# CHAP. 15.

Hitherto we have, with a great deal of pleasure, attended the apostles in their glorious travels for the propagating of the gospel in foreign parts, have seen the bounds of the church enlarged by the accession both of Jews and Gentiles to it; and thanks be to that God who always caused them to triumph. We left them, in the close of the foregoing chapter, reposing themselves at Antioch, and edifying the church there with the rehearsal of their experiences, and it is a pity they should ever be otherwise employed; but in this chapter we find other work (not so pleasant) cut out for them. The Christians and ministers are engaged in controversy, and those that should have been now busied in enlarging the dominions of the church have as much as they can do to compose the divisions of it; when they should have been making war upon the devil's kingdom they have much ado to keep the peace in Christ's kingdom. Yet this occurrence and the record of it are of great use to the church, both for warning to us to expect such unhappy discords among Christians, and direction to us what method to take for accommodating them. Here is, I. A controversy raised at Antioch by the judaizing teachers, who would have the believing Gentiles brought under the yoke of circumcision and the ceremonial law, ver. 1, 2. II. A consultation held with the church at Jerusalem about this matter, and the sending of delegates thither for that purpose, which occasioned the starting of the same question there, ver. 3-5. III. An account of what passed in the synod that was convened upon this occasion, ver. 6. What Peter said, ver. 7-11. What Paul and Barnabas discoursed of, ver. 12. And, lastly, what James proposed for the settling of this matter,
ver. 13-21. IV. The result of this debate, and the circular letter that was written to the Gentile converts, directing them how to govern themselves with respect to Jews, ver. 22-29. V. The delivering of this determination to the church at Antioch, and the satisfaction it gave them, ver. 30-35. VI. A second expedition designed by Paul and Barnabas to preach to the Gentiles, in which they quarrelled about their assistant, and separated upon it, one steering one course and the other another, ver. 36-41.

## verses 1-5
#### Controversy Raised at Antioch; Bigotry of the Jewish Converts.

$^1$ And certain men which came down from Judæa taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. $^2$ When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. $^3$ And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. $^4$ And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. $^5$ But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
Even when things go on very smoothly and pleasantly in a state or in a church, it is folly to be secure, and to think the mountain stands strong and cannot be moved; some uneasiness or other will arise, which is not foreseen, cannot be prevented, but must be prepared for. If ever there was a heaven upon earth, surely it was in the church at Antioch at this time, when there were so many excellent ministers there, and blessed Paul among them, building up that church in her most holy faith. But here we have their peace disturbed, and differences arising. Here is, I. A new doctrine started among them, which occasioned this division, obliging the Gentile converts to submit to circumcision and the ceremonial law, v. 1. Many that had been proselytes to the Jewish religion became Christians; and they would have such as were proselyted to the Christian religion to become Jews. 1. The persons that urged this were certain men who came down from Judea; some think such as had been of the Pharisees (v. 5), or perhaps of those priests who were obedient to the faith, ch. vi. 7. They came from Judea, pretending perhaps to be sent by the apostles at Jerusalem, at least to be countenanced by them. Having a design to spread their notions, they came to Antioch, because that was the head-quarters of those that preached to the Gentiles, and the rendezvous of the Gentile converts; and, if they could but make an interest there, this leaven would soon be diffused to all the churches of the Gentiles. They insinuated themselves into an acquaintance with the brethren, pretended to be very glad that they had embraced the Christian faith, and congratulated them on their conversion; but tell them that yet one thing they lack, they must be circumcised. Note, Those that are ever so well taught have need to stand upon their guard that they be not untaught again, or ill taught. 2. The position they laid down, the thesis they gave, was this, that except the Gentiles who turned Christians were circumcised after the manner of Moses, and thereby bound themselves to all the observances of the ceremonial law, they could not be saved. As to this, (1.) Many of the Jews who embraced the faith of Christ, yet continued very zealous for the law, ch. xxi. 20. They knew it was from God and its authority was sacred, valued it for its antiquity, had been bred up in the observance of it, and it is probable had been often devoutly affected in their attendance on these observances; they therefore kept them up after they were by baptism admitted into the Christian church, kept up the distinction of meats, and used the ceremonial purifyings from ceremonial pollutions, attend the temple service, and celebrated the feasts of the Jews. Herein they were connived at, because the prejudices of education are not to be overcome all at once, and in a few years the mistake would be effectually rectified by the destruction of the temple and the total dissolution of the Jewish church, by which the observance of the Mosaic ritual would become utterly impracticable. But it did not suffice them that they were herein indulged themselves, they must have the Gentile converts brought under the same obligations. Note, There is a strange proneness in us to make our opinion and practice a rule and a law to every body else, to judge of all about us by our standard, and to conclude that because we do well all do wrong that do not just as we do. (2.) Those Jews who believed that Christ was the Messiah, as they could not get clear of their affection to the law, so they could not get clear of the notions they had of the Messiah, that he should set up a temporal kingdom in favour of the Jewish nation, should make this illustrious and victorious; it was a disappointment to them that there was as yet nothing done towards this in the way they expected. But now that they hear the doctrine of Christ is received among the Gentiles, and his kingdom begins to be set up in the midst of them, if they can but persuade those that embrace Christ to embrace the law of Moses too they hope their point will be gained, the Jewish nation will be made as considerable as they can wish, though in another way; and "Therefore by all means let the brethren be pressed to be circumcised and keep the law, and then with our religion our dominion will be extended, and we shall in a little time be able to shake off the Roman yoke; and not only so, but to put it on the necks of our neighbours, and so shall have such a kingdom of the Messiah as we promised ourselves." Note, It is no wonder if those who have wrong notions of the kingdom of Christ take wrong measures for the advancement of it, and such as really tend to the destruction of it, as these do. (3.) The controversy about the circumcising of the Gentile proselytes had been on foot among the Jews long before this. This is observed by Dr. Whitby out of Josephus— Antiq. 20. 38-45: "That when Izates, the son of Helen queen of Adiabene, embraced the Jews' religion, Ananias declared he might do it without circumcision; but Eleazar maintained that it was a great impiety to remain uncircumcised." And when two eminent Gentiles fled to Josephus (as he relates in the history of his own life) "the zealots among the Jews were urgent for their circumcision; but Josephus dissuaded them from insisting upon it." Such has been the difference in all ages between bigotry and moderation. (4.) It is observable what a mighty stress they laid upon it; they do not only say, " You ought to be circumcised after the manner of Moses, and it will be good service to the kingdom of the Messiah if you be; it will best accommodate matters between you and the Jewish converts, and we shall take it very kindly if you will, and shall converse the more familiarly with you;" but, " Except you be circumcised you cannot be saved. If you be not herein of our mind and way, you will never go to heaven, and therefore of course you must go to hell." Note, it is common for proud impostors to enforce their own inventions under pain of damnation; and to tell people that unless they believe just as they would have them believe, and do just as they would have them do, they cannot be saved, it is impossible they should; not only their case is hazardous, but it is desperate. Thus the Jews tell their brethren that except they be of their church, and come into their communion, and conform to the ceremonies of their worship, though otherwise good men and believers in Christ, yet they cannot be saved; salvation itself cannot save them. None are in Christ but those that are within their pale. We ought to see ourselves well warranted by the word of God before we say, "Except you do so and so, you cannot be saved." II. The opposition which Paul and Barnabas gave to this schismatical notion, which engrossed salvation to the Jews, now that Christ has opened the door of salvation to the Gentiles (v. 2): They had no small dissension and disputation with them. They would by no means yield to this doctrine, but appeared and argued publicly against it. 1. As faithful servants of Christ, they would not see his truths betrayed. They knew that Christ came to free us from the yoke of the ceremonial law, and to take down that wall of partition between Jews and Gentiles and unite them both in himself; and therefore could not bear to hear of circumcising the Gentile converts, when their instructions were only to baptize them. The Jews would unite with the Gentiles, that is, they would have them to conform in every thing to their rites, and then, and not till then they will look upon them as their brethren; and no thanks to them. But, this not being the way in which Christ designed to unite them, it is not to be admitted. 2. As spiritual fathers to the Gentile converts, they would not see their liberties encroached upon. They had told the Gentiles that if they believed in Jesus Christ they should be saved; and now to be told that this was not enough to save them, except they were circumcised and kept the law of Moses, this was such a discouragement to them at setting out, and would be such a stumbling-block in their way, as might almost tempt them to think of returning into Egypt again; and therefore the apostles set themselves against it. III. The expedient pitched upon for preventing the mischief of this dangerous notion, and silencing those that vented it, as well as quieting the minds of the people with reference to it. They determined that Paul and Barnabas, and some others of their number, should go to Jerusalem to the apostles and elders, concerning this doubt. Not that the church at Antioch had any doubt concerning it: they knew the liberty wherewith Christ had made them free; but they sent the case to Jerusalem, 1. Because those who taught this doctrine came from Jerusalem, and pretended to have directions from the apostles there to urge circumcision upon the Gentile converts; it was therefore very proper to send to Jerusalem about it, to know if they had any such direction from the church there. And it was soon found to be all wrong, which yet pretended to be of apostolical right. It was true that these went out from them (v. 24), but they never had any such orders from them. 2. Because those who were taught this doctrine would be the better confirmed in their opposition to it, and in the less danger of being shocked and disturbed by it, if they were sure that the apostles and elders at Jerusalem (which was the Christian church that of all others retained the most affection to the law of Moses) were against it; and, if they could but have this under their hands, it would be the likeliest means to silence and shame these incendiaries, who had pretended to have it from them. 3. Because the apostles at Jerusalem were fittest to be consulted in a point not yet fully settled; and being most eminent for an infallible spirit, peculiar to them as apostles, their decision would be likely to end the controversy. It was owing to the subtlety and malice of the great enemy of the church's peace (as it appears by Paul's frequent complaints of these judaizing teachers, these false apostles, these deceitful workers, these enemies of the cross of Christ), that it had not this effect. IV. Their journey to Jerusalem upon this errand, v. 3. Where we find, 1. That they were honoured at parting: They were brought on their way by the church, which was then much used as a token of respect to useful men, and is directed to be done after a godly sort, 3 John 6. Thus the church showed their favour to those who witnessed against these encroachments on the liberties of the Gentile converts, and stood up for them. 2. That they did good as they went along. They were men that would not lose time, and therefore visited the churches by the way; they passed through Phenice and Samaria, and as they went declared the conversion of the Gentiles, and what wonderful success the gospel had had among them, which caused great joy to all the brethren. Note, The progress of the gospel is and ought to be a matter of great joy. All the brethren, the faithful brethren in Christ's family, rejoice when more are born into the family; for the family will be never the poorer for the multitude of its children. In Christ and heaven there is portion enough, and inheritance enough for them all. V. Their hearty welcome at Jerusalem, v. 4. 1. The good entertainment their friends gave them: They were received of the church, and of the apostles and elders, were embraced as brethren, and had audience as messengers of the church at Antioch; they received them with all possible expressions of love and friendship. 2. The good entertainment they gave their friends: They declared all things that God had done with them, gave them an account of the success of their ministry among the Gentiles, not what they had done, but what God had done with them, what he had by his grace in them enabled them to do, and what he had by his grace in their hearers enabled them to receive. As they went they had planted, as they came back they had watered; but in both they were ready to own it was God that gave the increase. Note, It is a great honour to be employed for God, to be workers for him; for those that are so have him a worker with them, and he must have all the glory. VI. The opposition they met with from the same party at Jerusalem, v. 5. When Barnabas and Paul gave an account of the multitude of the Gentiles, and of the great harvest of souls gathered in to Christ there, and all about them congratulated them upon it, there rose up certain of the sect of the Pharisees, who received the tidings very coldly, and, though they believed in Christ, yet were not satisfied in the admission of these converts, but thought it was needful to circumcise them. Observe here, 1. That those who have been most prejudiced against the gospel yet have been captivated by it; so mighty has it been through God to the pulling down of strong-holds. When Christ was here upon earth, few or none of the rulers and of the Pharisees believed on him; but now there are those of the sect of the Pharisees who believed, and many of them, we hope, in sincerity. 2. That it is very hard for men suddenly to get clear of their prejudices: those that had been Pharisees, even after they became Christians, retained some of the old leaven. All did not so, witness Paul, but some did; and they had such a jealousy for the ceremonial law, and such a dislike of the Gentiles, that they could not admit the Gentiles into communion with them, unless they would be circumcised, and thereby engage themselves to keep the law of Moses. This was, in their opinion, needful; and for their parts they would not converse with them unless they submitted to it.

## verses 6-21
#### The Council at Jerusalem.

$^6$ And the apostles and elders came together for to consider of this matter. $^7$ And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. $^8$ And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; $^9$ And put no difference between us and them, purifying their hearts by faith. $^{10}$ Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? $^{11}$ But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. $^{12}$ Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. $^{13}$ And after they had held their peace, James answered, saying, Men
and brethren, hearken unto me: $^{14}$ Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. $^{15}$ And to this agree the words of the prophets; as it is written, $^{16}$ After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: $^{17}$ That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. $^{18}$ Known unto God are all his works from the beginning of the world. $^{19}$ Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: $^{20}$ But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. $^{21}$ For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
We have here a council called, not by writ, but by consent, on this occasion (v. 6): The apostles and presbyters came together, to consider this matter. They did not give their judgment separately, but came together to do it, that they might hear one another's sense in this matter; for in the multitude of counsellors there is safety and satisfaction. They did not give their judgment rashly, but considered of this matter. Though they were clear concerning it in their own minds, yet they would take time to consider of it, and to hear what might be said by the adverse party. Nor did the apostles give their judgment concerning it without the elders, the inferior ministers, to whom they thus condescended, and on whom they thus put an honour. Those that are most eminent in gifts and graces, and are in the most exalted stations in the church, ought to show respect to their juniors and inferiors; for, though days should speak, yet there is a spirit in man, Job xxxii. 7, 8. Here is a direction to the pastors of the churches, when difficulties arise, to come together in solemn meetings for mutual advice and encouragement, that they may know one another's mind, and strengthen one another's hands, and may act in concert. Now here we have, I. Peter's speech in this synod. He did not in the least pretend to any primacy or headship in this synod. He was not master of this assembly, nor so much as chairman or moderator, pro hac vice—on this occasion; for we do not find that either he spoke first, to open the synod ( there having been much disputing before he rose up), nor that he spoke last, to sum up the cause and collect the suffrages; but he was a faithful, prudent zealous member of this assembly, and offered that which was very much to the purpose, and which would come better from him than from another, because he had himself been the first that preached the gospel to the Gentiles. There had been much disputing, pro and con, upon this question, and liberty of speech allowed, as ought to be in such cases; those of the sect of the Pharisees were some of them present, and allowed to say what they could in defence of those of their opinion at Antioch, which probably was answered by some of the elders; such questions ought to be fairly disputed before they are decided. When both sides had been heard, Peter rose up, and addressed himself to the assembly, Men and brethren, as did James afterwards, v. 13. And here, 1. He put them in mind of the call and commission he had some time ago to preach the gospel to the Gentiles; he wondered there should be any difficulty made of a matter already settled: You know that aph hemeron archaion— from the beginning of the days of the gospel, many years ago, God made choice among us apostles of one to preach the gospel to the Gentiles, and I was the person chosen, that the Gentiles by my mouth should hear the word, and believe, v. 7. You know I was questioned about it and cleared myself to the universal satisfaction; every body rejoiced that God had granted to the Gentiles repentance unto life, and nobody said a word of circumcising them, nor was there any thought of such a thing. See ch. xi. 18. "Why should the Gentiles who hear the word of the gospel by Paul's mouth be compelled to submit to circumcision, any more than those that heard it by my mouth? Or why should the terms of their admission now be made harder than they were then?" 2. He puts them in mind how remarkably God owned him in preaching to the Gentiles, and gave testimony to their sincerity in embracing the Christian faith (v. 8): " God, who knows the hearts, and therefore is able to judge infallibly of men, bore them witness that they were his indeed, by giving them the Holy Ghost; not only the graces and comforts, but the extraordinary miraculous gifts of the Holy Ghost, even as he did unto us apostles." See ch. xi. 15-17. Note, The Lord knows those that are his, for he knows men's hearts; and we are as our hearts are. Those to whom God gives the Holy Ghost, he thereby bears witness to that they are his; hence we are said to be sealed with that Holy Spirit of promise— marked for God. God had bidden the Gentiles welcome to the privilege of communion with him, without requiring them to be circumcised and to keep the law; and therefore shall not we admit them into communion with us but upon those terms? "God has put no difference between us and them (v. 9); they, though Gentiles, are as welcome to the grace of Christ and the throne of grace as we Jews are; why then should we set them at a distance, as if we were holier than they?" Isa. lxv. 5. Note, We ought not to make any conditions of our brethren's acceptance with us but such as God has made the conditions of their acceptance with him, Rom. xiv. 3. Now the Gentiles were fitted for communion with God, in having their hearts purified by faith, and that faith God's own work in them; and therefore why should we think them unfit for communion with us, unless they will submit to the ceremonial purifying enjoined by the law to us? Note, (1.) By faith the heart is purified; we are not only justified, and conscience purified, but the work of sanctification is begun and carried on. (2.) Those that have their hearts purified by faith are therein made so nearly to resemble one another, that, whatever difference there may be between them, no account is to be made of it; for the faith of all the saints is alike precious, and has like precious effects (2 Peter i. 1), and those that by it are united to Christ are so to look upon themselves as joined to one another as that all distinctions, even that between Jew and Gentile, are merged and swallowed up in it. 3. He sharply reproves those teachers (some of whom, it is likely, were present) who went about to bring the Gentiles under the obligation of the law of Moses, v. 10. The thing is so plain that he cannot forbear speaking of it with some warmth: " Now therefore, since God has owned them for his, why tempt you God to put a yoke upon the neck of the disciples, of the believing Gentiles and their children" (for circumcision was a yoke upon their infant seed, who are here reckoned among the disciples), " a yoke which neither our fathers nor we were able to bear?" Here he shows that in this attempt, (1.) They offered a very great affront to God: "You tempt him, by calling that in question which he has already settled and determined by no less an indication than that of the gift of the Holy Ghost; you do, in effect, ask, 'Did he know what he did? Or was he in earnest in it? Or will he abide by his own act?' Will you try whether God, who designed the ceremonial law for the people of the Jews only, will now, in its last ages, bring the Gentiles too under the obligation of it, to gratify you?" Those tempt God who prescribe to him, and say that people cannot be saved but upon such and such terms, which God never appointed; as if the God of salvation must come into their measures. (2.) They offered a very great wrong to the disciples: Christ came to proclaim liberty to the captives, and they go about to enslave those whom he has made free. See Neh. v. 8. The ceremonial law was a heavy yoke; they and their fathers found it difficult to be borne, so numerous, so various, so pompous, were the institutions of it. The distinction of meats was a heavy yoke, not only as it rendered conversation less pleasant, but as it embarrassed conscience with endless scruples. The ado that was made about even unavoidable touch of a grave or a dead body, the pollution contracted by it, and the many rules about purifying from that pollution, were a heavy burden. This yoke Christ came to ease us of, and called those that were weary and heavy laden under it to come and take his yoke upon them, his easy yoke. Now for these teachers to go about to lay that yoke upon the neck of the Gentiles from which he came to free even the Jews was the greatest injury imaginable to them. 4. Whereas the Jewish teachers had urged that circumcision was necessary to salvation, Peter shows it was so far from being so that both Jews and Gentiles were to be saved purely through the grace of our Lord Jesus Christ, and in no other way (v. 11): We believe to be saved through that grace only; pisteuomen sothenai— We hope to be saved; or, We believe unto salvation in the same manner as they— kath hontropon kakeinoi. "We that are circumcised believe to salvation, and so do those that are uncircumcised; and, as our circumcision will be no advantage to us, so their uncircumcision will be no disadvantage to them; for we must depend upon the grace of Christ for salvation, and must apply that grace by faith, as well as they. There is not one way of salvation for the Jews and another for the Gentiles; neither circumcision avails any thing nor uncircumcision (that is neither here nor there), but faith which works by love, Gal. v. 6. Why should we burden them with the law of Moses, as necessary to their salvation, when it is not that, but the gospel of Christ, that is necessary both to our salvation and theirs?" II. An account of what Barnabas and Paul said in this synod, which did not need to be related, for they only gave in a narrative of what was recorded in the foregoing chapters, what miracles and wonders God had wrought among the Gentiles by them, v. 12. This they had given in to the church at Antioch (ch. xiv. 27), to their brethren by the way (ch. xv. 3), and now again to the synod; and it was very proper to be given in here. That which was contended for was that the Gentiles ought to submit to the law of Moses; now, in opposition to this, Paul and Barnabas undertake to show, by a plain relation of matters of fact, that God owned the preaching of the pure gospel to them without the law, and therefore to press the law upon them now was to undo what God had done. Observe, 1. What account they gave; they declared, or opened in order, and with all the magnifying and affecting circumstances, what glorious miracles, what signs and wonders, God had wrought among the Gentiles by them, what confirmation he had given to their preaching by miracles wrought in the kingdom of nature, and what success he had given to it by miracles wrought in the kingdom of grace. Thus God had honoured these apostles whom Jewish teachers condemned, and had thus honoured the Gentiles whom they contemned. What need had they of any other advocate when God himself pleaded their cause? The conversion of the Gentiles was itself a wonder, all things considered, no less than a miracle. Now if they received the Holy Ghost by the hearing of faith, why should they be embarrassed with the works of the law? See Gal. iii. 2. 2. What attention was given to them: All the multitude (who, though they had not voted, yet came together to hear what was said) kept silence, and gave audience to Paul and Barnabas; it should seem they took more notice of their narrative than they did of all the arguments that were offered. As in natural philosophy and medicine nothing is so satisfactory as experiments, and in law nothing is so satisfactory as cases adjudged, so in the things of God the best explication of the word of grace is the accounts given of the operations of the Spirit of grace; to these the multitude will with silence give audience. Those that fear God will most readily hear those that can tell them what God has done for their souls, or by their means, Ps. lxvi. 16. III. The speech which James made to the synod. He did not interrupt Paul and Barnabas, though, it is likely, he had before heard their narrative, but let them go on with it, for the edification of the company, and that they might have it from the first and best hand; but, after they had held their peace, then James stood up. You may all prophesy one by one, 1 Cor. xiv. 31. God is the God of order. He let Paul and Barnabas say what they had to say, and then he made the application of it. The hearing of variety of ministers may be of use when one truth does not drive out, but clench, another. 1. He addresses himself respectfully to those present: " Men and brethren, hearken unto me. You are men, and therefore, it is to be hoped, will hear reason; you are my brethren, and therefore will hear me with candour. We are all brethren, and equally concerned in this cause that nothing be done to the dishonour of Christ and the uneasiness of Christians." 2. He refers to what Peter had said concerning the conversion of the Gentiles (v. 14): " Simeon" (that is, Simon Peter) " hath declared, and opened the matter to you— how God at the first did visit the Gentiles, in Cornelius and his friends, who were the first-fruits of the Gentiles—how, when the gospel began first to spread, presently the Gentiles were invited to come and take the benefit of it;" and James observes here, (1.) That the grace of God was the origin of it; it was God that visited the Gentiles; and it was a kind visit. Had they been left to themselves, they would never have visited him, but the acquaintance began on his part; he not only visited and redeemed his people, but visited and redeemed those that were lo ammi—not a people. (2.) that the glory of God was the end of it: it was to take out of them a people for his name, who should glorify him, and in whom he would be glorified. As of old he took the Jews, so now the Gentiles, to be to him for a name, and for a praise, and for a glory, Jer. xiii. 11. Let all the people of God remember that therefore they are thus dignified in God, that God may be glorified in them. 3. He confirms this with a quotation out of the Old Testament: he could not prove the calling of the Gentiles by a vision, as Peter could, nor by miracles wrought by his hand, as Paul and Barnabas could, but he would prove that it was foretold in the Old Testament, and therefore it must be fulfilled, v. 15. To this agree the words of the prophets; most of the Old-Testament prophets spoke more or less of the calling in of the Gentiles, even Moses himself, Rom. x. 19. It was the general expectation of the pious Jews that the Messiah should be a light to enlighten the Gentiles (Luke ii. 32): but James waives the more illustrious prophecies of this, and pitches upon one that seemed more obscure: It is written, Amos ix. 11, 12, where is foretold, (1.) The setting up of the kingdom of the Messiah (v. 16): I will raise up the tabernacle of David, that is fallen. The covenant was made with David and his seed; but the house and family of David are here called his tabernacle, because David in his beginning was a shepherd, and dwelt in tents, and his house, that had been as a stately palace, had become a mean and despicable tabernacle, reduced in a manner to its small beginning. This tabernacle was ruined and fallen down; there had not been for many ages a king of the house of David; the sceptre had departed from Judah, the royal family was sunk and buried in obscurity, and, as it should seem, not enquired after. But God will return, and will build it again, raise it out of its ruins, a phoenix out of its ashes; and this was now lately fulfilled, when our Lord Jesus was raised out of that family, had the throne of his father David given him, with a promise that he should reign over the house of Jacob for ever, Luke i. 32, 33. And, when the tabernacle of David was thus rebuilt in Christ, all the rest of it was, not many years after, wholly extirpated and cut off, as was also the nation of the Jews itself, and all their genealogies were lost. The church of Christ may be called the tabernacle of David. This may sometimes be brought very low, and may seem to be in ruins, but it shall be built again, its withering interests shall revive; it is cast down, but not destroyed: even dry bones are made to live. (2.) The bringing in of the Gentiles as the effect and consequence of this (v. 17): That the residue of men might seek after the Lord; not the Jews only, who thought they had the monopoly of the tabernacle of David, but the residue of men, such as had hitherto been left out of the pale of the visible church; they must now, upon this re-edifying of the tabernacle of David, be brought to seek after the Lord, and to enquire how they may obtain his favour. When David's tabernacle is set up, they shall seek the Lord their God, and David their king, Hos. iii. 5; Jer. xxx. 9. Then Israel shall possess the remnant of Edom (so it is in the Hebrew); but the Jews called all the Gentiles Edomites, and therefore the Septuagint leave out the particular mention of Edom, and read it just as it is here, that the residue of men might seek (James here adds, after the Lord), and all the Gentiles, or heathen, upon whom my name is called. The Jews were for many ages so peculiarly favoured that the residue of men seemed neglected; but now God will have an eye to them, and his name shall be called upon by the Gentiles; his name shall be declared and published among them, and they shall be brought both to know his name and to call upon it: they shall call themselves the people of God, and he shall call them so; and thus, by consent of both parties, his name is called upon them. This promise we may depend upon the fulfilling of in its season; and now it begins to be fulfilled, for it is added, saith the Lord, who doeth this; who doeth all these things (so the Seventy); and the apostle here: he saith it who doeth it, who therefore said it because he was determined to do it; and who therefore does it because he hath said it; for though with us saying and doing are two things they are not so with God. The uniting of Jews and Gentiles in one body, and all those things that were done in order to it, which were here foretold, were, [1.] What God did: This was the Lord's doing, whatever instruments were employed in it: and, [2.] It was what God delighted in, and was well pleased with; for he is the God of the Gentiles, as well as the Jews, and it is his honour to be rich in mercy to all that call upon him. 4. He resolves it into the purpose and counsel of God (v. 18): Known unto God are all his works from the beginning of the world. He not only foretold the calling of the Gentiles many ages ago by the prophets (and therefore it ought not to be a surprise or stumbling-block to us), but he foresaw and foreordained it in his eternal counsels, which are unquestionably wise and unalterably firm. It is an excellent maxim here laid down concerning all God's works, both of providence and grace, in the natural and spiritual kingdom, that they were all known unto him from the beginning of the world, from the time he first began to work, which supposes his knowing them (as other scriptures speak) from before the foundation of the world, and therefore from all eternity. Note, Whatever God does, he did before design and determine to do; for he works all, not only according to his will, but according to the counsel of his will: he not only does whatever he determined (Ps. cxxxv. 6), which is more than we can do (our purposes are frequently broken off, and our measures broken), but he determined whatever he does. Whatever he may say, to prove us, he himself knows what he will do. We know not our works beforehand, but must do as occasion shall serve, 1 Sam. x. 7. What we shall do in such or such a case we cannot tell till it comes to the setting to; but known unto God are all his works; in the volume of his book (called the scriptures of truth, Dan. x. 21) they are all written in order, without any erasure or interlining (Ps. xl. 7); and all God's works will, in the day of review, be found to agree exactly with his counsels, without the least error or variation. We are poor short-sighted creatures; the wisest men can see but a little way before them, and not at all with any certainty; but this is our comfort, that, whatever uncertainty we are at, there is an infallible certainty in the divine prescience: known unto God are all his works. 5. He gives his advice what was to be done in the present case, as the matter now stood with reference to the Gentiles (v. 19): My sentence is; ego krino— I give it as my opinion, or judgment; not as having authority over the rest, but as being an adviser with them. Now his advice is, (1.) That circumcision and the observance of the ceremonial law be by no means imposed upon the Gentile converts; no, not so much as recommended nor mentioned to them. "There are many from among the Gentiles that are turned to God in Christ, and we hope there will be many more. Now I am clearly for using them with all possible tenderness, and putting no manner of hardship or discouragement upon them," me parenochlein—" not to give them any molestation nor disturbance, nor suggest any thing to them that may be disquieting, or raise scruples in their minds, or perplex them." Note, Great care must be taken not to discourage nor disquiet young converts with matters of doubtful disputation. Let the essentials of religion, which an awakened conscience will readily receive, be first impressed deeply upon them, and these will satisfy them and make them easy; and let not things foreign and circumstantial be urged upon them, which will but trouble them. The kingdom of God, in which they are to be trained up, is not meat and drink, neither the opposition nor the imposition of indifferent things, which will but trouble them; but it is righteousness, and peace, and joy in the Holy Ghost, which we are sure will trouble nobody. (2.) That yet it would be well that in some things, which gave most offence to the Jews, the Gentiles should comply with them. Because they must not humour them so far as to be circumcised, and keep the whole law, it does not therefore follow that they must act in a continual contradiction to them, and study how to provoke them. It will please the Jews (and, if a little thing will oblige them, better do so than cross them) if the Gentile converts abstain, [1.] From pollutions of idols, and from fornication, which are two bad things, and always to be abstained from; but writing to them particularly and expressly to abstain from them (because in these things the Jews were jealous of the Gentile converts, lest they should transgress) would very much gratify the Jews; not but that the apostles, both in preaching and writing to the Gentiles that embraced Christianity, were careful to warn against, First, Pollutions of idols, that they should have no manner of fellowship with idolaters in their idolatrous worships, and particularly not in the feasts they held upon their sacrifices. See 1 Cor. x. 14, &c.; 2 Cor. vi. 14, &c. Secondly, Fornication, and all manner of uncleanness. How large, how pressing, is Paul in his cautions against this sin! 1 Cor. vi. 9-15; Eph. v. 3, &c. But the Jews, who were willing to think the worst of those they did not like, suggested that these were things in which the Gentiles, even after conversion, allowed themselves, and the apostle of the Gentiles connived at it. Now, to obviate this suggestion, and to leave no room for this calumny, James advises that, besides the private admonitions which were given them by their ministers, they should be publicly warned to abstain from pollutions of idols and from fornication—that herein they should be very circumspect, and should avoid all appearances of these two evils, which would be in so particular a manner offensive to the Jews. [2.] From things strangled, and from blood, which, though not evil in themselves, as the other two, nor designed to be always abstained from, as those were, had been forbidden by the precepts of Noah (Gen. ix. 4), before the giving of the law of Moses; and the Jews had a great dislike to them, and to all those that took a liberty to use them; and therefore, to avoid giving offence, let the Gentile converts abridge themselves of their liberty herein, 1 Cor. viii. 9, 13. Thus we must become all things to all men. 6. He gives a reason for his advice—that great respect ought to be shown to the Jews for they have been so long accustomed to the solemn injunctions of the ceremonial law that they must be borne with, if they cannot presently come off from them (v. 21): For Moses hath of old those that preach him in every city, his writings (a considerable part of which is the ceremonial law) being read in the synagogues every sabbath day. "You cannot blame them if they have a great veneration for the law of Moses; for besides that they are very sure God spoke to Moses," (1.) "Moses is continually preached to them, and they are called upon to remember the law of Moses," Mal. iv. 4. Note, Even that word of God which is written to us should also be preached: those that have the scriptures have still need of ministers to help them to understand and apply the scriptures. (2.) "His writings are read in a solemn religious manner, in their synagogues, and on the sabbath day, in the place and at the time of their meetings for the worship of God; so that from their childhood they have been trained up in a regard to the law of Moses; the observance of it is a part of their religion." (3.) "This has been done of old time; they have received from their fathers an honour for Moses; they have antiquity for it." (4.) "This had been done in every city, wherever there are any Jews, so that none of them can be ignorant what stress that law laid upon these things: and therefore, though the gospel has set us free from these things, yet they cannot be blamed if they are loth to part with them, and cannot of a sudden be persuaded to look upon those things as needless and indifferent which they, and their fathers before them, had been so long taught, and taught of God too, to place religion in. We must therefore give them time, must meet them half-way; they must be borne with awhile, and brought on gradually, and we must comply with them as far as we can without betraying our gospel liberty." Thus does this apostle show the spirit of a moderator, that is, a spirit of moderation, being careful to give no offence either to Jew or Gentile, and contriving, as much as may be, to please both sides and provoke neither. Note, We are not to think it strange if people be wedded to customs which they have had transmitted to them from their fathers, and which they have been educated in an opinion of as sacred; and therefore allowances must be made in such cases, and not rigour used.

