sense the same active verb here used is put Mat. 28.19 and its passive Mat. 27.57 They returned again to Lystra Where a little before Paul was assaulted with stones And to Iconium Whence above v. 5 6. they fled for fear of danger And Antioch Of Pisidia whence they were expelled above chap. 13.50 22. Confirming Gregory the great saith excellently lib. 31. Mor. in Job c. 15. Behold Paul was overwhelmed with stones yet he is not removed from preaching the truth He may be killed but he cannot be overcome He is cast out of the City as dead but he is found another day within the City an unhurt preacher of the Gospel O how strong is infirmity within this man O how conquering his torment O how masterly is his patience By the repulse he is stirred up to dispute by stroaks he is raised up to preach the Gospel he is refreshed by his torment to drive away the wearisomness of his labour Through much tribulation c. As much as to say Whoever enters into the Kingdom of God or labours to live according to the Gospel stirreth up the worlds hatred against himself therefore must lie in the way of many yea grievous vexations Which appeared in the Author of this way of living even the Lord Jesus Christ himself who foretold that the same should befall his followers Mat. 10.17 18.23.34 Joh. 16.33.17.14 23. And when they had ordained Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when with swetched out hands they had ordained or chosen by votes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to choose with the hand stretched forth When Assemblies for choosing of Magistrates were to be kept they appointed one whom they thought the most fit for that Dignity and having produced him upon the Theatre his name was proclaimed by a Cryer and it was said to whomsoever this seems good or pleaseth let him lift up his hand and then such as approved of the Election by lifting up their hands testified that the man Elected seemed to them a fit man to bear the Office of a Magistrate but they who disapproved it kept in their hand which Party soever had the greater number had the Election decreed accordingly Hence came that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who became Magistrate by such suffrages was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Elias the Cretian doth testify upon Gregory Nazianzen Orat. 3. and Zonaras upon the Canons of the Apostles teacheth us that first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify the suffrages but afterwards the Ancient Rites being abolished was used for Consecration In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 2 Cor. 8.19 Elders Famous Frederick Spanhemius in his Isagogick Epitome to the History of the New Testament The Bishops saith he which were ordained in every Church were so called from the care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of overseeing as the same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders from their age gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors from their Office of feeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors Ministers from their Office of teaching ministring to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over Governors from their right to govern Compare below ch 15.2 4 6.20.17 28. Tit. 1.5 7. 1 Thes 5.12 Irenaeus in his Epistle to Victor Bishop of Rome in Eusebius lib. 5. hist Eccl. ch 26. The Elders who before Soter governed the Church that you now govern were I say Anicetus Pius Hyginus Telespore Sixtus Irenaeus calls them Elders every where whom others do frequently call Bishops to whom he attributes the government of the Church of Rome Also Victor himself in an Epistle under his name to an unknown Desiderius Bishop of Vienna in France expresseth himself thus As thy fraternity hath been taught by the Elders who did see the Apostles in the flesh and who governed the Church until thy time And had prayed with fasting See what we have said above ch 13.3 They commended them to the Lord. To wit To be protected 24. And after they had passed through Pisidia See what we have said above ch 13.14 They came to Pamphylia See our Commentary above ch 2.10 25. And when they had preached the Word in Perga As much as to say And when they had preached Christs Gospel in Perga of which City see our Notes ch 13.13 They went down into Attalia The City Attalia having its name from Attalus Philadelphus its builder is by Strabo mentioned among the Cities of Pamphylia Geog. l. 14. 26. And thence sailed to Antioch The Metropolis of Syria Whence they had been recommended to the grace of God c. As much as to say Whence having gone forth to preach the Gospel they were recommended to God by the prayers of the Church that he would put forth his grace to advance the labors of the Apostles of the Gentiles whom himself had appointed See above ch 13.3 27. Had gathered the Church together Of Christians dwelling at Antioch They rehearsed Even as such who return from an Ambassage use to give an account of what they have done All that God had done with them An Hebraism the meaning whereof is all that God did to them To wit What grace he conferred upon them how great help and strength was present with them in converting men and working miracles 28. And there they abode long time To wit At Antioch With the Disciples That is Christians See what we said above ch 11.26 CHAP. XV. 1. AND. That is then at that time Certain men Of the Jews professing Christianity whose Ring-leader herein Philastrius and Epiphanius say was Cerinthus De Haeres c. 87. Here 's 28. a Disciple of Simon Magus and of Carpocrates Which came down from Judaea viz. To Antioch the Metropolis of Syria These Persons the Apostle Paul Gal. 2. v. 4. calls in the Greek Text Irreptitious false Brethren that is false Brethren brought in unawares and who came in privily to spy out the Liberty of the Church Taught the Brethren To wit Those of the Gentiles which were converted to Christ Except ye be Circumcised after the manner of Moses That is according to the Rite prescribed by God to Abraham which Moses describes Gen. 17. v. 10. And again Commands Lev. 12. v. 3. Some Books here have it Except ye be Circumcised and walk after the manner of Moses So that other Ceremonial Laws of Moses might be understood to be added to which they bind themselves whoever they be that are Circumcised to obey the Law of Moses See Gal. 5.3 Ye cannot be saved That is obtain Eternal Salvation 2. When therefore Paul and Barnabas Who had rightly instructed the Gentile Converts in the Doctrine of Christian Liberty and taught that they were not bound to Circumcise themselves Had no small Dissension and Disputation with them To wit those rigid Persons who burning with too great a Zeal for the Ceremonial Mosaical Laws contended that Christians were not freed by Christ
from that too grievous Yoke They determined Viz. The Christians of Antioch That Paul and Barnabas Who were as one Party in this Controversie 'T is credible that Paul when it was thus decreed by the Church of Antioch that he should go to Jerusalem was admonished by Revelation that he should altogether do what the Church had appointed For Paul Gal. 2.2 speaking of this his Journey saith That he went up to Jerusalem by Revelation And certain others of them That is of them who urged the Necessity of Circumcision Concerning which matter the Jews themselves were not altogether agreed Joseph 20. Antiq 2. For when Izates King of the Adjabenes being instructed in the Religion of the Jews by one Ananias thought he could not be a perfect Jew unless he were Circumcised his Tutor disswaded him therefrom saying That he might without Circumcision piously worship God if he zealously embraced and followed the Jewish Institutions For therein did Religion consist rather than in Circumcision But yet the same King a while afterwards by the advice of another Jew named Eleazar whom Josephus reports to have been famous for his Skill in the Law did cause himself to be Circumcised Likewise Tryphon the Jew in Justin Martyr does not exclude the Uncircumcised from all Hopes saying If thou continue in the Course of Philosophy and a blameless Life there remains an hope of the better Portion And this favourable Opinion seems to be received amongst the Jews at this day as may be gathered from Menasseh ben Israel De Resurrect l. 2. cap. 9. De Capit. fidei cap. 24. yet Isaac Abrabanel approves the Tradition of the Ancients in these Words Whoever is not Circumcised shall inherit Hell 'T is certain the Jews that lived whilst yet their state was flourishing had more rigid Sentiments in this matter than those whom the sense of Calamities hath since humbled and rendred less apt to Censure For these dare not deny all participation of Bliss to the Gentiles in the Life to come tho still they esteem that they shall be as much more happy than all other People as the Gibeonites of old were inferiour to them in the Land of Canaan whence arose their murmuring against Christ when in the Parable Matt. 20. he seemed to equal the Gentiles with them To the Apostles Those who had daily lived with our Lord Jesus and followed him as his Domesticks whom he was pleased to make Witnesses of his Resurrection and to send them through all the World to preach the Gospel to whose number Paul was afterwards added being called to that Office by Christ after his Ascension as before Cap. 9. So that he was inferiour in no respect to any of them Gal. 2.9 Some add also Barnabas as one of the Apostles from the foregoing Chapter v. 13. The Apostles saith Spanhemius had an equal Dignity and their cure was universal In Epitom Isagogica ad Histor N. Test not of one Church only but of all Matth. 28.19 2 Cor. 11.28 So that Apostles are no more to be reckoned in the Order of Bishops of a particular Church than the Pretorian Prefects or Vicar Generals of old in the Rank of Governours of one City or Province And Elders In the Apostles Age there were Presbyteries or Colledges of Bishops or Presbyters in every Church who saith the same Spanhemius had the Administration and Guidance thereof in Common to wit ordinarily of which Presbyters as there were then distinct Gifts some gave themselves more to the Word and Doctrine 1 Tim. 5.17 Others to Government and Discipline Rom. 12.8 1 Cor. 12.28 About this Question That is to consult them whether Circumcision of the Foreskin were necessary to the attainment of Eternal Salvation 3. Being brought on their way by the Church That is Paul and Barnabas and the rest of the Deputies of the Church of Antioch to Jerusalem accompanied by the Antiochean Brethren some small part of their Journey As afterwards Ca. 20. v. 38. Ca. 21. v. 15. They passed through Phoenice and Samaria In which there already dwelt some Christians see before Ch. 8. v. 5. and 14. And Ch. 11. v. 19. Declaring the Conversion of the Gentiles That is that very many of the Gentiles in divers places by their Preaching which God had been pleased divinely to assist were converted to the Faith of Christ And they caused great Joy unto all the Brethren This tidings of such Numbers of the Gentiles converted caused the faithful much to rejoyce 4. Received of the Church and of the Apostles and of the Elders That is they were welcomely received as well by the Christians in general that dwelt at Jerusalem as particularly by the Apostles and by the Elders or proper Pastors of the Jerusalem-Christians 5. But there rose up c. These are the Words of Luke willing to signifie unto us that there were some Pharisees at Jerusalem who believed in Christ that sided with those that moved this Debate at Antioch and urged that the Gentiles converted to Christ ought to be Circumcised For those men whose Sect had hitherto been the Chief in the Jewish Religion seem to have reckoned that they were to be uppermost too in the Christian Church and their Opinions to prevail above the rest But others conscious of their own Liberty gave not place to them for an hour Gal. 2.5 Of the Sect of the Pharisees In Greek it is of the Heresie of the Pharisees for that Word of old was of a middle signification and sometimes used in good sometimes in evil part whence Paul afterwards Ch. 26.5 calls Pharisaisme the most exquisite or strictest Heresie of the Judaical Religion Nay he gives Christianity it self the same title Ch. 24.14 That it was needful to Circumcise them Those Zealots that would have subjected the Gentiles to the Yoke of the Ceremonial Law did chiefly press Circumcision because they knew that That being once received there could afterwards nothing hinder their being obliged to the other Legal Ceremonies for there was nothing that did more keep men of riper years from Judaism than the fear of Circumcision Besides whoever did take that upon them did bind themselves to the observation of the whole Law Gal. 5.3 To keep the Law of Moses Viz. The Ceremonial as a Condition of obtaining Salvation for here was no Controversie moved touching Moral Works necessary to Salvation 6. And the Apostles came together Whether all the Apostles were then at Jerusalem or only some of them and who is hard to say For 't is certain saith the incomparable Curcellaeus That the Apostles did remain there a pretty while after the Receiving of the Holy Ghost nor did they it seems depart thence before the Persecution stirred up at the Death of Stephen the first Martyr For all the Twelve were yet at Jerusalem when the Choice was made of the seven Deacons Acts 6.2 yet in that grievous Persecution they did not presently remove Acts 8.1 But amongst the Ancients there is a constant Fame
