Notes on the Old and New Testaments

28. For in him we live. The expreasion "in him" evidently means by him; by his originally forming us, and continually sustaining us. No words can better express our constant dependence on him lie is the original fountain of life; and he upholds us each moment. A similar sentiment is found in Plautus (5. 4. 14). " O Jupiter, who dost cherish and nourish the race of man; by whom we live

tain also of your own poets have said, For we are also his offspring.

the offspring of God, we ought not and with whom is the hope of the life of all men." (Kuinoel.) It does not appear however tiiat Paul intended this as a quotation; yet he doubtless intended to state a sentiment with which they were familiar, and with which they would agree. IT And move. Kivou^ j*. Doddridge translates this, " And are moved." It may however be in the middle voice, and be correctly rendered as in our version. It means that we derive strength to move from him; an expression denoting constant and absolute dependence. There is no idea of dependence more striking than that we owe to him the ability to perform the slightest motion. II And have our being. K*i i<r^v. And are. This denotes that our continued existence is owing to him. That we live at all is his gift; that we have power to move is his gift; and our continued and ■prolonged existence is his gift also. Thus Paul traces our dependence on Him from the lowest pulsation of life to the highest powers of action and of continued existence. It would be impossible to express in more emphatic language our entire dependence on God. If As certain also. As some. The sentiment which he quotes was found substantially m several Greek poets. IT Of your own poets. He does not refer particularly here to poets of Athens, but to Greek poets — poets who had written in their language. IT For u>e are also his offspring. This precise expression is found in Aratus (Pnesnom. v. 5), and in Cleanthus in a hymn to Jupiter. Substantially the same sentiment is found in several other Greek poets. Aratus was a Greek poet of Cilicia, the native place of Paul, and flourished about 277 years before Christ. As Paul was a native of the same country, it is highly probable he was acquainted with his writings. Aratus passed much of his time at the court of Antigonus Gonatas, King of Macedonia. His principal work was the Phenomena, which is here quoted, and was so highly esteemed in Greece that many learned men wrote commen- Janes on it. The sentiment here quoted was directly at variance with the views of the Epicureans; and it is proof of Paul's address and skill, as well as his acquaintance with his auditors, and with the Greek poets, that he WM able to adduce

"to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30 And the times of this igno

a sentiment so directly in point, and that had the concurrent testimony of so many of the Greeks themselves. It is one instance among thousands where an acquaintance with profane learning may be of use to a minister of the gospel.

29. Forasmuch then. Admitting or assuming this to be true. The argument which follows is drawn from the concessions of their own writers. IT Wt ought not to think. It is absurd to suppose. The argument of the apostle is this: 'Since we are formed by God; since we are like him, living and intelligent beings; since we are more excellent in our nature than the most precious and ingenious works of art; it is absurd to suppose that the original source of our existence can be like gold, and silver, and stone. Man himself is far more excellent than an image of wood and stone; how much more excellent still must be the great Fountain and Source of all our wisdom and intelligence.' See this thought pursued at length in Isa. xl. 18—23. IT The Godhead. The divinity (to &s7ov)t the divine nature, or essence. The word used here is an adjective employed as a noun, and does not occur elsewhere in the New Testament. H" Is like unto gold, &c. All these things were used in making images, or statues of the gods. It is absurd to think that the source of all life and intelligence resembles a lifeless block of wood or stone. Even degraded heathen, one would lhink, might see the force of an argument tike!his- 1 Graven. Sculptured; wrought into an im2£e-

30. And the times of this ignorance. The long period when men were ignorant of tha true Gou, and when they worshipped stocks and stona3. Paul here refers to the times preceding the gospel. ^T God winked at. 'iVs^ i}»v, Overlooked, connived at; did not come forth to pun-i ish. In ch, uiv. 16, it is expressed thus, " Who in times past suffered all nations to walk in their own ways." The sense is, he passed over those times without punishing them, as if he did not see them. For wise purposes he suffered them to walk in ignorance, and to make the fair experiment to show what men would clo; and how much necessity there was for a revelation to instruct them in the true knowledge of God. We are not to sup- ranee God winked a at, but now 0 eommandeth all men every where to repent:

31 Because he hath appointed * a day, in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance * unto

pose that God regarded idolatry as innocent, or the crimes and vices to which idolatry led as of no importance; but their ignorance was a mitigating circumstance, and he suffered the nations to live without coming forth in direct judgment against them. Comp. Notes on ch. hi. 17; xiv. lfi. IT But now eommandeth. By the gospel. Luke xxiv. 47. IT All men. Not Jews only, who had been favoured with

Eeculiar privileges, but all nations. The arrier was broken down, and the call to repentance was sent abroad into all the earth. If To repent. To exercise sorrow for their sins, and to forsake them. If God commands all men to repent, we may observe, (1.) That it is their duty to do it. There is no higher obligation than to obey the command of God. (2.) It can be done. God would not command an impossibility. (3.) It is binding on all. The rich, the learned, the great, the gay, are as much bound as the beggar and the slave. There is no distinction made. It pertains to all people, in all lands. (4.) It must be done, or the soul lost. It is not wise, and it is not safe, to neglect a plain law of God. It will not be well to die reflecting that we have all our life neglected and despised his plain commands. (5.) We should send the gospel to the heathen. God calls on the nations to repent, and to be saved. It is the duty of Christians to make known to them the command, and to invite them to the blessings of pardon and heaven.

31. Because he hath appointed a day. This is given as a reason why God commands men to repent. They must be judged; and if they are not penitent and pardoned, they must be condemned. See Note, Rom. ii. 1G. IT Judge the world. The whole world — Jews and Gentiles. IT In righteousness. According to the principles of strict justice. See Matt. xxv. IT Whom he hath ordained. Or whom he has constituted or appointed as judge. See Note, ch. x. 42. John v. 25. i Hath given assurance. Has afforded evidence of this. That evidence consists, (1.) In all men, in that he hath raised hnn from the dead.

32 And wheD they heard of the resurrection of the dead, d some mocked: and others said, We wiL hear thee again e of this matter.

33 So Paul departed from amoi.g

the fact that Jesus declared that he would judge the na lions (John v. 25, 26. Matt. xxv.); and, (2.) God confirmed the truth of his declarations by raising him from the dead, or gave his sanction to what the Lord Jesus had said, for God would not work a miracle in favour of an impostor.

32. Some mocked. Some of the philosophers derided him. It was believed by none of the Greeks; it seemed incredible; and they regarded it as so absurd as not to admit of an argument. It has not been uncommon for even professed philosophers to mock at the doctrines of religion, and to meet the arguments of Christianity with a sneer. The Epicureans particularly would be likely to deride this, as they denied altogether any future state. It is not improbable that this derision by the Epicureans produced such a disturbance as to break off Paul's discourse, as that of Stephen had been by the clamour of the Jews. ch. vii. 54. IT And others said. Probably some of the Stoics. Tfjo doctrine of a future state was not denied by them; and the fact, affirmed by Paul, that one had been raised up from the dead, would appear more plausible to them, and it might be a matter worth inquiry to ascertain whether the alleged fact did not furnish a new argument for their views. They, therefore, proposed to examine this further at some future time. That the inquiry waa prosecuted any further does not appear probable, for, (1.) No church was or ganized at Athens. (2.) There is no ac count of any future interview with Paul. (3.) He departed almost immediately from them. ch. xviii. 1. Men who defer inquiry on the subject of religion, seldom find the favourable period arrive. Those who propose to examine its doctrines at a future time, often do it to avoid the inconvenience of becoming Christians now; and as a plausible and easy way of rejecting the gospel altogether, without appearing to be rude, or to give offence.

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

AFTER these things, Paul de- -£*- parted from Athens, and came to Corinth:

2 And found a certain Jew named

33. So Paul departed. Seeing there was little hope of saving them. It was not his custom to labour long in a barren field, or to preach where there was no prospect of success.

34. Clave unto him. Adhered to him firmly; embraced the Christian religion. If Dionysius..Nothing more is certainly known of this man than is hero stated. 1f The Areopagile. Connected with the court of Areopagus, but in what way is not known. "It is probable that he was one of the judges. The conversion of one man was worth the labour of Paul. And the secret influence of that conversion might have had an extensive influence on others.

In regard to this interesting account of the visit of Paul to Athens — probably the only one which he made to that splendid capital — we may remark, (1.) That he was indefatigable and constant in his great work. (2.) Christians, amidst the splendour and gayeties of such cities, should have their hearts deeply affected in view of the moral desolations of the people. (3.) They should be willing to do their duty, and to bear witness to the pure and simple gospel in the presence of the great and the noble. (4.) They should not consider it their main business to admire splendid temples, and statues, and paintings — the works of art; but their main business should be, to do good as they may have opportunity. (5.) A die-. course, even in the midst of much wickedness, and idolatry, may be calm and dignified; not an appeal merely to the passions, but to the understanding. Paul reasoned with the philosophers of Athens; he did not denounce them; he endeavoured calmly to convince them, not harshly to censure them. (6.) The example of Paul is*a good one for all Christians. In all places — cities, towns, or country; amidst all people — philosophers, and the rich, and the poor; among friends and countrymen, or among strangers and foreigners, the great object should be to do good, to instruct mankind, and to seek to elevate the human character, and promote human happiness, by diffusing the mild and pure precepts of the gospel of Christ.

1. After these things. After what occurred at Athens, as recorded in the previous chapter, if Came to Corinth. Corinth was the capital of Achaia, called anciently Ephyra, and was seated on the isthmus which divides the Peloponnesus from Attica. The city itself stood on a little island; it had two ports, Lechaeum on the west, and Cenchrea on the east. It was one of the most populous and wealthy cities of Greece; and, at the same time, one of the most luxurious, effeminate, proud, ostentatious, and dissolute. Lasciviousness here was not only practised and allowed, but was consecrated by the worship of Venus; and no small part of the wealth and splendour of the city arose from the offerings made by licentious passion in the very temples of this goddess. No city of ancient time3 was more profligate. It was the Paris of antiquity; the seat of splendour,and show, and corruption. Yet even here, notwithstanding all the disadvantages of splendour, gayety, and dissoluteness, Paul entered on the work of rearing a church; and.here he was eminently successful. The two epistles which he afterwards wrote to this church show the extent of his success; and the well-known character and propensities of the people will account for the general drift of the admonitions and arguments in those epistles. Corinth was destroyed by the Romans 146 years before Christ; and during the conflagration, several metals in a fused state, running together, produced the composition known as Corinthian brass. It was afterwards restored by Julius Csesar, who planted in it a Roman colony. It soon regained its ancient splendour, and soon relapsed into its former dissipation and licentiousness. Paul arrived there A. D 52 or 53.