## verses 22-35
#### Decision of the Council at Jerusalem; The Publication of the Decree.

$^{22}$ Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: $^{23}$ And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: $^{24}$ Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no
such commandment: $^{25}$ It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, $^{26}$ Men that have hazarded their lives for the name of our Lord Jesus Christ. $^{27}$ We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. $^{28}$ For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; $^{29}$ That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. $^{30}$ So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31 Which when they had read, they rejoiced for the consolation. $^{32}$ And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed
them. $^{33}$ And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. $^{34}$ Notwithstanding it pleased Silas to abide there still. $^{35}$ Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
We have here the result of the consultation that was held at Jerusalem about the imposing of the ceremonial law upon the Gentiles. Much more, it is likely, was said about it than is here recorded; but at length it was brought to a head, and the advice which James gave was universally approved and agreed to nemine contradicente—unanimously; and letters were accordingly sent by messengers of their own to the Gentile converts, acquainting them with their sentiments in this matter, which would be a great confirmation to them against the false teachers. Now observe here, I. The choice of the delegates that were to be sent with Paul and Barnabas on this errand; not as if they had any suspicion of the fidelity of these great men, and could not trust them with their letters, nor as if they thought that those to whom they sent them would suspect them to have altered any thing in their letter; no, their charity thought no such evil concerning men of such tried integrity; but, 1. They thought fit to send men of their own company to Antioch, with Paul and Barnabas, v. 22. This was agreed to by the apostles and elders, with the whole church, who, it is likely, undertook to bear their charges, 1 Cor. ix. 7. They sent these messengers, (1.) To show their respect to the church at Antioch, as a sister-church, though a younger sister, and that they looked upon it as upon the same level with them; as also that they were desirous further to know their state. (2.) To encourage Paul and Barnabas, and to make their journey home the more pleasant (for it is likely they travelled on foot) by sending such excellent men to bear them company; amicus pro vehiculo—a friend instead of a carriage. (3.) To put a reputation upon the letters they carried, that it might appear a solemn embassy, and so much the more regard might be paid to the message, which was likely to meet with opposition from some. (4.) To keep up the communion of the saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to show that, though they were many, yet they were one. 2. Those they sent were not inferior persons, who might serve to carry the letters, and attest the receipt of them from the apostles; but they were chosen men, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for these are the things which denominate men chief among the brethren, and qualify them to be the messengers of the churches. They are here named: Judas, who was called Barsabas (probably the brother of that Joseph who was called Barsabas, that was a candidate for the apostleship, ch. i. 23), and Silas. The character which these men had in the church at Jerusalem would have some influence upon those that came from Judea, as those false teachers did, and engage them to pay the more deference to the message that was sent by them. II. The drawing up of the letters, circular letters, that were to be sent to the churches, to notify the sense of the synod in this matter. 1. Here is a very condescending obliging preamble to this decree, v. 23. There is nothing in it haughty or assuming, but, (1.) That which intimates the humility of the apostles, that they join the elders and brethren in commission with them, the ministers, the ordinary Christians, whom they had advised with in this case, as they used to do in other cases. Though never men were so qualified as they were for a monarchical power and authority in the church, nor had such a commission as they had, yet their decrees run not, "We, the apostles, Christ's vicars upon earth, and pastors of all the pastors of the churches" (as the pope styles himself), "and sole judges in all matters of faith;" but the apostles, and elders, and brethren, agree in their orders. Herein they remembered the instructions their Master gave them (Matt. xxiii. 8): Be not you called Rabbi; for you are all brethren. (2.) That which bespeaks their respect to the churches they wrote to; they send to them greeting, wish them health and happiness and joy, and call them brethren of the Gentiles, thereby owning their admission into the church, and giving them the right hand of fellowship: "You are our brethren, though Gentiles; for we meet in Christ, the first born among many brethren, in God our common Father." Now that the Gentiles are fellow-heirs and of the same body, they are to be countenanced and encouraged, and called brethren. 2. Here is a just and severe rebuke to the judaizing teachers (v. 24): " We have heard that certain who went out from us have troubled you with words, and we are very much concerned to hear it; now this is to let them know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine." (1.) They did a great deal of wrong to the apostles and ministers at Jerusalem, in pretending that they had instructions from them to impose the ceremonial law upon the Gentiles, when there was no colour for such a pretension. "They went out from us indeed—they were such as belonged to our church, of which, when they had a mind to travel, we gave them perhaps a testimonial; but, as for their urging the law of Moses upon you, we gave them no such commandment, nor had we ever thought of such a thing, nor given them the least occasion to use our names in it." It is no new thing for apostolical authority to be pleaded in defence of those doctrines and practices for which yet the apostles gave neither command nor encouragement. (2.) They did a great deal of wrong to the Gentile converts, in saying, You must be circumcised, and must keep the law. [1.] It perplexed them: " They have troubled you with words, have occasioned disturbance and disquietment to you. You depended upon those who told you, If you believe in the Lord Jesus Christ you shall be saved; and now you are startled by those that tell you you must keep the law of Moses or you cannot be saved, by which you see yourselves drawn into a snare. They trouble you with words—words, and nothing else—mere words—sound, but no substance." How has the church been troubled with words, by the pride of men that loved to hear themselves talk! [2.] It endangered them; they subverted their souls, put them into disorder, and pulled down that which had been built up. They took them off from pursuing pure Christianity, and minding the business of that, by filling their heads with the necessity of circumcision, and the law of Moses, which were nothing to the purpose. 3. Here is an honourable testimony given of the messengers by whom these letters were sent. (1.) Of Paul and Barnabas, whom these judaizing teachers had opposed and censured as having done their work by the halves, because they had brought the Gentile converts to Christianity only, and not to Judaism. Let them say what they will of these men, [1.] "They are men that are dear to us; they are our beloved Barnabas and Paul—men whom we have a value for, a kindness for, a concern for." Sometimes it is good for those that are of eminence to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. [2.] "They are men that have signalized themselves in the service of Christ, and therefore have deserved well of all the churches: they are men that have hazarded their lives for the name of our Lord Jesus Christ (v. 26), and therefore are worthy of double honour, and cannot be suspected of having sought any secular advantage to themselves; for they have ventured their all for Christ, have engaged in the most dangerous services, as good soldiers of Christ, and not only in laborious services." It is not likely that such faithful confessors should be unfaithful preachers. Those that urged circumcision did it to avoid persecution (Gal. vi. 12, 13); those that opposed it knew they thereby exposed themselves to persecution; and which of these were most likely to be in the right? (2.) Of Judas and Silas: " They are chosen men (v. 25), and they are men that have heard our debates, and are perfectly apprized of the matter, and will tell you the same things by mouth," v. 27. What is of use to us it is good to have both in writing and by word of mouth, that we may have the advantage both of reading and of hearing it. The apostles refer them to the bearers for a further account of their judgment and their reasons, and the bearers will refer them to their letters for the certainty of the determination. 4. Here is the direction given what to require from the Gentile converts, where observe, (1.) The matter of the injunction, which is according to the advice given by James, that, to avoid giving offence to the Jews, [1.] They should never eat any thing that they knew had been offered in sacrifice to an idol, but look upon it as, though clean in itself, yet thereby polluted to them. This prohibition was afterwards in part taken off, for they were allowed to eat whatever was sold in the shambles, or set before them at their friend's table, though it had been offered to idols, except when there was danger of giving offence by it, that is, of giving occasion either to a weak Christian to think the worse of our Christianity, or to a wicked heathen to think the better of his idolatry; and in these cases it is good to forbear, 1 Cor. x. 25, &c. This to us is an antiquated case. [2.] That they should not eat blood, nor drink it; but avoid every thing that looked cruel and barbarous in that ceremony which had been of so long standing. [3.] That they should not eat any thing that was strangled, or died of itself, or had not the blood let out. [4.] That they should be very strict in censuring those that were guilty of fornication, or marrying within the degrees prohibited by the Levitical law, which, some think, is principally intended here. See 1 Cor. v. 1. Dr. Hammond states this matter thus: The judaizing teachers would have the Gentile converts submit to all that those submitted to whom they called the proselytes of righteousness, to be circumcised and keep the whole law; but the apostles required no more of them than what was required of the proselytes of the gate, which was to observe the seven precepts of the sons of Noah, which, he thinks, are here referred to. But the only ground of this decree being in complaisance to the rigid Jews that had embraced the Christian faith, and, except in that one case of scandal, all meats being pronounced free and indifferent to all Christians as soon as the reason of the decree ceased, which, at furthest, was after the destruction of Jerusalem, the obligation of it ceased likewise. "These things are in a particular manner offensive to the Jews, and therefore do not disoblige them herein for the present; in a little time the Jews will incorporate with the Gentiles, and then the danger is over." (2.) The manner in which it is worded. [1.] They express themselves with something of authority, that what they wrote might be received with respect, and deference paid to it: It seemed good to the Holy Ghost, and to us, that is, to us under the guidance of the Holy Ghost, and by direction from him: not only the apostles, but others, were endued with spiritual gifts extraordinary, and knew more of the mind of God than any since those gifts ceased can pretend to; their infallibility gave an incontestable authority to their decrees, and they would not order any thing because it seemed good to them, but that they knew it first seemed good to the Holy Ghost. Or it refers to what the Holy Ghost had determined in this matter formerly. When the Holy Ghost descended upon the apostles, he endued them with the gift of tongues, in order to their preaching the gospel to the Gentiles, which was a plain indication of God's purpose to call them in. When the Holy Ghost descended upon Cornelius and his friends, upon Peter's preaching, it was plain that Christ designed the taking down of the Jewish pale, within which they fancied the spirit had been enclosed. [2.] They express themselves with abundance of tenderness and fatherly concern. First, They are afraid of burdening them: We will lay upon you no greater burden. So far were they from delighting to impose upon them that they dreaded nothing so much as imposing too far upon them, so as to discourage them at their setting out. Secondly, They impose upon them no other than necessary things. "The avoiding of fornication is necessary to all Christians at all times; the avoiding of things strangled, and of blood, and of things offered to idols, is necessary at this time, for the keeping up of a good understanding between you and the Jews, and the preventing of offence;" and as long as it continues necessary for that end, and no longer, it is enjoined. Note, Church-rulers should impose only necessary things, things which Christ has made our duty, which have a real tendency to the edification of the church, and, as here, to the uniting of good Christians. If they impose things only to show their own authority, and to try people's obedience, they forget that they have not authority to make new laws, but only to see that the laws of Christ be duly executed, and to enforce the observance of them. Thirdly, They enforce their order with a commendation of those that shall comply with it, rather than with the condemnation of those that shall transgress it. They do not conclude, "From which if you do not keep yourselves, you shall be an anathema, you shall be cast out of the church, and accursed," according to the style of after-councils, and particularly that of Trent; but " From which if you keep yourselves, as we do not question but you will, you will do well; it will be for the glory of God, the furtherance of the gospel, the strengthening of the hands of your brethren, and your own credit and comfort." It is all sweetness and love and good humour, such as became the followers of him who, when he called us to take his yoke upon us, assured us we should find him meek and lowly in heart. The difference of the style of the true apostles from that of the false is very observable. Those that were for imposing the ceremonial laws were positive and imperious: Except you keep it, you cannot be saved (v. 1), you are excommunicated ipso facto—at once, and delivered to Satan. The apostles of Christ, who only recommend necessary things, are mild and gentle: " From which if you keep yourselves, you will do well, and as becomes you. Fare ye well; we are hearty well-wishers to your honour and peace." III. The delivering of the letters, and how the messengers disposed of themselves. 1. When they were dismissed, had had their audience of leave of the apostles (it is probable that they were dismissed with prayer, and a solemn blessing in the name of the Lord, and with instructions and encouragements in their work), They then came to Antioch; they staid no longer at Jerusalem than till their business was done, and then came back, and perhaps were met at their return by those that brought them on their way at their setting out; for those that have taken pains in public service ought to be countenanced and encouraged. 2. As soon as they came to Antioch, they gathered the multitude together, and delivered the epistle to them (v. 30, 31), that they might all know what it was that was forbidden them, and might observe these orders, which would be no difficulty for them to do, most of them having been, before their conversion to Christ, proselytes of the gate, who had laid themselves under these restrictions already. But this was not all; it was that they might know that no more than this was forbidden them, that it was no longer a sin to eat swine's flesh, no longer a pollution to touch a grave or a dead body. 3. The people were wonderfully pleased with the orders that came from Jerusalem (v. 31): They rejoiced for the consolation; and a great consolation it was to the multitude, (1.) That they were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with that, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. (2.) That those who troubled their minds with an attempt to force circumcision upon them were hereby for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now discovered. (3.) That the Gentiles were hereby encouraged to receive the gospel, and those that had received it to adhere to it. (4.) That the peace of the church was hereby restored, and that removed which threatened a division. All this was consolation which they rejoiced in, and blessed God for. 4. They got the strange ministers that came from Jerusalem to give them each a sermon, and more, v. 32. Judas and Silas, being prophets also themselves, endued with the Holy Ghost, and called to the work, and being likewise entrusted by the apostles to deliver some things relating to this matter by word of mouth, exhorted the brethren with many words, and confirmed them. Even those that had the constant preaching of Paul and Barnabas, yet were glad of the help of Judas and Silas; the diversity of the gifts of ministers is of use to the church. Observe what is the work of ministers with those that are in Christ. (1.) To confirm them, by bringing them to see more reason both for their faith in Christ and their obedience to him; to confirm their choice of Christ and their resolutions for Christ. (2.) To exhort them to perseverance, and to the particular duties required of them: to quicken them to that which is good, and direct them in it. They comforted the brethren (so it may be rendered), and this would contribute to the confirming of them; for the joy of the Lord will be our strength. They exhorted them with many words; they used a very great copiousness and variety of expression. One word would affect one, and another another; and therefore, though what they had to say might have been summed up in a few words, yet it was for the edification of the church that they used many words, dia logou pollou— with much speech, much reasoning; precept must be upon precept. 5. The dismission of the Jerusalem ministers, v. 33. When they had spent some time among them (so it might be read), poiesantes chronon— having made some stay, and having made it to good purpose, not having trifled away time, but having filled it up, they were let go in peace from the brethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home, and committed them to the custody of the peace of God. 6. The continuance of Silas, notwithstanding, together with Paul and Barnabas, at Antioch. (1.) Silas, when it came to the setting to, would not go back with Judas to Jerusalem, but let him go home by himself, and chose rather to abide still at Antioch, v. 34. And we have no reason at all to blame him for it, though we know not the reason that moved him to it. I am apt to think the congregations at Antioch were both more large and more lively than those at Jerusalem, and that this tempted him to stay there, and he did well: so did Judas, who, notwithstanding this, returned to his post of service at Jerusalem. (2.) Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch, being the chief city of Syria, it is probable there was a great resort of Gentiles thither from all parts upon one account or other, as there was of Jews to Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who would carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. And thus they were not only not idle at Antioch, but were serving their main intention. (3.) There were many others also there, labouring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even where there are many others labouring in the word and doctrine, yet there may be opportunity for us; the zeal and usefulness of others should excite us, not lay us asleep.

## verses 36-41
#### Disagreement between Paul and Barnabas.

$^{36}$ And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. $^{37}$ And Barnabas determined to take with them John, whose surname was Mark. 38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. $^{39}$ And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; $^{40}$ And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. $^{41}$ And he went through Syria and Cilicia, confirming the churches.
We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well. I. Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them: they had there no adversary nor evil occurrent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan's kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and daring spirit to be long out of danger. Observe, 1. To whom he makes this proposal—to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be in many ways serviceable one to another; and therefore should be forward both to borrow and lend assistance. Two are better than one. Every soldier has his comrade. 2. For whom the visit is designed: "Let us not presently begin new work, nor break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Cant. vii. 12. Let us go again and visit our brethren in every city where we have preached the word of the Lord." Observe, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most persecuted and despised; yet let us visit them. Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom them have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See 1 Thess. iii. 5, 6. 3. What was intended in this visit: "Let us see how they do," pos echousi— how it is with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is probable that they frequently heard from them, "But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady." (2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them. II. The disagreement between Paul and Barnabas about an assistant; it was convenient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, v. 37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations. 2. Paul opposed it (v. 38): He thought not good to take him with them, ouk exiou— he did not think him worthy of the honour, nor fit for the service, who had departed from them, clandestinely as it should seem, without their knowledge, or wilfully, without their consent, from Pamphylia (ch. xiii. 13), and went not with them to the work, because he was either lazy and would not take the pains that must be taken, or cowardly and would not run the hazard. He run his colours just as they were going to engage. It is probable that he promised very fair now that he would not do so again. But Paul thought it was not fit he should be thus honoured who had forfeited his reputation, nor thus employed who had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but, if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint, which will hardly be used again, Prov. xxv. 19. III. The issue of this disagreement: it came to such a height that they separated upon it. The contention, the paroxysm (so the word is), the fit of passion which this threw them both into, was so sharp that they departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must part. Now here is that which is very humbling, and just matter of lamentation, and yet very instructive. For we see, 1. That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves (ch. xiv. 15), and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem (ch. xii. 12), nor make the allowances he might have made to Barnabas's natural affection. But it was Barnabas's fault that he took this into consideration, in a case wherein the interest of Christ's kingdom was concerned, and indulged it too much. And they were certainly both in fault to be hot as to let the contention be sharp (it is to be feared they gave one another some hard words), as also to be so stiff as each to stick resolutely to his opinion, and neither to yield. It is a pity that they did not refer the matter to a third person, or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among them to interpose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land, and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas? We must own it was their infirmity, and is recorded for our admonition; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, "What if I was in a passion, were not Paul and Barnabas so?" No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it, it was the infirmity once of two of the best men that ever the world had. Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot. 2. That we are not to think it strange if there be differences among wise and good men; we were told before that such offences would come, and here is an instance of it. Even those that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in points of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity which never fails. 3. That these differences often prevail so far as to occasion separations. Paul and Barnabas, who were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! Now wonder the consequences are so fatal where they reign. IV. The good that was brought out of this evil-meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles (as Phil. i. 12), but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them to serve his own purposes. 1. More places are hereby visited. Barnabas went one way; he sailed to Cyprus (v. 39), that famous island where they began their work (ch. xiii. 4), and which was his own country, ch. iv. 36. Paul went another way into Cilicia, which was his own country, ch. xxi. 39. Each seems to be influenced by his affection to his native soil, as usual ( Nescio quá natale solum dulcedine cunctos ducit—There is something that attaches us all to our native soil), and yet God served his own purposes by it, for the diffusing of gospel light. 2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a very useful and successful hand, though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, and whom Peter calls his son, 1 Pet. v. 13. (2.) Silas who was a new hand, and never yet employed in that work, nor intended to be, but to return to the service of the church at Jerusalem, had not God changed his mind (v. 33, 34), he is brought in, and engaged in that noble work. V. We may further observe, 1. That the church at Antioch seem to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit—a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards forfeit public honours and respect. But, when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church (ch. xi. 22) before they knew Paul; and therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and, though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace both to work upon him and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people. 2. That yet Paul afterwards seems to have had, though not upon second thoughts, yet upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy (2 Tim. iv. 11), Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him (Col. iv. 10), which teaches us, (1.) That even those whom we justly condemn we should condemn moderately, and with a great deal of temper, because we know not but afterwards we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments that if it should prove so we may not afterwards be ashamed of them. (2.) That even those whom we have justly condemned, if afterwards they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to. 3. That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work (v. 41): He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal president. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of confirming those that believe, as well as in converting those that believe not.

# CHAP. 16.

It is some rebuke to Barnabas that after he left Paul we hear no more of him, of what he did or suffered for Christ. But Paul, as he was recommended by the brethren to the grace of God, so his services for Christ after this are largely recorded; we are to attend him in this chapter from place to place, wherever he came doing good, either watering or planting, beginning new work or improving what was done. Here is, I. The beginning of his acquaintance with Timothy, and taking him to be his assistant,
ver. 1-3. II. The visit he made to the churches for their establishment, ver. 4, 5. III. His call to Macedonia (after a restraint he had been under from going to some other places), and his coming to Philippi, the chief city of Macedonia, with his entertainment there, ver. 6-13. IV. The conversion of Lydia there, ver. 14, 15. V. The casing of an evil spirit out of a damsel, ver. 16-18. VI. The accusing and abusing of Paul and Silas for it, their imprisonment, and the indignities done them, ver. 19-24. VII. The miraculous conversion of the jailer to the faith of Christ, ver. 25-34. VIII. The honourable discharge of Paul and Silas by the magistrates, ver. 35-40.

## verses 1-5
#### Paul's Adoption of Timothy.

$^1$ Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: $^2$ Which was well reported of by the brethren that were at Lystra and Iconium. $^3$ Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. $^4$ And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. $^5$ And so were the churches established in the faith, and increased in number daily.
Paul was a spiritual father, and as such a one we have him here adopting Timothy, and taking care of the education of many others who had been begotten to Christ by his ministry: and in all he appears to have been a wise and tender father. Here is, I. His taking Timothy into his acquaintance and under his tuition. One thing designed in the book of the Acts is to help us to understand Paul's epistles, two of which are directed to Timothy; it was therefore necessary that in the history of Paul we should have some account concerning him. And we are here accordingly told, 1. That he was a disciple, one that belonged to Christ, and was baptized, probably in his infancy, when his mother became a believer, as Lydia's household was baptized upon her believing, v. 15. Him, that was a disciple of Christ, Paul took to be his disciple, that he might further train him up in the knowledge and faith of Christ; he took him to be brought up for Christ. 2. That his mother was a Jewess originally, but believed in Christ; her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (2 Tim. i. 5), their sincerely embracing and adhering to the doctrine of Christ. 3. That his father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, Deut. vii. 3. Thou shalt no more give thy daughter to his son than take his daughter to thy son; yet this seems to have been limited to the nations that lived among them in Canaan, whom they were most in danger of infection from. Now because his father was a Greek he was not circumcised: for the entail of the covenant and the seal of it, as of other entails in that nation, went by the father, not by the mother; so that his father being no Jew he was not obliged to circumcision, nor entitled to it, unless when he grew up he did himself desire it. But, observe, though his mother could not prevail to have him circumcised in his infancy, because his father was of another mind and way, yet she educated him in the fear of God, that though he wanted the sign of the covenant he might not want the thing signified. 4. That he had gained a very good character among the Christians: he was well reported of by the brethren that were at Lystra and Iconium; he had not only an unblemished reputation, and was free from scandal, but he had a bright reputation, and great encomiums were given of him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighbouring cities, admired him, and spoke honourably of him. He had a name for good things with good people. 5. That Paul would have him to go forth with him, to accompany him, to give attendance on him, to receive instruction from him, and to join with him in the work of the gospel—to preach for him when there was occasion, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great parts, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, 2 Tim. i. 4. 6. That Paul took him and circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, and, if it might be, acceptable among the Jews that abounded in those quarters. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry, if they were not invincibly prejudiced against him; and therefore, that they might not shun him as one unclean, because uncircumcised, he took him and circumcised him. Thus to the Jews he became as a Jew, that he might gain the Jews, and all things to all men, that he might gain some. He was against those who made circumcision necessary to salvation, but used it himself when it was conducive to edification; nor was he rigid in opposing it, as they were in imposing it. Thus, though he went not in this instance according to the letter of the decree, he went according to the spirit of it, which was a spirit of tenderness towards the Jews, and willingness to bring them off gradually from their prejudices. Paul made no difficulty of taking Timothy to be his companion, though he was uncircumcised; but the Jews would not hear him if he were, and therefore Paul will humour them herein. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Ghost upon him, 2 Tim. i. 6. II. His confirming the churches which he had planted (v. 4, 5): He went through the cities where he had preached the word of the Lord, as he intended (ch. xv. 36), to enquire into their state. And we are told, 1. That they delivered them copies of the decrees of the Jerusalem synod, to be a direction to them in the government of themselves, and that they might have wherewith to answer the judaizing teachers, and to justify themselves in adhering to the liberty with which Christ had made them free. All the churches were concerned in that decree, and therefore it was requisite they should all have it well attested. Though Paul had for a particular reason circumcised Timothy, yet he would not have that drawn into a precedent; and therefore he delivered the decrees to the churches, to be religiously observed; for they must abide by the rule, and not be drawn from it by a particular example. 2. That this was of very good service to them. (1.) The churches were hereby established in the faith, v. 5. They were confirmed particularly in their opinion against the imposing of the ceremonial law upon the Gentiles; the great assurance and heat wherewith the judaizing teachers pressed the necessity of circumcision, and the plausible arguments they produced for it, had shocked them, so that they began to waver concerning it. But when they saw the testimony, not only of the apostles and elders, but of the Holy Ghost in them, against it, they were established, and did not longer waver about it. Note, Testimonies to truth, though they may not prevail to convince those that oppose it, may be of very good use to establish those that are in doubt concerning it, and to fix them. Nay, the design of this decree being to set aside the ceremonial law, and the carnal ordinances of that, they were by it established in the Christian faith in general, and were the more firmly assured that it was of God, because it set up a spiritual way of serving God, as more suited to the nature both of God and man; and, besides, that spirit of tenderness and condescension which appeared in these letters plainly showed that the apostles and elders were herein under the guidance of him who is love itself. (2.) They increased in number daily. The imposing of the yoke of the ceremonial law upon their converts was enough to frighten people from them. If they had been disposed to turn Jews, they could have done that long since, before the apostles came among them; but, if they cannot be interested in the Christian privileges without submitting to the Jews' yoke, they will be as they are. But, if they find there is no danger of their being so enslaved, they are ready to embrace Christianity, and join themselves to the church. And thus the church increased in numbers daily; not a day passed but some or other gave up their names to Christ. And it is a joy to those who heartily wish well to the honour of Christ, and the welfare of the church and the souls of men, to see such an increase.

