I THEOLOGICAL SEMINARY,! f ' Princeton, N. J- _^.„^«=^«^ WORKS OF THE RT. REV. FRANCIS PATRICK KENRICK, D.D. BISHOP OF PHILADELPHIA. BISHOP KENRICK'S NEW VERSION OF THE NEW TESTAMENT, COMPLETE. THE FOUR GOSPELS. Translated from the Latin Vulgate, and diligently compared with the original Greek Text : being a revision of the Rhemish Translation, with Notes Critical and Explanatory. In 1 vol. 8vo., cloth binding. Price $2 00. It is published in the best manner, on fine paper, and a clear type for reading, with a map of Palestine and Jerusalem. THE ACTS OF THE APOSTLES, THE EPISTLES, AND THE APOCALYPSE. 1 vol. 8vo., cloth binding. Price $2 50. This work is the sequel of the work by the same author, on " The Four Gospels," and furnishes a complete edition of the New Testament. It will be found most invaluable in the study of the inspired writings of the apostles, on account of the many critical and explanatory notes, and is enriched with a map of the Travels of the Apostles. THE PRIMACY OF THE APOSTOLIC SEE VINDICATED. In 1 vol. 8vo., cloth. Price $1 50. The third and large edition of this important work on the Primacy is nearly exhausted. Facts scattered over a vast extent of ground are collected together, and com- bined with cogent logic into an argument, which must compel conviction. It is a triumphant answer to the much-vaunted work of Barrow, and indeed to the entire Protestant statement. THEOLOGIA DOGMATIC A, Quam concinnavit Franciscus Patricius Kenrick, Episcopus Philadelphiensis. In 4 vols. Bvo., strongly bound in sheep. Price $10 00. THEOLOGIA MORALIS, Concinnata a Francisco Patricio Kenrick, Episcopo Philadelphiensi. In 3 vols. Bvo., strongly bound in sheep. Price $6 00. The Dogmatic and Moral Theology of the Rt. Rev. Bishop of Philadelphia were received, immediately on their publication, with a degree of favour which proves how suflSciently they satisfied the great want, so long felt, of a Theological Text- book, suited to the requirements of the Church in America. In many of our Catholic Colleges it has been adopted as the Text-book, while it has met gratify- ing approval from the highest literary and ecclesiastical authorities in Europe. TREATISE ON BAPTISM: With an Exhortation to receive it, translated from the works of St. Basil the Great. To which is added, A Treatise on Confirmation. In 1 vol. 12mo., cloth. Price 75 cents. THE CATHOLIC DOCTRINE ON JUSTIFICATION EXPLAINED AND VINDICATED. In 1 vol. 12mo., cloth. Price 75 cents. 44 ^•EnG\t'6^. 1S5(' THE ACTS or THE APOSTLES, TfTF, EPISTLES OF ST. PAUL, THK CATHOLIC EPISTLES, AND THE APOCALYPSE. TRANSLATED FROJI THE LATIN VULOATE, AND DILIGENTLY COMI'AliED WITH THE GREEK TEXT, BEING A REVISION OF THE EHEMISH TRANSLATION, WITH NOTES, CRITICAL AND EXPLANATORY. BY FRANCIS PATRICK KENRICK, BlSnnP OF P II II, AT) r, I, PHI A. ' Beloved, he minilful of the words which were spoken before by the Apostles of our liord .Tesus Christ."— .luPE T. 17. NEW YORK: EDWARD DUNIGAN AND BROTHER. FULTON STREET, NEAR BROADWAY. 1851. Entered, according to Act of Congress, in the year 1851, BT THE EIGHT REV. F. P. KENHICK, In the Clerk's Office of the District Court for the Easturn District of Pennsylrania. P H I L A D E t P H I A : C. SHERMAN, PRINTER. CONTENTS. Introduction to the Acts of the Apostles, Chronological Table, .... The Acts of the Apostles, General Introduction to the Epistles of St. Paul, Chronological Table, .... Introduction to the Epistle to the Romans, . Epistle to the Romans, .... Introduction to the First Epistle to the Corinthians, First Epistle to the Corinthians, Introduction to the Second Epistle to the Corinthians, Second Epistle to the Corinthians, Introduction to the Epistle to the Galatians, Epistle to the Galatians, Introduction to the Epistle to the Ephesians, Epistle to the Ephesians, Introduction to the Epistle to the Philippians, Epistle to the Philippians, Introduction to the Epistle to the Colossians, Epistle to the Colossians, Introduction to the First Epistle to the Thessalonians, First Epistle to the Thessalonians, Introduction to the Second Epistle to the Thessalonians Second Epistle to the Thessalonians, Introduction to the First Epistle to Timothy, First Epistle to Timothy, Introduction to the Second Epistle to Timothy, Second Epistle to Timothy, Introduction to the Epistle to Titus, Epistle to Titus, ..... Introduction to the Epistle to Philemon, Epistle to Philemon, .... Introduction to the Epistle to the Hebrews, Epistle to the Hebrews, .... Introduction to the Epistle of James, 17 19 21 163 164 164 166 241 243 309 310 349 351 375 377 899 401 417 418 431 433 445 446 453 455 473 475 487 489 497 498 501 604 547 IV CONTENTS. Catholic Epistle of James, Introdaction to the First Epistle of St. Peter, First Epistle of St. Peter, Introduction to the Second Epistle of St. Peter, Second Epistle of St. Peter, Introduction to the Epistles of St. John, First Epistle of St. John, Second Epistle of St. John, . Third Epistle of St. John, Introduction to the Epistle of St. Jude, Epistle of St. Jude, Introduction to the Apocalypse, The Apocalypse, .... PAGE 549 565 567 583 586 597 599 613 615 617 618 623 627 GENERAL INTRODUCTION. The favour with which my revised version of the Four Gospels has been received, encourages me to offer to the public the other books of the New Testament. In accordance with the sugges- tions of friends, I have adhered more closely to the Rhemish translation, and given more copious notes to illustrate the text. Some indeed have discountenanced all change, lest the reading should become altogether unsettled ; but the necessity of some corrections is acknowledged by all, and the discrepancies of various editions, made by irresponsible individuals, have already deprived the common reading of that reverence, which might render any change inexpedient. The only question is, how these changes can be brought about. To me the simpler and more effectual method has appeared to be, that of submitting them, in a limited edition, to the judgment of my venerable colleagues. I have endeavoured to be strictly literal, especially where the text was likely to be employed in matters of controversy, that no sus- picion of bias might arise, so that in some few instances I have left the sense imperfect, rather than supply by conjecture any- thing, which might affect its doctrinal bearing. The value of the ancient translations arises precisely from their close character, which serves as an index to the reading of the text ; but the dif- ference of idiom and of construction should not be wholly disre- garded. Where the meaning of the text is clear, the translator may present it divested of those anomalies which would render it harsh or unintelligible ; but in cases of doubt, conjecture should not easily be indulged, especially in matters appertaining to doc- trine. In such circumstances fidelity requires the closest adhe- rence to the text, which may be illustrated by notes, according to the best judgment of the interpreter. Readers easily give the praise of excellence to a translation which is fluent and perspi- cuous, without reflecting that they may be misled by a guide who gives no intimation of the difficulties which embarrass himself in the choice of his own course. If there be a single passage in 1 X GENERAL INTRO D UGJION. which the meaning of the sacred text is wilfully perverted, it is enough to involve the whole work in condemnation. A jot, or a letter, must not be taken from the law. The word of God must be preserved in its integrity. It is treason against the Supreme Majesty to change a word in a charter under the seal of the Great King, Not without a special design of Providence, the closing book of the sacred volume denounces woes to the man, who shall take away from, or add to, the words of that prophecy ; a threat which extends to all who adulterate the word of God, changing that which should remain inviolate, though heaven and earth pass away. The Providence which has preserved the Scriptures, has not exempted them from the accidents to which all books were exposed, when copied by numberless transcribers, of different degrees of skill and judgment. The similarity of letters, words, and phrases, led to many mistakes. The additions made in the public reading of the Scriptures, by way of introduction or termination, in the form of a doxology, or otherwise, sometimes were confounded with the sacred writings themselves. An injudicious effort to remove difficulties, and grammatical inaccuracies, led to changes which smoothed the reading, and offered a more intelligible meaning. Additions were made with a view to harmonize the statements of various writers, and to make the quotations correspond literally with the original passages. From these and other causes an almost endless variety of readings arose, among which learned men have with incredible research sought to discover the primitive text. The collation of manuscripts has been greatly facilitated by their distribution into various families, or recensions, although quite recently this classification has met with much opposition from Norton and others. Some manuscripts, such as the Alexandrian, which is now preserved in the British Museum, and the Vatican, so designated from the library at Rome, are of acknowledged pre- ponderance in determining the true reading. The received Greek text, although very inaccurate, is in substance the same as was used by St. Chrysostom, which is known as the Constantinopolitan recension. The Vulgate represents a still more ancient reading, that which was known at Alexandria, as well as throughout the West. In offering a revised version of it, I felt the necessity of accounting for the differences which are observable between its readings and those of the Protestant version, which was made from the received text ; and for this purpose I availed myself of GENERAL INTRODUCTION. XI the works of several learned critics, who had noted down the authorities, with their own judgment upon them. It was highly gratifying to be able to vindicate the Vulgate, in the vast majority of instances, by their avowals. To impress the common reader with this fact, I chose rather to notice by their proper titles the chief manuscripts, than to use the conventional letters by which they are known to the learned. My object was not to give a popular character to critical studies, but to furnish the vouchers in a way that all might at once know them. I claim no merit of personal research, but merely refer to critics of high celebrity, to account for the tenacity with which we adhere to the Vulgate ver- sion, as the faithful representative of a text purer and more per- fect than any manuscript now extant. The notes which I have added, though numerous, are as brief as I could well make them, since I meant them as helps to the reader, to guide him on his way, without distracting him from his Scriptural pursuits. I did not wish to write a homily, or compose a controversial essay, much less to launch forth on the wide ocean of allegorical interpretation. Although I am far from under- valuing the devout contemplations of the ancient fathers on the mysteries hidden beneath the letter, I felt that for the theological student and the general reader, it is of more practical advantage to ascertain the direct and literal meaning, and I left for private scrutiny all that might lie beneath the surface, as a treasure to reward the diligent inquirer. Some have been offended at my adoption of the term " repent" instead of " do penance," in several passages of the Gospels. Had I been the first to innovate in this regard, I should feel that I had acted rashly, but I only followed up what others had begun. The truth is that the Latin phrase " agere poenitentiam" was employed for the Greek term (xsravosw, many ages before the doctrinal con- troversies about penitential works originated, and was occasionally replaced by " poenitemini;" the interpreter regarding both terms as equivalent. Doubtless penitential works were always inculcated ; but no one ever thought of proving their necessity by the mere force of the Latin terms, and no one acquainted with the Greek could question, that it expressed more directly the change of mind, or compunction, although it was used to signify in general peni- tential exercises. The English terms : " do penance," were ori- ginally employed in the same sense, principally indeed for com- punction of heart, and indirectly for all that indicates and proves XU GENERAL INTRODUCTION. its sincerity. When the sufficiency of faith for justification became * a favourite tenet, penitential works were repudiated as unnecessary and superstitious, and the Scriptural texts which inculcate penance, were etymologically examined, as if the force of words depended more on their roots than on general usage. The Catholic inter- preters were justly tenacious of terms consecrated by immemorial use to signify the virtue and its fruits, and suspicious of the new rendering, evidently directed to weaken the force of passages with which Christian ears were familiar. Dubois, a Protestant canon of Ely, acknowledged and vindicated the correctness of the Catholic version. Yet the popular acceptation of the words : "Do penance ;" becoming identified with external works, some of the publishers of the Rhemish version ventured on substituting the term : "Repent," in some places, as the old interpreters themselves had used " be penitent," where the Vulgate had " poenitemini." An anonymous writer, believed to be Dr. Lingard, adopted it universally. I chose to retain the other phrase wherever reference was had expressly to penitential works. The responsibility of the change should rest with those who first made it ; but as it had been admitted in all the modern editions, there is no reason why it should not be adopted in the other passages. It implies no concession ; but it merely supposes that certain phrases have by long usage acquired a popular meaning difi"erent from that in which they were first employed. The doctrinal proofs remain unshaken. Penitential works are necessary, not because the Vulgate interpreter has : " poenitentiam agite ;" or the Rhemish interpreter says: "do penance;" but be- cause such works have been inculcated under the Old and New dispensations, in the Scriptures and by the Fathers, as evidences and fruits of compunction. My version of the address of our Lord to His Mother has shocked the feelings of some whose judgment I highly value : " Woman, what hast thou to do with Me ?" The phrase occurs several times in the Old and New Testament, and has various shades of meaning according to the circumstances in which it is employed. It is a familiar manner of inquiry, or address, which may be rendered : What do you want of me ? What will you have me do ? What have you against me ? Why do you molest me ? Why do you interfere with me ? Its force depends much on the tone of voice in which it is uttered. In the passage just referred to, our Lord seems to remonstrate with His holy Mother for calling on Him for miraculous interposition before the time had arrived for His public GENERAL INTRODUCTION. Xui manifestation ; as if He said : Why dost thou interfere with Me ? " My time is not yet come." The Rhemish interpreters had given a translation strictly literal, but scarcely intelligible : " What is to Me and to thee ?" By giving a similar version of the phrase wherever it occurred, they preserved their character for consistency ; but the publishers of subsequent editions conformed to the Protes- tant version in every instance, save the address to the Virgin Mother, which presented a false meaning by the accidental inser- tion of " it :" "What is it to Me and to thee ?" as if our Lord had said : What matters it to us that they should be without wine ? This reads smoothly, but does not at all express the meaning. The Protestant version: "What have I to do with thee?" implies a denial of all relationship to the Virgin, or at least of all solicitude to please her. I rendered it : What hast thou to do with Me ? which intimates that in a, supernatural matter, such as the performance of miracles, she had no right of control or interference. This is un- doubtedly the force of the expression, which should not be regarded as a rebuke to her, so much as a testimony before all of His, own Divine Power, and conformity to the decrees of His Father. In adopting occasionally the words and phrases of the Protes- tant version, I have followed the example of others who have from time to time revised the Rhemish translation. It is not to be re- gretted that whilst we point to errors which need correction, we acknowledge excellencies which we are free to imitate, thus dimi- nishing the asperity of censure by the tribute which we willingly render to literary merit. The freedom with which I have quoted Protestant and Rational- istic authors may seem scarcely consistent with the Rules of the Index, which require that the annotations should be taken from the fathers, or from Catholic divines. The attentive reader will, however, observe, that in all matters of doctrine and moral instruc- tion I draw from the purest fountains of orthodox faith, and that I avail myself of the testimonies of those who are outside the pale of the Church, only by way of acknowledgment on their part, or in matters purely critical, in which they have brought their stores of erudition and their natural acuteness of mind to the vindication of the sacred text. I have felt the more free to make such references, because in this work I have chiefly had in view the instruction of students in theology ; cherishing the hope of being enabled here- after to publish the whole New Testament in a more popular form for the general edification of the faithful. A BRIEF NOTICE OF MANUSCRIPTS. The Alexandrian manuscript, now preserved in the British Museum, is supposed to have been written at Alexandria in the fifth century. It very frequently supports the Vulgate version. The Vatican manuscript is proved by Hug to belong to the middle of the fourth century. The internal value of its readings is thought to be greater than that of the Alexandrian. The Ephrem manuscript, a palimpsest, so called from the cir- cumstance that the works of St. Ephrem were written over the original writing, which has " since been restored, is believed to belong to the sixth century. These three manuscripts contain the Old and New Testaments, but with many chasms. The Cambridge manuscript contains, besides the Gospels, the Acts of the Apostles, with a fragment of the Epistles. It belongs probably to the seventh century. The manuscript of Clermont is a Greek-Latin copy of St. Paul's epistles, supposed to belong to the eighth century. It is now in the Royal Library at Paris. The manuscript of Saint Germain is a copy of the former, with various corrections. It was made in the eleventh century. The Laudian manuscript, named from Archbishop Laud, to whom it once belonged, contains the Acts of the Apostles, with the exception of from xxvi. 29 to xxviii. 