to ii. 55. 
 
 Christ, his resolute performance of his duty i. 53 ; excellence 
 of his character i. 294 ; his self-denial i. 121 ; his benev- 
 olence i. 121 ; his compassion i. 126; his modesty and 
 humility i. 132, ii. 298 ; his discretion, composure, and 
 meekness i. 394 ; his humanity ii, 120 ; his indifference 
 to popular opinion ii. 237 ; his disinterestedness ii. 245 ; 
 set little value on the mere profession of his religion i. 
 108; warned his disciples of their trials i. 150 ; his au- 
 thority and his word, the authority and word of God i. 
 248, ii. 24 ; his freedom from envy ii. 38 ; what we are 
 most concerned to know respecting him ii. 181 ; what 
 honours he claims ii. 212 ; had the feelings of a man ii. 
 296 ; his cross, duty of not being ashamed of ii. 313 ; 
 obedience to him our duty, and the best mode of showing 
 our attachment ii. 342 ; a human being iii. 26. 
 
 Christianity, demands sacrifices i. 53 ; will amply repay them 
 ii. 309 , danger of rejecting, and difficulty of properly 
 professing it ii. CO; its universality ii. 196; professed by 
 many from interested motives ii. 227 ; advantages of em- 
 bracing it ii. 249 ; its value in sickness and at the hour 
 of death ii. 250 : the certainty of its final triumph iii. 44 ; 
 advantage of separating it from extraneous doctrines iii. 
 173 ; in what it really consists iii. 188 ; has suffered 
 from pretended friends i. 389 ; reasonableness and ex- 
 cellency of i. 170. 
 
 Christians, calumniated i. 60 ; their duty to reform and en- 
 lighten mankind i. 64, 65; are all brethren i. 190 ; must 
 expect the hatred of the world ii. 351 ; have all one 
 Master i. 355. 
 
 Charity, should be disinterested i. 144 ; useful methods of ex- 
 ercising it pointed out iii. 112. 
 
 Clamours, popular, folly and danger of yielding to ii. 392. 
 
 Commandments, human, what regard due to them i. 223. 
 
INDEX OF SUBJECTS. 307 
 
 Concerns, worldly, should not take place of religious con- 
 cerns ii. 78, 
 
 Confidence, self, dangerous i. 398. 
 
 Conscience, power of i. 211, ii. 254 ; good, the happiness of 
 possessing iii. 237 ; evil, dangers of iii. 245. 
 
 Converts, young, should not be laden with duties i. 131. 
 
 Consolation in trouble, whence to be sought ii. 304. 
 
 D. 
 
 Danger, lawfulness of shunning ii. 240. 
 
 Death, hour of, what should then engage our prayers ii. 360. 
 
 Devotion and benevolence, their union, and means of cul- 
 tivating them i. 319 ; each imperfect without the oth- 
 er iii. 117. 
 
 Diligence, incitements to ii. 273. 
 
 Discipline, church, too much neglected i. 328. 
 
 divine, intended for our benefit ii. 348. 
 
 Disputes, religious, their tendency iii. 161. 
 
 Distress, whence we should look for relief under it i.384. 
 
 Doctrine, Christian, shall hereafter be purified i. 223 ; refor- 
 mation of, a great and arduous task ii. 44. 
 
 Duties of men, partly universal, partly individual ii. 104. 
 
 E. 
 
 Economy, recommended ii. 222 
 
 Enemies, national, our duty towards them ii. 48. 
 
 Enquiry, duty of, where doubts exist i. 163. 
 
 Envy, odious i. 283 ; its pernicious effects ii. 204. 
 
 Error, acknowledgment of, the duty of a Christian i. 70. 
 
 F. 
 
 Faith, merely speculative, unavailing i. 108 ; merit of faith 
 iii. 77. 
 
 Folly, youthful, consequences of ii.^89. 
 
 Forgiveness of sins, value of the assurance of ii. 24. 
 
 Fortitude in the profession of the truth, duty of iii. 51. 
 
 Friends, pious, consolations under the loss of ii. 342 ; joy of 
 meeting them at the resurrection iii. 112 ; in what man- 
 ner they should take leave one of another iii. 223. 
 
308 INDEX OF SUBJECTS. 
 
 Future life, Christianity the only sure ground for expecting 
 
 ii. 217. 
 Futurity, curiosity respecting it should be restrained iii. 11 ; 
 
 is in the hands of Providence iii. 1?)7. 
 
 G. 
 
 God, a regard to him the only solid foundation of virtue i. 85 i 
 his compassion i. 258 ; his goodness towards the penitent 
 ii. 84 ; his impartiality iii. 124 ; our father i. 101, ii. 
 363 ; the source of all knowledge i. 325 ; claims our first 
 obedience ii. 70 ; his glory to be advanced at any price 
 ii. 312 ; the source of all our virtue ii. 347 ; his good- 
 ness the result of a settled plan ii. 374 ; the creator of all 
 things iii. 157. 
 