return to Antioch alone Judas who was Surnamed Barsabas Possibly the Brother of that Joseph Justus who was also called Barsabas before in Ch. 1. v. 23. And Silas This seems to be he who is called Silvanus 2 Cor. 1.19 1 Thess 1.1 2 Thes 1.1 and 1 Pet. 5.12 Chief men The Greek has leading Men that is of great Esteem and Authority And Wrote Letters c. That is to say A Synodical Epistle being written by them to be carried and delivered to the Churches the Words whereof were as follow The Apostles and Elders and Brethren c. Where 't is well noted by Beza that the Copulative is ill left out in the vulgar Latin For says he here the Apostles and Elders are manifestly distinguish't from the rest of the Assembly whereas yet the Epistle was wrote by the Common consent and in the name of them all the matter after the Apostles and Elders had debated it and given their advice being ratified by the General suffrages of the whole Church To the Brethren c. The Epistle is addressed to the uncircumcised Brethren which were in Antioch the Metropolis of Syria and in the rest of that Country elsewhere and in Cilicia a Region next to Syria in Tarsus the Chief City whereof Paul who was born there having been Conversant since his Conversion to Christ as appears before Ch. 9.30 and Ch. 11.25 'T is not to be doubted but he had there Converted many to the Christian Faith But that which they write to these amongst whom the Contest about keeping the Mosaical Rites began was to serve for the Instruction of all other Gentiles embracing the Faith of Christ in the like Case and therefore it is said afterwards Ch. 16.4 of Paul and Silas That as they passed through the Cities where there were Christian Churches they delivered to them those decrees which had been established by the Apostles and Elders that were at Jerusalem with the consent of the whole Church to be observed For those were not only Cities of Syria and Cilicia but of many other Provinces And Paul writes to the Corinthians of the same matter 1 Cor. Ch. 8. 10. yea even at this Day and to all Christians wheresover this Epistle shews that they are not obliged to observe the Ceremonies of Moses's Law Nor is there any such notable place in the whole New Testament where the same is so expresly and professedly taught Greeting In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Rejoyce The forms of Salutations among the Greeks at the beginning of their Epistles are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be well and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do well the first referring to the Mind the second to the Body and the last to external things but before all of them is Implyed or understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one or they who write the Epistle desires or wishes In stead of which the Latins for the most part use Salutem Greeting and the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace Comprehending in one Word all Felicity and Prosperity and all good things as well of the Mind as of the Body and also those which are called the Goods of Fortune Horace imitates this Greecisme in that Epistle which begins Celso gaudere 24. Certain who went out from us That is some Converted Jews that went down from Jerusalem to Antioch See before v. 1. Troubled you with Words That is by their vain talking and arguing have disquieted your Minds Subverting your Souls That is rendring your Consciences uncertain and doubtful saying you must be Cir◠cumcized and keep the Law to wit Ceremonial of Moses for Touching that only was the debate none questioning but that all the Moral Precepts are to be observed and performed by Christians Saying 'T is nothing unusual to put the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say for I Command or require See Matth. 4.3 Mark 5.43 Luke 12.13 and Ch. 19. v. 15. c. So the Hebrew word Amar is taken 1 Kings 11.18 1 Chron. 20.17 Esther 1.10 and 11. and elswhere Whence Lewis de Dieu says That with the Arabians it signifies nothing else but to Command To whom we gave no such Command The Apostles and Elders of the Church of Jerusalem and other Brethren protest that they were neither the Authors nor Assertors of this Doctrine that requires Circumcision and other Legal Rites to be observed as necessary to Salvation 26. Men that have hazarded their Lives Above Ch. 13.50.14.19 For the Name of our Lord Jesus Christ That is for our Lord Jesus Christ to propagate his Glory and Gospel 27. Who shall tell you also the same things Which are contained in our Synodical Epistle By Mouth That you may be informed of our unanimous Decree both by our Writing and their Speaking 28. For it seemed goed to the Holy Ghost and to us That is It seemed good to us who are Inspired with the Holy Ghost Hence saith Curcellaeus appears what Authority this Apostolick Decree ought to have with us which was not properly dictated by men but by the Holy Spirit who guided them For if we greatly esteem the several Books of the New Testament because we are verily perswaded that the Writers thereof were Inspired by the Holy Ghost how much ought we to reverence this Epistle pen'd by so many great men filled with that blessed Spirit And therefort 't is in no wise likely that therein was only treated of indifferent things and such as for some small time for avoiding of Scandal were to be avoided since the Majesty of the Authors from whom it came first of the Holy Ghost and then of divers Apostles and very many Apostolick men perswades the contrary viz. That therein must be handled Doctrines most grave and important and which tend to the Edification of the whole Church of Christ even to the End of the World Had the Decrees of after Councils had such great Authors O with what out-spread Arms would they have been embraced by all the Lovers of Divine Truth But alas In many of them which say It seems good to the Holy Ghost and us there presided the Spirit of Ambition Covetousness Wrath Envy Pride Ignorance to say no worse rather than the meek and gentle Spirit of Christ What wonder is it then if no good proceeded from thence but that instead of composing Differences they rather multiplied and encreased them more and more To lay upon you no greater Burthen By the Word Burthen are not to be understood the Moral Precepts whose Honesty Nature alone and without the help of an other Tutor is able presently to teach any one For as saith Curcellaeus the Political Laws of the Gentiles will not release any one from them so neither will the Law of Christ which is the Injoyner of a more perfect Holiness Nor ought those things to to be counted or called a Burthen which are
matter 41. And he went thorough Syria The Chief City whereof was Antioch from whence he set forth And Cilicia In which Paul himself was born Confirming the Churches In the Christian Faith and Godliness Commanding them to keep the Precepts of the Apostles and Elders Viz. expressed in the Apostolical Decree before V. 29. But note these Words are not in our English Translation as being not in the Greek Text nor in the Syriack Version yet as to the thing it self that the same was done by Paul there is no doubt to be made since that Epistle from Jerusalem was directed to the Brethren of Syria and Cilicia who walking in Peace and Tranquility had been troubled and perplexed with Scruples by those that urged the necessity of Circumcision and other Legal Ceremonies See before V. 23 24. and afterwards Ch. 16. V. 4. CHAP. XVI 1. THen came he to Derbe and Lystra Cities of Isauria of which see above Chap. 14.6 And behold a certain Disciple That is a Christian Was there Either at Derbe or at Lystra The Son of a certain Woman which was a Jewess and believed That is whose Mother Eunice as also his Grandmother Lois 2 Tim. 1.5 being of the Jewish Nation and Religion believed in Jesus Christ But his Father was a Greek And as it is apparent uncircumcised not suffering Timothy to be circumcised while he was a Child though begotten by a Jewish Mother 2. Which To wit Timothy Brethren That is Christian 3. Acts 19.22 Rom. 16.21 1 Thess 3.2 Him would Paul have to go forth with him That he might be his Companion in his Travels and his Helper and his Work-fellow in the Gospel And took and circumcised him because of the Jews c. Paul did not therefore circumcise Timothy because he laid any weight upon Circumcision or thought it necessary to Salvation seeing Paul himself teacheth expresly Gal. 5.6 the Jews who have imbraced Christ to be no further bound to the Ceremony of Circumcision But because he hoped by his pains many of the Jews not yet converted might be converted to Christ who would avoid Timothy being Son of a Jewish Mother as an imitatour of his prophane Father if he had neglected Circumcision by which the Israelites were distinguished from the rest of the People of the Earth for they knew he was begotten by a Father who was a Gentile 4. And as they went through c. As much as to say as they went through the Cities wherein the Christian Churches were they delivered them those things which the Synod at Jerusalem had decreed as necessary to be observed by those of the Gentiles who were become Christians Above Ch. 15.21 29. 5. And the Churches c. As much as to say And so the Churches advanced in the received Faith of Christ and were augmented the multitude of young Converts dayly increasing 6. When they had gone throughout c. As much as to say Having travelled through Phrygia and Galatia Provinces of the lesser Asia they were forbidden by the Inspiration of the Holy Ghost to preach the Gospel in Asia the Proconsular or Asia properly so called a Region of the same lesser Asia which borders upon the Aegean Sea and hath upon the North Bythinia upon the East Phrygia and upon the South Caria see what we have said of Phrygia and Asia the Proconsular above Ch. 2.9 10. Galatia otherwise called Gallograecia is a Region of the lesser Asia bordering upon Phrygia so called from the Galls who having lost their Country burnt Rome and laid waste Italy fixed their Residence here where of old the Phrygians did inhabit It was a Proconsular Province saith Spanhemius in his Introduction to his Sacred Geography divided into the first and the second under Theodosius the first Galatia had upon the East Helenopontus upon the South Galatia Salutaris or the healthy upon the West Phyrgia of which as Strabo witnesseth of old it was a part and upon the North Paphlagonia It s Metropolis was Ancyra distinct from that Ancyra of Phrygia wherein of old was held the Ancyran Synod Galatia the second called also Galatia the healthy was governed by the Emperour's Lieutenant and as it hath been said already laid more to the South and East than the first Galatia It had Paphlagonia and Honorias upon the North upon the South Pisidia and Lycaonia its Metropolis was Pessinus called also Pesinus Now the reasons why God would not that the Gospel should at that time be preached by Paul and Timothy in the Proconsular Asia whose Metropolis was Ephesus are hid from us He might have had many either that he would make use of their Ministry some where else or that he had appointed some other to that work What ever it is certainly the reason is not to be brought from God's absolute Decree of Reprobation as Calvin upon this place doth for it is