Notes on the Old and New Testaments

7. And upon the first day of tk Showing thus, that this day was then observed bv Christians as holy time. Comp. 1 Cor. xvi. 2. Rev. i. 10. 1 To break bread. Evidently to celebrate the lord's supper Comp. ch. ii. 1G. So the Syriac understands it, by translating it. ' to break the eucharist/ L e. the eucnariitic bread. It is probable that the apostles and early Christians celebrated the Lord's supper on every Lord's-day. T And continued

7 \iid upon the first r day of the week, when the disciples came to* gether to break * bread, preached unto them, n

8 And there were many li the upper ' cham

about midnight by the accident that occurred io Eutychua The f» I tl was about to It ave them on the next day, probably to sec them no more, was the principal reason why his disoou so long continued. We arc not to suppox-. howe\ ' t. that I mtinued or Bel discour e. No small pan of the time might have been passed in hearing and answering questions, thou was tin' cine! Bpeaker. The case provW thai such seasons of extraordinary devotion may, in peculiar circumstan proper. Occs will be proper lor Christiai much longer tune than usual in public worship. It is evident, however, thai isons do not often oo ur. B. And there were many lights. Why this circumstance is mentioned a parent. It, however. in< slanders of the earl ■ I f Chris tianity, that Christians m their assemblies were accustomed to extinguish all the lights, and to commit every kin« mutation. \'< rha| - the mention of many lights here l- designed to intimate that it was a place of public w - | onlv the Jews, bul the Gentiles w customed to have m inj lights b - such places * h On ■■.. j ■

chus, being- fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.

10 And Paul went down, and fell a on him, and embracing him, said, b Trouble not yourselves; for his life is in him.

11 When he therefore was come up again, and had broken bread, and eaten, and talked a long- while, even till break of day, so he departed.

12 And they brought the young

third loft. The third story. IT And was taken up dead. Some have supposed that he was merely stunned with the fall, and that he was still aiive. But the obvious, and therefore the safest interpretation is, that he was actually killed by the fall, find was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. The late hour of the night, and the length of the services, were the excuse. But, though the thing is often done now, yet how seldom is a sleeper in a church furnished with an excuse for it. INo practice is more shameful, disrespectful, and abominable, than that so common of sleeping in the house of God.

10. And felt on him., &c. Probably stretching himself on him as Elisha did on the Shunammite's son. 2 Kings iv. 33 — 35. It was an act of tenderness and compassion, evincing a strong desire to restore him to life. IT Trouble not yourselves. They would doubtless be thrown into great consternation by such an event. Paul therefore endeavoured to compose their minds by the assurance that he would live. IT For his life is in him. He is restored to life. This has all the appearance of having been a miracle. Life was restored to him as Paul spoke.

11. Come up again. To the upper room. ver. 8. 11 And had broken bread, and eaten. Had taken refreshment. As this is spoken of Paul only, it is evidently distinguished from the celebration of the Lord's supper.

12. Not a little comforted. By the fact that he was alive; perhaps also strengthened by the evidence that a miracle had been wrought.

13. Sailed unto Assos. There were several cities of this name. One was I iu Lycia; one in the territory of Eolis; \

man alive, and were not a little comforted.

13 And he went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.

14 And when he met with us at Assos, we took him in, and came to Mitylene.

15 And we sailed thence, and came the next day over against Chios; and the next duy we arrived at Samos, and tarried at Trogyl-

one in Mysia; one in Lydia; and another in Epirus. The latter is the one intended here. It was between Troas and Mitylene. The distance to it from Troas by sea was much greater than by land, and accordingly Paul chose to go to it on foot. IT Minding himself '. Choosing or preferring to go on foot. Most of his journeys were probably performed in this way.

14. Came to Mitylene. This was the capital of the island of Lesbos. It was distinguished by the beauty of its situation, and the splendour and magnificence of its edifices. The island on which it stood, Lesbos, was one of the largest in the iEgean sea, and the seventh in the Mediterranean. It is a few miles distant, from the coast of Aeolia, and is about one hundred and sixty-eight miles in circumference. The name of the city now is Castro.

15. Over-againsf. Opposite to. Into the neighbourhood of; or near to it. H Chios, called also Coos, an island in the Archipelngo, between Lesbos and Samos. It is on the coast of Asia Minor, and is now called Scio. It will long be remem bered as the seat of a dreadful massacre of almost all its inhabitants by the Turks in 1823. 11 At Samos. This was also an island of the Archipelago, lying off the coast of Lydia, from which it is separated by a narrow strait. These islands were celebrated among the ancients for their extraordinary wines. IT Trogyllimn. This was the name of a town and promontory of Ionia in Asia Minor, between Ephesus and the mouth of the river Meander, opposite to Samos. The promontory is a spur of mount Mycale. IT Miletus. Called also Miletum. It was a city and seaport, and the ancient capital of Ionia. It was originally composed of a

ID For Paul had determined to sail by Ephesus, because he would not spend the time in Asia; tor he hasted, if it were possible for him, to be a at Jerusalem the day of b Pentecost.

17 And from Miletus he scut to

colony of ("retails. It became extremely powerful, and.sent out colonies to a great number of cities on the Euxiuc sea. It was distinguished for a magnifii ent temple dedicated to Apollo. It is now called by the Turks Mens. It was the birthplace of Thales, one of the seven wise men of Greece. It was about forty or fifty miles from Ephesus.

16. To suil by Ephesus. The word by in our translation is ambiguous. We sayto go by a place, meaning cither to take it in our way, to go to it. or to go past it. Here it means the latter. He intended to sail past Ephesus without going to it. IT For he hasted, &c. Had he gone to Ephesus, he would probably have been bo delayed in his journey that he could not reach Jerusalem at the. time of Pentecost. IT The day of Pentecost. i\'ote, ch. ii. 1.

17. He sent to Ephesus. Perhaps a distance of forty miles. 1T The elder* of the church. Who had been appointed while he was there to take charge of the church. Note, ch. xv. 2.

18. And when they were come unto him. The discourse which follows is one of the most tender, affectionate, and eloquent which is any where to be found, ft is strikingly descriptive of the apostle's manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to cuted still: and is a moat affectionate and solemn farewell. No man ran read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble pur|K)se to be entirely employed in one great aim and object — the promotion of the glory of God, in the ia<e of danger and of death. If Ye know. From your own observation. He had been with them three years, and could m I solemn appeal* to themselves, that be had led a faithful and devoted life. How happy is it, when a minisb r can thus at>-

19 Serving the Lord with all ■' humility of mind, and with many

peal to those \s ith whom he has lalxmred, in proof of hie own ainc< riry and How comforting to h of demonstration to a Burrounding worl I, of the truth and power which is preached. We may further remark, that this appeal fuh proof of the purity and holiness of Paul ■ hail abundant Opportunity to know him. They had at. n rum, and heard him publicly, and in their private dwell., mandoi b not make Buch an appeal unit ■ he has a consciousness of integrity, nor unless there is conclu: ais integrity. H is Btrong evidence of the holiness of the i baracli r i f th< proof that they were not ii they could thus appeal with the utmost assurance to tl I every opportunity of knowing them. 1 From the fir st day. He was with them thri • 31. IT Into Asia. Asia Minor. They would probably know not only how he had demeaned himself while with th< m, but also how he had conducted in other places near them. 1 After what mautur I have been with you. How I have lived and acted. What has been my I of life. What had tx ■ of life.

to the Lord ' With a ' mUit Without arrogance, pride, or a spirit lion; without a desire to "lord it over Gods b< with the authority "i I

tears, a and temptations, h which befell me' by c the lying in wait of the Jews:

proper effect of such success, and of such talent, will be lo produce true humility. Eminent success in the work of the ministry tends to produce lowliness and humbleness of mind; and the greatest endowments are usually connected with the most simple and childlike humility. II And with many tears. Paul, not un frequently, gives evidence of the tenderness of his heart, and his regard lor the souls of men, and his deep solicitude for the salvation of sinners, ver. 31. Phil, lii. 18. 2 Cor. ii. 4. The particular thing, however, here specified as producing weeping, was the opposition of the Jews. But it cannot be supposed that those tears were shed from an apprehension of personal danger. It was rather because the opposition of the Jews impeded his work, and retarded his progress in winning souls to Christ. A minister of the gospel will, (1.) Feel, and deeply feel for the salvation of his people. He will weep over their condition when he sees them going astray, and in danger of perishing. lie will, (2.) Be especially affected with opposition, because it will retard his work, and prevent the progress and the triumph of the gospel. It is not because it is*a personal concern, but because it is The cause of his Master. H And temptations. Trials, arising from their opposition. We use the word temptation in a more limited sense, to denote inducements offered to one to lead him into sin. The word in the Scriptures most commonly denotes trials of any kind. 1T Which be-

/'ell me. Which happened to me; which encountered. II By the lying in wait, &c. By their snares and plots against my life. Comp. ver. 3. Those snares and plans were designed to blast his reputation, and to destroy his usefulness.

20. / kept hark nothing, &c. No doctrine, no admonition, no labour. Whatever he judged would promote their salvation, he had faithfully and fearlessly delivered. A minister of the gospel must l)o the judge of what will be profitable to the people of his charge. His aim should be to promote their real welfare — to preach that which will be profitable. His object will not be to please their fancy; to gratify their taste; to flatter their pride; or to promote his own popularity. "All Scripture is profitable" (2 rn'a. '.'L 0); and it will be his aim to

20 And how d I kept back nothing- that was profitable unto you, but have shewed you, and have

declare that only which will tend to promote their real welfare. Even if it be unpalatable; if it be the language of reproof and admonition; if it be doctrine to which the r.eart is by nature opposed; if it run counter to the native prejudices and passions of men; yet, by the grace of God, it should be, and will be deli vered. No doctrine that will be profitable should be kept back; no plan, no labour, that may promote the welfare of the flock, should be withheld. % But have shelved you. Have announced or declared to you. The word here used (kv»yytlK*i) is most commonly applied to preaching in public assemblies, or in a public manner. IT Have taught you publicly. In the public assembly; by public preaching. IT And from house to house. Though Paul preached in public, and though his time was much occupied in manual labour for his own support (ver. 34), yet he did not esteem h'\spublic preaching to be all that was required of him; nor his daily occupation to be an excuse for not visiting from house to house. We may observe here, (1.) That Paul's example is a warrant and an implied injunction for family visitation by a pastor. If proper in Ephesus, it is proper still. If practicable in that city, it is in other cities. Ii' it was useful there, it will be elsewhere. If it furnished to him consolation in the retrospect when he came to look over his ministry, and if it was one of the things which enabled him to say, "I am pure from the blood of all men,'* it will be so in other cases. (2.) The design for which ministers should visit should be a religious design. Paul did not visit for mere ceremony, nor for idle gossip, or chit-chat; nor to converse on the mere news or politics of the day. Hi3 aim was, to show the way of salvation, and to teach in private w hat he taught in public. (3.) How much of this is to be done is, of course, to be left to the discretion of every minister. Paul, in private visiting, did not neglect public in struction. The latter he evidently con sidered to be his main or chief business. His high views of the ministry are evinced in his life, and in his letters to Timothy and Titus. Ye-t, while public preaching is the main, the prime, the leading business of a minister, and while his first eiibrts should be directed to r*e

'21 Testifying- both to the Jews and also to the Greeks, repentance 6 toward God, and faith toward our Lord Jesus Christ.