26. It belongs to the seventh or eighth century. The manuscript which is contained in the Library of Trinity College, Cambridge, and known by the title of Augiensis, is of the tenth century. It belonged to the monastery of Reichenau. CHIEF VERSIONS. XV The Dominican Library at Rome, called Angelican, possesses a manuscript of tlie ninth century, containing the Acts of the Apos- tles, and the Pauline and Catholic epistles. The Electoral Library at Dresden has a Greek manuscript of St. Paul's epistles, (except the epistle to the Hebrews,) which is thought to belong to the ninth century. It is known under the title of Boernerianus. Manuscripts in capitals, as was usual before the tenth century, are styled Uncial ; those of a later period, in running hand, are called cursive. I am indebted to Kitto's Cyclopsedia for the substance of the above notice. CHIEF VERSIONS. The Syriac version, styled Peshito, or simple, was made pro- bably in the first century. It comes nearer the Occidental recen- sion, which is represented by the Vulgate, than to any other. It has not the second epistle of Peter, the second and third of John, the epistle of Jude, and the Apocalypse. The epistles, however, are found in a Syriac manuscript in the Bodleian Library, but are believed to belong to the Philoxenian or Heraclean translation. The former is ascribed to the year 508, the latter to 616. The Memphitic version of the New Testament belongs to the third century. Its readings coincide with the Alexandrian. The Thebaic is assigned to the same period. It generally agrees with the Alexandrian, sometimes with the Latin, and occasionally it has peculiar readings. The Ethiopic version of the New Testament dates from the fourth century. It agrees frequently with the Peshito and Vetus Itala. The Sclavonic version, made by Cyril of Thessalonica, and his brother Methodius, is highly valued. The Vulgate version of the New Testament is the very ancient Latin version, called Vetus Itala, retouched by St. Jerome, and XVI ABBREVIATIONS. made conformable to the best Greek manuscripts. The original version is referred to the first century, or not long afterwards. Some believe it to have been made in Africa. ABBREVIATIONS. G. is put for the common Greek text, which is conformable for the most part to what is styled the Constantinopolitan recension. P. for the English Protestant version, which was made on the received Greek text. In some few places it prefers the Vulgate reading. G. P. marks the harmony of the received Greek text and Pro- testant version. Lit. for literally. Wherever the fathers, or other writers, are quoted without special references, their works on the text, in locum, are re- ferred to. INTRODUCTION TO THE ACTS OF THE APOSTLES. The book of " the Acts" which, by the acknowledgment of all, is the work of St. Luke, forms the sequel of his gospel, as it appears from the introductory sentence. It was composed in Greek, not before the year 63, or, according to another computation, 65, of the Christian era, which coincides with the termination of the imprison- ment of St. Paul at Rome, the last fact recorded by the sacred his- torian. It is thought by some, that it was not written until after the death of the apostle, since the gospel itself was not published, until after that of Mark, who, according to St. Irenseus, wrote after the "departure" of both apostles. The termination of the Acts with the imprisonment of Paul may have been owing to the fact, that Theo- philus, to whom it was specially addressed, being, as is conjectured from other circumstances, a resident of Rome, was already acquainted with the subsequent events. The omission of geographical expla- nations in reference to places in Italy, which are given for other places, strengthens this conjecture. St. Irenseus mentions Luke as the author of this work,* a great portion of which is embodied in his writings. Before him, Clement of Rome, Polycarp, and Justin Martyr alluded to it. Tertullian, Clement of Alexandria, and sub- sequent writers, abound in references to it. St. Augustin observes : "I must believe this book, if I believe the gospel, since Catholic authority in like manner recommends both Scriptures."^ The title might lead us to expect, that it would contain a detailed statement of the acts of each apostle ; but it is, by no means, of so comprehensive a character. The first five chapters record some 1 L. 1, Adv. Hser. c. xx. 2 Contra Epist. Manichgei quam vocant Fundamenti, c. v. 2 18 INTRODUCTION. remarkable acts of Peter, — his address to the brethren regarding the election of a successor to Judas, — his defence of the apostles against the charge of intemperance, after the Holy Ghost had descended on them, — his healing of the lame man at the gate of the Temple, and his subsequent discourse, by which the number of the disciples was greatly increased, — his defence before the council, — and his rebuke of Ananias and Sapphira, who fell dead before him. The ordination of the deacons and the successful labours of Philip, with the suiferings of Stephen, are related in the three following chapters. The remainder of the book chiefly concerns the apostle Paul, whose persecution of the church and subsequent conversion, with his labours, travels, and suiierings, are recorded, in great detail. Some miracles, performed by St. Peter, are men- tioned in the ninth chapter, and the proceedings of the Council of Jerusalem, in reference to the ceremonial law, are found in the fifteenth. The object of the sacred historian seems to have been, to give some of the leading facts, that marked the rise of Christia- nity, and especially to develope the Divine counsel, by which the Gentiles were made partakers of grace and salvation. In many things he speaks from personal knowledge. Although this book records a plain series of facts, many difiicul- ties present themselves in its perusal. The ingenuity of learned men has been employed in adjusting the chronology, Avithout suc- cess, so that we cannot, with entire confidence, offer any table of events, with reference to the Christian era, or the reign of the Roman emperors. That of Hug, which we copy, is confined to the chief facts in the career of the apostle Paul. CHRONOLOGICAL TABLE. TEAK REIGN JF CHRIST. OF EMPERORS. 36 21-22 38 23 1 40 3 45 4 of Tiberius — Conversion of Saul. Tiberius dies on 26 March, of Cajus. Saul escapes from Damascus, and visits Jerusalem, of Claudius, beginning. Paul goes with alms from Antioch to Jerusalem. Acts xi. 30. 53 12 Paul goes again from Antioch to Jerusalem concerning the legal observances. Acts xv. 54 13 At the end of winter, Paul travels over Asia Minor, and reaches Corinth, where he teaches during the remainder 55 14 of the year, until autumn of the following year. Acts xviii. 56 1 of Nero. Paul having passed the winter at Corinth, sailed in spring from Cenchris for Asia, visited Jerusalem about Pentecost, and thence passed to Antioch. 57 2 Paul wintered at Nicopolis, and thence passed to Ephesus, where he spent three months, teaching in the synagogue. Acts xix. 1, 8. 58 3 Paul teaches, during two years, at Ephesus, in the school of 59 4 Tyrannus. Acts xix. 9. After Pentecost, he sails for Macedonia. 60 5 Having passed the winter in Achaia, he returned for Pen- tecost to Jerusalem, where he was taken prisoner. Acts xxi. 30. He remained a prisoner in Cesarea. In autumn he was sent thence to Rome. On his arrival there in spring, he was kept in military custody during two years. Acts xxvii. 31. He is at length liberated in spring. 61 6 62 7 68 8 64 9 65 10 THE ACTS OF THE APOSTLES AND THEIR EPISTLES, WITH THE APOCALYPSE. THE ACTS OF THE APOSTLES. CHAPTER I. Jesus promising the Holy Ghost to the apostles, tells them, that it is not for them to know the secrets of futurity. He ascends into heaven. The angels declare, that He will come again in like manner. Peter proposes the election of a successor to Judas, and Matthias is elected. 1. The former^ treatise^ I indeed made, 0 Theophilus, of all things^ which Jesus began"* to do and to teach, 2. Until the day on which, giving commandments^ through the Holy Ghost*^ to the apostles,^ whom He chose. He was taken up.^ 3. To whom, also, He showed Himself alive, after His passion,^ 1 Lit. " The first." 2 Word, discourse, or essay. The gospel which St. Luke previously composed. * Generally, but not entirely. Many things were omitted by Luke, as well as by the other evangelists. See John xxi. 25. It is a Hebrew manner of writing, frequent in St. Luke. See Luke iii. 8, v. 21, xii. 45, xiii. 25. ■* This is a pleonasm, which frequently is found in this sacred writer. It is equivalent to the simple phrase, " which Jesus did and taught:" His works and doctrine. 5 Instructions, as well as orders. ^ Under the light of the Holy Ghost, who was abiding in Him, Christ gave these instructions, which the same Divine Spirit engraved on the hearts of the apostles. ' He had chosen them to be His followers and ministers, and He chose them to be witnesses of His ascension. The Hebrews not having a preterpluperfect tense, Hellenistic writers often use the perfect in pluperfect sense. ^ Into heaven. ^ After his sufferings and death. 22 THEACTS by many proofs,^ for forty days appearing to them, and speaking^ of the kingdom of God. 4. And eating with them,^ He commanded them not to depart from Jerusalem,'' but to wait for the promise^ of the Father, which ye have heard (He said'') from My mouth.'' 5. For John indeed baptized Avith water,^ but ye shall be bap- tized with the Holy Ghost,^ not many days hence. 6. They, therefore, who were come together,^" asked Him, say- ing, Lord, wilt Thou at this time restore the kingdom to Israel ?" 7. But He said to them : It is not for you to know the times, or moments,^ which the Father hath put in His own power. -^^ 'P. "infallible." This is inserted witliout any corresponding term in the text, which is sufficiently rendered by proofs, or evidences. 2 The things that appertain to the kingdom of God, to the establishment of His church. '^ G. o-uvaA/^o^svof. P. " being assembled together." St. Jerome and the most learned Greek commentators, among them St. Chrysostom, give the meaning as in the Vulgate, which is supported by the Syriac and Arabic versions. Calvin admits that the term may be variously rendered; and Simon, the learned critic, sustains the Vulgate. '' This implied, that they should repair thither, if, as is generally supposed, the order was given in Galilee, or on IMount Olivet. Allioli, the German interpreter, thinks that it was given in Jerusalem, after their return from Galilee. ^ By the figure metonymy, the promise is put for the object promised, namely, the Holy Ghost, whom Christ had promised to send from the Father. John xiv. 16, 26 ; Luke xxiv. 49. ^ G. P. have not these words, which are added to mark the introduction of the very words of our Redeemer. ^ Lit. "from Me." Matt. iii. 11 ; Mark i. 8; Luke iii. 16; John vii. 39. ^ Water was also used in baptism by Christ and His apostles. John iii. 25, 26. Christ contrasts the baptism of John with the communication of the Holy Ghost, which was to take place on the day of Pentecost. 9 The apostles most probably had already received baptism from the hands of Christ, before they undertook to baptize others. Although this fact be not re- corded in the Scriptures, they were soon to receive the abundant communication of the Divine Spirit, which is likened to baptism, as, a pouring out of grace, or a thorough imbuing with it: " for as he who is dipped in water, and baptized, is altogether surrounded with water, so they were perfectly baptized by the Spirit." S. Cyril Jer. Cat. xvii. '" Martini thinks that the meaning is, they came in a body to ask the question. 11 They desired to know whether He was about to give to the nation independence and dominion, — to rescue them from the power of the Romans. '2 KAipau:, momenta. It seems here to mean favourable opportunities, in which sense it is used by Cicero : " Omnia momenta observabimus, neque uUum prsKter- mittemus tui juvandi et levandi locum." Lib. vi. ep. x. ad Trebatium. •3 Which the Father determined by His own free will and authority, and the knowledge whereof He has reserved to Himself. OF THE APOSTLES. 23 8. But ye sliall receive the power^ of the Holy Ghost coming upon you,2 and ye shall be witnesses to Me^ in Jerusalem, and in all Judea and Samaria, and to the uttermost part of the earth/ 9. And when He had said these things, whilst they looked on, He was raised up,^ and a cloud received Him out of their sight. 10. And as they looked steadfastly*^ on Him going up to heaven,^ behold two men stood by them in white garments, who also said : 11. Men of Galilee, why stand ye looking up to heaven? This Jesus, who hath been taken up from you into heaven, shall come so as ye have seen Him going into heaven. 12. Then they returned to Jerusalem, from the mount which is called Olivet, which is near Jerusalem, within a Sabbath day's journey.^ 13. And when they had entered in, they went up into an upper room,^ where abode^° Peter and John,^^ James and Andrew, Philip and Thomas, Bartholomew and Matthew, James^ of AlphjBus, and Simon Zelotes, and Jude^^ of James. ' Strengthening grace and energy. Infra, ii. 2. 2 G. iTTih^-ovTc;. Lit. "that hath come upon j'ou." The aorist here has the force of a future. The sentence, however, might be rendered as a genitive abso- lute: " You shall receive power, the Holy Ghost having come upon you." ^ By testifying to His miracles, and proclaiming His doctrines. Luke xxiv. 48. ■• This was fulfilled even in the persons of the apostles, who preached the gospel in remote regions ; but it regards their successors likewise. 5 By His own power. No external means were furnished Him. ^ The Greek term expresses intenseness. ."^ Lit. "And as they gazed on the heaven, He going, and behold," &c. ^ About a mile, according to the Hebrew ritual. 9 According to the punctuation of the Vulgate it should be, " AVhen they had gone into the upper room." Martini, however, follows the Greek punctuation, which Cornelius A. Lapide prefers. The room was used for assemblies of the disciples. Some conjecture that it was attached to the Temple, since St. Luke, in his Gospel, states that they were constantly in the Temple. ( V. ult.) '" These remained there on their return. They had accompanied our Lord to Mount Olivet, whence He ascended. It was near Bethania, which St. Luke ap- pears to designate as the place of His ascent. '' G. P. " and James, and John." Lachmann and Schott follow the order of the Vulgate, which is conformable to the Alexandrian, Parisian, and Cambridge manuscripts, and to the Peschito, Memphitic, Ethiopic, and Armenian versions. •2 Son. •^ Brother. 24 THEACTS 14. All these were persevering with one mind in prayer,^ with women,^ and Mary the mother of Jesus,^ and'* His brethren. ^ 15. In those days Peter rising up^ in the midst of the breth- ren,^ said : (now the number^ of persons^ together^" was about a hundred and twenty,) 16. Men brethren," the^^ Scripture must^^ be fulfilled," which the Holy Ghost spake before, ^^ by the mouth of David, concerning Judas, who was the leader of those who apprehended Jesus :^^ 17. Who was numbered among us,^^ and obtained the lot of this ministry.^'* • G. P. " and supplication." Griesbach, Schott, and other critics, expunge these words, which are wanting in the four chief manuscripts, and in the chief versions. They were probably taken from Eph. vi. 18, and other places. 2 Followers of Christ. Matt, xxvii. 55 ; Luke viii. 23 ; xxiv. 10. Calvin ad- mits that the Greek term is not necessarily understood of wives. Lightfoot remarks, that " doubtless there were some women with them that had either no husbands at all, or none there." " She is specially distinguished. This is the last time she is mentioned in Scripture. ■* G. P. " with." The preposition is omitted in three of the chief manuscripts, and in several in cursive character. ^ Calvin observes: "It is well known, that any relatives are styled brethren by the Jews." •> "As fervent, and as one who was intrusted by Christ with the charge of the flock, and as first of the band, he is always the first to speak." St. Chrysostom. Lightfoot says: "Peter, both in this place and divers athers, and, indeed, gene- rally through so much of this book as concerns the Church of Judea and Jeru- salem, is ever brought in as the chief speaker, and chief actor." '' G. P. "the disciples." The Alexandrian and Parisian manuscripts, and two in cursive characters, as also the Memphitic, Armenian, and Ethiopic versions, have the Vulgate reading. * " Crowd" literally corresponds with the Greek and Latin term. 9 Lit. " of names." These are put by metonymy for men. Apoc. iii. 4. '" G. i7r\ TO uuTo. It may signify that they were assembled in the same place, or for the same purpose. " This is a Greek idiom. It may be rendered simply: "brethren." '2 Lit. "This." '3 The text is in the imperfect tense. The apostle shows, that the fall of Judas was to take place according to prophecy. i* The portion that remained to be accomplished, regarded the filling of the vacant office. ''' Ps. xl. 10; John xiii. 21. In English it should read: "this prophecy, which the Holy Ghost made;" or, "this Scripture, wherein the Holy Ghost foretold." 1^ In the night on which he betrayed Him. " G. P. "For he was numbered with us:" he belonged to our number, he was associated with us in the apostleship. '8 As if he had won it by casting lots. Luke i. 9. He had been called and OF THE APOSTLES. 25 18. And he indeed hath got^ a field with the reward of ini- quity,^ and being hanged,^ he burst asunder in the midst, and all his bowels gushed out. 19. And it became known to all the inhabitants of Jerusalem,"* so that the field was called in their tongue,^ Haceldama, that is, field of blood. 20. For it is written in the book of Psalms :^ Let their^ habi- tation become desolate, and let there be no one to dwell therein, and let another take his bishopric.^ 21. Wherefore of these men who have companied with us all the time that the Lord Jesus came in and went out among^ us, 22. Beginning from the Baptism of John, until the day wherein He was taken up from us, one of these must be made^° a witness" with us of His resurrection.^ appointed, like the others, by Christ : he had the fortune to obtain so honourable a place. The Christian ministry is not perpetuated in a certain tribe : it is be- stowed by divine election. • Judas did not purchase it ; but the priests, to whom he returned the bribe, employed it in its purchase. By the bold figure of catachresis, he is said to have acquired the field. Matt, xxvii. 7. 2 With the iniquitous pay which he received for betraying Christ. 3 The Greek term implies the fall of his body, which resulted in the bursting of his bowels. Some accident of this kind must have occurred, before life was extinct. Some recent commentators take these two verses to be parenthetical, and to contain the observation of the sacred historian. ■^ The notoriety of the purchase of the field with the price of blood served to strengthen the historic weight of the narrative. 5 Syro-Chaldaic. The interpretation is given by the historian for the sake of Theophilus. 6 Ps. Ixviii. 26. ' G. P. "his." The Septuagint has the plural reading, which is also found in a manuscript of Vienna, and other manuscripts. A desolate house is the image of utter desolation. The psalmist literally speaks of his own enemies, whose overthrow he asks from divine justice; but his words were directed by the Holy Spirit to mark the punishment of Judas. * Ps. cviii. 8. .nnpi) The term denotes an office of authoritative superin- tendence. It is here applied to the apostolate. In Hebrew the same term is used for inspecting and punishing. The Latin term, which is a mere modifica- tion of the Greek, bears the same meaning. See Cicero, 1. vii. ep. ad Atticum. ^ " To come in and go out" is a Hebrew expression, denoting the ordinary actions of life, or the exercise of authority. 2 Par. i. 10. ■o P. "must one be ordained." " The word ' ordained' is inexcusably interpo- lated in the English version of Acts i. 22." Kitto's Cyclopaedia, Bishops. The Greek term is exactly represented by the Rhemish translators : " must be made." " An authoritative witness, proclaiming His doctrine. '2 St. Chrysostom remarks of Peter: " He is the first of all to take to himself 26 THEACTS 23. And they appointed two, Joseph, called Barsabas, who Avas surnamed Justus,^ and Matthias. 24. And praying, they said : Thou, 0 Lord, who knowest the hearts of all, show which one of these two Thou hast chosen,^ 25. To take the place^ of this ministry and apostleship, from which Judas by transgression fell,*^ that he might go to his own place. ^ 26. And they gave them lots,® and the lot fell upon Matthias,'^ and he was numbered with the eleven apostles. authority in this matter, as having all under his charge ; for to him Christ said : ' Thou, being once converted, confirm thy brethren.'" .... " Could not Peter himself have made the choice ? Certainly ; but lest he might appear to sho'w favour, he abstains from doing so." • The Latin epithet, which he doubtless obtained on account of his distin- guished virtue, is retained in Greek. Since the Romans had become masters of Palestine, Latin terms were occasionally introduced into the common language. 2 This order of words is conformable to the five chief manuscripts, to several ancient versions, and to the fathers. 2 G. KMpcv. P. "part." The Alexandrian and Parisian manuscripts and the Memphitic version read as the Vulgate. * G. 7ruf:i0>i. V. prsevaricatus est. 5 The place which he deserved. It became his own by his heinous crime. "Heaven could not receive him," says St. Bernard, "earth could not bear him on her surface." Serm. viii. in Ps. xc. The consequence of his crime, by a familiar Hebraism, is spoken of as if it were the object, which he had in view. fi The use of lots to decide contingent things was divinely sanctioned. Num- bers xxvi. 55 ; Jos. xiii. 2, 6 ; Judges xx. 9 ; 1 Par. xxiv. 5 ; Luke i. 9. In the present case, as the merits of both candidates were undoubted, this means of ascer- taining the divine choice might be resorted to with entire safety. It is not, how- ever, generally lawful to seek extraordinary indications of the will of God, or to expose high functions to hazard by casting lots, where ordinary means can be adopted. ■^ The divine judgment favoured the one whose virtue was less celebrated. ' OF THE APOSTLES. 