Notes on the Old and New Testaments

1 1 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;

12 And from thence to Philippi,*1 which is the ' chief city of that part of Macedonia, and a colony. And we were in that city abiding certain days.

gave themselves to the work. Their conduct was thus an example to the church. From all portions of the earth a similar call is now coming to the churches. Openings of a similar character, for the introduction of the gospel, are presented in all lands. Appeals are coming from every quarter; and all that seems now necessary for the speedy conversion of the world is, for the church to enter into these vast fields with the self-denial, spirit, and zeal which characterized the apostle Paul.

10. We endeavoured. This is the first instance in which Luke refers to himself as being in company with Paul. It is hence probable that he joined Paul and Silas about this time; and it is evident that he attended him in his travels, as recorded throughout the remainder of the Acts. 1T Assuredly gathering. Being certainly convinced.

11. Loosing from Troas. Setting sail from this place. IT To Samothracia. This was an island in the JEgean sea, not far from Thrace. It was peopled by inhabitants from Samos and from Thrace, and hence called Samothracia. It was about twenty miles in circumference; and was an asylum for fugitives and criminals. ^ And the next day to Neapolis. This was a maritime city of Macedonia, near the borders of Thrace. It is now (filled Napoh.

12. And from thence to Philippi. Tho former name of this city was Dathoe. It was repaired and adorned by Philip, tho father of Alexander the Great, and aftft* him was called Philippi. It was famous lor having been the place where several battles were fought in the civil wars of the Romans, and among others, for the decisive battle between Brutus and Antony. At this place Brutus killed himself] To the church in this place Paul afterwards wrote the epistle which bears its name. H Which is the chief city of that part of Macedonia. This whole region

13 And on the ' sabbath we went out of the city by a river side, where prayer a was wont to be made: and we sat down, and spake unto the women which resorted thither.

14 And a certain woman named Lydia, a seller of purple, of the city oi'Thyatira, which worshipped God, heard us.- whose heart b the Lord

had been conquered by the Romans under Paulue Emilius. By him it was divided into four parts or provinces. (JJvy.) The Syriao version renders it, " a city of the first part of Macedonia;" and there is a medal extant which also describes this region by this name. It has been proposed, therefore, to alter the Greek text in accordance with this, since it is known that Amphipolis was made the chief city by Paulus Emilius. But it may be remarked, that although Amphipolis was the chief city in the time of Paulus Emilius, it may have happened that in the lapse of two hundred and twenty years from that time, Philippi might have become the most extensive and Splendid city. The Greek here may also mean simply that this was the first city to which ihey arrived in their* travels. IT And a colony. This is a Latin word, and means that this was a Roman colony. The word denotes a city or province which was planted or occupied by Roman citizens. On one of the coins now extant, it is recorded that Julius Caesar bestowed the advantages and dignity of a colony on Philippi, which Augustus afterwards confirmed and augmented. See Rob. Cat. Art. Philippi. it Certain days. Some days. 13. And on the Sabbath. There is no doubt that in this city there were Jews. In the time of the apostles they were scattered extensively throughout the known world. % By a river side. What river this was, is not known. It is known, however, that the Jews were accustomed to provide water, or to build their synagogues and oratories near water, for the convenience of the numerous washings beibreand during Ueir religious services. T Where prayer. Where there was a proseuchee, or place of prayer; or where prayer was commonly offered. The Greek will bear either; but the sense is the same. Places for prayer were erected by the Jews in the vicinity of cities and towns, and particularly where there were not Jewish families enough, or where they were forbidden by the magistrate to

opened, that she attended unto the things which were spoken of 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 there. And she constrained us.

16 And it came to pass, as we

erect a synagogue. These proseuchee, or places (it prayer, were simple enclosures made of stones in a grove, or under a tree, where there would be a retired and con venient place for worship. 11 Was wont. Was accustomed to be offered; or where it was established by custom. IT And spake unto the vwmen, &c. This was probably before the regular service of the place commenced.

14. A seller of purple. Purple was a most valuable colour, obtained usually from shell-fish. It was chiefly worn by princes and by the rich; and the traffic in it might be very profitable. IT The city of Thyatira. This was a city of Lydia. in Asia Minor, now called Ak-hsar. The art of dying was particularly cultivated, as appears from an inscription found there. (See Kuinoel.) IT Which worshipped God. A religious woman, a proselyte. Note, ch. xiii. 16. IF Whose heart the Lord opened. See Note, Luke xxiv. 45.

15. And v;hen she teas baptized. Apparently without any delay. Comp. Acts li. 41; viii. 38. Tt was usual to be baptized immediately on believing. IT A?id her household. Greek, Her house (o o7xos kutJjs), Her family. No mention is made of their having believed. And the case is one that affords a strong presumptive proof that this was an instance of household or infant baptism. For, (1.) Her believing is particularly mentioned. (2.) It is not intimated that they believed. On the contrary, it is strongly implied that they did not. (3.) It is manifestly implied that they were baptized because she believed. It was the offering of her family -to the Lord. It is just such an account as would now be given of a household or family that were baptized on the faith of the parent. IT If ye have judged me to be faithful If you deem me a Christian, or a believer. IT And she constrained vs. She urged us. This was an instance of great hospitality and also an evidence of her desire for further instruction in the doctrines of reli-

went to prayer, a certain damsel possessed ° with a spirit of ' divination met ns, which brought her masters much gain b by soothsaying:

17 The same followed Paul and us, and cried, saying, These men are the servants of the most high c

kxc were going to the proseuchce, the place of prayer, ver. 13. Whether this was on the same day in which the conversion of Lydia occurred, or at another time, is not mentioned by the historian. IT A certain damsel. A maid, a young woman. 11 PossesSt d villi a spirit of divination. Gr. Python. See the margin. Python, or Pythios, was one of the names.of Apollo, the Grecian god of the fine arts, of music, poetry, medicine, and eloquence. Of these he was esteemed to have been the inventor. He was reputed to be the third son of Jupiter ami Latona. He had a celebrated temple and oracle at Delphi, which was resorted to from all parts of the world, and which was perhaps the only oracle that was in universal repute. The name Python is said to have been given him because, as Boon as he was born, he destroyed with arrows a serpent of that name, that had been sent by Juno to persecute Latona; hence his common name was the Pythian Apollo. He had temples on mount Parnaasus, at Delphi, Delos, Claros, Tenedos, &c., and his worship was almost universal. In the celebrated oracle at Delphi, the priestess of Apollo pretended to be inspired; became violently agitated d uring the periods of pretended inspiration; and during those periods gave such responses to inquirers as were regarded as the oracles of the god. Others would also make pretensions to such inspiration; and the art of fortune-telling, or of jugglery, was extensively practised, and was the source of much gain. See Note, eh viii. 8 — 10. What was the cause of this extensive delusion in regard to the oracle at Delphi, it is not necessary now to inquire. It is plain that Paul regarded this as a case of demoniacal possession and treated it accordingly. H Her misi 'ei s. Those in whose employ she was. 11 By soct/isai/ing. Pretend imr to foretell future events.

17. Tlie same followed Paul, &c. Why she aid this, or under what pretence, the sacred writer has not informed ua Various conjectures have been formed of the reason why ibis was done. It may have U

God, which shew unto us the way of d salvation.

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

been, (1.) That as she prophesied for gain, she supposed that Paul and Silas would reward her if she publicly proclaimed that they were the servants of God. Or, (2.) Because she was conscious that an evil spirit possessed her, and that she feared that Paul and Silas would expel that spirit; and that, by proclaiming them to be the servants of God, she hoped to conciliate their favour. Or, (3.) More probably, it was because she saw evident tokens of their being sent from God, and that their doctrine would prevail; and by proclaiming this she hoped to acquire more authority, and a higher reputation for being herself inspired. Comp. Mark v. 7.

18. But Paul, being grieved. Being molested, troubled, offended. Paul was grieved, probably, (1.) Because her presence was troublesome to him; (2.) Because it might be said that he v. as in alliance with her, and that his pretensions were just like hers; (3.) Because what she did was for the sake of gain, and was a base imposition; (4.) Because her state was one of bondage and delusion, and it was proper to free her from this demoniacal possession; and, (5.) Because the system under which she was acting was a part of a vast scheme of delusion and imposture, which had spread over a large portion of the pagan world, and which was then holding it in bondage. Through? out the Roman empire, the inspiration of the priestesses of Apollo was believed in, and temples were every where reared to perpetuate and celebrate the delusion. Against this extensive system of imposture and fraud, Christianity must oppose itself; and this was a favourable instance to expose the delusion, and to show the power of the Christian religion over all the arts and powers of imposture. The mere fact that in a very few instances — of which this was one — they spoke the truth, did not make it improper for Paul to interpose. That fact would only tend to perpetuate the delusion, and to make his interposition more proper and neces

19 And when her masters saw i gistrates, saying, These men, being that the hope of their gains0 was Jews, do exceedingly trouble c our gone, they caught Paul and Silas,

sary. The expulsion of the evil spirit would also afford a signal proof of the fact that the apostles were really from God. A far better proof than her noisy and troublesome proclamation of it would furnish. IT In the name of Jesus Christ. Or, by the authority of Jesus Christ. See JNote, ch. iii. 6.

19. The hope of their gains was gone. It was this that troubled and enraged them. And this is as likely to enrage men as any thing. Instead of regarding the act as proof of divine power, they were intent only on their profits. And their indignation furnishes a remarkable illustration of the fixedness with which men will regard wealth; of the fact that the love of it will blind them to all the truths of religion, and all the proofs of the power and presence of God; and of the fact that any interposition of divine power that destroys their hopes of gain, fills them with wrath and hatred and murmuring. Many a man has been opposed to God and his gospel, because, if religion should be extensively prevalent, the hopes of gain would be gone. Many a slave-dealer, and many a trafficker in ardent spirits, and many a man engaged in other unlawful modes of gain, have been unwilling to abandon their employments, simply because the hopes of their gain would be destroyed. ]\o small part of the opposition to the gospel arises from the fact, that if embraced, it would strike at so much of the dishonourable employments of men, and make them honest and conscientious. IT The market-place. The court or forum. The market-place was a place of concourse; and the courts were often held in or near those places. IT The rulers. The term used here refers commonly to civil magistrates.