Deration for that, he may and should find time to enforce his public instructions by going from house to house; and often he will find that his most immediate and <ij>- van nt success will result from Buch family instructions. (4.) If it is his duty to visit, it is the duty of his people to receive him as becomes an ambassador of Christ. They should be willing to listen to his instructions; to treat him with kindness, and to aid his endeavours in bringing a family under the influence of religion.

21. Testifying. Bearing witness to the necessity of repentance towards God. Or teaching them the nature of repentance, &c, and exhorting them to repent and believe. Perhaps the word testifying includes both ideas of giving evidence, and of urging with great earnestness and affection that repentance and faith were necessary. See I Tim. v. 21. 2 Tim. ii. Ii; where the word here w^ed, and here translated testify, is there translated, correctly, charge, in the sense of strongly urging, or entreating with great earnestness. IT And to the Greeks. To all who were not Jews. The Greeks properly denoted those who lived in Greece, and who spoke the Greek language. But the phrase, ' Jews and Greeks,' among the Hebrews, denoted the whole human race. He urged the necessity of repentance and faith in all. Religion makes no distinction, but regards all as sinners, ami as needing salvation by the blood of the Redeemer. IT Repen'ance toward God. Note, Matt. iii. 2. Repentance is to be exercised "toward God," because, (1.) Sin has been committed against him, and it is proper that we express our sorrow to the Being whom we have offended; and, (2.) Because God only can pardon. Sincere repentance exists only where ther^ is a willingness to make acknowledgment to the very Beinsr whom we have offended, or injured. It And faith. Note, Mark xvi. 16. ^Toward. k<\-. In regard to; in; confidence in the work and merits of the Lord Jesus. This is required, because there is no other one who can save from sin. Note, ch. iv. 12.

22 And now, behold, I go' 1).). nid iii the spirit unto Jerusalem, nol knowing ■' the things that shall befall nit' there:

23 Save that the Holy Ghost witnesseth in every city, say

urg d or constrained by tfie influence! of the Holy Spirit on my mind. rVoi by any desire tu see the place where my fathers worshipped, and not urged merely by reason, hut by the com ictii mighty promptings of the Holy Sprril to do my amy m this c prestion if greal strength and emphasis The word a, /,, bind, is usually applied to confinement by cords, fetters, or bands (Matt riii. 30; nv. 3; rxt. 2. and thru denotes any strong obligation Rom. \ ii. 2), or any thing thai strongly ui

Watt. x\i. 2. When we are strongly urged by the com ictions of duty, by the influences of the Holy Sp should not shrink from danger or from death. Duty is to be done at all hai!

is ours to follow the directions of < Sod: results we may safely and confidently leave with him. H Not knowing the thing* that shall befall me there. He knew that calamities and trials of some kind awaited him (ver. 2:5), but he did no! kn Of what particular kind they would he; nor, (2.) Their issue, whether it should be lift Or death. We - way unto God, not know:: may be before us in life; bul know> ingthat, if we are found faithful at the post of duty, we have nothing to I the issue.

23. Save that. Except tl.. all that he knew, thai bonds and afflictions were to he his portion. ' / wilnesseth. father by direct revelation ta him, or fa

ing- ° that bonds and afflictions ' abide me. 24 But none b of these things

stoned, and scourged. So uniform was this, so constant had been his experience in this way, that he regarded it as his certain portion to be thus afflicted; and he approached Jerusalem, and every other city, with a confident expectation that such trials awaited him there. *ti Saying. In his experience; bydirect revelation; and by the mouth of prophets, eh. xxi. 11. When Paul was called to the apostleship, it was predicted that he would suffer much. ch. ix. 16. IT Bonds. Chains. That I would be bound, as prisoners are who are confined. IT Abide me. See the margin. They remain or wait for me; i. e. I must expect to suffer

24. Move me. Alarm me; or deter me from my purpose. Gr. 'I make an account of none of them.' I do not regard them as of any moment, or as worth consideration, in the great purpose to which I have devoted my life. 11 Neither count I my Jife. I do not consider my life as so valuable as to be retained by turning away from bonds and persecutions. I am certain of bonds and afflictions; I am willing also, if it be necessary, to lay down my life in the prosecution of the same purpose. IF Dear unto myself. So precious or valuable as to be regained at the sacrifice of duty. I am willing to sacrifice it if it be necessary. This was the spirit of the Saviour, and of all the early Christians. Duty is of more importance than life; and when either duty or life is to be sacrificed, life is to be cheerfully surrendered. 11 So that. This is my main object, to finish my course with joy. It is implied here, (1.) That this was the great purpose which Paul had in view. (2.) That if he should even lay down his life in this cause, it would be a finishing his course with joy. In the faithful discharge of duty, he had nothing to fear. Life would be ended with peace. whenever God should require him to finish his course. IT Finish my course. Close my career as an apostle and a Christian Life is thus represented as a course, or race that is to be run. 2 Tim. iv. 7. Heb. xii. 1. 1 Cor. ix. 24. Acts xiii. 25. ITWrtA joy. With the approbation of conscience "and of God; with peace in the recollection of the past. Man should strive so to live that he will have nothing to regret

move me, neither count I my life dear unto myself, so that I might c finish my course with joy, and the

when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad and awful when the last hours are imbittered with the reflection that life has been wasted, or that the course has been evil. The only way in which the course of life may be finished with joy, is by meeting faithfully everv duty, and encountering, as Paul did, every trial with a constant desire to glorify God. 1T And the ministry. That I may fully discharge the duty of the apostolic office, the preaching of the gospel. In 2 Tim. iv. 5, he charges Timothy to make full proof of his ministry. He here shows that this was the ruling principle of his own life. If Which I have received of the Lord Jesus. Which the Lord Je sus has committed to me. Acts ix. 15 — 17. Paul regarded his ministry as an office intrusted to him by the Lord Jesus himself. On this account he deemed it to be peculiarly sacred, and of high authority. Gal. i. 12. Every minister has been intrusted with an office by the Lord Jesus. He is not his own; and his great aim should be, to discharge fully and entirely the duties of that office. IT To testify the gospel. To bear witness to the good news of the favour of God. This is the great design of the ministry. It is to beat witness to a dying world of the good news that God is merciful, and that his favour may be made manifest to sinners. From this verse we may learn, (I.) That we all have a course to run; a duty to perform. Ministers have an allotted duty; and so have men in all ranks and professions. (2.) We should not be deterred by danger, or the fear of death, from the discharge of that duty. We are safe only when we are doing the will of God. We are really in danger only when we neglect our duty, and make the great God our enemy. (3.) We should so live as that the end of our course may be joy. It is, at best, a solemn thing to die; but death may be a scene of triumph and of joy. (4.) It matters little when, or where, or how wp die, if we die in the discharge of our duty to God. He will order the circumstances of our departure; and he can sustain us in the last conflict. Happy is that life which' is spent in doing the will of God, and peaceful that death which

ministry u which I have received ' of the Lord Jesus, to testify the gospel of the grace of God.

25 And now, behold, I know that ye all among whom 1 have gone preaching the kingdom of

25. / know that ye all. Perhaps this means simply, ' I have no expectation of seeing you again: I have every reason to suppose that this is my final interview with you.' Re expected to visit L'phesu* no more. The journey to Jerusalem was dangerous. Trials and persecutions he knew awaited him. 15esiiies.it is evident that he designed to turn his attention to other countries, ami lo visit Rome; and probahly had already lormed ihe purpose of going into Spam. See Acts six. 21. Corap. Rom. xv. 23—28. From all these considerations it is evident that he had no expectation of being again at Ephesus; it is probable, however, that he did again return to that city. See Note, ch xxviii. 31. IT Among whom I have gone preaching. Among whom 1 have preached. The parting of a minister and people is among the most tender and affecting of the separations that occur on earth. H The kingdom of God. Making known the nature of the reign on earth by the Messiah. See Note, Matt. iii. 2

26. Wherefore. Aid. In view of the past, of my ministry and labours among you, I appeal to your own selves to testify ihat I have been faithful. IT Itake you to record. Gr. I call you to witness; I appeal to you to testify. If any of you are lost, if you prove unfaithful to God, I appeal to yourselves that the fault is not mine. It is well when a minister can make this appeal, and call his hearers to bear testimony to his own faithfulness. Ministers win") preach the gospel with fidelity may thus appeal to their hearers; and in die day of judgment may call on them to witness that tiie fault of the ruin of the soul is not to be charged to them. % That I am imrr. I am not to be charged with the guilt of your condemnation, as owing to my unfaithfulness. This does in that he sei up a claim to absolute perfection; but that, in the under consideration, he had a conscience void of offence. If The U<,<»1 of The word blood is used often m the sense of death, of blood shed,• and hence of

26 \\ Inr. fore 1 take you to record this day that 1 001

means, that if they should me the death, if they should be lost tor • would not he to blame. He bad <hscharged his duty, in faithfully warning and teaching them; and now it lh( many (ears that their hearers will be lost. Their ami. however, should To save them, if possible \ and. i i: they are lost, that n should!• I or fault of thi 27. For. This yen Cor what had been said m the.

back; I have not hern deterred I by the desire of popularity, hy I that the doctrines of tin- gospel are unpalatable to men, from (:• fully. The proper meaning of the word translated here, '• I have aol shunned":'■■■), is to disguise any impor tant truth; to withdraw a from public view; to decline publishing it from fear, or an apprehension of the -

Paul means that he had nol truth; he had not vithd I from open \ iew, by any appn hi i

,!y %\\ ing it too tilth so that it shall be lost in the multitude of other truth I

28 Take heed a therefore unto yourselves, and to all the flock,

themselves, and choose to conceal its prominent and offensive points; (4.) Because they may he afraid of the rich, the great, and the gay, and apprehend lhat ihey shall excite their indignation; and, (5.) By a love of metaphysical philosophy, and a constant etlort to bring every tiling to the test of their own reason. Men often preach a philosophical explanation of a doctrine instead of the doctrine itself. They deserve the credit of ingenuity, but not that of being open and bold proclaimed of the truth of God. If The whole counsel. n«o-*i/ t»)v &ou\t)v. The word counsel (iSouxfj) denotes properly consultation, deliberation; and then will or purpose. Luke xxiii. 51. Acts ii. 23., It means here the will or purpose of God, as revealed in regard to the salvation of men. Paul had made a full statement of that plan — of the guilt of men, of the claims of the law. of the need of a Saviour, of the provisions of mercy, and of the state of future rewards and punishments. Ministers ought to declare all that counsel, because God commands it; because it is needful for the salvation of men; and, because the message is not theirs, but God's, and they have no right to change, to disguise, or to withhold it. And if it is the duty of ministers to declare that counsel, it is the duty of a people to listen to it with respect and candour, and with a desire to know the truth, and to be saved by it. Declaring the counsel of God will do no good, unless it is received into honest and humble henrts, and with a disposition to know what God has revealed for salvation.