2. And found a certain Jev). Aquila is elsewhere mentioned as the friend of Paul. Rom. xvi.3. 2 Tim. iv. 19. 1 Corxvi. 19. Though a Jew by birth, yet it is evident that he became a convert to the Christian faith. ^ Born in Pontus. Note, ch. ii. 9. If Lately come from Italy Though the command' of Claudius extended only to Rome, yet it was probably

a Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Home;) and came unto them. 3 And because he was of the same craft, he abode with them,

deemed not safe to remain, or it might have been difficult to procure occupation in any part of Italy. IT Bemuse that Claudius. Claudius was the Roman emperor. He commenced his reign A. D. 41, and was poisoned A. D. 54. At what time in his reign this command was issued is not certainly known. IT Had commanded, <£rc. This command is not mentioned by Josephus; but it is recorded by Suetonius, a Roman historian (Life of Claudius, eh. 25), who says, that "he expelled the Jews from Rome, who were constantly exciting tumults under their leader, Chrestus." Who this Chreslus was, is not known. It might have been a foreign Jew, who raised tumults on some occasion of which we have no knowledge i as the Jews in all heathen cities were greatly prone to excitements and insurrections. Or it may be that Suetonius, little acquainted with Jewish affairs, mistook this for the name Christ, and supposed that he was the leader of the Jews. This explanation has much plausibility; for, (1.) Suetonius could scarcely be supposed to bo intimately acquainted with the affairs of the Jews. (2.) There is every reason to believe, that before this, the Christian religion was preached at Rome (3.) It would produce there, as every where else, great tumult and contention among the Jews. (4.) Claudius, the emperor, might suppose that such tumults endangered the peace of the city, and resolve to remove the cause at once by the dispersion of all the Jews. (5.) A Roman historian might easily mistake the true state of the case; and while they were contending about Christ, he might suppose that it was under him, as a leader, that these tumults were excited. All that is material, however, here, is the fact, in which Luke and Suetonius ogree, that the Jews were expelled from Rome during his reign.

3. The same craft. Of the same trade, or occupation. IT And wrought. And worked at that occupation. lVAy he did it, the historian does not affirm; but it seems pretty evident that it. was because he had no other means of maintenance.

4 And he reasoned in the c synagogue every sabbath, and persuaded the Jews and the Greeks.

5 And when d Silas and Ti-rnotheus were come from Macedonia,

He also laboured for his own support in Ephesus (Acts xx. 34), and also at Thessalonica. 2 Thess. iii. 9, 10. The apostle was not ashamed of honest industry tor a livelihood; nor did he deem it any disparagement that a minister of the gospel should labour with his own hands. H For by their occupation. By their trade; that is, they had been brought up to this business. Paul had been designed originally for a lawyer, and had been brought up at the feet of Gamaliel. But it was a regular custom among the Jews to train up their sons to some useful employment, that they might have the means of an honest livelihood. Even though they were trained up to the liberal sciences, yet they deemed a handicraft trade, or some honourable occupation, an indispensable part of education. Thus Maimonides (in the Tract Talmud. Tora, c. i. § 9) says, that,l the wise generally practise some of the arts, lest they should be dependent on the charity of others." See Grotius. The wisdom of this is obvious; and it is equally plain that a custom of this kind now might preserve the health and lives of many professional men, and save from ignoble dependence or vice, in future years, many who are trained up in the lap of indulgence and wealth. 1F They were tent-makers. £x»|ve:roio<. There have been various opinions about the meaning of this word. Many have supposed that it denotes a weaver of tapestry. Luther thus translated it. But it is probable that it denotes, as in our translation, a manufacturei of tents, made of skin, or cloth. In eastern countries, where there was much travel; where there were no inns; and where many were shepherds, such a business might be useful, and a profitable source of living. It was an honourable occupation, and Paul was not ashamed to be employed in it.

5. And when Silas and Timotheus, &c They came to Paul according to bis re quest, which he had sent by the brethren who accompanied him from Thessulo*

Paul was pressed in spirit, and testified to the Jews that Jesus: was Christ.

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

7 And he departed thence, and entered into a certain?nan's house, named Justus, one that worshipped

nica. ch. xvii. 15. IT Paul, was pressed. Was urged; was borne away by an unusual impulse. It was deeply impressed on him as his duty. IT In spirit. In his mind, in his feelings. His love to Christ was so great, and his conviction of the truth so strong, that he laboured to make known to them the truth that Jesus was the Messiah IT That Jesus was Christ. That Jesus of Nazareth was the Messiah. Com p. ch. xvii. 16. The presence of Silas and Timothy animated him; and the certainty of aid in his work urged him to zeal in making known the Saviour.

To him and his message. IT And blasphemed. Note, ch. xiii. 45. IT He shook his raiment. As an expressive act of shaking off the guilt of their condemnation. Com p. ch. xiii. 45. He shook his raiment to show that he was resolved henceforward to have nothing to do with them: perhaps, also, to express the fact that God would soon shake them off, or reject them. (Doddridge.) IT Your blood, &c. The guilt of your destruction is your own. You only are the cause of the destruction that is coming upon you. See Note on Matt, xxvii. 25. 1F 7" am clean. I am not to blame for your destruction. I have done my duty. The gospel had been fairly offered, and deliberately rejected; and Paul was not to blame for their ruin, which he saw was coming upon them. 1T I will go, &c. See ch. xiii. 46.

7. A certain man's house. Probably he had become a convert to the Christian faith. IT Joined hard. Was near to the synagogue.

8. And Crispus. He is mentioned in 1 Cor. i. 14, as having been one of the few whom Paul baptized with his own nands. The conversion of such a man must have tended greatly to exasperate

God, whose house joined hard to the synagogue.

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

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

10 For I * am with thee, and no

the other Jews, and to further the progress of the Christian faith among the Corinthians. IT With all his house. With all his family, ch. x. 2. IT And many of the Corinthians. Many even in this voluptuous and wicked city. Perhaps the power of the gospel was never more signal than in converting sinners in Corinth, and rearing a Christian church in a place so dissolute and abandoned. If it was adapted to such a place as Corinth; if a church, under the power of Christian truth, could be organized there; it is adapted to any city; and there is none so corrupt that the gospel cannot change and purify it.

9. By a vision. Comp. Note.ch.ix. 10; xvi. 9. IT Be not afraid. Perhaps, Paul might have been intimidated by the learning, refinement, and splendour of Corinth; perhaps, embarrassed in view of his duty of addressing the rich, the polite, and the great. To this he may allude in 1 Cor. ii. 3: " And I was with you in weakness, and in fear, and in much trembling." In such circumstances it pleased God to meet him, and disarm his fears. This he did by assuring him of success. The fact that God had much people in that city (ver. 10), was employed to remove his apprehensions. The prospect of success in the ministry, and the certainty of the presence of God, will take away the fear of the rich, the learned, and the great.

10. For lam with thee. I will attend, bless, and protect you. See Note, Matt xxviii. 20. IT No man shall set on thee. No one who shall rise up against thee shall be able to hurt thee. His life was in God's hands, and he would preserve him, in order that his people migrht be collected into the church. IT For £ have. Gr. There is to me; i. e. I possess, or there belongs to me. IT Much people.

man shall set on thee, to hurt thee: for I have much people in this city.

11 And he ' continued there a year and six months, teaching the Word of God among' them.

12 And when Gallio was the denuty of Achaia, the Jews made in-

Many who should be regnrded as his.true friends, and who should be saved. ((I In this city. In that very city that was eo voluptuous; so rich; so effeminate; arid where there had been already so decided opposition shown to the gospel. This passage evidently means that God had a design or purpose to save many of that people. For it was given to Paul as an encouragement to him to labour there, evidently meaning that God would grant him success in his work. It cannot mean that the Lord meant to say that the great mass of the people, or that the moral and virtuous part, if there were any such, was then regarded as his people; but that lie intended to convert many of those guilty and profligate Corinthians to himself, and to gather a people for his own Bervice there. We may learn from this, (1.) That God has a purpose in regard to the salvation of sinners. (2.) That that purpose is so fixed in the mind of God that fie can say that those in relation to whom it is formed are 7iis. There is no chance; no hap-hazard; no doubt in regard to his gathering them to himself. (3.) This is the ground of encouragement to the ministers of the gospel. Had God no purpose to save sinners, they could have no hope in their work. (4.) This plan may have reference to the most gay, and guilty, and abandoned population; and ministers should not be deterred by the amount or the degree of wickedness from attempting to save them. (5.) There may be more hope of success among a dissolute and profligate population, than among proud, and cold, and skeptical philosophers. Paul had little success in philosophic Athens; he had great success /lute Corinth. There is often more hope of converting a man openly dissolute tad abandoned, than one who prides himself on his philosophy, and is confident in his own wisdom.

11. And he. continued, &c. Paul was not accustomed to remain long in a place. At Ephesus, indeed, he remained three years (Acts xx. 31); and his stay at Corinth was caused by his success, and by the necessity of placing a church, collect-

surrection with one accord against Paul, and brought him to the judgment-scat, a

13 Saying, This fillow persuadeth men to worship God contrary to the law.

14 And when Paul was now

12. And Gallio. After the Romans had conquered Greece, they reduced it to two provinces, Macedonia and Achaia, which were each governed by a proconsul. Gallio was the brother of the celebrated philosopher Seneca, and was made proconsul of Achaia A. D. 53. His proper name was Marcus Annasus Novatus, but having been adopted into the family of Gallio, a rhetorician, he took his name. He is described by ancient writers as having been of a remarkably mild and amiable disposition. His brother Seneca fjPraef Quest. Natu. 4) describes him as being of the most lovely temper: " No mortal," says he, " was ever so mild to any one, as he was to all; and in him there was such a natural power of goodness, that there was no semblance of art or dissimulation." IT Was deputy. See this word explained in Acts xiii. 7. It means here proconsul. IT Of Achaia. This word, in its largest sense, comprehended the whole of Greece Achaia proper, however, was a province of which Corinth was the capital. It embraced that part of Greece lying between Thessaly and the southern part of the Peloponnesus. TT The Jews made insurrection. Excited a tumult, as they had in Philippi, Antioch, &c. IF And brought him to the judgment-seal. The tribunal of Gallio; probably intending to arraign him as a disturber of the peace.