20. And brought them to the magistrates. To the military rulers (a-TexT^yc7;), or praetors. Phillippi was a Roman colony; and it is probable that the officers of the army exercised the double function of civil and military rulers. 1T Do exceedingly trouble our city. In what way they did it they specify in the next verse. The charge which they wished to substantiate was, that of being disturbers of the public

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

peace. All at once they became conscientious. They forgot the subject of their gains, and were greatly distressed about the violation of the laws. There is nothing that will make men more hypocritically conscientious, than to denounce, and detect, and destroy their unlawful and dishonest practices. Men who are thus exposed, become suddenly filled with reverence for the law or for religion; and they, who have heretofore cared nothing lor either, become greatly alarmed lest the public peace should be disturbed. Men slumber quietly in sin, and pursue their wicked gains; they hate or despise all law and all forms of religion; but the moment their course of life is attacked and exposed, they become full of zeal for laws that they would not themselves hesitate to violate, and for the customs of religion, which in their hearts they tho roughly despise. Worldly-minded men often thus complain that their towns, and cities, and villages are disturbed by revivals of religion; and the preaching of the truth and attacking vice often arouses this hypocritical conscientiousness, and makes them alarmed for the laws, and for religion, and for order, which they at other times are the first to disturb and disregard.

21. And teach customs. The word customs here (":->,) refers to religious rites or forms of worship. See Note, ch. vi. 14. They meant to charge the apostles with introducing a new mode of worship and a new religion, which was unauthorized by the Roman laws. This was a cunning and artful accusation. It is perfectly evident that they cared nothing either for the religion of the Romans or of the Jews. Nor were they really concerned about any change of religion. Paul had destroyed their hopes of gain; and as they could not prevent that except by securing his punishment or expulsion, and as they had no way of revenge except by endeavouring to excite indignation against him and Silas for violating the laws, they endeavoured to convict them of such violation. This is one, among many instances, where wicked and unprincipled men will endeavour to make religion tho

'Jvi And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.

23 And when they had laid many a stripes upon them, they cast them

means of promoting their own interest. If they can make money by it, they will become its professed friends; or if they can annoy Christians, they will at once have remarkable zeal for the laws and for the purity of religion. Many a man opposes revivals of religion and the real progress of evangelical piety, from professed zeal for truth and order. 1T Which are not lawful for us to receive. There were laws of the Roman empire under which they might shield themselves in this charge, though it is evident that their zeal was, not because they loved the laws more, but because they loved Christianity less. Thus Servius on Virgil, iEuead, viii. 187, says, " Care was taken among the Athenians and the Romans, that no one should introduce new religions. It was on this account that Socrates was condemned, and the Chaldeans or Jews were banished from the city." Cicero (de Legibus ii. 8) says, " No person shall have any separate gods, or new ones; nor shall he privately worship any strange gods, unless they be publicly allowed." Wetstein (in loco) says, " The Romans would indeed allow foreigners to worship their own gods, but not unless it were done secretly, so that the worship of foreign gods would not interfere with the allowed worship of the Romans, and so that occasion for dissension and controversv might be avoided. Neither was it lawful among the Romans to recommend a new religion to the citizens, contrary to that which was confirmed and established by the public authority, and to call off the people from that. It was on this account that there was such a hatred of the Romans against the Jews." (Kuinoel.) Tertullian says, that "there was a decree that no god should be consecrated, unless approved by the senate." (Grotius.) See many other authorities quoted in bishop Watson's " Apology for Christianity." It" To observe. To do. IT Being Romans. Having the privileges of Roman citizens. Note, v<

22. And the multitude, &c. It is evident that this was done in a popular tumult, and without even the form of law. Oi this, Paul afterwards justly complain-

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

ed, as it was a violation of the privileges of a Roman citizen, and contrary to the laws. See Note, ver. 37. It was one instance in which men affect great zeal for the honour of the law, and yet are among the first to disregard it. 11 And the magistrates, ver. 20. They who should have been their protectors until they had had a fair trial according to law. IT Rent off their clothes. This was always done when one was to be scourged or whipped. The criminal was usually stripped entirely naked. Livy says (ii. 5), " The lictors, being sent to inflict punishment, beat them with rods, being naked." Cicero against Verres says, " He commanded the man to be seized, and to be stripped naked in the midst of the forum, and to be bound, and rods to be brought." ^And commanded to beat them. 'P*/8M£eiv. To beat them with rods. This was done by lictors, whose office it was, and was a common mode of punishment among the Romans. Probably Paul alludes to this when he says (2 Cor. xi. 25), "Thrice was I beaten with rods."

23. And when they had laid many stripes on them. The Jews were by law prohi bited from inflicting more than forty stripes, and usually inflicted but thirtynine. 2 Cor. xi. 24. But there was no such law among the Romans. They were unrestricted in regard to the number of lashes; and probably inflicted many more. Perhaps Paul refers to this when he says (2 Cor. xi. 23), " In strip measure," i. e. beyond the usual measure among the Jews, or beyond moderation. IT They cast them into prison. The magistrates (ver. 30, 37), as a punishment: and probably with a view hereafter of taking vengeance on them, more accord ing to the forms of law.

24. Thrust them into the inner prism. Into the most retired and secure part ot the prison. The cells in the interior of the prison would be regarded as more safe, being doubtless more protected, and the difficulty of escape would be greater. IF And made their feet fast in tin Greek, And made their feet secure to wood. The word tfocfa, with as, denotes a machine made of two pieces of timber

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

26 And suddenly there was a

between which the feet of the criminals are placed, and in which they are thus made secure. The account here does not imply necessarily that they were secured precisely in this way, but that they were fastened or secured by the feet, probably by cords, to a piece or beam of wood, so that they could not escape. It is supposed that the legs of the prisoners were bound to large pieces of wood, which not only encumbered them, but which often were so placed as to extend their feet to a considerable distance. In this condition it might be necessary for them to lie on their backs; and if this, as is probable, was on the cold ground, after their severe scourging, their sufferings must have been very great. Yet in the midst of this they sang praises to God.

25. And at midnight. Probably their painful posture, the sufferings of their recent scourging, prevented their sleeping. Yet though they had no repose, they had a quiet conscience, and the supports of religion. IT Prayed. Though they had suffered much, yet they had reason to apprehend more. They sought, therefore, the sustaining grace of God. IT And sang praises. Nothing but religion would have enabled them to do this. They had endured much, but they had cause still for gratitude. A Christian may find more true joy in a prison, than the monarch on his throne. 'A And the prisoners heard them. And doubtless with astonishment. Prayer and praise were not common in a prison. The song of rejoicing and the language of praise is not usual among moil lying bound in a dungeon. From this narrative we may learn, (1.) That the Christian has the sources of his happiness within him. External circumstances cannot destroy his peace and joy. In a dungeon he may find as real happiness as on a throne. On the cold earth, beaten and bruised, lie may be as truly happy as (tn a bed of down. (2.) The enemies of Christians cannot destroy their peace. They may incarcerate the body, but they cannot bind the spirit. They may exclude from earthly comforts, but "they cannot shut them out from the presence and sustaining grace of God. (3.) We see the value of a good conscience. Nothing else can give peace; and amidst great earthquake, soc that the f'oun dations of the prison were shaken: and immediately d all the doois were opened, and every one's bands were loosed.

the wakeful hours of the night, whether in a dungeon or on a bed of sickness, it is of more value than all the wealth of the world. (4.) We see the inestimable worth of the religion of Christ. It fits for all scenes; supports in all trials; upholds by day or by night; inspires the soul with confidence in God; and puts into the lips the songs of praise and thanksgiving. (5.) We have here a sublime and holy scene, which sin and infidelity could never furnish. What more sublime spectacle has the earth witnessed than that of scourged and incarcerated men, suffering from unjust and cruel inflictions, and anticipating still greater sorrows; yet, with a calm mind, a pure conscience, a holy joy, pouring forth their desires and praises at midnight, into the ear of the God who always hears prayer! The darkness, the stillness, the loneliness, all give sublimity to the scene, and teach us how invaluable is the privilege of access to the throne of mercy in this suffering world.

26. And suddenly. While they were praying and singing. IF A great earthquake. Matt, xxviii. 2. An earthquake, in such circumstances, was regarded as a symbol of the presence of God, and as an answer to prayer. See Note, ch. iv. 31. The design of this was, doubtless, to furnish them proof of the presence and protection of God, and to provide a way for them to escape. It was one among the series of wonders by which the gospel was established, and the early Christians protected amidst their dangers. IT And immediately all the doors were opened. An effect that would naturally follow from the violent concussion of the earthquake. Comp. ch. v. 19. IT Every one's bands were loosed. This was evidently a miracle. Some have supposed that their chains were dissolved by electric fluid; but the narrative gives no account of any such fluid, even supposing such an effect to be possible. It was evidently a direct interposition of divine power. But for what purpose it was done is not recorded. Grotius supposes that it was that they might know that the apostles might be useful to them and to others, and that by them their spiritual bonds might be loosed. Probably the design was to impress all the

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

28 But a Paul cried with a loud

prisoners with the conviction of the presence and power of God, and thus to prepare them to receive the message of life from the lips of his servants Paul and Silas. They had just before heard them singing and praying; thev were aware, doubtless, of the cause for which they were imprisoned; they saw evident tokens that they were the servants of the Most High, and under his protection; and their own minds were impressed and awed by the terrors of the earthquake, and by the fact of tneir own liberation. It renders this scene the more remarkable, that though the doors were opened, and the prisoners loosed, yet no one made any attempt to escape.