28. Take heed therefore. Attend to; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity. If To yourselves. To your own piety, opinions, and mode of life. This is the first duty of a minister; for, without this, all his preaching will be vain. Comp. Col. iv. 17. 1 Tim. iv. 14. Ministers are beset with peculiar dangers and temptations, and against them they should be on their guard. In addition to the temptations which they have in common with other men, they are exposed to those peculiar to their office— arising from flattery, and ambition, and despondency, and worldly-mindedness. And just in proportion to the importance of their office, is the importance of the injunction of Paul, to take heed to

over the which the Holy Ghost hath made you ' overseers, to feed

themselves. If And to all thejlock. The church; the charge intrusted to them. The church of Christ is (lien compared toajlvck. See JNotes on John x 1 — 20; also John xxi. 15—17. The word flock here refers particularly to the church, and not to the congregation in general, lor it js represented to be that which was purchased with the blood of the atonement. The command here is, (1.) To take heed to the church: i. e. to instruct, teach, and guide.t; to guard it from enemies (ver. 29), and to make it their special object to promote its welfare. (2.) To take heed to all the flock — the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge — not to pass by the poor because they are poor; and not to be afraid of the rich because they are rich. A shepherd regards the interest of the tenderest of the fold as much as the strongest; and a faithful minister will seek to advance the interest of all. To do this, he should know all his people; should be acquainted, as far as possible, with their peculiar wants, character, and dangers, and should devote himself to their welfare as his first and main employment. If Over the which the tiolij Ghost. Though they had been appointed, doubtless, by the church, or by the apostles, yet it is here represented as having been done* by the Holy Ghost. It was by him, (1.) Because he had called and qualified them for their work; and, (2.) Because they had been set apart in accordance with his direction and will. If Overseers. 'E^o-xcttcu?. Bishops. The word properly denotes those who are appointed to oversee, or inspect any thing. This passage proves that the name was applicable to eiders; and tnat in the timo of the apostles, the name bishop and presbyter, or elder, was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote office, the other* age, and both were applied to the fame persons in the church. The same thing occurs in Titus i. 5 — 7, where those who in ver. 5 are called elders, are in ver. 7 called bishops. See also 1 Tim. iii. I -10. Phil. i. 1. 1f To feed. Tioiftatveiv. This word is properly applied, to the care which a shepherd exercises I over his flock. See Notes John xxi. 15 a the church of God, which he hath purchased b with his own blood.

29 For I know this, that after my

16. It applies not only to the act of feeding a Bock, bat also to thai of protecting, guiding, and guarding it. It here denotes

001 ni -rely the duty of properly instructing the church, but also of governing it; of securing it from enemies (ver. 29), and of directing its affairs so as to promote its edification and peace. 11 The church of God. This is one of the three passages in the New Testament in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether this is the eorrect and genuine reading. The other two passages are, 1 Tim. iii. lt">; ami ] John v. 7. The MSS. ami versions exhibitthree readings: the church or Gon (too y.<o0); the church of thk Lord (toJ KVou); and the church of thk Lord and God (Kujiou /.xi 8««3). The Latin vulgate reads it God.. The Syriac, the Lord. The Arabic, the Lord God. The Kthiopie, the Christian family of God. The reading which now occurs in our text is found in no ancient MSS., except the Vatican codex; and occurs nowhere among the writings of the fathers, except in Athanasius, in regard to whom also there is a various reading. It is retained, however, by Beza, Mill, and Whitby, as the genuine reading. The most ancient MSS and the best, read the church of the Lord, and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained See those reasons staled al length in Kuinoel in loco; see also Griesbach and Wetstein. It may be remarked, thai a change from Lord to God might easily be ma'le in the transcribing, f>r m ancient MSS. the words are n >t written at length, but are abbreviated. Thus, the name Christ (X*«o-ro«) is written XOZj the name God.-'«-> h written 80S; the name Lo«-d (■<•-'<-.) is written Kor; and a mistake, therefore, of a single letter would lead to the variations observable in the manufl iripts. I!omp. in this place the Note of Mill in his Greek T who thmks that the name God should be nn thai * Which hf hath purchased. Tin here uw. cum but in one oihcr place in the N< \ 1 Tim. in. 13, •• Foi they that Li. the office of deacon weU,/wrcAa#< to them* Beh 1 1 a good d< gre • and gi I the faith." The word properly n acquire or gain any thing; or to ours. Tins may be dour i>y a | r i labour. &C. 'The noun rivet! from tins verb is several tin in the New Testament, and denoti sition. 1 These. %.'.'. "God hath appointed us to obtain [unto the obtaining or acquisition of] salvation." 2 I •• VVhereunto be called j i pel, to the obtaining <>f th Lord Jesus Christ" l Pet ii. '.' Titii. 1 » Eph. i. 1 1. In this i Christ had acquired, gained, or p the church for himself by p i the price. The chun h represented as bavins thu- been bought with bl price. 1 ( 'or. vi. 90 I ii. 1. H With his own blood. With the sacrifice of bis own life; for!>!in><I ii often put for life, and to shed th< is equivalent to taking the I ' Note, Rom. iii. 25. The doctrini here are. (1.) That the death of Christ was an atoning sacrifice; thai he offered himself to purchase a people to bis own service. -"_'.■ Thai the church i-. therefore, of peculiar value— a value i<> be l by the worth of the pi for it Comp. I Pet i. 18, 19

' Bhould make the punt'., | he church solicitude with the n pel. They should be deeply sflG view of that blood which bat lur the church; and they should guard anil defend it as inv ins been bought with the highest price in the uuivem i • chief consideration that will mak tc,-< faithful and sell,!':»' the for it they should deny th< watch, and t"i!. and the purity and the church-— may be obtained

30 Also of ° your own selves i member that by the space of three shall men arise, speaking perverse ' years I ceased not to warn c every

seen in other places; by his knowledge of human nature, and of the dangers to which they were exposed; and by the guidance of inspiration. IT After my departure. His presence had been the means of guarding the church, and preserving it from these dangers. Now that the founder and guide of the church was to be removed, they would be exposed to dissensions and dangers. IT Grievous wolves, Heavy (£«er.;), strong, mighty, dangerous wolves — so strong that the feeble flock would not be able to resist them. The term wolves is used to denote the enemies of the flock — false, and hypocritical, and dangerous teachers. Comp. Matt. x. 16. Note, vii. 15. IT Enter in among you. From abroad; doubtless referring particularly to the Jews, who might be expected to distract and divide them. 1T Not sparing the flock. Seeking to destroy the church. The Jews would regard it with peculiar hostility, and would seek to destroy it in every way. Probably they would approach them with great professed friendship for them, and expressing a desire only to defend the laws of Moses.

30. Also of your own selves. From your own church; from ihose who profess to be Christians. 1T Speaking perverse things. Crooked, perverted, distracting doctrines (Suo-Tea^li/*). Comp. Note, Acts xiii. 10. They would proclaim doctrines tending to distract and divide the church. The most dangerous enemies which the church has had, have been nurtured in its own bosom, and have consisted of those who have perverted the true doctrines of the gospel. Among the Ephesians, as among the Corinthians (Cor. i. 11 — 13), there might be parlies formed; there might be men influenced by ambition, like Diotrephes (3 John 9), or like Phygellus or Hermogenes (2 Tim. i. 15), or like Hymeneus and Alexander. 1 Tim. i. 20. Men under the influence of ambition, or from the love of power or popularity, form parties in the church, produce divisions and distractions, and greatly retard its internal prosperity, and mar its peace. The church of Christ would have little to fear from external enemies if it nurtured no foes in its own bosom; and ail the power

32 And now, brethren, I commend you to God, and to the word

of persecutors is not so much to be dreaded as the counsels and plans, the parties, strifes, heart-burnings, and contentions which are produced by those who have power, among the professed friends of Christ.

31. Therefore watch. Matt. xxiv. 42. In view of the dangers which beset yourselves (ver. 28), the danger from men not connected with the church (ver. 29), and the danger that shall arise from the lovers of power among yourselves (ver. 30), be on your guard. Observe the approach of danger, and set yourselves against it f Remember. Recall my counsels and admonitions in reference to these dangers. IT By the space of three years. In ch. xix. 10, we are told that Paul spent two years in the school of Tyrannus. In ch. xix. 8, it io said that he was teach ing in the synagogue at Ephesus thre^ months. In addition to this, it is not improbable that he spent some months more in Ephesus in instructing the church i.n other places. Perhaps, however, by the phrase three years, he meant to use merely a round number, denoting about three years; or, in accordance with the Jewish customs, part of each of the three years — one whole year, and a considerable portion of the two others. Comp. Note, Matt. xii. 40.!T I ceased not. I continued to do it. IT To warn. To admonish; to place before* the mind (vovStTZv) • setting the danger and duty of each individual before him. IT Every one. He had thus set them an example of what ho had enjoined, ver. 28. Ho had admonished each individual, whatever was his rank or standing. It is well when a minister can refer to his own example as an illustration of what he meant by his precepts. IT Night and day. Continually; by every opportunity. IT With tears. Expressive of his deep feeling and his deep interest in their welfare. Note on ver. 19.