27 CHAPTER II. The Holy Ohost descends on the apostles on the day of Pentecost. The Jews are asto- nished at their gift of tongues. Peter refutes those ivho say, that they are drunk with new wine, and quotes the prophecy of Joel. Three thousand are converted. Manner of life of the disciples. 1. And when the days^ of Pentecost were completed,^ they were all together^ in one place.'* 2. And suddenly there came a sound from heaven as of a mighty wind coming/ and it filled the whole house, where they were sitting. 3. And there appeared to them parted tongues as of fire," and it' sat upon every one of them : 4. And they were all filled with the Holy Ghost,^ and they began to speak with divers tongues,^ according as the Holy Ghost^° gave them to utter." 5. Now there were dwelling at Jerusalem, Jews, devout men, out of every nation^^ under heaven. ' G. " The day." When the festival had arrived. It was celebrated in com- memoration of the giving of the Law on Mount Sinai. 2 The Hebrews use vei'bs signifying completion, when the act is begun. See Luke ii. 22 ; also Jer. xxv. 12. ^ '^Ofx.t.^u/j.'j.Sov. V. Pariter. "It not unfrequently occurs in the Septuagint simply in the sense of together." Bloomfield. * 'Etj Toi may be taken in its natural sense, for the voice of the apostles, speaking strange tongues. Others understand it of the report, which spread abroad. 2 V. " mente." There is but one term in the text. 3 Lit. dialect. * As if ecstatic, transported out of themselves. , * G. P. " one to another." ^ Inhabitants of Elymais, a province in the Persian Gulf. '' The inhabitants of Judea had a different dialect from that of the Galileans. * Ionia, with the entire western coast, is called Asia by Strabo, and is probably here designated. Asia proper, or Proconsular Asia, comprised Phrygia, Mysia, and Caria, besides Lydia ; whilst Asia Minor included Bithynia, Pontus, Galatia, Cappadocia, Cilicia, Pamphylia, Pisidia, Lycaonia, and Troas. Asia is not used in the Scripture in its modern comprehensive sense, for a quarter of the world. ^ Josephus states, that Ptolemy Lagus settled captive Jews there. 1" Who had taken up their residence at Jerusalem, or sojourned there for a time. " Of the Romans it is specially remarked, that there were Jews and proselytes, because many were of Jewish parentage, others of heathen origin, who had sub- mitted to the law, to secure the privileges of the Abrahamic covenant. Those of other nations, present on this occasion, were almost all Jews by their ancestry. 12 G. P. "we do hear." '3 Turning up the lip. '■* St. Chrysostom remarks, that at Pentecost they could not have new-made wine, since the vintage had not yet been gathered. Sweet wine may be meant. OF THE APOSTLES. 29 14. But Peter standing up with the eleven, lifted up his voice, and spake to them : Ye men of Judea,^ and all ye who dwell in Jerusalem, be this known to you, and listen to my words. 15. For these men are not drunk, as ye suppose, for it is the third hour of the day '? 16. But this is what was spoken of by the prophet Joel •?" 17. And it shall come to pass"* in the last days,^ (saith the Lord,) I will pour out of My Spirit upon all flesh :^ and your^ sons and your daughters shall prophesy, and your young men shall see visions,^ and your old men shall dream dreams.^ 18. And upon My servants^" indeed, and upon My handmaids, I will pour out in those days of My Spirit, and they shall pro- phesy." 19. And I will show wonders in the heaven above, and signs on the earth beneath, blood and fire,^^ and vapour of smoke." 20. The sun shall be turned into darkness, and the moon into blood, ^"^ before the great and manifest day of the Lord come.^* 21. And it shall come to pass : whosoever shall call on the name of the Lord^'' shall be saved. ^^ ' It might be rendered: "ye Jews." The Apostle addresses them especially, as they formed the great bulk of his hearers, and extends his address to all who sojourned at Jerusalem. 2 About nine o'clock, a. m., the hour of public prayer. The earliness of the hour afforded a strong presumption that they had not indulged in drink, (see Isaiah v. 11 ; Eccl. x. 16, 17,) eepecially as on the great festivals, the Jews were not accustomed to break their fast until noon. "^ Joel ii. 20, 32. The quotation is made vrith the usual freedom. ■* This is redundant, by a usual Hebraism. * In the last state, or dispensation. ® Persons of all conditions. ' The Jews in the first place were to experience this divine influence. ^ Supernatural manifestations by day. 9 Communications in sleep. '" The original text of Joel has not the pronoun, so that the sense appears to be that God would pour out His Spirit on slaves, as well as on others. St. Luke follows the Septuagint, which has the pronoun. This may be understood of the Gentiles, who were bondmen of Satan. " Foretell future events, or otherwise speak under inspiration. '2 This may be understood of ignited meteors. '' Thick and black vapours preventing the transmission of light. '* These heavenly phenomena are to precede a severe visitation of Divine justice. 1* The day of this visitation. In the Hebrew text it is styled "the awful day.' '^ It is a Hebraism for " the Lord." " Rescued from destruction, saved from eternal death. 30 THEACTS 22. Ye men of Israel/ hear these words : Jesus of Nazareth,^ a man approved^ of God among you by miracles and wonders and signs, which God did by Him in the midst of you, as ye also know: 23. This same being delivered by the determinate counsel and foreknowledge'* of God,* by the hands of wicked men*^ ye have cru- cified and slain : 24. Whom God hath raised up,''' having loosed the sorrows of hell,^ as it was impossible that He should be holden by it.^ * This was an honourable appellation, since Israel was a name divinely given. 2 It appears that already He was commonly thus designated. 3 Pointed out, demonstrated to be the true Messiah. Calvin strongly main- tains that the ancient Latin interpreter has felicitously expressed the meaning of the Greek term. * St. Peter dwells on this, that his hearers may understand, that Jesus fell under the power of His enemies, through no weakness on His part, or necessity arising from their malicious eiforts against Him, but by a mysterious counsel of God, who had decreed and determined to accomplish the redemption of mankind by His death. This decree, which was directed by the Divine foresight, imposed no necessity on the actors in this tragedy. 5 G. P. "ye have taken." This is wanting in the Alexandrian and Parisian manuscripts, and in several fathers and versions. Schott suspects it to have been added to the text. ^ G. P. "by wicked hands." ";t"P°^' which is found in many manuscripts, seems the true reading, and is correspondent to the Hebrew T2.'' Bloomfield. The Vulgate expresses this meaning, although it uses the plural form. ^ The apostle prudently avoids declaring, that Jesus had arisen by His own power, and confines himself to saying, that God had raised Him. St. Chrysos- tom, speaking of the sacred historian, observes : " His first object was to induce the belief that He had risen, and ascended into heaven; for, as Christ Himself first took care to show that He had come from the Father, so this writer also relates that He had arisen, and that He was taken up into heaven, and had returned to Him from whom He had come. Unless this were first believed, especially after the resurrection and ascension had taken place, the whole dogma would have appeared incredible to the Jews : wherefore, imperceptibly and by degrees, he leads them to sublimer truths." Hom. I. in Acta Apost. ^ G. P. "the pains of death." "For Qsivurcu many manuscripts have 'a2 G. P. " The Lord Jesus." " All of them possessed great attraction and influence, in consequence of the grace with which they were filled. OF THE APOSTLES. 41 34. For neither was any one among them needy ; for as many as were owners of lands, or houses, sold them, and brought the prices of the things which they sold, 35. And laid them down at the feet of the apostles :^ and distribution was made to every one according as he had need. 36. And Joseph,^ who by the apostles was surnamed Barnabas (which is, by interpretation, the son of consolation), a Levite, a Cyprian born, 37. Having land,^ sold it, and brought the price, and laid it at the feet of the apostles. CHAPTER V. Ananias and his wife SappMra, after selling their land, reserve to themselves a portion of the price; which, nevertheless, they deny, when questioned by Peter : on ivhich account the wife and husband are successively struck dead at the word of Peter. Many miracles are performed by the apostles, especially by Peter : they themselves are led forth from prison by an angel : and when seized again they refuse to desist from pro- claiming the name of Christ. By the advice of Gamaliel they are scourged and set at liberty, rejoicing that they had been found worthy to suffer for the name of Christ, whom they forthwith proclaim. 1. But a certain man named Ananias, with Sapphira his wife, sold a piece of land, 2. And defrauded'* of the price of the land, his wife being privy thereto : and bringing a certain portion, laid it at the feet of the apostles. ' "It was a great mark of honour, that they placed their money, not in the hands, but at the feet of the apostles." St. Chrysostom. 2 G. P. Joses. The "Vulgate reading is conformable to the three chief manu- scripts, and to the ancient versions. Schott, nevertheless, thinks it erroneous. * The Levites might acquire a title to lands by purchase, or in right of their wives. The land of Barnabas may have been in Cypi'us. ■* The Greek term (which is found also in Titus ii. 10) might be rendered "embezzled," since it signifies to take clandestinely from a public fund. The money of Ananias was considered to belong to the Christian community, from the moment that he professed his determination to devote it to the common fund. St. Chrysostom considers his act to have partaken of the guilt of sacrilege, because the fund was for religious objects, as well as for the common support. St. Jerome thinks that he had made a vow to give it. Ep. viii. ad Demetriad, 4Z THE ACTS 3. But Peter said : Ananias, why hath Satan tempted^ thy heart to lie^ to the Holy Ghost,^ and defraud of the price of the land? 4. Remaining, did it not remain to thee ?^ and when sold, was it not in thy jDOwer V Why hast thou conceived this thing in thy heart ? Thou hast not lied to men,^ hut to God. 5. And Ananias hearing these words, fell down, and gave up the ghost, ^ And great fear came upon all that heard it.^ 6. And the young men rising up, removed, and carrying out, buried him. 7. And it was about the space of three hours,^ when^° his wife, not knowing what had happened, came in. 8. And Peter answered" her : Tell me, woman, whether ye sold the land for so much ? And she said : Yea, for so much. 9. And Peter said unto her : Why have ye agreed together to tempt the Spirit of the Lord? Behold the feet of those who ' G. P. "filled." The Vulgate has felicitously expressed the meaning of the phrase. "The best commentators are agreed that it is a Hebrew form of ex- pression, signifying to impel, incite, embolden, persuade any one." Bloomfield. See Esther vii. 5; Eccl. viii. 11. 2 To deceive, or attempt to deceive. Probably he had lost faith in the divine character of Christianity, and sought to promote his temporal advantage, by an apparent sacrifice of his worldly wealth, which entitled him to be supported from the common fund. ^ In attempting to deceive Peter, the ruler of the Church, Ananias virtually sought to deceive the Holy Spirit, by whom he was specially guided and enlight- ened. * It is a Hebraism, which the Rhemish translators, as well as the Vulgate, preserved. ^ No law of the Church obliged any one to part with his property. Ananias might have retained it, wholly, or in part, if he had so chosen ; but he should not have professed to give it all, whilst he retained a part. ^ This Hebrew form of speech signifies : not so much to men as to God. The attempt to deceive was an insult to the Divine Spirit, who presides over the Church. His Divinity is here plainly declared. '^ "Peter," remarks St. Chrysostom, "was terrible, punishing and reproving the secret thoughts of the heart." He acted after the manner of the prophets, under Divine illumination, rebuking authoritatively the delinquents, whose death was a direct visitation of God. * G. P. "these things." The relative is not expressed in the Alexandrian or Cambridge manuscripts, or in several ancient versions. 3 Probably at the next hour of public prayer. '" Lit. " and." " Addressed. OF THE APOSTLES. 43 have buried thy husband^ at the door, and they shall carry thee out. 10. Immediately she fell down before his feet, and expired. And the young men coming in, found her dead : and they carried her out, and buried her by her husband. 11. And great fear came upon the whole church, and upon all that heard these things. 12. And by the hands of the apostles many signs and wonders were wrought among the people. And they were all with one accord in Solomon's porch. 13. But of the rest^ no man durst join himself to them f but the people magnified them. 14. And the multitude of men and women that believed in the Lord was more increased : 15. ^Insomuch that they brought forth the sick into the streets, and laid them on beds^ and couches,^ that when Peter came, his shadow at least might overshadow any of them, and they might be delivered from their infirmities.^ 16. And there came also together to Jerusalem a multitude out of the neighbouring cities, bringing sick persons, and such as were troubled with unclean spirits ; who were all healed. 17. Then the high priest rising up, and all they that were with him,^ (which is the heresy^ of the Sadducees,) were filled with envy. ' Supply: are. 2 It is not easy to determine •who are meant by "the rest." Martini thinks that the higher classes are understood. The common people admired their won- derful works, and many embraced the faith. ^ Cling to them as to the true servants of God, — appear publicly as their fol- lowers. * This is intimately connected with the former part of verse 12. What inter- venes can best be understood parenthetically. ^ G. x.\ivii, a bed, such as the rich use. 6 G. upaB^uToc, a mean and low couch. "^ This last clause is wanting in the common text, and, although found in some manuscripts, is rejected by Griesbach. The fact, however, is implied, so that even Calvin admits that God displayed His power by the shadow of the apostles, no less than by their mouth. ^ His associates, or assessors. 3 The sect or party. Josephus attests that Sadducees occasionally reached the high priesthood. Antiq. 1. xiii. c. x. ; 1. xx. c. viii. 44 THE ACTS 18. And they laid^ hands on the apostles, and put them in the common prison. 19. But an angel of the Lord by night opening the doors of the prison, and leading them out, said : 20. Go, and standing,^ speak in the Temple to the people all the words of this life.^ 21. Who, having heard, entered into the Temple at daybreak, and taught. And the high priest coming, and they that were with him, called together the council, and all the ancients'* of the chil- dren of Israel, and they sent to the prison to have them brought. 22. But when the officers^ came, and opening the prison,'' found them not there, they returned and told, 23. Saying: The prison indeed we found shut with^ all care, and the guards standing^ before the doors : but opening it, we found no man within. 24. Now when^ the prefect of the Temple and the chief priests heard these words, they were in doubt concerning them, what this might come to. 25. But one came and told them :^° Behold, the men whom ye put in prison, are in the Temple standing, and teaching the people. 26. Then went the prefect, with the officers, and brought them without violence ; for they feared the people, lest they should be stoned. 27. And when they had brought them, they set them before the council. And the high priest asked them, > G. P. "their." The pronoun is wanting in the Alexandrian and Camteridge manuscripts, and in several ancient versions. Schott marks it as suspected. 2 This is the position of an advocate, or of one who repels a charge. " These words of life. So the Syriac version renders it. By hypallage, the pronoun is connected with a noun different from that to which it refers. See Acts xiii. 26 ; Rom. vii. 24. * Lit. " old men." It may, however, be understood of the senators. ^ G. VVUpiTCtl. ^ These words are not in the text. ■^ G. h is for a-uv. ^ G. P. "without." This is wanting in the Alexandrian, Cambridge, and Laudian manuscripts, and in the ancient versions. It is cancelled by Griesbach, Matthias, Heinrichs, and Schott. s G. iipiu; Ka) 0. P. "the high priest and." Lachmann and Schott cancel these words, which are not found in the Alexandrian and Cambridge manuscripts, or in the Memphitic and Armenian versions. 1" G. P. "saying." This is cancelled by Griesbach and others, it not being found in the chief manuscripts and versions. OF THE APOSTLES. 45 28. Saying : Commanding, we commanded^ you not to teach in this name : and behold ye have filled Jerusalem with your doctrine, and ye have a mind to bring the blood of this man upon us.^ 29. But Peter and the apostles answering, said : We ought to obey God, rather than men. 30. The God of our fathers hath raised up Jesus, whom ye put to death, hanging Him upon a tree. 31. Him hath God, with His right hand, exalted as Prince^ and Saviour, to give repentance to Israel,'* and remission of sins. 32. And we are^ witnesses of these things,^ and the Holy Ghost,^ whom God hath given to all that obey Him. 33. When they had heard these things, they were cut to the heart,^ and they thought^ to put them to death. 34. But one in the council rising up, a Pharisee, named Gama- liel, a doctor of the law, respected by all the people, commanded the men^° to be put forth a little while." 35. And he said to them : Ye men of Israel, take heed to your- selves what ye intend to do, as touching these men. 36. For before these days rose up Theodas, affirming himself to be somebody,^ whom a number of men, about four hundred, joined, ^^ who was slain : and all, that believed him were scattered, and brought to nothing." ' This is a usual Hebraism. 2 To provoke the people to avenge the death of Christ. ^ G. ai>^iiyo)i. It corresponds to the Hebrew ^^\i}. Isai. xxx. 4 ; Nehem. ii. 9. * To lead the Israelites to repentance. 5 G. P. "His." The pronoun is omitted in the Alexandrian and Cambridge manuscripts, and in the Syriac, Ethiopic, Armenian, and other versions. Schott retains it. ^ Facts, namely, that Christ is the Messiah and Saviour. '' Is witness internally by his secret inspirations. ^ G. P. S'nTrftovro. V. dissecabantur : " sawed through." It is a strong expres- sion of intense pain. ^ They deliberated about putting them to death. 1° G. P. " the apostles." The Alexandrian manuscript, as also the Memphitic and Armenian versions, agree with the Vulgate. " In capital cases it was customary to remove the criminal from the presence of his judges, whilst his sentence was under consideration. '2 Pretending to be an important personage. " G. P. "joined themselves." Knapp, Schott, and others prefer the more difficult reading vpoa-etKi^n, which is foimd in the Alexandrian manuscript, and in the ancient versions. When followed by a dative, it means to incline to one, or to follow him. ''' Josephus speaks of a man of this name, who excited disturbances, and 46 THE ACTS 37. After^ this man rose up Judas of Galilee,^ in the days of the enrolling,^ and drew away the people after him ; he also perished, and all, even as many as adhered to him, were dispersed. 38. And now, therefore, I say to you, refrain from these men, and let them alone : for if this counsel or work be of men, it will come to nought : 39. But if it be of God, ye cannot overthrow it, lest perhaps ye be found even to fight against God. And they agreed with him.^ 40. And calling in the apostles, after they had scourged them,^ they charged them not to speak at all in the name of Jesus, and they let them go. 41. And they indeed went from the presence of the council, rejoicing, that they were accounted worthy to endure ignominy^ for the^ name of Jesus. 42. And every day they ceased not, in the Temple, and in houses, to teach and preach Jesus the Christ.^ perished, with his followers, diiring the administration of Cuspius Fadus, in the fourth year of the empire of Claudius. Antiq. 1. xx. 5. Calvin thinks that he is the person spoken of by Gamaliel, and supposes that the speech here recorded was delivered several years after the time commonly assigned. Others generally consider him to be a different person, one of the many that stirred up the people at an earlier period. Antiq. 