certain that the Gospel was at least soon after preached in this place and that by Paul himself so that Demetrius the Silver-Smith did greatly lament the admirable Progress of the Gospel in Asia by Paul's Ministry saying Ch. 19.26 Ye see and hear that not alone at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much People saying that they be no Gods which are made with hands 7. After they were come to Mysia Mysia is a Region of Asia the lesser upon the Hellespont bordering upon Troas whose Inhabitants were called Mysi and Mysii and in the Aeolick Dialect Mysadii saith Stephanus These Mysians were men of a base Temper so that they made the place become a Proverb for when they spoke of a man of no worth they called him last of the Mysians and because he who once comes to be contemned is exposed to the Rapine and Injury of others therefore from that Nation flowed another Proverb The Prey of the Mysians This second Aristotle made use of Rhetorick lib. 1. as Cicere did of the first Proverb in his Oration for Lucius Flaccus For saith he as I suppose your Asia consists of Phrygia Mysia Caria Lybia whether then is this Proverb ours or yours A Phrygian is made better by stripes for is not this your common saying of all Cariâ— if ye were to do anything with hazard That it should chiefly be done in Caria For what is more common and famous among the Greeks then if a man be brought to despight to say He is the last of the Mysians Strabo placeth also a People called the Mysians in Europe at the Confines of Panonia upon the River Danubius and thinketh that the Mysians in Asia took both their Name and Original from them but these in Europe are by Plinius called Moesi Mysia is divided into the lesser or Helespontick lying towards the Helespont and hath Troas upon the South and the greater which is called ad Olympum or Olympenica where live the People called Olympeni It is bordered upon the West with Mysia the lesser and Troas upon
Sanhedrin Preach the Gospel of Christ not only sometimes but daily not only from house to house that is privately in every house but also publickly in the most famous place of the City the Temple He saith Calvin that accounts himself happy when he suffers for Christ let him never faint though he should undergo hard Tryals For the Apostles were in a manner armed with stripes that without fear they might hasten to death Wo therefore to our wantonness who as soon as we have suffered the least Persecution like Soldiers discharged from service presently surrender the Torch to others CHAP. VI. 1. THe number of the Disciples That is Of such as believed in Christ and so the Churches Wealth increasing her Affairs increased also Multiplied To wit daily in Jerusalem There arose a Murmuring As it ordinarily happens in a great multitude Of the Grecians The Greek Text hath Hellenists The Holy Writers of the New Testament did call all Gentiles by the name of Hellenes when Religion was treated of And so I am apt to think that they were called Hellenists who either themselves or their Fore-Fathers having been addicted to the Superstition of the Gentiles were being Proselyted ingrafted to the Jewish Nation Against the Hebrews They seem to be called Hebrews here that were sprung from the Jews Line Clemens Alexand. and Chrysostom call them Hebrews from the very first Original Were neglected That is Were not enough supplyed To wit The Hellenists Widows who were either sick or burthened with Children were worse entertained than the Hebrew Widows were in their dayly distributions of necessaries for Food and Raiment Salmasius saith that the Cause of this Murmuring made by the Hellenists was That they lamented their Widows to be passed by in the daily Ministration because doubtless the Jewish Women were chosen and taken to that Office The Aethiopick rendred it Because they saw their Widows serve dayly It seems the despising of the Hellenists Widows consisted in this that the daily labour of serving the poor was laid upon them 2. Then the twelve called the multitude of the Disciples That is The Apostles convened the whole Flock of Believers in Christ that in such a multitude there might be enough out of which the Deacons might be chosen and that the Election might be by the Votes of the whole Church And said To wit To the whole Congregation of the Disciples or Believers It is not reason That is It is neither convenient nor expedient That we should leave the Word of God That is Be less taken up in propagating the Doctrine of the Gospel And serve Tables That is That we should apply our selves to the care of serving the poor among Believers in bodily necessaries Here is a figure called Synecdoche expressing the thing containing for the thing contained Tables for the meat and drink used to be laid on Tables Also of the part for the whole that is even for every thing else beside meat drink that belonged to bodily sustinence And so to serve Tables is the same as to look after things necessary to maintain the bodily life 3. Look ye out That is advisedly choose Men of honest report That is Whose Faith and Uprightness is unquestionable Full of the Holy Ghost and Wisdom That is Abundantly furnished with Spiritual Wisdom or Wisdom proceeding from the Holy Ghost Whom we may appoint over this business That is Whom we may appoint to take care of the poor as the Officers among the Jews called Parnesim in each Synagogue in Mat. 4.23 See Lightfoots Horae Hebratcae But we c. As much as to say We being liberate from this Care of overseeing the poor among the Faithful in things pertaining to the bodily life may with all care attend our Office either pronouncing what the Church must say after us in publick Prayers to God or instructing the people 5. And the saying pleased c. As much as to say And so by the advice of the Apostles were seven Stewards chosen by the common consent of the whole Church to take the care of the poor and of distributing the Churches Mony Their names were Stâ—phen Philip Prochorus Nicanor Timon Parmenas and Nicolas a Stranger or Proselyte of Antioch From their Greek names it appears that in this Election chief respect was had to the Hellenists The first Church of Christ was made up of Jews only none of the Gentiles being as yet either called or admitted to it It consisted of two sorts to wit Hebrews who were such from their first Original and of Hellenists who in respect of their Lineage and Nation were Greeks that is Gentiles but by Circumcision were incorporated to the Jewish Nation The first seven Deacons of the Church saith Salmasius were chosen out of the number of the Hellenists who were all of them except one born at Jerusalem And seeing the Hellenists were Proselytes and six of them born at Jerusalem Luke reckons the seventh last whom he telleth us was a Proselyte of Antioch If it were simply read in Luke and Nicolas a Proselyte it would be no wise doubted but we should understand the other six to have been Jews and not Proselytes but since he adds a Proselyte of Antioch who can doubt but the rest were likewise Proselytes though not of Antioch but of Jerusalem for these things came to pass in Jerusalem 6. Whom they set before the Apostles To wit That by their Authority and Blessing they might be confirmed And when they had prayed they laid their hands on them Here the form of Election is set forth which was also in the Primitive Institution of the Church used in making Bishops or Presbyters The Church presented Men of great Wisdom and Piety to the Apostles or their Delegates who were greatly indued with a Spirit of discerning to be ordained who after having tryed them prayed to God that he would bless them in the new Office to which they were appointed and endue them with such Wisdom as they might with great success manage the same Those Prayers being ended they laid hands on them in token of the Ministries being committed to them Sometimes also the Holy Ghost did by the Prophets point out by name such as he would have chosen to this or that Ministry Acts 13.2 1 Tim. 1.18 4.14 7. And the Word c. As much as to say Such was the power of the Holy Ghost speaking by the Apostles and working Miracles that every day many and among them some even of the Priests in Jerusalem which Christs own Preaching did not bring in to imbrace at least to profess the Faith did now having overcome all respect to carnal fear and vain-glory adjoin themselves to the number of the Believers and obeyed the precepts of Faith or Doctrine of the Gospel 8. Full of Faith and Power That is eminent for the Faith and Vertue of Miracles This manner of speaking is not unusual in Scripture to say they are full of the gifts of God in which
that the Apostles did not long after continue their Residence there but divided the Parts of the World between them by Lot in which each of them should repair to preach the Gospel Concerning which may be consulted Origen on Genesis and Eucherius of L on s who write that the East fell to Thomas and Bartholomew The South to Simon and Matthew The North to Philip and Thaddeus The Midland Regions to Matthias and James surnamed the Just The Provinces of the Mediterranean Sea to John and Andrew The West to Peter and James the Son of Zebedee but all the World alike to Paul whence in some Calendars of the Roman Church the separation of the Apostles is celebrated on the Fifteenth of July But as to the year when the same happened there is almost every where a total silence There is another Division of their Work made amongst the Apostles mentioned Gal. 2. v. 7. viz. how the Gospel of the Uncircumcision was committed to Paul and that of the Circumcision to Peter but that relates not to this place This Council at Jerusalem seems to have been holden after that first separation of the Apostles and that there were then no more Apostles residing in that City but Peter and James who also alone are read to have delivered their Sentence in that Council Although I think we ought to add unto them John who is mentioned Gal. 2.9 For that which Paul says there v. 1. that he after fourteen years went up to Jerusalem with Barnabas taking also Titus with them appears by the Circumstances which he there recounts to be meant of this Journey which he made thither that he might be present at this Council whereof we are treating So that at least four Apostles appeared there Peter James John and Paul besides those Apostolical Preachers Barnabas Judas surnamed Barsabas and Silas of whom we find mention Acts 15.22 As also Titus as appears Gal. 2.2 and other famous men of whom consisted the Church at Jerusalem So that there never was a more eminent Convention than this unless when the Apostles were all present Thus Curcellaeus Others conceive all the Twelve Apostles were here actually present and that the distribution of the Provinces of the World which the Ancients speak of was made afterwards amongst the Apostles when the Gentiles all abroad began to flock into the Church And Elders Who are elsewhere called Bishops Presbyters or Elders and Bishops were then the same see what is said before on Verse the second But in this Council besides the Apostles and Presbyters of Jerusalem there were present other Members of the Church viz. meer Brethren as we find afterwards v. 22. and 23. 7. And when there had been much disputing On both sides Peter rose up To make an Oration to the Synod And said to them That is to all the Christians of what Calling or Condition soever that were present in the Synod Men Brethren So Peter calls not only the Apostles and Elders but all other Christians present in the Council being so taught by Christ Matth. 23.8 Ye know that a good while ago According to the Greek from the ancient or first days The famous Lightfoot doubts not but in these Words Peter had respect to what Christ said to him Matth. 