32. And vov), brethren. About to leavo them, probably to see them no more, he committed them to the faithful care and keeping of God. Amidst all the dangers of the church, when human strength fails or is withdrawn, we may commit that church to the safe keeping and ten der care of God. IT I commend you. 1 commit you; I place you (sj-*e*Ti$ffe*i) jr

of his grace, which ° is able tc build you up, and to "ive you an inheritance b among all them which

Note, Acts xiv. 23. H And tt> the word of his grace. That is, to his gracious word; to his merciful promise. To his doctrine of salvation by Jesus Christ, which has been conferred on us by grace. Paul refers, doubtless, to the gospel — including its promises of support, its consoling truths, and its directions to seek all needful help and comfort in God. If Which is able. Which has power. Ti ivvx/tiyy. Which word, or gospel, has power to build you up. Heb. iv. 12, " For the word of God is quick [living, life-giving, C^v], and powerful, and sharper than any two-edged sword," &c. Comp. Isa. xlix. 2. Jer. xxiii. 29. "Is not my word like as a fire? saith the Lord: and like a hammer that breaketh the rock in pieces '." It is implied here, that the gospel is not a dead letter; that it has power to accomplish a great work; and that it is adapted to the end in view, the conversion and sanctilication of the soul. There is no danger in representing tho gospel as mighty, and as fitted by infinite wisdom to secure the renovation and salvation of man. Comp. Rom. i. 16. 1 Cor. i. 18. 2 Cor. x. 4. 1 To build you up. The word used here is properly applied to a house which is reared and completed by slow degrees, and by toil. It here means to establish, make firm, or permanent j and hence to instruct, to establish in doctrine, and in hope. It here means that the word of God was able to confirm and establish them in the hopes of the gospel, amidst the dangers to which they would be exposed. ^Andtogivt you an inheritance. To make you heirs; or in make you joint partakers with the saints of the blessings in reserve for the children of God. Those blessings are often represented as an inheritance, or heirship, which God will confer on his adopted children Matt xix. 29; nv. 34 x. 17. Heb.vi. 12. liev. xxi.7. Eph. i. 1 1; v. ">. Col. i. 12; iii. 24. Rom. viii. 17. Gal. iii. 29. V Among aU them which (ire i With all who are holy; with all the saints. Note, John who shall be saved are made holy. They who receive a part in the inheritance beyond the • have it only among the sanctified and the pure. They mutt,

'.' 1 Yen, ye yourselves '' know, that these hands have ministered

therefore, be pure themselves, or they can have do part in tho kingdom of Christ and oi I

/ I have not made it an object of my In ing among you t<» obtain your property. Thus (2 Cor. iii. 1 I he Ba] •• I m i b not your*, support in the ministry at the reward of his labour. 1 Cor.ix. 13, 14. Yet he did n< ■'■ choose to ex< rcise it, lest it should bring the charge of avarac against the ministry. 1 ( tor. ix. 12. 15. Paul i power in another respect lie had a Vast influence over the people, 'in Christians were disposed to commit their property to the disposal of the apostles. See A.cl then had been accustom their property to the sup|M)rt of religion. Of this propensity, it the object of Paul had been to make money, he might have availed himself, and have become enriched. Decoders often thus impose on 1 1 the purpose of amassing wealth; and one of the incidental but striking proofs of the Christian religion, is here furnished in the appeal which the apostle Paul i his hearer.-, that this had h<>{ been his motive for action. If it had I • would it have been lor them to I. tradicted him! and who. in Buch circunv stances, would have dan.1 to make such an appeal? The circumstances of the case, therefore, prove thai the apostle was not to 1th. And is an important proof of the truth of the religion which he d< What Bhould have induced him to and toil in this manner, but of the truth of Christianity 1 And if he circumsl of that this religion is from heaven. & stated in Faber's " 1 1 fficull - - of infidelity," and in Lord Lyttleto I the convi rsion ol Si Paul." 1 Or apparel Raiment Changes of raiment among the ancients,: among

■iials. constituted an important part of their property. Matt vi. 19.

35 I have showed you all things,

how that so labouring ye ought to ° support the weak; and to remember the words of the Lord

ed with Apollos (Note, ch. xviii. 3); and he refers elsewhere to the fact, that he had supported himself, in part at least.by his own labour. 1 Cor. iv. 12. 1 Thess. ii. 9. 2 Thess. iii. 8. We may hence learn that it is no discredit to a minister to labour. Whatever it may be to a people who put him under a necessity to toil for his support, yet the example of Paul Bhowa that a man should rejoice in the privilege of preaching the gospel, even if it is done while he is obliged to resort to labour for his daily bread. It is well when a minister of the gospel can make an appeal to his people like this of Paul, and saw " I have coveted no man's gold, or silver, or apparel." Every minister should so live that he can make this appeal to their own consciences of the sincerity and disinterestedness of his labours from the pulpit; or when called to separate from them as Paul did,- or when on a dying bed. Every minister of the gospel, when he comes to lie down to die. will desire to be able to make this appeal, and to leave a solemn testimony there, that it was not for gold, or case, or fame, that he toiled in the ministerial office. How much more influence can such a man have, than he who has been worldly-minded; who has sought to become rich; and the only memorials of whose life is, that he has sought " the fleece, not the flock," and that he has gained the property, not the souls of men. And every Christian, when he dies, should and will desire to leave a testimony o$ pure, that he has been disinterested, self-denying, and laborious in the cause of the Lord Jesus.

35. I have showed you. I have taught you by instruction and example. I have not merely discoursed about it, but have showed you how to do it. f All things. Or, in respect io all things. In every thing that respects preaching and the proper mode of life, I have for three years set you an example, illustrating the design, nature, and duties of the office by my own self denials and toil. IT Hov) that Or that "On. I have showed you that ye should bv so labouring support the weak. IT So labouring. Labouring as I have done. Setting this example, and ministering in this way to the wants of others. ^T To support the weak. To provide for the wants of the sick and feeble members of the flock, who are unable to lahour for themselves. The weak here denote the poor, the needy, the infirm. IT And to remember. To call to mind lor encouragement, and with the force of a command. 1T The words of the Lord Jesus. These words are nowhere recorded by the evangelists. But they did not pretend to record all his sayings and instructions. Comp. John xxi. 25. There is the highest reason to suppose, that many of his sayings which are not recorded would be treasured up by those w ho heard them; would be transmitted to others; and would be regarded as a precious part of his instructions. Paul evidently addresses them as if they had heard this before, and were acquainted with it. Perhaps he had himself reminded them of it. This is one of the Redeemer's most precious sayings; and it seems even to have a peculiar value, from the fact that it is not recorded in the regular and professed histories of his life. It comes to us recovered, as it were, from the great mass of his unrecorded sayings; rescued from that oblivion to which it was hastening if left to mere tradition, and placed in permanent form in the sacred writings by the act of an apostle, who had never seen the Saviour before his crucifixion. It is a precious relic — a memento of the Saviour — and the effect of it is, to make us regret that more of his words were not recovered from an uncertain tradition, and placed in a permanent form by an inspired penman. God, however, who knows what is requisite to guide us, has directed the words which are needful for the welfare of the church, and has preserved by inspiration the doctrines which are adapted to convert and bless man. H It is more Messed to give. Ft is a higher privilege; it tends more to the happiness of the individual, and of the world. The giver is more blessed or happy than the receiver. This appears, (1.) Because it is a privilege to give to the wants of others; it is a condition for which we should be thankful when we are in a situation to promote their felicity. (2.) Because it tends to promote the happiness of the benefactor himself There is pleasure in the act of giving when it is done with pure motives. It promotes our own peace; is followed by happiness in the recollection of it;

36 And when lu> had thus spoken, he kneeled * down, and prayed with them all.

oT And they all wept sore, and and will be followed by happiness for ever. That is the most truly happy man. who is most benevolent He is the moil miserable, u ho has ue\ er know n the luxury of doing good, bol who Uvea to gain all he can, and to board all he gains. (3.) It is blessed in the reward thai shall

{mre motive, God will bless. They shall >e rewarded, not only in the peace w Inch they shall experience in this life, but in the higher bliss of heaven. Matt xxv. 3-1 — 36. We may also remark, that this is a sentiment truly grea! and noble. It is worthy of the Son of God. It is that on which he himself acted, when he came to give pardon to the guilty; comfort to the disconsolate and the mourner: pi a«e to the anxious sinner; sight to the blind; hearing to the deaf; life to the dead; and heaven to the guilty and the lost. Acting on this, he gave his own tears to weep over human sorrows and human guilt; his own labours and toils to instruct and save man; he cave his own life a sacrifice for sin on the cross j and he gave, his Spirit to awaken and save those for whom he died. Loving to give, he has freely given us all things. Loving to give, he delights in the same character in his followers, and seeks that they who have wealth, and strength, and influence, should be willing to give all to save the world. Imitating his great example, and complying with his command, the church shall yet learn more and more to give its wealth to bless the poor and needy; its sons and its daughters to bear thi to the benighted heathen; and its undivided and constant efforts to >■!' world. — Here closes this speech an address of inimitable tenderness and beauty- Happy would it be if every minister could bid siuh an adieu to his people, when called to part from them; and happy if, at the close of hi Christian' could leave the world with a like consciousness that he had been faithful in the discharge of his duty. Thus dying, it will be blessed to leave the world; and thus would the example of the saints live in the memory of survi-

38 Sorrow ins mosl of all I d words w hieh lie spake, that the]

36. Il< kneeled down. The usual attitude of praj cr. Ii is the prop* c of a suppliant Ii indicates reverence and humility; and is represented in the Scriptures as the common atntudi voiion. 'J Chron. si 13, Dan \i. 10. Lake mi. -II. Acti vii. 60; i\ K 5. Rom. xi. I. Phil ii. 10. Eph,.... 14. Mark i. 40.

"Ther ■ was a gn at weeping of all." "' And fell on I'tinl's link. Embraced him, as a token offender affection. The same thing Joseph did when In. aged father Jacob. Gen.xlvi.S9. * And kissed film. This was the common lak< u of affection. >><<u..Man \ - ing-sceiie. It can be more i ed than described. We maj learn from it, (1.) That the parting "1 people isamosi solemn event and should he one of much tern (lection.