27. Would have killed himself. This was all done in the midst of agitation and alarm. He supposed that the prisoners had fled. He presumed that their escape would be charged on him. It was customary to hold a jailer responsible lor the safe keeping of prisoners, and to subject hiin to the punishment due them, if he suffered them to escape. See ch. xii. 19. It should be added, that it was common and approved among the Greeks and Romans for a man to commit suicide when he was encompassed with dancers from which he could not escape. Thus Cato was guilty of self-murder in Utica; and thus, at this very place — at Philippi — Brutus and Cassius, and many of their friends, fell on their own s»vords, and ended their lives by suicide. The custom was thus sanctioned by the authority and example of the great; and we are not to wonder that the jailer, in a moment of alarm, should also attempt to destroy his own life. It is not one of the least benefits of Christianity, that it has proclaimed the evil of self murder, and that it has done so much to drive it from the world.

23. Do thyself no harm. This is the solemn command of religion in his rasp, and in all others. It enjoins on men to do themselves no harm — by self-murder, whether by the sword, lii" pistol, the halter; or by intemperanee, and lust, and dissipation. In all cases, Christianity ieeks the true welfare of man. In all cases, if it were obeyed, men would do u2

voice, say inrr, Do thyself * no harm; for we are all here.

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

30 And brought them out, and

themselves no harm. They would promote their own best interests here, and their eternal welfare hereafter.

29. Then he called for a light. Greek, Lights, in the plural. Probably several torches were brought by his attendants. IT And came trembling. Alarmed at the earthquake, and amazed that the prisoners were still there, and probably not. a little confounded at the calmness of Paul and Silas, and overwhelmed at the proof of the presence of God. Comp. Jer. v. 22, " Fear ye not me, saith the Lord I will ye not tremble at my presence?" &c. 11 And fell down, &c. This was an act of profound reverence. See Note, Matt. ii. 11. It is evident that he regarded them as the favourites of God, and was constrained to recognise them in their character as religious teachers.

30. And brought them out. From the prison. IF Sirs. Greek, xu?.o<, lords — an address of respect; a title usually given to masters, or owners of slaves. IF What must I do to he saved? Never was a more important question asked than this. It is evident that by this question he did not refer to any danger to which he might be exposed from what had happened. For (I.) The apostles evidently understood him as referring to his eternal salvation, as is manifest from their answer; since to believe on the Lord Jesus would have no effect in saving him from anv danger of punishment to which he might be exposed from what had occurred. (2.) He could scarcely consider himself as exposed to punishment by the Romans. The prisoners were all safe; none had escaped, or showed any disposition to escape: and besides, for the earthquake and its effects he could not be held responsible. It is not improbable that there was much confusion in his mind. There would be a rush of many thoughts; a state of agitation and alarm, and fear; and in view of all he would naturally ask those whom ha now saw to be men sent by God, and un der his protection, what he should do tr obtain the favour of that trreat Being undei whose protection he saw that thev manifestly were. Perhaps the following

1 thoughts might have gone to produce this said, Sirs, what a must I do to be saved 1

.state of agitation and alarm. (1.) They had been designated by the Pythoness (ver. 17) as religious teachers sent from God, and appointed to "show the way of salvation," and in her testimony he might have been disposed to put confidence, or it might now be brought fresh to his recollection. (2.) He manifestly saw that they were under ihe protection of God. A remarkable interposition — an earthquake — an event which all the heathen regarded as ominous of the presence of the divinity — had showed this. (3.) The guilt of their imprisonment might rush upon his mind; and he might suppose that he, the agent of the imprisonment of the servants of God, would be exposed to his displeasure. (4.) His own guilt in attempting his own life might overwhelm him with alarm. (5.) The whole scene was fitted to show him the need of the protection and friendship of the God that had thus interposed. In this state of agitation and alarm, the apostles directed him to the only source of peace and safety — the blood, of the atonement. The feelings of an awakened sinner are often strikingly similar to those of this jailer. He is agitated, alarmed, and fearful; he sees that he is a sinner, and trembles; the sins of his life rush over his memory, and fill him with deep anxiety, and he inquires what he must do to be saved. Often too, as here, the providence of God is the means of awakening the sinner, and of leading to this inquiry. Some alarming dispensation convinces him that God is near, and that the soul is in danger. The loss of health, or property, or of a friend, may thus alarm the soul; or the presence of the pestilence, or any fearful judgment, may arrest the attention, and lead to the inquiry, " What must I do to be saved?" Reader, have you ever made this inquiry? Have vou ever, like the heathen jailer at Philippi, seen yourself to be a lost sinner, and been willing to ask the way to life?

In this narrative we see the contrast which exists in periods of distress and alarm between Christians and sinners. The guilty jailer was all agitation, fear, distress, and terror; the apostles, all peace, calmness, joy. The one was filled with thoughts of self-murder; the others, intent on saving life and doiner good. This difference is to be traced to religion. It was confidence in God that gave peace to them; it was the want of that, which led to agitation and alarm in Aim. It is so

31 And they said, Believe b on the Lord Jesus Christ, and thou

still. In the trying scenes of this life, tha same difference is still seen. In bereave merits, in sickness, in limes of pestilence, in death, it is still so. The Christian is calm; the sinner is agitated and alarmed, The Christian can pass through such scenes with peace and joy; to the sinner, they are scenes of terror and of dread. And thus it will be beyond the grave. In the morning of the resurrection, the Christian will rise with joy and triumph; the sinner, with fear and horror. And thus at the judgment-seat. Calm and serene, the saint shall witness the solemnities ot that day, and triumphantly hail the Judgo as his friend: fearful and trembling, the sinner shall regard these solemnities, and with a soul filled with horror, shall listen to the sentence that consigns him to eternal wo! With what solicitude, then, should we seek, without delay, an interest in that religion which alone can give peace to the soul!

31. Believe on the Lord Jesus Christ. This was a simple, a plain, and an effectual direction. They did not direct him to use the means of grace, to pray, or to continue to seek for salvation. They did not advise him to delay, or to wait for the mercy of God. They told him to believe at once; to commit his agitated, and guilty, and troubled spirit to the Saviour, with the assurance that he should find peace. They presumed that he would understand what it was to believe; and they commanded him to do the thing. And this was the uniform direction which the early preachers gave to those inquiring the way to life. See Note, Matt. xvi. 16. Comp. Note, Acts viii. 22. IF And thy house. And thy family. That is, the same salvation is equally adapted to, and offered to your family. It does not mean that his family would be saved simply by his believing; but that the offers had reference to them as well as to himself; that they might be saved as well as he. His attention was thus called at once, as every man's should be, to his family. He was reminded that they needed salvation; and he was presented with the assurance that they might unite with him in the peace and joy of redeeming mercy. Comp. Note, ch. ii. 39. It may be implied here that the faith of a father may be expected to be the means of the salvation of his family It often is so in fact: but the direct meaning of this is, that salva tion was offered to his family as well as shalt be saved, and thy "house.

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

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

3-1 And when he had brought them into his house, he set meat c

himself; implying that if they believed, raid also be saved.

32. To all that were in his house. Old and young. They instructed them in the doctrines of religion, and doubtless in the nature of the ordinances of the gospel, and then baptised the entire family.

33. And he took them. To a convenient place for washing. It is evident from this, that though the apostles had the gift of miracles, that they did not exercise it in regard to their own sufferings, or to heal their own wounds. They restored others to health; not themselves. 11 And washed their stripes. The wounds which had been inflicted by the severe scourging which they had received the night before. We have here a remarkable instance of the effect of religion in producing humanity and tenderness. This same man. a few hours before, had thrust them into the inner prison, and made them fast in ihe stocks. He evidently had then no concern about their stripes or their wounds. But no sooner was he converted, and his heart changed, than one of his first acts was an act of humanity. He saw them suffering; he pitied them, and hastened to minister to them and to heal their wounds. Till the time of Christianity, there never had been a hospital or an almshouse. Nearly all the hospitals for the sick since, have been reared by Christians. They who are most ready to minister to the sick and dying are Christians They who are willing to encounter the pestilential damps of dungeons to aid the prisoner, are, like Howard, Christians. \Vho ever saw an infidel attending a dying bed, if he could help it? and vi here has infidelity ever reared a hospital or an almshouse, or made provision for the widow and the fatherless? Often one of the most striking changes that occurs in conversion is seen in ihe disposition to be kind and humane to the suffering. Comp. James i. 87. IT And mat baptizi'l. This was done straightway; that is immediately. As it is altogether irn before them, and rejoiced, d believing in God with all his house.

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

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

probable that either in his house or in the prison there would be water sufficient for immersing them, there is every reason to suppose that this was performed in some other mode. All the circumstances lead us to suppose that it was not by immersion. It was at the dead of night; in a prison; amidst much agitation; and evidently performed in haste.

34. lie set meat before them. Food. Gr. He placed a table. The word meat formerly meant food of all kinds. IT And rejoiced. This was the effect of believing. Religion produces joy. See Note, ch. viii. 8. He was free from danger and alarm; he had evidence that his sins were forgiven, and that he was the friend of God. The agitating and alarming scenes of the night had passed away; the prisoners were safe; and religion, with its peace, and pardon, and rejoicings, had visited his family. What a change to be produced in one night! What a difference between the family, when Paul was thrust into prison, and when he was brought out and received as an honoured guesfat the very table of the renovated jailer! Such a change would Christianity produce in every family, and such joy would it diffuse through every household. 1T With, all his house. With all his family. Whether they believed before they were baptized, or after, is not declared. But the wholf narrative would lead us to suppose, that as soon as the jailer believed, he and all his family were baptized. It is subsequently added, that they believed also. The joy arose from the fact, that they all believed the gospel; the baptism appears to have been performed on BOcount of the faith of the head of the fa mily.