13. Contrary to the law. Evidently intending contrary to all law — the laws of the Romans and of the Jews. It was permitted to the Jews to worship God according to their own views in Greece; but they could easily pretend that Paul had departed from that mode of worshipping God. It was easy for them to maintain that he taught contrary to the laws of the Romans, and their acknowledged religion; and their design seems to have been to accuse him of teaching men to worship God in an unlawful and irregular way, a way unknown to any of the laws of the empire.

about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong, or wicked lewdness, O ye Jews, a reason would that I should bear with yo^:

15 But if it be a question of

defence, ever ready to vindicate his conduct. V A matter of wrong. Injustice, or erime, such as could be properly brought before a court of justice. IT Or wicked lewdness. Any flagrant and gross offence. The word used here occurs nowhere else in the i\ew Testament. It denotes properly an act committed by him who is skilled, facile, or an adept in iniquity — an act of a veteran offender. Such crimes Gallio was willing to take cognizance of IT Reason would, &c. Greek, ' I would bear with you according to reason.' There would be propriety or fitness in my hearing and trying the case. That is, it would fall within the sphere of my duty, as appointed to guard the peace, and to punish crimes.

15. Of words. A dispute about words, for such he would regard all their controversies about religion to be. IT And names. Probably he had heard something of the nature of the controversy, and understood it to be a dispute about names, i. e. whether Jesus was to be called the Messiah or not. To him this would appear as a matter pertaining to the Jews alone, and to be ranked with their other disputes arising from the difference of sect and name, f Of your law. A question respecting the proper interpretation of the law, or the rites and ceremonies which it commanded. The Jews had many such disputes, and Gallio did not regard them as coming under his cognizance as a magistrate. 1T Look ye to it. Judge this among yourselves; settle the difficulty as you can. Comp. John xviii. 31. IT For I will be no judge &c. I do not regard such questions as pertaining to my office, or deem myself called on to settle them.

16. And he drave them, &e. He refused to hear and decide the controversy. He commanded them to depart from the court. The word used here does not denote that there was any violence used by Gallio, but merely that he dismissed them in an authoritative manner.

17. Then all the Greeks. The Greeks who had witnessed the persecution of Paul by the Jews, and who had seen the tumult which they had excited. IT Took iSostkenes. &c. As he was the chief ruler

words and names, and of your law, * look ye to it; for I will be no judge of such matters.

lb And he drave them from the judgment-seat.

17 Then all the Greeks took

of the synagogue, he had probably been a leader in the opposition to Paul, and in the prosecution. Indignant at the Jews at their bringing such questions before the tribunal; at theii bigotry, and rage, and conientious spirit, they probably fell upon him in a tumultuous and disorderly manner as he was leaving the tribunal. The Greeks would feel no small measure of indignation at these disturbers of the public peace, and they took this opportunity to express their rage. H And beat him. "tvtttov. This word is not that which is commonly used to denote a judicial act of scourging. It probably means that they fell upon him, and beat him with their fists, or with whatever was at hand. IT Before the judgment-seat. Probably while leaving the tribunal. Instead of "Greeks" in this verse, some MSS. read " Jews," but the former is probably the true reading. The Syriac, Arabic, and Coptic read it " the Gentiles." It is probable that this Sosthenes afterwards became a convert to the Christian faith, arm a preacher of the gospel. See 1 Cor. i. 1, 2, " Paul, and Sosthenes our brother, unto the church of God which is at Corinth." 1T And Gallio cared, &c. This has been usually charged on Gallio as a matter of reproach, as if he were wholly indifferent to religion. But the charge is unjustly made; and his name is often most improperly used to represent the indifferent, the worldly, the careless, and the skeptical. But by the testimony of ancient writers, he was a most mild and amiable man; and an upright and just judge. JNor is there the least evidence that he was indifferent to the religion of his country, or that he was of a thoughtless and skeptical turn of mind. All that this passage implies is, (1.) That he did not deem it to be his duty, or a part of his office, to settle questions of a theological nature that were started among the Jews. (2.) That he was unwilling to make this subject a matter of legal discussion and investigation. (3.) That he would not interfere, either on one side or the other, in the question about making proselytes either to or from Judaism. So far certainly his conduct was exemplary and proper

° Sosthenes, the chief ruler of the synagogue, and beat him before the ji!i!<_rment-seat. And Gallio cared ibr none of those things.

(■1.) That he did not choose to interpose, and rescue Sosthenes from the hands of the mnb. From some cause he was willing that he should feel the effects of the public indignation. Perhaps it was not easy to quell the riot; perhaps, he was not unwilling that he who had joined in a furious and unprovoked persecution, should feel the effect of it in the excited passions of the people. At all events, he was but following the common practice among the Romans, which was to regard the Jews with contempt, and to care little how much they were exposed to popular fury and rage. In this he was wrong; and it is certain also that he was indifferent to the disputes between Jews and Christians; but there is no propriety in defaming his n^me, and making him the type and representative of all the thoughtless and indifferent men on the subject of religion in subsequent times. Nor is there propriety in using this passage as a text as applicable to this class of men.

18. And sailed thence into Syria. Or pet sail for Syria. His design was to go to Jerusalem to the festival which was soon to occur, ver. 21. H Having shorn his head. Many interpreters have supposed that this refers to Aquila, and not to Paul. But the connexion evidently requires us to understand it of Paul, though the Greek construction does not with certainty determine to which it refers. The Vulgate refers it to Aquila, the Syriac to Paul. 1T In Cenchrea. Cenchrea was the eastern port of Cjrinth. A church was formed in that place. Rom. xvi. 1. IT For he had a vow. A vow is a solemn promise made to God respecting any thing. The use of vows is observable throughout the Scripture. Jacob going into Mesopotamia, vowed the tenth of his estate, and promised to offer it at Bethel to the honour of God. Gen. xxviii. 22. Moses made many regulations in regard to vows. A man might devote himself or his children to the Lord. He might devote any part of his time or property to his service. The vow they were required sacredly to observe (Deut. xxiii. 21, 22), except in certain specified cases they were permitted to redeem that which had been thus devoted. The most remarkable vow among the Jews was that of the Nazarite; by Y 2

18 And Paul offer this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with

which a man made a solemn promise to God to abstain from wine, and all intoxicating liquors, to let the hair grow, and not to enter any house polluted by having a dead body in it, or to attend any funeral. This vow generally lasted eight days, sometimes a month, sometimes during adefinite period fixed by themselves, and sometimes during their whole lives. When the vow expired, the priest made an offering of a he-lamb for a burnt-offerj ing, a she-lamb lor an expiatory sacrifice, and a ram for a peace-offering. The priest then, or some other person, shaved* the head of the Nazarite at the door of the tabernacle, and burnt the hair on the fire of the altar. Those who made the vow out of Palestine, and who could not come to the temple when the vow was expired, contented themselves with observing the abstinence required by the law, and cutting off" the hair where they were. This I suppose to have been the case with Paul. His hair he cut off at the expiration of the vow at Cenchrea, though he delayed to perfect the vow by the proper ceremonies until he reached Jerusalem. Acts xxi. 23. 24. Why Paul made this vow, or on what occasion, the sacred historian has not informed us, and conjecture perhaps is useless. We may observe, however, (1.) That it was common for the Jews to make such vows to God, as an expression of gratitude or of devotedness to his service, when they had been raised up from sickness, or delivered from danger or calamity. See Josephus b. i. 2. 15. Vows of this nature were also! made by the Gentiles on occasions of de- I liverance from any signal calamity. Ju- I venal Sat. 12. 81. It is possible that Paul may have made such a vow in conse- | quenee of signal deliverance from some of the numerous perils to which he was exposed. But, (2.) There is reason to think that it was mainly with a design to convince the Jews, that he did not despise their law, and was not its enemy See ch. xxi. 22, 23, 24. In accordance with the custom of the nation, and in compliance with a law which was not wrong in itself, he might have made this vow, not for a time-serving purpose, but in order to conciliate them, and to mitigate their anger against the gospel But where

him Priscilla and Aquila; having shorn ° his head in Cenchrea: b for he had a vow.

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

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

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

nothbg is recorded, conjecture is useless. •Those who wish to see the subject discussed, may consult Grotius and Kuindel in loco, and Spencer de Legibus Hebrae. p. 862, and Calmet's Die. art. Nazarite.

19. And he came to Ephesus. This was a celebrated city in Ionia, in Asia Minor, about forty miles south of Smyrna. It was chiefly famous for the temple of Diana, usually reckoned one of the seven wonders of the world. Pliny styles this city the ornament of Asia. In the times of the Romans it was the metropolis of Asia. This city is now under the dominion of the Turks, and is almost in a state of ruin. Dr. Chandler, in his travels in Asia Minor,

Bays — " The inhabitants are a few Greek peasants, living in extreme wretchedness, dependence, and insensibility; the representatives of an illustrious people, and inhabiting the wreck of their greatness; some in the substructions of the glorious edifices which they raised; some beneath the vaults of the stadium, once the crowded scene of their diversions; and some in the sepulchres which received their ashes." Travels, p. 131, Oxford, 1775.

The Jews, according to Josephus, were very numerous in Ephesus, and had obtained the privilege of citizenship. IT Jjeft them there. That is, Aquila and Priscilla. ver. 24 — 2fi. IT Reasoned with the Jews. Note, ch. xvii. 2.

21. Keep this feast. Probably the Passover is here referred to. Why he was 60 anxious to celebrate that feast at Jerusalem, the historian has not informed us. It is probable, however, that he wished to meet as many of his countrymen as poseible, and to remove, if practicable, the

22 And when he had landed at Cesarea, and gone up, and saluted the church, he went down to Antioch.

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

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

25 This man was instructed in the way of the Lord; and being fervent • in the spirit, he spake and

prejudices which had every where been raised against him. ch. xxi. 20, 21. Perhas, also, he supposed that there would be many Christian converts present, whom he might meet also. V But I will return, &c. This he did (ch. xix. 1), and remained there three years, ch- xx. 31.