16.19 I will give unto thee the Keys of the Kingdom of Heaven which is as he the said Lightfoot Interprets it Thou first shalt open the Door of Faith to the Gentiles Then the Lord chose him that by his mouth the Gentiles might first hear the Word of the Gospel and Believe And this he says was done a good while ago or in the first days that is as he speaks before in the first Ch. v. 21. in the time when the Lord went out and in among us which time is expressed Luke 1.2 by these Words from the beginning Among us Who of the Circumcision believed in Christ That the Gentiles by my mouth should hear To wit first 8. And God who knoweth the hearts c. As if he should say Which when I performed God the searcher of hearts witnessed by a manifest Sign that he had adopted the uncircumcised Gentiles that embraced the Faith of Christ communicating to them the same Gifts of the Holy Spirit which he hath imparted to us who are Believers Circumcised 'T is plain Peter here respects the History of the Conversion of Cornelius by his Ministry set forth at large in the tenth and eleventh Chapters In Diatrib de Esu Sang. Between the Conversion of Cornelius the Centurion saith Curcellaeus and this Council of Jerusalem about twenty years as most Chronologers acknowledge were elapsed and 't is very strange that in so long a space after God by that most illustrious Example had manifested his Will to admit the uncircumcised into his Church and to partake of all Spiritual Blessings yet the Opinion that Circumcision was still necessary to please God would not be rooted out of the hearts of the believing Jews But the Reverence of those Rites of the Law as being divinely instituted had made such Impression on their Minds that it was not easie presently to remove them and to convince them of the Liberty purchased for us by the Blood of Christ For even after this celebrated Council the same Opinion seems to have remained in many of the Church of Jerusalem as appears Acts 21.20 and other Monuments of Ecclesiastical History particularly in Sulpitius Severus who in the second Book of his Sacred History treating of the Emperour Hadrian saith That then almost all did believe Christ to be God under the Observation of the Law Purifying their Hearts by Faith That is when he had cleansed the Minds of these uncircumcised Gentiles from the sins wherewith they were defiled by a lively Faith on Christ with which whosoever is endued presently resolves to renounce all Impiety and worldly Desires and to live soberly justly and godlily in this World 10. Now therefore why tempt ye God That is why do you grievously offend God He that offends God saith Grotius tempts his Patieâ—ce and he offends him who opposes his Will sufficiently revealed To put c. As going about to impose the Yoke of all the Ceremonies of the Law on the Necks of all such Gentiles as have believed on Christ which the Israelites themselves were never able to bear but with the greatest molestation The Yoke To wit of Bondage as Paul calls the Legal Rites Gal. 5.1 because they consisted in things indifferent which of themselves were neither good nor requisite but depended only on the pleasure of the Law-giver so that they seemed suited rather to the state of Servants than to men of a free Condition 'T is true the Precepts of Christ are also called a Yoke but an easie one and a Burthen but a light one Matth. 11.30 For what says Salvian does he require of us what does he command us to follow but only Faith Chastity Humility Sobriety Mercy and Holiness all which do not Burthen
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Translated to Preach signifies saith Grotius to pronounce with a loud voice like a Cryer As Exod. 32 5. Mat. 3.1 and elsewhere often In the Synagogues By these the Religious Assemblies of the Jews are vulgarly signified yet Grotius thinks that here it may be understood of the Christian Congregations as James 2.2 Theophilus of Antioch speaks thus Synagogues which we call Churches Every Sabbath-Day It was the ancient manner of the Christians which amongst the Moscovites or Russians the Syrians and Melchites and Abyssines yet continues to meet together no less on the Sabbath-Days commonly called Saturdays than on the Lords-days Vulgarly called Sundays So the Author of the Constitutions Apostolical under the Name of Clement Bishop of Rome L. 7. Ca. 23. injoyns The Sabbath Day and the Lords Day keep ye Festivals or Holy because that is dedicated to the memory of the Creation this of the Resurrection Constantine the Great as Eusebius Witnesses in his Life L. 4. Ca. 18. Ordained That all who lived in the Roman Empire should on the Days called by the Name of our Lord rest from all work and should also in like manner keep Holy the Sabbath-days Gregory Nyssenus in his Oration against those that took Reproofs unkindly With what Eyes canst thou behold the Lords-day who hast despised the Sabbath Dost thou not know that these days are Brethren So that if thou undervaluest one thou offendest the other Asterius Bishop of Amasea in his Homily of Divorce The joyning together and Concourse of these two days is Famous amongst Christians of the Sabbath I mean and the Lords-Day which in a Circle returning time brings about every Week For as Mothers and Nurses of the Church they both Assemble the People and cause the Priests to sit down together to teach them and so both lead and impel as well the Disciples as their Teachers to the care of Souls Socrates in his History L. 10. Ch. 22. Witnesseth That all the Churches every where throughout the World do as duly as the Weeks come about Celebrate the Divine Mysteries on the Sabbath-Day except only the Church of Rome and that of Alexandria And in his 6th Book and 8. Ch. speaking of the Tumults which the Arians stirred up at Constantinople in the time of John Chrysostome saith When the Feasts of every Week came to wit the Sabbath and the Lords-day in which Assemblies use to be held in the Churches c. Sozomen Lib. 7. Ca. 19. Some meet together on the Sabbath-day and likewise on the first day of the Week as at Constantinople and amongst most other Christians But at Rome and Alexandria they do not do so Anastasius of Nica The Sabboth and the Lords day L. Quaest q. 77. are Days Holy and Festival Neither is it lawful on them to fast Theodorus â—alsamon The Sabbath-days are by the Holy Fathers almost in all things made equal to the Lords days Hence it came to pass That as on the Lords days there was no fasting as being Days of Rejoycing as the Gangrensian Synod teaches Can. 18. So neither on the Sabbath-days except on one only which was that before Easter In the Canons of the Apostles as they are called which tho Learned Men know they deserve not that Title yet they must be confessed to be ancient the 65th Canon runs thus If any Clerk shall be found Fasting on the Holy Lords-day or on the Sabbath except one only which next precedes the Paschal Solemnity on which Christ laid in the Sepulchre let him be deposed or degraded but if he be a Layman let him be with-drawn from or Excommunicated Ignatius in an Epistle to the Phillipians goes higher If any one shall Fast on the Lords-day or on the Sabbath-day save only on the Sabbath before Easter He is a Murtherer of Christ And to omit for Brevity the rest of the Testimonies of Antiquity Tertullian in his 4th Book against Marcion saith That the Sabbath-day from the beginning of the World had this Priviledge to be free from Fasting Therefore when Justin Martyr and Tertullian deny that the Patriarchs before Moses did Sabbatize it is to be understood not of their assembling together on that day but of a strict rest during all the day Ignatius in his Epistle to the Magnesians Let us not Sabbatize after the manner of the Jews enjoying Idleness For he that Works not let him not eat and in the sweat of thy Brows thou shalt eat thy Bread say the sacred Oracles But let every one of you Sabbatize spiritually applying your selves with Joy to Meditation on the Law of God rather then to indulge the Body with rest admiring the Works of God not Eating or Drinking superfluously and walking Proudly or pleasing your selves with Dances and unreasonable Frolicks And after the Sabbath is over let every Christian keep Holy the Lords-day Origen Hom. 23. on Numbers It is necessary that every Holy and Righteous Man should also observe the Feast of the Sabbath But what is that Feast unless what the Apostle saith Hebr. 4. There remaineth therefore a Sabbatisme that is a keeping of the Sabbath to the People of God Therefore leaving the Judaical Observation of the Sabbath let us see how a Christian ought to keep the same On the Sabbath-day nothing ought to be done of all Worldly Works Therefore if thou dost forbear secular Imployments and dost nothing Worldly but spendest the times in spiritual Exercises coming to the Church hearing the Divine Scriptures read and handled Imploying thy thoughts on Heavenly things careful of thy future Hope and having the approaching Judgment before thine Eyes shall have a regard not to things present and visible but to those that are future and invisible This is the true observation of a Christian Sabbath But on the Sabbaths in the Assemblies of the primitive Christians the Holy Scriptures of the Old Testament were wont to be read to the People even as amongst the Jews Which Custom the Synod of Laodicea which was held about the year 364. altered establishing that on the Sabbath-days the New as well as Old Testament should be read Can. 16. 22. Then it pleased c. As if he should say All that were present at this Jerusalem Council approving the Sentence of the Apostle James as most equitable That it might forthwith be put in Execution and the strife kindled at Antioch which easily might spread it self to other Churches be happily Composed by common Consent Judas and Silas Men of principal note and Authority amongst the Brethren and of whom there was no suspicion that they were more addicted to either Party in this Controversy were chosen that they might go along with Paul and Barnabas to Antioch and carry thither the Epistle of the Synod With Paul and Barnabas Since they were as it were one Party in this Controversie touching the Observation of the Mosaical Rites and to some might be suspected as less Impartial it was not thought so fit that they should
to the Gentiles granted repentance unto life As if he should say Even God by his Spirit has Circumcised the hearts of those Uncircumcised Gentiles who believe in Christ without Carnal Circumcision as saith Moses Deut. 30.6 and of Hearts of Stone has made them Hearts of Flesh as Ezekiel chap. 11.9 saith that so being reformed and regenerated they might obtain eternal life 19. And they which were c. Now Luke returns to the Context of the former History He had hinted before ch 8. v. 1. 4. that after Stephens death when the rage of the Wicked increased all of them being terrified fled hither and thither inso much that only the Apostles staid at Jerusalem When by this means the Body of the Church was rent it happen'd that by the dispersion of those that fled the Gospel was spread amongst far distant Countries which before was inclosed as it were in a Barn within the Walls of one City And so it came to pass that the name of Christ passing over Seas and Mountains became known to the remotest parts of the World And thus according to the Prophesy of Isaiah ch 10.22 The Consumption hath overflown in Righteousness See our Notes ch 8. v. 1. From the tribulation That is From the Persecution Vnder Stephen Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Stephen That is as Erasmus and Beza rightly translate it for Stephen In which sense we say in Latine super hac re doleo That is for this thing So saith Ludovicus de Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative Case properly signifies upon as also for Luc. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was troubled upon that is for or at his saying Hence we learn that if the constancy of one man stir up Cruelty in the minds of wicked men the blame of the whole misfortune is unjustly laid on him Neither does Luke mark it as any disgrace to Stephen when he relates that on his account the Church was more than usually persecuted but rather a great Commendation that as a valiant Leader he had by his own example animated the rest to fight Couragiously As far as Phenice Phenicia joins with Syria and is Neighbour to Galilee and its chief Cities were Tyre Sidon and Beryth The Palm-Trees of this Country were most commendable which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenix from whence 't is probable the Country deriv'd its Name Here the Verses of Sidonius Apollinaris to Caes Jul. Val. Majorianus deserve to be inserted Each Country doth its proper wares supply Chaldaea Spikenard th' Indies Ivory Assyria Gems th' Arabia 's Frankincense Sera of Wools has store and sends from thence Atthis has Honey and Phenicia Palms c. And Cyprus See what we have spoke of this Country chap. 4.36 And Antiochia The most famous City of Syria standing in that part which borders on Cilicia Preaching the Word of God to none but to the Jews only Being afraid lest if they should preach the Gospel to Strangers they should cast Childrens bread to Dogs 20. Men of Cyprus and Cyrene That is Inhabitants there but of Jewish Extraction and Educated in the Jewish Religion See our Notes chap. 2.5 10. Spake unto the Grecians By a singular impulse of God These Grecians saith Calvin are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore many think they were of Jewish Extraction though Natives of Greece which thought I do not approve of For those Jews of whom he spoke a little before since they were partly Cyprians must needs be reckoned amongst them because the Jews make Cyprus a part of Greece And Luke distinguishes them from those whom he afterwards calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover having said that the Word was Preached to none but to the Jews and noted those who being banished their Country lived in Cyprus and Phenicia as it were correcting this exception he says that the Grecians were taught by some of these Certainly that Antithesis makes us expound it as meant of the Gentiles For Luke shews that some few did more freely disperse the Gospel because they were not ignorant of the calling of the Gentiles since that Christ had commanded Mark 16.15 that from the time of his Resurrection the Gospel should be promiscuously Preached to the whole world And the most learned Grotius says that we should not in this place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the vulgar Greek Copies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Alexandrine Copy in England and as the Syriack Latin and Arabick read it Besides saith he from the time of the Grecian that is the Macedonian Empire the Jews from the prevailing part called all the Vncircumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is that word used 2 Mac. 4.36 And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 6.9 11.24 strange Customs or the Customs of the Gentiles And in Paul often Preaching the Lord Jesus The whole sum of the Gospel is comprehended in Christ who reconciles us to the Father and begets us again by his Spirit that Satan being overthrown the Kingdom of God may be raised up in us See our Notes ch 8.12 21. And the hand c. That is And God was present with the Men of Cyprus and Cyrene Preaching the Gospel to the Greeks or Gentiles and helped them so that many of the Grecians were stirred up and persuaded to believe in Christ 22. Tidings came c. That is As soon as the fame of the Conversion of these Grecians or Gentiles came to the Ears of the Church at Jerusalem which had learnt from Peter that God by evident signs had testified that together with the Jews the Gentiles should by their guidance be called to partake of Christs Grace the Members of that Church sent Barnabas a Cyprian that he might make a further improvement of the rudiments of Faith at Antioch and give form to the Building begun that the Church might be rightly established there 23. Had seen the Grace of God That is That the Gentiles by the free breathing of the Divine Spirit were sincerely converted to Christ With purpose of heart That is With firm love To abide in the Lord. That is To cleave to Christ and be ty'd to his Justice 24. Full of the Holy Ghost and of Faith That is Most plentifully furnished and adorn'd with the extraordinary gifts of the Holy Ghost and above all with a lively Faith And much people was added c. Now when the number of the believing Gentiles was greater Luke says they increased by Barnabas's persuasion Thus saith Calvin doth the Building of the Church go forward when with mutual Consent they-help one another and what is begun by one is candidly approv'd of by the others 25. Departed c. Barnabas was not afraid so that Christ should be promoted by the prosperous success of the Gospel though Pauls coming
being putrified up to the Groin and swarming with Worms Eusebius 8 Hist 16. says that out of the Emperour Galerius Maximianus's bowels came out infinite quantities of Worms which caused a deadly smell Dioclesian saith Cedrenus before he died had his Tongue putrified and great heaps of Worms came out of his Jaws His body saith Eutychius Alexandrinus of the same Emperour was so full of Worms that it dropt them on the ground and his Tongue with his Jaws were consumed and so he died Concerning Julian Unkle of Julian the Apostate whose privy Members rotted off Sozomenus lib. 5. c. 8. And there the putrified flesh was turned into Worms and the malignity of his Distemper was above the Physicians Art Nestorius also if we may believe Evagrius lib. 1. c. 1. having his Tongue eaten out with Worms passed out of the miseries of this life to suffer more grievous punishments inflicted on him by God's just Judgments and those to last to all Eternity Like to this is that which Baronius out of Surius ad Annum 698. relates of Dodon who had slain Lambert the Bishop of Tongres All Dodons bowels of a sudden putrified and he voided them out at his mouth stinking strangely At length his body being corrupted by a Consumption and the Worms stunk so intolerably that it was thrown into the Meuse He gave up the Ghost In the fifty fourth year of his Age the seventh of his Reign and the fourth year of Claudius Caesar the fifth day after those vehement Gripes which the Lord by his Angel inflicted on him because he had not left Gods honour untouched as Peter before ch 10.26 And Paul and Barnabas hereafter ch 14.14 15. The Children which Herod Agrippa left were one Son named Agrippa about seventeen years of Age who at that time was educated at Rome by Claudius But he had three Daughters Of which Berenice was seventeen years old and Married to her Unkle Herod King of Chalcis in Syria The other two were then Virgins Mariamne Aged ten years and betrothed by her Father to Julius Archelaus the Son of Chelcias and Drusilla six years old and betrothed to Epiphanes the Son of Antiochus the King of Comagena Joseph 19 Antiq. 7. 24. But the Word of God grew and multiplyed That is This Enemy of the Servants of Christ being dead in this manner the Preachers of the Gospel gathered new strength and every day more and more were converted to the faith 25. When they had fulfilled their Ministry That is When by a supply of Money sent them by the Antiochians as before ch 11.29 30. they had relieved the necessities of the Brethren dwelling at Jerusalem And taken John with them whose sirname was Mark. The Son of that Matron which is described by him before v. 12. CHAP. XIII PRophets Who being by Inspiration made privy to hidden things did also foretel things to come to know which the Church was concerned And Teachers Who did find out and interpret the meaning of the Word of God which was not obvious to every one With Herod the Tetrarch Herod Antipas Tetrarch of Galilee is simply called Herod the Tetrarch Mat. 14.1 Luke 9.7 2. And they ministred That is Publickly discharged their Office This Office seems to have been that of Prophesying and Teaching for in the verse immediately preceeding they are called Prophets and Teachers So cardinal Cajetan understood it therefore Chrysostom Theophylact and Oecumenius render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching But the Syrian and Arabian interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praying For they restrained here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to publick Prayers only because of the Fast mentioned next to it to which in the next following verse Prayer is joined In the same sense Erasmus renders Sacrificing for Prayers and the Praises of God are esteemed as Sacrifices Heb. 13.15 There is none saith Beza that is indifferently versed in the Greek Tongue who knows not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mainly said of publick Offices Hence Paul himself Rom. 13. calls Magistrates sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And fasted Fasting is acceptable to God when it is for a good end to wit to tame the body that the mind may be the fitter for works of Piety See our Literal Explanation Mat. 6.16 The Holy Ghost said To wit To the Prophets of the Church of Antioch and by them to the whole Church Separate me c. The Holy Ghost bids to sepâ—rate Barnabas and Saul not to the Lord but to himself whereby is meant that the Lord and the Holy Ghost hath the same vertue and power which if he were less then the Lord he would have said Separate Saul and Barnabas to the Lord or to God He commands them to be separated to him for that to which he himself called them He therefore constituted them Ministers to himself he calls them his own Servants But as we cannot be Mens Servants in such things as concern Religion and Conscience so neither can we be the Servants of Angels for the same reason which Paul adduces 1 Cor. 7.23 Ye are bought with a Price be ye not the Servants of Men militates against both these Services The Servant of Men there is opposed to the Servant of Christ who subjects his whole self Soul and Body to him For he Redeemed us and addicted us to his service by the Price of his own Blood He who thus is the Servant of Christ cannot in the same sense be the Servant of Men he is therefore bound by Christ for his Servant So for the same reason he cannot be the Servant of Angels who are our Fellow Servants Therefore the Holy Ghost who so bound Paul and Barnabas to his own Service is not an Angel nor a company of Angels but Lord of all who hath the same worship and glory with the Father and the Son as the Fathers of the second Occumenick Council at Constantinople say in the Symbol of that Council For the work c. That work which they ought to do for the Holy Ghost is described in this Chapter and the next unto the 26th verse where they are said to have fulfilled that work They were sent by the Holy Ghost to Preach the Gospel and bring many to the obedience of the Faith This work is peculiarly the work of the Holy Ghost who is the Author and useth to be called the worker of Faith which yet is the gift of God Eph. 2.8 therefore the Holy Spirit is God which worketh and produceth that Faith in the Saints and so the whole work of Regeneration by the super-abundant Riches of his Grace I have called That is Appointed 3. And then c. As much as to say Having prayed and fasted they blessed Saul and Barnabas separated by the Holy Ghost in the name of God and Christ by the solemn Rite of imposition of hands and then bad them farewel The laying on
of hands saith famous Heidegger upon Paul and Barnabas by the rest of the Teachers of the Church of Antioch does not properly belong to their Ordination For Paul was not called of men neither by men Gal. 1.1 2. It was therefore a token not of their deputation to the Ministry but meerly of the Churches great desire that Paul and Barnabas should succeed in their Ministry They sent them away That is They bad them farewel See Matth. 