## verses 6-15
#### Paul Invited into Macedonia; The Conversion of Lydia.

$^6$ Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, $^7$ After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. 8 And they passing by Mysia came down to Troas. $^9$ And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. $^{10}$ And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. $^{11}$ Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; $^{12}$ And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. $^{13}$ And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. $^{14}$ And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. $^{15}$ And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.
In these verses we have, I. Paul's travels up and down to do good. 1. He and Silas his colleague went throughout Phrygia and the region of Galatia, where, it should seem, the gospel was already planted, but whether by Paul's hand or no is not mentioned; it is likely it was, for in his epistle to the Galatians he speaks of his preaching the gospel to them at the first, and how very acceptable he was among them, Gal. iv. 13-15. And it appears by that epistle that the judaizing teachers had then done a great deal of mischief to these churches of Galatia, had prejudiced them against Paul and drawn them from the gospel of Christ, for which he there severely reproves them. But probably that was a great while after this. 2. They were forbidden at this time to preach the gospel in Asia (the country properly so called), because it did not need, other hands being at work there; or because the people were not yet prepared to receive it, as they were afterwards (ch. xix. 10), when all those that dwelt in Asia heard the word of the Lord; or, as Dr. Lightfoot suggests, because at this time Christ would employ Paul in a piece of new work, which was to preach the gospel to a Roman colony at Philippi, for hitherto the Gentiles to whom he had preached were Greeks. The Romans were more particularly hated by the Jews than other Gentiles; their armies were the abomination of desolation; and therefore there is this among other things extraordinary in his call thither that he is forbidden to preach the gospel in Asia and other places, in order to his preaching it there, which is an intimation that the light of the gospel would in aftertimes be directed more westward than eastward. It was the Holy Ghost that forbade them, either by secret whispers in the minds of both of them, which, when they came to compare notes, they found to be the same, and to come from the same Spirit; or by some prophets who spoke to them from the Spirit. The removals of ministers, and the dispensing of the means of grace by them, are in a particular manner under a divine guidance and direction. We find an Old-Testament minister forbidden to preach at all (Ezek. iii. 26): Thou shalt be dumb. But these New-Testament ministers are only forbidden to preach in one place, while they are directed to another where there is more need. 3. They would have gone into Bithynia, but were not permitted: the Spirit suffered them not, v. 7. They came to Mysia, and, as it should seem, preached the gospel there; for though it was a very mean contemptible country, even to a proverb ( Mysorum ultimus, in Cicero, is a most despicable man), yet the apostles disdained not to visit it, owning themselves debtors both to the wise and to the unwise, Rom. i. 14. In Bithynia was the city of Nice, where the first general council was held against the Arians; into these countries Peter sent his epistle (1 Pet. i. 1); and there were flourishing churches here, for, though they had not the gospel sent them now, they had it in their turn, not long after. Observe, Though their judgment and inclination were to go into Bithynia, yet, having then extraordinary ways of knowing the mind of God, they were overruled by them, contrary to their own mind. We must now follow providence, and submit to the guidance of that pillar of cloud and fire; and, if this suffer us not to do what we assay to do, we ought to acquiesce, and believe it for the best. The Spirit of Jesus suffered them not; so many ancient copies read it. The servants of the Lord Jesus ought to be always under the check and conduct of the Spirit of the Lord Jesus, by whom he governs men's minds. 4. They passed by Mysia, or passed through it (so some), sowing good seed, we may suppose, as they went along; and they came down to Troas, the city of Troy, so much talked of, or the country thereabouts, which took its denomination from it. Here a church was planted; for here we find one in being, ch. xx. 6, 7, and probably planted at this time, and in a little time. It should seem that at Troas Luke fell in with Paul, and joined himself to his company; for henceforward, for the most part, when he speaks of Paul's journeys, he puts himself into the number of his retinue, we went, v. 10. II. Paul's particular call to Macedonia, that is, to Philippi, the chief city, inhabited mostly by Romans, as appears, v. 21. Here we have, 1. The vision Paul had, v. 9. Paul had many visions, sometimes to encourage, sometimes, as here, to direct him in his work. An angel appeared to him, to intimate to him that it was the will of Christ he should go to Macedonia. Let him not be discouraged by the embargo laid upon him once and again, by which his designs were crossed; for, though he shall not go where he has a mind to go, he shall go where God has work for him to do. Now observe, (1.) The person Paul saw. There stood by him a man of Macedonia, who by his habit or dialect seemed so to Paul, or who told him he was so. The angel, some think, assumed the shape of such a man; or, as others think, impressed upon Paul's fancy, when between asleep and awake, the image of such a man: he dreamt he saw such a one. Christ would have Paul directed to Macedonia, not as the apostles were at other times, by a messenger from heaven, to send him thither, but by a messenger thence to call him thither, because in this way he would afterwards ordinarily direct the motions of his ministers, by inclining the hearts of those who needed them to invite them. Paul shall be called to Macedonia by a man of Macedonia, and by him speaking in the name of the rest. Some make this man to be the tutelar angel of Macedonia, supposing angels to have charge of particular places as well as persons, and that so much is intimated Dan. x. 20, where we read of the princes of Persia and Grecia, that seem to have been angels. But there is no certainty of this. There was presented either to Paul's eyes or to his mind a man of Macedonia. The angel must not preach the gospel himself to the Macedonians, but must bring Paul to them. Nor must he by the authority of an angel order him to go, but in the person of a Macedonian court him to come. A man of Macedonia, not a magistrate of the country, much less a priest (Paul was not accustomed to receive invitations from such) but an ordinary inhabitant of that country, a plain man, that carried in his countenance marks of probity and seriousness, that did not come to banter Paul nor trifle with him, but in good earnest and with all earnestness to importune his assistance. (2.) The invitation given him. This honest Macedonian prayed him, saying, Come over into Macedonia, and help us; that is, "Come and preach the gospel to us; let us have the benefit of thy labours." [1.] " Thou hast helped many; we have heard of those in this and the other country to whom thou hast been very useful; and why may we not put in for a share? O come and help us." The benefits others have received from the gospel should quicken our enquiries, our further enquiries, after it. [2.] "It is thy business, and it is thy delight, to help poor souls; thou art a physician for the sick, that art to be ready at the call of every patient; O come and help us." [3.] "We have need of thy help, as much as any people; we in Macedonia are as ignorant and as careless in religion as any people in the world are, are as idolatrous and as vicious as any, and as ingenious and industrious to ruin ourselves as any; and therefore, O come, come with all speed among us. If thou canst do any thing, have compassion on us, and help us." [4.] "Those few among us that have any sense of divine things, and any concern for their own souls and the souls of others, have done what can be done, by the help of natural light; I have done my part for one. We have carried the matter as far as it will go, to persuade our neighbours to fear and worship God, but we can do little good among them. O come come, thou over, and help us. The gospel thou preachest has arguments and powers beyond those we have yet been furnished with." [5.] "Do not only help us with thy prayers here: this will not do; thou must come over and help us." Note, People have great need of help for their souls, and it is their duty to look out for it and invite those among them that can help them. 2. The interpretation made of the vision (v. 10): They gathered assuredly from this that the Lord had called them to preach the gospel there; and they were ready to go wherever God directed. Note, We may sometimes infer a call of God from a call of man. If a man of Macedonia says, Come and help us, Paul thence gathers assuredly that God says, Go an help them. Ministers may go on with great cheerfulness and courage in their work when they perceive Christ calling them, not only to preach the gospel, but to preach it at this time, in this place, to this people. III. Paul's voyage to Macedonia hereupon: He was not disobedient to the heavenly vision, but followed this divine direction much more cheerfully, and with more satisfaction, than he would have followed any contrivance or inclination of his own. 1. Thitherward he turned his thoughts. Now that he knows the mind of God in the matter he is determined, for this is all he wanted; now he thinks no more of Asia, nor Bithynia, but immediately we endeavoured to go into Macedonia. Paul only had the vision, but he communicated it to his companions, and they all, upon the credit of this, resolved for Macedonia. As Paul will follow Christ, so all his will follow him, or rather follow Christ with him. They are getting things in readiness for this expedition immediately, without delay. Note, God's calls must be complied with immediately. As our obedience must not be disputed, so it must not be deferred; do it to-day, lest thy heart be hardened. Observe, They could not immediately go into Macedonia; but they immediately endeavoured to go. If we cannot be so quick as we would be in our performances, yet we may be in our endeavours, and this shall be accepted. 2. Thitherward he steered his course. They set sail by the first shipping and with the first fair wind from Troas; for they may be sure they have done what they had to do there when God calls them to another place. They came with a straight course, a prosperous voyage, to Samothracia; the next day they came to Neapolis, a city on the confines of Thrace and Macedonia; and at last they landed at Philippi, a city so called from Philip king of Macedon, the father of Alexander the Great; it is said (v. 12) to be, (1.) The chief city of that part of Macedonia; or, as some read it, the first city, the first they came to when they came from Troas. As an army that lands in a country of which they design to make themselves masters begin with the reduction of the first place they come to, so did Paul and his assistants: they began with the first city, because, if the gospel were received there, it would the more easily spread thence all the country over. (2.) It was a colony. The Romans not only had a garrison, but the inhabitants of the city were Romans, the magistrates at least, and the governing part. There were the greatest numbers and variety of people, and therefore the most likelihood of doing good. IV. The cold entertainment which Paul and his companions met with at Philippi. One would have expected that having such a particular call from God thither they would have had a joyful welcome there, as Peter had with Cornelius when the angel sent him thither. Where was the man of Macedonia that begged Paul to come thither with all speed? Why did not he stir up his countrymen, some of them at least, to go and meet him? Why was not Paul introduced with solemnity, and the keys of the city put into his hand? Here is nothing like this; for, 1. It is a good while before any notice at all is taken of him: We were in that city abiding certain days, probably at a public house and at their own charge, for they had no friend to invite them so much as to a meal's meat, till Lydia welcomed them. They had made all the haste they could thither, but, now that they are there, they are almost tempted to think they might as well have staid where they were. But so it was ordered for their trial whether they could bear the pain of silence and lying by, when this was their lot. Those eminent and useful men are not fit to live in this world that know not how to be slighted and overlooked. Let not ministers think it strange if they be first strongly invited to a place, and then looked shyly upon when they come. 2. When they have an opportunity of preaching it is in an obscure place, and to a mean and small auditory, v. 13. There was no synagogue of the Jews there, for aught that appears, to be a door of entrance to them, and they never went to the idol-temples of the Gentiles, to preach to the auditories there; but here, upon enquiry, they found out a little meeting of good women, that were proselytes of the gate, who would be thankful to them if they would give them a sermon. The place of this meeting is out of the city; there it was connived at, but would not be suffered any where within the walls. It was a place where prayer was wont to be made; proseuche— where an oratory or house of prayer was (so some), a chapel, or smaller synagogue. But I rather take it, as we read it, where prayer was appointed or accustomed to be. Those that worshipped the true God, and would not worship idols, met there to pray together, and, according to the description of the most ancient and universal devotion, to call upon the name of the Lord. Each of them prayed apart every day; this was always the practice of those that worshipped God: but, besides this, they came together on the sabbath day. Though they were but a few and discountenanced by the town, though their meeting was at some distance, though, for aught that appears, there were none but women, yet a solemn assembly the worshippers of God must have, if by any means it be possible, on the sabbath day. When we cannot do as we would we must do as we can; if we have not synagogues, we must be thankful for more private places, and resort to them, not forsaking the assembling of ourselves together, according as our opportunities are. This place is said to be by a river side, which perhaps was chosen, as befriending contemplation. Idolaters are said to take their lot among the smooth stones of the stream, Isa. lvii. 6. But these proselytes had in their eye, perhaps, the example of those prophets who had their visions, one by the river of Chebar (Ezek. i. 1), another by the great river Hiddekel, Dan. x. 4. Thither Paul and Silas and Luke went, and sat down, to instruct the congregation, that they might the better pray with them. They spoke unto the women who resorted thither, encouraged them in practising according to the light they had, and led them on further to the knowledge of Christ. V. The conversion of Lydia, who probably was the first that was wrought upon there to believe in Christ, though not the last. In this story of the Acts, we have not only the conversion of places recorded, but of many particular persons; for such is the worth of souls that the reducing of one to God is a great matter. Nor have we only the conversions that were effected by miracle, as Paul's, but some that were brought about by the ordinary methods of grace, as Lydia's here. Observe, 1. Who this convert was that there is such particular notice taken of. Four things are recorded of her:— (1.) Her name, Lydia. It is an honour to her to have her name recorded here in the book of God, so that wherever the scriptures are read there shall this be told concerning her. Note, The names of the saints are precious with God, and should be so with us; we cannot have our names recorded in the Bible, but, if God open our hearts, we shall find them written in the book of life, and this is better (Phil. iv. 3) and more to be rejoiced in, Luke x. 20. (2.) Her calling. She was a seller of purple, either of purple dye or of purple cloth or silk. Observe, [1.] She had a calling, an honest calling, which the historian takes notice of to her praise; she was none of those women that the apostle speaks of (1 Tim. v. 13), who learn to be idle, and not only idle, &c. [2.] It was a mean calling. She was a seller of purple, not a wearer of purple, few such are called. The notice here taken of this is an intimation to those who are employed in honest callings, if they be honest in the management of them, not to be ashamed of them. [3.] Though she had a calling to mind, yet she was a worshipper of God, and found time to improve advantages for her soul. The business of our particular callings may be made to consist very well with the business of religion, and therefore it will not excuse us from religious exercises alone, and in our families, or in solemn assemblies, to say, We have shops to look after, and a trade to mind; for have we not also a God to serve and a soul to look after? Religion does not call us from our business in the world, but directs us in it. Every thing in its time and place. (3.) The place she was of— of the city of Thyatira, which was a great way from Philippi; there she was born and bred, but either married at Philippi, or brought by her trade to settle there. The providence of God, as it always appoints, so it often removes, the bounds of our habitation, and sometimes makes the change of our outward condition or place of our abode wonderfully subservient to the designs of his grace concerning our salvation. Providence brings Lydia to Philippi, to be under Paul's ministry, and there, where she met with it, she made a good use of it; so should we improve opportunities. (4.) Her religion before the Lord opened her heart. [1.] She worshipped God according to the knowledge she had; she was one of the devout women. Sometimes the grace of God wrought upon those who, before their conversion, were very wicked and vile, publicans and harlots; such were some of you, 1 Cor. vi. 11. But sometimes it fastened upon those who were of a good character, who had some good in them, as the eunuch, Cornelius, and Lydia. Note, It is not enough to be worshippers of God, but we must be believers in Jesus Christ, for there is no coming to God as a Father, but by him as Mediator. But those who worshipped God according to the light they had stood fair for the discoveries of Christ, and his grace to them; for to him that has shall be given: and to them Christ would be welcome; for those that know what it is to worship God see their need of Christ, and know what use to make of his mediation. [2.] She heard the apostles. Here, where prayer was made, when there was an opportunity, the word was preached; for hearing the word of God is a part of religious worship, and how can we expect God should hear our prayers if we will not hearken to his word? Those that worshipped God according to the light they had looked out for further light; we must improve the day of small things, but must not rest in it. 2. What the work was that was wrought upon her: Whose heart the Lord opened. Observe here, (1.) The author of this work: it was the Lord,—the Lord Christ, to whom this judgment is committed,—the Spirit of the Lord, who is the sanctifier. Note, Conversion-work is God's work; it is he that works in us both to will and to do; not as if we had nothing to do, but of ourselves, without God's grace, we can do nothing; nor as if God were in the least chargeable with the ruin of those that perish, but the salvation of those that are saved must be wholly ascribed to him. (2.) The seat of this work; it is in the heart that the change is made, it is to the heart that this blessed turn is given; it was the heart of Lydia that was wrought upon. Conversion-work is heart-work; it is a renewing of the heart, the inward man, the spirit of the mind. (3.) The nature of the work; she had not only her heart touched, but her heart opened. An unconverted soul is shut up, and fortified against Christ, straitly shut up, as Jericho against Joshua, Josh. vi. 1. Christ, in dealing with the soul, knocks at the door that is shut against him (Rev. iii. 20); and, when a sinner is effectually persuaded to embrace Christ, then the heart is opened for the King of glory to come in—the understanding is open to receive the divine light, the will opened to receive the divine law, and the affections opened to receive the divine love. When the heart is thus opened to Christ, the ear is opened to his word, the lips opened in prayer, the hand opened in charity, and the steps enlarged in all manner of gospel obedience. 3. What were the effects of this work on the heart. (1.) She took great notice of the word of God. Her heart was so opened that she attended to the things that were spoken by Paul; she not only gave attendance on Paul's preaching, but gave attention to it; she applied to herself (so some read it) the things that were spoken by Paul; and then only the word does us good, and makes an abiding impression upon us, when we apply it to ourselves. Now this was an evidence of the opening of her heart, and was the fruit of it; wherever the heart is opened by the grace of God, it will appear by a diligent attendance on, and attention to, the word of God, both for Christ's sake, whose word it is, and for our own sakes, who are so nearly interested in it. (2.) She gave up her name to Jesus Christ, and took upon her the profession of his holy religion; She was baptized, and by this solemn rite was admitted a member of the church of Christ; and with her her household also was baptized, those of them that were infants in her right, for if the root be holy so are the branches, and those that were grown up by her influence and authority. She and her household were baptized by the same rule that Abraham and his household were circumcised, because the seal of the covenant belongs to the covenanters and their seed. (3.) She was very kind to the ministers, and very desirous to be further instructed by them in the things pertaining to the kingdom of God: She besought us saying "If you have judged me to be faithful to the Lord, if you take me to be a sincere Christian, manifest your confidence in me by this, come into my house, and abide there." Thus she desired an opportunity, [1.] To testify her gratitude to those who had been the instruments of divine grace in this blessed change that was wrought upon her. When her heart was open to Christ, her house was open to his ministers for his sake, and they were welcome to the best entertainment she had, which she did not think too good for those of whose spiritual things she had reaped so plentifully. Nay, they are not only welcome to her house, but she is extremely pressing and importunate with them: She constrained us; which intimates that Paul was very backward and unwilling to go, because he was afraid of being burdensome to the families of the young converts, and would study to make the gospel of Christ without charge (1 Cor. ix. 18; Acts xx. 34), that those who were without might have no occasion given them to reproach the preachers of the gospel as designing, self-seeking men, and that those who were within might have no occasion to complain of the expenses of their religion: but Lydia will have no nay; she will not believe that they take her to be a sincere Christian unless they will oblige her herein; like Abraham inviting the angels (Gen. xviii. 3), If now I have found favour in thy sight, pass not away from thy servant. [2.] She desired an opportunity of receiving further instruction. If she might but have them for awhile in her family, she might hear them daily (Prov. viii. 34), and not merely on sabbath days at the meeting. In her own house she might not only hear them, but ask them questions; and she might have them to pray with her daily, and to bless her household. Those that know something of Christ cannot but desire to know more, and seek opportunities of increasing their acquaintance with his gospel.

## verses 16-24
#### The Expulsion of an Evil Spirit; Persecution of Philippi.

$^{16}$ And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: $^{17}$ The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. $^{19}$ And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, $^{20}$ And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, $^{21}$ And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. $^{23}$ And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: $^{24}$ Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
Paul and his companions, though they were for some time buried in obscurity at Philippi, yet now begin to be taken notice of. I. A damsel that had a spirit of divination caused them to be taken notice of, by proclaiming them to be the servants of God. Observe, 1. The account that is given of this damsel: She was pythonissa, possessed with such a spirit of divination as that damsel was by whom the oracles of Apollo at Delphos were delivered; she was actuated by an evil spirit, that dictated ambiguous answers to those who consulted her, which served to gratify their vain desire of knowing things to come, but often deceived them. In those times of ignorance, infidelity, and idolatry, the devil, by the divine permission, thus led men captive at his will; and he could not have gained such adoration from them as he had, if he had not pretended to give oracles to them, for by both his usurpation is maintained as the god of this world. This damsel brought her masters much gain by soothsaying; many came to consult this witch for the discovery of robberies, the finding of things lost, and especially to be told their fortune, and none came but with the rewards of divination in their hands, according to the quality of the person and the importance of the case. Probably there were many that were thus kept for fortune-tellers, but, it should seem, this was more in repute than any of them; for, while others brought some gain, this brought much gain to her masters, being consulted more than any other. 2. The testimony which this damsel gave to Paul and his companions: She met them in the street, as they were going to prayer, to the house of prayer, or rather to the work of prayer there, v. 16. They went thither publicly, every body knew whither they were going, and what they were going to do. If what she did was likely to be any distraction to them, or a hindrance in their work, it is observable how subtle Satan is, that great tempter, in taking the opportunity to give us diversion when we are going about any religious exercises, to ruffle us and to put us out of temper when we need to be most composed. When she met with them she followed them, crying, " These men, how contemptible soever they look and are looked upon, are great men, for they are the servants of the most high God, and men that should be very welcome to us, for they show unto us the way of salvation, both the salvation that will be our happiness, and the way to it that will be our holiness." Now, (1.) This witness is true; it is a comprehensive encomium on the faithful preachers of the gospel, and makes their feet beautiful, Rom. x. 15. Though they are men subject to like passions as we are, and earthen vessels, yet, [1.] "They are the servants of the most high God; they attend on him, are employed by him, and are devoted to his honour, as servants; they come to us on his errands, the message they bring is from him, and they serve the purposes and interest of his kingdom. The gods we Gentiles worship are inferior beings, therefore not gods, but these men belong to the supreme Numen, to the most high God, who is over all men, over all gods, who made us all, and to whom we are all accountable. They are his servants, and therefore it is our duty to respect them, and harken to them for their Master's sake, and it is at our peril if we affront them." [2.] "They show unto us the way of salvation." Even the heathen had some notion of the miserable deplorable state of mankind, and their need of salvation, and it was what they made some enquiries after. "Now," saith she, "these men are the men that show us what we have in vain sought for in our superstitious profitless application to our priests and oracles." Note, God has, in the gospel of his Son, plainly shown us the way of salvation, has told us what we must do that we may be delivered from the misery to which by sin we have exposed ourselves. But, (2.) How came this testimony from the mouth of one that had a spirit of divination? Is Satan divided against himself? Will he cry up those whose business it is to pull him down? We may take it either, [1.] As extorted from this spirit of divination for the honour of the gospel by the power of God; as the devil was forced to say of Christ (Mark i. 24): I know thee who thou art, the Holy One of God. The truth is sometimes magnified by the confession of its adversaries, in which they are witnesses against themselves. Christ would have this testimony of the damsel to rise up in judgment against those at Philippi who slighted and persecuted the apostles; though the gospel needed no such testimony, yet it shall serve to add to their commendation that the damsel whom they looked upon as an oracle in other things proclaimed the apostles God's servants. Or, [2.] As designed by the evil spirit, that subtle serpent, to the dishonour of the gospel; some think she designed hereby to gain credit to herself and her prophecies, and so to increase her master's profit by pretending to be in the interest of the apostles, who, she thought, had a growing reputation, or to curry favour with Paul, that he might not separate her and her familiar. Others think that Satan, who can transform himself into an angel of light, and can say anything to serve a turn, designed hereby to disgrace the apostles; as if these divines were of the same fraternity with their diviners, because they were witnessed to by them, and then the people might as well adhere to those they had been used to. Those that were most likely to receive the apostles' doctrine were such as were prejudiced against these spirits of divination, and therefore would, by this testimony, be prejudiced against the gospel; and, as for those who regarded these diviners, the devil thought himself sure of them. II. Christ caused them to be taken notice of, by giving them power to cast the devil out of this damsel. She continued many days clamouring thus (v. 18); and, it should seem, Paul took no notice of her, not knowing but it might be ordered of God for the service of his cause, that she should thus witness concerning his ministers; but finding perhaps that it did them a prejudice, rather than any service, he soon silenced her, by casting the devil out of her. 1. He was grieved. It troubled him to see the damsel made an instrument of Satan to deceive people, and to see the people imposed upon by her divinations. It was a disturbance to him to hear a sacred truth so profaned, and good words come out of such a wicked mouth with such and evil design. Perhaps they were spoken in an ironical bantering way, as ridiculing the apostles' pretensions, and mocking them, as when Christ's persecutors complimented him with Hail, king of the Jews; and then justly might Paul be grieved, as any good man's heart would be, to hear any good truth of God bawled out in the streets in a canting jeering way. 2. He commanded the evil spirit to come out of her. He turned with a holy indignation, angry both at the flatteries and at the reproaches of the unclean spirit, and said, I command thee in the name of Jesus Christ to come out of her; and by this he will show that these men are the servants of the living God, and are able to prove themselves so, without her testimony: her silence shall demonstrate it more than her speaking could do. Thus Paul shows the way of salvation indeed, that it is by breaking the power of Satan, and chaining him up, that he may not deceive the world (Rev. xx. 3), and that this salvation is to be obtained in the name of Jesus Christ only, as in his name the devil was now cast out and by no other. It was a great blessing to the country when Christ by a word cast the devil out of those in whom he frightened people and molested them so that no man might pass by that way (Matt. viii. 28); but it was a much greater kindness to the country when Paul now, in Christ's name, cast the devil out of one who deceived people and imposed upon their credulity. Power went along with the word of Christ, before which Satan could not stand, but was forced to quit his hold, and in this case it was a strong hold: He came out the same hour. III. The masters of the damsel that was dispossessed caused them to be taken notice of, by bringing them before the magistrates for doing it, and laying it to their charge as their crime. The preachers of the gospel would never have had an opportunity of speaking to the magistrates if they had not been brought before them as evil doers. Observe here, 1. That which provoked them was, that, the damsel being restored to herself, her masters saw that the hope of their gain was gone, v. 19. See here what evil the love of money is the root of! If the preaching of the gospel ruin the craft of the silversmiths (ch. xix. 24), much more the craft of the soothsayers; and therefore here is a great outcry raised, when Satan's power to deceive is broken: the priests hated the gospel because it turned men from the blind service of dumb idols, and so the hope of their gains was gone. The power of Christ, which appeared in dispossessing the woman, and the great kindness done to her in delivering her out of Satan's hand, made no impression upon them when they apprehended that they should hereby lose money. 2. The course they took with them was to incense the higher powers against them, as men fit to be punished: They caught them as they went along, and, with the utmost fury and violence, dragged them into the marketplace, where public justice was administered. (1.) They brought them to the rulers, their justices of peace, to do by them as men taken into the hands of the law, the duumviri. (2.) From them they hurried them to the magistrates, the prætors or governors of the city, tois strategois— the officers of the army, so the word signifies; but it is taken in general for the judges or chief rulers: to them they brought their complaint. 3. The charge they exhibited against them was that they were the troublers of the land, v. 20. They take it for granted that these men are Jews, a nation at this time as much an abomination to the Romans as they had long ago been to the Egyptians. Piteous was the case of the apostles, when it was turned to their reproach that they were Jews, and yet the Jews were their most violent persecutors! (1.) The general charge against them is that they troubled the city, sowed discord, and disturbed the public peace, and occasioned riots and tumults, than which nothing could be more false and unjust, as was Ahab's character of Elijah (1 Kings xviii. 17): Art thou he that troubleth Israel? If they troubled the city, it was but like the angel's troubling the water of Bethesda's pool, in order to healing-shaking, in order to a happy settlement. Thus those that rouse the sluggards are exclaimed against for troubling them. (2.) The proof of this charge is their teaching customs not proper to be admitted by a Roman colony, v. 21. The Romans were always very jealous of innovations in religion. Right or wrong, they would adhere to that, how vain soever, which they had received by tradition from their fathers. No foreign nor upstart deity must be allowed, without the approbation of the senate; the gods of their country must be their gods, true or false. This was one of the laws of the twelve tables. Hath a nation changed their gods? It incensed them against the apostles that they taught a religion destructive of polytheism and idolatry, and preached to them to turn from those vanities. This the Romans could not bear: "If this grow upon us, in a little while we shall lose our religion." IV. The magistrates, by their proceedings against them, caused them to be taken notice of. 1. By countenancing the persecution they raised the mob upon them (v. 22): The multitude rose up together against them, and were ready to pull them to pieces. It has been the artifice of Satan to make God's ministers and people odious to the commonalty, by representing them as dangerous men, who aimed at the destruction of the constitution and the changing of the customs, when really there has been no ground for such an imputation. 2. By going on to an execution they further represented them as the vilest malefactors: They rent off their clothes, with rage and fury, not having patience till they were taken off, in order to their being scourged. This the apostle refers to when he speaks of their being treated at Philippi, 1 Thess. ii. 2. The magistrates commanded that they should be whipped as vagabonds, by the lictors or beadles who attended the prætors, and carried rods with them for that purpose; this was one of those three times that Paul was beaten with rods, according to the Roman usage, which was not under the compassionate limitation of the number of stripes not to exceed forty, which was provided by the Jewish law. It is here said that they laid many stripes upon them (v. 23), without counting how many, because they seemed vile unto them, Deut. xxv. 3. Now, one would think, this might have satiated their cruelty; if they must be whipped, surely they must be discharged. No, they are imprisoned, and it is probable the present purpose was to try them for their lives, and put them to death; else why should there be such care taken to prevent their escape? (1.) The judges made their commitment very strict: They charged the jailer to keep them safely, and have a very watchful eye upon them, as if they were dangerous men, that either would venture to break prison themselves or were in confederacy with those that would attempt to rescue them. Thus they endeavoured to render them odious, that they might justify themselves in the base usage they had given them. (2.) The jailer made their confinement very severe (v. 24): Having received such a charge, though he might have kept them safely enough in the outer prison, yet he thrust them into the inner prison. He was sensible that the magistrates had a great indignation against these men, and were inclined to be severe with them, and therefore he thought to ingratiate himself with them, by exerting his power likewise against them to the uttermost. When magistrates are cruel, it is no wonder that the officers under them are so too. He put them into the inner prison, the dungeon, into which none were usually put but condemned malefactors, dark at noon-day, damp and cold, dirty, it is likely, and every way offensive, like that into which Jeremiah was let down (Jer. xxxviii. 6); and, as if this were not enough, he made their feet fast in the stocks. Perhaps, having heard a report of the escape of the preachers of the gospel out of prison, when the doors were fast barred (ch. v. 19; xii. 9), he thought he would be wiser than other jailers had been, and therefore would effectually secure them by fastening them in the stocks; and they were not the first of God's messengers that had their feet in the stocks; Jeremiah was so treated, and publicly too, in the high-gate of Benjamin (Jer. xx. 2); Joseph had his feet hurt with fetters, Ps. cv. 18. Oh what hard usage have God's servants met with, as in the former days, so in the latter times! Witness the Book of Martyrs, martyrs in queen Mary's time.