22. At Cesarea. Note, ch. viii. 40. IT And gone up. From the ship. II And saluted the church. Having expressed for them his tender regard and affection. IT To Antioch. In Syria. Note, ch. xi. 19-

23. The country of Galatia and Phrygia. He had been over these regions before, preaching the gospel, ch. xvi. 6. IT Strengthening. Establishing them by exhortation and counsel. Note, ch. xiv. 22.

24. And a certain Jew named Apollos. Apollos afterwards became a distinguished and successful preacher of the gospel. 1 Cor. i. 12; iii. 5, 6 j iv. 6. Titus iii. 13. Nothing more is known of him than is stated in these passages. 1T Born at Alexandria. Alexandria was a celebrated city in Egypt, founded by Alexander the Great. There were large numbers of Jews resident there. Note, ch. vi. 9. IT An eloquent man. Alexandria was fa mous for its schools, and it is probable that Apollos, in addition to his natural endowments, had enjoyed the benefit of these schools. IT Mighty in the Scriptures. Well instructed, or able in the Old Testament. The foundation was thus laid for future usefulness in the Christian church. Note, Luke xxiv. 19.

25. This man was instructed. Greek, was catechised. He was instructed, m some degree into the knowledge rf the

taught diligently the things of the Lord, knowing a only the baptism of John.

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

Christian religion. By whom this was done, we have no information. See Note, ch. ii. 9 — 11. If In the right way of the Lord. The word way often refers to doctrine. Matt. xxi. 32. Lt means here that he had been correctly taught in regard to the Messiah; yet his knowledge was imperfect, ver. 2G. The amount of his knowledge seems to have been, — (1.) He had correct views of the Messiah to come — views which he had derived from the study of the Old Testament. He was expecting a Saviour that should be humble, obscure, and a sacrifice, in opposition to the prevailing notions of the Jews. (2.) He had heard of John; had embraced his doctrine; and probably had been baptized with reference to him that was to come. Comp. Matt. iii. 2. Acts xix. 4. But it is clear that he had not heard that Jesus was the Messiah. With his correct views in regard to the coming of the Messiah, he was endeavouring to instruct and reform his countrymen. He was just in the state of mind to welcome the announcement that the Messiah had come, and to embrace Jesus of Nazareth as the hope of the nation. IF Being fervent in the spirit. Being zealous and ardent. See Note, Rom. xii. 11. IT Taught diligently. Defended with zeal and earnestness his views of the Messiah. 11 The things of the Lord. The doctrines pertaining to the Messiah as far as he understood them. IT Knowing only the baptism of John. Whether he had heard John, and been baptized by him, has been made a question, and cannot now be decided. It is not accessary, however, to suppose this, as it seems that the knowledge of John's preaching and haptism had been propagated extensively into other nations besides Judea. ch. xix. 1—3. The Messiah was expected about that time. The foreign Jews would be waiting for him; and the news of John's ministry, doctrine, and success would be rapidly propagated from synagogue to svnagogue into the surrounding nations. John preached repentance, and baptized with reference to him that was to corai after him. (ch. xix. 4), 1

27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped c them much which had believed d through grace:

28 For he mightily convinced

26. And expounded. Explained. IT The, way of God. Gave him full and ample instructions respecting the Messiah aa having already come, and respecting the nature of his work.

27. Into Achaia. Note, ch. xviii. 12. IT The brethren V)rote. The brethren at Ephesus. Why he went, the historian does not inform us. But he had heard of the success of Paul there; of the church which he had established; of the opposition of the Jews; and it was doubtless with a desire to establish that church, and with a wish to convince his unbelieving countrymen that their views of th » Messiah were erroneous, and that Jesuj of Nazareth corresponded with the predictions of the prophets. Many of th»e Greeks at Corinth were greatly captivat ed with his winning eloquence (1 Cor. L 12; iii. 4, 5), and his going there w'as the occasion of some unhappy divisions that sprung up in the church. But in all this, he retained the confidence and love of Paul. 1 Cor. i. iii. It was thus shown that Paul wras superior to envy, and that greai success by one minister need not excite the envy, or alienate the confidence and good will of another. 11 Helped them much. Strengthened them, and aided them in their controversies with the unbelieving Jews. 11 Which had believed through grace. The words " through grace" may either refer to Apollos, or to the Christians who had believed. If to him, it means that he was enabled by grace to strengthen the brethren there, if to them, it means that they had been led to believe by the grace or favour of God. Either interpretation makes good sense. Our translation has adopted thai which is most natural and obvious.

28. For he mightily convinced the Jews lie did it by strong arguments; he bore down all opposition, and effectually silenced them. 11 And thai publicly. In his public preaching in the synagogue and elsewhere. H Showing by the Scriptuiet, Proving from the Old Testament Show- the Jews, and that public])'', showing by ° the Scriptures that Jesus 1 was Christ.

AND it came to pass, that while ■^*- Apollos h was at Corinth, Paul having- passed through the upper coasts, came to Ephesus; and finding certain disciples,

2 He said unto them, have ye

received the Holy Ghost since ye believed ] And they said unto him, We have not c so much as hoard whether there be any Holy Ghost.

3 And he said unto them, Unto what then were ye baptized 1 And. they said, Unto d John's baptism.

4 Then said Paul, John e verily baptized with tie baptism of repentance, f saying unto the people,

ing that Jesus of Nar.areth corresponded With the account of the Messiah given by the prophets. See Note, John v. 39. IT That Jesus was Christ. See the margin. That Jesus of Nazareth was the Messiah.

1. While Apollos was at Corinth. It is probable that he remained there a considerable time. *& Vaul having passed through the upper coasts. The upper, or more elevated regions of Asia Minor. The writer refers here particularly to the provinces of Phrygia and Galatia. ch. xviii. 23. These regions were called vpper, because they were situated on the high table-land, in the interior of Asia Minor, while Ephesus was in the low maritime regions, and called the low country. IT Came to Ephesus. Agreeably to his promise, ch. xviii. 21. V And finding certain disciples. Certain persons who had been baptized into John's baptism, and who had embraced John's doctrine, that the Messiah was soon to appear, ver. 3, 4. It is very clear that they had not yet heard that he had come, or that the Holy Ghost was given. They were evidently in the same situation as Apollos. Notes, ch. xviii. 25.

2. Have ye received the Holy Ghost? Have ye received the extraordinary effusions and miraculous influences of the Holy Ghost? Paul would not doubt that, if they had " believed," they had received the ordinary converting influences of the Holy Spirit — for it was one of his favourite doctrines, that the Holy Spirit renews the heart. But, besides this, the miraculous influences of the Spirit were conferred on most societies of believers. The power of speaking with tongues, or of working miracles, was imparted as an evidence of the presence of God, and of their acceptance with him. ch. x. 45, 46. 1 Cor. xiv. It was natural for Paul to ask whether this evidence of the dirine favour had been granted to them. IT Since ye believed. Since you embraced the doctrine of John, that the Messiah was soon to come. II IVe have not so much as heard, &c. This seems to be a very remarkable and strange answer. Yet we are to remember, (1.) That these were mere disciples of John's doctrine, and that his preaching related particularly to the Messiah, and not to the Holy Ghost. (2.) It does not even appear that they had heard that the Messiah had come, or had heard of Jesus of Nazareth ver. 4, 5. (3.) It is not remarkable, there fore, that they had no clear conceptions of the character and operations of the Holy Ghost. Yet, (4.) They were just in thai state of mmd, that they were willing to embrace the doctrine when it was proclaimed to them; thus showing that they were really under the influence of the Holy Spirit. God may often produce important changes in the hearts and lives of sinners, even where they have no clear and systematic views of religious doctrines. In all such cases, however, as in this, there will be a readiness of heart to embrace the truth where it is made known.

3. Unto what. Unto what faith, or doc trine. What did you profess to believe when you were baptized. IT llnlo John's baptism. Note, ch. xviii. 25.

4. John verily baptized. John did indeed baptize. H With the baptism of repentance. Having special relation to repentance, or as a profession that they did repent of their sins. Note, Matt. lii. 6 IT Saying unto the. people. The design of his coming was, to turn the people from their sins, and to prepare them for the coming of the Messiah. He therefore directed their attention principally to him that was to come. John i. 15. 22 — 27. 11 Thai is on Christ Jesus. These are the words of Paul, explaining what John taught. He taught;*hem to believe in the Messiah, and that the Messiah was Jesus of Nazareth. The argument of Paul is, that they should believe on him which should come alter him, that is, on Christ Jesus.

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

6 And when Paul had laid b his hands upon them, the Holy Ghost came on them; c and they spake with tongues, d and prophesied.

that it was highly proper for them now to profess publicly that Saviour to whom John had borne such explicit testimony. ' Jesus is the Messiah for whom John came to prepare the way; and as you have embraced John's doctrine, you ought now publicly to acknowledge that Redeemer by baptism in his name.'

5. When they heard this. When they heard what Paul had said respecting the nature of John's baptism. H They were baptized, &c. As there is no other instance in the New Testament of any persons having been rebaptized, it has been made a question by some critics, whether it was done here; and they have supposed that all this is the narrative of Luke respecting what took place under the ministry of John, to wit: that he told them to believe on Christ Jesus, and then baptized them in his name. But this is a most forced construction; and it is evident that these persons were rebaptized by the direction of Paul. For, (1.) This is the obvious interpretation of the passage— that which would strike all persons as correct, unless there were some previous theory to support. (2.) It was not a matter of fact that John baptized in the name of Christ Jesus. His was the baptism of repentance; and there is not the slightest evidence that he ever used the name of Jesus in the form of baptism. (3.) If this be the sense of the passage, that John baptized them in the name of Jesus, then this verse is a mere repetition of ver. 4; a tautology of which the sacred writers would not be guilty. (4.) It is evident, that the persons on whom Paul laid his hands (ver. 6), and those who were baptized, were the same. But these were the persons who heard (ver. 5) what was said. The narrative is continuous, all barts of it cohering together as relating to a transaction that occurred at the same time. If the obvious interpretation of the passage be the true one, it follows, that the baptism of John was not strictly

7 And all the men were about twelve.

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

9 But when divers were hardened, * and believed not, but spake evil h of that • way before the mul-

Christian baptism. It was the baptism of repentance; a baptism designed to prepare the way for the introduction of the kingdom of the Messiah. It will not follow, however, from this that Christian baptism is now ever to be repeated. For this, there is no warrant, no example in the New Testament. There is no command to repeat it, as in the case of the Lord's supper; and the nature and design of the ordinance evidently supposes that it is to be performed but once. The disciples of John were rebaptized, not because baptism is designed to be repeated, but because they never had been, in fact, baptized in the manner prescribed by the Lord Jesus. 1T In the name of the Lord Jesus. Note, ch. ii. 38.