14.15 22 23.15.23 4. So they To wit Saul and Barnabas Being sent forth by the Holy Ghost That is Having taken Journey by the command of the Holy Ghost Departed into Seleucia A Neighbouring City to Antioch built and so called by Seleucus Nicanor King of Syria And from thence they sailed to Cyprus An Island in the Mediterranean Sea adjoyning to Syria the Country of Barnabas See above ch 4.36 5. And when they were at Salamis The Metropolis of Cyprus built by Teucris the Son of Telamon and by him so called from the name of his Country This City was afterward called Constantia or Constantina then Nova Justinopolis or Justinianopolis and this day it is called Famaugusta They Preached the Word of God To wit That great Gospel of Jesus Christ In the Synagogues of the Jews Which were many in Cyprus The Author of the Hebrew places of the Acts under the name of Jerome Salamis a City in the Isle of Cyprus now called Constantia which the Jews in the time of Trajan defaced having killed all the Inhabitants The same saith Jerom in Eusebius's Chronicle about Trajans time They had c. As much as to say And John sirnamed Mark of whom above ch 12.12 was their helper in Preaching the Gospel 6. And when they had gone thorough the Isle To wit Cyprus whose Metropolis Salamis toward the East was famous among the Nations for the Temples of Jupiter Vnto Paphos A City of the same Isle of Cyprus toward the West Hist lib. 2. ch 2. famous for the Temple of Venus to see which Vespasian longed Tacitus saith A false Prophet That is Falsly boasting himself to be a Prophet Whose name was Barjesus Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing this wicked man is said to have been a Jew the Etymology of this word must be taken from the Hebrew Tongue It is therefore the conjecture of the most famous Ludovicus de Dieu that this Impostors name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with a very small alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Arabian hath literally expressed out of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Health because he professeth the art of procuring health and soundness So in the Syriack he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Vlcers that is a Physician that professed to cure Ulcers for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only such a tumor as is incident to Ulcers and old sores 7. Which was with the Deputy The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth a Proconsul or the Vicar of the Roman Consul who governed the Province as a Deputy But seeing that he who governed Cyprus was not Proconsul but Vice-Praetor here is a Catachresis or abuse of the word But saith Grotius it is no wonder that the Greeks being great flatterers gave the most honourable Title to the Governors of their Provinces The name of President is general which may be here used in the Latin 8. Elymas There are many derivations and significations of this name To us it seems saith Ludovicus de Dieu that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Hebrew or Chaldaick Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a healer or a curer from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cure in which sense it is taken not only among the Hebrews but also frequently among the Syrians nor doth it differ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Health and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Boils of which above v. 6. Neither is it unusual to render the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a most hard aspiration by E. such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. nor to change the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sorcerer Or Magician The Persian Name Magie and Magician for Sorcery and Sorcerers not evil in themselves are applyed by an abuse to marvellous but wicked Arts wrought by the help of Devils and to those that are given to such Arts. See our literal explication on Matth. 2.1 For so is his name by interpretation Which in v. 6. is Barjesus therefore Elymas is not the Arabick name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Sorcerer and which agrees to all such as are given to Magick seeing the Syriack Arabick and Aethiopick Translation do not begin the word Elymas with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph but it is an interpretation of this Sorcerer Barjesus his name as the Text faith and the Syrian Interpreter confirms See what we have just now cited of Ludovicus de Dieu Seeking c. That is With great study and indeavour he turned aside Sergius Paulus the Vice-Praetor from receiving the faith of Christ 9. Then Saul who also is called Paul He hath a two-fold name for his two-fold relation his Hebrew name Saul because he was an Hebrew by birth his Roman name Paul because he had the freedom of a Româ—n Vnder the same notion saith famous Lightfoot Sâ—las is also called Silvanus for he also was a Roman as may be gathered from Acts 16.37 The same upon 1 Cor. 1.1 It was common saith he for them in the Jewish Nation to be called among the Jews by a Jewish name but by another name among the Ethnicks or by the same name tranflated into the Ethnick language as Thomas among the Jews was Dydimus among the Greeks and perhaps Silas among the Jews was Tertius among the Romans Rom. 16.21 that is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jason Secundus Compare Rom. 16.21 with Acts 19.4 or by some other different name as he whom Luke calls Herod Acts 12.1 is by Josephus called Agrippa and John is also called Mark Acts 12.12 Hence that gloss upon Maimonides in Gerushin c. 3. Perhaps he hath two names to wit a Jewish name and that by which they who are not Jews called him And that of the Jerosolymitan Talmud in the Treatise called Gittin fol. 43.2 the Israelites without the Land of Israel have the same names with the Gentiles Yea hear what they say in the same Treatise fol. 45.3 of the Jews also living in the Land of Israel Perhaps one of them hath two Wives one living in Judaea the other in Galilee And perhaps also he hath two names one in Judea another in Galilee if he subscribe his name by which he is called in Judea to send her who is in Galilee away or subscribe his name by which he is called in Galilee to put her away that is in Judea it is no Divorce It
but Beautifie us Of the Disciples That is of the Gentiles converted to Christ Which neither our Fathers c. As much as to say which Yoke of the Ceremonial Law for the vast multitude of Ritual Precepts seemed insupportable to our Ancestors as well as to us Note We are often said not to be able to do that which we do with grievance and difficulty as Mark 1.45 Luke 11.7 John 6.60 11. But by the Grace of our Lord Jesus c. Even we our selves who are Jews originally having embraced the Faith of Christ are most certainly perswaded that not by Circumcision or other Rites of the Mosaical Law but by the gracious Reconciliation of us to God we shall obtain Eternal Salvation purchased by the Sacrifice of the Death of Christ The same Paul teaches Gal. 2. v. 15. and 16. Even as they To wit the Disciples lately converted to Christ out of the Gentiles of whom was treated before v. 7 8 9 and 10. do believe that they by the same free gracious Benefit exhibited to them by God in Christ shall enjoy Eternal Salvation Where note That Relative Pronouns are not always referred to that which next goes before but to that which is chiefly handled in the whole Discourse as you may see before Ch. 7.19 and Ch. 10.6 and in divers other places Now here that which is principally and professedly treated of is of those who from Heathens were of late made Christians and not of the Ancient Israelites of whom there was no Question moved but only mention made of them as by the By in the Verse next before-going 12. All the Multitude kept silence That is when Peter had finisht his Speech all the Brethren who were there Assembled Above v. 5. even those who before did urge Circumcision to be necessary to the obtaining Salvation stood silent And gave Audience to Paul and Barnabas declaring Their Narrative did much conduce to confirm what Peter had delivered that the Gentiles were not to be bound to observe the Ceremonies of the Law since God performing amongst them such great Signs and Wonders by the Ministry of Paul and Barnabas did plainly enough shew that he regarded not Circumcision and other Rites of that kind wherein the Gentiles were not initiated and that in Christ neither Circumcision availeth any thing nor Uncircumcision but a new Creature Gal. 6.15 13. And after they had held their peace To wit Paul and Barnabas James answered Answered here is an Hebraism familiar in Scripture and signifies only began to speak This James was the Son of Alpheus and surnamed the Lesser In Tractat. de Eccles Ca. 8. N. 9. and the Brother of the Lord. To James saith Curcellaeus was the Church of Jerusalem peculiarly committed as appears Acts 21. where 't is said that Paul when he was come to Jerusalem went to James and the Elders of the Church He also seems to have presided or been Chairman in the first Council held at Jerusalem Acts 15. and that because it was celebrated in his peculiar District For 't is he that there in the Name of the whole Assembly pronounces the Sentence concerning the Controversie that was arisen amongst the Gentiles which is the Office of a President He also at last there consummated his Course with Martyrdom Nor need it seem strange if he to whom with the rest of the Apostles the whole World was committed did permit himself to be as it were shut in one City since by teaching at Jerusalem he did after a sort teach the whole World such was the vast Concourse of both Jews and Gentiles to that City See what is said before Ch. 12. v. 17. 14. Simon Viz. Who by Christ was named Peter see Matth. 4.18 and 10.2 John 1.43 2 Peter 2.1 The Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is writ both here and in Luke 2.25 in Greek Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Greeks for the same do use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Greek name of like sound as Ecclesiasticus Ch. 50. v. 1. Josephus and others But here Luke saith Grotius followed the Hebrew Pronunciation because he brings in an Hebrew speaking to Hebrews The Syriack here and elsewhere expresses the Name after the same manner They err that think here is meant that Simeon mentioned Luke the Second James briefly repeats what had been said by Peter Simeon hath declared Before v. 7. How God at the first To wit in Cornelius and his Relations Did visit That is by powring upon them his Holy Spirit declared To take out of them a People for his Name That the Gentiles which before were not his People he would now take to be his People See afterwards v. 17. and Rom. 9. v. 25. and 26. 15. And to this agree the Words of the Prophet That is to this saying of Simon Peter are consonant the Promises made long since in the Writings of the Prophets concerning the Gentiles being to be received for the People of God As it is written That is as by this one Testimony amongst many for brevity omitted which is extant Amos the 9. v. 11. and 12. plainly appears For there God not only promises that by his Messias the House and Kingdom of David should be restored to its former state but also should be advanced to a much greater Magnificence since the Gentiles aliens to that Covenant should be brought in thereunto the partition-wall of the Ceremonies of the Mosaical Law being broken down as is said Ephes 2. v. 14. and 15. 16. After this I will return James cites the Sense not the Words of Amos see our Literal Explication on Amos Ch. 9. v. 11. and 12. In these Words respect is had to the Words which in Amos preceed wherein God threatens grievous punishment to the Israelitish Sinners But to those Menaces adds a Promise that it should come to pass that being reconciled to them he would at the time by himself preappointed visit them again with his Benefits I will Build again the Tabernacle of David That is the House or Kingdom of David The Hebrews call every Habitation a Tabernacle because that was the most Ancient Habitation The Sense of this Verse is as if he should say The Kingdom of David first divided by the cutting off of ten Tribes and afterwards wholly decayed I will restore so as that it shall again flourish as in the past times of David and Solomon This Prophecy was first and in the grosser sense fulfilled in Zorobabel a Type of Christ but was perfectly accomplisht in Christ himself and shall be yet more fully when of all the Tribes of Israel many submitted and shall unto the end of the World submit and adhere unto him the Son of David and acknowledge his Soveraignty shadowed by David's Throne See our Literal Explanation on Amos 9. v. 11. and Hos 1. v. 11. and Ch. 3. v. 5. 17. That the residue of men might seek c. The Kingdom of David shall be restored to so great Splendor that