2. The effect of true religion i- I the heart more tender; to make friendship more affectional to unite more closely die bonds of 1>>\ e [3.] Ministers of the gOSpsI should be prepared to l< w ith the same consciousness of fidelity, and ih« io be able io look back upon their wh< e ministry as pure and disinu as having been employed in guarding the Hock, and in making known i<> th< m tin*

May God L'rani in i ' ter the his people by death or otherwise, t" do ii with the fidolity

AND it came to pass, that after -^- we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara:

2 And finding a ship sailing over

1. After we were gotten from them. After we had left ttie elders at Miletus, ch. xx. 38. They were on their way to Jerusalem. IT Unto Coos. This was a small island in the Grecian Archipelago, a short distance from the south-western point of Asia Minor. It is now called Stan-co. It was celebrated for its fertility, and for the wine and silk-worms which it produced. 11 Unto Rhodes. This was an island in the Levant. On the island was a city of the same name, which was principally distinguished for its brazen Colossus, which was built by Chares of Lyndus. It stood across the mouth of the harbour,and was so high that vessels could pass between its legs. It stood fifty-six years, and was then thrown down by an earthquake. It was reckoned as one of the seven wonders of the world. When the Snracens took possession of this island, they sold thi.-i prostrate image. to a Jew, who loaded 900 camels with the brass of it. This was A. D. GOO, about 900 years after it had been thrown down. The ancient name of the island was Asteria. Its name Rhodes was given from the great quantity of roses which *it produced. IT Unto Patara. This was a maritime city of Lycia, in Asia Minor, over-against Rhodes.

2. Into Phenicia. See Note, ch. xi. 19. Phenicia was on their way to Jerusalem. IT Set forth. Sailed.

3. Had discovered Cyprus. Note, ch. iv. 36. IT Into Syria^ Note, Matt. iv. 24. "if And landed at Tyre. Note, Matt, xi. 21. IT To unlade her burden. Her cargo. Tyre was formerly one of the most commercial cities of the world; and it is probable, that in the time of Paul its commercial importance had not entirely ceased.

4. And finding disciples. Christians. This is the first mention of there being Christians at Tyre, but there is no improbability in supposing that the gospel had been preached there, though it is not expressly recorded by Luke. H Who said to Paid. Comp. ver. 12. Their deep interest in his welfare, and fieir apprehen-

unto Phenicia, we went aboard, and set forth.

3 Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.'

4 And finding disciples, we tar-

sion of his danger, was the reason why they admonished him not to go. 1 11 Through the spirit. There is some dif- I ficulty in understanding this. In solving iliis difficulty, we may remark, (1.) That il is evident that the Holy Spirit is meant, and that Luke means to say that this was spoken by his inspiration. The Holy Spirit was bestowed on Christians at that time in large measures, and many appear to have been under his inspiring guidance. (2.) It was not understood by Paul as a positive command that he should not go up to Jerusalem — for had it been, it would not have been disobeyed. Paul evidently understood it as expressive of their earnest wish that he should not go, as apprizing him of danger, and as a kind expression in regard to his own welfare and safety. Comp. ver. 13. Paul was in better circumstances to understand this than we are, and his interpretation was doubtless correct. (3.) It is to be understood, therefore, simply as an inspired prophetic v>arning, that if he went, he went at the risk of his life; a prophetic warning joined with their individual personal wishes, that he would not expose himself to this danger. The meaning evidently is, that they said by inspiration of the Spirit, that he should not go unless he was willing to encounter danger, and the hazard of life as a consequence, for they foresaw that the journey would be attended with this hazard. Grotius renders it, " that he should not go, unless he was willing to be bound." Miehaelis and Stolzius, "They gave him prophetic warning, that he should not go to Jerusalem." Doddridge, " If he tendered his own liberty and safety, not to go up to Jerusalem, since it would certainly expose him to very great hazard." The inspiration in the case was that of admonition and warning, not of positive command. Paul was simply apprized of the danger; and then left to the free determination of his own will. He chose to encounter the danger of which he was thus apprized. He did not despise the intimations of the Spirit; but he judged that his duty to God called him thus to encounter the

ried there seven days: who said' a to Paul through the Spirit, that lie should not go up to Jerusalem.

5 And when we had accomplished those days, we departed and went our way: and they all brought us on our way with wives and children, till we ivere out of the city: and we kneeled b down on the shore, and prayed.

hazards of the journey. We may he apprized of danger in a certain course, either by our friends or by the word of God, and still it may be our duty to meet it. Our duty is not to be measured by the fact that we shall experience dangers, in whatever way that may be made known to us. It is in following the v ill of God; and encountering whatever trials may be in our Way.

5. Had accomplished those days. When those days were passed. IT They all brought us on our way. They attended us. Note, ch. xv. 3. Rom. xv. 24. 1 Cor. xvi. 6. 11. 3 John 6. This was an expression* of tender attachment, and of a deep interest in the welfare of Paul and his fellow-travellers. *T We kneeled down. Note, ch. xx. 36. IT On the shore. Any place may be proper for prayer. Note, John iv. 21 — 21. God is every where, and can as easily hear the prayer of the humble on the sea-shore as in the most magnificent temple. This is an instance, as well as that in ch. xx. 36, where the apostle evidently prayed with the church without a form of prayer. No man can believe that he thus poured forth the desires of his heart at parting, and commended them to God, in a prescribed form of words. Besides that there is not the least evidence that such a f Tin was then used in the Christian church, scones like this show more clearly than arguments could do, that such a form was uol needed, and would not be used. Paul and his fellow Christians, en the sand of the sea-shore, would pour forth the gushing emotions of their souls in ge such as their circumstances would suggest, and such as BUCfa would demand. And it is presume, I to be impossible that any man can re id this narrative in a dispassionate manner without believing that they offered an - (tempore prayer.

7. We came to Ptalemais. Th city situated on the coast of the Mediterthe north ang

0 And when W6 had taken mi: have one of another, we took ship, and they returned home again.

course from Tyre, we came to Ptolemais, and saluted the brethren, and abode u ith them one d

8 \nd the next day, we that were of Paul's company departed, and came unto Cesarea: and \\>

as for as the point oi Carrael. At the Booth and weal city was washed by the seaj and w:s surrounded by triple Walls. It was hi the tribe of Asher (Judg. i.::l i, and was originally call* d Accho; but w i

The Christian crusaders gave il the name of Aire, or St..John of Acre, from a magnificent church which was built in it, and which was dedicated to the a|«istle John. It is still called Akka by the Turks. The Syriac and Arabic render it Accho in this place. It sustained Bieges during the crusade-., and was the lasi fortified 1 from the

Christians by the Turk* It memorable siege under I» inaparte, and since then il has been much in and strengthened. Its present popula- timated at from 18,1 ■ 1i And saluted the brethn ■■ I them; gave them expressions ofal

After his conversation with the eunuch of Ethiopia, he went i aid pro bably there abode. ' i This word properly i nounces good news. In il i menl it is applied to a preacher of the

ed into the house of Philip ° the evangelist, h which was one of the seven; c and abode with him.

9 And the same man had four daughters, virgins, which d did prophesy.

10 And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. e

11 And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and

It is evident, however, that it is used to denote the office of preaching the gospel; and as this title is applied to Philip, and not to any other of the seven deacons, it would seem probable that he had been intrusted with a special commission to preach, and that preaching did not pertain to him as a deacon, and does not properly belong to that office. The business of a deacon was, to take care of the poor members ot the church, ch. vi. 1 — 6. The office of preaching was distinct from this, though, as in this case, it might be conferred on the same individual.

9. Which did prophesy. See Note, ch. ii. 17; xi. 27. That females sometimes partook of the prophetic influence, and foretold future events is evident from various places in the New Testament. See No'e, ch. ii. 17.

11. He took Paul's girdle. The loose, flowing robes, or outer garments, which were worn in eastern countries, were bound by a girdle, or sash, around the body, when they ran, or laboured, or walked. Such a girdle was, therefore, an indispensable part of dress. 1i And bound his own hands and feet. As emblematic of what would be done by the Jews to Paul. It was common for the prophets to perform actions wnich were emblematic of the events which they predicted. The design was to make the

Er?diction more forcible and impressive, y representing it to the eye. Thus Jeremiah was directed to bury his girdle by the Euphrates, to denote the approaching captivity of the Jews. Jer. xiii. 4. Thus he was directed to makn bands and yokes, and to put them around his neck, as a sign to Edom and Moab, &c. Jer. xxvii. 2, 3. Thus the act of the potter was emblematic of the destruction thit was corn-

said, Thus saith the Holy Ghost, So-/" shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.

12 And when we heard these things, both we, and they of thai place, s besought him not to go up to Jerusalem.

13 Then Paul answered, What mean ye to weep and to break mine heart 1 for I am ready h not to <be

ing upon the nation of the Jews. Jer xviii. 4. So Isaiah walked naked and barefoot as a sign of the captivity of Egypt and Ethiopia. Isa. xx. 3, 4. Comp. Ezek. iv., xii., &c. 11 So shall the Jews, 6ic. This was fulfilled. See ver. 33, and ch. xxiv. IT Into the hands of the Gentiles. To be tried; for the Romans then had jurisdiction over Judea.

13. What mean ye. Gr. What do ye. A tender and affectionate, but firm reproach. IT To weep and to break m.y heart? To afflict me, and distract my mind by alarms, and by the expressions of tenderness. His mind was fixed on going to Jerusalem; and he felt that he was prepared for whatever awaited him. Expressions of tenderness among friends are proper. Tears may be inevitable at parting from those whom we love. But such expressions of tenderness and love ought not to be allowed to interfere with the convictions of duty in their minds. If they have made up their minds that a certain course is proper, and have resolved to pursue it, we ought neither to attempt to divert them from it, nor to distract their minds by our remonstrances or our tears. We should resign them to their convictions of what is demanded of them, with affection and prayer, but with cheerfulness. We should lend them all the aid in our power, and then commend them to the blessing and protection of God. These remarks apply especially to those who are engaged in the missionary enterprise. It is trying to part with a son, a daughter, or a beloved friend, in order that they may go to proclaim the gospel to the "benighted and dying heathen. The act of parting— -for life; and the apprehension of the perils which they may encounter on the ocean, and in heathen lands, may be painful. But ii they, like Paul- have looked at it calmly,

bound only, but also to die at Jerusalem for the name of the Lord Jesus.