1. xvii. 24. ' This preposition is here equivalent to " besides." The fact took place long before, but it is subjoined as another case in point. 2 He is called by Josephus both a Gaulonite and Galilean, probably because he was born in Gaulonitis, and dwelt in Galilee. 3 P. "the taxing." The Greek term is well rendered by the Vulgate. This enrolment was made by Quirinus, after Archelaus, son of Herod, had been sent into exile to Vienna by Augustus, and his kingdom had been reduced to the form of a Roman province. * So far as to abstain from capital punishment. ^ It was extreme cruelty to inflict this ignominious punishment on men con- victed of no crime. ® Worth and ignominy are combined by the figure oxymoros. ■^ G. P. "His." Both the pronoun and noun are wanting in the three chief manuscripts. 8 That Jesus is the Chkist. OF THE APOSTLES. 47 CHAPTER VL The election of seven deacons, the number of the faithful being daily on the increase. The fervour of Stephen, who performed signs and wonders. The Jews attack him, and failing to convince him, they endeavour to ci'ush him by false witnesses. 1. And in those days, the number of the disciples increasing, there arose a murmuring of the Greeks^ against the Hebrews,^ that^ their widows were neglected in the daily ministration.'* 2. Then the twelve, calling together the multitude of the disci- ples,* said : It is not reason ^ that we should leave the word of God,^ and serve tables.^ 3. Wherefore, brethren, look ye out among you^ seven^° men of good reputation, full of the Holy Ghost and wisdom," whom we may appoint^^ over this business. ^ 'E^iX^v/sn-iv. Jews, whose vernacular language was Greek. Some suppose them to be Greek proselytes ; but of this there is no evidence. 2 Jews, speaking the Syro-Chaldee language, which was popularly styled He- brew. ' This was the matter of complaint, although not founded in fact. * G. (S'tciK.cvtci. The term here plainly designates the charitable service, or re- lief, daily rendered to the poor. It is not known that any special officers had, as yet, been appointed to exercise this "deaconship." The Jews are said to have had three officers attached to each synagogue, for the care of the poor. 5 As the complaint concerned the whole community, it was expedient to re- medy it by a measure adopted with the concurrence of all. ^ G. oix. apio-'Tov i7Tiv. " This is rendered in some versions nonplacef, — but by this close adherence to the primitive signification, the real sense is sacrificed. The Vulgate, followed by Beza, Casaubon, Grotius and others, more accurately re- presents the sense by 'non sequum est.' " Bloomfield. '' The preaching of the Divine word. ^ These were money-tables, on which the funds were placed for distribution. 9 With a view to a choice. The apostles wisely left to the faithful the selec- tion of the persons for an object, which directly interested them. They reserved to themselves the right to approve or reject them, since they were to invest them with a higher and sacred office. '" This was a favourite number with the Jews, and was adequate for the occasion. ^' These qualifications imply that they were to exercise sacred functions. '2 The power of appointment, or ordination, being reserved to the chief pastors, preliminary measures, such as the selection and recommendation of candidates, may be arranged as may appear most expedient in the variety of circumstances of times and places, provided it be by their spontaneous act, or with their free consent. 48 THE ACTS 4. But we will give ourselves continually to prayer, and to the ministry^ of the word. 5. And the saying was liked by all the multitude. And they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch.^ 6. These they set before the apostles : and they, praying, im- posed hands upon them.^ 7. And the word of the Lord"* increased, and the number of the disciples was multiplied in Jerusalem exceedingly : a great multitude^ also of the priests obeyed the faith.*' 8. And Stephen, full of grace^ and fortitude,^ did great won- ders and signs among the people. 9. Now there arose some of the synagogue, which is called of the Libertines,^ and of the Cyrenians, and of the Alexandrians, and of those, that were of Cilicia and Asia, disputing with Ste- phen. ' The same term is here used as in verse 1, so that two kinds of deaconship are distinguished ; the deaconship of the word, and the deaconship of tables. The apostles applied themselves especially to the former, sharing it, however, with those whom they appointed to take charge of the poor. 2 He was a proselyte of justice, having been circumcised, and subjected to the whole law, since otherwise he would not have been admitted to communication with the Jews. The rest were Hellenistic Jews, as their Greek names indicate. They were specially charged to provide for the Hellenistic widows. '^ From this, it is clear that they were ordained sacred ministers. The occasion of choosing and ordaining them arose from the necessity of providing for the widows : but the qualifications demanded in them, and the mode of investing them with the office, show that they were appointed to exercise sacred functions. The laying on of hands was used from ancient times as a manner of communi- cating power. Numbers xxvii. 18. ■* G. P. "the word of God." The Cambridge manuscript, and St. Chrysostom, have the Vulgate reading. ^ A considerable number. The miracles, which had recently been performed, resulted in numerous conversions, even among the priests, whose position placed them out of the reach of ordinary influences. 6 Embraced it with docility. ■^ G. P. "faith." Griesbach and Schott adopt the Vulgate reading, which is conformable to the Alexandrian and Cambridge manuscripts, and to the ancient versions. Grotius, Mill, Wetstein, Bengel, Morus, RosenmuUer, and Kuinoel, agree with the Vulgate. * Power, miraculous energy. 3 A town in Libya was called Libertina. Some think that Jews reduced to slavery in war, by the Bomans, and afterward set at liberty, are here meant. OF THE APOSTLES. 49 10. And they could not resist the wisdom and the spirit that spake.^ 11. And they suborned men, to say, they had heard him speak words of blasphemy against Moses, and against God. 12. And they stirred up the people, and the ancients, and the scribes : and, running together, they seized and brought him to the council. 13. And they set up false witnesses,^ who said : This man ceaseth not to speak^ words against the"* 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 traditions, which Moses delivered unto us. 15. And all that sat in the council, looking on him, saw his face as the face of an angel. ^ CHAPTER VII. Stephen being allowed to reply, speaks at large of the covenant of Ood with Abraham and his posterity ; of Moses and the departure of the children of Israel from Egypt ; of the Tabernacle and of the Temple of Solomon ; and rebukes the Jews, because they and their fathers always resisted the Holy Ghost. On his stating that he saw Jesus on the right hand of God, they stone him, the witnesses laying their garments at the feet of Saul. He prays for those who stone him,. 1. Then the high priest said : Are these things so ? 2. Who said : Men^ brethren, and fathers, hear. The God of ' They could not answer him, so great was the wisdom and power with which he spoke. ^ Perverting his meaning. ^ G. P. " blasphemous." This epithet is wanting in the Alexandrian, Parisian, and Cambridge manuscripts, and in the ancient versions. It is cancelled by the chief critics. * G. P. "this." It is wanting in the Alexandrian, Cambridge, and Laudian manuscripts, and in the ancient versions. The critics reject it. The Temple is meant. 5 Christ foretold the destruction of the city and Temple„which Daniel likewise had foretold (Dan. ix.) : but it was to be effected by the Roman arms. 8 Bright and glorious. ■^ This being a Greek idiom, may be omitted. The apostle addresses the people as brethren, the members of the Sanhedrim as fathers. 4 50 THE ACTS glory^ appeared to our father Abraham, when he was in Mesopo- tamia,^ before he dwelt in Charan,^ 3. And said to him : "Go forth out of thy country, and from thy kindred, and come into the land which I shall show thee." 4. Then he went out of the land of the Chaldeans, and dwelt in Charan. And from thence, after his father was dead,^ He removed him into this land, wherein ye now dwell. 5. And He gave* him no inheritance^ in it, no, not the pace of a foot :' but He promised to give it in possession to him, and to his seed after him, when he had no child.^ 6. And God said to him :^ " That his seed should sojourn in a strange country, and that they should bring them^° under bondage, and ill-treat them four hundred years." 7. And the nation to which they shall be in bondage I will ' It is a Hebraism for " the all-glorious God." ^ Mesopotamia, properly so called, is the country lying between the rivers Tigris and Euphrates. Here it is taken for Chaldea. ^ From Genesis xii. 1, it may appear, that the vision was had in Charan; but, according to the Jewish tradition, there were two manifestations. Some, how- ever, think that the sacred historian there relates the vision, which had taken place before the departure of Abraham from Mesopotamia. * This departure occurred when Abraham was seventy-five years of age. His father was two hundred and five years old at the time of his death, and conse- quently must have been about one hundred and thirty years of age at the birth of Abraham ; yet in Gen. xi. 26, he is said to have begot Abram, Nachor, and Aran, when seventy years of age. This, however, does not mean that at that age he begot them all, or even Abram, who is first named, on account of the pro- minent part he acted. Those who think that Abram was his eldest son, must suppose a mistake in the numbers, through the inadvertence of copyists. 5 Had given him. ^ Possession. '' A proverbial expression for none at all. Abraham and Jacob purchased some land, but in small quantity. It was not regarded as a portion of the inheritance promised by God. ^ As yet. s Gen. XV. 13. '" The Cambridge manuscript, the Memphitic and Ethiopic versions, as well as the Vulgate, have the plural pronoun. The common Greek has the singular. " This round number is thought to be used for four hundred and thirty. Gal. iii. 17; Josephus, Ant., ii. 15, 2. It includes the whole period, from the pro- mise made to Abrahatn to the end of the Egyptian bondage. The Israelites abode in Egypt only about two hundred and forty-three years ; or two hundred and fifteen, according to some chronologists. Four hundred and five years elapsed from the birth of Isaac to the departure from Egypt. OF THE APOSTLES. 51 judge, "^ said the Lord : " and after these things they shall go out, and shall worship^ Me in this place." 8. And He gave him the covenant^ of circumcision, and so" he begat Isaac, and circumcised him the eighth day : and Isaac Jacob : and Jacob the twelve patriarchs.* 9. And the patriarchs, through envy, sold Joseph into Egypt ; and^ God was with him, 10. And delivered him out of all his tribulations ; and He gave him favour and wisdom^ in the sight of Pharaoh the king of Egypt, and^ he appointed him governor over Egypt, and over all his house.^ 11. Now there came a famine upon all Egypt, and Chanaan, and great tribulation : and our fathers found no food.^° 12. But when Jacob had heard that there was corn" in Egypt, he sent our fathers first :^^ 13. And at the second time" Joseph was known by his brethren, and his kindred was made known to Pharaoh. 14. And Joseph sending, called thither Jacob, his father, and all his kindred, seventy-five souls. ^"^ 1 Punish. 2 The Greek tei-m has this force. • ^ Precept. It was the sign of the covenant which God made with Abraham and his race. Gen. xvii. 10. * In compliance with the Divine mandate. Gen. xxi. 2, 4. ^ Heads of tribes. Gen. xxv. 25 ; xxix. 32 ; xxxv. 22. * Gen. xxxvii. 28. "But." The Hebrews often give this force to the copula- tive conjunction. This fact served to show, that the persecution which Christ endured was no evidence of Divine displeasure. ■^ There is a hendiadis. He gave him favour with Pharaoh, through his wisdom in interpreting dreams and giving counsel. Gen. xli. 37. ^ The conjunction serves here in place of a relative, conformably to the simple style of antiquity. 9 Palace. '° Gen. xlii. 2. Provender for cattle. It is, however, here used for all food. '^ It is in the plural in the text, and might be translated " loaves." '2 All the sons, but Benjamin, were sent the first time. "3 Gen. xlv. 3. ''' In Gen. xlvi. 27, the Hebrew text has "seventy," but the Septuagint, which St. Stephen seems to have followed, has seventy-five. The five added are thought to be sons of Manasses and Ephraim, who, though born in Egypt, are included in the number of the first settlers, since they belong to the original stock. See Numbers xxvi. A similar mode of calculating progeny is adopted in Gen. v. 15. Philo, the Jew, mentions both numbers. 52 THE ACTS 15. And^ Jacob went down into Egypt,^ and he died,^ and our fathers. 16. And they were carried over into Sichem,^ and were laid in the sepulchre, that Abraham^ bought for a sum of money of the sons of Hemor, the son*" of Sichem. 17. And when the time^ of the promise which God had made^ to Abraham, drew near, the people increased, and was multiplied in Egypt, 18. Till another king^ arose in Egypt, ^° who knew not Joseph." 19. This same dealing craftily with our race, afflicted our fathers, that they should expose their children, to the end they might not be kept alive. 1 Lachmann and Schott prefer the copulative conjunction, whicli is found in the Alexandrian, Parisian, and Laudian manuscripts, as well as in the Vulgate. 2 Gen. xlvi. 3. 3 Gen. xlix. 32. * The bones of Joseph -were translated to Sichem. Josue xxiv. 32. It was a common tradition of the Jews, that his brothers were likewise buried there. St. Jerome testifies that he saw there the sepulchres of the twelve patriarchs. 5 The purchase made by Abraham was from the sons of Heth. It was a double cave in the direction of Mambre, that is, Hebron. Gen. xxiii. 16. Some conjecture that his name has been inserted here by mistake, lAB having been put as an abbreviation for Jacob, and the first letter having been effaced by some accident ; others think that he made a purchase, since he built an altar at Sichem. See Gen. xxiii. 20. * The Greek has only the definite article, which ordinarily implies that " son" is understood. However, Hemor was father of Sichem. Jacob bought of the children of Hemor, that part of the field in which he pitched his tents, for a hun- dred lambs, or, as some understand it, a hundred pieces of money. Gen. xxiii. 19. There must be some mistakes of copyists in this discourse. Lightfoot thinks that the difficulties arise from the brief manner in which the facts are referred to. He thinks that the sentence means: "And Jacob and our fathers died, and were removed to Sichem, and were laid in sepulchres, in that which Abraham bought for money, and in that which was bought from the sons of Hemor, the father of Sichem." ■^ For the fulfilment. ^ G. P. "had sworn." V. confessus erat. The Vulgate reading is confor- mable to the Alexandrian and Parisian manuscripts, and to the version of Philo- xenus [in margine), as well as to the Ethiopic. Lachmann and Schott believe it to be the primitive reading. He who makes a promise, acknowledges his indebt- edness or obligation. Exod. i. 7. 9 Of a different dynasty. See Josephus, Ant., ii. 9, 1. 1" G. P. have not "in Egypt," which, however, is found in the manuscript of Alexandria, conformably to Exod. i. 8. It may have been omitted to avoid the repetition. " Cared not for him, was hostile to him and his race. OF THE APOSTLES. 53 20. At the same time Moses was born/ and he was acceptable to God,^ who^ was nourished three months in his father's house. 21. And when he was exposed,"* Pharaoh's daughter took him up, and nourished him for her own son. 22. And Moses was instructed in all the wisdom of the Egyp- tians '/ and he was mighty in his words^ and deeds.'' 23. And when he was full forty years old,^ it came into his heart to visit his brethren, the children of Israel.^ 24. And when he had seen one suffer wrong,^° he defended him," and striking the Egyptian, he avenged him^ who suffered the injury. 25. And he thought that his brethren understood that God, by His hand, would save them :^^ but they understood it not. 26. And the day following he showed himself to them" when 1 Exod. ii. 2 ; Heb. si. 23. ^ G. dTTiiof Tw 6fZ. Beautiful to God — divinely beautiful. The Hebrews ex- pressed great excellence by adding the name of God. 3 Moses. The relative often has a remote antecedent, in the Hellenistic ■writers. * Three of the chief manuscripts, which Lachmann follows, support the Vulgate reading, in which the case is different from the common text. ^ In the sciences which they cultivated, namely, astronomy, physics, medicine, mathematics, &c., the Egyptians enjoyed the highest reputation for learning and wisdom. ^ Although he had a defect in utterance, a stammering, he was powerful in his language, which was persuasive and cogent. "^ In the management of affairs. ^ All these details were known only by tradition, since they are not stated in the ancient Scripture. ® In order to ascertain their real pondition, that he might afford them relief. Having been informed of his origin, he preferred to share the lot of his brethren to the honours which, as the adopted son of Pharaoh's daughter, he might have enjoyed. Heb. xi. 24. '0 Exod. ii. 12. Beaten. '• The term expresses the warding off of an attack. It was an act of defence. '2 From the utter neglect of the rulers to protect the lives of the Israelites, they were, as in a state of nature, left to use their natural right to repel unjust ag- gression. Moses, as their friend and brother, exercised this right. He may not, however, have designed to kill the assailant. St. Augustin supposes him to have acted throiigh passion, although from zeal for justice, and considers his sin to be an earnest of what might be expected from that zeal, when purified by Divine grace. Vide 1. xxii. contra Faustum, c. Ixx. '3 Moses conceived that the Israelites seeing him interpose in their defence, would regard him as divinely raised to deliver them from oppression. '^ He came unexpectedly before some of those who were quarrelling. Exod. ii. 13. 54 THEACTS they were at strife ; and he woukl have reconciled them in peace/ saying : Men, ye are brethren, why hurt ye one another ? 27. But he that did the injury to his neighbour, thrust him away,^ saying : Who hath appointed thee prince and judge over us? 28. What, wilt thou kill me, as thou didst yesterday kill the Egyptian ? 29. And Moses fled at this word: and he became a sojourner^ in the land of Madian, where he begat two sons. 30. And when forty years were expired, there appeared to him, in the desert of Mount Sinai,^an angel in the fire of a flame of a bush.* 31. And Moses seeing it, wondered at the sight. And as he drew near to view it, the voice of the Lord came to him, saying : 32. " I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob." And Moses being terrified, durst not behold. 33. And the Lord said to him : " Loose the shoes from thy feet: for the place wherein thou standest is holy ground.^ 34. Seeing I have 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, and I will send thee into Egypt." 35. This Moses, whom they denied saying : Who hath appointed thee prince and judge ? him God sent prince and redeemer,^ by the hand of the angel, who appeared to him in the bush. 36. He brought them out, doing wonders and signs in the land of Egypt, and in the Red Sea, and in the desert, forty years.^ 37. This is that Moses who said to the children of Israel : "A ' He strongly urged them to be reconciled. 2 The term is sometimes understood of the rejection of interference, without any external act of repulse. 3 An exile. * Exod. iii. 2. The vision is said to have occurred near Horeb. Sinai and Horeb are two peaks of the same mountain. 5 This literally represents the more approved reading. 6 The removal of the sandals was a token of respect, the person treading more softly on the ground, and with clean feet, the dust being cast away with the san- dals. Slaves were barefooted ; whence the appearing before God in this way was a virtual acknowledgment of subjection and dependence. '' A well-known Hebraism. G. P. " I have seen, I have seen." Schott follows the Vulgate reading. 