8. Persuading the tilings. Endeavouring to persuade them of the truth of what was affirmed respecting the king: dom of God

9. But when divers. When some were hardened. % Were hardened. When their hearts were hardened, and they became violently opposed to the gospel. When the truth made no impression on them. The word harden, as applied to the heart, is often used to denote insensibility, and opposition to the gospel. V, But spake evil of that way. Of the gospel — the way, path, or manner in which God saves men. See Acts xvi. 17; xviii. 26. Matt. vii. 13. 14. IT Separated the disciple*. Removed them from the influence and society of those who were seeking to draw them away from the faith. This is often the best way to prevent the evil influencn of others. Christians, if they wish to preserve their minds calm and peaceful; if they wish to avoid the agitations of conflict, and the temptations of those who

titude, he departed ° from them, and separated the disciples, disputing daily in the school of one Tyrannus.

10 And this continued by the space b of two years; so that all they which dwelt in Asia c heard the word of the Lord Jesus, both

would lead them astray, may often find it necessary to withdraw from their society, and should seek the fellowship of their Christian brethren. IF Disputing daily. This id not a happy translation. The word used here (Six\ty'o/j.zv°5) does not of necessity denote disputation or contention, but is often used in a good sense of reasoning (Acts xvh. 2; xviii. 4. 19; xxiv. 25), or of public preaching. Acts xx. 7. 9. It is used in this sense here, and denotes that Paul taught publicly, or reasoned on the subject of religion in this place. IT In the school of one Tyrannus. Who this Tyrannus was, is not known.' It is probable that he was a Jew, who was engaged in this employment, and who might not be unfavourable to Christians. In his school, or in the room which he occupied for teaching, Paul instructed the people when he was driven from the synagogue. Christians at that time had no churches, and they were obliged to assemble in any place Where it might be convenient to conduct public worship.

10. This continued. This public instruction. IT By the space, &c. For two whole years. IF So that all. That is, the great mass of the people. IF That dwelt in Asia. In that province of Asia Minor of which Ephesus was the principal city. The name Asia was used sometimes to denote that single province. See Note, Acts ii. 9. Ephesus was the capital; and.there was, of course, a constant and large influx of people there for the purposes of commerce and worship. IF Heard the word of the Lord Jeisus. Heard the doctrine respecting the Lord Jesus.

H. Special miracles. Miracles that were remarkable; that were not common, or that were very unusual (dv ra; TuxoO-r*?). This expression is classic Greek. Thus Longinus says of Moses, that he was no common man. 'Ou^' i tu%wv *vfy.

12. So that from his body. That is, those handkerchiefs which had been applied to his body, which he had used, or which he had touched. An instance somewhat similar to this occurs in the case of the woman who was healed by

11 And Cod wrought special d miracles by the hands of Paul:

12 So that from his body were brought unto the sick handkerchiefs e or aprons, and the diseases departed from them, and the evil spi rits went out of them.

touching the hem of the Saviour's garment. Matt. ix. 20—22. IF Unto the sick. The sick who were at a distance, and who were unable to go where he was. If it be asked why this was done, it may be observed, (1.) That the working of miracles in that region would greatly contribute to the spread of the gospel. (2.) We are not to suppose that there was any efficacy in the aprons thus brought, or in the mere fact that they had touched the body of Paul, any more than there was in the hem of the Saviour's garment which the woman touched, or in the clay which he made use of to open the eyes of the blind man. John viii. 6. (3.) In this instance, the fact, that the miracles were wrought in this manner by garments which had touched his body, was a mere sign, or an evidence to the persons concerned, that it was done by the instrumentality of Paul, as the fact that the Saviour put his fingers into the ears of a deaf man, and spit and touched his tongue (Mark vii. 33), was an evidence to those who saw it, that the power of healing came from him. The bearing of these aprons to the sick was, therefore, a mere sign, or evidence to all concerned, that miraculou power was given to Paul. IF Handkerchiefs. The word used here (tcvSx(ix) is of Latin origin, and properly denotes a piece of linen with which sweat was wiped from the face; and then any piece of linen used for tying up, or containing any thing. In Luke xix. 20, it denotes tho " napkin" in which the talent of the unprofitable servant was concealed; in John xi. 44; xx. 7, the "napkin" which was used to bind up the face of the dead, applied to Lazarus and to our Saviour. *FF Or aprons. ZipixivStu.. This is also a Latin word, and means literally a half-girdle — a piece of cloth which was girded round the waist to preserve the clothes of those who were engaged in any kind of work. The word aprons expresses the idea. H And the diseases departed. The sick were healed. IF And the evil spirits. See Notes, Matt. iv. 24. It is evident that this power of working miracles would

13 Then certain of the vagabond Jews, exorcists, took upon them 0 to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure b you by Jesus, whom Paul preacheth.

1-1 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so.

15 And the evil spirit answered

1 3. The vagabond Jews. Gr. Jews going about. Hsfifzo^ivOT. The word vagabond with us is now commonly used in a bad sense, to denote a vagrant; a man who has no home; an idle, worthless fellow. The word, however, properly means one wandering from place to place, without any settled habitation, from whatever cause it may be. Here it denotes those Jews who wandered from place to place, practising exorcism. IT Exorcists. e?°«- xioriv. This word properly denotes those who went about pretending to be able to expel evil spirits, or to cure diseases by charms, incantations, &c. The word is derived from "( so?, orkos, an oath, and from o*k«£», to bind with an oath. It was applied in this sense, because those who pretended to be able to expel demons used the formula of an oath, or adjured them, to compel them to leave the possessed persons. Comp. Matt. xii. 27. They commonly used the name of God, or called on the demons in the name of God to leave the person. Here they used the name Jesus to command them to come out. 1f To call over them. To name, or to use his name as sufficient to expel the evil spirit. 11 The name of the Lord Jesus. The reasons why they attempted this were, (1.) That Jesus had expelled many evil spirits; and, (2.) That it was in his name that Paul had wrought his miracles. Perhaps they supposed there was some charm in this name to expel them. 11 We adjure you. We bind you by an aath; we romman.i you as under the solemnly of an oath. Mark v. 7. 1 Thess. v 27. It is a form of putting one under oath. 1 Kings ii. 43. Gen. xxiv. 37. 2 Kings xi. 4. Neh. xiii. 25. (Septuagint.) That this art was practised then, or attempted, is abundantly proved from Iraeneus, Origen, and Josephus. (Ant. b. viii. rh. 2. $ 5.) See Doddridge. The common tiaaie which was used, was the incom-

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

17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear d fell on them

municable name of God, Jehovah, by pronouncing which, in a peculiar way, it was pretended they had the power of expelling demons.

14. One Sceva. Sceva ie a Greek name, but nothing more is known of him. If Chief of the priests. 'Ae^i«?sMi-. This cannot mean that he was high-priest among the Jews, as it is wholly improbable that his sons would be wandering exorcists. But it denotes that he was of the sacerdotal order. He was a Jewish chief priest; a priest of distinction, and that had held the office of a ruler. The word chief priest, in the New Testament, usually refers to men of the sacerdotal order who were also rulers in the sanhedrim.

15. Jesus I know. His power to cas« out devils I know. Comp. Matt. viii. 29 If Paid I know. Paul's power to cast oul devils, ver. 12. H But who are yet What power have you over evil spirits? By what right do you attempt to expel them? The meaning is, 'you belong neither to Jesus nor Paul; you are not of their party; and you have no right or authority to attempt to work miracles in the name of either.'

16. Leapt on them. Several such instances are recorded of the extraordinary power and rage of those who were possessed with evil spirits. Mark v. 3; ix. 29. Luke ix. 42.

17. The name of the Lord Jesus tvas magnified. Acquired increasing honour. The transaction showed that the miracles performed in the name of the Lord Jesus, by Paul, were real, and were wrought in attestation of the truth of tho doctrine which he taught. Impostors could not work such miracles; and they who pretended to be able to do it only exposed themselves to the rage of the evil spirits. It was thus shown that there was a real, vital difference between Paul and these impostors; and their failure only served to extend his all, and the name of the Lord Jesus was magnified.

18 And many that believed, came,

18 Their deeds. Their actions; their evil course of life. Their deeds of iniquity in their former state. The direct reference here is to the magical arts which had been used, but the word may also be designed to denote iniquity in general. They who make a profession of religion will be willing to confess their transgressions. And no man can have evidence that he is truly renewed who is not willing to confess as well as to forsake his sins. Rom. x. 10. Prov. xxviii. 13. " He that covereth his sins shall not prosper; but whoso confessed and forsaketh them shall find mercy."