35. And when it was dai, &c. It is evi dent from the narrative that it was not contemplated at first to release them so soon. ver. 22 — 21 Bat it is not known what produced ttiis change of pur the magistrates. It is probable, however thai they had been brought to reflection,

37 But Paul said unto them, They have beaten us openly uncondemned, a being Romans, and

somewhat as the jailer had, by the earthquake; and that their consciences had been troubled by the fact, that in order to please the multitude, they had caused strangers to be beaten and imprisoned without trial, and contrary to the Roman laws. An earthquake is always lined to alarm the guilty; and among the Romans it was regarded as an omen of the anger of the gods, and was therefore fitted to produce agitation and remorse. Their agitation and alarm were shown by the fact that they sent the officers as soon as it was day. The judgments of God are eminently adapted to alarm sinners. Two ancient MSS. read this, " The magistrates, v:ho were alarmed by the earthquake, sent," <fec. (Doddridge.) Whether this reading be genuine or not, it doubtless expresses the true cause of their sending to release the apostles. IT The sergeants. e*@$o(>xovg. Literally, those having rods; the lictors. These were public officers, who went before magistrates with the emblems of authority. In Rome, they bore before the senators the fasces; that is, a bundle of rods with an axe in its centre, as a symbol of office. They performed somewhat the same office as a beadle in England, or as a constable in our courts.

37. They have beaten us openly ttneondemned. There are three aggravating circumstances mentioned, of which Paul complains. (1.) That they had.been beaten, contrary to the Roman laws. (2.1 That it had been public; the disgrace had been in the presence of the people, and the reparation ought to be as public; and, (3.) That it had been done without a trial, and while they were uncondemned; and therefore the magistrates ought themselves to come and release them, and;hus publicly acknowledge their error. Paul knew the privileges of a Roman citizen; and at proper times, when the interests of justice and religion required it, he did not hesitate to assert them. In all this, he understood and accorded with the Roman laws. The Valerian law declared, that if a citizen appealed from the magistrate to the people, it should not be lawful for the magistrate to beat him with rods, head him. Plutarch, Lite of P. Valerius Publicola. Livy, ii. 8. By the Porciah law, it wras expressly forbidden that a citizen should be beaten. Livy.iv. 9. Cicero (Pro. Rabir ch. 4) says, that have cast us into prison; and now do they thrust us out privily '? Nay, verily; but let them come them, the body of every Roman citizen was inviolable". " The Porcian law," he adds, " has removed the rod from the body of every Roman citizen." And in his celebrated oration against Verres, he says,

" A Roman citizen was beaten with rods in the forum, O judges; where, in the mean time, no groan, no other voice of this unhappy man was heard, except the cry, 'lama Roman citizen!' Take aw ay this hope," he says, " take away this defence from the Roman citizens, let there be no protection in the cry / am a Roman citizen, and the pnetor can with impunity inflict any punishment on him who declares himself a citizen of Rome," &c.

Ii Being Romans. Being Romans, or having the privilege of Roman citizens. They were born Jews, but they claimed that they were Roman citizens, and had a right to the privileges of citizenship. On the ground of this claim, and the reason why Paul claimed to be a Roman citizen, see Notes, ch. xxii. 28. If Privily. Privately. The release should be as public as the unjust act of imprisonment. As they have publicly attempted to disgrace us, so they should as publicly acquit us. This was a matter of mere justice; and as it was of great importance to their character and success, they insisted on it. H JS'ay, verily; but let them come, &c. It was proper that they should be required to do this, (1.) Because they had been illegally imprisoned, and the injustice of the magistrates should be acknowledged. (2.) Because the Roman laws had been violated, and the majestv of the Rom:<n people thus insulted, and honour should be done to the laws. (3.) Injustice had been done to Paul and Silas, and they had a right to demand just treatment and protection. (4.) Such a public act on the part of the magistrates would strengthen the young converts, and show them that the apostles w ere not. guilty of a violation of the laws. (5.) It would tend to the honoin and to the furtherance of religion. It would be a public acknowledgment of their inno cence; and would go far towards lend ing to them the sanction of the laws as reli gious teachers. We may learn from this also. (1.) That though Christianity requires meekness in the reception of injuries, yet that there are occasions where Christiana may insist on their rights according to the laws. Comp. John xviii. 23. (2.) That selves," and fetch us out.

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

39 And they came and besought* them, and brought them out, and

this is to be done, particularly where the honour of religion is concerned, and where by it the gospel will be promoted. A Christian may bear much as a man in a private capacity, and may submit, without any eflort to seek reparation; but where the honour of the gospel is concerned; where submission, without any etlbrt to obtain justice, might be followed by disgrace to the caase of religion, a higher obligation may rerpiire him to seek a vindication of his character, and to claim the protection of the laws. His name, and character, and influence belong to the church. The laws are designed as a protection to an injured name, or of violated property and rights, and of an endangered life. And when that protection can be had only by an appeal to the laws, such an appeal, as in the case of Paul and Silas, is neither vindictive nor improper. My private interests I may sacrifice, if I choose,• my public name, and character, and principles belong to the church and the world; and the laws, if necessary, may be called in for their protection.

38. They feared when they heard, &c. They were apprehensive of punishment for having imprisoned them in violation of the laws of the empire. To punish unjustly a Roman citizen was deemed an offence to the majesty of the Roman people, and was severely punished by the laws. Dionysius Hali. (Ant. Rom.ii.) says, that " The punishment appointed for those who abrogated or transgressed the Valerian law was death, and the confiscation of his property." The emperor Claudius deprived the inhabitants of Rhodes of freedom for having crucified some Roman citizens. Dio. Cass. lib. 60. (See Kuinoel and Grotius.)

39. And they came and besought them. A most humiliating act for Roman magistrates, but in this case it was unavoidable. The apostles had them completely in their power, and could easily effect their disgrace and ruin. Probably they besought desired0 them to depart out of the city.

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

them by declaring them innocent; by affirming that they were ignorant that they were Roman citizens, &e. H And desired them to depart, &c. Probably, (1.) To save their own character, and be secure from their taking any further steps to convict the magistrates of violating the laws; ami, (2.) To evade any further popular tumult on their account. This advice they saw fit to comply with, after they had seen and comforted the brethren, ver. 40. They had accomplished their main pur pose in going to Philippi; they had preached the gospel; had laid the foundation of a flourishing church (comp. the Epistle to the Philippians); and they were now prepared to prosecute the purpose of their agency into surrounding regions. Thus, the opposition of the people and the magistrates at Philippi was the occasion of the founding of the church there; and thus their unkind and inhospitable request that they should leave them, was the means of the extension of the gospel into adjacent regions.

40. They comforted them. They exhorted them, and encouraged them to persevere, notwithstanding the opposition and persecution which they might meet with. IT And departed. That is, Paul and Silas departed. It would appear probable that Luke and Timothy remained in Philippi, or, at least, did not attend Paul and Silas. For Luke, who, in ch. xvi. 10, uses the first person, and speaks of himself as with Paul and Silas, speaks of them now in the third person, implying that he was not with them until Paul had arrived at Troas, where Luke joined him from Philippi. ch. xx. 5, 6. In ch. xvii. 14, also, Timothy is mentioned as being at Berea in company with Silas, from which it appears that he did not accompany Paul and Silas to Thessalonica. Comp. ch. xvii. 1. 4. Paul and Silas, when they departed from Philippi, went to Thessalonica. ch. xvii. 1.

NOW when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2 And Paul, as his manner was. a

1. Amphipolis. This was the capital of the eastern province of Macedonia. It was originally a colony of the Athenians; but under the Romans it was made the capital of that part of Macedonia. It was near to Thrace, and was situated not far from the mouth of the river Sirymon, which flowed around the city, and thus occasioned its name, around lite city. In the middle ages it was called Chrysopolis. The village which now stands upon the site of the ancient city, is called Empoli or Yamboli, a corruption of Amphipolis. {Rob. Cat.) IF And Apollonia. This city was situated between Amphipolis and Thessalonica, and was formerly much celebrated for its trade. IF They came to Thessalonica. This was a seaport of the second part of Macedonia. It is situated at the head of the bay Thermaicus. It was made the capital of the second division of Macedonia by iEmilius Paulus, when he divided the country into four districts. It was formerly called Therma, but afterwards received the name of Thessalonica, either from Cassander, in honour of his wife Thessalonica, the daughter of Philip, or in honour of a victory which Philip obtained over the armies of Thessaly. It was inhabited by Greeks, Romans, and Jews. It is now called Saloniki, and is a wretched place, though it has a population of near sixty thousand. In this place a church was collected, to which Paul afterwards addressed the two epistles to the Thessaloruans. 11 Where was a synagogue. Gr. Where was the synagogue {k o-wxywyyi) of the Jews. It has been remarked by Grotius and Kuinoel, that the article used here is emphatic, and denotes that there was probably no synagogue at Amphipolis and Apollonia. This was the reason why 1 hey passed through those places without making any delay.

2. His manner was. His custom was to attend on the worship of the synagogue, and to preach the gospel to his countrymen first, ch. ix. 20; xiii. 5. 14. IT Reasoned with them. Discoursed to them, or attempted to prove that Jesus was the Mes- went in unto them, and three sab bath-days reasoned with them out of the Scriptures,

3 Opening and alleging, that Christ must h needs have suffered, and risen again from the dead; and that this ' Jesus, whom I preach

siah. The word used here {SicKiyiro) means often no more than to make a public address or discourse. Note, ch. xxiv. 25. IT Out of the Scriptures. By many critics this is connected with the following verse, 'Opening and alleging from the Scriptures, that Christ must needs have su lie red,' &c The sense is not varied materially by the change.

xxiv. 32. The word means, to explain, or to unfold. It is usually applied to that which is shut, as to the eyes, &c. Then it means to explain that which is concealed or obscure. It means here, that he explained the Scriptures in their true sense. % And alleging. n*e»Tt&i/*tvos, Laying down the proposition; that is, maintaining that it must be so. IT That Christ must needs have suffered. That there was a fitness and necessity in his dying, as Jesus of Nazareth had done. The sense of this will be better seen by retaining the word Messiah. ' That there was a fitness or necessity that the Messiah expected by the Jews and predicted in their Scriptures, should suffer.' This point the Jews were unwilling to admit; but it was essential to his argument in proving that Jesus was the Messiah, to show that it was foretold that he should die for the sins of men. On the necessity of this, see Note, Luke xxiv. 26, 27 IT Have suffered. That he should die. IT And thai this Jesus. And that this Jesus of Nazareth, who has thus suffered and risen, whom, said he, I preach to you, is the Messiah.