## verses 25-34
#### Paul and Silas in Prison; Conversion of the Philippian Jailer.

$^{25}$ And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. $^{26}$ And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. $^{27}$ And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. $^{28}$ But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. $^{29}$ Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, $^{30}$ And brought them out, and said, Sirs, what must I do to be saved? $^{31}$ And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. $^{32}$ And they spake unto him the word of the Lord, and to all that were in his house. $^{33}$ And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. $^{34}$ And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.
We have here the designs of the persecutors of Paul and Silas baffled and broken. I. The persecutors designed to dishearten and discourage the preachers of the gospel, and to make them sick of the cause and weary of their work; but here we find them both hearty and heartened. 1. They were themselves hearty, wonderfully hearty; never were poor prisoners so truly cheerful, nor so far from laying their hard usage to heart. Let us consider what their case was. The prætors among the Romans had rods carried before them, and axes bound upon them, the fasces and secures. Now they had felt the smart of the rods, the ploughers had ploughed upon their backs, and made long furrows. The many stripes they had laid upon them were very sore, and one might have expected to hear them complaining of them, of the rawness and soreness of their backs and shoulders. Yet this was not all; they had reason to fear the axes next. Their master was first scourged and then crucified; and they might expect the same. In the mean time they were in the inner prison, their feet in the stocks, which, some think, not only held them, but hurt them; and yet, at midnight, when they should have been trying, if possible, to get a little rest, they prayed and sang praises to God. (1.) They prayed together, prayed to God to support them and comfort them in their afflictions, to visit them, as he did Joseph in the prison, and to be with them,—prayed that their consolations in Christ might abound, as their afflictions for him did,—prayed that even their bonds and stripes might turn to the furtherance of the gospel,—prayed for their persecutors, that God would forgive them and turn their hearts. This was not at an hour of prayer, but at midnight; it was not in a house of prayer, but in a dungeon; yet it was seasonable to pray, and the prayer was acceptable. As in the dark, so out of the depths, we may cry unto God. No place, no time, amiss for prayer, if the heart be lifted up to God. Those that are companions in suffering should join in prayer. Is any afflicted? Let him pray. No trouble, how grievous soever, should indispose us for prayer. (2.) They sang praises to God. They praised God; for we must in every thing give thanks. We never want matter for praise, if we do not want a heart. And what should put the heart of a child of God out of tune for this duty if a dungeon and a pair of stocks will not do it? They praised God that they were counted worthy to suffer shame for his name, and that they were so wonderfully supported and borne up under their sufferings, and felt divine consolations so sweet, so strong, in their souls. Nay, they not only praised God, but they sang praises to him, in some psalm, or hymn, or spiritual song, either one of David's, or some modern composition, or one of their own, as the Spirit gave them utterance. As our rule is that the afflicted should pray, and therefore, being in affliction, they prayed; so our rule is that the merry should sing psalms (James v. 13), and therefore, being merry in their affliction, merry after a godly sort, they sang psalms. This proves that the singing of psalms is a gospel ordinance, and ought to be used by all good Christians; and that it is instituted, not only for the expressing of their joys in a day of triumph, but for the balancing and relieving of their sorrows in a day of trouble. It was at midnight that they sang psalms, according to the example of the sweet psalmist of Israel (Ps. cxix. 62): At midnight will I rise to give thanks unto thee. (3.) Notice is here taken of the circumstance that the prisoners heard them. If the prisoners did not hear them pray, yet they heard them sing praises. [1.] It intimates how hearty they were in singing praises to God; they sang so loud that, though they were in the dungeon, they were heard all the prison over; nay, so loud that they woke the prisoners: for we may suppose, being at midnight, they were all asleep. We should sing psalms with all our heart. The saints are called upon to sing aloud upon their beds, Ps. cxlix. 5. But gospel grace carries the matter further, and gives us an example of those that sang aloud in the prison, in the stocks. [2.] Though they knew the prisoners would hear them, yet they sang aloud, as those that were not ashamed of their Master, nor of his service. Shall those that would sing psalms in their families plead, in excuse for their omission of the duty, that they are afraid their neighbours should hear them, when those that sing profane songs roar them our, and care not who hears them? [3.] The prisoners were made to hear the prison-songs of Paul and Silas, that they might be prepared for the miraculous favour shown to them all for the sake of Paul and Silas, when the prison-doors were thrown open. By this extraordinary comfort with which they were filled it was published that he whom they preached was the consolation of Israel. Let the prisoners that mean to oppose him hear and tremble before him; let those that are faithful to him hear and triumph, and take of the comfort that is spoken to the prisoners of hope, Zech. ix. 12. 2. God heartened them wonderfully by his signal appearances for them, v. 26. (1.) There was immediately a great earthquake; how far it extended we are not told, but it was such a violent shock in this place that the very foundations of the prison were shaken. While the prisoners were hearkening to the midnight devotions of Paul and Silas, and perhaps laughing at them and making a jest of them, this earthquake would strike a terror upon them, and convince them that those men were the favourites of Heaven, and such as God owned. We had the house of prayer shaken, in answer to prayer, and as a token of God's acceptance of it, ch. iv. 31. Here the prison shaken. The Lord was in these earthquakes, to show his resentment of the indignities done to his servants, to testify to those whose confidence is in the earth the weakness and instability of that which they confide, and to teach people that, though the earth be moved, yet they need not fear. (2.) The prison-doors were thrown open, and the prisoners' fetters were knocked off: Every man's bands were loosed. Perhaps the prisoners, when they heard Paul and Silas pray and sing psalms, admired them, and spoke honourably of them, and said what the damsel had said of them, Surely, these men are the servants of the living God. To recompense them for, and confirm them in, their good opinion of them, they share in the miracle, and have their bands loosed; as afterwards God gave to Paul all those that were in the ship with him (ch. xxvii. 24), so now he gave him all those that were in the prison with him. God hereby signified to these prisoners, as Grotius observes, that the apostles, in preaching the gospel, were public blessings to mankind, as they proclaimed liberty to the captives, and the opening of the prison-doors to those that were bound, Isa. lxi. 1. Et per eos solvi animorum vincula—and as by them the bonds of souls were unloosed. II. The persecutors designed to stop the progress of the gospel, that no more might embrace it; thus they hoped to ruin the meeting by the river side, that no more hearts should be opened there; but here we find converts made in the prison, that house turned into a meeting, the trophies of the gospel's victories erected there, and the jailer, their own servant, become a servant of Christ. It is probable that some of the prisoners, if not all, were converted; surely the miracle wrought on their bodies, in loosing their bands, was wrought on their souls too. See Job xxxvi. 8-10; Ps. cvii. 14, 15. But it is only the conversion of the jailer that is recorded. 1. He is afraid he shall lose his life, and Paul makes him easy as to this care, v. 27, 28. (1.) He awoke out of his sleep. It is probable that the shock of the earthquake woke him, and the opening of the prison-doors, and the prisoners' expressions of joy and amazement, when in the dark they found their bands loosed, and called to tell one another what they felt: this was enough to awaken the jailer, whose place required that he should not be hard to wake. This waking him out of his sleep signified the awakening of his conscience out of its spiritual slumber. The call of the gospel is, Awake, thou that sleepest (Eph. v. 14), like that of Jonah, i. 6. (2.) He saw the prison-doors open, and supposed, as well he might, that the prisoners had fled; and then what would become of him? He knew the Roman law in that case, and it was executed not long ago upon the keepers out of whose hands Peter escaped, ch. xii. 19. It was according to that of the prophet, 1 Kings xx. 39, 42, Keep this man; if he be missing, thy life shall go for his life. The Roman lawyers after this, in their readings upon the law, De custodia reorum—The custody of criminals (which appoints that the keeper should undergo the same punishment that should have been inflicted on the prisoner if he let him escape), take care to except an escape by miracle. (3.) In his fright he drew his sword, and was going to kill himself, to prevent a more terrible death, and expected one, a pompous ignominious death, which he knew he was liable to for letting his prisoners escape and not looking better to them; and the extraordinarily strict charge which the magistrates gave him concerning Paul and Silas made him conclude they would be very severe upon him if they were gone. The philosophers generally allowed self-murder. Seneca prescribes it as the last remedy which those that are in distress may have recourse to. The Stoics, notwithstanding their pretended conquest of the passions, yielded thus far to them. And the Epicureans, who indulged the pleasures of sense, to avoid its pains chose rather to put an end to it. This jailer thought there was no harm in anticipating his own death; but Christianity proves itself to be of God by this, that it keeps us to the law of our creation—revives, enforces, and establishes it, obliges us to be just to our own lives, and teaches us cheerfully to resign them to our graces, but courageously to hold them out against our corruptions. (4.) Paul stopped him from his proceeding against himself (v. 28): He cried with a loud voice, not only to make him hear, but to make him heed, saying, Do not practise any evil to thyself; Do thyself no harm. All the cautions of the word of God against sin, and all appearances of it and approaches to it, have this tendency, " Do thyself no harm. Man, woman, do not wrong thyself, nor ruin thyself; hurt not thyself, and then none else can hurt thee; do not sin, for nothing else can hurt thee." Even as to the body, we are cautioned against those sins which do harm to it, and are taught to hate our own flesh, but to nourish and cherish it. The jailer needs not fear being called to an account for the escape of his prisoners, for they are all here. It was strange that some of them did not slip away, when the prison-doors were opened, and they were loosed from their bands; but their amazement held them fast, and, being sensible it was by the prayers of Paul and Silas that they were loosed, they would not stir unless they stirred; and God showed his power in binding their spirits, as much as in loosing their feet. 2. He is afraid he shall lose his soul, and Paul makes him easy as to this care too. One concern leads him to another, and a much greater; and, being hindered from hastening himself out of this world, he begins to think, if he had pursued his intention, whither death would have brought him, and what would have become of him on the other side death—a very proper thought for such as have been snatched as a brand out of the fire, when there was but a step between them and death. Perhaps the heinousness of the sin he was running into helped to alarm him. (1.) Whatever was the cause, he was put into a great consternation. The Spirit of God, that was sen to convince, in order to his being a Comforter, struck a terror upon him, and startled him. Whether he took care to shut the prison-doors again we are not told. Perhaps he forgot this as the woman of Samaria, when Christ had impressed convictions on her conscience, left her water-pot and forgot her errand to the well; for he called for a light with all speed, and sprang in to the inner prison, and came trembling to Paul and Silas. Those that have sin set in order before them, and are made to know their abominations, cannot but tremble at the apprehension of their misery and danger. This jailer, when he was thus made to tremble, could not apply to a more proper person than to Paul, for it had once been his own case; he had been once a persecutor of good men, as this jailer was—had cast them into prison, as he kept them—and when, like him, he was made sensible of it, he trembled, and was astonished; and therefore he was able to speak the more feelingly to the jailer. (2.) In this consternation, he applied to Paul and Silas for relief. Observe, [1.] How reverent and respectful his address to them is: He called for a light, because they were in the dark, and that they might see what a fright he was in; he fell down before them, as one amazed at the badness of his own condition, and ready to sink under the load of his terror because of it; he fell down before them, as one that had upon his spirit an awe of them, and of the image of God upon them, and of their commission from God. It is probable that he had heard what the damsel said of them, that they were the servants of the living God, who showed to them the way of salvation, and as such he thus expressed his veneration for them. He fell down before them, to beg their pardon, as a penitent, for the indignities he had done them, and to beg their advice, as a supplicant, what he should do. He gave them a title of respect, Sirs, kyrioi— lords, masters; just now it was, Rogues and villains, and he was their master; but now, Sirs, lords, and they are his masters. Converting grace changes people's language of and to good people and good ministers; and, to such as are thoroughly convinced of sin, the very feet of those that bring tidings of Christ are beautiful; yea, though they are disgracefully fastened in the stocks. [2.] How serious his enquiry is: What must I do to be saved? First, His salvation is now his great concern, and lies nearest his heart, which before was the furthest thing from his thoughts. Not, What shall I do to be preferred, to be rich and great in the world? but, What shall I do to be saved? Secondly, He does not enquire concerning others, what they must do; but concerning himself, "What must I do?" It is his own precious soul that he is in care about: "Let others do as they please; tell me what I must do, what course I must take." Thirdly, He is convinced that something must be done, and done by him too, in order to his salvation: that it is not a thing of course, a thing that will do itself, but a thing about which we must strive, wrestle, and take pains. He asks not, "What may be done for me?" but, "What shall I do, that, being now in fear and trembling, I may work out my salvation?" as Paul speaks in his epistle to the church at Philippi, of which this jailer was, perhaps with respect to his trembling enquiry here, intimating that he must not only ask after salvation (as he had done), but work out his salvation with a holy trembling, Phil. ii. 12. Fourthly, He is willing to do any thing: "Tell me what I must do, and I am here ready to do it. Sirs, put me into any way, if it be but the right way, and a sure way; though narrow, and thorny, and uphill, yet I will walk in it." Note, Those who are thoroughly convinced of sin, and truly concerned about their salvation, will surrender at discretion to Jesus Christ, will give him a blank to write what he pleases, will be glad to have Christ upon his own terms, Christ upon any terms. Fifthly, He is inquisitive what he should do, is desirous to know what he should do, and asks those that were likely to tell him. If you will enquire, enquire ye, Isa. xxi. 12. Those that set their faces Zionward must ask the way thither, Jer. l. 5. We cannot know it of ourselves, but God has made it known to us by his word, has appointed his ministers to assist us in consulting the scriptures, and has promised to give his Holy Spirit to those that ask him, to be their guide in the way of salvation. Sixthly, He brought them out, to put this question to them, that their answer might not be by duress or compulsion, but that they might prescribe to him, though he was their keeper, with the same liberty as they did to others. He brings them out of the dungeon, in hopes they will bring him out of a much worse. (3.) They very readily directed him what he must do, v. 31. They were always ready to answer such enquiries; though they are cold, and sore, and sleepy, they do not adjourn this cause to a more convenient time and place, do not bid him come to them the next sabbath at their meeting-place by the river side, and they will tell him, but they strike while the iron is hot, take him now when he is in a good mind, lest the conviction should wear off. Now that God begins to work, it is time for them to set in as workers together with God. They do not upbraid him with his rude and ill carriage towards them, and his going beyond his warrant; all this is forgiven and forgotten, and they are as glad to show him the way to heaven as the best friend they have. They did not triumph over him, though he trembled; they gave him the same directions they did to others, Believe in the Lord Jesus Christ. One would think they should have said, "Repent of thy abusing us, in the first place." No, that is overlooked and easily passed by, if he will but believe in Christ. This is an example to ministers to encourage penitents, to meet those that are coming to Christ and take them by the hand, not to be hard upon any for unkindness done to them, but to seek Christ's honour more than their own. Here is the sum of the whole gospel, the covenant of grace in a few words: Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house. Here is, [1.] The happiness promised: " Thou shalt be saved; not only rescued from eternal ruin, but brought to eternal life and blessedness. Though thou art a poor man, an under-jailer or turnkey, mean and of low condition in the world, yet this shall be no bar to thy salvation. Though a great sinner, though a persecutor, yet thy heinous transgressions shall be all forgiven through the merits of Christ; and thy hard embittered heart shall be softened and sweetened by the grace of Christ, and thus thou shalt neither die for thy crime nor die of thy disease." [2.] The condition required: Believe in the Lord Jesus Christ. We must admit the record that God hath given in his gospel concerning his Son, and assent to it as faithful, and well worthy of all acceptation. We must approve the method God has taken of reconciling the world to himself by a Mediator; and accept of Christ as he is offered to us, and give up ourselves to be ruled and taught and saved by him. This is the only way and a sure way to salvation. No other way of salvation than by Christ, and no other way of our being saved by Christ than by believing in him; and no danger of coming short if we take this way, for it is the way that God has appointed, and he is faithful that has promised. It is the gospel that is to be preached to every creature, He that believes shall be saved. [3.] The extension of this to his family: Thou shalt be saved, and thy house; that is, "God will be in Christ a God to thee and to thy seed, as he was to Abraham. Believe, and salvation shall come to thy house, as Luke xix. 9. Those of thy house that are infants shall be admitted into the visible church with thee, and thereby put into a fair way for salvation; those that are grown up shall have the means of salvation brought to them, and, be they ever so many, let them believe in Jesus Christ and they shall be saved; they are all welcome to Christ upon the same terms." (4.) They proceeded to instruct him and his family in the doctrine of Christ (v. 32): They spoke unto him the word of the Lord. He was, for aught that appears, an utter stranger to Christ, and therefore it is requisite he should be told who this Jesus is, that he may believe in him, John ix. 36. And, the substance of the matter lying in a little compass, they soon told him enough to make his being baptized a reasonable service. Christ's ministers should have the word of the Lord so ready to them, and so richly dwelling in them, as to be able to give instructions offhand to any that desire to hear and receive them, for their direction in the way of salvation. They spoke the word not only to him, but to all that were in his house. Masters of families should take care that all under their charge partake of the means of knowledge and grace, and that the word of the Lord be spoken to them; for the souls of the poorest servants are as precious as those of their masters, and are bought with the same price. (5.) The jailer and his family were immediately baptized, and thereby took upon them the profession of Christianity, submitted to its laws, and were admitted to its privileges, upon their declaring solemnly, as the eunuch did, that they believed that Jesus Christ is the Son of God: He was baptized, he and all his, straightway. Neither he nor any of his family desired time to consider whether they should come into baptismal bonds or no; nor did Paul and Silas desire time to try their sincerity and to consider whether they should baptize them or no. But the Spirit of grace worked such a strong faith in them, all on a sudden, as superseded further debate; and Paul and Silas knew by the Spirit that it was a work of God that was wrought in them: so that there was no occasion for demur. This therefore will not justify such precipitation in ordinary cases. (6.) The jailer was hereupon very respectful to Paul and Silas, as one that knew not how to make amends for the injury he had done to them, much less for the kindness he had received from them: He took them the same hour of the night, would not let them lie a minute longer in the inner prison; but, [1.] He washed their stripes, to cool them, and abate the smart of them; to clean them from the blood which the stripes had fetched. It is probable that he bathed them with some healing liquor, as the good Samaritan helped the wounded man by pouring in oil and wine. [2.] He brought them into his house, bade them welcome to the best room he had, and prepared his best bed for them. Now nothing was thought good enough for them, as before nothing bad enough. [3.] He set meat before them, such as his house would afford, and they were welcome to it, by which he expressed the welcome which his soul gave to the gospel. They had spoken to him the word of the Lord, had broken the bread of life to him and his family; and he, having reaped so plentifully of their spiritual things, thought it was but reasonable that they should reap of his carnal things, 1 Cor. ix. 11. What have we houses and tables for but as we have opportunity to serve God and his people with them? (7.) The voice of rejoicing with that of salvation was heard in the jailer's house; never was such a truly merry night kept there before: He rejoiced, believing in God, with all his house. There was none in his house that refused to be baptized, and so made a jar in the harmony; but they were unanimous in embracing the gospel, which added much to the joy. Or it may be read, He, believing in God, rejoiced all the house over; panoiki—he went to every apartment, expressing his joy. Observe, [1.] His believing in Christ is called believing in God, which intimates that Christ is God, and that the design of the gospel is so far from being to draw us from God (saying, Go serve other gods, Deut. xiii. 2) that it has a direct tendency to bring us to God. [2.] His faith produced joy. Those that by faith have given up themselves to God in Christ as theirs have a great deal of reason to rejoice. The eunuch, when he was converted, went on his way rejoicing; and here the jailer rejoiced. The conversion of the nations is spoken of in the Old Testament as their rejoicing, Ps. lxvii. 4; xcvi. 11. For, believing, we rejoice with joy unspeakable, and full of glory. Believing in Christ is rejoicing in Christ. [3.] He signified his joy to all about him. Out of the abundance of the joy in his heart, his mouth spoke to the glory of God, and their encouragement who believed in God too. Those who have themselves tasted the comforts of religion should do what they can to bring others to the taste of them. One cheerful Christian should make many.

## verses 35-40
#### Paul and Silas Released.

$^{35}$ And when it was day, the magistrates sent the serjeants, saying, Let those men go. $^{36}$ And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. $^{37}$ But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. $^{38}$ And the serjeants told these words unto the magistrates: and they feared, when they heard that they were
Romans. 39 And they came and besought them, and brought them out, and desired them to depart out of the city. 40 And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed. In these verses we have, I. Orders sent for the discharge of Paul and Silas out of prison v. 35, 36. 1. The magistrates that had so basely abused them the day before gave the orders; and their doing it so early, as soon as it was day, intimates that either they were sensible the terrific earthquake they felt at midnight was intended to plead the cause of their prisoners, or their consciences had smitten them for what they had done and made them very uneasy. While the persecuted were singing in the stocks, the persecutors were full of tossings to and fro upon their beds, through anguish of mind, complaining more of the lashes of their consciences than the prisoners did of the lashes on their backs, and more in haste to give them a discharge than they were to petition for one. Now God caused his servants to be pitied of those that had carried them captives, Ps. cvi. 46. The magistrates sent sergeants, rabdouchous— those that had the rods, the vergers, the tipstaves, the beadles, those that had been employed in beating them, that they might go and ask them forgiveness. The order was, Let those men go. It is probable that they designed further mischief to them, but God turned their hearts, and, as he had made their wrath hitherto to praise him, so the remainder thereof he did restrain, Ps. lxxvi. 10. 2. The jailer brought them the news (v. 36): The magistrates have sent to let you go. Some think the jailer had betimes transmitted an account to the magistrates of what had passed in his house that night, and so had obtained this order for the discharge of his prisoners: Now therefore depart. Not that he was desirous to part with them as his guests, but as his prisoners; they shall still be welcome to his house, but he is glad they are at liberty from his stocks. God could by his grace as easily have converted the magistrates as the jailer, and have brought them to faith and baptism; but God hath chosen the poor of this world, James ii. 5. II. Paul's insisting upon the breach of privilege which the magistrates had been guilty of, v. 37. Paul said to the sergeants, " They have beaten us openly, uncondemned, being Romans, and have cast us into prison against all law and justice, and now do they thrust us out privily, and think to make us amends with this for the injury done us? Nay, verily; but let them come themselves and fetch us our, and own that they have done us wrong." It is probable that the magistrates had some intimation that they were Romans, and were made sensible that their fury had carried them further than the law would bear them out; and that this was the reason why they gave orders for their discharge. Now observe, 1. Paul did not plead this before he was beaten, though it is probable that it might have prevented it, lest he should seem to be afraid of suffering for the truth which he had preached. Tully, in one of his orations, against Verres, tells of one Ganius, who was ordered by Verres to be beaten in Sicily, that all the while he was under the lash he cried out nothing but Civis Romanus sum—I am a citizen of Rome; Paul did not do so; he had nobler things than this to comfort himself with in his affliction. 2. He did plead it afterwards, to put an honour upon his sufferings and upon the cause he suffered for, to let the world know that the preachers of the gospel were not such despicable men as they were commonly looked upon to be, and that they merited better treatment. He did it likewise to mollify the magistrates towards the Christians at Philippi, and to gain better treatment for them, and beget in the people a better opinion of the Christian religion, when they saw that Paul had a fair advantage against their magistrates, might have brought his action against them and had them called to an account for what they had done, and yet did not take the advantage, which was very much to the honour of that worthy name by which he was called. Now here, (1.) Paul lets them know how many ways they had run themselves into a premunire, and that he had law enough to know it. [1.] They had beaten those that were Romans; some think that Silas was a Roman citizen as well as Paul; others that this does not necessarily follow. Paul was a citizen, and Silas was his companion. Now both the lex Procia and the lex Sempronia did expressly forbid liberum corpus Romani civis, virgis aut aliis verberibus cædi—the free body of a Roman citizen to be beaten with rods or otherwise. Roman historians give instances of cities that had their charters taken from them for indignities done to Roman citizens; we shall afterwards find Paul making use of this plea, ch. xxii. 25, 26. To tell them they had beaten those who were the messengers of Christ and the favourites of Heaven would have had no influence upon them; but to tell them they have abused Roman citizens will put them into a fright: so common is it for people to be more afraid of Cæsar's wrath than of Christ's. He that affronts a Roman, a gentleman, a nobleman, though ignorantly, and through mistake, thinks himself concerned to cry Peccavi—I have done wrong, and make his submission; but he that persecutes a Christian because he belongs to Christ stands to it, and thinks he may do it securely, though God hath said, He that toucheth them toucheth the apple of my eye, and Christ has warned us of the danger of offending his little ones. [2.] They had beaten them uncondemned; indicta causa—without a fair hearing, had not calmly examined what was said against them, much less enquired what they had to say for themselves. It is a universal rule of justice, Causâ cognitâ possunt multi absolvi, incognitâ nemo condemnari potest—Many may be acquitted in consequence of having had a hearing, while without a hearing no one can be condemned. Christ's servants would not have been abused as they have been if they and their cause might but have had an impartial trial. [3.] It was an aggravation of this that they had done it openly, which, as it was so much the greater disgrace to the sufferers, so it was the bolder defiance to justice and the law. [4.] They had cast them into prison, without showing any cause of their commitment, and in an arbitrary manner, by a verbal order. [5.] They now thrust them out privily; they had not indeed the impudence to stand by what they had done, but yet had not the honesty to own themselves in a fault. (2.) He insists upon it that they should make them an acknowledgment of their error, and give them a public discharge, to make it the more honourable, as they had done them a public disgrace, which made that the more disgraceful: " Let them come themselves, and fetch us out, and give a testimony to our innocency, and that we have done nothing worthy of stripes or of bonds." It was not a point of honour that Paul stood thus stiffly upon, but a point of justice, and not to himself so much as to his cause: "Let them come and stop the clamours of the people, by confessing that we are not the troublers of the city." III. The magistrates' submission, and the reversing of the judgment given against Paul and Silas, v. 38, 39. 1. The magistrates were frightened when they were told (though it may be they knew it before) that Paul was a Roman. They feared when they heard it, lest some of his friends should inform the government of what they had done, and they should fare the worse for it. The proceedings of persecutors have often been illegal, even by the law of nations, and often inhuman, against the law of nature, but always sinful, and against God's law. 2. They came and besought them not to take advantage of the law against them, but to overlook the illegality of what they had done and say no more of it: they brought them out of the prison, owning that they were wrongfully put into it, and desired them that they would peaceably and quietly depart out of the city. Thus Pharaoh and his servants, who had set God and Moses at defiance, came to Moses, and bowed down themselves to him, saying, Get thee out, Exod. xi. 8. God can make the enemies of his people ashamed of their envy and enmity to them, Isa. xxvi. 11. Jerusalem is sometimes made a burdensome stone to those that heave at it, which they would gladly get clear of, Zech. xii. 3. Yet, if the repentance of these magistrates had been sincere, they would not have desired them to depart out of their city (as the Gadarenes desired to be rid of Christ), but would have courted their stay, and begged of them to continue in their city, to show them the way of salvation. But many are convinced that Christianity is not to be persecuted who yet are not convinced that it ought to be embraced, or at least are not persuaded to embrace it. They are compelled to do honour to Christ and his servants, to worship before their feet, and to know that he has loved them (Rev. iii. 9), and yet do not go so far as to have benefit by Christ, or to come in for a share in his love. IV. The departure of Paul and Silas from Philippi, v. 40. They went out of the prison when they were legally discharged, and not till then, though they were illegally committed, and then, 1. They took leave of their friends: they went to the house of Lydia, where probably the disciples had met to pray for them, and there they saw the brethren, or visited them at their respective habitations (which was soon done, they were so few); and they comforted them, by telling them (saith an ancient Greek commentary) what God had done for them, and how he had owned them in the prison. They encouraged them to keep close to Christ, and hold fast the profession of their faith, whatever difficulties they might meet with, assuring them that all would then end well, everlastingly well. Young converts should have a great deal said to them to comfort them, for the joy of the Lord will be very much their strength. 2. They quitted the town: They departed. I wonder they should do so; for, now that they had had such an honourable discharge from their imprisonment, surely they might have gone on at least for some time in their work without danger; but I suppose they went away upon that principle of their Master's (Mark i. 38). Let us go into the next towns, that I may preach there also, for therefore came I forth. Paul and Silas had an extraordinary call to Philippi; and yet, when they have come thither, they see little of the fruit of their labours, and are soon driven thence. Yet they did not come in vain. Though the beginnings here were small, the latter end greatly increased; now they laid the foundation of a church at Philippi, which became very eminent, had its bishops and deacons, and people that were more generous to Paul than any other church, as appears by his epistle to the Philippians, ch. i. 1; iv. 25. Let not ministers be discouraged, though they see not the fruit of their labours presently; the seed sown seems to be lost under the clods, but it shall come up again in a plentiful harvest in due time.

# CHAP. 17.

We have here a further account of the travels of Paul, and his services and sufferings for Christ. He was not like a candle upon a table, that gives light only to one room, but like the sun that goes its circuit to give light to many. He was called into Macedonia, a large kingdom, ch. xvi. 9. He began with Philippi, because it was the first city he came to; but he must not confine himself to this. We have him here, I. Preaching and persecuted at Thessalonica, another city of Macedonia, ver. 1-9. II. Preaching at Berea, where he met with an encouraging auditory, but was driven thence also by persecution, ver. 10-15. III. Disputing at Athens, the famous university of Greece
(ver. 16-21), and the account he gave of natural religion, for the conviction of those that were addicted to polytheism and idolatry, and to lead them to the Christian religion (ver. 22-31), together with the success of this sermon, ver. 32-34.