8 As one who paid a ransom. From the rejection of Moses by the Israelites, he intimates that the rejection of Christ by the Jews is not without precedent in the history of their fathers. 9 Exod. vii., viii., ix., x., xi., xiv. OF THE APOSTLES. 55 prophet wilP God raise up to you of your own brethren, as myself: Him shall ye hear."^ 38. This is he that was in the church^ in the wilderness, with the angel who spake to him on Mount Sinai, "• and with our fathers : who received the words of life^ to give to us. 39. Whom our fathers would not obey ; but they thrust him away, and in their hearts they turned back into Egypt.® 40. Saying to Aaron ; " Make us gods^ to go before us ; for as for this Moses, who brought us out of the land of Egypt, we know not what is become of him." 41. And they made a calf ^ in those days, and offered sacrifice to the idol, and rejoiced in the works of their own hands. 42. And God turned,^ and gave them up^° to serve the host of heaven," as it is Avritten in the book of the prophets : " Did ye offer to Me victims and sacrifices for forty years in the desert, 0 house of Israel V^ 43. And ye took unto you the tabernacle of Moloch," and the star of your god Rempham," figures which ye made, to adore them. And I will carry you away beyond Babylon."" ' G. P. " the Lord your God." The pronoun is omitted in three of the chief manuscripts, and in several versions. Griesbach rejects it, and inclines to omit "Lord." 2 j)eut, xviii. 15. ^ In the assembly of the people when the law was promulgated. ■• Exod. xix. 3. Acting as mediator between God and the people. 5 Life-giving oracles ; laws whose observance, accompanied by faith in the Redeemer, tended to secure life eternal. Deut. xxxii. 47. ^ Longing for its material enjoyments. ' Images of gods. Exod. xxxii. 1. ^ The calf was made probably in imitation of Apis, the chief Egyptian idol, which was in the form of a calf. 3 It maybe a Hebraism for His abandoning them again to idolatry, which they had already committed in Egypt. Ezech. xx. 7, 8, 24. Some understand it to mean that God turned away from them. '" The withdrawal of Divine grace and abandonment of sinners to their own evil propensities are a just punishment of their perversity. God is said to give them up, because He forsakes them. " The sun, moon, and stars. 2 Par. xxxiii. 5 ; Jer. xix. 13. •2 Amos V. 2-5. Sacrifices to God were offered in the desert on occasion of the dedication of the tabernacle. Exod. xxiv. 4; Numbers vii. 9. But, with this exception, they were not offered during that long period. Idolatry, however, did not constantly prevail. See Numbers xxiii. 21. '^ This is thought to have been a case in which the idol was contained. '^ This is believed to be Saturn, worshipped as a star. The Fcijrew text of the prophet Amos has n-^ which is explained of the star of Saturn. The Septuagint rendered it Rempham, which is said to be the correspox»asig name in the Egyptian tongue. dS •« ' '* Amos speaks of Damascus, for which Stephen substitutes Babylon, designating 56 THEACTS 44. The tabernacle of the testimony^ was with our fathers in the desert, as God ordained for them, speaking to Moses, that he should make it according to the form which he had seen. 45. Which^ also our fathers with Jesus^ receiving,^ brought into the possession of the Gentiles, whom God drove out before the face of our fathers, unto the days of David, ^ 46. Who found grace before God,^ and desired to find a taber- nacle for the God of Jacob. '^ 47. But Solomon built him a house '} 48. Yet the Most High dwelleth not in buildings made with hands,^ as the prophet saith : 49. " Heaven is My throne, and the earth My footstool. What house will ye build Me, saith the Lord, or what is the place of My resting ? 50. Hath not My hand made all these things ?"^° 51. Ye stifi-necked" and uncircumcised in heart and ears,^ ye always resist the Holy Ghost '}^ as your fathers, so ye also. the place of their captivity more explicitly than the prophet. They were carried away to Babylon, which was far beyond Damascus. Some of them were carried into Persia, which is beyond Babylon. 2 Macch. i. 19. ' The tent whence God intimated his will. Exod. xxv. 40. 2 The tabernacle. 3 Under the guidance of Josue. See Josue iii. 14 ; Heb. viii. 9. * As it were from the hands of Moses. ^ The total extirpation of the heathen occupants of the land was not effected before the days of David. ^ 1 Kings xvi. 13. '' Ps. cxxxi. 5. ^3 Kings vi. 1. ^ G. P. "temples." The four chief manuscripts, three in cursive characters, and several ancient versions, omit the noun, as does the Vulgate likewise, which has "in manufactis." I have inserted the word buildings, as the adjective can- not stand alone. Infra xvii. 24. '" Isai. Ixvi. 1. The latter verse is in an affirmative form in the text. '^ Stephen here discontinues his historical review, and abruptly reproaches his hearers in the severest language. From the facts which he had rapidly glanced at, it was clear that their ancestors had frequently provoked the Divine wrath, and had resisted Moses, as they themselves resisted Christ, whom he predicted. He had shown that God was worshipped before the tabernacle was erected, and that His worship was not confined to it, since He dwells not in material buildings. Pro- bably perceiving their impatience and disposition to interrupt him, he suddenly breaks into invectives, after the manner of the prophets. St. Chrysostom asks, "Why does he speak with such severity ? Being about to die, he opened his mind freely, f'-r I suppose his approaching death was revealed to him." 12 Men whose affections were not regulated, whose understanding was not open to truth. He insinuates^^^^t circumcision of the flesh could not avail them, whilst they were not mentally ^^sciplined. •3 The Jews had some idea of the Holy Spirit, although not as of a distinct person of the Godhead. Stephen reproaches them with resisting His inspirations. OF THE APOSTLES. 57 52. Which of the prophets did not your fathers persecute?* And they slew them who foretold of the coming of the Just One,^ of whom ye have been now betrayers and murderers.^ 53. Ye who received the law through the ministry'' of angels, and have not kept it. 54. Now hearing these things they were cut to the heart/ and they gnashed with their teeth at him. 56. But he being full of the Holy Ghost, looking up steadfastly to heaven, saw the glory of God,*" and Jesus standing^ on the right hand of God. And he said : Behold I see the heavens opened, and the Son of Man standing on the right hand of God. 56. And they crying out Avith a loud voice, stopped their ears,^ and with one accord ran violently upon him. 57. And casting him forth out of the city, they stoned him :^ and the Avitnesses*" laid down their garments" at the feet of a young man,^ whose name was Saul. 58. And they stoned Stephen, invoking,*^ and saying : Lord Jesus, receive my spirit." 59. And falling on his knees, he cried with a loud voice, saying : ' It -was notorious that most of the prophets had been objects of persecution; of which, however, the historic details have not come down to us. 2 Christ. ^ By delivering Him to Pilate, and calling for His death. * G. eU S'lXTAyoi; uyyixuv. V. in dispositione angelorum. The received version, both Protestant and Catholic, is, "by the disposition of angels." As this is obscure, I have ventured to substitute "ministry," as Martini has done in his Italian ver- sion, and Allioli in the German translation. The text is equivalent to the law promulgated by angels: Aiaraj-eic i't ayyif^cr)/. Gal. iii. 19. ^ Lit. They were sawed. ^ A manifestation of Divine glory was made to him. ^ This position suited Him as looking on His servant, and encouraging him in his struggle. 8 To show their horror of what he had just testified, which they regarded as an impious falsehood. * This is again stated in the following verse, with some particulars attending it. Such repetitions are familiar in Scripture. '" It devolved on them to commence the execution of the sentence. " The outer garments were laid aside on such occasions. '- This does not here mean a youth. Saul is thought to have been thirty years of age, or more. '3 P. inserts God in italics. '* Here prayer is offered to Christ, and salvation is asked of Him, which shows His Divinity. 58 THE ACTS Lord, lay not this sin to their charge.^ And when he had said this, he fell asleep^ in the Lord. And Saul was consenting to his death.^ CHAPTER VIII. In consequence of the persecution, all but the apostles are dispersed, whilst Saul lays waste the Church. Philip converts many in Samaria, and among them baptizes Simon, the magician. Peter and John, being sent by the apostles, obtain the Holy Ghost for the faithful of Samaria, by prayer and the laying on of hands. Simon, wishing to purchase the power of giving the Holy Ghost, is severely rebuked by Peter. Philip is sent by an angel to the eunuch, whom he baptizes, on his professing the faith, and is subsequently transported, by the Spirit, to Azotus. 1. And, at that time,^ a great persecution was raised against the Church, which was at Jerusalem, and they were alP dispersed through the countries of Judea and Samaria, except the apostles.® 2. And devout men buried^ Stephen, and made great mourning® over him. 3. But Saul made havoc of the Church, entering in from house to house,^ and dragging away men and women, ^° committed them to prison. ' A beautiful example of forgiveness, and of the efficacy of prayer inspired by charity ! St. Augustin remarks, " If Stephen had not prayed, the Church would not have had Paul." Serm. IV., de Sanctis. 2 With entire tranquillity of mind. The words " in the Lord," are not in the text. ^ This last clause begins the next chapter in G. P. ; Bengel adopts the Vulgate division. ■•Lit. "day." 5 Most of the faithful. General expressions are not to be taken strictly. This dispersion served to diffuse the Gospel, so that the persecution was the occasion of the faith being spread abroad. ^ The apostles contrived to keep themselves concealed, awaiting the manifes- tation of the Divine will, and attending to the care of such of the faithful as remained at Jerusalem, whilst most of their brethren were scattered abroad. ' ^vnndfAia-sLv. V. curaverunt. It is put for all that appertains to the interment, as washing, embalming, &c. 8 Striking their breasts, through sorrow, and performing other funeral rites. 3 This shows the diligence with which he sought out the followers of Christ for punishment. '° Neither sex was spared. OF THE APOSTLES. 59 4. They, therefore, who were dispersed, went about preaching the word of God.^ 5. And Philip,^ going down to the^ city of Samaria, preached the Christ to them.'* 6. And the people* were attentive^ to those things which were said by Philip, with one accord^ hearing and seeing the mira- cles which he did. 7. For many of them who had unclean spirits, crying with a loud voice, went out.^ 8. 'And many taken with the palsy, and lame, were cured. 9. There was, therefore, great joy in that city. Now, a certain man, named Simon, who before had been a magician in that city, seducing^ the people'" of Samaria, giving out that he was some great one : 10. To whom they all gave ear, from the least to the greatest, saying: This man is the power of God, which is called great." 11. And they were attentive to him, because, for a long time, he had bewitched them with his sorceries. 12. But when they had believed Philip preaching of the king- • Such among them as were authorized, evangelized, — that is, announced the Gospel, the others made it known by their conversation and conduct. G. P. have not: " of God." 2 The deacon. ^ It might be rendered " a city," since the definite article is not in the text. It is, however, generally understood of the chief city, which, according to Josephus, was Sichem. Ant. 1. xi. c. xiii. After its destruction by Hyrcanus, it was rebuilt by Herod the Great, who named it Sebaste, that is Augusta, in honour of Augustus. '' Proclaimed Jesus as the Messiah. ^ Lit. " crowds." ® G. 7rfoiv*/, V. conversati sunt. It means, that they gathered together the faithful for worship and instruction. 5 The Greek term sometimes implies Divine direction ; but it was also employed to signify the despatch of business so as to obtain a name, or simply the being called, or named. ® The multitude of the disciples gave occasion to their distinctive name, which was given them probably by the Romans, since the Jews were not likely to desig- nate them from the Messiah. See Tacitus Annal. 1. xv. ' The Greek terms literally mean the whole habitable earth : yet they are often taken in a restricted sense, as here, for Judea, since the famine did not extend to Antioch, whence aid was sent. Josephus states, that a famine occurred in Judea in the fourth year of Claudius. Ant. xx. 26. 8 G. P. "Cesar." This is wanting in the Alexandrian and Cambridge manu- scripts, and in several versions. Schott suspects it to have been added to the text. OF THE APOSTLES. 79^ 29. And the disciples, every man according to his ability, pur- posed to send relief^ to the brethrea who dwelt in Judea : 30. Which also they did, sending it to the ancients^ by the hands of Barnabas and Saul. CHAPTER XII. ^ Herod, having put James to death, casts Peter into prison, being desirous to deliver him over to the people after the feast of the Passover, that he might be put to death: but the Church praying for him without intermission, he is led forth by 'an angel, and fills the brethren with joy. After the examination of the keepers of the prison, Herod goes to Cesar ea, where he receives without repugnance divine honours from the people : on which account he was struck by the angel, and being eaten up by worms, he expired. 1. And at this same time Herod the king^ stretched forth his hands to afflict some'* of the church. ' Gr. «c StxKovUv. As the distributioa of alms was made by the sacred minis- ters, the act of dispensing them was called 'ministry.' 2 G. Touf 7rpi(r0vrtpovc. This is the first place of the New Testament, in which this term is employed to designate Christian ministers. It had been used com- monly of the members of the Sanhedrim, or public council, whose age and office entitled them to be regarded as " the ancients" of the people, as we have hitherto rendered the term. Although originally implying seniority of age, it was ap- plied indiscriminately to all the members of the public council, like the term "patres," to the Roman senators, and similar terms among ourselves. "It is common," as Calvin remarks, "to almost all languages, to style elders and fathers, those who are placed for the government of others, although their age does not always correspond." The term in question was thenceforward used of sacred ministers generally, without distinction of classes, or orders, although, after a short time, it was specially applied to the second order of the clergy. Hence, it has passed, with slight modifications, into several languages, Italian, French, Spanish, English, and others, so that the word "priest" is plainly de- rived from it. The term "elder," used in the Protestant version, literally cor- responds with it; but it is objectionable, because it was introduced with a view to weaken, in the reader, the effect likely to be produced by the word "priest," with all the associations connected with it. The Vulgate most frequently uses the Greek term with a Latin modification : " presbyter ;" but sometimes " seniores," "majores natu." I shall follow the Rhemish version, and explain the meaning in the notes. In the present passage we may understand the apostles and bishops, who may have been at Jerusalem, or even deacons, who were specially commissioned to distribute the alms. ^ Herod Agrippa, styled also Major, son of Aristobulus, and grandson of Herod the Great. " The accuracy of the sacred writer in the expressions which he uses is in this instance remarkable. There was no portion of time for thirty years before, or ever afterwards, in which there was a king at Jerusalem, a per- son exercising that authority in Judea, or to whom that title could be applied, except the three last years of this Herod's life, within which period the trans- action here recorded took place." Paley: Evidences of Christianity, vol. ii., p. ii., ch. vi. * Distinguished members. 80 THEACTS 2. And he killed James the brother of John, with the sword. ^ 3. And seeing that it pleased the Jews,^ he proceeded to appre- hend Peter also. Now it was in the days of the unleavened bread.^ 4. Whom, when he had apprehended him, he cast into prison, delivering him to four files of soldiers'* to be kept, intending to bring him forth to the people* after the passover.^ 5. And Peter indeed was kept in prison. But prayer was made without ceasing^ by the Church to God for him.* 6. And when Herod would have brought him forth the same night, Peter was sleeping between two soldiers, bound with two chains,^ and the keepers before the door kept^° the prison. 7. And behold an angel of the Lord stood^^ by, and a light shone in the room,^ and striking Peter on the side, he raised him up, saying : Arise quickly. And the chains fell off from his hands. 8. And the angel said to him : Gird thyself, and put on thy ' He beheaded James the Elder. 2 The desire of popular favour, rather than false zeal, influenced him. 3 On which account the execution was deferred, in order not to interrupt the paschal feast. ■* Each file consisted of four soldiers, and was thence called quaternion. It was customary with the Romans to divide the night-watch into four parts, and to appoint a soldier for each watch, which lasted three hours. Agrippa, imitating this usage, as he had been educated at Rome, appointed four watches ; but for greater security placed four soldiers on each watch, two in the prison, and two at the gates, so that there were four quaternions on guard. The importance of securing the prisoner, led to these precautions. ^ For execution. ^ P. " after Easter :" The Jewish festival is meant. The Christian solemnity in honour of the resurrection of our Lord, although celebrated from a very early period, could not have been contemplated by Herod. '' The term means intense, fervent, constant. "It is probable," says Calvin, " that the Church was the more solicitous for the life of Peter, inasmuch as his death would have caused her greater injury. Luke does not merely say that prayer was offered up for him, but adds that it was intense, or constant." ^ As for her chief member, her head under Christ. " All sought their father, the meek father." St. Chrysostom. ® Among the Romans the right hand of the prisoner was generally bound with a single chain to the left hand of a soldier. Herod, in order to guard Peter more securely, had him bound with two chains to two soldiers. •0 Watched. " G. (7ri The settlement of the controversy concerning the legal rites, contributed greatly to this increase, since the Gentiles were encouraged to embrace Chris- tianity by the few requirements necessary for that purpose. OF THE APOSTLES. * 103 6. And passing^ through Phrygia and the country of Galatia, they were forbidden by the Holy Ghost to preach the word in Asia.^ 7. And when they were come into Phrygia, they attempted to go into Bithynia,^ and the spirit of Jesus'* suffered them not. 8. And when they had passed through Mysia, they went down . to Troas.^ 9. And in the night a vision was shown to Paul. A man of Macedonia*^ was standing and beseeching him, and saying : Pass over into Macedonia, and help us.'' 10. And as soon as he had seen the vision, immediately we* sought to go into Macedonia, being assured that God had called us to preach the Gospel to them.^ 11. And sailing from Troas we came with a straight course to Samothracia,^" and the day following to Neapolis :^^ 12. And thence to Philippi, which is a chief city of part of ' The Vulgate has the present pai'ticiple : the common text has the participle of the second aorist. Four of the chief manuscripts have the indicative mood of the aorist. 2 The Holy Ghost, by some inspiration, or extraordinary means, signified His will that the Gospel should not be then announced in Ionia ; which is here called Asia. The giving or withholding of external opportunities of knowing the truth, depends on the mysterious counsels of God, whose judgments are just, although unsearchable. 3 To the north of Mysia. * G. P. omit " of Jesus." Griesbach and Schott read as the Vulgate, which is supported by the four chief manuscripts, and by many versions. The copy- ists probably left it out as being an unusual phrase. '' It was a city on the coast of the Egean Sea, in the province of the same name, to the west of Mysia. s He was clearly marked as such, by his dress, or language. Macedonia was to the west of the Egean Sea. ■^ Give us aid unto salvation. ^ St. Luke appears to have now joined the company, since the narrative pro- ceeds in the first person plural. His modesty has not permitted him to speak distinctly of himself. 