The arguments by which Paul probably proved that Jesus was the Messiah, were, (1.) That he corresponded with the prophecies respecting^ him, in the following par ticulars. (a) He was born at Bethlehem Micah v. 2. {b) He was of the tribe of Judah. Gen. xlix. 10. (c) He was de scended from Jesse, and of the royal line of David. Isa. xi. 1. 10. {d) He came a» the time predicted. Dan. ix. 24 — 27. (ej His appearance, character, work, &c. cor responded with the predictions. Isa. liii (2.) His miracles proved that he was the Messiah, for he professed to be, and God

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

5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, c and sought

would not work a miracle to confirm the claims of an impostor. (3.) For the same reason, his resurrection from the dead proved that he was the Messiah.

4. And consorted. Literally, had their lot with Paul and Silas; that is, they united themselves to them, and became their disciples. The word is commonly applied to those who are partakers of an inheritance. ^And of the devout Greeks. Religious Greeks; or, of those who worshipped God. Those are denoted who had renounced the worship of idols, and who attended on the worship of the synagogue, but who were not fully admitted to the privileges of Jewish proselytes. They were called, by the Jews, proselytes of the gate. IT Ana of the chief women. Note, ch. xiii. 50.

b. Moved with envy. That they made so many converts, and met with such success. IT Certain lewd fellows of the baser sort. This is an unhappy translation. The word lewd is not in the original. The Greek is, ' And having taken certain wicked men of those who were about the forum,' or market-place. The forum, or market-place, was the place where the idle assembled, and where those were gathered together that wished to be employed. Matt. xx. 3. Many of these would be of abandoned character, — the idle, the dissipated, arid the worthless; and, therefore, just the materials for a mob. It does not appear that they felt any particular interest in the subject; but they were, like other mohs, easily excited, und urged 3a to any acts of violence. The pretence Hi which the mob was excited was, that they had every where produced disturbance, and that they violated the laws of the Roman emperor, ver. f>, 7. It may he observed, however, that a mob usually regards very little the cause in which they are engaged. They may be -oused

6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These d that have turned J,he world upside down, are come hither also;

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

8 And they troubled f the peoplev

either for or against religion, and become as full of zeal for the insulted honour of religion as against it. The profane, the worthless, and the abandoned thus often, become violently enraged for the honour of religion, and full of indignation and tumult against those who are accused of violating public peace and order. H The house of Jason. Where Paul and Silas were. ver. 7. Jason appears to have been a relative of Paul, and for this reason it was probably that he lodged with him. Rom. xvi. 21.

6. These that have turned the world upside down. That have excited commotion and disturbance in other places. The charge has been often brought against the gospel, that it has been the occasion of confusion and disorder.

7. Whom Jason hath received. Has received into his house, and entertained kindly. 11 These all do contrary to the decrees of Cesar. The charge against them was that of sedition and rebellion against the Roman emperor. Grotius on this verse remarks, that the Roman people, and after them the emperors, would not permit the name of king to be mentioned in any of the vanquished provinces, except by their permission. IT Saying that there is another king. This was probably a charge of mere malignity. They probably understood, that when the apostles spoke of Jesus as a king, they did not do it as of a temporal prince. But it was easy to pervert their words, and to give plausibility to the accusation. The same thing had occurred in regard to the Lord Jesus himself Luke xxiii. 2.

8. And they troubled the people. They excited the people to commotion and alarm. The rulers feared the tumult that was excited, and the people feared the Romans, when they heard the charge that there were rebels a/ainittlie govern

and the rulers of the city, when they heard these things.

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

10 And the brethren immediately sent away a Paul and Silas by night into Berea: who coming thither,

ment in their city. It does not appear that there was a disposition in the rulers or the people to persecute the apostles; but they were excited and alarmed by the representations of the Jews, and by the mob that they had collected.

9. And when they had taken security of Jason. This is an expression taken from courts, and means that Jason and the other gave satisfaction to the magistrates for the good conduct of Paul and Silas, or became responsible for it. Whether it was by depositing a sum of money, and by thus giving bail, is not quite clear. The sense is, that they did it in accordance with the Roman usages, and gave sufficient security for the good conduct of Paul and Silas. Heuman supposes that the pledge given was, that they should leave the city. Michaelia thinks that they gave a pledge that they would no more harbour them; but that if they returned again to them, they would deliver them to the magistrates. IF And of the other. The other brethren (ver. G) who had been drawn to the rulers of the city.

10. And the brethren immediately sent away Paul and Silas. Comp. ch. ix. 25. They did this for their safety. Yet this was not done until the gospel had taken deep root inThessalonica. Having preached there, and laid the foundation of a church; having thus accomplished the purpose for which they went there, they were prepared to leave the city. To the church in this city Paul afterwards addressed two epistles. IT Unto Berea. This was a city of Macedonia, near Mount Cithanes. There is a medal of Berea extant, remarkable for being inscribed, "of the second Macedonia."

11. These were, more noble. Ei'.^svsVte- *oi. This literally means more noble by birth; descended from more illustrious ancestors. But here the word is used to denote a quality of mind and heart; they ■were more generous, liberal, and noble m their feelings; more disposed to inquire candidly into the truth of the doctrines advanced by Paul and Silas. It is always

11 These were more b noble than those in Thessalonica, in that they received the word with all readiness c of rnind, and searched the Scriptures d daily, whether those things "wrere so.

proof of a noble, liberal, and ingenuous disposition, to be willing to examine into the truth of any doctrine presented. The writer refers here particularly to the Jews. IT In that. Because. If They received the word, &c. They listened attentively and respectfully to the gospel They did not reject and spurn it, as un worthy of examination. This is the first particular in which they were more noble than those in Thessalonica. IT And searched the Scriptures. That is, the Old Testament. Note, John v. 39. The apos ties always affirmed that the doctrines which they maintained respecting the Messiah were in accordance with the Jewish Scriptures. The Bereans made diligent and earnest inquiry in respect to this, and were willing to ascertain the truth. If Daily. Not only on the Sabbath, and in the synagogue; but they made it a daily employment. It is evident from this, that they had the Scriptures; and this is one proof that Jewish families would, if possible, obtain the oracles of God. IT Whether these things were so. Whether the doctrines stated by Paul and Silas were in accordance with the Scriptures. The Old Testament they received as the standard of truth, and whatever could be shown to be in accordance with that they received. On this verse we may remark, (1.) That it is proof of true nobleness and liberality of mind to be willing to examine the proofs of the truth of religion. What the friends of Christianity have had most cause to la ment and regret is, that so many are unwilling to examine its claims; that they spurn it as unworthy of serious thought, and condemn it without hearing. (2.) The Scriptures should be examined daily. If we wish to arrive at the truth, they should be the object of constant study. That man has very little reason to expect that he will grow in knowledge and grace, who does not peruse, with candour and with prayer, a portion of the Bible every day. (3) The constant searching of the Scriptures is the best way to keep the

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

13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul

mind from error. He who does not do it daily may expect to "be carried about wiiii every wind of doctrine," and to have no settled opinions. (4.) The preaching of ministers should l»e examined by the Scriptures. Their doctrines are of no value unless they accord with the Bible. Every preacher should expect his doctrines to be examined in this wav, and to be rejected if thev are not in accordance with the word of God. The church, in proportion to its increase in purity and knowledge, will feel this more and more; and it is an indication of advance in piety when men are increasingly disposed to examine ev^ry thing by the Bible. How immensely important then is it, that the yoiwig should be trained up to diligent habits of searching the word of God. And how momentous is the duty of parents, and of Sabbath-school teachers, to inculcate just views of the interpretation of the Bible, and to form the habits of the rising generation so that they shall he disposed and enabled to examine every doctrine by the sacred oracles. The purity of the church depends on the extension of the spirit of the noble-minded Bereans; and that spirit is to be extended mainly by the instrumentality of Sabbathschools.

12. Therefore. As the result of their examination. They found that the doctrines of Paul and Silas accorded with the Old Testament. This result will commonly follow when people search the Scriptures. Much is gained when men can be induced to examine the Bible. We may commonly take it for granted thai such an examination will result in their conviction of the truth. The most prominent and invariable cause of infidelity is found in the fact that men will not investigate the Scriptures. Many infidels have confessed that they had never carefully read the New Testament. Thomas Paine confessed that he wrote the first part of the " Age of! without having a Bible at hand; and without its beirur possible to procure one where he then was (in Paris). ' savs he, " neither Bible nor Testament to

at Berea, they came thither also, and stirred up ° the people.

14 And then immediately the brethren sent away b Paul, to go as it were to the sea: but Silas and Timotheus abode there still.

15 And they that conducted Paul

refer to, though I was writing against both; nor could I procure any." AgeoJ Reaso7i, p. 65. Ed. 1831. Also p. 33. None have ever read the Scriptures with candour, and with the true spirit of prayer, who have not been convinced of the truth of Christianity, and been brought to submit their souls to its influence and its consolations. The great thing which Christians desire their fellow men to do is, candidly to search the Bible; and when this is done, they confidently expect that they will be truly converted to God. IT- Of honourable women. Note, eh. xiii. 50.

13. Stirred up the people. The word used here (<r*Kiueiv) denotes properly to agitate, or excite, as the waves of the sea are agitated by the wind. It is with great beauty used to denote the agitation and excitement of a popular tumult, from its resemblance to the troubled waves of the ocean. The figure is often employed by the classic writers, and also occurs in the Scriptures. See Ps. lxv. 7. Isa. xvii. 12, 13. Jer. xlvi. 7, 8.