## verses 1-9
#### Paul and Silas at Thessalonica.

$^1$ Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: $^2$ And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, 3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. $^4$ And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. $^5$ But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. $^6$ And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; $^7$ Whom Jason hath received: and these all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus. $^8$ And they troubled the people and the rulers of the city, when they heard these things. $^9$ And when they had taken security of Jason, and of the other, they let them go.
Paul's two epistles to the Thessalonians, the first two he wrote by inspiration, give such a shining character of that church, that we cannot but be glad here in the history to meet with an account of the first founding of the church there. I. Here is Paul's coming to Thessalonica, which was the chief city of this country, called at this day Salonech, in the Turkish dominions. Observe, 1. Paul went on with his work, notwithstanding the ill usage he had met with at Philippi; he did not fail, nor was discouraged. He takes notice of this in his first epistle to the church here (1 Thess. ii. 2): After we were shamefully treated at Philippi, yet we were bold in our God to speak unto you the gospel of God. The opposition and persecution that he met with made him the more resolute. Note of these things moved him; he could never have held out, and held on, as he did, if he had not been animated by a spirit of power from on high. 2. He did but pass through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica; doubtless he was under divine direction, and was told by the Spirit (who, as the wind, bloweth where he listeth) what places he should pass through, and what he should rest in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusalem, and round about unto Illyricum (Rom. xv. 19), that is, to the borders of Illyricum where he now was; and we may suppose though he is said only to pass through these cities, yet that he staid so long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would afterwards send. II. His preaching to the Jews first, in their synagogue at Thessalonica. He found a synagogue of the Jews there (v. 1), which intimates that one reason why he passed through those other cities mentioned, and did not continue long in them, was because there were no synagogues in them. But, finding one in Thessalonica, by it he made his entry. 1. It was always his manner to begin with the Jews, to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be stopped from clamouring against him because he preached to the Gentiles; for if they received the gospel they would cheerfully embrace the new converts; if they refused it, they might thank themselves if the apostles carried it to those that would bid it welcome. That command of beginning at Jerusalem was justly construed as a direction, wherever they came, to begin with the Jews. 2. He met them in their synagogue on the sabbath day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn assemblies are always very precious to those to whom Christ is precious, Ps. lxxxiv. 10. It is good being in the house of the Lord on his day. This was Christ's manner, and Paul's manner, and has been the manner of all the saints, the good old way which they have walked in. 3. He reasoned with them out of the scriptures. They agreed with him to receive the scriptures of the Old Testament: so far they were of a mind. But they received the scripture, and therefore thought they had reason to reject Christ; Paul received the scripture, and therefore saw great reason to embrace Christ. It was therefore requisite, in order to their conviction, that he should, by reasoning with them, the Spirit setting with him, convince them that his inferences from the scripture were right and theirs were wrong. Note, The preaching of the gospel should be both scriptural preaching and rational; such Paul's was, for he reasoned out of the scriptures: we must take the scriptures for our foundation, our oracle, and touchstone, and then reason out of them and upon them, and against those who, though they pretend zeal for the scriptures, as the Jews did, yet wrest them to their own destruction. Reason must not be set up in competition with the scripture, but it must be made use of in explaining and applying the scripture. 4. He continued to do this three sabbath days successively. If he could not convince them the first sabbath, he would try the second and the third; for precept must be upon precept, and line upon line. God waits for sinners' conversion, and so must his ministers; all the labourers come not into the vineyard at the first hour, nor at the first call, nor are wrought upon so suddenly as the jailer. 5. The drift and scope of his preaching and arguing was to prove that Jesus is the Christ; this was that which he opened and alleged, v. 3. He first explained his thesis, and opened the terms, and then alleged it, and laid it down, as that which he would abide by, and which he summoned them in God's name to subscribe to. Paul had an admirable method of discourse; and showed he was himself both well apprized of the doctrine he preached and thoroughly understood it, and that he was fully assured of the truth of it, and therefore he opened it like one that believed it. He showed them, (1.) That it was necessary the Messiah should suffer, and die, and rise again, that the Old-Testament prophecies concerning the Messiah made it necessary he should. The great objection which the Jews made against Jesus being the Messiah was his ignominious death and sufferings. The cross of Christ was to the Jews a stumbling-block, because it did by no means agree with the idea they had framed of the Messiah; but Paul here alleges and makes it out undeniably, not only that it was possible he might be the Messiah, though he suffered, but that, being the Messiah, it was necessary he should suffer. He could not be made perfect but by sufferings; for, if he had not died, he could not have risen again from the dead. This was what Christ himself insisted upon (Luke xxiv. 26): Ought not Christ to have suffered these things, and to enter into his glory? And again (v. 46): Thus it is written, and therefore thus it behoved Christ to suffer, and to rise from the dead. He must needs have suffered for us, because he could not otherwise purchase redemption for us; and he must needs have risen again because he could not otherwise apply the redemption to us. (2.) That Jesus is the Messiah: " This Jesus whom I preach unto you, and call upon you to believe in, is Christ, is the Christ, is the anointed of the Lord, is he that should come, and you are to look for no other; for God has both by his word and by his works (the two ways of his speaking to the children of men), by the scriptures and by miracles, and the gift of the Spirit to make both effectual, borne witness to him." Note, [1.] Gospel ministers should preach Jesus; he must be their principal subject; their business is to bring people acquainted with him. [2.] That which we are to preach concerning Jesus is that he is Christ; and therefore we may hope to be saved by him and are bound to be ruled by him. III. The success of his preaching there, v. 4. 1. Some of the Jews believed, notwithstanding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas: they not only associated with them as friends and companions, but they gave up themselves to their direction, as their spiritual guides; they put themselves into their possession as an inheritance into the possession of the right owner, so the word signifies; they first gave themselves to the Lord, and then to them by the will of God, 2 Cor. viii. 5. They adhered to Paul and Silas, and attended them wherever they went. Note, Those that believe in Jesus Christ come into communion with his faithful ministers, and associate with them. 2. Many more of the devout Greeks, and of the chief women, embraced the gospel. These were proselytes of the gate, the godly among the Gentiles (so the Jews called them), such as, though they did not submit to the law of Moses, yet renounced idolatry and immorality, worshipped the true God only, and did not man any wrong. These were hoi sebomenoi Hellenes— the worshipping Gentiles; as in America they call those of the natives that are converted to the faith of Christ the praying Indians. These were admitted to join with the Jews in their synagogue-worship. Of these a great multitude believed, more of them than of the thorough-paced Jews, who were wedded to the ceremonial law. And not a few of the chief women of the city, that were devout and had a sense of religion, embraced Christianity. Particular notice is taken of this, for an example to the ladies, the chief women, and an encouragement to them to employ themselves in the exercises of devotion and to submit themselves to the commanding power of Christ's holy religion, in all the instances of it; for this intimates how acceptable it will be to God, what an honour to Christ, and what great influence it may have upon many, besides the advantages of it to their own souls. No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted; nay, it should seem that of the Gentile converts that church was chiefly composed, though notice is not taken of them here; for Paul writes to the Christians there as having turned to God from idols (1 Thess. i. 9), and that at the first entering in of the apostles among them. IV. The trouble that was given to Paul and Silas at Thessalonica. Wherever they preached, they were sure to be persecuted; bonds and afflictions awaited them in every city. Observe, 1. Who were the authors of their trouble: the Jews who believed not, who were moved with envy, v. 5. The Jews were in all places the most inveterate enemies to the Christians, especially to those Jews that turned Christians, against whom they had a particular spleen, as deserters. Now see what that division was which Christ came to send upon earth; some of the Jews believed the gospel and pitied and prayed for those that did not; while those that did not envied and hated those that did. St. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. 1 Thess. ii. 15, 16. 2. Who were the instruments of the trouble: the Jews made use of certain lewd persons of the baser sort, whom they picked up and got together, and who must undertake to give the sense of the city against the apostles. All wise and sober people looked upon them with respect, and valued them, and none would appear against them but such as were the scum of the city, a company of vile men, that were given to all manner of wickedness. Tertullian pleads this with those that opposed Christianity, that the enemies of it were generally the worst of men: Tales semper nobis insecutores, injusti, impii, turpes, quos, et ipsi damnare consuestis—Our persecutors are invariably unjust, impious, infamous, whom you yourselves have been accustomed to condemn.—Apologia, cap. 5. It is the honour of religion that those who hate it are generally the lewd fellows of the baser sort, that are lost to all sense of justice and virtue. 3. In what method they proceeded against them. (1.) They set the city in an uproar, made a noise to put people in a fright, and then every body ran to see what the matter was; they began a riot, and then the mob was up presently. See who are the troublers of Israel—not the faithful preachers of the gospel, but the enemies of it. See how the devil carries on his designs; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waters. (2.) They assaulted the house of Jason, where the apostles lodged, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. The proceedings here were altogether illegal; of Jason's house must be searched, it ought to be done by the proper officers, and not without a warrant: "A man's house," the law says, "is his castle," and for them in a tumultuous manner to assault a man's house, to put him and his family in fear, was but to show to what outrages men are carried by a spirit of persecution. If men have offended, magistrates are appointed to enquire into the offence, and to judge of it; but to make the rabble judges and executioners too (as these Jews designed to do) was to make truth fall in the street, to set servants on horseback, and leave princes to walk as servants on the earth—to depose equity, and enthrone fury. (3.) When they could not get the apostles into their hands (whom they would have punished as vagabonds, and incensed the people against as strangers that came to spy out the land, and devour its strength, and eat the bread out of their mouths), then they fall upon an honest citizen of their own, who entertained the apostles in his house, his name Jason, a converted Jew, and drew him out with some others of the brethren to the rulers of the city. The apostles were advised to withdraw, for they were more obnoxious, Currenti cede furori—Retire before the torrent. But their friends were willing to expose themselves, being better able to weather this storm. For a good man, for such good men as the apostles were, some would even dare to die. (4.) They accused them to the rulers, and represented them a dangerous persons, not fit to be tolerated; the crime charged upon Jason is receiving and harbouring the apostles (v. 7), countenancing them and promoting their interest. And what was the apostles' crime, that it should be no less than misprision of treason to give them lodging? Two very black characters are here given them, enough to make them odious to the people and obnoxious to the magistrates, if they had been just:—[1.] That they were enemies to the public peace, and threw every thing into disorder wherever they came: Those that have turned the world upside down are come hither also. In one sense it is true that wherever the gospel comes in its power to any place, to any soul, it works such a change there, gives such a wide change to the stream, so directly contrary to what it was, that it may be said to turn the world upside down in that place, in that soul. The love of the world is rooted out of the heart, and the way of the world contradicted in the life; so that the world turned upside down there. But in the sense in which they meant it, it is utterly false; they would have it thought that the preachers of the gospel were incendiaries and mischief makers wherever they came, that they sowed discord among relations, set neighbours together by the ears, obstructed commerce, and inverted all order and regularity. Because they persuaded people to turn from vice to virtue, from idols to the living and true God, from malice and envy to love and peace, they are charged with turning the world upside down, when it was only the kingdom of the devil in the world that they thus overturned. Their enemies set the city in an uproar, and then laid the blame upon them; as Nero set Rome on fire, and then charged it upon the Christians. If Christ's faithful ministers, even those that are most quiet in the land, be thus invidiously misrepresented and miscalled, let them not think it strange nor be exasperated by it; we are not better than Paul and Silas, who were thus abused. The accusers cry out, "They are come hither also; they have been doing all the mischief they could in other places, and now they have brought the infection hither; it is therefore time for us to bestir ourselves and make head against them." [2.] That they were enemies to the established government, and disaffected to that, and their principles and practices were destructive to monarchy and inconsistent with the constitution of the state (v. 7): They all do contrary to the decrees of Cæsar; not to any particular decree, for there was as yet no law of the empire against Christianity, but contrary to Cæsar's power in general to make decrees; for they say, There is another king, one Jesus, not only a king of the Jews, as our Saviour was himself charged before Pilate, but Lord of all; so Peter called him in the first sermon he preached to the Gentiles, ch. x. 36. It is true the Roman government, both while it was a commonwealth and after it came into the Cæsar's hands, was very jealous of any governor under their dominion taking upon him the title of king, and there was an express law against it. But Christ's kingdom was not of this world. His followers said indeed, Jesus is a king, but not an earthly king, not a rival with Cæsar, nor his ordinances interfering with the decrees of Cæsar, but who had made it a law of his kingdom to render unto Cæsar the things that are Cæsar's. There was nothing in the doctrine of Christ that tended to the dethroning of princes, nor the depriving them of any of their prerogatives. The Jews knew this very well, and it was against their consciences that they brought such a charge against the apostles; and of all people it ill became the Jews to do it, who hated Cæsar and his government, and sought the ruin of him and it, and who expected a Messiah that should be a temporal prince, and overturn the thrones of kingdoms, and were therefore opposing our Lord Jesus because he did not appear under that character. Thus those have been most spiteful in representing God's faithful people as enemies to Cæsar, and hurtful to kings and provinces, who have been themselves setting up imperium in imperio—a kingdom within a kingdom, a power not only in competition with Cæsar's but superior to it, that of the papal supremacy. 4. The great uneasiness which this gave to this city (v. 8): They troubled the people and the rulers of the city, when they heard these things. They had no ill opinion of the apostles or their doctrine, could not apprehend any danger to the state from them, and therefore were willing to connive at them; but, if they be represented to them by the prosecutors as enemies to Cæsar, they will be obliged to take cognizance of them, and to suppress them, for fear of the government, and this troubled them. Claudius, who then held the reins of government, is represented by Suetonius as a man very jealous of the least commotion and timorous to the last degree, which obliged the rulers under him to be watchful against every thing that looked dangerous, or gave the least cause of suspicion; and therefore it troubled them to be brought under a necessity of disturbing good men. 5. The issue of this troublesome affair. The magistrates had no mind to prosecute the Christians. Care was taken to secure the apostles; they absconded, and fled, and kept out of their hands; so that nothing was to be done but to discharge Jason and his friends upon bail, v. 9. The magistrates here were not so easily incensed against the apostles as the magistrates at Philippi were, but were more considerate and of better temper; so they took security of Jason and the other, bound them to their good behavior; and perhaps they gave bond for Paul and Silas, that they should be forthcoming when they were called for, if any thing should afterwards appear against them. Among the persecutors of Christianity, as there have been instances of the madness and rage of brutes, so there have been likewise of the prudence and temper of men; moderation has been a virtue.

## verses 10-15
#### The Noble Bereans; Paul and Silas at Berea.

$^{10}$ And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. $^{11}$ These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. $^{12}$ Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. $^{13}$ But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. $^{14}$ And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. $^{15}$ And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.
In these verses we have, I. Paul and Silas removing to Berea, and employed in preaching the gospel there, v. 10. They had proceeded so far at Thessalonica that the foundations of a church were laid, and others were raised up to carry on the work that was begun, against whom the rulers and people were not so much prejudiced as they were against Paul and Silas; and therefore when the storm rose they withdrew, taking this as an indication to them that they must quit that place for the present. That command of Christ to his disciples, When they persecute you in one city flee to another, intends their flight to be not so much for their own safety ("flee to another, to hide there") as for the carrying on of their work ("flee to another, to preach there"), as appears by the reason given— You shall not have gone over the cities of Israel till the Son of man come, Matt. x. 23. Thus out of the eater came forth meat, and the devil was outshot in his own bow; he thought by persecuting the apostles to stop the progress of the gospel, but it was so overruled as to be made to further it. See here, 1. The care that the brethren took of Paul and Silas, when they perceived how the plot was laid against them: They immediately sent them away by night, incognito, to Berea. This could be no surprise to the young converts; For when we were with you (saith Paul to them, 1 Thess. iii. 4), when we came first among you, we told you that we should suffer tribulation, even as it came to pass, and you know. It should seem that Paul and Silas would willingly have staid, and faced the storm, if the brethren would have let them; but they would rather be deprived of the apostles' help than expose their lives, which, it should seem, were dearer to their friends than to themselves. They sent them away by night, under the covert of that, as if they had been evil doers. 2. The constancy of Paul and Silas in their work. Though they fled from Thessalonica, they did not flee from the service of Christ. When they came to Berea, they went into the synagogue of the Jews, and made their public appearance there. Though the Jews at Thessalonica had been their spiteful enemies, and, for aught they knew, the Jews at Berea would be so too, yet they did not therefore decline paying their respect to the Jews, either in revenge for the injuries they had received or for fear of what they might receive. If others will not do their duty to us, yet we ought to do ours to them. II. The good character of the Jews in Berea (v. 11): These were more noble than those in Thessalonica. The Jews in the synagogue at Berea were better disposed to receive the gospel than the Jews in the synagogue at Thessalonica; they were not so bigoted and prejudiced against it, not so peevish and ill-natured; they were more noble, eugenesteroi— better bred. 1. They had a freer thought, and lay more open to conviction, were willing to hear reason, and admit the force of it, and to subscribe to that which appeared to them to be truth, though it was contrary to their former sentiments. This was more noble. 2. They had a better temper, were not so sour, and morose, and ill-conditioned towards all that were not of their mind, As they were ready to come into a unity with those that by the power of truth they were brought to concur with, so they continued in charity with those that they saw cause to differ from. This was more noble. They neither prejudged the cause, nor were moved with envy at the managers of it, as the Jews at Thessalonica were, but very generously gave both it and them a fair hearing, without passion or partiality; for, (1.) They received the word with all readiness of mind; they were very willing to hear it, presently apprehended the meaning of it, and did not shut their eyes against the light. They attended to the things that were spoken by Paul, as Lydia did, and were very well pleased to hear them. They did not pick quarrels with the word, nor find fault, nor seek occasion against the preachers of it; but bade it welcome, and put a candid construction upon every thing that was said. Herein they were more noble than the Jews in Thessalonica, but walked in the same spirit, and in the same steps, with the Gentiles there, of whom it is said that they received the word with joy of the Holy Ghost, and turned to God from idols, 1 Thess. i. 6-9. This was true nobility. The Jews gloried much in their being Abraham's seed, thought themselves well-born and that they could not be better born. But they are here told who among them were the most noble and the best-bred men—those that were most disposed to receive the gospel, and had the high and conceited thoughts in them subdued, and brought into obedience to Christ. They were the most noble, and, if I may so say, the most gentleman-like men. Nobilitas sola est atque unica virtus—Virtue and piety are true nobility, true honour; and, without these, Stemmata quid prosunt?—What are pedigrees and pompous titles worth? (2.) They searched the scriptures daily whether those things were so. Their readiness of mind to receive the word was not such as that they took things upon trust, swallowed them upon an implicit faith: no; but since Paul reasoned out of the scriptures, and referred them to the Old Testament for the proof of what he said, they had recourse to their Bibles, turned to the places to which he referred them, read the context, considered the scope and drift of them, compared them with other places of scripture, examined whether Paul's inferences from them were natural and genuine and his arguments upon them cogent, and determined accordingly. Observe, [1.] The doctrine of Christ does not fear a scrutiny. We that are advocates for his cause desire no more than that people will not say, These things are not so, till they have first, without prejudice and partiality, examined whether they be so or no. [2.] The New Testament is to be examined by the Old. The Jews received the Old Testament, and those that did so, if they considered things aright, could not but see cause sufficient to receive the New, because in it they see all the prophecies and promises of the Old fully and exactly accomplished. [3.] Those that read and receive the scriptures must search them (John v. 39), must study them, and take pains in considering them, both that they may find out the truth contained in them, and may not mistake the sense of them and so run into error, or remain in it; and that they may find out the whole truth contained in them, and may not rest in a superficial knowledge, in the outward court of the scriptures, but may have an intimate acquaintance with the mind of God revealed in them. [4.] Searching the scriptures must be our daily work. Those that heard the word in the synagogue on the sabbath day did not think this enough, but were searching it every day in the week, that they might improve what they ha heard the sabbath before, and prepare for what they were to hear the sabbath after. [5.] Those are truly noble, and are in a fair way to be more and more so, that make the scriptures their oracle and touchstone, and consult them accordingly. Those that rightly study the scriptures, and meditate therein day and night, have their minds filled with noble thoughts, fixed to noble principles, and formed for noble aims and designs. These are more noble. III. The good effect of the preaching of the gospel at Berea: it had the desired success; the people's hearts being prepared, a great deal of work was done suddenly, v. 12. 1. Of the Jews there were many that believed. At Thessalonica there were only some of them that believed (v. 4), but at Berea, where they heard with unprejudiced minds, many believed, many more Jews than at Thessalonica. Note, God gives grace to those whom he first inclines to make a diligent use of the means of grace, and particularly to search the scriptures. 2. Of the Greeks likewise, the Gentiles, many believed, both of the honourable women, the ladies of quality, and of men not a few, men of the first rank, as should seem by their being mentioned with the honourable women. The wives first embraced the gospel, and then they persuaded their husbands to embrace it. For what knowest thou, O wife, but thou shalt save thy husband? 1 Cor. vii. 16. IV. The persecution that was raised against Paul and Silas at Berea, which forced Paul thence. 1. The Jews at Thessalonica were the mischief-makers at Berea. They had notice that the word of God was preached at Berea (for envy and jealousy bring quick intelligence), and likewise that the Jews there were not so inveterately set against it as they were. They came thither also, to turn the world upside down there, and they stirred up the people, and incensed them against the preachers of the gospel; as if they had such a commission from the prince of darkness to go from place to place to oppose the gospel as the apostles had to go from place to place to preach it. Thus we read before that the Jews of Antioch and Iconium came to Lystra on purpose to incense the people against the apostles, ch. xiv. 19. See how restless Satan's agents are in their opposition to the gospel of Christ and the salvation of the souls of men. This is an instance of the enmity that is in the serpent's seed against the seed of the woman; and we must not think it strange if persecutors at home extend their rage to stir up persecution abroad. 2. This occasioned Paul's removal to Athens. By seeking to extinguish this divine fire which Christ had already kindled, they did but spread it the further and the faster; so long Paul staid at Berea, and such success he had there, that there were brethren there, and sensible active men too, which appeared by the care they took of Paul, v. 14. They were aware of the coming of the persecuting Jews from Thessalonica, and that they were busy in irritating the people against Paul; and, fearing what it would come to, they lost no time, but immediately sent Paul away, against whom they were most prejudiced and enraged, hoping that this would pacify them, while they retained Silas and Timothy there still, who, now that Paul had broken the ice, might be sufficient to carry on the work without exposing him. They sent Paul to go even to the sea, so some; to go as it were to the sea, so we read it; hos epi ten thalassan. He went out from Berea, in that road which went to the sea, that the Jews, if they enquired after him, might think he had gone to a great distance; but he went by land to Athens, in which there was no culpable dissimulation at all. Those that conducted Paul (as his guides and guards, he being both a stranger in the country and one that had many enemies) brought him to Athens. The Spirit of God, influencing his spirit, directed him to that famous city,—famous of old for its power and dominion, when the Athenian commonwealth coped with the Spartan,—famous afterwards for learning; it was the rendezvous of scholars. Those who wanted learning went thither to show it. It was a great university, much resorted to from all parts, and therefore, for the better diffusing of gospel light, Paul is sent thither, and is not ashamed nor afraid to show his face among the philosophers there, and there to preach Christ crucified, though he knew it would be as much foolishness to the Greeks as it was to the Jews a stumbling-block. 3. He ordered Silas and Timothy to come to him to Athens, when he found there was a prospect of doing good there; or because, there being none there that he knew, he was solitary and melancholy without them. Yet it should seem that, great as was the haste he was in for them, he ordered Timothy to go about Thessalonica, to bring him an account of the affairs of that church; for he says (1 Thess. iii. 1, 2), We thought it good to be left at Athens alone, and sent Timotheus to establish you.

## verses 16-21
#### Paul at Athens.

$^{16}$ Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. $^{17}$ Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. $^{18}$ Then certain philosophers of the Epicureans, and of the Stoics, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. $^{19}$ And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? $^{20}$ For thou bringest certain strange things to our ears: we would know therefore what these things mean. 21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)
A scholar that has acquaintance, and is in love, with the learning of the ancients, would think he should be very happy if he were where Paul now was, at Athens, in the midst of the various sects of philosophers, and would have a great many curious questions to ask them, for the explication of the remains we have of the Athenian learning; but Paul, though bred a scholar, and an ingenious active man, does not make this any of his business at Athens. He has other work to mind: it is not the improving of himself in their philosophy that he aims at, he has learned to call it a vain thing, and is above it (Col. ii. 8); his business is, in God's name, to correct their disorders in religion, and to turn them from the service of idols, and of Satan in them, to the service of the true and living God in Christ. I. Here is the impression which the abominable ignorance and superstition of the Athenians made upon Paul's spirit, v. 16. Observe, 1. The account here given of that city: it was wholly given to idolatry. This agrees with the account which the heathen writers give of it, that there were more idols in Athens than there were in all Greece besides put together, and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended to them, they admitted them, and allowed them a temple and an altar, so that they had almost as many gods as men—facilius possis deum quam hominem invenire. And this city, after the empire became Christian, continued incurably addicted to idolatry, and all the pious edicts of the Christian emperors could not root it out, till, by the irruption of the Goths, that city was in so particular a manner laid waste that there are now scarcely any remains of it. It is observable that there, where human learning most flourished, idolatry most abounded, and the most absurd and ridiculous idolatry, which confirms that of the apostle, that when they professed themselves to be wise they became fools (Rom. i. 22), and, in the business of religion, were of all other the most vain in their imaginations. The world by wisdom knew not God, 1 Cor. i. 21. They might have reasoned against polytheism and idolatry; but, it seems, the greatest pretenders to reason were the greatest slaves to idols: so necessary was it to the re-establishing even of natural religion that there should be a divine revelation, and that centering in Christ. 2. The disturbance which the sight of this gave to Paul. Paul was not willing to appear publicly till Silas and Timothy came to him, that out of the mouth of two or three witnesses the word might be established; but in the mean time his spirit was stirred within him. He was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw thus enslaved to Satan, and led captive by him at his will. He beheld these transgressors, and was grieved; and horror took hold of him. He had a holy indignation at the heathen priests, that led the people such an endless trace of idolatry, and at their philosophers, that knew better, and yet never said a word against it, but themselves went down the stream. II. The testimony that he bore against their idolatry, and his endeavours to bring them to the knowledge of the truth. He did not, as Witsius observes, in the heat of his zeal break into the temples, pull down their images, demolish their altars, or fly in the face of their priests; nor did he run about the streets crying, "You are all the bond-slaves of the devil," though it was too true; but he observed decorum, and kept himself within due bounds, doing that only which became a prudent man. 1. He went to the synagogue of the Jews, who, though enemies to Christianity, were free from idolatry, and joined with them in that among them which was good, and took the opportunity given him there of disputing for Christ, v. 17. He discoursed with the Jews, reasoned fairly with them, and put it to them what reason they could give why, since they expected the Messiah, they would not receive Jesus. There he met with the devout persons that had forsaken the idol temples, but rested in the Jews' synagogue, and he talked with these to lead them on to the Christian church, to which the Jews' synagogue was but as a porch. 2. He entered into conversation with all that came in his way about matters of religion: In the market— en te agora, in the exchange, or place of commerce, he disputed daily, as he had occasion, with those that met with him, or that he happened to fall into company with, that were heathen, and never came to the Jews' synagogue. The zealous advocates for the cause of Christ will be ready to plead it in all companies, as occasion offers. The ministers of Christ must not think it enough to speak a good word for Christ once a week, but should be daily speaking honourably of him to such as meet with them. III. The enquiries which some of the philosophers made concerning Paul's doctrine. Observe, 1. Who they were that encountered him, that entered into discourse with him, and opposed him: He disputed with all that met him, in the places of concourse, or rather of discourse. Most took no notice of him, slighted him, and never minded a word he said; but there were some of the philosophers that thought him worth making remarks upon, an they were those whose principles were most directly contrary to Christianity. (1.) The Epicureans, who thought God altogether such a one as themselves, an idle inactive being, that minded nothing, nor put any difference between good and evil. They would not own, either that God made the world or that he governs it; nor that man needs to make any conscience of what he says or does, having no punishment to fear nor rewards to hope for, all which loose atheistical notions Christianity is levelled against. The Epicureans indulged themselves in all the pleasures of sense, and placed their happiness in them, in what Christ has taught us in the first place to deny ourselves. (2.) The Stoics, who thought themselves altogether as good as God, and indulged themselves as much in the pride of life as the Epicureans did in the lusts of the flesh and of the eye; they made their virtuous man to be no way inferior to God himself, nay to be superior. Esse aliquid quo sapiens antecedat Deum—There is that in which a wise man excels God, so Seneca: to which Christianity is directly opposite, as it teaches us to deny ourselves and abase ourselves, and to come off from all confidence in ourselves, that Christ may be all in all. 2. What their different sentiments were of him; such there were as there were of Christ, v. 18. (1.) Some called him a babbler, and thought he spoke, without any design, whatever came uppermost, as men of crazed imaginations do: What will this babbler say? ho spermologos houtos— this scatterer of words, that goes about, throwing here one idle word or story and there another, without any intendment or signification; or, this picker up of seeds. Some of the critics tell us that the term is used for a little sort of bird, that is worth nothing at all, either for the spit or for the cage, that picks up the seeds that lie uncovered, either in the field or by the way-side, and hops here and there for that purpose—Avicula parva quæ semina in triviis dispersa colligere solet; such a pitiful contemptible animal they took Paul to be, or supposed he went from place to place venting his notions to get money, a penny here and another there, as that bird picks up here and there a grain. They looked upon him as an idle fellow, and regarded him, as we say, no more than a ballad-singer. (2.) Others called him a setter forth of strange gods, and thought he spoke with design to make himself considerable by that means. And, if he had strange gods to set forth, he could not bring them to a better market than to Athens. He did not, as many did, directly set forth new gods, nor avowedly; but they thought he seemed to do so, because he preached unto then Jesus, and the resurrection. From his first coming among them he ever and anon harped upon these two strings, which are indeed the principal doctrines of Christianity—Christ and a future state—Christ our way, and heaven our end; and, though he did not call these gods, yet they thought he meant to make them so. Ton Iesoun kai ten anastasin, "Jesus they took for a new god, and anastasis, the resurrection, for a new goddess." Thus they lost the benefit of the Christian doctrine by dressing it up in a pagan dialect, as if believing in Jesus, and looking for the resurrection, were the worshipping of new demons. 3. The proposal they made to give him a free, full, fair, and public hearing, v. 19, 20. They had heard some broken pieces of his doctrine, and are willing to have a more perfect knowledge of it. (1.) They look upon it as strange and surprising, and very different from the philosophy that had for many ages been taught and professed at Athens. "It is a new doctrine, which we do not understand the drift and design of. Thou bringest certain strange things to our ears, which we never heard of before, and know not what to make of now." By this it should seem that, among all the learned books they had, they either had not, or heeded not, the books of Moses and the prophets, else the doctrine of Christ would not have been so perfectly new and strange to them. There was but one book in the world that was of divine inspiration, and that was the only book they were strangers to, which, if they would have given a due regard to it, would, in its very first page, have determined that great controversy among them about the origin of the universe. (2.) They desired to know more of it, only because it was new and strange: " May we know what this new doctrine is? Or, is it (like the mysteries of the gods) to be kept as a profound secret? If it may be, we would gladly know, and desire thee to tell us, what these things mean, that we may be able to pass a judgment upon them." This was a fair proposal; it was fit they should know what this doctrine was before they embraced it; and they were so fair as not to condemn it till they had had some account of it. (3.) The place they brought him to, in order to this public declaration of his doctrine; it was to Areopagus, the same word that is translated (v. 22) Mars' Hill; it was the town-house, or guildhall of their city, where the magistrates met upon public business, and the courts of justice were kept; and it was as the theatre in the university, or the schools, where learned men met to communicate their notions. The court of justice which sat here was famous for its equity, which drew appeals to it from all parts; if any denied a God, he was liable to the censure of this court. Diagoras was by them put to death, as a contemner of the gods; nor might any new God be admitted without their approbation. Hither they brought Paul to be tried, not as a criminal but as a candidate. 4. The general character of the people of that city given upon this occasion (v. 21): All the Athenians, that is natives of the place, and strangers who sojourned there for their improvement, spent their time in nothing else but either to tell or to hear some new thing, which comes in as the reason why they were inquisitive concerning Paul's doctrine, not because it was good, but because it was new. It is a very sorry character which is here given of these people, yet many transcribe it. (1.) They were all for conversation. St. Paul exhorts his pupil to give attendance to reading and meditation (1 Tim. iv. 13, 15), but these people despised those old-fashioned ways of getting knowledge, and preferred that of telling and hearing. It is true that good company is of great use to a man, and will polish one that has laid a good foundation in study; but that knowledge will be very flashy and superficial which is got by conversation only. (2.) They affected novelty; they were for telling and hearing some new thing. They were for new schemes and new notions in philosophy, new forms and plans of government in politics, and, in religion, for new gods that came newly up (Deut. xxxii. 17), new demons, new-fashioned images and altars (2 Kings xvi. 10); they were given to change. Demosthenes, an orator of their own, had charged this upon them long before, in one of his Philippics, that their common question in the markets, or wherever they met, was ei ti le etai neoteron— whether there was any news. (3.) They meddled in other people's business, and were inquisitive concerning that, and never minded their own. Tattlers are always busy bodies, 1 Tim. v. 13. (4.) They spent their time in nothing else, and a very uncomfortable account those must needs have to make of their time who thus spend it. Time is precious, and we are concerned to be good husbands of it, because eternity depends upon it, and it is hastening apace into eternity, but abundance of it is wasted in unprofitable converse. To tell or hear the new occurrences of providence concerning the public in our own or other nations, and concerning our neighbours and friends, is of good use now and then; but to set up for newsmongers, and to spend our time in nothing else, is to lose that which is very precious for the gain of that which is worth little.