 Gospel, the light of i. 54 ; its universality a subject of rejoic- 
 ing i. 143 ; productive of greatly preponderant benefit i. 
 157 ; its great value i. 20G ; derived from God ii. 185 ; 
 offered to all ii. 22S; character of its early professors an 
 argument of its truth iii. 55; its consolations in affliction 
 iii. 275 J designed to promote pure morality iii. 244. 
 
 Habits, bad, care required when they are once broken off 
 i. 190. 
 
 Happiness, true, its nature i. 60, estimate of ii.53 ; happi- 
 ness of mankind the design of Christianity i. 60. 
 
 Health, value of ii. 207. 
 
 Hearers, Christian, their duty i. 196. 
 
 Heaven, its happiness and glory i. 247 ; suited to the recep- 
 tion of persons of different degrees of virtue ii. 336. 
 
 Honour, personal, should not be sought after ii. 269. 
 
 Hospitality, who are the proper subjects of it ii, 75. 
 
 Humility i. 258 : has been much neglected in the church of 
 Christ i. 325 ; the road to advancement in the kingdom 
 of heaven i. 288 : the surest way to honour ii. 74. 
 
 Hypocrisy, odious i- 329. 
 
 I. 
 
 Idolatry, its pernicious tendency iii. 166; not wholly renounc- 
 ed by Christians, ibid. 
 
INDEX OF SUBJECTS. 309 
 
 Ignorance, consciousness of, a preparation for the knowledge 
 of the truth ii. 279 ; vohintary, criminal ii. 352 ; self-ig- 
 norance common ii. 109. 
 
 Ignorant the, duty of Christians towards i. 137. 
 
 Impenitence dangerous i. 170 ; inexcusable i. 187. 
 
 Impartiality in judging of others enforced iii. 249. 
 
 Improvement, expected from all in proportion to their advan- 
 tages i. 363. 
 
 Indignation, what kind of justifiable ii. 175. 
 
 Infidelity, grand cause of ii. 185 ; our consolation under its 
 prevalence ii. 233. 
 
 Injuries, forgiveness of, inculcated i. 80, 88. 
 
 Institutions, positive, duty of observing them i. 42. 
 
 Instruction, duty of attending to iii. 212. 
 
 Intolerance, abhorrent from Christianity iii. 167. 
 
 J. 
 
 Jews, their history instructive i. 304 ; conduct to be observed 
 
 towards them i. 346. 
 Joseph, his history instructive iii. 77. 
 Judges, partiality among, condemned iii. 237. 
 Judgment, future, duty of keeping it in view ii. 212. 
 
 K. 
 
 Kingdom of heaven, its appearance a cause of gratitude i. 39. 
 Kingdom of Christ, true nature of ii. 386. 
 Knowledge, duty of communicating ii. 167, 417. 
 
 Labour, manual, not dishonourable i. 207. 
 
 Law, courts of, their good effects iii. 227. 
 
 Limbs, the perfect use of, a subject for thanksgiving iii. 40. 
 
 Lying, vice of iii. 60. 
 
 M. 
 
 Magistrate, civil, submission to him i. 313 ; to what his au- 
 thority is limited iii. 194. 
 
310 INDEX OP SUBJECTS. 
 
 Marriage bond, not slightly to be broken i. 75. 
 
 Marriage state, caution to be observed in entering it i. 272 ; 
 happiness of ii. 170 ; mutual compliances required in 
 it i. 75. 
 
 Martyrs, the service rendered by them to the Christian cause 
 iii. 94. 
 
 Malice, its mean arts i. 212. 
 
 Masters, duty of towards their servants i. 114. 
 
 Merit, injured, duty of vindicating ii. 400 ; human, proper 
 estimate of ii. 104. 
 
 Mercy, divine, perfectly free ii. 32. 
 
 Ministers of religion, advice to i. 101, 196; boldness and free- 
 dom of speech become them i. 211, 313 ; should not af- 
 fect outward splendour i. 144 , simplicity becomes them 
 i. 325 ; prayer recommended to them iii. 72 ; importance 
 and reward of their labours ii. 201 ; their duty to be in- 
 defatigable iii. 68 ; should not entangle themselves with 
 worldly concerns iii. 71 ; entitled to a maintenance ii. 
 44; impropriety of their visiting condemned criminals, 
 and assuring them of pardon ii. 131 ; jealousy among 
 them reprobated ii. 189. 
 
 Miracles, an infallible testimony i. 54 ; proceed solely from 
 the power of God i. 126, 180 ; demand our assent ii. 
 175 ; miracles of Christ, the proper proofs of his mission 
 i. 164 ; their number and variety i. 114, 228. 
 