in Athenaeus esteemed things strangled amongst their chiefest Dainties that is such flesh wherein the Blood was carefully preserved and kept in That the same might be boiled together and so eat more delicately which thing was also against the Law of not eating Blood And that in Africk in Austines time as he tells us in his 32. Book against Faustus the Manichee Ca. 13. those were laught at who made it a Religious scruple to eat things strangled Is no Argument saith Curcelleus excellently of their Error but rather of the prophaness of those who mock't them and undervalued and contemned the Commands of God as often we see happen at this day So those that desire Baptism might be administred not by sprinkling but as in the ancient Church it was used by an Immersion of the whole Body into the Water are scofft at And because they are thus derided by men that have very little or no Religion others are ashamed to approve and practise it tho Convinced it ought so to be done And Fornication This Sin was prohibited to the Israelites In some Copies there is added Deut. 28.17 And those things which ye would not should be done to your selves do not you do to others As we noted before v. 20. From which keeping your selves you shall do well The most Ancient Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancient Interpreter of Irenaeus renders walking in the Holy Spirit And Tertullian in his Book of Pudicitia You being born or carried by the Holy Ghost Fare well As the Latines at the close of their Epistles use the Imperative Vale or Valete so the Greeks the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is wanting in those Ancient Books wherein are the last mentioned Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 30. So when they that is Paul and Barnabas were dismissed that is by the Synod of Jerusalem they came to Antioch the Metropolis of Syria They delivered the Epistle Synodical of the Council of Jerusalem to the Brâ—thren of the Church at Antioch being assembled together 31. Which when they that is the Brethren of Antioch had read they rejoyced for the Consolation That is they rejoyced for the Comfort received by that Epistle whereby they were freed from the Burthen of all Legal Ceremonies and only to observe those things which were altogether necessary 32. Being Prophets also themselves That is instructed with the Gifts of the Holy Spirit whereby they were able to apprehend and interpret the true Sense of the Word of God where it was not to every one obvious they being thus qualified as well as Paul and Barnabas Did with many Words exhort and confirm the Brethren As much as to say They did more largely from the Word of God propose to the Antiochean Christians Comforts against Dangers and Difficulties that neither their Faith nor Piety might waver or fluctuate with uncertain Errors 33. And after they had tarried c. When those sent from the Church of Jerusalem had for some time continued at Antioch they had leave from the Antiochians to return back to those that sent them with wishes of Peace in which Word the Hebrews comprehend all things happy and prosperous But whereas it is commonly read even in the Greek Copies That they were let go in Peace from the Brethren unto the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrine Manuscript and many others read it more truly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To those who had sent them As also the Vulgar Latin has it I conceive saith Beza that in this place by Apostles ought to be understood the Church of Jerusalem in general not those peculiarly so called of whom 't is probable very few were then at Jerusalem and perhaps none but James For this was some pretty while after the Synod held there 34. Notwithstanding it pleased Silas to continue there still As much as to say Yet after they had leave to return Silas thought fit of his own accord to remain a little longer with Paul and Barnabas And Judas returned alone to Jerusalem These Words in most Common Greek Copies are only understood but in some they are expressed 35. Paul also and Barnabas continued c. That is they stay'd at Antioch after the departure of Judas where with many others mentioned before Ch. 11. V. 19 20 27 and 28. and Ch. 13. V. 1. they daily preached the Doctrine of Jesus Christ contained in the Gospel and inspired unto them by the Holy Ghost 36. In every City where we have Preached Viz. of Syria Pamphylia Pisidia Lycaonia and Lycia And see how they do That is whether they continue stedfast in the Faith received and grow and profit in Godliness 37. And Barnabas determined to take with them John c. To be their Companion in this Journey proposed by Paul 38. â—ut Paul thought not good to take him with them The Ethiopick translates it But Paul desired Barnabas not to take Mark. Concerning this John Mark. See before Ch. 12. V. 12. Who departed from them from Pamphylia See Ch. 13. V. 13. And went not with them to the Work Viz. of Preaching the Gospel through the several Towns of the lesser Asia 39. And the Contention In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sharp Commotion or stirring up That is by an eager dispute between Paul perswading what was more Just and Barnabas desiring what was more kind there arose an incensing to Anger and an Offence but without any Hostile Hatred or Malice They departed asunder As Abraham and Lot did yet conserving still their Friendship Gen. 13.9 This Contention arising by humane weakness between these two Apostles otherwise most agreeing did by the Divine Providence produce this Good That those two Eminent Preachers of God's Word being separated and taking different Journeys into Places remote from each other they the more promoted the Common Work of their Lord and Master and further propagated the Doctrine of the Gospel Barnabas took Mark. Who was his Sister's Son Col. 4.10 Yet the suppositious Dorotheus Tyrius in his little Book of the Life and Death of the Prophets Apostles and Disciples of Christ distinguishes this Mark from him mentioned Col. 4. making one Bishop of Byblos the other of Apollonias 40. And Paul chose Silas That is for the Companion of his Journey and Ministry and departed that is from Antioch Being recommended c. That is commended to God by the Prayers of the Christians there that God would bless his Journey and Labours with prosperous Success We may saith Calvin from the Context collect that in this Contest Paul's Conduct was most approved of by the Church For when Barnabas went away with his Companion there is no mention of the Brethren as if he had privately withdrawn himself without taking leave of them But Paul is recommended by the Brethren to the Grace of God whence it appears that the Church rather took part with him than with Barnabas in this
with them at Jerusalem therefore he who resembled the Corinthian so long as he was at Corinth would also resemble the Jews coming to Jerusalem their Metropolis And he came to Ephesus To wit Paul with Aquila and Priscilla being gone from Corinth came to Ephesus the Metropolis of the Province which is most strictly called Asia See what we said above Ch. 2. v. 9. And left them To wit Aquila and Priscilla his Companions in his Journey There At Ephesus to wit when he went from thence to Câ—sarea below v. 21 22. But he himself Paul thinking it an occasion offered to him to turn Men to Jesus Christ And reasoned with the Jews As his custom was concerning the truth of the Christian Religion 20 When they desired him The Jews at Ephesus who were not displeased at his reasoning To tarry longer time Supply with them out of the Greek Text that they might conser with them longer about Religion He consented not To do then what they desired for the reason which he presently brings 21. But bad them farewel saying I must by all means keep this feast that cometh in Jerusalem An Instance not unlike this is cut off with the like answer Luke 4.42 43. But he saith that he behoved to celebrate the Feast that was then coming at Jerusalem either for his Vow as we said above v. 18. was the judgment of most famous Samuel Petit or because he had so purposed having weighty reasors especially spiritual ones that in such a confluence of Jews he might advance the Gospel of Christ I will return again unto you Having ended my proposed Journey which promise Paul fulfilled below Ch. 19.1 If God will Such a Caution St. Paul hath used also elsewhere not as it were in a Proverbial way of speaking but in Piety as may be seen Rom. 1.10.15.32 1 Cor. 4.19.16.7 Heb. 6.3 and James puts us excellently in mind that this caution is to be used Jam. 4.15 And he sailed from Ephesus Towards Syria See above v. 18. 22. And when he had landed at Caesarea That is when he came to that Caesarea which is situated upon the Mediterranean Sea of which above Ch. 8.40 that he might from thence go to Jerusalem And gone up Supply to Jerusalem otherwise it does not appear from what follows when he performed that Journey to Jerusalem to that approaching Feast That Verb to go up is frequently used of Judea and especially of its Metropolis Jerusalem which in respect of the Maritim places are seated higher and also of the Temple as Matth. 20.17 Luke 2.4.18.10 31.19.28 John 2.13.5.1.7.8 10.11.55 above Ch. 11.2 below Ch. 21.15.24.11 and elsewhere And saluted the Church To wit that principal Church of Jerusalem that is Christs disciples who lived at Jerusalem He went down to Antioch Of Syria It is not probable that Paul having departed from Caesarea should pass Jerusalem which was nearer to Caesarea to go to Antioch of Syria 23. And after he had spent some time there That is when he had tarryed some time at Antioch He departed From Antioch to visit other Churches And went over all the Country of Galatia and Phrygia in order In which he had been already above Ch. 16.6 Strengthening all the disciples That is confirming the Christians which lived in those places in the true Faith and Godliness by his admonitions Paul was so received by the Galatians as if he had been an Angel of God or Christ himself As he witnesseth Galat. 4.14 And among other things he appointed that the collection for the Poor should be laid by every Lords day 1 Cor. 16.12 24. Apollos This name hath an Attick termination and is the same with Apella which is a Jewish name in Horatius and Apelles Rom. 16. v. 10. as the learned Grotius hath observed Born at Alexandria That is at Alexandria in Aegypt This City was built by Alexander the Great from whom it hath its name and that there should nothing be wanting to its Glory they relate that its place was shewed to Alexander in a Dream For it was the ancient custom of the Ethnicks to relate the original of their Cities and Country to the Gods that they might be the more noble and happy which things though they were very like Poetical Fables yet they were esteemed as true such was both the foolishness of the common People and the craftiness of Men. There were divers names given to the same place for it was not only called the Aegyptian Alexandria but also Libyssa Rhacotis Pharus Leontopolis because that the Womb of Olympias the Mother of Alexander for Alexander's own Glory was feigned to have been marked with the Image of a Lyon The Romans called it Aâ—â—â—ita ulta Claudia Domitiana after the names of these Emperors It was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preservative against evil and heâ—â—ing The air is so temperate in that place that the Sun is every day seen there It was also by excellency called the City that so by fame it might be equal to Athens and Rome who by an Antonomasia were known by this name Troy also is by Homer called the City without any Epithete Hence Alexander admirer of Homer called thus Alexandria as Eustathius saith It was the Royal Seat and Metropolis of Egypt It had the Temple of Serapis which was the most Famous in the Ethnick World except the Capitolium at Rome Strabo saith Lib. 17. it was of old the greatest Fair town in the whole World at whose Port Prolomy some ascribe it to Cleopatra built a high Tower which was called Pharos from an Island of that name near Alexandria being in the night useful for Ships by its lights whence such Towers were afterwards called by that name See above our annotations upon Chap. 6. v. 9. An eloquent Man Constantines Lexicon renders the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eloquent prudent learned full of Words Hesychius turns it skilful in History Learned Skilfulness in History begets Prudence and so the Aethiopick renders it here out of the Greek a prudent or a wise Man as famous Lud. de dieu has observed Mighty in the Scriptures That is very much versed in the Prophetical Scriptures of the old Testament 25. This Man was instructed in the way of the Lord. That is somewhat instructed in the Christian Religion Instruction of any Doctrine is wont to be called the way as may be seen above Because saith Wozogenius Ch. 9.2 13.10 c. by it we go any whither in a spiritual manner Fervent in the spirit That is burning with Zeal and desire of advancing Gods Glory He spake and taught diligently the things of the Lord. To wit according to the measure of knowledge with which he was indued Knowing only the Baptism of John That is knowing no more of Christ except so much as might be understood by the Doctrine which John the Baptist Christs forerunner Preached and sealed with the Symbole of Baptism 26.