14. The brethren. Those who were Christians. 1T Sent away Paul. In order to secure his safety. A similar thing had been done in Thessalonica. ver. 10. The tumult was great; and there was no doubt, such was the hostility of the Jews, that the life of Paul would be endangered, and they therefore resolved to secure his safety. 17 As it were. Rather, 'even to the sea,' for that is its signification. It does not imply that there was any feint or sleight in the case, as if they intended to deceive their pursuers. They took him to the sea-coast, not far from Berea, and from that place he probably went by sea to Athens.

15. Unto Athens. This was the first visit of Paul to this celebrated city; and perhaps the first visit of a Christian minister. His success in this city, tor some cause, was not great. But his preaching was attended with the conversion of some individuals. See ver. 34. Athens was the most celebrated city of Greece, and was distinguished for the military talents, learning, eloquence, and

brought him unto Athens: and receiving a commandment unto Silas and Timotheus ° for to come to him with all speed, they departed.

founded by Cecrops and an Egyptian colony, about 1556 years before the Christian era. It was called Athens in honour of Minerva, who was cniefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain; but in process of time the whole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was so much distinguished for philosophy, learning, and the arts. The most celebrated warriors, poets, statesmen, and philosophers were either born or flourished there. The most celebrated models of architecture and statuary were there; and for ages it held its pre-eminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the mouldering nand of time. It was twice burnt by the Persians; destroyed by Philip II. of Macedon; again by Sylla; was plundered by Tiberius; desolated by the Goths in the reign of Claudius; and the whole territory ravaged and ruined by Alaric. From the reign of Justinian to the thirteenth century, the city remained in obscurity, though it continued to be a town at the head of a small state. It was seized by Omar, general of Mahomet the Great, in 1455; was sacked by the Venetians in 1464; and was taken by the Turks again in 1688. In 1812, the population was 12,000; but it has since been desolated by the sanguinary contests between the Turks and the Greeks, and left almost a mass of ruins. It is now free; and efforts are making by Christians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian religion. Two American missionaries are labouring in the place where Paul preached almost two thousand years ago; and schools under their immediate superintendence and care, are established by American Christian missionaries, in the place that was once regarded as " the eye of Greece," and the light of the civilized world. In the revolutions of ages it has been ordered that men should bear the torch of learning to Athens from a land unknown to its ancient philosophers, and convey the blessings of civilization to

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

them by that gospel which in the time of Paul they rejected and despised. TT And receiving a commandment. They who accompanied Paul received his commands to Silas and Timothy. IT With all speed. As soon as possible. Perhaps Paul expected much labour and success in Athens, and was therefore desirous of securing their aid with him in his work. 16. Now while Patil waited. How long he was there is not intimated; but doubtless some time would elapse before they could arrive. In the mean time, Paul had ample opportunity to observe the state of the city. 1T His spirit was stirred within him. His mind was greatly excited. The word used here (rrx^^vvno) denotes any excitement, agitation, or paroxysm of mind. 1 Cor. xiii. 5. It here means that the mind of Paul w*as greatly concerned, or agitated, doubtless with pilv and distress, at their folly and danger. IT Tiie city wholly given to idolatry. Gr. x*Te»S\o\ov. It is well translated in the margin, "or full of idols." The word is not elsewhere used in trie New Testament. That this was the condition of the city is abundantly testified by profane writers. Thus Pausanias (in Attic, i. 24, says, "the Athenians greatly surpassed others in their zeal for religion." Lucian (T. i. Prometh. p. 180) says of the city of Athens, "On every side there are altars, victims, temples, and festivals." Livy (45. 27) says, that Athens " was full of the images of gods and men, adorned with every variety of material, and with all the skill of art." And Petronius (Sat. xvii.) says humorously of the city, that " it was easier to find a god than a man there." See Kuinoel. In this verse we may see how a splendid, idolatrous city will strike a pious mind. Athens then had more that was splendid in architec ture, more that was brilliant in science, and more that was beautiful in the arts, than any other city of the world; perhaps more than all the rest of the world united Yet there is no account that the mind of Paul w^as filled with admiration; there is no record that he spent his nine in examining the works of art; there is no evidence that he forgot his high purpose in an idle and useless contemplation of temples and statuary. His was a Christian mind; and he contemplated all

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

this with a Christian heart. That heart was deeply affected in view of the amazing guilt of a people that were ignorant of the true God, and that had filled their city with idols reared to the honour of imaginary divinities; and who, in the midst of all this splendour and luxury, were going down to the gates of death. So should every pious man feel who treads the streets of a splendid and guilty city The Christian will not despise the productions of art; but he will feel, deeply ieel, for the unhappy condition of those who, amidst wealth and splendour and adorning, are withholding their affections from the living God, bestowing them on the works of their own hands, or on objects degraded and polluting; and who are going unredeemed to eternal wo. Happy would it be if every Christian traveller who visits cities of wealth and splendour, would, like Paul, be affected in view of their crimes and dangers; and happy if, like him, men could cease their unbounded admiration of magnificence and splendour in temples and palaces and statuary, to regard the condition of mind, not perishable like marble; and of the soul, more magnificent even in its ruins than all the works of Phidias or Praxiteles.

17. Therefore disputed he. Or reasoned. Me engaged in an argument with them. % With the devout persons. Those worshipping God after the manner of the Jews. They were Jewish proselytes, who had renounced idolatry, but who had not been fully admitted to the privileges of the Jews. See Note, ch. x. 2. H And in the market. In the forum. It was not only the place where provisions were sold, but was also a place of great public concourse. In this place the philosophers were not unfrequently found engaged in public discussion.

18. Then certain philosophers. Athens was distinguished, among all the cities of Greece and the world, for the cultivation of a subtle and refined philosophy. This was their boast, and the object of their constant search and study. 1 Cor. i. 22. IT Of (he Epicureans. This sect of philosophers was so named from Epicurus, who lived about 300 years before the Christian era. They denied that the

18 Then certain philosophers * of the Epicureans, and of the Stoics, encountered him. And some said, What will this ' babbler say? Other some, He seemeth to be a

world was created by God, and that the gods exercised any care or providence over human affairs, and also the immortality of the soul. Against these positions of the sect, Paul directed his main argument, in proving that the world was created and governed by God. One of the distinguishing doctrines of Epicurus was, that pleasure was the summum bonuvi, or chief good, and that virtue was to be practised only as it contributed to pleasure. By pleasure, however, Epicurus did not mean sensual and grovelling appetites, and degraded vices, but rational pleasure, properly regulated and governed. See Good's Book of Nature. But whatever his views were, it is certain that his followers had embraced the doctrine that voluptuousness and the pleasures of sense were to be practised without restraint. Both in principle and practice, therefore, they devoted themselves to a life of gayety and sensuality, and sought happiness cn!y in indolence, effeminacy, and voluptuousness. Confident in the belief that the world was not under the administration of a God of justice, they gave themselves up to the indulgence of every passion; the infidels of their time, and the exact example of the gay and fashionable multitudes of all times, that live without God, and that seek pleasure as their chief good. IT And of the Stoics. These were a sect of philosophers, so named from the Greek o-ro», Stoa, a porch, or portico, because Zeno, the founder of the sect, held his school and taught in a porch, in the city of Athens. Zeno was born in the island of Cyprus, but the greater part cf his life was spent at Athens in teach. mj philosophy. After having taught publicly 48 years, he died at the age of 9G, two hundred and sixty-four years before Christ. The doctrines of the sect were, that the universe was created by God; that all things were fixed by fate; that even God was under the dominion of fatal necessity; that the fates were to he submitted to; that the passions and affections were to be suppressed and restrained; that happiness consisted in the insensibility of the soul to pam; and that a man should gain an absolute mastery over all the passions and affections of his nature

setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

19 And they took him, and brought him unto l Areopagus, saying, May we know what this

They were stern in their views of virtue, and, like the Pharisees, prided themselves on their own righteousness. They supposed that matter was eternal, and that God was either the animating principle or soul of the world, or that all things were a part of God. They fluctuated much in their views of a future state; gome of them holding that the soul would exist only until the destruction of the universe, and others that it would finally be absorbed into the divine essence, and become a part of God. It will be readily seen, therefore, with what pertinency and address Paul discoursed to them. The leading doctrines of both sects were met by him. 1F Encountered him. Contended with him; opposed themselves to him. IT And some said. This was said in scom and contempt. He had excited attention; but they scorned the doctrines that should be delivered by an unknown foreigner from Judea. IT What will this babbler say? Margin, base fellow. Greek, o-7rie,uoKoycg. The word occurs nowhere else in the New Testament, ft properly means one who collects seeds, and was applied by the Greeks to the poor persons who collected the scattered grain in the fields after harvest, or to gleaners; and also to the poor, who obtained a precarious subsistence around the markets and In the streets. It was also applied to birds that picked up the scattered seeds of grain in the field, or in the markets. The word came hence to have a two-fold signification. (1.) It denoted the poor, needy, and vile; the refuse and off-scouring of society; and, (2.) From the birds which were thus employed, and which were troublesome by their continual unmusical sounds, it came to denote those who were talkative, garrulous, and opinionated; those who collected the opinions of others, or scraps of knowledge, and retailed them fluently, without order or method. It was a word, therefore, expressive of their contempt for an unknown foreigner who Bhould pretend to instruct the learned men and philosophers of Greece. Doddridge renders it, " retailer of scraps." Syriac, "collector of words." IF Other some. Others. 1T He seemetk to be a seller forth. He announces or declares the existence of strange gods. The reason why they supposed this, was, that he made the capital points of his preaching to be Jesus and the resurrection, which they mistook for the names of divinities. IT Of strange gods. Of 'foreign gods, or demons. They worshipped many gods themselves, and as they believed that every country had its own peculiar divinities, they supposed that Paul had come to announce the existence of some such foreign, and to them unknown divinities. The word translated gods (£*»/aov/«)v)denoies properly the genii, or spirits who were superior to men, but inferior to the gods. It is, however, often employed to denote the gods themselves; and is evidently so used here. The gods among the Greeks were such as were supposed te have that rank by nature. The demons were such as had been exalted to divinity from being heroes and distinguished men. If He preached unto them Jesus. He proclaimed him as the Messiah. The mistake which they made, by supposing that he was a foreign divinity, was one which was perfectly natural for minds degraded like theirs by idolatry They had no idea of a pure God; they knew nothing of the doctrine of the Messiah; and they naturally supposed, therefore, that he of whom Paul spoke so much must be a god of some other nation, of a rank similar to their own divinities. IF A?td the resurrection. The resurrection of Jesus, and through him the resurrection of the dead. It is evident, I think, that by the resurrection (r;,t) ii'io-rxiriv) they understood him to refer to the name of some goddess. Such was the interpretation of Chrysostom. The Greeks had erected altars to Shame, and Famine, and Desire (Pans. i. 17), and it is probable that, they supposed ' the resurrection,' or the Atiastasis. to be the name also of some unknown goddess who presided over the resurrection. Thua they regarded him as a setter forth of two foreign or strange gods — Jesus, and the Anastasis, or resurrection.