14 And when he would not be persuaded, we ceased, saying-, The will ° of the Lord be done.

15 And after those days we took up our carriages, and went up to Jerusalem.

candidly, and with much prayer; if they have come to the deliberate conclusion that it is the will of God that they should devote their lives to this service, we ought not to weep, and to break their hearts. We should cheerfully and confidently commit them to the protect ion of the God whom they serve, and remember that they are seeking his glory, and that the parting of Christians, though tor life, will be short. Soon, in a better world, they will be united again, to part no more; and the blessedness of that future meeting will be greatly heightened by all the sorrows and self-denials of separation here, and by all the benefits which such a separation may be the means of conveying to a dying world. That mother will meet, with joy, in heaven, the son from whom, with many tears, she was sundered, when he entered on a missionary life; and surrounded with many ransomed heathen, heaven will be made more blessed, and all eternity more happy. 1T But also to die. This was the true spirit of a ratfrtyr. This spirit reigned in the hearts of all the early Christians. IT For the name of the Lord Jesus. For his sake; ni making his name known.

14. Would not be persuaded. To remain. He was resolved to go. If We ceased. We ceased remonstrating with him, and urging him to remain. 1 The will of the Lord be done. They were nowassured that it was the will of God thai he should go. And they were now ready to submit to that will. This is an instance and an evidence of true piety. It was the expression of a wish that whatever God might judge to be necessary for the advancement of his cause, might take place, even though it should be attended with many trials. They commended their friend to the protection of God, confidenl that whatever should occur would be right. Comp. Note. Matt. vi. 10; xxvi. VI.

15. After those days. After what had occurred, as related in the previous verses. f We took vv our carriages. This is a

16 Then wont with us ah tain of the disciples of ( • and brought with them one M of Cyprus, an old disciple, whom we Bhould tod

17 And when we were come to Jerusalem, the brethren received c us gladly.

18 And the day following

most unhappy translation. The word corwe apply now exclusively t«> ■ vehicle for conveying any thirty coach, chariot, gig, cannon can, The original word means limply, that they prepared themselves; made them< selves ready; put their baggage in order. &c. ' \-:t,.-.-jj.t,.. ■ •,. They prepared i<>r the journey. The Erighah word carriage was formerly used in the sense of that which is carried\ baggage, burden, rse> sels, furniture, &C. Tims it WW in the time that our translation wa and in this sense it is to be understood in 1 Sam. xvii. 2'2, "And David lefl Ml carriage (baggage) in the hand of the keeper of the carriage." &C. E 20, margin. Isa. \. 38, At Micbmaab he hath laid up his carriages," Jus bag* gage, &c.]

ginal in this place would be beta lated, "And brought us to Mnasoo of Cyprus, an old disciple," Ac. It is c\ ident that, though Mnason was originally of Cyprus, yet be was now an tnl of Jerusalem, and was well known to the disciples at Cesarea. It if.

that he might have been at Cesarea. and accompanied Paul to Jerusalem; but the more correct interpretation of the. is, that Paul and his fellow-tl were conducted '" his house in lem. and that he was n<>t with I the journey, f Of Ci/prus. Note, ch.iv. 36. IT An old disctpte. An early conv< rt to Christianity — perhaps one v converted before the CTUCifixiOTI

Saviour. H With whom we Am ■'■ In whose bouse we were I i tak< abode. The rites of hospitality

went in with us unto James; ° and all the elders were present.

19 And when he had saluted them, he declared particularly what fc things Gcd had wrought among the Gentiles by c his ministry.

ch. xv. 13. He resided at Jerusalem. Ccmp. Gal. i. 19. It is not improbable that he was the only one of the apostles then at Jerusalem; and there is reason to believe that the church at Jerusalem was left under his particular care. It was natural, therefore, that Paul and his travelling companions should take an early opportunity to see him. James was the cousin of our Lord, and in Gal. i. 19, he is called the Lord's brother. On all accounts, therefore, he was entitled to, and would receive particular respect from the early disciples.

19. Had saluted them. With the usual tokens of respect and affection. ^ He declared 'particularly, &c. As an evidence that God had been with him. It is not improbable that there might have been some suspicion in regard to Paul among the disciples at Jerusalem, and he might have heard that they were prejudiced against him. This prejudice would be removed by his stating what had actually occurred under his ministry.

20. They glorified the Lord. They gave praise to the Lord for what he had done. They saw new proofs of his goodness and mercy, and they rendered him thanks for all that had been accomplished. There was no jealousy that it had been done by the instrumentality of Paul. True piety will rejoice in the spread of the gospel, and in the conversion of sinners, by whatever instrumentality it may be effected. IT Thou seest, brother. The language of tenderness in this address, recognising Paul as a fellow-labourer and fellow Christian, implies a wish that Paul would do all that could be done to avoid giving offence, and to conciliate the favour of his countrymen. IT How many thousands. The number of converts at this time must have been very great. Twenty-five years before this, three thousand had been converted at one time (ch. ii.), and afterwards the number had Bwelled to some more thousands, ch. iv, 4. The assertion, that there were, then, " many thousands," implies that the work so signally begun on the day of Pentecost in Jerusalem, had not ceased, and that many more had been converted U> the

20 And when they heard //, they glorified the Lord; and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous d of the law:

Christian faith. IT Which believe. Who are Christians. They are spoken of as believers, or as having faith in Christ, in contradistinction from those who rejected him, and whose characteristic trait it was that they were unbelievers. 1T And they are all zealous of the law. They still observe the law of Moses. The reference here is, to the law respecting circumcision, sacrifices, distinctions of meats and days, festivals, &c. It may seem remarkable that they should still continue to observe those rites, since it was the manifest design of Christianity to abolish them. But we are to remember, (1.) That those rites had been appointed by God, and that they were trained to their observance. (2.) That the apostles conformed to them while they remained in Jerusalem, and did not deem it best to set themselves violently against them, ch. iii. 1. Luke xxiv. 53. (3.) That the question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observed, they must have been imposed upon them by authority. (4.) The decision of the council (ch. xv.) related only to the Gentile converts. It did not touch the question, whether those rites were to be observed by the Jewish converts. (5.) It was to be presumed, that as the Christian religion became better understood — that as its large, free, and catholic nature became more and more developed, the peculiar institutions of Moses would be laid aside of course, without agitation, and without tumult. Had the question been agitated at Jerusalem, it would have excited tenfold opposition to Christianity, and would have rent the Christian church into factions, and greatly retarded the advance of the Christian doctrine. We are to remember also, (6.) That, in the arrangement of Divine Providence, the time was drawing near which was to destroy the temple, the city, and the nation; which was to put an end to sacrifices, and effectually to close for ever the observance of the Mosaic rites. As this destruction was so

21 And they are informed of thee, that thou teach $9 1 all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise a their children, neither to walk after their customs.

Mosaic rites, the Great Head of the church did not suffer the question of their obligation to be needlessly agitated among the disciples at Jerusalem.

21. And they are informed of thee. Reports respecting the conduct of Paul would be likely to be in circulation among all at Jerusalem. His remarkable conversion; his distinguished zeal; his success among the Gentiles, would make his conduct a subject of special interest. Evil-minded men among the Jews, who came up to Jerusalem from different places where he had been, would be likely to represent him as the decided enemy of the laws of Moses, and these reports would be likely to reach the ears of the Jewish converts. The reports, as they gained ground, would be greatly magnilied, until suspicion might be excited among the Christians at Jerusalem, that he was, as he was reputed to be, the settled foe of the Jewish rites and customs. IT That thou teachest all the Jews, &C. From all the evidence which we have of his conduct, this report was incorrect and slanderous. The truth appears to have been, that he did not enjoin the observance of those lft ws on the Gentile converts; that the effect of his ministry on them was, to lead them to suppose that their observance was not necessary — contrary to the doctrines of the Judai/.ing teachers (see ch. xv.); and that he argued with the Jews themselves, where it could be done, against the obligation of those laws and customs, since the Messiah had come. They depended on that observance for justification and salvation. This Paul strenuously opposed, and this he defended at length in the epistles which he wrote. See the epistles to the Romans, the Galatians, and the Hebrews. Yet these facts might be easily misunderstood and pervertetl, so as to give rise to the slanderous report, that he was every where the enemy of Moses and the law. ' Which are among the QentUes. Who live in heathen countries. The Jews were ex-

89 What is it therefore I Tho multitude musl iif da oom< gether: for they will hear that thou art come.

•J.*; Do then fore this thai w to tin e: We have imr in. u which have a vow on tin in;

tensively scattered, and settled in all the large towns and cities "t the Roman empire. ^ To forsake Mote*. The law and authority "i Moses. That is, to regard his laws as no longer binding ' /'■> waUt after the customs. To observe the institutions of the Mosaic ritual ch. vi. 14, The word customs denotes the rites of the Mosaic economi — tho ottering of s:n rifices, incense, the oblations, anointings, festivals, &c. which tho law of Moses prescribed.

•■!!. What is it therefore f Wl be done I What is it proper tO do, tO avoid the effects of the evil report which has been circulated I What it proper to do, is suggested in the following ver.-es. f The multitude. The multitude of Jews. 1 Must ninls come regether. There will be in< vitably a tumult nous assemblage. It will be ira to prevent that The reasons w cause their minds were eiceedil [ tated that one oftheirown countrymen had, as they understood, been advising apostasy from the religion of their fathers; because it had been extensively done in many parts of the world, and with great success; and because Paul, having, an they believed, himself ap the national religion, had become very conspicuous, and his verv pre I Jerusalem, as m other places, would ho i excite a tumuli. It was, therefore, the part of friendship to him. ami in the cause, to devise some prop, r.

24 Thorn take, and purify thyself with them, and be at charges witn them, that they may shave ■ their heads: and all may know, that those tilings, whereof they were informed concerning thee, are nothing, but thai thou thyself also walkest orderly,and keepest the law.

which they had taken was that of the Nazarite,• and that as the time of their vow was about expiring, they were about to be shaven, in accordance with the custom usual on such occasions. See Note, ch. xviii. 18. These persons Paul could join, and thus show decisively that he did not intend to undervalue or disparage the laws of Moses, when those laws were understood as mere ceremonial observances.