9 God gave clear marks of the reality of the vision, so that His will was manifest. '<* An island of the Egean Sea, west of Troas. " A city on the confines of Thrace, near the coast of the Egean Sea. 104 * THE ACTS Macedonia,^ a colony.^ And we were in this city some days conferring.^ 13. And upon the Sabbath day we went" forth outside the gate"* by a river, where it seemed that there was prayer :^ and sitting down, we spake to the women that were assembled.^ 14. And a certain woman named Lydia, a seller of purple^ of the city of Thyatira,^ one that worshipped God,^ did hear : whose heart the Lord opened^" to attend to those things which were said by Paul. 15. And when she was baptized, and her household, she besought us, saying : If ye have judged me to be faithful to the Lord, come into my house and abide. And she constrained us." 16. And it came to pass as we went to prayer,^ a certain girl,^^ having a pythonic spirit," met us, who brought to her masters^^ much gain by divining. ' Amphipolis is stated by Livy to have been the capital. Philippi was also a leading city, which was probably the actual capital at that time, since it was the policy of the Romans to make their colonies the capitals of the provinces. It was about twelve miles to the north of Neapolis. 2 Julius Caesar planted a colony there. The Latin term is retained in the text. ^ G. {TwToi/SovTsc. V. conferentes. Erasmus approves of this rendering, the Greek term being sometimes so applied. The Rhemish translators had " abiding:" as in the Protestant version. * G. P. " out of the city." " I agree with Kuinoel, that ttoxhc, the reading of many ancient manuscripts, is the true one, and that 7roMa>; is a marginal scho- lium." Bloomfield. ^ It is thought to mean a place of prayer — a grove by the shore, in which they were wont to assemble. The Jews used to assemble for prayer near the river banks. See Philo in Flacc. Joseph. Antiq. 1. xiv. c. x. § 24. ^ We know not how it happened that women only were assembled. Bloomfield conjectures that each sex had a separate hour of prayer, as there was probably no division in the oratory, or there may have been no building whatever. ■^ Purple cloth. ^ Born there, but resident at Philippi. Thyatira is sometimes spoken of as belonging to Mysia, sometimes it is included in Lydia. There was a company of dyers in that city, as appears from an inscription taken from its ruins. See George Wheeler's Journey into Greece, b. iii. p. 233. ^ A proselyte. '" By grace. " The apostles yielded to her kind importunities, and accepted hospitality. •^ The place of prayer before mentioned. This happened on another day. •'^ Maid-servant, slave. '■* A divining power, — a spirit, such as was believed to animate the Pythia, or priestess of Apollo. He was said to have killed the serpent Python. His pi-iestess was thought to have the power to discover secrets, and foretell things beyond the reach of human foresight. The natural powers of demons are greater than those of men, since they are intelligences of a higher order. 1* Occasionally several have a joint interest in slaves. OF THE APOSTLES. 105 17. This same following Paul and us, cried out, saying : These men are the servants of the Most High God, who preach to you^ the way of salvation.^ 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 go out from her. And he went out the same hour.' 19. But her masters seeing that the hope of their gain was gone, apprehending Paul and Silas, brought them into the market-place'' to the rulers. 20. And presenting them to the magistrates,^ they said : These men disturb our city, being Jews :^ 21. And they preach a fashion^ which it is not lawful for us, who are Romans, to receive, or observe.^ 22. And the people ran together against them : and the magis- trates tearing off^ their clothes, commanded them to be beaten with rods.^° 23. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them diligently. 24. Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." 25. And at midnight, Paul and Silas praying, praised God. And they that were in prison heard them.^ 26. And suddenly there was a great earthquake, so that the ' The Alexandrian and Parisian manuscripts, with the Memphitic, Ethiopic, and Slavonic versions, have the Vulgate reading, which is adopted by Griesbach. 2 God willed that this testimony should be given by this spirit. ^ Moment. * The public square, where the Roman magistrates sat in judgment. ^ The Greek tei-m, which signifies a commander of troops, is applied to a civil magistrate. ^ As such opposed to the worship prevailing in this Roman colony. The Roman law required all to worship the gods of their country. ■^ G. P. "customs." ^ It was not allowed to establish a new worship without the consent of the senate. 9 Tearing them in twain, as far as the waist, to expose their backs to the lash. '0 2 Cor. xi. 25 ; Philip, i. 13 ; 1 Thess. ii. 2. The apostles forbore claiming their privileges as Roman citizens, probably in consequence of the violence and precipitation which prevailed. '^ A wooden instrument, with holes in which the feet were confined. 12 The fervour of the apostles led them to pray aloud. 106 THE ACTS foundations of the prison were shaken. And immediately all the doors were opened : and the bands of alP were loosed. 27. And the keeper of the prison awaking out of his sleep, and seeing the doors of the prison open, drawing his sword, would have killed himself, supposing that the prisoners had fled.^ 28. But Paul cried with a loud voice, saying : Do thyself no harm, for we are alP here. 29. Then calling for a light, he went in, and trembling, fell down at the feet of Paul and Silas. ^ 30. And bringing them out,^ he said : Masters, what must I do, that I may be saved ? 31. But they said : Believe in the Lord Jesus,'' and thou shalt be saved, and thy house. 32. And they preached the word of the Lord to him, and to all that were in his house. 33. And he taking them the same hour of the night, washed their stripes,^ and himself was baptized, and all his house imme- diately. 34. And when he had brought them into his own house, he laid the table for them, and rejoiced with all his house, believing God. 35. And when day was come, the magistrates sent the sergeants,^ saying : Let those men go.^ 36. And the keeper of the prison told these words to Paul : That the magistrates have sent to let you go : now therefore depart, and go in peace. 37. But Paul said to them : After having beaten us publicly. * The prisoners. ^ Death of a frightful kind awaited his apparent neglect of duty. ' The other prisoners were probably not aware that the doors were open, or they were terror-stricken. * " He falls at their feet in token of respect to those whom he accounted Divine legates. The custom was an oriental one." Bloomfield. Calvin observes : "If anything were done against the glory of God, Paul had not forgotten the zeal, which he had before displayed against the Lycaonians ; therefore we gather from his silence, that there was nothing contrary to piety, or to the glory of God, in this kind of adoration." ■'• From their dungeons to his own apartments. ^ Embrace His doctrine, obey His precepts. ' To evince his tender solicitude for them. ^ Officers bearing staves in their hand — beadles. ^ This may have been the result of reflection on the irregularity of the pro- ceeding. OFTHEAPOSTLES. 107 uncondemned/ men that are Romans,^ they cast us into prison : and now do they thrust us out privately ? Not so, but let them come,^ 38. And let us out themselves. And the sergeants told these words to the magistrates. And they were afraid/ hearing that they were Romans. 39. And coming, they besought them ; and bringing them o*it, they desired them to depart out of the city. 40. And they went out of the prison, and entered into the house of Lydia : and having seen the brethren, they comforted^ them, and departed. CHAPTER XVII. Great fruit having been produced at Thessalonica by the preaching of Paul, the Jews stir up a mob against him there, as also at lierea. Paul speaks at Athens with Jews and philosophers, and converts Dionysius, the Areopagite, and others, to Christ. 1. And when they had passed through Amphipolis and Apol- lonia,^ they came to Thessalonica, where there was the^ synagogue of the Jews. 2. And Paul, according to his custom,^ went in unto them ; and for three Sabbath days he reasoned^ with them out of the Scrip- tures, ' Without trial. 2 It is not known how they had obtained the privileges of Roman citizens. These were sometimes bought, or given to families in reward of services. •^ Every circumstance showed their improper treatment of the apostles. St. Paul required them to acknowledge it, that the character of himself and his fellow-sufferers might not be injured, and that henceforward the magistrates might be slow to interfere with the disciples and ministers of Chkist. '' Lest they should be accused of violating the majesty of the Roman Republic, in the person of her citizens. ^ Exhorted them. 6 "Situated between Amphipolis and Thessalonica, which Ptolemy, Geograph. 1. 3, calls ApoUonia in Mydonia." Bloomfield. ■^ Probably the only synagogue in Macedonia. 8 Paul was accustomed to begin by visiting the synagogues, and preaching Cheist to the Jews. 3 Disputed, v. 17. 108 THE ACTS 3. Laying open^ and showing^ that the Christ was to suffer, and to rise again from the dead; and that this is the Christ Jesus whom I preach to jou.^ 4. And some of them believed,'' and were joined to Paul and Silas, and of those that served God,* and of the Gentiles a great multitude, and of noble women nof a few. ,5. But the Jews,^ moved with envy, and taking with them some wicked men of the vulgar sort,^ and raising a mob, set the city in an uproar ; and besetting the house of Jason, sought to bring them out to the people.* 6. And not finding them, they dragged Jason and certain brethren to the rulers of the city, crying, that they that set the city^ in an uproar are come hither also, 7. Whom Jason hath received ;^° and these all do contrary to the decrees of Ceesar, saying that there is another king, Jesus. 8. And they stirred up the people, and the rulers of the city, hearing these things. 9. And having taken security" of Jason, and of the rest, they let them go. 10. But the brethren immediately sent away Paul and Silas by night to Berea.^ Who, when they were come, went into the synagogue of the Jews. 11. Now these were more noble^^ than those in Thessalonica, * Opening to them the meaning of the Scriptures. 2 Stating, inculcating. ^ The sacred writer repeats the very words which the apostle employed. 4 Were persuaded. ^ The proselytes. G. P. "Of the devout Greeks." The Alexandrian and Cambridge manuscripts insert the conjunction, as in the Vulgate. Lachmann approves this reading. * G. P. "which believed not." The Alexandrian and Laudian manuscripts, and the versions generally, have not these words, which are on this account rejected by critics. '' The Greek term denotes loiterers in the forum. * To a popular assembly, to render an account. ^ Lit. " the world." " Urbem" denotes the city of Rome, the seat of empire. Possibly it was originally orbem, as some manuscripts still have. '" As guests. He was a relation of St. Paul. Rom. xvi. 21. '^ Probably legal security for the immediate departure of the apostles. '2 A large and populous city of Macedonia. '3 Better disposed for truth. OF THE APOSTLES. 109 who received the word with all eagerness, daily searching the Scriptures, whether tRese things were so.^ 12. And many of them indeed believed, and not a few of honourable Gentile women, and of men. 13. And when the Jews of Thessalonica understood that the word of God was preached by Paul at Berea also, they came thither also, stirring up and troubling the multitude. 14. And then immediately the brethren sent away Paul, to go unto the sea ; but Silas and Timothy remained there. 15. And they that conducted Paul brought him as far as Athens, and receiving a commandment^ from him to Silas and Timothy, that they should come to him with all speed, they departed. 16. Now whilst Paul waited for them at Athens, his spirit was stirred'* within him, seeing the city wholly given up to idolatry. 17. He disputed therefore in the synagogue with the Jews, and with them that served God,* and in the market-place,^ every day with those that were there. 18. And certain Epicurean^ and Stoic philosophers^ argued^ with him, and some said : What is it that this babbler^" would 1 Whether the prophecies quoted by the apostles were contained in the Scrip- tures ; and whether they required, or admitted, the meaning which they assigned them. This was laudable in persons not yet convinced of the authority of the apostles, whilst it would have been inconsistent on the part of persons already convinced of their divine mission. 2 P. " as it were." G. ic. This particle seems here without force. The apostle probably went to Pydna, the nearest port, and sailed for Athens. ^ Message. * With grief and indignation at their idolatry, which was so great that, ac- cording to Pausanias, there was no place where so many idols were to be seen. 5 The proselytes. ^ This was a usual place for assemblies and harangues. '^ They made sensual enjoyment the chief end of man, and denied an over- ruling Providence. 8 Austere in their morals, but defenders of absolute necessity. 9 Discussing and disputing. 1" The Greek term, which was originally used of a bird that picked up seeds scattered by the sower, or left above ground (Aristot. 1. viii., Hist. Nat. c. iii.), was applied to mean persons, living on what they could pick up in the market, or otherwise supporting a precarious existence by their wits. It also was under- stood of babblers, and of parasites. See Cornelius a Lapide. 110 THE ACTS say ? But others : He seemeth to be a preacher of new^ gods ; because he preached to them Jesus, and the*resurrection.^ 19. And taking him thej brought him to the Areopagus,^ saying : May we know what this new doctrine is which thou speakest of? 20. For thou bringest certain new things to our ears ; we would know therefore what these things mean. 21. (Now all the Athenians, and strangers sojourning'* there, employed themselves in nothing else, but either to tell or to hear some new thing.)^ 22. But Paul standing in the midst of the Areopagus, said : Ye men of Athens, I perceive that in all things ye are very religious.^ 23. For passing by and seeing your idols,^ I found an altar also, on which was written : To an UNKNOVS^n God.^ What there- fore ye worship without knowing,^ that I preach to you. 1 G. P. "Strange." 2 St. Chrysostom, and many of the moderns, think that the Athenians took cfvao-Toto-zc for a goddess, which might happen, either from the Hellenistic phrases of St. Paul, or from their being accustomed to personify and deify virtues. ^ The high court was so called, being held on a hill sacred to Mars. The apostle does not appear to have been put on his trial, but he was allowed to make his address in this place. * Having their domicile there. ^ This is fully borne out by their own writers. ^ G. i.; d'ua-id'citfjiovia-^ipcuc. V. superstitiosiores. P. "too superstitious." The apostle cannot be thought to have used an offensive epithet at the commencement of his discourse ; he rather commended their religious feeling and disposition, although misdirected. St. Chrysostom explains the term as meaning pious, and observes: "As if praising them, he appears to say nothing painful." ' G. Tci tri^atr/xaTOL C/u2v. V. simulachra vestra. The Ethiopic agrees with the Vulgate. The Syriac renders it " temples." "By our English translators," says Bloomfield, "it is rendered devotions, which is certainly the farthest from the sense." ^ It is certain, from profane testimony, that many altars at Athens were dedi- cated to unknown gods. The author of the dialogue entitled Philopatris, a con- temporary of Lucian, states that the Athenians adored an unknown deity ; but he appears only to repeat the statement of the apostle, with a view to throw ridicule on it. Some think that the apostle applies to one, what they practised in regard to unknown deities in general. St. Chrysostom remarks that the Athenians erected an altar to the unknown God, to avoid the punishment of neglecting to worship some god, of whom they might not have heard. 9 The apostle takes occasion to point out to them the true God, whom they might be presumed to desire to worship, when'oflFering homage to the unknown deity. OF THE APOSTLES. Ill 24. God, who made the world and all things therein/ He being Lord of heaven and earth, dwelleth not in temples made with hands f 25. Neither is He served with men's hands, as though He needed anything,^ seeing He giveth to all life, and breath, and all things ;^ 26. And He hath made of one* all mankind, to dwell upon the whole face of the earth, determining*^ appointed times, and the limits of their habitation,^ 27. That they should seek God,^ if haply they may feel after Him," or find Him, although He be not far^" from every one of us. 28. For in Him we live, and move, and be ;" as some also of your own poets have said: "For we are also His oifspring."^^ 29. Being therefore the ofi"spring of God, we must not suppose the Divinity to be like to gold, or silver, or stone, the graving of art, and device of man." > Gen. i. 1. 2 Is not confined within material temples — needs them not. Supra, vii. 48. 3 He is not served with human hands, as one needing food, raiment, or aid to pass from place to place. The manner of honouring idols is alluded to, and the folly of idolatry is pointed out. * All things necessary for the support of life ; all the blessings which we enjoy. ^ G. P. "of one blood." The Vulgate reading is conformable to the Alex- andrian and three other manuscripts, as also to that used by Clement of Alex- andria. The Coptic version agrees with it. 8 G. P. "before appointed." Griesbach, Knapp, and others, adopt the Vulgate reading, which is conformable to the Alexandrian manuscript, and to that of Cambridge, although in the latter it appears as a correction, and also to many versions. " Critics are generally agreed," says Bloomfield, " that for npoTi- Tdy/uivouc, we are to read Trpoa-TimyfAivovc, as being the more difficult reading, and supported by many manuscripts." He, however, dissents. ' Allotting to them various periods of existence, and places in which they might dwell. 8 G. P. "The Lord." Griesbach, Knapp, and others adopt the Vulgate read- ing, which is conformable to the Alexandrian manuscript, and to the versions generally. These things were so directed, that men using them rightly, might attain to the true knowledge of God, by the aid of His grace. 9 Morally, by investigation. The imperfection of human knowledge is indicated by the groping of a blind man. '0 By litotes for : He is very near. " Life, motion, and all our faculties are from God. '2 The words occur in Aratus, a poet boi*n at Sola, not far from Tharsus, in the year of Rome, 472. Phaenom. ver. 5. The apostle quotes heathen poets to his heathen hearers, as he was wont to quote Scripture for the Jews, thus propor- tioning his authorities to those whom he addresses. '3 Being sprung from God, we must not imagine that the Deity resembles the works of our hands, or our inventions. 112 THE ACTS 30. And God indeed having overlooked^ the times of this igno- rance, now declareth to men,^ that all everywhere should do penance. 31. Because He hath appointed a day wherein He will judge the world in justice,^ by the man'' whom He hath appointed, giving faith^ to all, by raising Him up from the dead. 32. And when they had heard of the resurrection of the dead, some indeed mocked ; but others said : We will hear thee again concerning this matter.'' 33. So Paul went out from among them. 34. But certain men adhering to him, believed ; among whom also Dionysius, the Areopagite,^ and a woman named Damaris, and others with them. CHAPTER XVIII. Paul practises his trade at Corinth with Aquila : and although the Jews blasphemed at his preaching, nevertheless he learns in a vision that a large number will be converted to the faith in that city : but after a year and a half he is accused by the Jews, before Gallio, the proconsul, and after a long time he comes to Ephesus ; and in various places he confirms the brethren in faith. Apollo strenuously persuades the Jews, shotving from the Scriptures that Jesus is the Christ, although he himself was only acquainted with the baptism of John. 1. After these things,^ departing from Athens, he came to Corinth.