## verses 22-31
#### Paul at Athens.

$^{22}$ Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. $^{23}$ For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. $^{24}$ God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; $^{25}$ Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; $^{26}$ And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; $^{27}$ That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: $^{28}$ For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. $^{29}$ Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. $^{30}$ And the times of this ignorance God winked at; but now commandeth all men every where to repent: $^{31}$ Because he hath appointed a day, in the which he will judge the world in righteousness by
that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. We have here St. Paul's sermon at Athens. Divers sermons we have had, which the apostles preached to the Jews, or such Gentiles as had an acquaintance with and veneration for the Old Testament, and were worshippers of the true and living God; and all they had to do with them was to open and allege that Jesus is the Christ; but here we have a sermon to heathens, that worshipped false gods, and were without the true God in the world, and to them the scope of their discourse was quite different from what it was to the other. In the former case their business was to lead their hearers by prophecies and miracles to the knowledge of the Redeemer, and faith in him; in the latter it was to lead them by the common works of providence to the knowledge of the Creator, and the worship of him. One discourse of this kind we had before to the rude idolaters of Lystra that deified the apostles (ch. xiv. 15); this recorded here is to the more polite and refined idolaters at Athens, and an admirable discourse it is, and every way suited to his auditory and the design he had upon them. I. He lays down this, as the scope of his discourse, that he aimed to bring them to the knowledge of the only living and true God, as the sole and proper object of their adoration. He is here obliged to lay the foundation, and to instruct them in the first principle of all religion, that there is a God, and that God is but one. When he preached against the gods they worshipped, he had no design to draw them to atheism, but to the service of the true Deity. Socrates, who had exposed the pagan idolatry, was indicted in this very court, and condemned, not only because he did not esteem those to be gods whom the city esteemed to be so, but because he introduced new demons; and this was the charge against Paul. Now he tacitly owns the former part of the charge, but guards against the latter, by declaring that he does not introduce any new gods, but reduce them to the knowledge of one God, the Ancient of days. Now, 1. He shows them that they needed to be instructed herein; for they had lost the knowledge of the true God that made them, in the worship of false gods that they had made ( Deos qui rogat ille facit—He who worships the gods makes them): I perceive that in all things you are too superstitious. The crime he charges upon them is giving that glory to others which is due to God only, that they feared and worshipped demons, spirits that they supposed inhabited the images to which they directed their worship. "It is time for you to be told that there is but one God who are multiplying deities above any of your neighbours, and mingle your idolatries with all your affairs. You are in all things too superstitious— deisidaimonesteroi, you easily admit every thing that comes under a show of religion, but it is that which corrupts it more and more; I bring you that which will reform it." Their neighbours praised them for this as a pious people, but Paul condemns them for it. Yet it is observable how he mollifies the charge, does not aggravate it, to provoke them. He uses a word which among them was taken in a good sense: You are every way more than ordinarily religious, so some read it; you are very devout in your way. Or, if it be taken in a bad sense, it is mitigated: "You are as it were ( hos) more superstitious than you need be;" and he says no more than what he himself perceived; theoro— I see it, I observe it. They charged Paul with setting forth new demons: "Nay," says he, "you have demons enough already; I will not add to the number of them." 2. He shows them that they themselves had given a fair occasion for the declaring of this one true God to them, by setting up an altar, To the unknown God, which intimated an acknowledgment that there was a God who was yet to them an unknown God; and it is sad to think that at Athens, a place which was supposed to have the monopoly of wisdom, the true God was an unknown God, the only God that was unknown. "Now you ought to bed Paul welcome, for this is the God whom he comes to make known to you, the God whom you tacitly complain that you are ignorant of." There, where we are sensible we are defective and come short, just there, the gospel takes us up, and carries us on. (1.) Various conjectures the learned have concerning this altar dedicated to the unknown God. [1.] Some think the meaning is, To the God whose honour it is to be unknown, and that they intended the God of the Jews, whose name is ineffable, and whose nature is unsearchable. It is probable they had heard from the Jews, and from the writings of the Old Testament, of the God of Israel, who had proved himself to be above all gods, but was a God hiding himself, Isa. xlv. 15. The heathen called the Jews' God, Deus incertus, incertum Mosis Numen—an uncertain God, the uncertain Deity of Moses, and the God without name. Now this God, says Paul, this God, who cannot by searching be found out to perfection, I now declare unto you. [2.] Others think the meaning is, To the God whom it is our unhappiness not to know, which intimates that they would think it their happiness to know him. Some tell us that upon occasion of a plague that raged at Athens, when they had sacrificed to all their gods one after another for the staying of the plague, they were advised to let some sheep go where they pleased, and, where they lay down, to build an altar, to prosekonti Theo— to the proper God, or the God to whom that affair of staying the pestilence did belong; and, because they knew not how to call him, they inscribed it, To the unknown God. Others, from some of the best historians of Athens, tell us they had many altars inscribed, To the gods of Asia, Europe, and Africa—To the unknown God: and some of the neighbouring countries used to swear by the God that was unknown at Athens; so Lucian. (2.) Observe, how modestly Paul mentions this. That he might not be thought a spy, nor one that had intruded himself more than became a stranger into the knowledge of their mysteries, he tells them that he observed it as he passed by, and saw their devotions, or their sacred things. It was public, and he could not forbear seeing it, and it was proper enough to make his remarks upon the religion of the place; and observe how prudently and ingeniously he takes occasion from this to bring in his discourse of the true God. [1.] He tells them that the God he preached to them was one that they did already worship, and therefore he was not a setter forth of new or strange gods: "As you have a dependence upon him, so he has had some kind of homage from you." [2.] He was one whom they ignorantly worshipped, which was a reproach to them, who were famous all the world over for their knowledge. "Now," says he, "I come to take away that reproach, that you may worship him understandingly whom how you worship ignorantly; and it cannot but be acceptable to have your blind devotion turned into a reasonable service, that you may not worship you know not what." II. He confirms his doctrine of one living and true God, by his works of creation and providence: "The God whom I declare unto you to be the sole object of your devotion, and call you to the worship of, is the God that made the world and governs it; and, by the visible proofs of these, you may be led to this invisible Being, and be convinced of his eternal power and Godhead." The Gentiles in general, and the Athenians particularly, in their devotions were governed, not by their philosophers, many of whom spoke clearly and excellently well of one supreme Numen, of his infinite perfections and universal agency and dominion (witness the writings of Plato, and long after of Cicero); but by their poets, and their idle fictions. Homer's works were the Bible of the pagan theology, or demonology rather, not Plato's; and the philosophers tamely submitted to this, rested in their speculations, disputed them among themselves, and taught them to their scholars, but never made the use they ought to have made of them in opposition to idolatry; so little certainty were they at concerning them, and so little impression did these things make upon them! Nay, they ran themselves into the superstition of their country, and thought they ought to do so. Eamus ad communem errorem—Let us embrace the common error. Now Paul here sets himself, in the first place, to reform the philosophy of the Athenians (he corrects the mistakes of that), and to give them right notions of the one only living and true God, and then to carry the matter further than they ever attempted for the reforming of their worship, and the bringing them off from their polytheism and idolatry. Observe what glorious things Paul here says of that God whom he served, and would have them to serve. 1. He is the God that made the world, and all things therein; the Father almighty, the Creator of heaven and earth. This was admitted by many of the philosophers; but those of Aristotle's school denied it, and maintained "that the world was from eternity, and every thing always was from eternity, and every thing always was what now it is." Those of the school of Epicurus fancied "that the world was made by a fortuitous concourse of atoms, which, having been in perpetual motion, at length accidently jumped into this frame." Against both these Paul here maintains that God by the operations of an infinite power, according to the contrivance of an infinite wisdom, in the beginning of time made the world and all things therein, the origin of which was owing, not as they fancied to an eternal matter, but to an eternal mind. 2. He is therefore Lord of heaven and earth, that is, he is the rightful owner, proprietor, and possessor, of all the beings, powers, and riches of the upper and lower world, material and immaterial, visible and invisible. This follows from his making heaven and earth. If he created all, without doubt he has the disposing of all: and, where he gives being, he has an indisputable right to give law. 3. He is, in a particular manner, the Creator of men, of all men (v. 26): He made of one blood all nations of men. He made the first man, he makes every man, is the former of every man's body and the Father of every man's spirit. He has made the nations of men, not only all men in the nations, but as nations in their political capacity; he is their founder, and disposed them into communities for their mutual preservation and benefit. He made them all of one blood, of one and the same nature; he fashions their heart alike. Descended from one and the same common ancestor, in Adam they are all akin, so they are in Noah, that hereby they might be engaged in mutual affection and assistance, as fellow-creatures and brethren. Have we not all one Father? Hath not one God created us? Mal. ii. 10. He hath made them to dwell on all the face of the earth, which, as a bountiful benefactor, he has given, with all its fulness, to the children of men. He made them not to live in one place, but to be dispersed over all the earth; one nation therefore ought not to look with contempt upon another, as the Greeks did upon all other nations; for those on all the face of the earth are of the same blood. The Athenians boasted that they sprung out of their own earth, were aborigines, and nothing akin by blood to any other nation, which proud conceit of themselves the apostle here takes down. 4. That he is the great benefactor of the whole creation (v. 25): He giveth to all life, and breath, and all things. He not only breathed into the first man the breath of life, but still breathes it into every man. He gave us these souls he formed the spirit of man within him. He not only gave us our life and breath, when he brought us into being, but he is continually giving them to us; his providence is a continued creation; he holds our souls in life; every moment our breath goes forth, but he graciously gives it us again the next moment; it is no only his air that we breathe in, but it is in his hand that our breath is, Dan. v. 23. He gives to all the children of men their life and breath; for as the meanest of the children of men live upon him, and receive from him, so the greatest, the wisest philosophers and mightiest potentates, cannot live without him. He gives to all, not only to all the children of men, but to the inferior creatures, to all animals, every thing wherein is the breath of life (Gen. vi. 17); they have their life and breath from him, and where he gives life and breath he gives all things, all other things needful for the support of life. The earth is full of his goodness, Ps. civ. 24, 27. 5. That he is the sovereign disposer of all the affairs of the children of men, according to the counsel of his will (v. 26): He hath determined the times before appointed, and the bounds of their habitation. See here, (1.) The sovereignty of God's disposal concerning us: he hath determined every event, horisas, the matter is fixed; the disposals of Providence are incontestable and must not be disputed, unchangeable and cannot be altered. (2.) The wisdom of his disposals; he hath determined what was before appointed. The determinations of the Eternal Mind are not sudden resolves, but the counterparts of an eternal counsel, the copies of divine decrees. He performeth the thing that is appointed for me, Job xxiii. 14. Whatever comes forth from God was before all worlds hid in God. (3.) The things about which his providence is conversant; these are time and place: the times and places of our living in this world are determined and appointed by the God that made us. [1.] He has determined the times that are concerning us. Times to us seem changeable, but God has fixed them. Our times are in his hand, to lengthen or shorten, embitter or sweeten, as he pleases. He has appointed and determined the time of our coming into the world, and the time of our continuance in the world; our time to be born, and our time to die (Eccl. iii. 1, 2), and all that little that lies between them—the time of all our concernments in this world. Whether they be prosperous times or calamitous times, it is he that has determined them; and on him we must depend, with reference to the times that are yet before us. [2.] He has also determined and appointed the bounds of our habitation. He that appointed the earth to be a habitation for the children of men has appointed to the children of men a distinction of habitations upon the earth, has instituted such a thing as property, to which he has set bounds to keep us from trespassing one upon another. The particular habitations in which our lot is cast, the place of our nativity and of our settlement, are of God's determining and appointing, which is a reason why we should accommodate ourselves to the habitations we are in, and make the best of that which is. 6. That he is not far from every one of us, v. 27. He is every where present, not only is at our right hand, but has possessed our reins (Ps. cxxxix. 13), has his eye upon us at all times, and knows us better than we know ourselves. Idolaters made images of God, that they might have him with them in those images, the absurdity of which the apostle here shows; for he in an infinite Spirit, that is not far from any of us, and never the nearer, but in one sense the further off from us, for our pretending to realize or presentiate him to ourselves by any image. He is nigh unto us, both to receive the homage we render him and to give the mercies we ask of him, wherever we are, though near no altar, image, or temple. The Lord of all, as he is rich (Rom. x. 12), so he is nigh (Deut. iv. 7), to all that call upon him. He that wills us to pray every where, assures us that he is no where far from us; whatever country, nation, or profession we are of, whatever our rank and condition in the world are, be we in a palace or in a cottage, in a crowd or in a corner, in a city or in a desert, in the depths of the sea or afar off upon the sea, this is certain, God is not far from every one of us. 7. That in him we live, and move, and have our being, v. 28. We have a necessary and constant dependence upon his providence, as the streams have upon the spring, and the beams upon the sun. (1.) In him we live; that is, the continuance of our lives is owing to him and the constant influence of his providence; he is our life, and the length of our days. It is not only owing to his patience and pity that our forfeited lives are not cut off, but it is owing to his power, and goodness, and fatherly care, that our frail lives are prolonged. There needs not a positive act of his wrath to destroy us; if he suspend the positive acts of his goodness, we die of ourselves. (2.) In him we move; it is by the uninterrupted concourse of his providence that our souls move in their outgoings and operations, that our thoughts run to and fro about a thousand subjects, and our affections run out towards their proper objects. It is likewise by him that our souls move our bodies; we cannot stir a hand, or foot, or a tongue, but by him, who, as he is the first cause, so he is the first mover. (3.) In him we have our being; not only from him we had it at first, but in him we have it still; to his continued care and goodness we owe it, not only that we have a being and are not sunk into nonentity, but that we have our being, have this being, were and still are of such a noble rank of beings, capable of knowing and enjoying God; and are not thrust into the meanness of brutes, nor the misery of devils. 8. That upon the whole matter we are God's offspring; he is our Father that begat us (Deut. xxxii. 6, 18), and he hath nourished and brought us up as children, Isa. i. 2. The confession of an adversary in such a case is always looked upon to be of use as argumentum ad hominem—an argument to the man, and therefore the apostle here quotes a saying of one of the Greek poets, Aratus, a native of Cilicia, Paul's countryman, who, in his Phenomena, in the beginning of his book, speaking of the heathen Jupiter, that is, in the poetical dialect, the supreme God, says this of him, tou gar kai genos esmen— for we are also his offspring. And he might have quoted other poets to the purpose of what he was speaking, that in God we live and move:—
Spiritus intus alit, totamque infusa per artus
Mens agitat molem.
This active mind, infus'd through all the space,
Unites and mingles with the mighty mass.— Virgil, Æneid vi.
Est Deus in nobis, agitante calescimus illo.
'Tis the Divinity that warms our hearts.— Ovid, Fast. vi.
Jupiter est quodeunque vides,
Quocunque moveris.
Where'er you look, where'er you rove
The spacious scene is full of Jove.— Lucan, lib. ii.
III. From all these great truths concerning God, he infers the absurdity of their idolatry, as the prophets of old had done. If this be so, 1. Then God cannot be represented by an image. If we are the offspring of God, as we are spirits in flesh, then certainly he who is the Father of our spirits (and they are the principal part of us, and that part of us by which we are denominated God's offspring) is himself a Spirit, and we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device, v. 29. We wrong God, and put an affront upon him, if we think so. God honoured man in making his soul after his own likeness; but man dishonours God if he makes him after the likeness of his body. The Godhead is spiritual, infinite, immaterial, incomprehensible, and therefore it is a very false and unjust conception which an image gives us of God, be the matter ever so rich, fold or silver; be the shape ever so curious, and be it ever so well graven by art or man's device, its countenance, posture, or dress, ever so significant, it is a teacher of lies. 2. Then he dwells not in temples made with hands, v. 24. He is not invited to any temple men can build for him, nor confined to any. A temple brings him never the nearer to us, nor keeps him ever the longer among us. A temple is convenient for us to come together in to worship God; but God needs not any place of rest or residence, nor the magnificence and splendour of any structure, to add to the glory of his appearance. A pious, upright heart, a temple not made with hands, but by the Spirit of God, is that which he dwells in, and delights to dwell in. See 1 Kings viii. 27; Isa. lxvi. 1, 2. 3. Then he is not worshipped, therapeuetai, he is not served, or ministered unto, with men's hands, as though he needed any thing, v. 25. He that made all, and maintains all, cannot be benefited by any of our services, nor needs them. If we receive and derive all from him, he is all-sufficient, and therefore cannot but be self-sufficient, and independent. What need can God have of our services, or what benefit can he have by them, when he has all perfection in himself, and we have nothing that is good but what we have from him? The philosophers, indeed, were sensible of this truth, that God has no need of us or our services; but the vulgar heathen built temples and offered sacrifices to their gods, with an opinion that they needed houses and food. See Job xxxv. 5-8; Ps. l. 8, &c. 4. Then it concerns us all to enquire after God (v. 27): That they should seek the Lord, that is, fear and worship him in a right manner. Therefore God has kept the children of men in a constant dependence upon him for life and all the comforts of life, that he might keep them under constant obligations to him. We have plain indications of God's presence among us, his presidency over us, the care of his providence concerning us, and his bounty to us, that we might be put upon enquiring, Where is God our Maker, who giveth songs in the night, who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? Job xxxv. 10, 11. Nothing, one would think, should be more powerful with us to convince us that there is a God, and to engage us to seek his honour and glory in our services, and to seek our happiness in his favour and love, than the consideration of our own nature, especially the noble powers and faculties of our own souls. If we reflect upon these, and contemplate these, we may perceive both our relation and obligation to a God above us. Yet so dark is this discovery, in comparison with that by divine revelation, and so unapt are we to receive it, that those who have no other could but haply feel after God and find him. (1.) It was very uncertain whether they could by this searching find out God; it is but a peradventure: if haply they might. (2.) If they did find out something of God, yet it was but some confused notions of him; they did but feel after him, as men in the dark, or blind men, who lay hold on a thing that comes in their way, but know not whether it be that which they are in quest of or no. It is a very confused notion which this poet of theirs has of the relation between God and man, and very general, that we are his offspring: as was also that of their philosophers. Pythagoras said, Theion genos esti brotoios— Men have a sort of a divine nature. And Heraclitus ( apud Lucian) being asked, What are men? answered, Theoi thnetoi— Mortal gods; and, What are the gods? answered, athanatoi anthropoi— Immortal men. And Pindar saith ( Nemean, Ode 6), En andron hen theon genos— God and man are near a-kin. It is true that by the knowledge of ourselves we may be led to the knowledge of God, but it is a very confused knowledge. This is but feeling after him. We have therefore reason to be thankful that by the gospel of Christ we have notices given us of God much clearer than we could have by the light of nature; we do not now feel after him, but with open face behold, as in a glass, the glory of God. IV. He proceeds to call them all to repent of their idolatries, and to turn from them, v. 30, 31. This is the practical part of Paul's sermon before the university; having declared God to them (v. 23), he properly presses upon them repentance towards God, and would also have taught them faith towards our Lord Jesus Christ, if they had had the patience to hear him. Having shown them the absurdity of their worshipping other gods, he persuades them to go on no longer in that foolish way of worship, but to return from it to the living and true God. Observe, 1. The conduct of God towards the Gentile world before the gospel came among them: The times of this ignorance God winked at. (1.) They were times of great ignorance. Human learning flourished more than ever in the Gentile world just before Christ's time; but in the things of God they were grossly ignorant. Those are ignorant indeed who either know not God or worship him ignorantly; idolatry was owing to ignorance. (2.) These times of ignorance God winked at. Understand it, [1.] As an act of divine justice. God despised or neglected these times of ignorance, and did not send them his gospel, as now he does. It was very provoking to him to see his glory thus given to another; and he detested and hated these times. So some take it. Or rather, [2.] As an act of divine patience and forbearance. He winked at these times; he did not restrain them from these idolatries by sending prophets to them, as he did to Israel; he did not punish them in their idolatries, as he did Israel; but gave them the gifts of his providence, ch. xiv. 16, 17. These things thou hast done, and I kept silence, Ps. l. 21. He did not give them such calls and motives to repentance as he does now. He let them alone. Because they did not improve the light they had, but were willingly ignorant, he did not send them greater lights. Or, he was not quick and severe with them, but was long-suffering towards them, because they did it ignorantly, 1 Tim. i. 13. 2. The charge God gave to the Gentile world by the gospel, which he now sent among them: He now commandeth all men every where to repent—to change their mind and their way, to be ashamed of their folly and to act more wisely, to break off the worship of idols and bind themselves to the worship of the true God. Nay, it is to turn with sorrow and shame from every sin, and with cheerfulness and resolution to every duty. (1.) This is God's command. It had been a great favour if he had only told us that there was room left for repentance, and we might be admitted to it; but he goes further, he interposes his own authority for our good, and has made that our duty which is our privilege. (2.) It is his command to all men, every where,—to men, and not to angels, that need it not,—to men, and not to devils, that are excluded the benefit of it,—to all men in all places; all men have made work for repentance, and have cause enough to repent, and all men are invited to repent, and shall have the benefit of it. The apostles are commissioned to preach this every where. The prophets were sent to command the Jews to repent; but the apostles were sent to preach repentance and remission of sins to all nations. (3.) Now in gospel times it is more earnestly commanded, because more encouraged than it had been formerly. Now the way of remission is more opened than it had been, and the promise more fully confirmed; and therefore now he expects we should all repent. "Now repent; now at length, now in time, repent; for you have too long gone on in sin. Now in time repent, for it will be too late shortly." 3. The great reason to enforce this command, taken from the judgment to come. God commands us to repent, because he hath appointed a day in which he will judge the world in righteousness (v. 31), and has now under the gospel made a clearer discovery of a state of retribution in the other world than ever before. Observe, (1.) The God that made the world will judge it; he that gave the children of men their being and faculties will call them to an account for the use they have made of them, and recompense them accordingly, whether the body served the soul in serving God or the soul was a drudge to the body in making provision for the flesh; and every man shall receive according to the things done in the body, 2 Cor. v. 10. The God that now governs the world will judge it, will reward the faithful friends of his government and punish the rebels. (2.) There is a day appointed for this general review of all that men have done in time, and a final determination of their state for eternity. The day is fixed in the counsel of God, and cannot be altered; but it is his there, and cannot be known. A day of decision, a day of recompence, a day that will put a final period to all the days of time. (3.) The world will be judged in righteousness; for God is not unrighteous, who taketh vengeance; far be it from him that he should do iniquity. His knowledge of all men's characters and actions is infallibly true, and therefore his sentence upon them incontestably just. And, as there will be no appeal from it, so there will be no exception against it. (4.) God will judge the world by that man whom he hath ordained, who can be no other than the Lord Jesus, to whom all judgment is committed. By him God made the world, by him he redeemed it, by him he governs it, and by him he will judge it. (5.) God's raising Christ from the dead is the great proof of his being appointed and ordained the Judge of quick and dead. His doing him that honour evidenced his designing him this honour. His raising him from the dead was the beginning of his exaltation, his judging the world will be the perfection of it; and he that begins will make an end. God hath given assurance unto all men, sufficient ground for their faith to build upon, both that there is a judgment to come and that Christ will be their judge; the matter is not left doubtful, but is of unquestionable certainty. Let all his enemies be assured of it, and tremble before him; let all his friends be assured of it, and triumph in him. (6.) The consideration of the judgment to come, and of the great hand Christ will have in that judgment, should engage us all to repent of our sins and turn from them to God. This is the only way to make the Judge our friend in that day, which will be a terrible day to all who live and die impenitent; but true penitents will then lift up their heads with joy, knowing that their redemption draws nigh.

## verses 32-34
#### Paul at Athens.

$^{32}$ And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. $^{33}$ So Paul departed from among them. 34 Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.
We have here a short account of the issue of Paul's preaching at Athens. I. Few were the better: the gospel had as little success at Athens as any where; for the pride of the philosophers there, as of the Pharisees at Jerusalem, prejudiced them against the gospel of Christ. 1. Some ridiculed Paul and his preaching. They heard him patiently till he came to speak of the resurrection of the dead (v. 32), and then some of them began to hiss him: they mocked. What he had said before was somewhat like what they had sometimes heard in their own schools, and some notion they had of a resurrection, as it signifies a future state; but, if he speak of a resurrection of the dead, though it be of the resurrection of Christ himself, it is altogether incredible to them, and they cannot bear so much as to hear of it, as being contrary to a principle of their philosophy: A privatione ad habitum non datur regressus—Life when once lost is irrecoverable. They had deified their heroes after their death, but never thought of their being raised from the dead, and therefore they could by no means reconcile themselves to this doctrine of Christ's being raised from the dead; how can this be? This great doctrine, which is the saints' joy, is their jest; when it was but mentioned to them they mocked, and made a laughing matter of it. We are not to think it strange if sacred truths of the greatest certainty and importance are made the scorn of profane wits. 2. Others were willing to take time to consider of it; they said, We will hear thee again of this matter. They would not at present comply with what Paul said, nor oppose it; but we will hear thee again of this matter, of the resurrection of the dead. It should seem, they overlooked what was plain and uncontroverted, and shifted off the application and the improvement of that, by starting objections against what was disputable, and would admit a debate. Thus many lose the benefit of the practical doctrine of Christianity, by wading beyond their depth into controversy, or, rather, by objecting against that which has some difficulty in it; whereas, if any man were disposed and determined to do the will of God, as far as it is discovered to him, he should know of the doctrine of Christ, that it is of God, and not of man, John vii. 17. Those that would not yield to the present convictions of the word thought to get clear of them, as Felix did, by putting them off to another opportunity; they will hear of it again some time or other, but they know not when; and thus the devil cozens them of all their time, by cozening them of the present time. 3. Paul thereupon left them for the present to consider of it (v. 33): He departed from amongst them, as seeing little likelihood of doing any good with them at this time; but, it is likely, with a promise to those that were willing to hear him again that he would meet them whenever they pleased. II. Yet there were some that were wrought upon, v. 34. If some would not, others would. 1. There were certain men that adhered to him, and believed. When he departed from amongst them, they would not part with him so; wherever he went, they would follow him, with a resolution to adhere to the doctrine he preached, which they believed. 2. Two are particularly named; one was an eminent man, Dionysius the Areopagite, one of that high court or great council that sat in Areopagus, or Mars' Hill—a judge, a senator, one of those before whom Paul was summoned to appear; his judge becomes his convert. The account which the ancients give of this Dionysius is that he was bred at Athens, had studied astrology in Egypt, where he took notice of the miraculous eclipse at our Saviour's passion,—that, returning to Athens, he became a senator, disputed with Paul, and was by him converted from his error and idolatry; and, being by him thoroughly instructed, was made the first bishop of Athens. So Eusebius, lib. 5, cap. 4; lib. 4, cap. 22. The woman named Damaris was, as some think, the wife of Dionysius; but, rather, some other person of quality; and, though there was not so great a harvest gathered in at Athens as there was at other places, yet, these few being wrought upon there, Paul had no reason to say he had laboured in vain.

# CHAP. 18.

In this chapter we have, I. Paul's coming to Corinth, his private converse with Aquila and Priscilla, and his public reasonings with the Jews, from whom, when they rejected him, he turned to the Gentiles, ver. 1-6. II. The great success of his ministry there, and the encouragement Christ gave him in a vision to continue his labours there, in hopes of further success, ver. 7-11. III. The molestations which after some time he met with there from the Jews, which he got pretty well through by the coldness of Gallio, the Roman governor, in the cause, ver. 12-17. IV. The progress Paul made through many countries, after he had continued long at Corinth, for the edifying and watering of the churches which he had founded and planted, in which circuit he made a short visit to Jerusalem, ver. 18-23. V. An account of Apollo's improvement in knowledge, and of his usefulness in the church, ver. 24-28.

## verses 1-6
#### Paul Visits Corinth.

$^1$ After these things Paul departed from Athens, and came to Corinth; $^2$ And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla;
(because that Claudius had commanded all Jews to depart from Rome:) and came unto them. $^3$ And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. $^4$ And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. $^5$ And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. $^6$ And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood
be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. We do not find that Paul was much persecuted at Athens, nor that he was driven thence by any ill usage, as he was from those places where the Jews had or could make any interest; but this reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those there who believed with Dionysius; and thence he came to Corinth, where he was now instrumental in planting a church that became on many accounts considerable. Corinth was the chief city of Achaia, now a province of the empire, a rich and splendid city. Non cuivis homini contingit adire Corinthum—It is not permitted every man to see Corinth. The country thereabouts at this day is called the Morea. Now here we have, I. Paul working for his living, v. 2, 3. 1. Though he was bred a scholar, yet he was master of a handicraft trade. He was a tent-maker, an upholsterer; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say tents were then generally made) of leather or skins, as the outer covering of the tabernacle. Hence to live in tents was to live sub pellibus—under skins. Dr. Lightfoot shows that it was the custom of the Jews to bring up their children to some trade, yea, though they gave them learning or estates. Rabbi Judah says, "He that teaches not his son a trade is as if he taught him to be a thief." And another says, "He that has a trade in his hand is as a vineyard that is fenced." An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose the art. 2. Though he was entitled to a maintenance from the churches he had planted, and from the people to whom he preached, yet he worked at his calling to get bread, which is more to his praise who did not ask for supplies than to theirs who did not supply him unasked, knowing what straits he was reduced to. See how humble Paul was, and wonder that so great a man could stoop so low; but he had learned condescension of his Master, who came not to be ministered to, but to minister. See how industrious he was, and how willing to take pains. He that had so much excellent work to do with his mind, yet, when there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how careful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and unreasonable; he therefore maintained himself with his own labour that he might not make the gospel of Christ burdensome, 2 Cor. xi. 7, &c.; 2 Thess. iii. 8, 9. 3. Though we may suppose he was master of his trade, yet he did not disdain to work at journey-work: He wrought with Aquila and Priscilla, who were of that calling, so that he got no more than day-wages, a bare subsistence. Poor tradesmen must be thankful if their callings bring them in a maintenance for themselves and their families, though they cannot do as the rich merchants that raise estates by their callings. 4. Though he was himself a great apostle, yet he chose to work with Aquila and Priscilla, because he found them to be very intelligent in the things of God, as appears afterwards (v. 26), and he owns that they had been his helpers in Christ Jesus, Rom. xvi. 3. This is an example to those who are going to service to seek for those services in which they may have the best help for their souls. Choose to work with those that are likely to be helpers in Christ Jesus. It is good to be in company and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they will serve the Lord. Concerning this Aquila we are here told, (1.) That he was a Jew, but born in Pontus, v. 2. Many of the Jews of the dispersion were seated in that country, as appears 1 Pet. i. 1. (2.) That he was lately come from Italy to Corinth. It seems he often changed his habitation; this is not the world we can propose ourselves a settlement in. (3.) That the reason of his leaving Italy was because by a late edict of the emperor Claudius Cæsar all Jews were banished from Rome; for the Jews were generally hated, and every occasion was taken to put hardship and disgrace upon them. God's heritage was as a speckled bird, the birds round about were against her, Jer. xii. 9. Aquila, though a Christian, was banished because he had been a Jew; and the Gentiles had such confused notions of the thing that they could not distinguish between a Jew and a Christian. Suetonius, in the life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was because the Jews were a turbulent people—assiduo tumultuantes; and that it was impulsore Christo—upon the account of Christ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute them both. II. We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ, both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings. 1. He reasoned with them in the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by force and violence, by fire and sword, not by demanding an implicit consent, but by fair arguing; they drew with the cords of a man, gave a reason for what they said, and gave a liberty to object against it, having satisfactory answers ready. God invites us to come and reason with him (Isa. i. 18), and challenges sinners to produce their cause, and bring forth their strong reasons, Isa. xli. 21. Paul was a rational as well as a scriptural preacher. 2. He persuaded them— epeithe. It denotes, (1.) The urgency of his preaching. He did not only dispute argumentatively with them, but he followed his arguments with affectionate persuasions, begging of them for God's sake, for their own soul's sake, for their children's sake, not to refuse the offer of salvation made to them. Or, (2.) The good effect of his preaching. He persuaded them, that is, he prevailed with them; so some understand it. In sententiam suam adducebat—He brought them over to his own opinion. Some of them were convinced by his reasonings, and yielded to Christ. 3. He was yet more earnest in this matter when his fellow-labourers, his seconds, came up with him (v. 5): When Silas and Timothy had come from Macedonia, and had brought him good tidings from the churches there, and were ready to assist him here, and strengthened his hands, then Paul was more than before pressed in spirit, which made him more than ever pressing in his preaching. He was grieved for the obstinacy and infidelity of his countrymen the Jews, was more intent than ever upon their conversion, and the love of Christ constrained him to it (2 Cor. v. 14): it is the word that is used here, it pressed him in spirit to it. And, being thus pressed, he testified to the Jews with all possible solemnity and seriousness, as that which he was perfectly well assured of himself, and attested to them as a faithful saying, and worthy of all acceptation, that Jesus is the Christ, the Messiah promised to the fathers and expected by them. III. We have him here abandoning the unbelieving Jews, and turning from them to the Gentiles, as he had done in other places, v. 6. 1. Many of the Jews, and indeed the most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasonings nor the most winning persuasions; they opposed themselves and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, as Rev. xiii. 5, 6. To justify their infidelity, they broke out into downright blasphemy. 2. Paul hereupon declared himself discharged from them, and left them to perish in their unbelief. He that was pressed in spirit to testify to them (v. 5), when they opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them (v. 6), and his zeal herein also he showed by a sign: he shook his raiment, shaking off the dust from it (as before they shook off the dust from their feet, ch. xiii. 51), for a testimony against them. thus he cleared himself from them, but threatened the judgments of God against them. As Pilate by washing his hands signified the devolving of the guilt of Christ's blood from himself upon the Jews, so Paul by shaking his raiment signified what he said, if possible to affect them with it. (1.) He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried all methods to work upon them, but all in vain, so that if they perish in their unbelief their blood is not to be required at his hands; here, and ch. xx. 26, he plainly refers to Ezek. xxxiii. 8, 9. It is very comfortable to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warning sinners. (2.) They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: "Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it." If any thing would frighten them at last into a compliance with the gospel, surely this would. 3. Having given them over, yet he does not give over his work. Though Israel be not gathered, Christ and his gospel shall be glorious: Henceforth I will go unto the Gentiles; and the Jews cannot complain, for they had the first offer, and a fair one, made to them. The guests that were first invited will not come, and the provision must not be lost; guests must be had therefore from the highways and the hedges. "We would have gathered the Jews (Matt. xxiii. 37), would have healed them (Jer. li. 9), and they would not; but Christ must not be a head without a body, nor a foundation without a building, and therefore, if they will not, we must try whether others will." Thus the fall and diminishing of the Jews became the riches of the Gentiles; and Paul said this to their faces, not only because it was what he could justify, but to provoke them to jealousy, Rom. xi. 12, 14.