 Misrepresentations, must be expected by the friends cf truth 
 iii. 187. 
 
 Moderation, recommended to Christians iii. 166. 
 
 Morality, law of, unchangeable i. 64; Christian, not unneces- 
 sarily rigid i. 70. 
 
 N. 
 
 Nature, human, not radically depraved i. 272. 
 
 Navigation, its dangers, no impeachment of divine wisdom 
 
 iii. 267. 
 
 O. 
 
 Oaths should not be made common i. 76 ; sanctity of i. 330. 
 
 Observances, superstitious, conduct to be observed with re- 
 spect to them i. 174 ; zeal for them consistent with great 
 vices i. 179. 
 
INDEX OF SUBJECTS. 311 
 
 Opinions, religious, importance of their justness i. 95 ; duty 
 of hearing them stated ii. 167 ; opinions of others no 
 rule for our own ii. 252 ; popular opinion, its fickleness 
 iii. 157. ■ 
 
 P. 
 
 Parents, their injudicious wishes respecting their children 
 i. 288. 
 
 Persecution, absurdity of i. 202 ; our duty under i. 389 ; ab- 
 horrent from Christianity ii. 39 ; has been practised by 
 Christians ii. 279 ; not acceptable to God ii. 357 ; un- 
 necessary and dangerous iii. 68 ; a ground of exultation 
 to those who experience it iii, 68 ; has been overruled to 
 good iii. 94. 
 
 Persecutors, lessons of caution addressed to iii. 104. 
 
 Piety, criterion of i. 85 ; uniform, a duty i. 217. 
 
 Poor, the duty of enlightening i. 164 ; not disregarded by God 
 ii. 98. 
 
 Popery, its claims extravagant and unfounded i. 238. 
 
 Praise, love of, dangerous ii. 318. 
 
 Prayer, importance and duty of i. 88, iii. 12 ; not inconsis- 
 tent with the divine foreknowledge ii. 369. 
 
 Precipitancy in judgment condemned ii. 252. 
 
 Pride, leads to the commission of many sins ii. 93. 
 
 Princes, absurdly flattered iii. 137. 
 
 Privileges, danger of neglecting ii. 62. 
 
 Prophecies, observations upon ii. 121. 
 
 Providence, universal i. 156 ; proper interpretation of its 
 measures i. 217 ; employs bad men for good purposes 
 i. 379 ; its works call for our admiration ii. 23 ; confidence 
 in, necessary for Christians ii. 109 ; inquiries respecting, 
 should be cljecked ii. 419. 
 
 Prudence, Christian i. 150; false kind of 181. 
 
 R. 
 
 Rank, exalted, its unfavourable influence ii. 180 ; makes no 
 distinction with respect to the blessings of Christianity 
 iii. 25. 
 
 Reformation, the proper proof of repentance ii. IS. 
 
312 INDEX OF SUBJECTS. 
 
 Religion, mere outward^'profession of, useless i. 299 ; its su- 
 periority to every other profession iii. 98 ; true religion 
 not endangered by opposition iii. 207 ; its supports in 
 trying circumstances iii. 205. 
 
 Reparation, the duty of those who have committed an inju- 
 ry ii. 114. 
 
 Repentance, necessity of i. 39 ; death-bed, danger of trust- 
 ing to i. 283, ii. 131. 
 
 Reproof, a duty of friendship i. 253 ; manner and design of 
 administering it i. 264. 
 
 Resurrection, general, the joy that will attend it i. 138 ; ad- 
 vantages of its being clearly revealed i. 316 ; certainty 
 of it ii. 296 ; resurrection of Christ, the grand proof of 
 his divine mission i. 187 ; the story of, not founded on de- 
 lusion ii. 136. 
 
 Resolution , good, wisdom of distrusting ii. 331. 
 
 Revelation, its advantages over mere reason ii. 233, 237,347. 
 
 Revenge, love of, unchristian ii. 39. 
 
 Reverence, filial i. 223. 
 
 Rich, what is expected from them ii. 94. 
 
 Riches, unfavourable to the performance of duty i. 278 ; not 
 
 a just standard of usefulness i. 254 ; folly of amassing ii. 
 
 59 ; value and danger of ii. 99; an indifference to, the 
 
 natural effect of the gospel iii. 35. 
 
 Righteous and wicked, a grand distinction to be made between 
 
 them i. 369. 
 Rulers, wickedness of, brings evil upon the people i. 433. 
 
 S. 
 
 Sabbath, Jewish, not binding on Christians i. 174. 
 
 Salvation, means of, duty of inquiring about them i. 277; what 
 is necessary to it i. 278. 
 