^ 2. And finding a certain Jew named Aquila,^" born in Pontus, ' Passed over witli forbearance. 2 G. P. " commandeth all men." Lachmann and Schott read as the Vulgate, conformably to the Alexandrian and Cambridge manuscripts, and to several versions. ^ The day of general judgment. * In His human nature CnpasT will exercise judgment. It was not expedient to insinuate anything of His Divinity to an audience of philosophers. 5 Evidence of revelation. ^ This was a polite dismissal. '' The judges of this court were highly esteemed and honoured. Dionysius became bishop of Corinth, and is thought to have died a martyr under Domitian. ^ G. P. "Paul." This is wanting in the Cambridge manuscript. ^ The metropolis of Achaia. It was situate on the isthmus between the Pelo- ponnesus and Attica, to the south of Athens. w The name is Latin, the .Jews at that period being accustomed to adopt Latin, or Greek names, or to assimilate their own names to those of the people among whom they resided. OF THE APOSTLES. 113 lately come from Italy, with Priscilla^ his wife, (because Claudius had commanded all Jews to depart from Rome,)^ he came to them. 3. And because he was of the same trade, he remained with them, and wrought : (Now they were tent-makers^ by trade.) 4. And he reasoned in the synagogue every Sabbath, bringing in the name of the Lord Jesus,'* and he persuaded^ the Jews and the Greeks.^ 5. And when Silas and Timothy were come from Macedonia,'' Paul was earnest in preaching,^ testifying to the Jews that Jesus is the Christ. 6. But they opposing and blaspheming, he shook his garments,^ and said to them: Your blood^" he upon your own head:" I aw'^ clean ;^^ from henceforth I will go unto the Gentiles." 7. And departing thence^^ he entered into the house of a certain ' Called Prisca, 2 Tim. 14, 19. Both are lauded, Rom. xvi. 4. - This is stated by Suetonius. Claud, c. xxiii. " Judteos, impulsore Chresto, assidue tumultuantes Roma expulit." The historian ascribed the dissensions between Jews and Christians, who were all considered Jews, the most part being originally such, to Christ, whose doctrines and character they regarded. ^ They made awnings, or booths for soldiers, or leathern tents for travellers, to encamp on their journey through the wilderness. It was customary among the Jews, even for educated and wealthy persons, to learn a trade, to provide for the contingencies of life. * This clause, "bringing in," &c., is wanting in the text. ^ He endeavoured to persuade them to believe. ^ Proselytes. '' They had been sent from Athens to Thessalonica : 1 Thess. iii. 1 ; having been previously called from Berea to Athens. Supra xvii. 15. ^ G. P. "pressed in the spirit." There is reason to suppose, as Bloomfield observes, " that the true reading (though the more difi&cult one), is Koycn, of which the best interpretation, and that most suitable to the context, is the one found in the Vulgate, instabat verbo." Griesbach and Schott adopt this reading. " As if to express that he would have no communion with them. The Jews used actions and gestures of this kind to declare forcibly their feelings. I'' Or is. 1' Your destruction must rest with yourselves. 2 Kings i. 16 ; Ez. xxxiii. 4. '2 The verb is supplied. '* Free from responsibility, having done all in my power. i'' The apostle purposed to apply thenceforward in a more special manner to the salvation of the heathen. 15 From the synagogue. 8 114 THE ACTS man, named Titus Justus, one tliat worshipped God,'' whose house^ was adjoining to the synagogue. 8. But Crispus, the ruler of the synagogue,^ with all his house, believed the Lord : and many of the Corinthians hearing,^ believed and were baptized. 9. And the Lord said unto Paul in the night by a vision : Do not fear,^ but speak, and hold not thy peace : 10. For I am with thee ; and no man shall set upon thee to hurt thee :^ for I have much people in this city.''' 11. And he stayed there a year and six months, teaching the word of God among them. 12. But when Gallio^ was proconsul of Achaia,^ the Jews, with one accord, rose up against Paul, and brought him to the judgment seat, 13. Saying: That this man persuadeth men to worship God contrary to the law.^° 14. And when Paul was" beginning to open his mouth, Gallio said to the Jews : If it were some matter of injustice, or heinous deed,^^ 0 ye Jews, I should Avith reason bear with you : ' A proselyte. In some manuscripts the name is as in the Vulgate. The common reading has not "Titus," whose name is, however, expressed in the Syriac version. 2 It seems to have served as a place for instruction, after he had ceased speak- ing in the synagogue. 3 The conversion of this chief officer was a consoling exception to the general obduracy of the Jews. * The instructions of Paul. * The apostle seems to have entertained the thought of quitting Corinth, as affording no prospect of success. 6 There was reason to apprehend that the Jews would do violence to him. '' Disposed to embrace Christianity. * The brother of Seneca, the philosopher. 9 Macedonia and Achaia were the two provinces into which the Romans divided Greece. "Achaia was first governed by proconsuls sent by the Senate; but in the time of Tiberius, it was added to those provinces over which presidents or proconsuls were placed by the Caesars. By Claudius, however, the province was again restored to the senatorial government, and thus became proconsular. What confines with strictness the appellation to the time, is that Achaia, under the following reign, ceased to be a Roman province at all." Bloomfield, after Paley. Evidences of Christianity, vol. ii. c. vi. p. 2. '" The liberty allowed by the Romans to the Jews, to live according to their law, afforded a pretext for complaining of the attempt of St. Paul to change their worship. " G. P. "now." '2 A crime or misdemeanour. OF THE APOSTLES. 115 15. But if they be questions^ of word and names, and of your law, look ye to it : I will not be judge of such things. 16. And he drove them^ from the judgment seat. 17. And alP laying hold on Sosthenes, the ruler of the syna- gogue,^ beat him before the judgment seat : and Gallio cared for none of those things.^ 18. But Paul, when he had stayed yet many days, taking his leave of the brethren, sailed thence into Syria (and with him Priscilla and Aquila), having^ shorn his head^ in Cenchra :^ for he had a vow. 19. And he came to Ephesus, and left them there. But he him- self entering into the synagogue, disputed with the Jews. 20. And when they desired him to tarry a longer time,^ he consented not, 21. But taking his leave, and saying :^° I will return to you again, God willing, he departed from Ephesus. ' G. P. " If it be a question." The plural number is found as a correction, in two of the chief manuscripts ; it is also in the Laudian manuscript, and several versions. "Word" might be rendered speech, or doctrine. 2 Ordered them away. * G. P. "All the Greeks." Two ancient manuscripts and versions omit Si "ExAnvig, which Grotius, Mill, Pierce, Bengel, and Kuinoel think to be derived from the margin. St. Chrysostom thinks that Sosthenes was beaten by the Jews themselves, because he appeared friendly to the apostle. * Probably he had taken the place of Crispus. Martini takes him to be a convert from among the chief men of the synagogue ; the same who is asso- ciated with the apostle in his address to the Corinthians. 1 Cor. i. 1. St. Chry- sostom thinks him to be the same person as Crispus. ^ He took no cognizance of the charges which had been brought forward; nor did he notice the disorders that took place under his eyes. ® The text may be so punctuated that Aquila be understood to have shorn his head. The Vulgate punctuation refers it to Paul, of whom St. Jerome and St. Augustin understand it. It was of little importance to inform the reader that Aquila had fulfilled a vow. ■^ Numb. vi. 18; Infra xxi. 24. It was customary for persons under the vow of a Nazarite, to shave their head. This vow was of a different kind, but accom- panied with the same ceremony. 8 A port to the east of Corinth. 3 G. P. "with them." These words are wanting in the Alexandrian manu- script, and in the Ethiopic version. They are suspected by Schott. "° G. P. "I must by all means keep this feast that cometh in Jerusalem : but I will return," &c. The passage is wanting in the Alexandrian and Cambridge manuscripts, and in several versions. The words are by Bengel, Heumann, Beck, Heinrichs, and Kuinoel, suspected of being mere additions from the margin, and made up from Acts xx. 16, 19, 21. 116 THE ACTS 22. And going down to Cesarea/ he went up^ and saluted the Church, and so came down to Antioch. 23. And after he had spent some time there, he departed, and went through, in order, the country of Galatia and Phrygia, con- firming^ all the disciples. 2-1. Now a certain Jew, named Apollo,^ born at Alexandria,^ an eloquent man, mighty in the Scriptures, came to Ephesus. 25. This man was instructed in the way of the Lord :^ and being fervent in spirit, spake, and taught diligently the things that are of Jesus,^ knowing only the baptism of John.^ 26. He therefore began to speak boldly in the synagogue, whom when Priscilla and Aquila had heard, they took him unto them, and expounded to him the way of the Lord more diligently.^ 27. And whereas he was desirous to go to Achaia, the brethren exhorting, wrote to the disciples to receive him. Who, when he was come, helped much those who had believed.^" 28. For he sharply convinced the Jews, openly showing by the Scriptures that Jesus is the Christ. ' Cesarea of Palestine. 2 This is understood by some of going to Jei'usalem, since it was customary to speak of going up to it, and coming down from it. See John xii. 20 ; Acts xxiv. 11. Some, howcYer, do not acknowledge so much force in the expression as here employed. 3 In faith. * Apollonius. s In Egypt. ^ In what appertained to the Messiah : he had received instruction, by which he was prepared for the special belief of Jesus Christ, and His doctrines. He may have had some general idea of them, although he had not yet received Chris- tian baptism. ■^ G. P. "of the Lord." Lachmann and Schott adopt the Vulgate reading, which is that of three of the chief manuscripts, and of many ancient versions. ^ He had probably been baptized by John, or ione of his disciples, and knew only what regarded his ministry. ^ G. P. "Through grace." These words are wanting in Basil of Seleucia, as well as in the Vulgate. '" A pious female such as Prisca, might impart instruction privately even to a man. Apollo, however, may have been instructed by Aquila only, although Priscilla be mentioned with him, inasmuch as both had invited him to their house, with a view to his instruction. OF THE APOSTLES. 117 CHAPTER XIX. Paul finding at Ephesus some disciples, icho had only received the baptism of John, orders them to be baptized in the name of Jesus, and, by the laying on of hands, im- parts to them the Holy Ghost. Many miracles accompany his preaching there. Some Jcivs, not believers in Christ, attempted to adjure demons in the name of Jesus, whom Paul preached. Many, confessing their sins, burn their superstitious books. Demetrius, the silversmith, raises up a great mob against Paul, tvhich Alexander with difficulty appeases. 1. And it came to pass, while Apollo was at Corinth, that Paul, having passed through the upper parts,^ came to Ephesus,^ and found certain disciples :^ 2. And he said to them : Have ye received the Holy Ghosf since ye believed ?^ But they said to him : We have not so much as heard whether there be a Holy Ghost. ^ 3. And he said :^ In what then were ye baptized ?^ Who said : In the baptism of John. 4. Then Paul said : John baptized^ the people with the baptism of penance, saying :^° That they should believe in Him who was to come after him, that is to say, in Jesus." 5. Having heard these things, they were baptized in the name of the Lord Jesus. ^ ' Inland regions. 2 The chief city of Ionia, that is, Asia proper. ^ Persons instructed by John, and prepared for the Messiah. They had passed from Judea to Ephesus. * By the laying on of hands, with prayer. The apostle was desirous that all the converts should be strengthened by this Divine communication. * Since ye came to the faith. ^ The terms Holy Ghost were familiar to all Jews, since the inspiration of the sacred writers was ascribed to Him. Ezech. xi. 5. They did not, however, recognise Him as a distinct Person of the Deity, or know that He was communi- cable by a special rite. John had said, that Christ would baptize in the Holy Ghost ; but his hearers did not understand the import of the prediction. ■^ G. P. "unto them." These words are not found in the Alexandrian, Cam- bridge, and Laudian manuscripts, or in the Armenian and Philoxenian versions. They are rejected by Lachmann and Schott. ^ This implies that the Holy Ghost was mentioned in Christian baptism. 9 Matt. iii. 11 ; Mark i. 8 ; Luke iii. 16 ; John i. 26 ; supra L 5 ; xi. 16. '0 G. P. "to the people." The Vulgate has expressed the meaning. It may be literally rendered: "John baptized (that is, gave,) a baptism of penance, say- ing to the people." '1 Thus Pavil unfolds the preaching of John. 12 With the baptism which He instituted. 118 THE ACTS 6. And when Paul liad imposed hands on them, the Holy Ghost came upon them,^ and they spake with tongues, and prophesied.^ 7. And all the men^ were about twelve. 8. And entering into the synagogue, he spake boldly, for the space of three months,'* disputing and exhorting concerning the kingdom of God. 9. But when some were hardened, and believed not, speaking evil of the way of the Lord^ before the multitude,^ departing from them, he separated the disciples,^ disputing daily in the school of one Tyrannus.* 10. And this was done for the space of two years, so that all they^ who dwelt in Asia heard the word of the Lord,^" Jews and Gentiles." 11. And God wrought, by the hand^^ of Paul, more than com- mon miracles : 12. So that even handkerchiefs and aprons^-' were brought from his body to the sick, and the diseases departed from them, and the wicked spirits went out." ' By grace. "I confess," says Calvin, "that this laying on of hands was a sacrament." He contends, however, that it was only temporary, for the commu- nication of miraculous gifts : whilst St. Cyprian, St. Jerome, and all antiquity, recognise its continuance in the Church. ^ These gifts were sensible signs of the Spirit, who had come into their hearts. ^ The term " men" seems here emphatic. There may have been women and children besides. ■* From time to time. ^ G. P. omit "of the Lord." The words are in one of the Bodleian manu- scripts. Two of Stephens' manuscripts had: "of God." * They were probably persons of station and influence. ■^ Lest the weak should be startled, St. Paul withdrew his disciples from the synagogue, which they before frequented. ** This was the name of a convert. We know not what he had been wont to teach, whether rhetoric, as a Greek sophist, or divinity, as a Hebrew Rabbi. His school served the apostle as a convenient place to teach his hearers. ^ Generally. '" G. P. "Jesus." On the authority of the above manuscripts, and many ver- sions, this addition is rejected by Griesbach and Schott. '1 Lit. Greeks. 12 G. P. "hands." 1' Latin terms are used by St. Luke, many such having been introduced into popular language, under the Roman domination. Simon thinks that the latter term designates a kind of hand-towel. Others take it to mean a headband, or an apron. •'• G. P. "of them." These words are wanting in the chief manuscripts and versions. The wonderful effects attendant on things which had been in contact with the body of the apostle, showed that he was a favourite servant of God. OF THE APOSTLES. 119 13. Now some also^ of the Jewish exorcists, who went about,^ undertook to invoke, over those who had evil spirits, the name of the Lord Jesus, saying : I adjure^ you by Jesus, whom Paul preacheth. 14. And there were certain men, seven sons of Sceva, a Jew, a chief priest,'' that did this. 15. But the wicked spirit answering, said to them : Jesus I know, and Paul I know : but who are ye V 16. And the man in whom the wicked spirit was, leaping upon them,® and mastering them both,^ prevailed against them, so that they fled out of that house, naked^ and wounded. 17. And this became known to all the Jews and Gentiles that dwelt at Ephesus, and fear fell on them all, and the name of the Lord Jesus was magnified. 18. And many of those that believed^ came confessing and de- claring their deeds. ^° 19. And many of those who had practised curious arts," brought ' G. p. omit the conjunction, which is found in two of the chief manuscripts, and in the versions. 2 There were Jews, going about the country, who professed to expel evil spirits by adjurations. * G. P. " we conjure." The singular is preferred by Griesbach and Schott, on the authority of the three chief manuscripts, and of several versions. * Head of a priestly family. 5 This implies scorn. How dare you invoke the name of Jesus, whom Paul announces ? ® As a wild beast rushing on its prey. ■^ The Vulgate reading is found in the Alexandrian and Cambridge manu- scripts, and is adopted by Lachmann. " Both" is wanting in G. P. It is proba- ble that two only of the sons of Sceva were engaged in the adjurations, at least, in the special case here related. * This is a popular manner of expressing the disorder in which they fled. Their outward garment was torn off them. 9 Many of those who had previously embraced the faith. This is plainly the force of the Greek term. '" This implies the enumeration of individual acts. Calvin says: " They testi- fied, by the fact that they were deeply stricken with the fear of God, by confess- ing, spontaneously, the sins of their former life. Why did they confess their deeds, unless in token of their repentance, and to seek counsel and relief from Paul?" Bloomfield assents to Kuinoel, who says, that "we are to understand sins of every kind, and not merely magical arts." St. Basil refers to this fact, in support of his declaration, that " we must confess our sins to those to whom the dispensation of the mysteries of God is entrusted." Op. t. ii. p. 516. " Superstitious practices. 120 THE ACTS together tlieir books, and burnt tliem_ before all :^ and counting the price of them, they found the money to be fifty thousand pieces of silver.^ 20. So mightily grew^ the word of God, and was confirmed. 21. And when these things were ended, Paul purposed in the spirit,'' Avhen he had passed through Macedonia and Achaia, to go to Jerusalem, saying : After I have been there, I must see Rome also. 22. And sending into Macedonia two of them who ministered^ to him, Timothy and Erastus, he himself remained, for a time, in Asia. 23. Now at that time, there arose no small disturbance about the way of the Lord.*^ 24. For a certain man named Demetrius, a silversmith, who made silver temples^ of Diana, brought no small gain to the crafts- men, 25. Whom calling together, with the workmen of like occupa- tion, he said : Sirs, ye know that our gain^ is by this trade ; 26. And ye see and hear, that this Paul, by persuasion, hath drawn away a great multitude, not only of Ephesus, but almost of all Asia, saying : That they, which are made by hands, are not gods. 27. So that, not only this our craft is in danger to be set at nought, but also the temple of great Diana^ shall be reputed^" for nothing ; yea, and the majesty of her, whom all Asia" and the world worshippeth, shall begin to be destroyed. ' As an evidence of their abandoning, for ever, the sinful study. 2 It cannot be ascertained what piece of money is here meant ; but the entire amount was plainly immense. About eight thousand dollars are calculated to correspond to fifty thousand denarii of Roman silver. 3 In the hearts of the faithful. * Had it in his mind, — purposed. * The verb is that from which " deacon" is derived. 6 G. P. omit: " of the Lord." '' Small shrines, in imitation of the Temple. ^ EuTrapU. P. "wealth." Bloomfield objects to this version, and observes that it is not amiss rendered by the Vulgate acquisitio. ^ " This Temple, which was one of the seven wonders of the world, was 425 feet long, 220 broad, and had as many as 127 columns, of 60 feet high, of which 36 were carved." Bloomfield. '" Lachmann, Schott, and others, prefer the Vulgate reading, in the future, to the common reading, in the infinitive. The three chief manuscripts, Peschito, and other versions, agree with the Vulgate. '• Asia Minor. OF THE APOSTLES. 121 28. Having heard these things, they were full of anger, and they cried out, saying: Great is Diana of the Ephesians. 