24. Them take. Take with you. Join yourself with them. 11 And purify thyself with them. Join them in observing the forms of purification prescribed by the law of Moses in the observance of the vow of the Nazarite. The purifying here refers to the vows of sanctity which the Nazarites were to observe. They were to abstain from wine and strong drink; they were to eat no grapes, moist or dried; they were to come near no dead body, nor to make themselves "unclean" for their father, mother, brother, or sister, when they died (Num. vi. 3 — 7); and they were to present an offering when the days of the vow were completed. Num. vi. 8. 1T And be at charges with them. Share with them the expense of the sacrifices and offerings required when the vow is completed. Those offerings were a ram of a year old for a burntoffering, a sheep of the same age for a sin-offering, a ram for a thank-offering, a basket of unleavened cakes, and a libation of wine. See Num. vi. 13 — 20. IT That they may shave their heads. The shaving of the head, or the cutting off the hair which had been suffered to grow during the continuance of the vow (Num. vi. 5), was an observance indicating that the vow had been performed. Paul was requested to join with them in the expense of the sacrifices and offer- 'ngs, that thus the whole of the ceremonies having been observed, their heads might be shaved as an indication that every part of the vow had been complied with. IT And all may know. By the fact of your observance of one of the rites of the Mosaic religion, all may have

25 As touching the Gentiles which believe, we * have written, and concluded that they observe no such thing, save only that they keep themselves from t /tings offered to idols, and from blood, and from strangled, and from fornication.

evidence that it is not your purpose or practice to speak contemptuously of those rites, or to undervalue the authority of Moses. IT Are nothing. Are untrue, or without any foundation. H Walkest orderly. That you live in accordance with the real requirements of the law of Moses. To walk in the Scriptures often denotes to live, to act, to conduct, in a certain manner. All, probably, that they wished Paul to show by this was, that he was not an enemy of Moses. They who gave this counsel were Christians, and they could not wish him to do any thing which would imply that he was not a Christian.

25. As touching die Gentiles. In regard to the Gentile converts. It might be expedient for Paul to do what could not be enjoined on the Gentiles They could not command the Gentile converts to observe those ceremonies, while yet it might be proper, for the sake of peace, that the converts to Christianity from among the Jews should regard them. The conduct of the Christians at Jerusalem in giving this advice, and of Paul in following it, may be easily vindicated. If it be objected, as it has been by infidels, that it looks like double-dealing; that it was designed to deceive the Jews in Jerusalem, and to make them believe that Paul actually conformed to the ceremonial law, when his conduct among the Gentiles showed that he did not; we may reply, (1.) That the observance of that law7 was not necessary in order to justification; (2.) That it would have been improper to have enjoined its observance on the Gentile converts as necessary, and therefore it was never done; (3.) That when the Jews urged its observance as necessary to justification and salvation, Paul strenuously opposed this view of it every where; (4.) Yet, that as a matter of expediency, he did n»t oppose its being observed either by the Jews, or by the converts made among the Jews. In fact, there is other evidence besides the case before us, that Paul himself continued to observe some at least

2G Then Paul tcok ■ the men; and the next day purifying himself with thc.i, entered ' into the temple, to signify ihf accomplishmente of the days of purification,

of the Jewish rites, and his conduct in public at Jerusalem, was in strict accordance with his conduct in other places. See ch. xviii. 1^. The sum of the whole matter is this, that when the observance of the Jewish ceremonial law was urged as necessary to justification ami acceptance with God, Paul resisted it; when it was demanded that its observance should be enjoined on the Gentiles, he opposed it: in all other cases lie made no opposition to it, and was ready himself to comply with it, and willing that others should also. IT We have written, ch.xv.20.29. 26. Then Paul took the mat. Tom!; them to himself,- united with them in observing the ceremonies connected with their vow. To transactions like this he refers in 1 Cor. ix. 20, " And unto the Jews 1 became as a Jew, that I might gain the Jews; to them that are under the ia\v, a? under the law, that I might gain them that are under the law." Thus, it has always been found necessary in propagating the gospel among the heathen, not to offend them needlessly; but to conform to their innocent customs in regard to dress, language, modes of travelling, sitting, eating, &c. Pan5 did nothing more than this. He violated none of the dictates of honesty and truth. Tl Purify' ing himself icith them. Observing the ceremonies connected with the rite cf purification. Note, ver. 24. This means evidently that he entered on the ceremonies of the separation according to the law of the Nazarite. IT To signify. Greek, Signifying or making known. That is, he announced to the priests in the temple his purpose of observing this vow with the four men, according to the law. respecting the Nazarite. It was proper that such an announcement should be made hefjrehand, in order that the priests might know that all the ceremonies required had been observed. ^ The arromplishmrn/, &c. The fulfilling, the completion. That is. be announced to them his purpose to observe all the days, and all the rites of purification required ir the law. in order that an offering might be properly made. It does nol D&eafl that the da'vs had hern accomplished, hut that it was his intention to observe them, so thai il would be proper to offer the 2 b 2 their row pi si paratioa j bui he come in with hearty intention to ■hare with them, it cannot he objw ted thai he meant to impose on the prii its, and to make them behove thai he had o the w hole vow with them; lor il from their own writil 90, and Koheleth Rabbai), thai in those instances where the Nazarites had DOt persons, who possessed more, might become sharers of it, and thus bt parties to the VOW, \r>l.:e- ology, $ 3'jj. This < ircumstance w ill vindicate Paul from any intention to take an improper advantage, Of to in - the priests or the Jews. All thai he announced \\a<. his intention to atari with the tour men in the offering which they were required to make; to divide the expenses with them; and thus to -how his approval of the thing, and hil ance with the law which made tuch ■ vow proper, tu he had before done in a voluntary manner, n/nn it could m I tended thai it was for double-dealing, or imposition, ch. xviii. 18. 1 Until thai an offering, &c. The sacrifices required of ■ who had observed to r. 2 1. Num. vi. 13. Ii is s complete vindication of l'aul in this case, that he did no more here than he had done in ■

saw him in the temple, stirred up all the people, and laid a hands on

28 Crying out, Men of Israel, help: this is the man that h teacheth all men every where against the people, and the law, and this place; and further, brought Greeks also into the temple, and hath polluted this holy place.

days was about to be accomplished, without implying it was near the close of them when he was seized. By comparing the following places, ch. xxi. 18. 26; xxii. 30; xxiii. 12.32; xxiv. 1. 11, it appears that the time of his seizure must have been near the beginning of those days. {Doddridge.) % The Jews which were of Asia. Who resided in Asia Minor, but who had come up to Jerusalem for purposes of worship. Com p. Notes on ch. ii.

28. Men of Israel. Jews. All who are the friends of the law of Moses. IT This is the man, &c. This implies that they had before given information to the Jews at Jerusalem that there was such a man; and they now exulted in the fact, that they had found him. They, therefore, called on all these to aid in securing and punishing him. IF That teacheth, &c. See Notes, ch. vi. 13, 14. V Against lite -people. The people of the Jews. That is, they pretended that he taught, that the customs and laws of the Jewish nation were not binding, and endeavoured to prejudice all men against them. IT A?id the laio. The law of Moses. IF And this place. The temple. Every thing against the law would be interpreted also as being against the temple, as most of the commandments of the law were celebrated there. It is possible also that Paul might have declared that the temple was to be destroyed. Com p. ch. vi. 13, 14. 1F And farther, brought. Greeks, &c. The temple was surrounded by various areas called courts. Notes, Matt. xxi. 12. The outermost of these courts was called the court of the Gentiles, and into that it was lawful for the Gentiles to enter. But the word "temple" here refers, doubtless, to the parts of the area appropriated especially to the Israelites, and which it was unlawful for a Gentile to enter. See the area marked G. G.G.G. in the plan of the temple. Matt. xxi. 12. IF And hath polluted, &c. He defiled the temple by with him„ hi the city, Trophimus c an Ephesian, whom they sup posed that Paul had brought into the temple.)

30 And all the city was moved, and the people ran together; and they took Paul, and drew him out of the temple: and forthwith the doors were shut.

31 And as they were about to d kill him, tidings came unto the

thus introducing a Gentile. No greater defilement, in their view, could scarcely be conceived. No more effective appeal could be made to the passions of the people than this.

29. In the city. In Jerusalem. As he was with Paul, it was inferred that he would attend him every where. IF Trophimus. He had accompanied Paul on his way from Ephesus. ch. xx. 4. IF Whom they supposed, &c. This is a most striking illustration of the manner in which accusations are often brought against others. They had seen him with Paul in the city; they inferred, therefore, that he had been with him in the temple. They did not even pretend that they had seen him in the temple; but the inference was enough to inflame the angry and excitable passions of the multitude. So in the accusations which men now often make of others. They see one thing, they infer another; they could testify to one thing, but they conclude that another thing will also be true, and that other thing they charge on them as the truth. If men would slate facts as they are, no small part of the slanderous accusations against others would cease. An end would be made of most of the charges of falsehood, and error, and heresy, aud dishonesty, and double-dealing, and immorality. If a statement is made, it should be of the thing as it was. If we attempt to state what a man has done, it should not be what we suppose he had done. If we attempt to state what he believes, it should not be what we suppose he believes.

30. The city was moved. Was agitated; was thrown into commotion. IF Drew him out of the temple. Under the pretence that he had defiled it, The evident design was to put him to death, ver. 31. IT The doors were shut. The doors leading into the courts of the temple.

chief captain of the band, that all Jerusalem was in an uproar:

32 Who a immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain ami the soldiers, they left beating of Paul.

33 Then the chief captain came near, and took him, and commanded him to be bound b with two chains; and demanded who he was, and what he had done.

34 And some cried one thing, some another, among the multi-

evidently done in a popular tumult, as had been done in the ease of Stephen. ch. vii. Thej' could not pretend that they had a right to do it by law. U Tidings came. The news, or rumour came; lie was told of it. IT The chief captain of the band. This band or body of Roman soldiers was stationed in the tower Antortia, on the north of the temple. This tower was built by John Hyrcanus, highpriest of the Jews, and was by him called Bar is. It was beautified, and strengthened by Herod the Great, and was called Anloma, in honour of his friend, Mark Antony. Josephus describes this castle as consisting of four towers, one of which overlooked the temple, and which he says was seventy cubits high. Jewish Wars, b. v. ch. 5,$ 8. In this tower a guard of Roman soldiers was stationed, to Becure the temple, and to maintain the peace. The commander of this cohort is here called " the chief captain." Reference is made to this guard several times in the New Testament. Matt. xxvii. 05, 60. John xviii. 12. Acts v. 20. The word translated "chief captain" ixn-idezv), denotes properly one who commanded a thousand men. The band (<r^sie*) was the tenth part of a legion, and consisted sometimes of four hundred a.nd twenty-live soldiers, at others of live hundred, and at others of six hundred, according to the size of the legion. The name of this captain was Claudius Lysias. ch. xxiii. 26. f In an uproar. That the whole city was in commotion.