 Scriptures, the duty of studying i. 60 ; explanations of them, 
 necessary for the poor ii. 137 ; useless, except they are 
 well understood iii. 99; duty of reading them public- 
 ly iii. 143. 
 
 Selfishness, its pernicious tendency ii, 304. 
 
 Self-denial, a duty i. 259. 
 
 Self-examination, a duty i. 277. 
 
INDEX OF SUBJKCTS. 313 
 
 Servants, hypocritical, their calamity i. 355. 
 
 Shipwreck, inhumanity of taking advantage of it iii. 272. 
 
 Sight, faculty of, its value i. 137. 
 
 Sin, the smallest, will have a proportioned punishment i. 71. 
 
 Sinners, penitent, should be treated mildly ii. 33 ; hopes of 
 
 recovering them, not to be abandoned ii. 84. 
 Slave-trade, reprobated ii. 49. 
 Swearing, common, reprobated i. 71 ; danger and folly of 
 
 it i. 212. 
 Submission to the divine will i. 384. 
 Sufferings, must not be declined in the cause of truth i. 243 ; 
 
 of good men, a warning to the wicked ii. 127. 
 Superstition, baneful effects of ii. 65 ; its malignity ii. 208. 
 
 T. 
 
 Temperance recommended i. 212. 
 
 Temptations, common to all men i. 48. 
 
 Torture, the use of, reprobated iii. 232. 
 
 Trade, temptations of i. 295. 
 
 Treasures in heaven, value of i. 95. 
 
 Truth, value of ii. 386 ; gains by discussion and investigation 
 iii. 50 ; its friends generally few i. 203, ii. 373 ; duty of 
 openly professing i. 156 ; obnoxious truth, whether and 
 how to be communicated ii. 357 ; disclosure of, the duty 
 of ministers iii. 217 ; to listen to, the duty of hearers iii. 
 218; its enemies never want excuses i. 169; causes 
 which retard its spread ii. 217 ; its reception prevented 
 by worldly passions ii. 261 ; wilful rejection or violation 
 of it, odious ii. 269 ; cannot be overthrown by human ef- 
 forts ii. 275 ; benefitted by opposition ii. 275. 
 
 U. & V. 
 
 Unbelievers, how they should be treated ii. 410. 
 Unity of God, should be zealously contended for iii. 166. 
 Virtue, criterion of, i. 107 ; not always accompanied with 
 prosperity iii. 78. 
 
 VOL. III. 2 Q 
 
314 INDHX OF SUBJECTS. 
 
 W. 
 
 Wars, injustice and folly of i. 196 ; danger of i. 390. 
 
 Watchfulness, duty of i. 352, 358. 
 
 Wicked, the, future dreadful sufferings of ii. 99. 
 
 Wickedness, national, will bring down ruin i. 335. 
 
 Wisdom, worldly, often not attended with spiritual wisdom 
 i. 232. 
 
 Worship, proper object of i. 49, 89 ; public, duty and advan- 
 tages of iii. 174 ; its claims iii. 242 ; what kind of wor- 
 ship acceptable ii. 195. 
 
 Zeal, religious, often hypocritical iii. 179 ; often interested 
 iii. 207 ; intemperate, mischievous effects of iii. 227. 
 
I N D E X 
 
 OP 
 
 TEXTS OF SCRIPTURE 
 INCIDENTALLY QUOTED OR EXPLAINED 
 
 IN THIS 
 
 EXPOSITION. 
 
 
 GENESIS. 
 
 
 Exodus continued. 
 
 
 Chap. 
 
 verse. 
 
 vol. 
 
 page. 
 
 Chap. 
 
 verse. 
 
 vol. 
 
 page. 
 
 xii 
 
 3 
 
 ii. 
 
 216 
 
 xxiv 
 
 8 
 
 
 377 
 
 
 6,7 
 
 ii. 
 
 194 
 
 
 9,10 
 
 ii. 
 
 156 
 
 xxxiii 
 
 18,20 
 
 ii. 
 
 194 
 
 
 18 
 
 
 44 
 
 
 19 
 
 ii. 
 
 191 
 
 xxix 
 
 45 
 
 ii. 
 
 154 
 
 
 
 iii. 
 
 76 
 
 xxxiv 
 
 22 
 
 iii. 
 
 18 
 
 xlvi 
 
 27 
 
 iii. 
 
 76 
 
 
 
 
 
 xlviii 
 
 14 
 
 i. 
 
 271 
 
 
 LEVITICUS. 
 
 
 
 22 
 
 ii. 
 
 191 
 
 V 
 
 xviii 
 
 1 
 16 
 
 
 391 
 209 
 
 
 EXODUS. 
 
 
 xix 
 
 17,18 
 
 
 78 
 
 ii 
 
 14 
 
 ii. 
 
 66 
 
 
 
 
 260 
 
 iii 
 
 6 
 
 i. 
 