29. And the whole city was filled with confusion, and having caught Gains and Aristarchus, Macedonians, companions^ of Paul, they rushed, with one accord,^ into the theatre.^ 30. And when Paul would have entered in unto the people,^ the disciples suffered him not.* 31. But some also of the Asiarchs,^ who were his friends, sent unto him, desiring that he would not venture himself into the theatre : 32. Now some cried one thing, some another. For the assem- bly was confused, and the greater part knew not for what cause they were come together.'^ 33. And they^ drew forth Alexander out of the multitude, the Jews thrusting him forward.^ And Alexander, beckoning with his hand for silence, would have given the people satisfaction.^" 34. But as soon as they perceived him to be a Jew," all, with one voice, for the space of about two hours, cried out : Great is Diana of the Ephesians. 35. And when the town-clerk had appeased^ the multitude, he said : Ye men of Ephesus, what man is there that knoweth not that the city of the Ephesians is a worshipper^^ of the great Diana, and of Jupiter's offspring ?" ' " Most recent commentators here adopt the interpretation of the Vulgate, ' comites.' " Bloomfield. ^ Together. Supra ii. 1. ^ This served the Greeks for all public meetings. The Temple of Diana was within view of it. * To address them. * Fearing that violence would be offered him. ^ Pagan officers, presiding over religious rites, in proconsular Asia, celebrated in honour of the gods and the emperor, were styled Asiarchs. "^ This is an admirable description of a mob. ^ The mob, seeing that he desired to speak, pushed him forward to the accus- tomed place. ^ The Jews were anxious that he should speak, probably to save them from sharing the popular persecution. "^ He wished to explain, to plead with them. 1' The Ephesians supposed that he was about to speak against Diana. '2 Had obtained a partial hearing, — when the shouting had subsided. '3 " It is not ill rendered by the Vulgate translator." Bloomfield. i'' The Greek term signifies : "fallen from Jupiter." The Ephesians believed that an image of Diana had fallen from the sky. 122 THE ACTS 36. Forasmuch, therefore, as these things cannot he gainsaid, ye ought to be quiet, and to do nothing rashly. 37. For ye have brought hither these men, who are guilty neither of sacrilege, nor of blasphemy against your goddess. 38. But if Demetrius and the craftsmen that are with him have a matter against any man, the courts of justice^ are open, and there are proconsuls f let them accuse one another. 39. And if ye inquire after any other matter, it may be decided in a lawful assembly.^ 40. For we are even in danger to be called in question for this day's uproar,^ there being no man guilty (of whom we may give account) of this concourse.^ And when he had said these things, he dismissed the assembly. CHAPTER XX. Paul, after traversing various parts of Macedonia and Greece, discourses at Troas until midnight; on which occasion the youth Eutychus, falling from the third story, being killed, was raised to life by Paul. Having travelled through various places, he calls the presbyters from Ephesus, and exhorts them to be watchful in the government of the Church, foretelling that they should not see him after that time. 1. And after the tumult was ceased, Paul having called the dis- ciples to him, and exhorted'' them, took his leave/ and set forward to go into Macedonia. 2. And when he had gone over those parts, and had exhorted them with many words, he came into Greece.^ ' The text may be understood of coui'ts, held in the forum, to adjust difficul- ties which might occur on occasion of the festive celebrations in honour of Diana. See Dionys. Halicarn. 1. 11. 2 This is an hypallage of number : there was but one, who, however, acted occasionally through deputies. " Summoned by public authority. ^ Sedition. ^ The term may be taken in a good or bad sense. ^ G. P. omit this participle, which, however, is found in the Alexandrian and Cambridge manuscripts, and the Syriac, Ethiopic, and Coptic versions. The two verbs : 7rft.'jx.^xvraL(j.i^o;, 7ra.f,a.x.AKi(ra.[jiivo;, might easily be mistaken one for the other. ■^ G. P. " embraced." Saluted with a holy kiss. ^ Greece proper. Achaia: the Peloponnesus may be included. OF THE APOSTLES. 123 3. Where, after he had spent three months, the Jews Laid wait for him, as he was about to sail into Syria : and he took the resolu- tion to return through Macedonia. 4. And there accompanied him^ Sopater, the son of Pyrrhus,^ of Berea : and of the Thessalonians, Aristarchus and Secundus, and Gains of Derbe, and Timothy : and of Asia, Tychicus and Tro- phimus. 5. These going before, stayed for us at Troas. 6. But we sailed from Philippi after the days of the unleavened bread,^ and came to them in five days to Troas,'* where we abode seven days. 7. And on the first of the week,^ when we^ were assembled to break bread,^ Paul discoursed to them, being to depart on the morrow : and he continued his discourse until midnight.^ 8. And there Avere many lamps^ in the upper chamber where we^" were assembled. 9. And a certain young man, named Eutychus, sitting on the window," being oppressed with deep sleep (as Paul was long preach- ing), in his sleep fell down from the third story, and was taken up dead. 10. To whom, when Pavil had gone down, he laid himself upon 1 G. P. "into Asia." These words are not found in the Ethiopia or Arabic versions. They may have been inserted by way of explanation. 2 G. P. omit: "the son of Pyrrhus." The Vulgate reading is, however, sup- ported by the Alexandrian, Cambridge, and Laudian manuscripts, and by various ancient versions, and is adopted by Griesbach, Schott, and other critics. " The Jews distinguished the seasons with reference to their festivals. * The others had to wait at Troas five days for the arrival of Paul. ^ Already was the Lord's day sacred to religious meetings. The Jewish sab- bath was likewise observed. 6 G. P. " The disciples." On the authority above quoted the same critics fol- low the Vulgate. ■^ This expression denotes the celebration of the Eucharist, which is thus desig- nated from the external rite. ^ The celebration appears to have been in the evening, conformably to the original institution. ^ These were partly through necessity, probably also for greater solemnity, and in token of religious joy. •o G. P. " they." Bloomfleld observes : " For wa-av Griesbach has rightly edited fifxiv on the authority of many manuscripts, versions, and fathers." And this read- ing is confirmed by the ifAivov tifxat in v. 5. " The room was crowded. 124 THE ACTS him/ and embracing him, said : Be not troubled, for his soul is in him.^ 11. Then going up, and breaking bread, and tasting,^ and having talked a long time until daylight, so he departed. 12. And they brought the youth alive,'* and were not a little comforted. 13. But we going aboard the ship, sailed to Assos,^ being there to take in Paul, for so he had appointed, himself purposing to travel by land.^ 14. And when he had met with us at Assos, we took him in, and came to Mitylene.'' 15. And sailing thence, the following day we came over against Chios, and the next day we arrived at Samos,^ and the day fol- lowino; we came to Miletus.^ 16. For Paul had determined^" to sail to Ephesus, lest he should be delayed any time in Asia." For he hastened, if it were possible for him, to keep the day of Pentecost at Jerusalem.^ 17. And sending from Miletus to Ephesus,^^ he called the an- cients^'* of the church. • In imitation of Elias and Eliseus. 2 The apostle had obtained the return of life by his prayers. 3 This may be understood of the reception of the Eucharist. ■* They conducted him back to the room of assembly. ^ A town of Lesser Mysia, now called Beiram. ^ P. " to go afoot." Bloomfield remarks : " Yli^iim should not be rendered ' go on foot,' but ' go by land,' in which sense the word is used by the best writers." ^ A city of Lesbos to the southwest of Assos. ^ G. P. "and tarried at Trogyllium." ^ A celebrated town on the coast of Caria, southeast of Samos. '" Valcknaer and several recent critics, think that the true reading is KeKptKii, which is found in some ten or eleven manuscripts, and the Vulgate. Bloomfield, however, maintains the common reading. The Protestant translators follow the Vulgate. 1' Asia proconsularis, including Ionia and ^olis. '2 He desired to avail himself of the solemnity to proclaim Christ to the Jews assembled from all parts. The Christian solemnity, in commemoration of the descent of the Holy Ghost, was also celebrated, even at that early period, since it was natural that on the recurrence of the day, the wonderful event should be commemorated. St. Epiphanius, Hrer. Ixxv. '* The invitation was sent to Ephesus, as the metropolitan city of Ionia, to be communicated, however, as widely as was possible. It was about forty miles from Miletus. '* This may include bishops and priests, since the term originally regarded age and dignity, rather than the specific functions of either office. As yet usage had OF THE APOSTLES. 125 18. And "when they were come to him/ and were together,^ he said to them: Ye know from the first day that I came into Asia, in what manner I have been with you all the time, 19. Serving the Lord with all humility, and vfiih.^ tears and temptations'* which befell me by the conspiracies of the Jews : 20. How I have kept back nothing that was profitable, but have announced it to you, and taught you publicly, and from house to house.* 21. Testifying*^ both to Jews and Gentiles penance towards God,^ and faith in our Lord Jesus Christ.^ 22. And now behold, being bound in the Spirit,^ I go to Jeru- salem : not knowing^" the things which shall befall me there : 23. Save, that the Holy Ghost in every city witnesseth to me," saying : that bands and afflictions await^^ me at Jerusalem. 24. But I fear none of these things :^^ neither do I count my not determined its application to either exclusively. St. Irenfeus, however, calls them rulers. Even Calvin says, that "the context shows clearly, that they are styled elders, not on account of their advanced age, but because they presided over the Church." ' They came, as Irenasus testifies (1. iii. 14, Adv. Hoer.), and as the address of St. Paul implies, from the various churches of Asia. ^ This appears to be a twofold interpretation of the one term. ^ G. P. " many." This is cancelled by Griesbach, on the authority of the chief manuscripts and ancient versions. '' Amidst annoyances, persecutions. ^ Kstr' mucuc. V. per domos. Bloomfield remarks : " By this is not meant from house to house, as our English translators render, but in private houses." I have, however, retained the received version, as it comes near the meaning, which is otherwise expressed with difficulty, unless by adding private. ^ Testifying to the necessity of penance and faith — urging and inculcating them. ' Inculcating sorrow for the offence of the Deity. * Faith in Him as Redeemer, through whose ransom sin is pardoned. ^ The Divine Spirit impelling and sweetly obliging him : or he himself being already in chains, embracing in his mind, under Divine impulse, the chains which await him. '0 In detail. '' G. P. omit the pronoun, which, however, is found in the four chief manu- scripts, and in the ancient versions. The critics adopt it. The testimony of the Holy Ghost may have been through men inspired — prophets. ^^ This is a Latinism. '^ G. ovS'itoc Koyov 7roiiu/ui!ti. P. "none of these things move me." Literally "I make account of nothing." The Vulgate interpreter read: cutTev TcuTtuv G. p. " before." " I cannot but suspect," says Bloomfield, ^ that the reading of many manuscripts, versions, fathers, and editions, and especially the Vulgate and Chrysostom, is the true one." 2 Riotous. 3 In order not to stain it with bloodshed. ■* To preserve it from profanation. 5 He had charge of a thousand men, as appears from the Greek. ^ These are the words of the report. ■^ In a manner to strike terror, and check their violence. * They used staves and stones in this summary punishment, which they were wont to inflict on profaners of the Temple. 8 One for the hands, another for the feet, conformably to the prophecy of Agabus. Supra v. 11. '" Antonia, the citadel of Jerusalem, situated at the angle of the western and northern porticoes of the Temple. See Joseph, de Bello, 1. v. c. v. The Greek and Latin terms signify the camp, or quarters of the soldiers, who, however, were lodged in this fortress. Wetham remarks that ' castle' does not express the meaning: he uses "quarters," in its stead, which seems preferable. Martini in like manner uses : " alloggiamenti." " Of the citadel. '* Borne up. OF THE APOSTLES. 133 saith to the tribune : May I speak something to thee ?^ Who said : Canst thou speak Greek ? 38. Art not thou that Egyptian, who before these days didst raise a tumult, and didst lead forth into the desert four thousand cut-throats ?^ 39. But Paul said to him : I am a Jew^ of Tarsus in Cilicia, a citizen of no mean city. And I beseech thee suffer me to speak to the people. 40. And when he had given him leave, Paul, standing on the stairs, beckoned with his hand to the people. And great silence being made, he spake to them in the Hebrew tongue^ saying: CHAPTER XXII. When Paul in his own defence had related the history of his conversion, the Jews cry out that he should be put to death, because he said that he was sent by God to preach to the Gentiles. Being ordered by the commander to be whipped and put to the torture, he was set free on declaring himself a Roman citizen. 1.* Brethren^ and fathers,^ hear ye the account which, I now give unto you. 2. (And when they heard that he spake to them in the Hebrew tongue, they kept the more silence.) ' This was spoken in Greek, which led the tribune to ask, as it were, in sur- prise: Canst thou then speak Greek? He took him to be the Egyptian who had caused the uproar, and was surprised to hear him speak Greek. ^ Josephus states the number to be thirty thousand. A. xx. 8, 6 ; B. ii. 13, 5 ; The tribune may refer to those only who remained after the defeat of the Egyptian by Felix. He was a false prophet, who led his followers to Mount Olivet, pro- mising them, that from its summit they should see the walls of Jerusalem fall at his command. The term used in the text denotes assassins, who employed the dagger. ''Lit. "a Jewish man." ■• In the vernacular language of the Jews, which was popularly styled Hebrew, although it was rather Syro-Chaldaic. 5 To avoid ambiguity, I omit "men" as a Greek idiom. " Markland observes that this is an address to two ranks of people, not (as the English version) to three, men, brethren, and fathers; as in ii. 29, o-tS'fK !i.^tK<^o\, where our version ill renders men a?ic? brethren." Bloomfield. ^ The people generally. ' The priests and chief men. 134 THE ACTS 3. And lie saith : I am a Jew, born at Tarsus in Cilicia, but brought up in tbis city, at the feet of Gamaliel,^ taught according to the strictness of the law of our fathers,^ zealous for the law,^ as all ye also are this day : 4. Who persecuted this way^ unto death, binding and delivering into prisons both men and women. 5. As the high priest doth bear me witness,^ and all the ancients f from whom also receiving letters to the brethren, I went to Damascus, that I might bring them bound thence to Jeru- salem to be punished. 6. And it came to pass, as I was going and drawing near to Damascus, at mid-day, that suddenly from heaven there shone round about me a great light. , 7. And falling on the ground, I heard a voice saying to me : Saul, Saul, why persecutest thou Me ? 8. And I answered : Who art Thou, Lord ? And He said to me : I am Jesus of Nazareth, whom thou persecutest. 9. And they, that were with me saw indeed the light,^ but they heard not^ the voice of Him who spake with me. 10. And I said: What shall I do, Lord? And the Lord said to me : Arise, and go to Damascus, and there it shall be told thee of all things, that thou must do. 11. And whereas I did not see for the brightness of that light, being led by the hand by my companions, I came to Damascus. 12. And one Ananias, a^ man according to the law, having testimony of all the Jcavs, who dwelt there, ' This has reference to the lower position of scholars, when receiving in- struction. 2 G. KXTo. ctKpiBiixv. This denotes precision or strictness. The Vulgate has, " veritatem." The law handed down from our fathers — our national law. 3 G. P. "zealous toward God." .Beza adopted the Vulgate reading. Paul admits that they have zeal for the Divine honour, but intimates that it is not enlightened. * This manner of life. Supra viii. 3. ^ Supra ix. 2. ^ G. TTM TO 7rp(a-0vnpiov. P. " all the estate of the elders." The whole Sanhedrim. ' G. P. " and were afraid." These words are wanting in the Alexandrian manuscript, and in the Peschito, Arahic, (Erpenian), Memphitic, and Armenian versions. * So as to distinguish the words. ^ G. P. "devout." This epithet is wanting in the Alexandrian manuscript, as ■well as in the Vulgate. His observance of the law is mentioned to give weight to his acts. He was a convert from Judaism. OF THE APOSTLES. 135 13. Coming to me, and standing by me, said to me : Brother Saul, look up. And I the same hour^ looked upon him. 14. But he said : The God of our fathers hath foreordained^ thee to know His will, and see the Just One, and hear the voice from His mouth ; 15. For thou shalt be His witness to all men, of those things which thou hast seen and heard. 16. And now why tarriest thou ? Rise up, and be baptized, and wash away thy sins,^ invoking His'^ name. 17. And it came to pass when I was come again to Jerusalem/ and was praying in the Temple,^ that I was in a trance.'^ 18. And I saw Him saying^ to me : Make haste, and get thee quickly out of Jerusalem, because they will not receive thy testi- mony concerning Me. 19. And I said : Lord, they know, that I imprisoned and beat^ in every synagogue those, that believed in Thee. 20. And when the blood of Stephen, Thy witness, was shed, I stood by, and consented,^" and kept the garments of those, who killed him." 21. And He said to me : Go, for unto the Gentiles afar off will I send thee.^ ' At the same time. 2 G. 7rpoi;)(^ii(>t/udTa>v : -which corresponds with the Vulgate. Calvin approves of the Vulgate reading, as corresponding with the meaning of the sacred historian. Felix was praised by Tertullus, as having introduced many reforms in the administration. " G. iyx-oTTTai, protraham. * Me addressing thee. 5 Spreading pestilence by his speeches. 8 G. P. " sedition." The plural form is found in the Alexandrian and Laudian manuscripts, and in the Memphitic version. ^ G. P. have no mention of sedition here. 8 The Christians were so styled, contemptuously, by the Jews, with reference to our Lord, -^o was of Nazareth. s Lysias, as St. Chrysostom understands it. I have put him instead of whom, to avoid ambiguity. The orator, to show confidence in his cause, refers to Lysias for the confirmation of his statements, in consequence of which, Felix deferred a decision till Lysias should come. Lachmann, however, expunges nearly two verses, from "apprehended," v. 6, to "of him," v. 8, they being wanting in many manuscripts, and so omits all reference here to Lysias. 1° It seems to have been customary for the clients to confirm the statements of their advocate. " Six or more years. OF THE APOSTLES. 143 11. For thou mayest understand that it is not more than twelve days,^ since I went up to adore in Jerusalem : 12. And neither in the Temple did they find me disputing with any man, or causing a concourse of the people, neither in the synagogues, nor in the city : 13. Neither can they prove to thee the things, whereof they now accuse me. 14. But this I confess to thee, that, according to the sect,^ which they call heresy, so I serve my Father and God,^ believing all things, which are written in the law and the prophets : 15. Having hope in God, which these themselves also cherish, that there shall be a resurrection'' of the just and the unjust.^ 16. And herein do I endeavour to have always a conscience without offence^ towards God and men. 17. Now after many years,^ I came to bring alms to my nation, and offerings, and votive gifts.^ 18. In which^ they found me, purified in the Temple, ^° neither with a crowd, nor with tumult. 19. But" certain Jews of Asia, who ought to have been here before thee, and accuse, if they had anything against me : 20. Or let these men themselves^^ say, if they found in me any iniquity," when standing before the council," • Five days had elapsed, from the time of his arrest, which had taken place seven days after he had come to Jerusalem. 2 Sedam, otToc is the original term. Perhaps the Vulgate interpreter wrote s«?i?