## verses 7-11
#### Paul Visits Corinth.

$^7$ And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. $^8$ And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. $^9$ Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: $^{10}$ For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. $^{11}$ And he continued there a year and six months, teaching the word of God among them.
Here we are told, I. That Paul changed his quarters. Christ directed his disciples, when he sent them forth, not to go from house to house (Luke x. 7), but there might be occasion to do it, as Paul did here. He departed out of the synagogue, being driven out by the perverseness of the unbelieving Jews, and he entered into a certain man's house, named Justus, v. 7. It should seem, he went to this man's house, not to lodge, for he continued with Aquila and Priscilla, but to preach. When the Jews would not let him go on peaceably with his work in their meeting, this honest man opened his doors to him, and told him he should be welcome to preach there; and Paul accepted the proposal. It was not the first time that God's ark had taken up its lodging in a private house. When Paul could not have liberty to preach in the synagogue, he preached in a house, without any disparagement to his doctrine. But observe the account of this man and his house. 1. The man was next door to a Jew; he was one that worshipped God; he was not an idolater, though he was a Gentile, but was a worshipper of the God of Israel, and him only, as Cornelius. That Paul might give the less offence to the Jews, though he had abandoned them, he set up his meeting in this man's house. Even when he was under a necessity of breaking off from them to turn to the Gentiles, yet he would study to oblige them. 2. The house was next door to the synagogue, it joined close to it, which some perhaps might interpret as done with design to draw people from the synagogue to the meeting; but I rather think it was done in charity, to show that he would come as near to them as he could, and was ready to return to them if they were but willing to receive his message, and would not contradict and blaspheme as they had done. II. That Paul presently saw the good fruit of his labours, both among Jews and Gentiles. 1. Crispus a Jew, an eminent one, the chief ruler of the synagogue, believed on the Lord Jesus, with all his house, v. 8. It was for the honour of the gospel that there were some rulers, and persons of the first rank both in church and state, that embraced it. This would leave the Jews inexcusable, that the ruler of their synagogue, who may be supposed to have excelled the rest in knowledge of the scriptures and zeal for their religion, believed the gospel, and yet they opposed and blasphemed it. Not only he, but his house, believed, and, probably, were baptized with him by Paul, 1 Cor. i. 14. 2. Many of the Corinthians, who were Gentiles (and some of them persons of bad character, as appears, 1 Cor. vi. 11, such were some of you), hearing, believed, and were baptized. First, they heard, for faith comes by hearing. Some perhaps came to hear Paul under some convictions of conscience that the way they were in was not right; but it is probable that the most came only for curiosity, because it was a new doctrine that was preached; but, hearing, they believed, by the power of God working upon them; and, believing, they were baptized, and so fixed for Christ, took upon them the profession of Christianity, and became entitled to the privileges of Christians. III. That Paul was encouraged by a vision to go on with his work at Corinth (v. 9): The Lord Jesus spoke to Paul in the night by a vision; when he was musing on his work, communing with his own heart upon his bed, and considering whether he should continue here or no, what method he should take here, and what probability there was of doing good, then Christ appeared very seasonably to him, and in the multitude of his thoughts within him delighted his soul with divine consolations. 1. He renewed his commission and charge to preach the gospel: " Be not afraid of the Jews; though they are very outrageous, and perhaps the more enraged by the conversion of the chief ruler of their synagogue. Be not afraid of the magistrates of the city, for they have no power against thee but what is given them from above. It is the cause of heaven thou art pleading, do it boldly. Be not afraid of their words, nor dismayed at their looks; but speak, and hold not thy peace; let slip no opportunity of speaking to them; cry aloud, spare not. Do not hold thy peace from speaking for fear of them, nor hold thy peace in speaking" (if I may so say); "do not speak shyly and with caution, but plainly and fully and with courage. Speak out; use all the liberty of spirit that becomes an ambassador for Christ." 2. He assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him: " Be not afraid, for I am with thee, to protect thee, and bear thee out, and to deliver thee from all thy fears; speak, and hold not thy peace, for I am with thee, to own what thou sayest, to work with thee, and to confirm the word by signs following." The same promise that ratified the general commission (Matt. xxviii. 19, 20), Lo I am with you always, is here repeated. Those that have Christ with them need not to fear, and ought not to shrink. 3. He gave him a warrant of protection to save him harmless: " No man shall set on thee to hurt thee; thou shalt be delivered out of the hands of wicked and unreasonable men and shalt not be driven hence, as thou wast from other places, by persecution." He does not promise that no man should set on him (for the next news we hear is that he is set upon, and brought to the judgment-seat, v. 12), but, " No man shall set on thee to hurt thee; the remainder of their wrath shall be restrained; thou shalt not be beaten and imprisoned here, as thou wast at Philippi." Paul met with coarser treatment at first than he did afterwards, and was now comforted according to the time wherein he had been afflicted. Trials shall not last always, Ps. lxvi. 10-12. Or we may take it more generally: " No man shall set on thee, tou kakosai se—to do evil to thee; whatever trouble they may give thee, there is no real evil in it. They may kill thee, but they cannot hurt thee; for I am with thee," Ps. xxiii. 4; Isa. xli. 10. 4. He gave him a prospect of success: " For I have much people in this city. Therefore no man shall prevail to obstruct thy work, therefore I will be with thee to own thy work, and therefore do thou go on vigorously and cheerfully in it; for there are many in this city that are to be effectually called by thy ministry, in whom thou shalt see of the travail of thy soul." Laos esti moi polys— There is to me a great people here. The Lord knows those that are his, yea, and those that shall be his; for it is by his work upon them that they become his, and known unto him are all his works. "I have them, though they yet know me not, though yet they are let captive by Satan at his will; for the Father has given them to me, to be a seed to serve me; I have them written in the book of life; I have their names down, and of all that were given me I will lose none; I have them, for I am sure to have them;" whom he did predestinate, those he called. In this city, though it be a very profane wicked city, full of impurity, and the more so for a temple of Venus there, to which there was a great resort, yet in this heap, that seems to be all chaff, there is wheat; in this ore, that seems to be all dross, there is gold. Let us not despair concerning any place, when even in Corinth Christ had much people. IV. That upon this encouragement he made a long stay there (v. 11): He continued at Corinth a year and six months, not to take his ease, but to follow his work, teaching the word of God among them; and, it being a city flocked to from all parts, he had opportunity there of preaching the gospel to strangers, and sending notice of it thence to other countries. He staid so long, 1. For the bringing in of those that were without. Christ had many people there, and by the power of his grace he could have had them all converted in one month or week, as at the first preaching of the gospel, when thousands were enclosed at one cast of the net; but God works variously. The people Christ has at Corinth must be called in by degrees, some by one sermon, others by another; we see not yet all things put under Christ. Let Christ's ministers go on in their duty, though their work be not done all at once; nay, though it be done but a little at a time. 2. For the building up of those that were within. Those that are converted have still need to be taught the word of God, and particular need at Corinth to be taught it by Paul himself; for no sooner was the good seed sown in that field than the enemy came and sowed tares, the false apostles, those deceitful workers, of whom Paul in his epistles to the Corinthians complains so much. When the hands of Jewish persecutors were tied, who were professed enemies to the gospel, Paul had a more vexatious trouble created him, and the church more mischievous damage done it, by the tongue of judaizing preachers, who, under colour of the Christian name, undermined the very foundations of Christianity. Soon after Paul came to Corinth, it is supposed, he wrote the first epistle to the Thessalonians, which in order of time was the first of all the epistles he wrote by divine inspiration; and the second epistle to the same church was written not long after. Ministers may be serving Christ, and promoting the great ends of their ministry, by writing good letters, as well as by preaching good sermons.

## verses 12-17
#### Paul Visits Corinth.

$^{12}$ And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, $^{13}$ Saying, This fellow persuadeth men to worship God contrary to the law. $^{14}$ And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O
ye Jews, reason would that I should bear with you: $^{15}$ But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such
matters. $^{16}$ And he drave them from the judgment seat. 17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
We have here an account of some disturbance given to Paul and his friends at Corinth, but no great harm done, nor much hindrance given to the work of Christ there. I. Paul is accused by the Jews before the Roman governor, v. 12, 13. The governor was Gallio, deputy of Achaia, that is, proconsul; for Achaia was a consular province of the empire. This Gallio was elder brother to the famous Seneca; in his youth he was called Novatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio; he is described by Seneca, his brother, to be a man of great ingenuous and great probity, and a man of wonderful good temper; he was called Dulcis Gallio—Sweet Gallio, for his sweet disposition; and is said to have been universally beloved. Now observe, 1. How rudely Paul is apprehended, and brought before Gallio; The Jews made insurrection with one accord against Paul. They were the ringleaders of all the mischief against Paul, and they entered into a confederacy to do him a mischief. They were unanimous in it: they came upon him with one accord; hand joined in hand to do this wickedness. They did it with violence and fury: They made an insurrection to the disturbance of the public peace, and hurried Paul away to the judgment-seat, and, for aught that appears, allowed him no time to prepare for his trial. 2. How falsely Paul is accused before Gallio (v. 13): This fellow persuades men to worship God contrary to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods (Deut. xiii. 2): but only to worship God in a way contrary to the law. The Romans allowed the Jews in their provinces the observance of their own law; and what then? Must those therefore be prosecuted as criminals who worship God in any other way? Does their toleration include a power of imposition? But the charge was unjust; for their own law had in it a promise of a prophet whom God would raise up to them, and him they should hear. Now Paul persuaded them to believe in this prophet, who was come, and to hear him, which was according to the law; for he came not to destroy the law, but to fulfil it. The law relating to the temple-service those Jews at Corinth could not observe, because of their distance from Jerusalem, and there was no part of their synagogue-worship which Paul contradicted. Thus when people are taught to worship God in Christ, and to worship him in the Spirit, they are ready to quarrel, as if they were taught to worship him contrary to the law; whereas this is indeed perfective of the law. II. Gallio, upon the first hearing, or rather without any hearing at all, dismisses the cause, and will not take any cognizance of it, v. 14, 15. Paul was going about to make his defence, and to show that he did not teach men to worship God contrary to the law; but the judge, being resolved not to pass any sentence upon this cause, would not give himself the trouble of examining it. Observe, 1. He shows himself very ready to do the part of a judge in any matter that it was proper for him to take cognizance of. He said to the Jews, that were the prosecutors, " If it were a matter of wrong, or wicked lewdness,—if you could charge the prisoner with theft or fraud, with murder or rapine, or any act of immorality,—I should think myself bound to bear with you in your complaints, though they were clamorous and noisy;" for the rudeness of the petitioners was no good reason, if their cause was just, why they should not have justice done them. It is the duty of magistrates to right the injured, and to animadvert upon the injurious; and, if the complaint be not made with all the decorum that might be, yet they should hear it out. But, 2. He will by no means allow them to make a complaint to him of a thing that was not within his jurisdiction (v. 15): " If it be a question of words and names, and of your law, look you to it: end it among yourselves as you can, but I will be no judge of such matters; you shall neither burden my patience with the hearing of it, nor burden my conscience with giving judgment upon it;" and therefore, when they were urgent and pressing to be heard, he drove them from the judgment-seat (v. 16), and ordered another cause to be called. Now, (1.) Here was something right in Gallio's conduct, and praise-worthy—that he would not pretend to judge of things he did not understand; that he left the Jews to themselves in matters relating to their own religion, but yet would not let them, under pretence of that, run down Paul, and abuse him; or, at least, would not himself be the tool of their malice, to give judgment against him. He looked upon the matter to be not within his jurisdiction, and therefore would not meddle in it. But, (2.) It was certainly wrong to speak so slightly of a law and religion which he might have known to be of God, and with which he ought to have acquainted himself. In what way God is to be worshipped, whether Jesus be the Messiah, whether the gospel be a divine revelation, were not questions of words and names, as he scornfully and profanely called them. They are questions of vast importance, and in which, if he had understood them himself aright, he would have seen himself nearly concerned. He speaks as if he boasted of his ignorance of the scriptures, and took a pride in it; as if it were below him to take notice of the law of God, or make any enquiries concerning it. III. The abuse done to Sosthenes, and Gallio's unconcernedness in it, v. 17. 1. The parties put a great contempt upon the court, when they took Sosthenes and beat him before the judgment-seat. Many conjectures there are concerning this matter, because it is uncertain who this Sosthenes was, and who the Greeks were that abused him. It seems most probable that Sosthenes was a Christian, and Paul's particular friend, that appeared for him on this occasion, and probably had taken care of his safety, and conveyed him away, when Gallio dismissed the cause; so that, when they could not light on Paul, they fell foul on him who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth; it is likely he was a minister, for Paul calls him his brother, and joins him with himself in his first epistle to the church at Corinth (1 Cor. i. 1), as he does Timothy in his second, and it is probable that this was he; he is said to be a ruler of the synagogue, either joint-ruler with Crispus (v. 8), or a ruler of one synagogue, as Crispus was of another. As for the Greeks that abused him, it is very probable that they were either Hellenist Jews, or Jewish Greeks, those that joined with the Jews in opposing the gospel (v. 4, 6), and that the native Jews put them on to do it, thinking it would in them be less offensive. They were so enraged against Paul that they beat Sosthenes; and so enraged against Gallio, because he would not countenance the prosecution, that they beat him before the judgment-seat, whereby they did, in effect, tell him that they cared not for him; if he would not be their executioner, they would be their own judges. 2. The court put no less a contempt upon the cause, and the persons too. But Gallio cared for none of these things. If by this be meant that he cared not for the affronts of bad men, it was commendable. While he steadily adhered to the laws and rules of equity, he might despise their contempts; but, if it be meant (as I think it is) that he concerned not himself for the abuses done to good men, it carries his indifference too far, and gives us but an ill character of him. Here is wickedness done in the place of judgment (which Solomon complains of, Eccl. iii. 16), and nothing done to discountenance and suppress it. Gallio, as a judge, ought to have protected Sosthenes, and restrained and punished the Greeks that assaulted him. For a man to be mobbed in the street or in the market, perhaps, may not be easily helped; but to be so in his court, the judgment-seat, the court sitting and not concerned at it, is an evidence that truth is fallen in the street, and equity cannot enter; for he that departeth from evil maketh himself a prey, Isa. lix. 14, 15. Those that see and hear of the sufferings of God's people, and have no sympathy with them, nor concern for them, do not pity and pray for the, it being all one to them whether the interests of religion sink or swim, are of the spirit of Gallio here, who, when a good man was abused before his face, cared for none of these things; like those that were at ease in Zion, and were not grieved for the affliction of Joseph (Amos vi. 6), like the king and Haman, that sat down to drink when the city Shushan was perplexed, Esth. iii. 15.

## verses 18-23
#### Paul's Visit to Ephesus and Jerusalem.

$^{18}$ And Paul after this tarried
there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. 19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. 20 When they desired him to tarry longer time with them, he consented not; $^{21}$ But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus. $^{22}$ And when he had landed at Cæsarea, and gone up, and saluted the church, he went down to Antioch. $^{23}$ And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
We have here Paul in motion, as we have had him at Corinth for some time at rest, but in both busy, very busy, in the service of Christ; if he sat still, if he went about, still it was to do good. Here is, I. Paul's departure from Corinth, v. 18. 1. He did not go away till some time after the trouble he met with there; from other places he had departed when the storm arose, but not from Corinth, because there it had no sooner risen than it fell again. Some tell us that Gallio did privately countenance Paul, and took him into his favour, and that this occasioned a correspondence between Paul and Seneca, Gallio's brother, which some of the ancients speak of. After this he tarried there yet a good while, some think, beyond the year and a half mentioned, v. 11. While he found he laboured not in vain, he continued labouring. 2. When he went, he took leave of the brethren solemnly, and with much affection, with suitable comforts and counsels, and prayers at parting, commending what was good, reproving what was otherwise, and giving them necessary cautions against the wiles of the false apostles; and his farewell sermon would leave impressions upon them. 3. He took with him Priscilla and Aquila, because they had a mind to accompany him; for they seemed disposed to remove, and not inclined to stay long at a place, a disposition which may arise from a good principle, and have good effects, and therefore ought not to be condemned in others, though it ought to be suspected in ourselves. There was a great friendship contracted between them and Paul, and therefore, when he went, they begged to go along with him. 4. At Cenchrea, which was hard by Corinth, the port where those that went to sea from Corinth took ship, either Paul or Aquila (for the original does not determine which) had his head shaved, to discharge himself from the vow of a Nazarite: Having shorn his head at Cenchrea; for he had a vow. Those that lived in Judea were, in such a case, bound to do it at the temple: but those who lived in other countries might do it in other places. The Nazarite's head was to be shaved when either his consecration was accidentally polluted, in which case he must begin again, or when the days of his separation were fulfilled (Num. vi. 9; xiii. 18), which, we suppose, was the case here. Some throw it upon Aquila, who was a Jew (v. 2), and retained perhaps more of his Judaism than was convenient; but I see no harm in admitting it concerning Paul, for concerning him we must admit the same thing (ch. xxi. 24, 26), not only in compliance for a time with the Jews, to whom he became as a Jew (1 Cor. ix. 20), that he might win upon them, but because the vow of the Nazarites, though ceremonial, and as such ready to vanish away, had yet a great deal of moral and very pious significance, and therefore was fit to die the last of all the Jewish ceremonies. The Nazarites are joined with the prophets (Amos ii. 11), and were very much the glory of Israel (Lam. iv. 7), and therefore it is not strange if Paul bound himself for some time with the vow of a Nazarite from wine and strong drink, and from being trimmed, to recommend himself to the Jews; and from this he now discharged himself. II. Paul's calling at Ephesus, which was the metropolis of the Lesser Asia, and a sea-port. 1. There he left Aquila and Priscilla; not only because they would be but burdensome to him in his journey, but because they might be serviceable to the interests of the gospel at Ephesus. Paul intended shortly to settle there for some time, and he left Aquila and Priscilla there in the mean time, for the same end as Christ sent his disciple before to every place where he himself would come, to prepare his way. Aquila and Priscilla might, by private conversation, being very intelligent judicious Christians, dispose the minds of many to give Paul, when he should come among them, a favourable reception, and to understand his preaching; therefore he calls them his helpers in Christ Jesus, Rom. xvi. 3. 2. There he preached to the Jews in their synagogue; though he did but call there in his journey, yet he would not go without giving them a sermon. He entered into the synagogue, not as a hearer, but as a preacher, for there he reasoned with the Jews. Though he had abandoned the Jews at Corinth, who opposed themselves, and blasphemed, yet he did not, for their sakes, decline the synagogues of the Jews in other places, but still made the first offer of the gospel to them. We must not condemn a whole body or denomination of men, for the sake of some that conduct themselves ill. 3. The Jews at Ephesus were so far from driving Paul away that they courted his stay with them (v. 20): They desired him to tarry longer with them, to instruct them, in the gospel of Christ. These were more noble, and better bred, than those Jews at Corinth, and other places, and it was a sign that God had not quite cast away his people, but had a remnant among them. 4. Paul would not stay with them now: He consented not; but bade them farewell. He had further to go; he must by all means keep this feast at Jerusalem; not that he thought himself bound in duty to it (he knew the laws of the feasts were no longer binding), but he had business t Jerusalem (whatever it was) which would be best done at the time of the feast, when there was a general rendezvous of all the Jews from all parts; which of the feasts it was we are not told, probably it was the passover, which was the most eminent. 5. He intimated his purpose, after this journey, to come and spend some time at Ephesus, being encouraged by their kind invitation to hope that he should do good among them. It is good to have opportunities in reserve, when one good work is over to have another to apply ourselves to: I will return again to you, but he inserts that necessary proviso, if God will. Our times are in God's hand; we purpose, but he disposes; and therefore we must make all our promises with submission to the will of God. If the Lord will, we shall live, and do this or that. I will return again to you, if the Spirit suffer me (ch. xvi. 7); this was included in Paul's case; not only if providence permit, but if God do not otherwise direct my motions. III. Paul's visit to Jerusalem; a short visit it was, but it served as a token of respect to that truly mother-church. 1. He came by sea to the port that lay next to Jerusalem. He sailed from Ephesus (v. 21), and landed at Cæsarea, v. 22. He chose to go by sea, for expedition and for safety, and that he might see the works of the Lord, and his wonders in the deep. Joppa had been the port for Jerusalem, but Herod having improved Cæsarea, and the port at Joppa being dangerous, that was generally made use of. 2. He went up, and saluted the church, by which, I think, is plainly meant the church at Jerusalem, which is emphatically called the church, because there the Christian church began, ch. xv. 4. Paul thought it requisite to show himself among them, that they might not think his success among them, that they might not think his success among the Gentiles had made him think himself either above them or estranged from them, or that the honour God had put upon him made him unmindful of the honour he owed to them. His going to salute the church at Jerusalem intimates, (1.) That it was a very friendly visit that he made them, in pure kindness, to enquire into their state, and to testify his hearty good-will to them. Note, The increase of our new friends should not make us forget our old ones, but it should be a pleasure to good men, and good ministers, to revive former acquaintance. The ministers at Jerusalem were constant residents, Paul was a constant itinerant; but he took care to keep up a good correspondence with them, that they might rejoice with him in his going out, and he might rejoice with them in their tents, and they might both congratulate and wish well to one another's comfort and success. (2.) That it was but a short visit. He went up, and saluted them, perhaps with the holy kiss, and made no stay among them. It was designed but for a transient interview, and yet Paul undertook this long journey for that. This is not the world we are to be together in. God's people are the salt of the earth, dispersed and scattered; yet it is good to see one another sometimes, if it be but to see one another, that we may confirm mutual love, may the better keep up our spiritual communion with one another at a distance, and may long the more for that heavenly Jerusalem in which we hope to be together for ever. IV. His return through those countries where he had formerly preached the gospel. 1. He went and spent some time in Antioch, among his old friends there, whence he was first sent out to preach among the Gentiles, ch. xiii. 1. He went down to Antioch, to refresh himself with the sight and conversation of the ministers there; and a very good refreshment it is to a faithful minister to have for awhile the society of his brethren; for, as iron sharpeneth iron, so doth a man the countenance of his friend. Paul's coming to Antioch would bring to remembrance the former days, which would furnish him with matter for fresh thanksgiving. 2. Thence he went over the country of Galatia and Phrygia in order, where he had preached the gospel, and planted churches, which, though very briefly mentioned (ch. xvi. 6), was yet a glorious work, as appears by Gal. iv. 14, 15, where Paul speaks of his preaching the gospel to the Galatians at the first, and their receiving him as an angel of God. These country churches (for such they were [[[Bible (King James)|Gal. i. 2]]], and we read not of any city in Galatia where a church was) Paul visited in order as they lay, watering what he had been instrumental to plant, and strengthening all the disciples. His very coming among them, and owning them, were a great strengthening to them and their ministers. Paul's countenancing them was encouraging them; but that was not all: he preached that to them which strengthened them, which confirmed their faith in Christ, their resolutions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity; ministers must do what they can to strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their strength and song.

## verses 24-28
#### The Character of Apollos.

$^{24}$ And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. $^{25}$ This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of
John. 26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28 For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ. The sacred history leaves Paul upon his travels, and goes here to meet Apollos at Ephesus, and to give us some account of him, which was necessary to our understanding some passages in Paul's epistles. I. Here is an account of his character, when he came to Ephesus. 1. He was a Jew, born at Alexandria in Egypt, but of Jewish parents; for there were abundance of Jews in that city, since the dispersion of the people, as it was foretold (Deut. xxviii. 68): The Lord shall bring thee into Egypt again. His name was not Apollo, the name of one of the heathen gods, but Apollos, some think the same with Apelles, Rom. xvi. 10. 2. He was a man of excellent good parts, and well fitted for public service. He was an eloquent man, and mighty in the scriptures of the Old Testament, in the knowledge of which he was, as a Jew, brought up. (1.) He had a great command of language: he was an eloquent man; he was aner logios— a prudent man, so some; a learned man, so others; historiarum peritus—a good historian, which is an excellent qualification for the ministry: he was one that could speak well, so it properly signifies; he was an oracle of a man; he was famous for speaking pertinently and closely, fully and fluently, upon any subject. (2.) He had a great command of scripture-language, and this was the eloquence he was remarkable for. He came to Ephesus, being mighty in the scriptures, so the words are placed; having an excellent faculty of expounding scripture, he came to Ephesus, which was a public place, to trade with that talent, for the honour of God and the good of many. He was not only ready in the scriptures, able to quote texts off-hand, and repeat them, and tell you where to find them (many of the carnal Jews were so, who were therefore said to have the form of knowledge, and the letter of the law); but he was mighty in the scriptures. He understood the sense and meaning of them, he knew how to make use of them and to apply them, how to reason out of the scriptures, and to reason strongly; a convincing, commanding, confirming power went along with all his expositions and applications of the scripture. It is probable he had given proof of his knowledge of the scriptures, and his abilities in them, in many synagogues of the Jews. 3. He was instructed in the way of the Lord; that is, he had some acquaintance with the doctrine of Christ, had obtained some general notions of the gospel and the principles of Christianity, that Jesus is the Christ, and that prophet that should come into the world; the first notice of this would be readily embraced by one that was so mighty in the scripture as Apollos was, and therefore understood the signs of the times. He was instructed, katechemenos— he was catechised (so the word is), either by his parents or by ministers; he was taught something of Christ and the way of salvation by him. Those that are to teach others must first be themselves taught the word of the Lord, not only to talk of it, but to walk in it. It is not enough to have our tongues tuned to the word of the Lord, but we must have our feet directed into the way of the Lord. 4. Yet he knew only the baptism of John; he was instructed in the gospel of Christ as far as John's ministry would carry him, and no further; he knew the preparing of the way of the Lord by that voice crying in the wilderness, rather than the way of the Lord itself. We cannot but think he had heard of Christ's death and resurrection, but he was not let into the mystery of them, had not had opportunity of conversing with any of the apostles since the pouring out of the Spirit; or he had himself been baptized only with the baptism of John, but was not baptized with the Holy Ghost, as the disciples were at the day of pentecost. II. We have here the employment and improvement of his gifts at Ephesus; he came thither, seeking opportunities of doing and getting good, and he found both. 1. He there made a very good use of his gifts in public. He came, probably, recommended to the synagogue of the Jews as a fit man to be a teacher there, and according to the light he had, and the measure of the gift given to him, he was willing to be employed (v. 25): Being fervent in the Spirit, he spoke and taught diligently the things of the Lord. Though he had not the miraculous gifts of the Spirit, as the apostles had, he made use of the gifts he had; for the dispensation of the Spirit, whatever the measure of it is, is given to every man to profit withal. And our Savior, by a parable, designed to teach his ministers that though they had but one talent they must not bury that. We have seen how Apollos was qualified with a good head and a good tongue: he was an eloquent man, and mighty in the scriptures; he had laid in a good stock of useful knowledge, and had an excellent faculty of communicating it. Let us now see what he had further to recommend him as a preacher; and his example is recommended to the intimation of all preachers. (1.) He was a lively affectionate preacher; as he had a good head, so he had a good heart; he was fervent in Spirit. He had in him a great deal of divine fire as well as divine light, was burning as well as shining. He was full of zeal for the glory of God, and the salvation of precious souls. This appeared both in his forwardness to preach when he was called to it by the rulers of the synagogue, and in his fervency in his preaching. He preached as one in earnest, and that had his heart in his work. What a happy composition was here! Many are fervent in spirit, but are weak in knowledge, in scripture-knowledge—have far to seek for proper words and are full of improper ones; and, on the other hand, many are eloquent enough, and mighty in the scriptures, and learned, and judicious, but they have no life or fervency. Here was a complete man of God, thoroughly furnished for his work; both eloquent and fervent, full both of divine knowledge and of divine affections. (2.) He was an industrious laborious preacher. He spoke and taught diligently. He took pains in his preaching, what he delivered was elaborate; and he did not offer that to God, or to the synagogue, that either cost nothing or cost him nothing. He first worked it upon his own heart, and then laboured to impress it on those he preached to: he taught diligently, akribos— accurately, exactly; every thing he said was well-weighed. (3.) He was an evangelical preacher. Though he knew only the baptism of John, yet that was the beginning of the gospel of Christ, and to that he kept close; for he taught the things of the Lord, of the Lord Christ, the things that tended to make way for him, and to set him up. The things pertaining to the kingdom of the Messiah were the subjects he chose to insist upon; not the things of the ceremonial law, though those would be pleasing to his Jewish auditors; not the things of the Gentile philosophy, though he could have discoursed very well on those things; but the things of the Lord. (4.) He was a courageous preacher: He began to speak boldly in the synagogue, as one who, having put confidence in God, did not fear the face of man; he spoke as one that knew the truth of what he said, and had no doubt of it, and that knew the worth of what he said and was not afraid to suffer for it; in the synagogue, where the Jews not only were present, but had power, there he preached the things of God, which he knew they were prejudiced against. 2. He there made a good increase of his gifts in private, not so much in study, as in conversation with Aquila and Priscilla. If Paul or some other apostle or evangelist had been at Ephesus, he would have instructed him; but, for want of better help, Aquila and Priscilla (who were tent-makers) expounded to him the way of God more perfectly. Observe, (1.) Aquila and Priscilla heard him preach in the synagogue. Though in knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry, by a diligent and constant attendance upon it. Thus young ministers, that are hopeful, should be countenanced by grown Christians, for it becomes them to fulfil all righteousness. (2.) Finding him defective in his knowledge of Christianity, they took him to them, to lodge in the same house with them, and expounded to him the way of God, the way of salvation by Jesus Christ, more perfectly. They did not take occasion from what they observed of his deficiency either to despise him themselves, or to disparage him to others; did not call him a young raw preacher, not fit to come into a pulpit, but considered the disadvantages he had laboured under, as knowing only the baptism of John; and, having themselves got great knowledge in the truths of the gospel by their long intimate conversation with Paul, they communicated what they knew to him, and gave him a clear, distinct, and methodical account of those things which before he had but confused notions of. [1.] See here an instance of that which Christ has promised, that to him that hath shall be given; he that has, and uses what he has, shall have more. He that diligently traded with the talent he had doubled it quickly. [2.] See an instance of truly Christian charity in Aquila and Priscilla; they did good according to their ability. Aquila, though a man of great knowledge, yet did no undertake to speak in the synagogue, because he had not such gifts for public work as Apollos had; but he furnished Apollos with matter, and then left him to clothe it with acceptable words. Instructing young Christians and young ministers privately in conversation, who mean well, and perform well, as far as they go, is a piece of very good service, both to them and to the church. [3.] See an instance of great humility in Apollos. He was a very bright young man, of great parts and learning, newly come from the university, a popular preacher, and one mightily cried up and followed; and yet, finding that Aquila and Priscilla were judicious serious Christians, that could speak intelligently and experimentally of the things of God, though they were but mechanics, poor tent-makers, he was glad to receive instructions from them, to be shown by them his defects and mistakes, and to have his mistakes rectified by them, and his deficiencies made up. Young scholars may gain a great deal by converse with old Christians, as young students in the law may by old practitioners. Apollos, though he was instructed in the way of the Lord, did not rest in the knowledge he had attained, nor thought he understood Christianity as well as any man (which proud conceited young men are apt to do), but was willing to have it expounded to him more perfectly. Those that know much should covet to know more, and what they know to know it better, pressing forward towards perfection. [4.] Here is an instance of a good woman, though not permitted to speak in the church or in the synagogue, yet doing good with the knowledge God had given her in private converse. Paul will have the aged women to be teachers of good things Tit. ii. 3, 4. III. Here is his preferment to the service of the church of Corinth, which was a larger sphere of usefulness than Ephesus at present was. Paul had set wheels a-going in Achaia and particularly at Corinth, the county-town. Many were stirred up by his preaching to receive the gospel, and they needed to be confirmed; and many were likewise irritated to oppose the gospel, and they needed to be confuted. Paul was gone, was called away to other work, and now there was a fair occasion in this vacancy for Apollos to set in, who was fitted rather to water than to plant, to build up those that were within than to bring in those that were without. Now here we have, 1. His call to this service, not by a vision, as Paul was called to Macedonia, no, nor so much as by the invitation of those he was to go to; but, (1.) He himself inclined to go: He was disposed to pass into Achaia; having heard of the state of the churches there, he had a mind to try what good he could do among them. Though there were those there who were eminent for spiritual gifts, yet Apollos thought there might be some work for him, and God disposed his mind that way. (2.) His friends encouraged him to go, and approved of his purpose; and, he being a perfect stranger there, they gave him a testimonial or letters of recommendation, exhorting the disciples in Achaia to entertain him and employ him. In this way, among others, the communion of churches is kept up, by the recommending of members and ministers to each other, when ministers, as Apollos here, are disposed to remove. Though those at Ephesus had a great loss of his labours, they did not grudge those in Achaia the benefit of them; but, on the contrary, used their interest in them to introduce him; for the churches of Christ, though they are many, yet they are one. 2. His success in this service, which both ways answered his intention and expectation; for, (1.) Believers were greatly edified, and those that had received the gospel were very much confirmed: He helped those much who had believed through grace. Note, [1.] Those who believe in Christ, it is through grace that they believe; it is not of themselves, it is God's gift to them; it is his work in them. [2.] Those who through grace do believe, yet still have need of help; as long as they are here in this world there are remainders of unbelief, and something lacking in their faith to be perfected, and the work of faith to be fulfilled. [3.] Faithful ministers are capable of being in many ways helpful to those who through grace do believe, and it is their business to help them, to help them much; and, when a divine power goes along with them, they will be helpful to them. (2.) Unbelievers were greatly mortified. Their objections were fully answered, the folly and sophistry of their arguments were discovered, so that they had nothing to say in defence of the opposition they made to the gospel; their mouths were stopped, and their faces filled with shame (v. 28): He mightily convinced the Jews, and that publicly, before the people; he did it, eutonos— earnestly, and with a great deal of vehemence; he took pains to do it; his heart was upon it, as one that was truly desirous both to serve the cause of Christ and to save the souls of men. He did it effectually and to universal satisfaction. He did it levi negotio—with facility. The case was so plain, and the arguments were so strong on Christ's side, that it was an easy matter to baffle all that the Jews could say against it. Though they were so fierce, yet their cause was so weak that he made nothing of their opposition. Now that which he aimed to convince them of was that Jesus is the Christ, that he is the Messiah promised to the fathers, who should come, and they were to look for not other. If the Jews were but convinced of this—that Jesus is Christ, even their own law would teach them to hear him. Note, The business of ministers is to preach Christ: We preach not ourselves, but Christ Jesus the Lord. The way he took to convince them was by the scriptures; thence he fetched his arguments; for the Jews owned the scriptures to be of divine authority, and it was easy for him, who was mighty in the scriptures, from them to show that Jesus is the Christ. Note, Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayers with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church.