 315 
 
 
 9 
 
 ii. 
 
 45 
 
 iv 
 
 12 
 
 i. 
 
 146 
 
 xxi 
 
 10 
 
 i. 
 
 392 
 
 vii 
 
 1 
 
 ii. 
 
 150 
 
 xxiii 
 
 32 
 
 
 423 
 
 xii 
 
 46 
 
 ii. 
 
 398 
 
 xxiv 
 
 16 
 
 1. 
 
 392 
 
 xxi 
 
 17 
 
 i. 
 
 219 
 
 
 
 
 
 xxii 
 
 1 
 
 ii. 
 
 112 
 
 
 numbers: 
 
 
 xxiii 
 
 16 
 
 iii. 
 
 18 
 
 xi 
 
 16 
 
 i. 
 
 63 
 
lO 
 
 
 
 INJ)EX Ot 
 
 TKXTS. 
 
 
 
 
 Numbers 
 
 cunii lined. 
 
 
 1st SAMUEL. 
 
 
 Chap, 
 
 verse. 
 
 vol. 
 
 pao;e. 
 
 Chap. 
 
 verse. 
 
 vol. 
 
 pagp. 
 
 XV 
 
 37—40 
 
 
 322 
 
 xix 
 
 24 
 
 ii. 
 
 412 
 
 xvi 
 
 28, 2«) 
 
 ii. 
 
 146 
 
 XX 
 
 31 
 
 
 327 
 
 xxi 
 
 9 
 
 ii. 
 
 182 
 
 
 41 
 
 
 383 
 
 xxvii 
 
 16,17 
 
 
 136 
 
 XXV 
 
 41 
 
 ii. 
 
 321 
 
 xxix 
 
 
 ii. 
 
 248 
 
 
 
 
 
 
 
 
 
 
 2d SAMUEL. 
 
 
 DEUTERONOMY. 
 
 vi 
 
 14,20 
 
 ii. 
 
 412 
 
 vi 
 
 5 
 
 i. 
 
 317 
 
 vii 
 
 5 
 
 i. 
 
 327 
 
 
 8 
 
 i. 
 
 322 
 
 
 12 
 
 iii. 
 
 43 
 
 
 13 
 
 i. 
 
 327 
 
 
 13 
 
 ii. 
 
 299 
 
 
 16 
 
 i. 
 
 46 
 
 
 14 
 
 ii. 
 
 166 
 
 viii 
 
 3 
 
 i. 
 
 44 
 
 xii 
 
 5 
 
 ii. 
 
 368 
 
 xvi 
 
 5—7 
 
 i. 
 
 370 
 
 
 13 
 
 i. 
 
 123 
 
 xvii 
 
 7 
 
 ii. 
 
 254 
 
 XV. 
 
 23 
 
 ii. 
 
 374 
 
 xviii 
 
 lo 
 
 i. 
 
 275 
 
 xxiii 
 
 2 
 
 i. 
 
 303 
 
 
 18 
 
 ii. 
 
 165 
 
 
 3 
 
 iii. 
 
 230 
 
 xxi 
 
 6,7 
 
 i. 
 
 405 
 
 
 
 , 
 
 
 
 22,23 
 
 i. 
 
 419 
 
 
 1st KINGS. 
 
 
 xxii 
 
 20 
 
 ii. 
 
 253 
 
 ix 
 
 3 
 
 ii. 
 
 194 
 
 xxiii 
 
 18 
 
 i. 
 
 400 
 
 
 11, 13 
 
 i. 
 
 50 
 
 
 
 ii. 
 
 217 
 
 xvii 
 
 21 
 
 iii. 
 
 211 
 
 xxiii 
 
 24,25 
 
 i. 
 
 296 
 
 
 18 
 
 ii. 
 
 23 
 
 xxiv 
 
 1 
 
 i. 
 
 266 
 
 xix 
 
 8 
 
 i. 
 
 44 
 
 XXV 
 
 5 
 
 i. 
 
 314 
 
 
 11 
 
 iii. 
 
 18 
 
 
 2 
 
 i. 
 
 327 
 
 xxii 
 
 24 
 
 iii. 
 
 234 
 
 xxvi 
 
 12 
 
 i. 
 
 328 
 
 
 
 
 
 xxvii: 
 
 i 2 
 
 i. 
 
 365 
 
 
 2d KINGS. 
 
 
 XXX 
 
 12 
 
 ii. 
 
 179 
 
 i 
 
 2 
 
 i. 
 
 135 
 
 XV 
 
 61,62 
 
 i. 
 
 33 
 
 
 8 
 10 
 
 i. 
 ii. 
 
 25 
 
 36 
 
 
 JOSHUA. 
 
 
 iv 
 
 1 
 
 i. 
 