19. And brought him unto Areopagus. Margin, or Mars' hill. This was the place or court in which the Areopagites, the celebrated supreme judges of Athens, assembled. It was on a hill almost in the middle of the city; but nothing now remains by which we can determine the form or construction of the tribunal. The hill is almost entirely a mass of stone, and is not easily accessible, its sides being steep and abrupt. On many accounts this was the most celebrated tribunal in the world. Its decisions were distin

20 For tiiou br ingest certain b strange things to our ears: we would know therefore what these things mean.

guished for justice and correctness; nor was i here any court in Greece in which so much confidence vas placed. This court took cognizance of murders, impieties, and immoralities; they punished vices of all kinds, including idleness; they reworded the virtuous; they were peculiarly attentive to blasphemies against the gods, and to the performance of the sacred mysteries of religion. It was, therefore, with the greatest propriety that Paul was questioned before this tribunal, as being regarded as a setter forth of strange gods, and as being supposed to wish to introduce a new mode of worship. See Potter's Antiquities of Greece, b. i. ch. 19; and Travels of Anacharsis, vol. i. 136. 1S5; ii. 292—29.0. 1T May?/'." know. We would know. This seems to have been a respectful inquiry; and it does nut appear that Paul was brought there for the sake of trial. There are no accusations; no witnesses; none of the forms of trial. They seem to have resorted thither because it was the place where the subject of religion was usually discussed, and because it was a place of confluence for the citizens and judges and wise men of Athens, and of foreigners. The design seems to have been, not to try him, but fairly to canvass the claims of his doctrines. See ver. 21. It was just an instance of the inquisitive spirit of the people of Athens, willing to hear before they condemned, and to examine before they approved.

20. Certain strange things. Literally, something pertaining to a foreign eountrv, or people. Here it means something unusual, remarkable, to which we are not accustomed. It was something different from what they had been accustomed to hear from their philosophers and religious teachers. ^T What these things mean. We would understand more clearly what is affirmed respecting Jesus and the resurrection.

21. For all the Athenian? This was their general character. H And strangers whirh were there. Athens was greatly distinguished for the celebrity of its schools of philosophy. It was at that time at the head of the literary world.

21 (Foi all the Athenians, and strangers which wen1 there, spent their time in nothing- else, but either to tell or to hear some new thing.)

22 Then Paul stood in the midst of Mars' ' Hill, and said, Ye men

Its arts and its learning were celebrated in all lands. It is known, therefore, that it was the favourite resort of men of other nations, who came there to become acquainted with its institutions, and to listen to its sages. IT Spent (heir time in nothing else. The learned and subtle Athenians gave themselves much to speculation, and employed themselves in examining the various new systems of philosophy that were proposed. Strangers and foreigners who were there, having much leisure, would also give themselves to the same inquiries. IT But either to tell or to hear some new thing. Greek, something newer. Kxtvi -. sgov. The latest news; or the latest subject of inquiry proposed. This is well known to have been the character of the people of Athens at all times. " Many of the ancient writers bear witness to the garrulity, and curiosity, and intemperate desire of novelty, among the Athenians, by which they inquired respecting all things, even those in which they had no interest, whether of a publfc or private nature." {Kuinoel.) ThusThucyd. (3. 38) says of them, "you excel in suffering yourselves to be deceived with novelty of speech." On which the old Scholiast makes this remark, almost in the words of Luke: " He (Thucydides) here blames the Athenians, who care for nothing else but to tell or to hear something new." Thus iElian (5. 13) says of the Athenians, that they are versatile in novelties. Thus Demosthenes represents the Athenians "as inquiring in the place of public resort if there were any news?" Tix/oTifiv. Meursius has shown, also, that there were more than three hundred public places in Athens of public resort, where the principal youth and reputable citizens were accustomed to meet for the purpose of conversation and inquiry.

22. Then Paul. This commences Paul's explanation of the doctrines which he had stated. It is evident that Luke has recorded but a mere summary or outline of the discourse; but it is such as to enable us to see clearly his course of thought, and the manner in which he met the two principal sects of their philosophers. IT In the midst if Mam' hill. Greek, Areopagus of Athens, I perceive that in all things ye are too superstitious. a 23 For as I passed by, and be-

This should have been retained in the translation. IT Ye men of Athens. This language was perfectly respectful, notwithstanding his heart had been deeply affected by their idolatry. Every thing about this discourse is calm, grave, cool, and argumentative. Paul understood the character of his auditors, and did not commence his discourse by denouncing them, or suppose that they would be convinced by mere dogmatical assertion. No happier instance can be found, of cool, collected argumentation, than is furnished in this discourse. IT I perceive. He perceived this by his observations of their forms of worship, in passing through their city. ver. 23. V In all things. In respect to all events. 11 Ye are too superstitious. A««<rrJ»i/Kow6(TTl§ouj. This is a most unhappy translation. We use the word superstitious always in a bad sense, to denote being over-scrupulous and rigid in religious observances, particularly in smaller matters; or to a zealous devotion to rites and observances which are not commanded. But the word here is designed to convey no such idea. It properly means reverence for the gods or derrtons. It is used in the classic writers in a goofl sense, to denote piety towards the gods, or suitable fear and reverence for them; and also in a bad sense, to denote improper fear or excessive dread of their anger; and in this sense it accords with our word superstitious. But it is altogether improbable that Paul should have used it in a bad sense. For, (1.) It was not his custom needlessly to blame or offend his auditors. (2.) It is not probable that he would commence his discourse in a manner that would only excite their prejudice and opposition. (3.) In the thing which he specifies (ver. 23) as proof on the subject, he does not introduce it as a matter of blame, but rather as a proof of their devotedness to the cause of religion, and of their regard for God. (4.) The whole speech is calm, dignified, and argumentative — such as became such a place, such a speaker, and such an audience. The meaning of the expression is, therefore, ' I perceive that you are greatly devoted to reverence for religion; that "it is a characteristic of the people to honour the gods, to rear altars to them, and to recognise the divine agency in times of trial.' The proof (A'

held your devotions, l I found an altar with this inscription, TO THE UNKNOWN GOD. Whom there-

this was the altar reared to the unknown God; its bearing on his purpose was, that such a state of public sentiment must be favourable to an inquiry into the truth of what he was about to state.

23. For as I passed by. Greek, ' For I, coming through, and seeing,' &c. H And beheld. Diligently contemplated; attentively considered (iv^j^fiv). The worship of an idolatrous people will be an object of intense and painful interest to a Christian. 11 Your devotions. Tao-ioxa-^xTa. Our word devotions refers to the act of worship — to prayers, praises, &c. The Greek word here used means properly any sacred thing; any object which is worshipped, or which is connected with the place or rites of worship. Thus it is applied either to the gods themselves, or to the temples, altars, shrines, sacrifices, statues, &c, connected with the worship of the. gods. This is its meaning here It does not denote that Paul saw them engaged in the act of worship, but that he was struck with the numerous temples, altars, statues, &c, which were reared to the gods, and which indicated the state of the people. Syriac, " The temple of your gods." Vulgate, " your images." Margin, " gods that ye worship." IT J found an altar. An altar usually denotes a place for sacrifice Here, however, it does not appear that any sacrifice was offered; but it was probably a monument of stone, reared to commemorate a certain event, and dedicated to the unknown God. IT To the unhiown God. 'Ayvvo-Ttp ess,. Where this altar was reared, or on what occasion, has been a subject of much debate with expositors. That there was such an altar in Athens, though it may not have been specifically mentioned by the Greek writers, is rendered probable by the following circumstances. (1.) It was customary to rear such altars. Minutius Felix says of the Romans, " they build altars to unknown divinities." (2.) The term unknown God was used in relation to the worship of the Athenians. Lucian, in his Philopatris, uses this form of an oath: " I swear by the wifaiown God at Athens," the very expression used by the apostle. And again he says (ch. xxix. 180), •' We have found out the unknown God at Athens, and worshipped him with our hands stretched up to heaven," &C,

fore ye ignorantly worship, him declare I unto you.

2-1 God a that made the world, and all things therein, seeing that

(3.) There were altars at Athens inscribed to the unknown gods. Philostratus says (in Vita. Apollo, vi. 3), " And this at Athens, where there are even altars to the unknown gods." Thus Pausanius (in Attic, eh. I) says, that "at Athens there are altars of gods which are called the unknown ones." Jerome, in his commentary (Epistle to Titus i. 12), says that the whole inscription was, " to the gods of Asia, Europe, and Africa; to the unknown and strange gods." (4.) There was a remarkable altar reared in Athens in a time of pestilence, in honour of the unknown god which had granted them deliverance. Diogenes Laertius says that Epimenides restrained the pestilence in the following manner: " Taking white

and black sheep, he led them to the Areopagus, and there permitted them to go where they would, commanding those who followed them to sacrifice (rs ^oo-^- xsKTi?eai) to the god to whom these things pertained [or who had the power of averting the plague, whoever he might be, without adding the name], and thus to allay the pestilence. From which it has arisen, that at this day, through the villages of the Athenians, altars are found without any name." Dioge. Laer. b. i.