19. Curious arts. Arts or practices requiring skill, address, cunning. The word used here (p-ieUey*) denotes properly those things that require care, or skill; and was thus applied to the arts of magic, and jugglery, and sleight of hand, that were practised so extensively m eastern countries. That such arts were practised at Ephesus is well known. The Ephesian letters, by which incantations and charms were supposed to be produced, were much celebrated. They seem to have consisted of certain combinations of letters or words, which, by being pronounced with certain intonations of voice, were believed to be effectual in expelling diseases, or evil spirits; or which, by being written on parchment and worn, were supposed to operate as amulets, or charms, to guard from evil spirits, or from danger. Thus Plutarch (Sympos. 7) says, " the magicians compel those who are possessed with a demon to recite and pronounce the Ephesian letters, in a certain order, by themselves.'' Thus Clemens Alex. (Str»m. ii.) says, " Androcydes, a Pythagorean, says that the letters which are called Ephesian, and which are so celebrated, are symbols," &c. Erasmus says (Adagg. Cent. 2), that there were certain marks and magical words among the Ephesians, by using which they succeeded in every undertaking. Eustha. ad Homer Odys. t says, " that those letters were incantations which Croesus used when on the funeral pile, and which greatly befriended him." He adds, that in the war between the • Milesians and Ephesians, the latter were and confessed, a and shewed their deeds.

thirteen times saved from ruin by the use of these letters. See Grotius and Kuinoel in loco. 1T Brought their boohs. Books which explained the arts; or which contained the magical forms and incantations — perhaps pieces of parch, ment, on which were written the letter* which were to be used in the incantations and charms. IT And burned them before all men. Publicly. Their arts and offences had been public, and they sought now to undo the evil, as much as lay in their power, as extensively as they had done it. 11 And they counted The price was estimated. By whom this wa* done does not appear. Probably it was not done by those who had been engaged in this business, and who had suffered the loss, but by the people, who were amazed at the sacrifice, and who were astonished at their folly in thus destroying their own property. H Fifty thousand pieces (f silver. What coin the word (xfyvgiov) here translated silver denotes, it is impossible to tell; and consequently the precise value of this sacrifice cannot be ascertained. If it refers to the Jewish shekel, the sum would be $25,000, as the shekel was worth about half a dollar. If it refers to Grecian or Roman coin — which is much more probable, as this was a heathen country, where the Jewish coin would not probably be much used — the value would be much less. Probably, however, it refers to the Attic drachm, which was a silver coin worth about 9d. sterling, or not far from 17 cents; and then the value would be about $8,500. The precise value is not material. It was a lar^e sum; and it is recorded to show that Christianity had power to induce men to forsake arts that were most lucrative, and to destroy the means of extending and perpetuating those arts, however valuable in a pecuniary point of view they might be. We are to remember, however, that this was not the intrinsic value of these books, but only their value as books of incantation. In themselves they might have been of very little worth. The universal prevalence of Christianity would make much that is now esteemed valuable property utterly worthless — as, e. g. all that is used in gambling; in fraud; in counterfeiting; in distilling ardent spirits for drink: m the slave-trade; and in afr

used curious arts, brought their books together, anc burned them before all men.- and they counted the price of them, and found it fifty thousand pieces of silver.

20. -So mightily. So powerfully. It had such efficacy ond power in this wicked city. The power?nust have oeen mighty that would thus make them willing, not only to cease to practise imposition, but to give up all hopes of future gains, and to destroy their property. On this instructive narrative, we may remark, (1.) That religion has power to break the hold of sinners on unjust and dishonest means of living. (2.) That those who have been engaged in an unchristian and dishonourable practice, will abandon it when they become Christians. (3.) That then- abhorrence of their former course will be, and ought to be, expressed as publicly as was the offence. (4.) That the evil practice will be abandoned at any sacrifice, however great. The only question will be, what is right; not, what will it cos'. Property, m the view of a converted man, is nothing when compared with a good conscience. (5.) This conduct of thn.se who had used curious arts shows us what ought to be done by those who have been engaged in any evil course of lite, and who are then converted. If their conduct was right — and who can doubt it f. — it settles a great principle on which young converts should act If a man has been engaged in the slave-trade, he will abandon it; and his duty will not be to 6ell his ship to one who he knows will continue the traffic. His property should be withdrawn from the business publicly, either by bfiiuj destroyed) or by being converted to a useful purpose. If a man has been a distiller of ardent spirits as a drink, his duty will be to forsake his evil course. Nor will it be his duty to sell his distillery to one who will continue the business; but to withdraw his property from it publicly, either by destroying it, or converting it to some useful purpose. If a man has been engaged in the traffic in ardent spirits, his duty is not to sell hjs stock to those who will continue the sale of the poison, but to withdraw it from public uso; converting it to

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

22 So he sent into Macedonia

some useful purpose, if he can; if not, by destroying it. All that has ever been said by money-loving distillers, or venders of ardent spirits, about the loss which they would sustain by abandoning the business, might have been said by these practitioners of curious arts in Ephesus. And if the excuses of rum-selling men are valid, tkeir conduct was folly; and they should either have continued the business of practising " curious arts" after they u ere converted, or have sold their " books" to those who would have continued it. For assuredly it was not worse to practise jugglery and fortune-telling than it is to destroy the bodies and souls of men by the traffic in ardent spirits. And vet, how few men there are in Christian lands who practise on the principle of these honest, but comparatively unenlightened men at Ephesus!

21. After these things were ended. After the gospel was firmly established at Ephesus, so that his presence was no longer necessary. H Purposed in the spirit. Resolved in his mind. H When he had passed through Macedonia and Achaia. In these places he had founded flourishing churches. It is probable that his main object in this visit was to lake up a collection for the poor saints at Jerusalem. See Note, Rom. xv. 25, 26. Ti 'I'd go to Jerusalem. To bear the contribution of the Gentile churches to the poor and oppressed Christians in Judea. IT I must also see Rome. See Note, Kom xv. 21. He did go to Rome, but he went in chains, as a prisoner.

22. Timotheus. Timothy. He was a proper person to send there to visit fho churches, as he had been there before with Paul, when they were established, ch. xvi. 3; xvii. 14. H And J-'rastus. Erastus was chamberlain of Corinth (Rom. xvi. 213), or more properly the treasurer of the city (see Note oif that place); and he was, therefore, a very proper person to be sent with Timothy, for the purpose of making the collection for the poor at Jerusalem. Paul had wisdom enough to employ a man accustomed to moneyed transactions in making a collection. "On

two of them that ministered unto him, Timotheus and Erastus; a hut he himself stayed in Asia for a season.

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

24 For a certain man named Demetrius, a silversmith, which made

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

2G Moreover, ye see and hear, that not alone at Ephesus, but al-

this collection his heart was intent, and he afterwards went up with it to Jerusalem. See 2 Cor. viii. ix., and Notes, Rom. xv. 25, 26. IT Stayed in Asia. At Ephesus. IT For a season. How long is uncertain. He waited for a convenient opportunity to follow them; probahly intending to do it as sooii as they had fully prepared the way for the collection. See Paley's Hone Paulina?, p. i. ch. ii.

24. A silversmith. The word used here denotes one who works in silver in any way, either in making money, in stamping silver, or in forming utensils of it, It is probable that the employment of this man was confined to the business here specified, that of making shrines; as his complaint (ver. 26, 27) implied, that destroying this would be sufficient to throw them all out of employment. 1T Silver shrines. N*ou?. Temples. The word shrine properly means a case, small chest, or box: particularly applied to a box in which sacred things are deposited. Hence we near of the shrines for relics. {Webster.) The word shrines here denotes small portable temples, or edifices, made of silver, so as to resemble the temple of Diana, and probably containing a silver image of the goddess. Such shrines would be purchased by devotees and by worshippers of the goddess, and by strangers, who would be desirous of possessing a representation of one of the seven wonders of the world. See Note on ver. 27. The great number of persons that came to Ephesus for her worship would constitute an ample sale for product ions of this kind, and make the manufacture a profitable Employment. It is well known that pacrans every where are accustomed to carry with them small images, or representations of their gods, as an amulet, or charm. The Romans had such images in all their houses, called Penates, or household eods. A similar thing is mentioned as early as the time of La ban (Gen. xxxi. 19), whose images Rachel had stolen and taken with her. Comp. Judg. xvii. 5. " The "man Micah had an house of gods." 1 Sam. xix. 13. Hos. iii. 4. These images were usually enclosed in a box, case, or chest, made of wood, iron, or silver; and probably, as here, usually made to resemble the temple where the idol was worshipped. IT Diana. This was a celebrated goddess of the heathen, and one of the twelve superior deities. In the heavens she was Luna, or Meni (the moon); on earth Diana; and in hell Hecate. She was sometimes represented with a crescent on her head, a bow in her hand, and dressed in a hunting-habit, at other times with a triple face, and with instruments of torture. She was commonly regarded as the goddess of hunting. She was also worshipped under the various names of Lucina, Proserpine, Trivia, &c. She was also represented with a great number of breasts, to denote her being the fountain of blessings, or as distributing her benefits to each in their proper station. She was worshipped in Egypt, Athens, Cilicia, and among heathen nations generally; but the most celebrated place of her Avorship was Ephesus — a city peculiarly dedicated to her. IT To the craftsmen. To the labourers employed under Demetrius in the manufacture of shrines.

25. With the workmen oflihe occupation. Those who were in his employ, and all others engaged in the same business. As they would be all affected in the same way, it was easy to produce an excitement among them all. IT Sirs. Gr. Men. IT By this craft. By this business, or occupation. This is our trade. IT Our wealth. Gr. Our acquisition; our proper ty. We are dependent on it for h living. It does not mean that they were rich, but that they relied on this for a subsistence. That it was a lucrative business is apparent; but it is not affirmed that they were in fact rich.

26. Ye see and hear. You see at Ephesus; and von hear the same of other [daces. If Throughout all Asia. Ail Asia

most throughout all Asia, this Paul hath persuaded and turned away much people, saying that ° they he no gods which are made with hands:

Minor; or perhaps the province of which Ephesus was the capital. INote, ch. ii. (J. H This Paul hath persuaded. We have here the noble testimony of a heathen to the zeal and success of the ministry.of Paul. It is an acknowledgment that his labours had been most strikingly successful in turning the people from idolatry. IT Saying that they be no gods, &c. Note, ch. xiv. 14, 15.