immortal And Anaximander the Disciple of Thales that first invented the Sphaere as saith Plinius Lib. 7. Ch. 56. and the first that published a Geographical Map as Strabo saith Lib. 1. The Inhabitants of Miletus acquired great fame by the first called the Branchides then Apollo Didymaeus's Oracle which Xerxes the Son of Darius and Grandchild of Cyrus by his Sister Atosa burnt as he did all the rest of the Temples that of Ephesus only excepted and because that after Xerxes burnt the Temple they built it the highest of all that for its height it remained without a roof and Strabo reports that it was most sumptuously adorned with gifts of divers ancient arts Lib. 14. It was also Famous for its most precious wool of which Carpets were made which for their exceeding softness became a Proverb Historians tell us that the Milesians of old were stout Warriers But afterward being addicted to their pleasures they lost their Warlike vertues with their Riches and Reputation whence comes the Proverb The Milesians were Stout of old Hence also the Milesian Speech is taken by Apuleius for a wanton and merry Speech In Asino auree But I will set out Various Fables for you in this Milesian Speech and will sooth your benevolent ears with a pleasant Whisper 16. For Paul had determined to sail by Ephesus That is beyond Ephesus Because he would not spend time in Asia As much as to say Lest if he should go then to the chief Metropolis of Asia strictly so called he should by the Christian Brethren Inhabiting there be detained too long For he hasted if it were possible for him To wit for the shortness of the time which was to Pentecost or the fiftieth day from the Feast of the Passover which day was Festival and in it the first fruits were offered by the Jews to whom upon the same day the old Law was promulgated upon Mount Sinai To be at Jerusalem the Day of Pentecost That is that he might be at Jerusalem against the frequent concourse of the Jews from divers Coasts to the approaching Feast 17. And from Miletus he sent to Ephesus Some one or more of his Fellows and Companions Called That is sent for The Elders of the Church That is such as were set over the Government of the Church of Ephesus who were so called because they were of greater age or because by the gravity of their manners they did resemble old Men when they were set up like Senators to Govern the Christian Commonalty without whose advice the Church acted nothing Jerom says We have in the Church our Senate In Is. 3. a company of Elders See what is noted below v. 28. and above Ch. 14.23 15.2 4 6 28. 18. And when they The Elders of Ephesus having the same fellowship of Power and Honour Were come to him To wit to the Apostle Paul He said unto them To wit Paul himself to the same Elders of the Church of Ephesus Ye know That is Ye are Witnesses From the first day that I came into Asia Strictly so called whose chief Metropolis is your Ephesus After what manner I have been with you at all Seasons That is how I have behaved my self among you See the like Phrase 1 Thess 2.5 10. 19. Serving the Lord. That is With all my might promoting the Glory of God in Preaching the Gospel holily and performing duties of Charity towards God and my Neighbours With all humility That is With perfect humility and such modesty of Mind as did not despise others neither usurped any Dominion over my Brethren over which I was set a Teacher And tears Breaking out from my heart pitying those who were more negligent in their Station And Temptations That is Vexations and Afflictions 1 Thess 3.5 with which the Devil who is called by Antonomasia the Tempter useth by Wicked Men his Instruments to sollicite and Tempt believers to fall away from Faith and Godliness by Gods permission such things come to pass to try and prove the Faith and Piety of his own Likewise by Temptations are understood vexations and afflictions Luke 22.28 1 Cor. 10.13 Gal. 4.14 Jam. 1.2 1 Pet. 1.6 2 Pet. 2.9 Rev. 3.10 or the things which are called adverse Which befell me by the laying in wait of the Jews Obstinate and unbelieving Jews persecuting the Disciples of Christ with deadly hatred See above v. 3. and Ch. 9.24 Ch. 14. v. 2. 5. 20. And how I kept back nothing That is hid nothing from you either for fear of Dangers or hope of Gain That was profitable unto you That is of such things as I thought to conduce to your Salvation But have shewed you That is I Preached unto you those wholsome Doctrines And have taught you That is and diligently instructed you in them Publickly In the Assemblies of the Believers And from house to house That is And privately while I visited the Believers in every house 21. Testifying both to the Jews and also to the Greeks That is earnestly teaching as well the Jews by birth who were long ago esteemed the Lords People but by their Sins were turned away from God and would not acknowledge Jesus to be the Messias nor believe in him as them who were born of the Gentiles being aliens from the People of God and were called Greeks as above Ch. 18.4.19.10 17. Repentance toward God That is Conversion from an evil and vicious Life to a good and laudable manner of Living pleasing God and conformed to his Precepts See below Ch. 26.20 and meet of repentance And Faith toward our Lord Jesus Christ That is that all your confidence should be placed in that Jesus of Nazareth who is the Messias promised in the Law and in the Prophets now become the Author of eternal Salvation to all them that obey him Heb. 5.9 22. And now behold I go bound in the Spirit unto Jerusalem As much as to say And now the fourth time since my conversion to Christ by a certain Instinct and Command of the Holy Ghost I go to Jerusalem See above Ch. 13.4 So Paul saith of his other Journey to Jerusalem that he went up thither by Revelation Gal. 2.2 which to wit was made to him by the Holy Ghost So our Lord Jesus is said to be led of the Spirit unto the Wilderness to be tempted by the Devil Not knowing the things that shall befal me there Matth. 4.1 That is Knowing nothing certainly of these Tortures which I am to undergo at Jerusalem 23. Save that the Holy Ghost witnesseth in every City That is In every City where I came since I directed my course towards Jerusalem Witnesseth That is Positively foretells me That bonds c. That is That at Jerusalem where of old I greatly persecuted the Church of Christ I shall for the same Church be bound in Chains and all manner of ways tortured 24. But none of those things move me As much as to
there Luke 10.7 1 Cor. 9.14 1 Tim. 5.17 18. 36. He kneeled down and prayed It is a great sign of submission to God and reverence towards him that one who prayeth should kneel Solomon prayed fervently with bended knees Also Daniel Dan. 1 Kings 8.52 2 Chron. 6.13 6.10 And Jesus Christ Luke 22.41 and Stephen above Ch. 7.60 and Peter above Ch. 9.4 and Paul here and below Ch. 21.5 and Ephes 3.14 But that to pray standing was the most commonly received custom among the Jews is clear by that in Nehemiah Ch. 9.5 the People are commanded to stand at Prayer and Gen. 18.22 where it is in the Hebrew Abraham stood before God the Chaldean renders it Prayed Neither is the Verb Standing otherwise used in Jerem. 15.1.18.20 and Job 30.20 So Mark 11.25 when ye stand praying And Luke 18.11 The Pharisee stood and prayed See our literal explanation Matth. 6.5 With them all To wit With the Elders or Bishops of the Church of Ephesus whom he sent for from Ephesus to Miletus to instruct them with wholsome admonitions Above v. 21. Doubtless among other things Paul in this Prayer to God prayed for Divine assistance that he would help the Elders of the Church of Ephesus to perform these things of which he admonished them 37. And they all wept sore To shew their sorrow for his future absence And fell on Pauls neck and kissed him As a token of their affection to him 38. Sorrowing most of all for the Words c. As much as to say They were affected with grief that they could scarcely be comforted for that discourse of Paul's by which he cut them off from all hopes of ever seeing him from that time And they accompanyed him unto the Ship That they might see him and speak to him as long as they could CHAP. XXI 1. ANd it came to pass after we had lanched I Luke and Paul and the rest of his Companions in his Journey were carried forth in the Ship Having gotten from them Either simply parted as Luke 22.41 or as it were forcibly taken from our Friends the Elders of the Church of Ephesus We came with a straight course unto Coos Cous or Coos or by a Synaeresis as Eustath will have it Cos is an Island in the Aegean Sea On Il. B. v. 667. on the Confines of Caria as Pomponius Mela affirms L. 2. C. 7. Its Inhabitants were anciently called Meropes and the Island it self Meropis as saith Stephen It became Famous by the Birth of Apelle In Merops that most excellent Painter Whence he is called by Ovid Art Am. L. 3. Coan It was yet further nobilitatee by being the Native soyl of that Divine old Man so do the Physicians call Hippocrates on whom there is extant a Distich singular for its Antistrophe Florileg var. Epigr. l. 1. c. 39. Pliny reports that Greece instituted Honours to this Prince of Physicians equal to those of Hercules In this Island was that Famous Temple of Esculapius as also that of Juno of whose Ornaments Theodorus wrote as Vitrurius declares Lib. 1. The Islanders were very eloquent hence the Proverb a Chian will not suffer a Coan to speak is applyed to those who being like the Chians addicted to prating with their talkativeness hinder others that are eloquent in their Speech from speaking The finest apparel which was wont to be made of Silk for the Ornament of Women but not that which is consistent with modesty is said to have come first from this Island and they were called substantively in the Latin Coa De Art Am. L. 3. Horat. Sat. l. 1. Sat. 2. v. 109. Hist An. l. 6. in the Plural Number Aristotle saith that Pamphila the Daughter of Latous of the same Island was the Inventrix of these Garments The reason why they were invented was Plin. l. 11. c. 22. that Women might be as little covered with their Garments as if they were naked Chap. 23. To which Tibull seems to allude And Pliny in the aforesaid Book saith Nor were Men ashamed to make use of these Garments by reason of their lightness in Summer So far are they from wearing Armour that their very Cloaths are a burthen to them At this day this Island is called Lango And the following day unto Rhodes A most Famous Island which according to Ptolomy lib. 5.2 is situated betwixt Icaria and Lycia It was Renowned for these Cities Lindus Camirus and Rhodes as Pliny relates lib. 5.31 in which the day is never so Cloudy but the Sun shines bright some hour or other of it Hor. Car. l. 1. Od. 7. Lucan Pharsal 8. witness the same Pliny lib. 2.62 whence the Poets called it bright Rhode was of old very rich in Shipping as appears by Strabo Its Inhabitants built Parthenope Lib. 14. i. e. Naples among the Opici and Rhoda in Spain They first taught the Spanish Mariners to make Ropes and Maps very useful for Man they also first imported into Spain Money beaten out of Brass as Strabo in the forecited Book and Mariana testifie De reb Hisp l. 1. c. 14. Rhodes was beautified with 100 Colossi one of which was reckoned among the seven wonders of the World Now these Colossi were Piles of Statues exactly devised equal to Towers for which cause as many are of opinion the Rhodians were called Colossians to whom the Epistle of St. Paul was written entituled to the Colossians Rhodes has been subject to several vicissitudes after this it was subject to the Romans the Sarazens took it in the year of our Lord 615. The Knights of the Order of St. John of Jerusalem recovered it in the year 1308. and kept it till the year 1602. In which year Solyman the Second defeated them and retook it In lieu whereof Charles fifth Emperor gave the Knights of St. John the Island of Malta whence they are commonly called the Knights of Malta And from thence unto Patara A City of Lycia according to Hecataeus in his Asia which still retains its name Geog. Asiae Com. 1. as Niger affirms describing the situation of Lycia and as he says not far from the Sea where there is a Sea-Port-Town eleven Miles distant from it named Phoenix very dangerous by reason of the rocks hanging out from the Mountain Taurus It was first called Sataros as Pliny relates afterwards by Ptolomaeus Philadelphus L. 5. C. 27. after he had enlarged it it was named Arsinoe of Lycia in honour of his Wife but the name it had from the beginning prevailed saith Strabo From this City Apollo had the Epithet of Pataraean Lib. 14. for that in the Winter half year Ad. Aeneid l. 9. v. 143. Vide Horat. 3. Car. Od. 4. he gave Responses here as he did at Delos in the Summer according to Servius His Temple made Patara a City of great note being of equal esteem with that at Delphos both for its Riches and Veracity of