 263 
 
 xxiii 
 
 32 
 
 ii. 
 
 191 
 
 
 27 
 
 i. 
 ii. 
 
 426 
 
 29 
 
 
 JUDGES. 
 
 
 
 34 
 
 iii. 
 
 210 
 
 T 
 
 10 
 
 i. 
 
 219 
 
 
 42 
 
 ii. 
 
 162 
 
 xiv 
 
 11 
 
 i. 
 
 128 
 
 vi. 
 
 12 
 
 i. 
 
 393 
 
 

 
 INDEX OF 
 
 TEXTS. 
 
 
 
 ol 
 
 o 
 
 d Kings 
 
 continued. 
 
 Psa 
 
 'hns continued. 
 
 
 Chap. 
 
 verse. 
 
 vol. 
 
 page. 
 
 Chap. 
 
 verse. 
 
 vol. 
 
 pajre. 
 
 vi 
 
 20 
 
 i. 
 
 367 
 
 xvi 
 
 10 
 
 ii. 
 
 20 
 
 vii 
 
 4 
 
 ii. 
 
 102 
 
 xix 
 
 1 
 
 i. 
 
 242 
 
 xii 
 
 19 
 
 ii. 
 
 118 
 
 xxii 
 
 
 i. 
 
 414 
 
 xiii 
 
 21 
 
 i. 
 
 420 
 
 
 18 
 
 ii. 
 
 393 
 
 xix 
 
 21 
 
 i. 
 
 412 
 
 XXV 
 
 19 
 
 ii. 
 
 350 
 
 xxiii 
 
 6 
 
 ii. 
 
 374 
 
 xxvi 
 xxxvii 
 
 6 
 o 
 
 i. 
 i. 
 
 405 
 57 
 
 1st CHRONICLES. 
 
 xxxix 
 
 5 
 
 i. 
 
 93 
 
 xxi 
 
 1 
 
 1, 
 
 43 
 
 xli 
 
 10 
 
 ii. 
 
 325 
 
 
 
 ii. 
 
 265 
 
 xlii 
 
 7 
 
 i. 
 
 285 
 
 
 
 iii. 
 
 247 
 
 xlv 
 
 7 
 
 ii. 
 
 29 
 
 xxix 
 
 20 
 
 
 426 
 
 xlviii 
 
 2 
 
 i. 
 
 74 
 
 
 
 
 
 Ii 
 
 7 
 
 ii. 
 
 278 
 
 
 d CHRONICLES. 
 
 Iv 
 
 17 
 
 iii. 
 
 115 
 
 vi. 
 
 2, 18 
 
 ii. 
 
 147 
 
 Iviii 
 
 4 
 
 ii. 
 
 278 
 
 vii 
 
 1 
 
 ii. 
 
 134 
 
 Ixv 
 
 2 
 
 ii. 
 
 147 
 
 X 
 
 5 
 
 
 421 
 
 Ixix 
 
 2 
 
 i. 
 
 285 
 
 xxiv 
 
 20, 21 
 
 i. 
 
 332 
 
 
 25 
 
 iii. 
 
 15 
 
 
 
 
 
 Ixxviii 22,24 
 
 ii. 
 
 225 
 
 
 EZRA. 
 
 
 Ixxxii 
 
 6 
 
 ii. 
 
 151 
 
 X 
 
 9 
 
 i. 
 
 343 
 
 xci 11 
 
 ,12 
 
 i. 
 
 46 
 
 
 
 
 
 ciii 20, 21 
 
 i. 
 
 87 
 
 
 NEHEMIAH. 
 
 
 cvi 
 
 9 
 
 i. 
 
 117 
 
 ix 
 
 5 
 
 i. 
 
 83 
 
 cix 
 ex 
 
 8 
 
 1 
 
 iii. 
 i. 
 
 15 
 
 318 
 
 
 JOB. 
 
 
 
 4 
 
 ii. 
 
 312 
 
 iii 
 
 3 
 
 i. 
 
 376 
 
 
 
 iii. 
 
 30 
 
 xxxi 
 
 32 
 
 i. 
 
 365 
 
 cxviii 
 
 22 
 25 
 
 iii. 
 i. 
 
 47 
 291 
 
 
 
 
 
 cxxxii 
 
 11 
 
 iii. 
 
 28 
 
 
 PSALMS. 
 
 
 cxliv 
 
 3 
 
 i. 
 
 115 
 
 i 
 
 6 
 
 
 106 
 216 
 
 
 
 
 
 ii 
 
 2 
 
 iii. 
 
 52 
 
 PROVERBS. 
 
 
 
 7 
 
 ii. 
 
 166 
 
 viii 22- 
 
 -31 
 
 ii. 
 
 145 
 
 xvi 
 
 8—11 
 
 iii. 
 
 25,26 
 
 xviii 
 
 5 
 
 i. 
 