27. So that not only, &c. The grounds of the charge which Demetrius made against Paul were two; — first, that the business of the craftsmen would be destroyed— usually the first thing that strikes the mind of a sinner who is influenced by self-interest alone; and second, that the worship of Diana would cease if Paul and his fellow-labourers were suffered to continue their efforts. 1. This our craft. This business in which we are engaged, and on which we are dependent. Gr. This part (to,«.<<^0 which to us. 1T To be set at nought. To be brought into contempt. It will become so much an object of ridicule and contempt that we shall have no further employment. Gr. ' Is in danger of coming in/o refutation.'' Eij iirtKsyfidv. As that which is refuted by argument is deemed useless, so the word comes also to signify that which is useless, or which i.-s an object of contempt or ridicule. We may here remark, (1.) That the extensive prevalence of the Christian religion would destroy many kinds of business in which men now engage. It would put an end to all that now ministers to the pride, vanity, luxury, vice, and ambition of men. Let religion prevail, and wars would cease, and all the preparations for war which now employ so many hearts and hands would be useless. Let religion prevail, and temperance would prevail ad consequently all the capital and labour now employed in distilling and vending ardent spirits would be withdrawn, and the business be broken up. Let religion prevail, and luxury ceases, and the arts which minister to licentiousness would be useless. Let Christianity prevail, and all that goes now to minister ti« idolatry, and the corrupt passions of men. would be destroyed. No small part of the talent, also, that is now worse than

27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, b and her magnificence should be de-

wasted in corrupting others by ballads and songs, by fiction and licentious tales, would be withdrawn. A vast amount of capital and talent would thus be at once set at liberty, to be employed in nobler and better purposes. (2.) The effect of religion is often to bring the employments of men into shame and contempt A revival of religion often makes the business of distilling an object of abhorrence. It pours shame on those who are engaged in ministering to the vices and of the world. Religion reveals the evil of such a course of life, and those vices are banished by the mero prevalence of better principles. Yet, (3.) The talent and capital thus disengaged is not rendered useless. It may be directed to other channels and other employments. Religion does not make men idle. It devotes talents to useful employments, and opens fields in which all may toil usefully to themselves and to their fellowmen. If all the capital, and genius, and learning which are now wasted, and worse than wasted, were to be at once withdrawn from their present pursuits, they might be profitably employed. There is not now a useless man who might not be useful; there is not a cent wasted which might not. be employed to advantage in the great work of making the world better and happier. IT But also that the temple, of the great goddess Diana should be despised. This temple, so celebrated, was regarded as one of the seven wonders of the world. It was two hundred and twenty years in building, before it was brought to perfection. It was built at the expense of all Asia Minor. The original object of worship anions tho Ephesians was a small statue of Diana, of elm, or ebony, made by one Canities, though commonly believed in those dayfl to have been sent down from heaven by Jupiter. It was merely an Egyptian hieroglyphic, with many breasts, representing the goddess of Nature — under which idea Diana was probably worshipped at Ephesus. As the original figure became decayed by age, it was propped up by two rods of iron like spits, which were carefully copied in the image which was afterwards made in imitation of the first. A temple, most magnificenl in structure

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

29 And the whole city was filled with confusion: and having caught

was built to contain:he image of Diana, which appears to have been several limes built and rebuilt. The first is said to have been completed in the reign of Servius Tullius, at least 570 years before Christ. Another temple is mentioned as having been designed by Ctesiphon, 540 years before the Christian era, and which was completed by Daphnis of Miletus, and a citizen of Ephesus. This temple was partially destroyed by fire on the very day on which Socrates was poisoned, 400 years B. C, and ajiain 356 years B. C, by the philosopher Herostratus, on the day on which Alexander the Great was born. He contested, on being put to the torture, that the only motive which he had was to immortalize his name. The four walls, and a few columns only, escaped the flames-. The temple was repaired, and restored to more than its former magnificence, in which, says Pliny (Lib. xxxvi. c. 14), 220 years were required to bring it to completion. It was four hundred and twenty-live feet in length, two hundred and twenty in breadth, and was supported by one hundred and twenty-seven pillars of Parian marble, each of which was sixty feet high. These pillars were furnished by as many princes, and thirty-six of them were curiously carved, and the rest were finely polished. Each pillar, it is supposed, with its base, contained one hundred and fifty tons of marble. The doors and panneling were made of cypress wood, the roof of cedar, and the interior was rendered splendid by decorations of gold, and by the finest productions of ancient artists. This celebrated edifice, after suffering various partial demolitions, was finally burnt by the Goths, in their third naval invasion, in A. D. 260. Travellers are now left to conjecture where its site was. Amidst the confused ruins of ancient Ephesus, it is now impossible to tell where was this celebrated temple, once one of the wonders of the world. " So passes away the glory of this world." S e Edinburgh Ency. art. Ephesus; also Anacharsis' Travels^ vol. vi. 188. Ancient

Gaius c and Aristarchus, d men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre.

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

31 And certain of the chief of

Universal History, vol. vii. 416; and Po» cocke's Travels. IT And her magnificence. Her majesty and glory; i. e. the splendour of her temple and her worship. If Whom all Asia. All Asia Minor. IT And the world. Other parts of the world. The temple had been built by contributions from a great number of princes; and doubtless multitudes from all parts of the earth came to Ephesus to pay their homage to Diana.

•28. Were full of wrath. Were greatly enraged — probably at the prospec ' of losing their gains. IF Great is Diarta, &c. The term great was often applied by the Greeks to" Diana. Thus in Xenophon (Ephes. i.) he says, " I adjure you by your own goddess, the great (t*v ^iy ax>:i) Diana of the Ephesians.'' The design of this clamour was doubtless to produce a persecution against Paul; and thus to secure a continuance of their employment. Often, when men have no arguments, they raise a clamour; when their employments are in danger of being ruined, they are filled with rage. We may learn, also, that when men's pecuniary interests are affected, they often show great zeal for religion, and expect by clamour in behalf of some doctrine, to maintain their own interest, and to secure their own gains.

29. Confusion. Tumult; disorder. IT Gaius. He had lived at Corinth, and had kindly entertained Paul at his house 1 Cor. i. 14. Rom. xvi. 23. ^Aristarchus He attended Paul to Rome, and was there a prisoner with him. Col. iv. 10. 1T With one accord. Tumultuously; or with one mind, or purpose. IT Into the theatre. The theatres of the Greeks were not only places for public exhibitions, but also for holding assemblies, and often for courts elections, &.c. The people, therefore, naturally rushed there, as being a suitable place to decide this matter.

30. Woidd have entered in unto the people. Probably to have addressed them, and to defend his own cause.

Asia, which were hi-; friend onto him, desiring " lam thai he would not adventure himself into the theatre.

o-J Some b therefore cried one thing, and some another; for the assembly was confused: and the more part knew not wherefore they wen- come together.

33 And they drew Alexander out

\vre persons who presided over Bacred things, and over the public games. It was their business to see thai the proper services of religion were observed, and that proper honour was rendered to the Roman emperor in the public festivals, at the games, &c. TLey were annually elected, and their election was confirmed at Rome before it was valid. They held a common council at the principal city within their province, as at Ephesus, Smyrna, Sardis, &c., to consult and deliberate about the interests committed to their charge in their various provinces. (Kuinod and Schleusner.) Probably they were assembled on anch an occasion row; and during their remaining there they had heard Paul preach, and were friendly to his views and doctrines. IT Wh his friends. It does not appear from this that they were Christian converts; but they probably had feelings of respect towards him, and were disposed to defend him and his cause. Perhaps, also there might have existed a present acquaintance and attachment. IT Would not adventure. Would not risk his life in the tumult, and under the excited feelings of the multitude.

3"3. Some therefore cried one l!. This is an admirable descriptio mob, assembled for what purpose they know not; but agitated by pas-ions, and strifes, and tumults. TT And the mott pari knew not, Are. The greater part did not know. They had been drawn together by the noise and excitement; but a small part would know the real cause of the commotion. Tins is usually the case in tumultuous meetings.

'.)'.) And iheii drew Alexander. Who this Alexander was, is not known. Gro- tiilS BUppoees that it was " Alexander the coppersmith," who had in some way done Pan! much harm <-± Tim. iv. 1 1 j and whom, with I'luletus. Paul had excommunicated. II suppose! thai it was a device of the J( ws to put forward one who had been ot the Christian party, in order z 2

of the multitude, the Jen b putting him forward. And Alexander' beckoned with the hand,.md

Would have made ht> del. nee unto the people.

34 But when they knew that he

was a Jew, all with one about the Bpace of two hour.. out, (ire. a U Diana of the Bphesiana!

to accuse Paul, and to attempt to odium of the tumult on hmr. Put it M not clear that the Alexander whom Pad had excommunicated was the pen cemed in this transaction. All thai ap pears in this narrative is, thai Alexandei w ho was Known to be ■ Jew; and w bo wished io defend the Jewi from being regarded as the authors of this tumuli II woul.

then that tli<' ( Christians were onl oi the Jews, and the Jewi wishi u cerned in giving occasion to this tumult)

but that it was to be trai i

Paul and his friends. ' - putting venieni opportunity to speak to i pie. ^1 Would have made hit Our translation, by the phrase -his deft nee,' would Beera to imply thai he waa personally accused. Bui it waa The ( rreek is Bimply, ' wax the people;' that is. tO make B not of himself particularly, but of the Jews in general. The trat should have bee i ' a deft perceived or ascertained. 1 That he wmi e the whole difficulty on nant and excited, and indiacrim their \\ rath, and unwilling to liaten to any I aitedly, and Romans, « is divided into equal parta. John si. '.'• An ho* fore, i\\d not differ materially ' hour with us. It is not at all mi il thai the tumuli would conlinut long a time, lx fore n would he, to allay the excitement ' I Ties they at first did to li •

35 Ami when the town-clerk had appeased the people, he said, Ye men " of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a

tinued in order to evince their attachment to Diana, as would be natural in an excited and tumultuous mob of debased heathen worshippers.

o.3. And when the town-clerk. 'O -y^xfi/xzr.-'.s. The scribe; the secretary. The word is often used in the JNew Testament, and is commonly translated scribe, ind is applied to public notaries in the synagogues; to clerks, and to those who transcribed books, and hence to men skilled in the law or in any kind of learning. Comp. 2 Sam. viii. 17. 2 Kings xii. 11. Ezra vii. 6. 11, 12. Matt. v. 2U; xii. 38; xiii. 52-; xv. 1; xxiii. 34. 1 Cor. i.20. It is, however, nowhere else applied to a heathen magistrate. It probably denoted a recorder; or a transcriber of the laws; or a chancellor. (Kuinoel, Doddridge.) This ollicer had a seat in their deliberative assemblies; and on him it seems to have devolved to keep the peace. The Syriac, ' Prince of the city.' The Vulgate and Arabic, ' Scribe.' If Had appeased the people. KiTwr=i>.ai. Having restrained, quieted, tranquillized, so as to be able to address them. If What man is there. Who is there that can deny this I It is universally known and admitted. This is the language of strong confidence, of reproof, and of indignation. It implied, that the worship of Diana was so well established, that there was no danger thai it could be destroyed by a few Jews; and lie therefore reproved them for what he deemed their unreasonable alarms. But he little knew the power of that religion which had been the innocent cause of all this tumult; nor that, at no very distant period, this then* despised religion would overturn, not only the worship of Diana at Ephesus, but the splendid idolatry of the mighty Roman empire. If Is a worshipper. Ncax&iov. Margin. Templekeeper The word here used does not occur elsewhere in the New Testament. It is derived from nobs for v*<5; a temple, and itogso., to sweep, to cleanse. But among the ancients, the office of keeping their temples was by no means as humble as that of sexton is with us. It was esteemed to be an office of honour and dignity to have charge oi~ the temples of the gods, and to keep them in order. The name was also given t) the cities that