$ 10. This took place about 600 years before Christ, and it is not improbable that one or more of those altars remained until the time of Paul. Tt should be added that the natural inscription on thos% altars would be, " to the unknown god." None of the gods to whom they usually sacrificed could deliver them from the pestilence. They therefore reared them to some unknown Being who had the power to free them from the plague. IT Whom therefore. The true God, who had reallv delivered them from the plague. IF Ye ignovantly worship. Or worship without knowing his name. You have expressed your homage for him by rearing to him an altar. IT Him eclare I unto you. I make known to you his name, attributes, &c. There is remarkable address and tact in Paul's seizing on this circumstance; and yet it was perfectly fair and honest. God only could deliver in the time of the pestilence. This altar had, therefore, been really reared to him, though his name was unknown. The same Being who he is h Lord of heaven and earth, dyvelleth c not in temples made with hands;

25 Neither is worshipped with

had interposed at that time, and whose interposition was recorded by the building of this altar, was He who had mad© the heavens; who ruled over all; and whom Paul was now about to make known to them. There is another feature of skill in the allusion to this altar. In other circumstances it might seem to be presumptuous for an unknown Jew »o attempt to instruct the sages of Athens. But here they had confessed and proclaimed their ignorance. By rearing this altar they acknowledged their need of instruction. The way was, therefore, fairly open for Paul to address even these philosophers, and to discourse to them on a point on which they acknowledged their ignorance.

24- Kod that made the world. The main ouject of this discourse of Paul is, to convince them of the folly of idolatry (ver. 29), and thus to lead them to repentance. For this purpose he commences with a statement of the true doctrine respecting God as the Creator of all things. We may observe here, (1.) That he speaks here of God as the Creator of the world — thus opposing indirectly their opinions that there were many gods. (2.) He speaks of him as the Creator of the world, and thus opposes the opinion that matter was eternal; that all things were controlled by fate; and that he could be confined to temples. The Epicureans held that matter was eternal, and that the world was formed by a fortuitous concourse of atoms. To this opinion Paul opposed the doctrine that all things were made by one God. Comp. ch. xiv. 15. IT Seeing that, &c. Gr. " He being Lord of heaven and earth." tf Lord of heaven and earth. Proprietor and Ruler of heaven and earth. It is highly absurd, therefore, to suppose that he who is present in heaven and in earth at the same time, and who rules over all, should be confined to a temple of an earthly structure, or dependent on man for any thing. IT Dwelkth not, &c. See Note, ch. vii. 48.

25. Neither is worshipped with mens hands. The word here rendered worshipped (Jifx-tuiTxi) denotes to serve; to wait upon; and then to render religious service or homage. There is reference here, undoubtedly, to a notion pre- valent among the heathen, that the gods were fed or nourished by the offerings made to them. The idea is prevalent among the Hindoos, that the.sacrifices which are made, and which are offered in the temples, are consumed by the gods themselves. Perhaps, also, Paul had reference to the fact that so many persons were employed in their temples in serving them with their hands; that is, in preparing sacrifices and feasts in their honour. Paul affirms that the great Creator of all things cannot be thus dependent on his creatures for happiness; and consequently that that mode of wor-?hip must be highly absurd. The same idea occurs in Ps. 1. 10, 11, 12:

For every beast of the forest is mine; And the cattle upon a thousand hills. I know all the fowls of the mountain; And the wild beasts of the field are mine. If I were nungry, I would not tell thee; For t he world is mine, and th e fulness thereof. *T Seeing he giveth. Gr. He having given to all, &c. IT Life. He is the source of life; and therefore he cannot be dependent on that life which he has himself imparted. IT And breath. The power of breathing, by which life is sustained. He not only originally gave life, but he gives it at each moment; he gives the power of drawing each breath by which life is supported. It is possible that the phrase " life and breath" may be the figure hendt/ades, by which one thing is expressed by two words. And it is highly probable that Paul here had reference to Gen. ii. 7: " And the Lord God breathed into his nostrils the breath of life." The same idea occurs in Job xii. 10:

living thing; And the breath of all mankind. IT And all things. All things necessary (o sustain life. We may see here how dependent man is on God. There can be no more absolute dependence than that for every breath. How easy it would be for God to suspend our breathing! How incessant the care, how unceasing the Providence by which, whether we sleep or wake — whether we remember >r forget him, he heaves our chest; fills our lungs; restores the vitality of our blood; and infuses vigour into our frame! Comp. Note, Rom. xi. 36

26 And hath made of one ' blood

all nations of men, for to dwell on all the face of the earth; and hath

26. And hath made of one blood. AH the families of men are descended from one origin, or stock. However different their complexion, features, language, &c, yet they are derived from a common parent. The word blood is often used to denote race, stock, kindred. This passage completely proves that all the human family are descended from the same ancestor; and that, consequently, all the variety of complexion, &c, is to be traced to some other cause than that there were originally different races created. See Gen. i. Comp. Mai. ii. 10. The design of the apostle in this affirmation was, probably, to convince the Greeks that he regarded them all as brethren; and that, although he was a Jew, yet he was not enslaved to any narrow notions or prejudices in reference to other men. It follows also from this, that no one nation, and no individual, can claim any pre-eminence over others in virtue of birth or blood. All are in this respect equal; and the whole human family, however they may differ in complexion, customs, and laws, are to be regarded and treated as brethren. It follows, also, that no one part of the race has a right to enslave or oppress any other part, on account of difference of complexion. Nor has man a right because

T' enforce the wrong, for such a worthy cause to Doom and devote him as his lawful prey.

IT For to dwell, &c. To cultivate and til the earth. This was the original command (Gen. i. 28); and God, by his providence, has so ordered it that the descend ants of one family have found their way to all lands, and have become adapted to the climate where he has placed therr- 11 Ann I hath determined. Gr. o^ie-tg. Having fixed, or marked out a boundary. Note, Rom i. 4. The word is usually applied to afield, which is designated by a boundary. It means here that God hath marked out, or designated in his purpose. their future abodes. IT The times before, appointed. This evidently refers to the dispersion and migration of nations. And it means that God had, in his plan, fixed the times when each country should be

•27 That they should seek the Lord, if haply they might feel after

settled; the time of the location, the rise, the prosperity, and the fall of each nation. It implies, (1.) That these times had been before appointed; and, (2.) That it was done in wisdom. It was his plan; and the different continents and islands had not, therefore, been settled by c nance, but by a wise rule, and in accordance with his arrangement and design. IT And the bounds of (heir habitation. Their limits, and boundaries as a people. He has designated the black man to Africa; the white man to northern regions; the American savage he fixed in the wilds of the western continent, &c. By customs, laws, inclinations, and habits, he fixed the boundaries of their habitations, and disposed them to dwell there. We may learn, (1.) That the revolutions and changes of nations are under the direction of infinite wisdom; (2.) That men should not be restless, and dissatisfied wilh the place where God has located them; (3.) That God has given sufficient limits to all, so that it is not needful to invade others; and, (4.) That wars of conquest are evil. God has given to men their places of abode, and we have no right to disturb those abodes, or to attempt to displace them in a violent manner. This strain of remark by the apostle was also opposed to all the notions of the Epicurean philosophers, and yet so obviously true and just, that they could not gainsay or resist it.

27. That they should seek the Lord. Gr. To seek the Lord. The design of thus placing them on the earth — of giving them their habitation among his works — was, that they should contemplate his wisdom in his works, and thus come to a knowledge of his existence and character. All nations, though living in different regions and climates, have thus the opportunity of becoming acquainted with God. Rom. i. 19, 20. The fact, that the nations did not thus learn the character of the true God, shows their great stupidity and wickedness. The design of Paul in this was, doubtless, to reprove the idolatry of the Athenians. The argument is this: 1 God has given to each nation its proper opportunity to learn his character. Idolatry, therefore, is folly and wickedness; pince it is possible to find out the existence of the one God from his works.' IT If haply.

28 For in c him we live, and move, and have our being; as d cer-

it xzuyt. If perhaps— implying that it was possible to find God, though it might be attended with some difficulty. God has placed us here that we may make the trial; and has made it possible thus to find him. H They might feel after him. The word used here $i\K*$iia-ii*v) means properly to touch, to handle (Luke xxiv. 39. lleb. xii. 18), and then to ascertain the qualities of an object by the sense of touch. And as the sense of touch is regarded as a certain way of ascertaining the existence and qualities of an object, the word means to search diligently, that we may know distinctly and certainly. The word has this sense here. It means to search diligently and accurately for God, to learn his existence and perfections. The Syriac renders it, " that they may seek for God, and find him from his creatures." *\ Arid find him. Find the proofs of his existence. Become acquainted with his perfections and laws. 1i Though he be not far, &c. This seems to be stated by the apostle to show that it was possible to find him; and that even those who were without a revelation, need not despair of becoming acquainted with his existence and perfections. He is near to us, (1.) Because the proofs of his existence and power are round about us every where. Ps. xix. 1 — 6. (2.) Because he fills all things in heaven and earth by his essential presence. Ps. exxxix. 7 — 10. Jer. xxiii. 23, 24. Amos ix. 2 — 4. 1 Kings viii. 27. We should learn then, (1.) To be afraid to sin. God is present with us, and sees all. (2.) He can protect the righteous. He is ever with them. (3.) He can detect and punish the wicked. He sees all their plans and thoughts, and records all their doings. (4.) We should seek him continually. It is the design for which he has made us; and he has given us abundant opportunities to learn his existence and perfections.