 183 
 
 17 
 
318 
 
 INDEX OF TEXTS. 
 
 ISAIAH. 
 
 Chap, 
 ii 
 
 V 
 
 vi 
 ix 
 xi 
 
 xiii 
 
 xiv 
 xix 
 xxix 
 
 XXX 
 
 XXXV 
 
 xl 
 xli 
 
 xlii 
 xliii 
 xlv 
 xlix 
 
 liii 
 
 liv 
 Iv 
 
 Ivi 
 
 Ixi 
 
 Ixii 
 
 Ixv 
 
 Ixvi 
 
 verse. 
 
 2 
 1 
 
 9 
 
 1,2 
 
 1 
 
 10,13 
 
 13, 15 
 1 
 
 13 
 6 
 5 
 3 
 
 16 
 3 
 1 
 4 
 6 
 
 4 
 8—10 
 
 11 
 
 13 
 
 3 
 
 7 
 1 
 
 11 
 
 13 
 
 1 
 
 vol. 
 iii. 
 i. 
 iii. 
 i. 
 i. 
 i. 
 
 iii. 
 i. 
 i. 
 i. 
 i. 
 i. 
 i. 
 i. 
 i. 
 ii. 
 i. 
 ii. 
 iii. 
 i. 
 i. 
 ii. 
 iii. 
 ii. 
 iii. 
 i. 
 i. 
 i. 
 i. 
 iii. 
 
 page. 
 
 22 
 300 
 275 
 50 
 318 
 347 
 15 
 167 
 348 
 220 
 347 
 160 
 34 
 38 
 176 
 153 
 344 
 146 
 149 
 113 
 387 
 244 
 86 
 229 
 145 
 293 
 75, 160 
 290 
 57 
 84 
 
 Chap. 
 
 xvi. 38,40 
 
 xxvi ^ 
 
 xxvii / 
 xxviii ) 
 xxxiv 
 xxxvii 
 .xliii 
 
 EZEKIEL. 
 
 verse. vol. 
 
 Ill 
 V 
 
 vi 
 vii 
 
 VI 
 X 
 
 17 
 1 
 
 1. 
 
 i. 
 iii. 
 
 DANIEL. 
 44 i. 
 
 ii. 
 
 i. 
 
 i. 
 
 i. 
 
 i. 
 
 i. 
 
 ii. 
 
 i. 
 
 i. 
 iii. 
 
 25 
 17 
 17 
 10 
 14 
 
 25 
 
 27 
 7 
 
 HOSEA. 
 6 i. 
 
 8 ii. 
 
 JOEL. 
 
 28 i. 
 iii. 
 iii. 
 
 253 
 
 166 
 
 364 
 44 
 18 
 
 50 
 312 
 417 
 141 
 422 
 387 
 
 34 
 312 
 234 
 342 
 100 
 
 125 
 125 
 
 37 
 
 8 
 
 22 
 
 JEREMIAH, 
 
 xvii 10 iii. 16 
 
 XX 2 iii. 234 
 
 xxxi 34 ii. 229 
 
 Vll 
 
 AMOS. 
 25 iii. 
 
 MICAH. 
 6 i. 
 
 83 
 
 154 
 
INDEX OF TEXTS. 
 
 319 
 
 
 ZECHARIAH. 
 
 
 Galatians 
 
 continued. 
 
 Chap. 
 
 verse. 
 
 vol. 
 
 page. 
 
 Chap. 
 
 verse. 
 
 vol. 
 
 page. 
 
 viii 
 
 17 
 
 i. 
 
 123 
 
 
 16 
 
 iii. 
 
 104 
 
 ix 
 
 9 
 
 
 290 
 
 
 
 
 106 
 
 X 
 
 3 
 
 1. 
 
 3G4 
 
 ii 
 
 3,4 
 
 iii. 
 
 169 
 
 xi 
 
 12,13 
 
 
 410 
 
 
 9 
 
 i. 
 
 244 
 
 xiii 
 
 7 
 
 
 378 
 
 
 15 
 
 i. 
 
 124 
 
 
 
 
 
 iii 
 
 17 
 
 iii. 
 
 75 
 
 
 MALACHI. 
 
 
 v 
 
 3 
 
 iii. 
 
 158 
 
 iv 
 
 5 
 
 i. 35 
 
 , 162 
 
 
 
 
 
 
 
 
 
 
 EPHESIANS. 
 
 
 
 ROMANS. 
 
 
 i 
 
 4 
 
 ii. 
 
 366 
 
 ii 
 
 18 
 
 ii. 
 
 5 
 
 
 17 
 
 i. 
 
 100 
 
 ix 
 
 6 
 
 ii. 
 
 166 
 
 iii 
 
 3 
 
 iii. 
 