1 worshipper of the great goddess Diana, and of the image which fell down from Jupiter 1

36 Seeing- then that these things cannot be spoken against, ye ought

were regarded as the peculiar patrons or worshippers of certain gods and goddesses. They esteemed it an honour to be regarded as the peculiar keepers of their temples and images; and as having adopted them as their tutelar divinities. Such was Ephesus in regard to Diana. It was esteemed a high honour that the city was known, and every where regarded as being intrusted with the worship of Diana, or with keeping the temple regarded by the whole world as peculiarly her own. See Schteusner on this word. If And of the image. A special guardian of the image, or statue of Diana. If Which fell down, &c. Which was feigned or believed to have been sent down from heaven. Of what this image was made is not known. Pliny says (Hist. Nat. xvi. 79) that it was made of a vine. Mucian (on Pliny) says, that the image was never changed, though the temple had been seven times rebuilt. It is probable that the image was so ancient that the maker of it was unknown, and it was therefore feigned to have fallen from heaven. It was for the interest of the priests to keep up this impression. Many cities pretended to have been favoured in a similar manner with images or statues of the gods, sent directly from heaven. The safety of Troy was supposed to depend on the Palladium, or image of Pallas Minerva, which was believed to have fallen from heaven. Numa pretended that the ancilia, or sacred shields, had descended from heaven. Thus Herodian expressly affirms, that " the Phenicians had no statue of the sun polished by the hand, but only a certain large stone, circular below, and terminated acutely above in the figure of a cone, of a black colour, and that they believe it to have fallen from heaven." It has been supposed that this image at Ephesus was merely a conical or pyramidal stone which fell from the clouds — a meteorite — and that it was regarded with superstitious reverence, as having been sent from heaven. See the Edin burgh Ency. art. Meteorites. If From Jupiter. See Note, ch. xiv. 12.

36. Seeing then, &c. Since this is established and admitted. Since no one can call in question the zeal of the Ephesians on this subject, or doubt the sin-

to be quiet, and to do ■ nothing rashly.

37 For ye have brought hither these men, which are neither h robbers of churches, nor yet blasphemers of your goddess.

38 Wherefore if Demetrius, and

cerity of their belief And since there can be no danger that this well-established worship is to be destroyed by the efforts of a few evil-disposed Jews, there is no occasion for this tumult. V Be quiet. Be appeased. The same Greek word which is used in ver. 35, " had e people." IT To do nothing rashly. To do nothing in a healed, inconsiderate manner. There is no occasion tor tumult and riot. The whole difficulty can be settled in perfect consistency with the maintenance of order.

37. For ye, &c Demetrius and his friends. The blame was to be traced to them. IT Which are neither robbers of churches. The word church s \ apply to edifices reared for purposes of Christian worship. As no such, churches had then been built, this translation is unhappy, and is not at all demanded bv the original. The Greek word (is?oo-v\ous) is applied properly to those who commit sacrilege, who plunder temples of their sacred things. The meaning here is, that Paul and his companions had not been guilty of robbing the temple of Diana, or any other temple. The charge of sacrilege could not be brought against them. Though they had preached against idols and idol worship, yet the; fered no violence to the temples of idolaters, nor had they attempted to strip them of the sacred utensils employed in their service. What they had done, they had done peaceably, f Nor yet blasphemers of your goddess. They had not used harsh or reproachful language of Diana. This had not been charged on them, nor is there the least evidence that they had done it. They had opposed idolatry; had reasoned against it; and had end ed to turn the people from it. But there is not the least evidence that they had ever done it in hareh or reproachful language. And it shows thai men employ reason, and not harsh or r ful language against any pervading evil \ and that the way to remove it, is, to i alighten the minds of men, and to them of the error of their ways. Men gain nothing by bitter and reviling words i the crafl pmh which arc u ith him,

; the Law is open, and there are deputies: b t them implead one

39 Bui if ye inquire any thing concerning other matters, it shall

and it is much t" obtain lh< e\ fii tin' i oemies of relii did of the chanc< I'... no Buch words had been used in in:' their crimes and follies.

/ rwiTi. Have a complaint of injury; it ii has been done them by ai lata is '.

rt days »:i. or ap] a judicial trials, where Buch mar. rmined in a proper manni i re then held, and the matter might be imra y rmined.

Ii" Anil tin rt me rfq in pro- consuls. Note, ch. xiii. 7. Tin might be broi them with the certainty that it might be heard and dothis in th<> singular number — 'Lo, the proconsi the city.' IF Let them i Le1 them accuse each other in the < "urt; i. e. let them defend their own and arra another. The laws are equal, and impartial justico will be done.

39. But if '■(■ inquire. It' you determine any other matters than that pertaining to 'the alleged wrong which Demetrius has Buffered in his b 11 Other matters. Any thi public affairs; any thing pertainii government and the worship ol *.' /// a lawful assembly. In

I, not by tumult and riot, but m conformity to law. This was a turoultu-

. and it was proper in the public officer to demand that they should public grievan remedied, it convened. Ii i that the original word rend< r is properly n ndered by th< Hy — Ilut denoting lure a si of the word is, that u hu h be determined in a lawftl assembly,

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

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

J-*- ed, Paul called unto him the disciples, and embraced them, and faithful, is made up of those who are called out from the world.

40. To be called in question. By the government; by the Roman authority. Such a tumult, continued for so long a time, would be likely to attract the attention of the magistrates, and expose them to their displeasure. Popular commotions were justly dreaded by the Roman government; and such an assembly as this, convened without any good cause, would not escape their notice. There was a Roman law which made it capital for any one to be engaged in promoting a riot. Sui caelum, et concur sum • fecerit, cavite puniatur: 'He who raises a mob, let him be punished with death.'

41 Dismissed the assembly. T»i) e/.*M <rj av. The word usually translated church. Here ii is applied to the irregular anu 'umultuous assemblage which had convened in a riotous manner.

1. The uproar. The tumult excited by Demetrius and the workmen. After 11 bad been quieted by the town-clerk ch. xix. 40. 41. IT Emhrtced them. Sa luted them; gave them partir.g expressions of kindness. Comp. No'/), J.ul-o vii. 45. Rom. xvi. 16. 1 Cor. xvt.20 2 Cor. viii. 12. LThess.v.26. 1 Peter v. 14. Tie Syriac translates this, 'Paul eal.ed the disc. pies, and consoled them, and kissed them.' H To po to Macedonia. On bis way to Jerusalem, agreeably to his par

2. Over those parts. The parts of couE try m and near Macedonia. He probably went to.Macedonia bv Troas, where h>-, expected to find Titus (2 Cor. ii. 12); bv.t not finding him there, he went by himself to Philippi, TJaeesalonica,.-. ■

2 And when he had gone ovei those parts, and had given them much d exhortation, he came into Greece,

3 And there abode three months. And when the Jews laid wait e for him, as he was about to sail into Syria, be purposed to return through Macedonia.

4 And there accompanied him into Asia, Sopater of Berea; and

Athens was the capital. While in Macedonia, he had great anxiety and trouble, but was at length comforted by the coming of Titus, who brought him intelli gence of the liberal disposition of the churches of Greece in regard to the collection for the poor saints at Jerusalem. 2 Cor. vii. 5 — 7. It is probable that the second epistle to the Corinthians was written during this time in Macedonia, and sent tQthem by Titus. See Note of Doddridge.

3. And there abode. Why he remained here is unknown. It is probabie, that while in Greece, he wrote the epistle to the Romans. Comp. Rom. xv. 25—27. IT Laid wait. There was a design formed against him by the Jews, which they sought to execute. Why they formed this purpose, the historian has not informed us. TT As he tins about to sail. If would seem from this, that tne design of the Jews was to attack the ship in which tie was about to sail, or lo arrest him on ship-board. This fact determined him to take a much more circuitous route by land, so that the churches of Macedonia were favoured with another visit from him. IF Into Syria. On his way to Jerusalem. IT He purposed, &c. He resolved to avoid the snare which they had laid for him. and to return by the same way in which he had come into Greece.

4. And, there accompanied trim. It was usual for some of the disciples to attend the apostles in their journeys. Ii" Into A sia. l! is not meant that they attended him from Greece through Macedonia; but that they went, with him to Asia, having pone before him, and joined him at Troaa 1 Sopater of Berea. Perhaps the same person who, in Rom. xvi. 21, is called Sosipater, and who is there said to have been a kinsman of Paul. IT Arislarchus,

of the Thessaloniana, Aristarchus a and Secundus; and Gaius of D( rbe, and b Timotheue; and of Asia, Tychicus e and '' Trophimus.

5 These going before, tarried for. us at Troas.

6 And we sailed away from Philippi after the days of ' unleavened

ch. xix. 29. H Gains of Dt rbe Note, ch. xix. 29. *i Tychicus This man was high in the confidence anu affection of PauL In Eph. vi. 21, 22, he biyles him "a beloved brother, and faithiul minister in the Lord." H And TropJiimus. Trophimua was from Ephesus. ch. tx. 29. When Paul wrote iiis Becond epistle to Timothy, he was at Miletum, sick. 2 Tim. iv. 20.

5. These going before. Going before Paul and Lake. "" Dr. Doddridge supposes that only Tychicus and Trophimus went before the others. Perhaps the Greek most naturally demands this interpretation. H Tarried for us. The word " us" here, shows that Luke had again joined Paul as his companion. In ch. xvi. 12, it appears that Luke was in Philippi, in the house of Lydia. Why he remained there, or why he did not attend Paul in his journey to Athens, Corinth, Ephesus, &c. is not known. It is evident, however, that he here joined him again. IT At Troas. Note, ch. xvi. 8.

6. After the days of unleavened bread. After the seven days of the i during which they ate onlv unleavened bread. See Ex." xii. IT In /.'■•

They crossed the ^Egean sea. Pan!. when he crossed it on a former occasion, did it in two days (ch. xvi. 11, 12); but the.navigation of the sen is uncertain, and they were now probably hindered by contrary winds.