33. To be bound with two chain*. To show to the enraged multitude that he did not intend to rescue any one from justice, but to keep the peace. Paul's tnde; and when he could n<>t know the certainty lor the tumult, he commanded him to be carry d into the castle, '

36 For the multitude of the people followed after, crying, Away e with him!

37 And as Paul w;is to he led

be done in the case. I'r bound between two soldiers, I. arm to the Left arm of thl left arm to the Sec Note, oh. Mi. 6. Or, if his hat feet were bound, it is evident thai it was so done thai he was able still I. ver. 37, 38. This was in accordai the prediction of Agabua, ch. ui. 11.

35. Upon the stairs. The Mailed from the temple to the tow<. tonia. Josephus says (Jewish Wars, b. v. ch. 5, $ 8), that the lower of ' " was situated at the eonu r of titers of the COUll of the temple, Of that 00 the west, and of that on the north: it was erected on a rock of fifty euhit.s [seventy-five feet] in height, an-! a great precipice. On the corner where it joined to the two cloisters "i I pie, it had passages down t<> tht through which the guards went ways among th< with their arm*,

:!,rs, as the soldiers were returning, that the tumuli -. or ih<« crowd so dense, that thej • to hear him along to rescue b their vi- • f)ermitted to speak to him. The Greek anguage was that which was then almost universally spoken, and it is not improbable that it was the native tongue of the chief captain. It is evident that he was not a Roman by birth, fur he says (ch. xxii. 28) that he had obtained the privilege of citizenship by paying a great sum. The language which the Jews spoke, was the Syro-chaldaic; and as he took Paul to be an Egyptian Jew (ver. 3S.), he supposed from that circumstance also, that he was not able to speak the Greek language.

38. Art not thou that Egyptian. That Egyptian was probably a Jew, who resided in Egypt. Josephus has given an account of this Egyptian, which strikingly accords with the statement here recorded by Luke. See Josephus' Antiq. b. xx. ch. viii. § 6, and Jewish War, b. ii. ch. xiii. § 5. The account which he gives is, that this Egyptian, whose name he does not mention, came from Egypt to Jerusalem, and said that he was a prophet, and advised the multitude of the common people to go with him to the Mount of Oiives. He said further, that he would show them from thence how the walls of Jerusalem would fall down; and he promised them that he would procure for them an entrance through those walls when they were fallen down. Josephus adds (Jewish War), that he got together thirty thousand men that were deluded by him, "these he led round about from the wilderness to the mount, which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place." But Felix, who was apprized of his movements, marched against him with the Roman soldiers, and discomfited him, and slew four hundred of them, and took two hundred alive. "But the Egyptian escaped himself out of the fight, but did not appear any more." It was natural that the Roman tribune should suppose that Paul was this Egyptian, and that his return had produced this commotion and excitement among the people. H Modest an uproar. Producing a sedition, or a rising among the people. Greek, "Thf)t Egyptian, who before these days having risen up." IF Into the wilderness. This corresponds remarkably with the account of Josephus. He indeed mentions that

38 Art not thou that ' Egyptian; which before these days madest an

he led them to the Mount of Olives, but he expressly says that " he led them round about from the wilderness." This wilderness was the wild and uncultivated mountainous tract of country, lying to the east of Jerusalem, and between it and the river Jordan. See Note, Matt. iii. 1. It is also another striking coincidence showing the truth of the narrative, that neither Josephus nor Luke mention the name of this Egyptian, though lie was so prominent and acted so distinguished a part. IT Four thousand men. There is here a remarkable discrepancy between the chief captain and Josephus. The latter says that there were thirty thousand men. In regard to this, the following remarks may be made. (I.) This cannot be alleged to convict Luke of a false statement, for his record is, that tiie chief captain made this statement, and it cannot be proved that Luke has put into his mouth words which he did not utter. All that he is responsible for is, a correct report of what the Roman tribune said, not for ihe truth or falsehood of his statement. It is certainly possible that that might have been the common estimate of the number then, and that the account given by Josephus might have been made from more correct information. Or it is possible, certainly, that the statement by Josephus is incorrect. (2.) If Luke were to be held responsible for the statement of the number, yet it remains to be shown that he is not as correct a historian as Josephus. Why should Josephus be esteemed infallible, and Lij\e false 1 Why should the accuracy of Luke be tested by Josephus, rather than the accuracy of Josephus by Luke? Infidels usually assume that Josephus and other profane historians are infallible, and then endeavour to convict the sacred writers of falsehood. (3.) The narrative of Luke is the more probable of the two. It is more probable that the number was only four thousand, than that it was thirty thousand. For Josephus says, that foui hundred were killed, and two hundred taken prisoners; and that thus they were dispersed. Now, it is scarcely credible, that an army of thirty thousand despera does and cut-throats would be dispersed by so small a slaughter and captivity Rut if the number was originally but four thousand, it is entirely credible that the loss of six hundred would discourage and

uproar, and leddest out into tho wilderness tour thousand men that were murderert?

39 But Paul said," I am a man which in/I a Jew of Tarsus, a citi/ in Cilicia, a b citizen o( no mean city: and 1 beseech thee, sutler me to speak unto the people

40 And when he had given him license, Paul stood on the stairs, and beckoned c with the hand unto

dissipate the remainder. (1.) It is possible that the chief captain refers only to the organized Sicarii, or murderers that the Egyptian led with him. and Josephus to the multitude that afterwards joined them, the rabble of the discontented and disorderly that joined them 00 their march. Or, (5.) There may have been an error in transcribing Josephus. It has been supposed that he originally wrote four thousand, but that ancient copyists, mistaking the A delta, four, for A lambda, thirty, wrote thirty thousand, instead of fb'ir thousand. Whichever of thi tions be adopted is not material. IT Which were murderers. Six^/ww. Siearii. This is originally a Latin word, and is derived from Siea, a short sword, or sabre, or crooked knife, which could be easily concealed under the garment. Hence it came to denote assassins, and to be applied to banditti, or robbers. It does not mean that they had actually committed murder, but that they were desperadoes and janditti, and were drawn together fo; purposes of plunder and of blood. This class of people was exceedingly numerous in Judea. See Notes, Luke x. 30.

39. A Jew of Tarsus. A Jew by birth. See Note, ch. ix. 11. IT Of no mean city. Not obscure, or undistinguished. lie could claim an honourable birth, so fir as the place of his nativity was concerned. See Note, ch. ix. 11. Tarsus was much celebrated for its learning, and was atone time the rival of Alexandria and Athens. Xenophon calls it a great and flourishing city. Anabasis. Josephus (Antaq. b. i. ch. vi. v 6) says, that it hi the metrapaUe, and most renowned cUu among them [the CiHcians).

40. License. Liberty; pe f On the stairs. Note, ver. 3;"). X Beckoned with the hand. Waving the band as a sign that he was about 10 address them, and to produce silence, and atten-

'J (And a Inn they beard that he spake in the Hi oe to them, they kept the n and he s.nlli,)

(II UTI'.K \.\II. 1. M( n, brethren, and fa fence was addresst d to the h •■ Paul i oiiiuienei dii with an expn sincere respect lor them. Stephen l>< gan Ins defence with the same form

Note, ch. \ ' Against the charges brought against me. Those charges were, that be had endeavoured to prejudice men ev< r against the Jews, and the law, and the temple ch. ixi. 28. In order this charge, Paul stated 1 Thai be bad been born a Jew. and bad enjoyed all tho

Of his conversion, and the reason why he believed thai be was called to •, reach the bis defer* e, there!! re, bad '•■ i en - Sered to lim.-b it, it i- impm • ' eertainty. On anotl ever, he was permitti defem e, and perhaps to corap •

3 I am a verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city, at the feet of '' Gamaliel, and taught according- c to the perfect manner of the law of the fathers, and was d zealous towards God, as ye c all are this day.

4 And I persecuted f this way unto the death, binding and delivering into prisons both men and women.

5 As also the high-priest doth bear me witness, and all the estate of the elders: from whom also 1 received letters unto the brethren, and went to Damascus, s to bring them which were there, bound, unto Jerusalem, for to be punished.

6 And it came to pass, that as I made my journey, and. was come

3. Born in Tarsus. Note, ch x\i. 39. H Brought up in this city. In Jerusalem, sent there for the advantage of more per-, feet instruction in the law. IT At the feci of Gamaliel. As a scholar, or disciple of Gamaliel. The phrase to sit at the feet of one, is expressive of the condition of a disciple or learner. Comp. Deut. xxxiii. 3. Luke x. 39. It is prcbable that the expression arose from the fact that the learners jeeupied a lower place or seat than the teacher. The phrase is expressive of hnnility and a lower condition. On the cha 'acter and rank of Gamaliel, see Note on ch. v. 31. Paul mentions his having been nstructed in this manner, in order to show.hat he was entitled to the full privilege of.hp Jew, and that he had had every opportunity to become fully acquainted with the jature of the law. IT According to the perfect manner. k*t« k%^\^n»v. By strict diligence, or exact care; or m the utmost "igour and severity of that instruction. No pains were spared to make him understand and practise the law of Moses. T The law of the fathers. The law of our fathers; i.e. the law which they received, and handed down to us. Paul was a Pharisee; and the law in which he had been taught was not on'y the written law of Moses, but the traditional law which had been handed down from former times. Note, Matt. iii. 6. H And was zealous towards God. Gal. i. 14. He had a constant burning zeal for God and bis law, which

nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me.

7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me 1

8 And I answered, Who art thou, Lord 1 And he said unto me, I am Jesus of Nazareth, whom thou persecutest.

9 And they that were with me saw h indeed the light, and were afraid; hut they heard not the voice of him that spake to me.

10 And I said, What shall I do, Lord 1 And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.

4. And J persecuted, ch. viii. 3.? Thi way. Those who were of this mode of worshipping God; that is, Christians Note, Acts ix. 2. II Unto the death. In tending to put them to death. He did not probably put any to death himself, but he committed" them to prison, he sought their lives, he was the agent employed in arresting them; and when they were put to death, he tells us that, he gave his voice against them (Acts xxvi. 10); that is, he joined in, and approved of their condemnation. v, Delivering into prisons, &c. ch. viii. 3.

0. As also the high-priest, &c. Note, ch. ix. 2. If All the estate of the elders Greek. All the presbytery; that is, the whole body of the sanhedrim, or great council of the nation. *fl Unto the brethren. The Jewish brethren, who were at Damascus. Paul here speaks as a Jew, and regards his countrymen as his brethren.