 159 
 
 X 
 
 2 
 
 iii. 
 
 228 
 
 V 
 
 8 
 
 ii. 
 
 145 
 
 XV 
 
 8 
 
 
 140 
 
 
 11 
 
 i. 
 
 183 
 
 1st CORINTHIANS. 
 
 
 PHILIPPIANS. 
 
 
 i 
 
 30 
 
 ii. 
 
 153 
 
 iii 
 
 2 
 
 i. 
 
 98 
 
 iii 
 
 6 
 
 iii. 
 
 197 
 
 
 11 
 
 ii. 
 
 73 
 
 vii 
 
 11 
 
 i. 
 
 76 
 
 
 
 
 
 xii 
 
 28 
 
 iii. 
 
 122 
 
 
 COLOSSIANS. 
 
 
 xiv 
 
 16 
 
 i. 
 
 59 
 
 i 
 
 12—14 
 
 iii. 
 
 258 
 
 
 22 
 
 i. 
 
 206 
 
 iv 
 
 14 
 
 
 3 
 
 XV 
 
 
 ii. 
 
 136 
 
 iv 
 
 10 
 
 iii. 
 
 167 
 
 
 6 
 
 iii. 
 
 13 
 
 
 
 
 205 
 
 
 15 
 
 ii. 
 
 308 
 
 
 
 
 
 
 9 
 
 i. 
 
 431 
 
 1st THESSALONIANS. 
 
 
 25 
 
 iii. 
 
 42 
 
 i 
 
 9 
 
 iii. 
 
 181 
 
 
 
 
 
 iii 
 
 11 
 
 iii. 
 
 236 
 
 2d CORINTHIANS. 
 
 
 
 
 
 V 
 
 17 
 
 it. 
 
 151 
 
 2d THESSALONIANS. 
 
 viii 
 
 3 
 
 
 106 
 
 iii 
 
 14 
 
 i. 
 
 126 
 
 xi 
 
 32,33 
 
 iii. 
 
 106 
 
 
 
 
 
 
 25 
 
 iii. 
 
 155 
 
 
 1st TI 
 
 MOTHY 
 
 
 GALATIANS. 
 
 12 iii. 258 
 
 V 6 i. 116 
 
 vi 13 i. 402 
 
 vi 18, 19 ii. 58 
 
320 
 
 INDEX OF TEXTS. 
 
 
 2d TIMOTHY. 
 
 
 
 2d PETER. 
 
 
 Clu 
 
 ip. verse. 
 
 vol. 
 
 page. 
 
 Chap. 
 
 verse. vol. 
 
 page. 
 
 i 
 
 4 
 
 iii. 
 
 168 
 
 i 
 
 17 ii. 
 
 148 
 
 i 
 
 9 
 
 ii. 
 
 366 
 
 ii 
 
 20 i. 
 
 189 
 
 
 16, 18 
 
 i. 
 
 366 
 
 iii 
 
 4 ii. 
 
 107 
 
 
 HEBREWS. 
 
 
 
 1st JOHN. 
 
 
 i 
 
 3 
 
 ii. 
 
 316 
 
 i 
 
 1—4 ii. 
 
 149 
 
 
 7 
 
 iii. 
 
 141 
 
 
 6 ii. 
 
 184 
 
 ix 
 
 26 
 
 i. 
 
 337 
 
 ii 
 
 1 ii. 
 
 337 
 
 X 
 
 36 
 
 i. 
 
 57 
 
 iii 
 
 1 i. 
 
 58 
 
 
 12, 13 
 
 iii. 
 
 42 
 
 V 
 
 10 ii. 
 
 188 
 
 xi 
 
 33—37 
 
 
 
 V 
 
 11 ii. 
 
 151 
 
 
 JAMES. 
 
 
 
 
 
 i 
 
 5 
 
 i. 
 
 100 
 
 
 3d JOHN. 
 
 
 iv 
 
 13 
 
 iii. 
 
 65 
 
 
 11 ii. 
 
 156 
 
 V 
 
 12 
 
 i. 
 
 75 
 
 
 12 ii. 
 
 417 
 
 
 1st PETER. 
 
 
 
 
 
 ii 
 
 12 
 
 i. 
 
 62 
 
 REVELATION, 
 
 
 iv 
 
 6 
 
 i. 
 
 147 
 
 iii 
 
 21 i. 
 
 285 
 
 
 16 
 
 iii. 
 
 130 
 
 xvii 
 
 3 i. 
 
 44 
 
 V 
 
 12 
 
 ii. 
 
 156 
 
 xviii 
 
 2 i. 
 
 188 
 
 FINIS. 
 
DATE DUE 
 
 ^^"■pil^ 
 
 ffl^RV 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 CAYLORO 
 
 1 
 
 
 
 rRINTCOIN U.S A.