# CHAP. 19.

We left Paul in his circuit visiting the churches
(ch. xviii. 23), but we have not forgotten, nor has he, the promise he made to his friends at Ephesus, to return to them, and make some stay there; now this chapter shows us his performance of that promise, his coming to Ephesus, and his continuance there two years; we are here told, I. How he laboured there in the word and doctrine, how he taught some weak believers that had gone no further than John's baptism (ver. 1-7), how he taught three months in the synagogue of the Jews (ver. 8), and, when he was driven thence, how he taught the Gentiles a long time in a public school (ver. 9, 10), and how he confirmed his doctrine by miracles, ver. 11, 12. II. What was the fruit of his labour, particularly among the conjurors, the worst of sinners: some were confounded, that did but make use of his name (ver. 13-17), but others were converted, that received and embraced his doctrine, ver. 18-20. III. What projects he had of further usefulness (ver. 21, 22), and what trouble at length he met with at Ephesus from the silversmiths, which forced him thence to pursue the measures he had laid; how a mob was raised by Demetrius to cry up Diana (ver. 23-34), and how it was suppressed and dispersed by the town-clerk, ver. 35-41.

## verses 1-7
#### Paul at Ephesus.

$^1$ And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, $^2$ He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. $^3$ And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. $^4$ Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. $^5$ When they heard
this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. $^7$ And all the men were about twelve.
Ephesus was a city of great note in Asia, famous for a temple built there to Diana, which was one of the wonders of the world: thither Paul came to preach the gospel while Apollos was at Corinth (v. 1); while he was watering there, Paul was planting here, and grudged not that Apollos entered into his labours and was building upon his foundation, but rejoiced in it, and went on in the new work that was cut out for him at Ephesus with the more cheerfulness and satisfaction, because he knew that such an able minister of the New Testament as Apollos was now at Corinth, carrying on the good work there. Though there were those that made him the head of a party against Paul (1 Cor. i. 12), yet Paul had no jealousy of him, nor any way disliked the affection the people had for him. Paul having gone through the country of Galatia and Phrygia, having passed through the upper coasts, Pontus and Bithynia, that lay north, at length came to Ephesus, where he had left Aquila and Priscilla, and there found them. At his first coming, he met with some disciples there, who professed faith in Christ as the true Messiah, but were as yet in the first and lowest form in the school of Christ, under his usher John the Baptist. They were in number about twelve (v. 7); they were much of the standing that Apollos was of when he came to Ephesus (for he knew only the baptism of John, ch. xviii. 25), but they had not opportunity of being acquainted with Aquila and Priscilla, or had not been so long in Ephesus or were not so willing to receive instruction as Apollos was, otherwise they might have had the way of God expounded to them more perfectly, as Apollos had. Observe here, I. How Paul catechised them. He was told, probably by Aquila and Priscilla, that they were believers, that they did own Christ, and had given up their names to him; now Paul hereupon takes them under examination. 1. They did believe in the Son of God; but Paul enquires whether they had received the Holy Ghost,—whether they believed in the spirit, whose operations on the minds of men, for conviction, conversion, and comfort, were revealed some time after the doctrine of Jesus being the Christ,—whether they had been acquainted with, and had admitted, this revelation? This was not all; extraordinary gifts of the Holy Ghost were conferred upon the apostles and other disciples presently after Christ's ascension, which was frequently repeated upon occasion; had they participated in these gifts? " Have you received the Holy Ghost since you believed? Have you had that seal of the truth of Christ's doctrine in yourselves?" We are not now to expect any such extraordinary gifts as they had then. The canon of the New Testament being long since completed and ratified, we depend upon that as the most sure word of prophecy. But there are graces of the Spirit given to all believers, which are as earnests to them, 2 Cor. i. 22; v. 5; Eph. i. 13, 14. Now it concerns us all who profess the Christian faith seriously to enquire whether we have received the Holy Ghost or not. The Holy Ghost is promised to all believers, to all petitioners (Luke xi. 13); but many are deceived in this matter, thinking they have received the Holy Ghost when really they have not. As there are pretenders to the gifts of the Holy Ghost, so there are to his graces and comforts; we should therefore strictly examine ourselves, Have we received the Holy Ghost since we believed? The tree will be known by its fruits. Do we bring forth the fruits of the Spirit? Are we led by the Spirit? Do we walk in the Spirit? Are we under the government of the Spirit? 2. They owned their ignorance in this matter: " Whether there be a Holy Ghost is more than we know. That there is a promise of the Holy Ghost we know from the scriptures of the Old Testament, and that this promise will be fulfilled in its season we doubt not; but so much have we been out of the way of intelligence in this matter that we have not so much as heard whether the Holy Ghost be indeed yet given as a spirit of prophecy." They knew (as Dr. Lightfoot observes) that, according to the tradition of their nation, after the death of Ezra, Haggai, Zechariah, and Malachi, the Holy Ghost departed from Israel, and went up; and they professed that they had never heard of his return. They spoke as if they expected it, and wondered they did not hear of it, and were ready to welcome the notice of it. The gospel light, like that of the morning, shone more and more, gradually; not only clearer and clearer, in the discovery of truths not before heard of, but further and further, in the discovery of them to persons that had not before heard of them. 3. Paul enquired how they came to be baptized, if they knew nothing of the Holy Ghost; for, if they were baptized by any of Christ's ministers, they were instructed concerning the Holy Ghost, and were baptized in his name. "Know you not that Jesus being glorified, consequently the Holy Ghost is given? unto what then were you baptized? This is strange and unaccountable. What! baptized, and yet know nothing of the Holy Ghost? Surely your baptism was a nullity, if you know nothing of the Holy Ghost; for it is the receiving of the Holy Ghost that is signified and sealed by that washing of regeneration. Ignorance of the Holy Ghost is as inconsistent with a sincere profession of Christianity as ignorance of Christ is." Applying it to ourselves, it intimates that those are baptized to no purpose, and have received the grace of God therein in vain, that do not receive and submit to the Holy Ghost. It is also an enquiry we should often make, not only to whose honour we were born, but into whose service we were baptized, that we may study to answer the ends both of our birth and of our baptism. Let us often consider unto what we were baptized, that we may live up to our baptism. 4. They own that they were baptized unto John's baptism— eis to Ioannou baptisma that is, as I take it, they were baptized in the name of John, not by John himself (he was far enough from any such thought), but by some weak, well-meaning disciple of his, that ignorantly kept up his name as the head of a party, retaining the spirit and notion of those disciples of his that were jealous of the growth of Christ's interest, and complained to him of it, John iii. 26. Some one or more of these, that found themselves much edified by John's baptism of repentance for the remission of sins, not thinking that the kingdom of heaven, which he spoke of as at hand, was so very near as it proved, ran away with that notion, rested in what they had, and thought they could not do better than to persuade others to do so too; and so, ignorantly, in a blind zeal for John's doctrine, they baptized here and there one in John's name, or, as it is here expressed, unto John's baptism, looking no further themselves, nor directing those that they baptized any further. 5. Paul explains to them the true intent and meaning of John's baptism, as principally referring to Jesus Christ, and so rectifies the mistake of those who had baptized them into the baptism of John, and had not directed them to look any further, but to rest in that. Those that have been left in ignorance, or led into error, by any infelicities of their education, should not therefore be despised nor rejected by those who are more knowing and orthodox, but should be compassionately instructed, and better taught, as these disciples were by Paul. (1.) He owns that John's baptism was a very good thing, as far as it went: John verily baptized with the baptism of repentance. By this baptism he required people to be sorry for their sins, and to confess them and turn from them; and to bring any to this is a great point gained. But, (2.) He shows them that John's baptism had a further reference, and he never designed that those he baptized should rest there, but told them that they should believe on him who should come after him, that is, on Christ Jesus,—that his baptism of repentance was designed only to prepare the way of the Lord, and to dispose them to receive and entertain Christ, whom he left them big with expectations of; nay, whom he directed them to: Behold the Lamb of God. "John was a great and good man; but he was only the harbinger,—Christ is the Prince. His baptism was the porch which you were to pass through, not the house you were to rest in; and therefore it was all wrong for you to be baptized into the baptism of John." 6. When they were thus shown the error they were led into, they thankfully accepted the discovery, and were baptized in the name of the Lord Jesus, v. 5. As for Apollos, of whom it was said (ch. xviii. 25) that he knew the baptism of John—that he rightly understood the meaning of it when he was baptized with it, though he knew that only—yet, when he understood the way of God more perfectly, he was no again baptized, any more than Christ's first disciples that had been baptized with John's baptism and knew it referred to the Messiah at the door (and, with an eye to this, submitted to it), were baptized again. But to these disciples, who received it only with an eye to John and looked no further, as if he were their saviour, it was such a fundamental error as was as fatal to it as it would have been for any to be baptized in the name of Paul (1 Cor. i. 13); and therefore, when they came to understand things better, they desired to be baptized in the name of the Lord Jesus, and were so: not by Paul himself, as we have reason to think, but by some of those who attended him. It does not therefore follow hence that there was not an agreement between John's baptism and Christ's, or that they were not for substance the same; much less does it follow that those who have been once baptized in the name of the Father, Son, and Holy Ghost (which is the appointed form of Christ's baptism), may be again baptized in the same name; for those that were baptized in the name of the Lord Jesus had never been so baptized before. II. How Paul conferred the extraordinary gifts of the Holy Ghost upon them, v. 6. 1. Paul solemnly prayed to God to give them those gifts, signified by his laying his hands on them, which was a gesture used in blessing by the patriarchs, especially in conveying the great trust of the promise, as Gen. xlviii. 14. The Spirit being the great promise of the New Testament, the apostles conveyed it by the imposition of hands: "The Lord bless thee with that blessing, that blessing of blessings," Isa. xliv. 3. 2. God granted the thing he prayed for: The Holy Ghost came upon them in a surprising overpowering manner, and they spoke with tongues and prophesied, as the apostles did and the first Gentile converts, ch. x. 44. This was intended to introduce the gospel at Ephesus, and to awaken in the minds of men an expectation of some great things from it; and some think that it was further designed to qualify these twelve men for the work of the ministry, and that these twelve were the elders of Ephesus, to whom Paul committed the care and government of that church. They had the Spirit of prophesy, that they might understand the mysteries of the kingdom of God themselves, and the gift of tongues, that they might preach them to every nation and language. Oh, what a wonderful change was here made on a sudden in these men! those that but just now had not so much as heard that there was any Holy Ghost are now themselves filled with the Holy Ghost; for the Spirit, like the wind, blows where and when he listeth.

## verses 8-12
#### Paul at Ephesus.

$^8$ And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. $^9$ But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. $^{10}$ And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11 And God wrought special miracles by the hands of Paul: 12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.
Paul is here very busy at Ephesus to do good. I. He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. Observe, 1. Where he preached to them: in their synagogue (v. 8), as Christ used to do. He went and joined them in their synagogue-worship, to take off their prejudices against him, and to ingratiate himself with them, while there was any hope of winning upon them. Thus he would bear his testimony to public worship on sabbath days. Where there were no Christian assemblies yet formed, he frequented the Jewish assemblies, while the Jews were not as yet wholly cast off. Paul went into the synagogue, because there he had them together, and had them, it might be hoped, in a good frame. 2. What he preached to them: The things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favour to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up,—the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down,—and the renewing of those obligations and the restoration of man to that interest again, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews were in expectation of, and promised themselves great matters from; he opened the scriptures which spoke concerning this, gave them a right notion of this kingdom, and showeth them their mistakes about it. 3. How he preached to them. (1.) He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialegomenos— dialogue-wise; he put questions to them and received their answers, gave them leave to put questions to him and answered them. (2.) He preached affectionately: he persuaded; he used not only logical arguments, to enforce what he said upon their understandings, but rhetorical motives, to impress what he said upon their affections, showing them that the things he preached concerning the kingdom of God were things concerning themselves, which they were nearly concerned in, and therefore ought to concern themselves about, 2 Cor. v. 11, We persuade men. Paul was a moving preacher, and was a master of the art of persuasion. (3.) He preached undauntedly, and with a holy resolution: he spoke boldly, as one that had not the least doubt of the things he spoke of, nor the least distrust of him he spoke from, nor the least dread of those he spoke to. 4. How long he preached to them: For the space of three months, which was a competent time allowed them to consider of it; in that time among them that belonged to the election of grace were called in, and the rest were left inexcusable. Thus long Paul preached the gospel with much contention (1 Thess. ii. 2), yet he did not fail, nor was discouraged. 5. What success his preaching had among them. (1.) There were some that were persuaded to believe in Christ; some think this is intimated in the word persuading—he prevailed with them. But, (2.) Many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they courted his stay among them (ch. xviii. 20); but now that he settled among them, and his word came more closely to their consciences, they were soon weary of him. [1.] They had an invincible aversion to the gospel of Christ themselves: they were hardened, and believed not; they were resolved they would not believe, though the truth shone in their faces with ever such a convincing light and evidence. Therefore they believed not, because they were hardened. [2.] They did their utmost to raise and keep up in others an aversion to the gospel; they not only entered not into the kingdom of God themselves, but neither did they suffer those that were entering to go in; for they spoke evil of that way before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satans, adversaries and devils, false accusers. II. When he had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in communion with them. Though their worship was such as he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God: they hated to be reformed, hated to be instructed, and therefore he departed from them. Here we are sure there was a separation and no schism; for there was a just cause for it and a clear call to it. Now observe, 1. When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that untoward generation (according to the charge Peter gave to his new converts, ch. ii. 40); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them. When Paul departed there needed no more to separate the disciples; let him go where he will, they will follow him. 2. When Paul separated from the synagogue he set up a meeting of his own, he disputed daily in the school of one Tyrannus. He left the synagogue of the Jews, that he might go on with the more freedom in his work; still he disputed for Christ and Christianity, and was ready to answer all opponents whatsoever in defence of them; and he had by this separation a double advantage. (1.) That now his opportunities were more frequent. In the synagogue he could only preach every sabbath day (ch. xiii. 42), but now he disputed daily, he set up a lecture every day, and thus redeemed time: those whose business would not permit them to come one day might come another day; and those were welcome who watched daily at these gates of wisdom, and waited daily at the posts of her doors. (2.) That now they were more open. To the synagogue of the Jews none might come, nor could come, but Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry, v. 10. Thus, as he describes this gate of opportunity at Ephesus (1 Cor. xvi. 8, 9), a wide door and an effectual was opened to him, though there were many adversaries. Some think this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, ch. xviii. 7. But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place (for so the word schole sometimes signifies) belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money. 3. Here he continued his labours for two years, read his lectures and disputed daily. These two years commence from the end of the three months which he spent in the synagogue (v. 8); after they were ended, he continued for some time in the country about, preaching; therefore he might justly reckon it in all three years, as he does, ch. xx. 31. 4. The gospel hereby spread far and near (v. 10): All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city— Asia the Less it was called. There was great resort to Ephesus from all parts of the country, for law, traffic, religion, and education, which gave Paul an opportunity of sending the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. Probably Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light. III. God confirmed Paul's doctrine by miracles, which awakened people's enquiries after it, fixed their affection to it, and engaged their belief of it, v. 11, 12. I wonder we have not read of any miracle wrought by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (2 Cor. xii. 12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission. 1. They were special miracles— Dynameis ou tychousas. God exerted powers that were not according to the common course of nature: Virtutes non vulgares. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been wrought by the hands of any other of the apostles. The opposers of the gospel were so prejudiced that any miracles would not serve their turn; therefore God wrought virtutes non quaslibet (so they render it), something above the common road of miracles. 2. It was not Paul that wrought them ( What is Paul, and what is Apollos?) but it was God that wrought them by the hand of Paul. He was but the instrument, God was the principal agent. 3. He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them for awhile to Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness (Matt. x. 1), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan.

## verses 13-20
#### The Disgrace of the Exorcists.

$^{13}$ Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14 And there were seven sons of one Sceva, a Jew,
and chief of the priests, which did so. $^{15}$ And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? $^{16}$ And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. $^{17}$ And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. $^{18}$ And many that believed came, and confessed, and showed their deeds. $^{19}$ Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found
it fifty thousand pieces of silver. $^{20}$ So mightily grew the word of God and prevailed.
The preachers of the gospel were sent forth to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have here in these verses two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him. I. Here is the confusion of some of Satan's servants, some vagabond Jews, that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption. Observe, 1. The general character of those who were guilty of this presumption. They were Jews, but vagabond Jews, were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation upon these magic arts, wickedly attributed the invention of them to Solomon. So Josephus ( Antiq. 8. 45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common among the Jews to his time. And Christ seems to refer to this (Matt. xii. 27), By whom do your children cast them out? 2. A particular account of some at Ephesus that led this course of life and came thither in their travels; they were seven sons of one Sceva, a Jew, and chief of the priests, v. 14. It is sad to see the house of Jacob thus degenerated, much more the house of Aaron, the family that was in a peculiar manner consecrated to God; it is truly sad to see any of that race in league with Satan. Their father was a chief of the priests, head of one of the twenty-four courses of priests. One would think the temple would find both employment and encouragement enough for the sons of a chief priest, if they had been twice as many. But probably it was a vain, rambling, rakish humour that led them to turn mountebanks, and wander all the world over to cure mad folks. 3. The profaneness they were guilty of: They took upon them to call over evil spirits the name of the Lord Jesus; not as those who had a veneration for Christ and a confidence in his name, as we read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luke ix. 49), whom he would not have to be discouraged; but as those who were willing to try all methods to carry on their wicked trade, and, it should seem, had this design:—If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, they would say it was no confirmation of his doctrine to those that did; for it was all one whether they believed it or no. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded. They said, We adjure you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority from," but whom Paul preaches; as if they had said, "We will try what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they understand not, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews. 4. The confusion they were put to in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? (1.) The evil spirit gave them a sharp reply (v. 15): " Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus, or to take his covenant and commands into your mouths, seeing you hate his instructions?" Ps. l. 16, 17. This was extorted out of the mouth of the evil spirit by the power of God, to gain honour to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter comes to be looked into, it is a mere worldly secular interest that is to be thus supported; nay, it is an enmity to true religion: Jesus we know, and Paul we know; but who are you? (2.) The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their adjuring him in Christ's name to let them alone will be no security to them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us. 5. The general notice that was taken of this, and the good impression it made upon many (v. 17): This was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was, (1.) That men were terrified: fear fell on them all. In this instance they saw the malice of the devil whom they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. (2.) That God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name. II. Here is the conversion of others of Satan's servants, with the evidences of their conversion. 1. Those that had been guilty of wicked practices confessed them, v. 18. Many that had believed and were baptized, but had not then been so particular as they might have been in the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of—secret frauds and secret filthiness; they showed their deeds, took shame to themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Note, Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it. 2. Those that had conversed with wicked books burnt them (v. 19): Many also of those who used curious arts, ta perierga— impertinent things; multa nihil ad se pertinentia satagentes—busy bodies (so the word is used, 2 Thess. iii. 11; 1 Tim. v. 13), that traded in the study of magic and divination, in books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which some think are to be added plays, romances, love-books, and unchaste and immodest poems—histrionica, amatoria, saltatoria.—Stres. These, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burnt them before all men. Ephesus was notorious for the use of these curious arts; hence spells and charms were called Literæ Ephesiæ. Here people furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honour of Christ and his gospel to have such a noble testimony borne against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burnt their books. (1.) Thus they showed a holy indignation at the sins they had been guilty of; as the idolaters, when they were brought to repentance, said to their idols, Get you hence (Isa. xxx. 22), and cast even those of silver and gold to the moles and to the bats, Isa. ii. 20. They thus took a pious revenge on those things that had been the instruments of sin to them, and proclaimed the force of their convictions of the evil of it, and that those very things were now detectable to them, as much as ever they had been delectable. (2.) Thus they showed their resolution never to return to the use of those arts, and the books which related to them, again. They were so fully convinced of the evil and danger of them that they would not throw the books by, within reach of a recall, upon supposition that it was possible they might change their mind; but, being stedfastly resolved never to make use of them, they burnt them. (3.) Thus they put away a temptation to return to them again. Had they kept the books by them, there was danger lest, when the heat of the present conviction was over, they should have the curiosity to look into them, and so be in danger of liking them and loving them again, and therefore they burnt them. Note, Those that truly repent of sin will keep themselves as far as possible from the occasions of it. (4.) Thus they prevented their doing mischief to others. If Judas had been by he would have said, "Sell them, and give the money to the poor;" or, "Buy Bibles and good books with it." But then who could tell into whose hands these dangerous books might fall, and what mischief might be done by them? it was therefore the safest course to commit them all to the flames. Those that are recovered from sin themselves will do all they can to keep others from falling into it, and will be much more afraid of laying an occasion of sin in the way of others. (5.) Thus they showed a contempt of the wealth of this world; for the price of the books was cast up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver, which some compute to be fifteen hundred pounds of our money. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them so much; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. (6.) Thus they publicly testified their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burnt the books privately, every one in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified. III. Here is a general account of the progress and success of the gospel in and about Ephesus (v. 20): So mightily grew the word of God, and prevailed. It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. 1. To see it grow extensively, by the addition of many to the church. When still more and more are wrought upon by the gospel, and wrought up into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. 2. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer.

## verses 21-41
#### The Tumult at Ephesus.

$^{21}$ After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. $^{22}$ So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. $^{23}$ And the same time there arose no small stir about that way. $^{24}$ For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; $^{25}$ Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. $^{26}$ Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: $^{27}$ So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. $^{28}$ And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. 29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. $^{30}$ And when Paul would have entered in unto the people, the disciples suffered him not. $^{31}$ And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. $^{32}$ Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. $^{33}$ And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. $^{34}$ But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great
is Diana of the Ephesians. 35 And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? $^{36}$ Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. $^{37}$ For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. $^{38}$ Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. $^{39}$ But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly. $^{40}$ For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. $^{41}$ And when he had thus spoken, he dismissed the assembly.
I. Paul is here brought into some trouble at Ephesus, just when he is forecasting to go thence, and to cut out work for himself elsewhere. See here, 1. How he laid his purpose of going to other places, v. 21, 22. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent above two years at Ephesus, (1.) He designed a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces, v. 21. There he had planted churches, and now is concerned to visit them. He purposed in the spirit, either in his own spirit, not communicating his purpose as yet, but keeping it to himself; or by the direction of the Holy Spirit, who was his guide in all his motions, and by whom he was led. He purposed to go and see how the work of God went on in those places, that he might rectify what was amiss and encourage what was good. (2.) Thence he designed to go to Jerusalem, to visit the brethren there, and give an account to them of the prospering of the good pleasure of the Lord in his hand; and thence he intended to go to Rome, to go and see Rome; not as if he designed only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome, would look about them there, when that which he designed was to see the Christians there, and to do them some service, Rom. i. 11. The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, ch. xviii. 2. (3.) He sent Timothy and Erastus into Macedonia, to give them notice of the visit he intended them, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, designing to follow it himself, as appears 1 Cor. iv. 17, 19, I have sent to you Timotheus; but I will myself come to you shortly, if the Lord will. For the present, he staid in Asia, in the country about Ephesus, founding churches. 2. How he was seconded in his purpose, and obliged to pursue it by the troubles which at length he met with at Ephesus. It was strange that he had been quiet there so long; yet it should seem he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1 Cor. xv. 32), which seems to be meant of his being put to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, 2 Cor. i. 8, 9. II. But, in the trouble here related, he was worse frightened than hurt. In general, there arose no small stir about that way, v. 23. Some historians say that the famous impostor Apollonius Tyanæus, who set up for a rival with Christ, and gave out himself, as Simon Magus, to be some great one, was at Ephesus about this time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that St. Luke did not think it worth taking notice of. The disturbance he gives an account of was of another nature: let us view the particulars of it. Here is, 1. A great complaint against Paul and the other preachers of the gospel for drawing people off from the worship of Diana, and so spoiling the trade of the silversmiths that worked for Diana's temple. (1.) The complainant is Demetrius, a silversmith, a principal man, it is likely, of the trade, and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other sorts of plate or no we are not told; but the most advantageous branch of his trade was making silver shrines for Diana, v. 24. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the papists do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. See how craftsmen, and crafty men too above the rank of silversmiths, make an advantage to themselves of people's superstition, and serve their worldly ends by it. (2.) The persons he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of like occupation (a company of mechanics, who had no sense of any thing but their worldly interest), and these he endeavoured to incense against Paul, who would be actuated as little by reason and as much by fury as he could desire. (3.) His complaint and representation are very full. [1.] He lays it down for a principle that the art and mystery of making silver shrines for the worshippers of Diana was very necessary to be supported and kept up (v. 25): " You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not suffer this craft to grow into contempt." Note, It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth; and many have, for this reason alone, set themselves against the gospel of Christ, because it calls men off from those crafts which are unlawful, how much wealth soever is to be obtained by them. [2.] He charges it upon Paul that he had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted, Those are no gods which are made with hands, v. 26. Could any truth be more plain and self-evident than this, or any reasoning more cogent and convincing than that of the prophets, The workman made it, therefore it is not God? The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are no gods which are the creatures of men's fancy and the work of men's hands. Yet this must be looked upon as an heretical and atheistical notion, and Paul as a criminal for maintaining it; not that they could advance any thing against this doctrine itself, but that the consequence of it was that not only at Ephesus, the chief city, but almost throughout all Asia, among the country people, who were their best customers, and whom they thought they were surest of, he had persuaded and turned away much people from the worship of Diana; so that there was not now such a demand for the silver shrines as had been, nor were such good rates given for them. There are those who will stickle for that which is most grossly absurd and unreasonable, and which carries along with it its own conviction of falsehood, as this does, that those are gods which are made with hands, if it have but human laws, and worldly interest and prescription, on its side. [3.] He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: "If this doctrine gains credit, we are all undone, and may even shut up shop; this our craft will be set at nought, will be convicted, and put into an ill name as superstition, and a cheat upon the world, and every body will run it down. This our part" (so the word is), "our interest or share of trade and commerce," kindyneuei hemin to meros, "will not only come into danger of being lost, but it will bring us into danger, and we shall become not only beggars, but malefactors." [4.] He pretends a mighty zeal for Diana, and a jealousy for her honour: Not only this our craft is in danger; if that were all, he would not have you think that he would have spoken with so much warmth, but all his care is lest the temple of the great goddess Diana should be despised, and her magnificence should be destroyed; and he would not, for all the world, see the diminution of the honour of that goddess, whom all Asia and the world worship. See what the worship of Diana had to plead for itself, and what was the utmost which the most zealous bigots for it had to say in its behalf. First, That it had pomp on its side; the magnificence of the temple was the thing that charmed them, the thing that chained them; they could not bear the thoughts of any thing that tended to the diminution, much less to the destruction, of that. Secondly, That it had numbers on its side; All Asia and the world worship it; and therefore it must needs be the right way of worship, let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority, Rev. xiii. 2, 3. 2. The popular resentment of this complaint. The charge was managed by a craftsman, and was framed to incense the common people, and it had the desired effect; for on this occasion they showed, (1.) A great displeasure against the gospel and the preachers of it. They were full of wrath (v. 28), full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. (2.) A great jealousy for the honour of their goddess: They cried out, "Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defence of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Let Paul say ever so much to prove that those are no gods which are made with hands, we will abide by it that, whatever becomes of other gods and goddesses, Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers." Thus all people walked every one in the name of his god, and all thought well of their own; much more should the servants of the true God do so, who can say, This God is our God for ever and ever. (3.) A great disorder among themselves (v. 29): The whole city was full of confusion—the common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another's minds, but not knowing their own. 3. The proceedings of the mob under the power of these resentments, and how far they were carried. (1.) They laid hands on some of Paul's companions, and hurried them into the theatre (v. 29), some think with design there to make them fight with beasts, as Paul had sometimes done; or perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, of both of whom we read elsewhere. Gaius was of Derbe, ch. xx. 4. Aristarchus is also there spoken of, and Col. iv. 10. They came with Paul from Macedonia, and this was their only crime, that they were Paul's companions in travel, both in services and sufferings. (2.) Paul, who had escaped being seized by them, when he perceived his friends in distress for his sake, would have entered in unto the people, to sacrifice himself, if there were no other remedy, rather than his friends should suffer upon his account; and it was an evidence of a generous spirit, and that he loved his neighbour as himself. (3.) He was persuaded from it by the kindness of his friends, who overruled him. [1.] The disciples suffered him not, for it better became him to offer it than it would have become them to suffer it. They had reason to say to Paul, as David's servants did to him, when he was for exposing himself in a piece of public service, Thou art worth ten thousand of us, 2 Sam. xviii. 3. [2.] Others of his friends interposed, to prevent his throwing himself thus into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore better let them bear the brunt of the storm than that he should venture into it, v. 31. They were certain of the chief of Asia, the princes of Asia— Asiarchai. The critics tell us they were the chief of their priests; or, as others, the chief of their players. Whether they were converts to the Christian faith (and some such there were even of their priests and governors), or whether they were only well-wishers to Paul, as an ingenuous good man, we are not told, only that they were Paul's friends. Dr. Lightfoot suggests that they kept up a respect and kindness for him ever since he fought with beasts in their theatre, and were afraid he should be abused so again. Note, It is a friendly part to take more care of the lives and comforts of good men than they do themselves. It would be a very hazardous adventure for Paul to go into the theatre; it was a thousand to one that it would cost him his life; and therefore Paul was overruled by his friends to obey the law of self-preservation, and has taught us to keep out of the way of danger as long as we can without going out of the way of duty. We may be called to lay down our lives, but not to throw away our lives. It would better become Paul to venture into a synagogue than into a theatre. (4.) The mob was in a perfect confusion (v. 32): Some cried one thing and some another, according as their fancies and passions, and perhaps the reports they received, led them. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another's minds. They contradicted one another, and were ready to fly in one another's faces for it, but they did not understand their own; for the truth was the greater part knew not wherefore they had come together. They knew not what began the riot, nor who, much less what business they had there; but, upon such occasions, the greatest part come only to enquire what the matter is: they follow the cry, follow the crowd, increase like a snow-ball, and where there are many there will be more. (5.) The Jews would have interested themselves in this tumult (in other places they had been the first movers of such riots) but now at Ephesus they had not interest enough to raise the mob, and yet, when it was raised, they had ill-will enough to set in with it (v. 35): They drew Alexander out of the multitude, called him out to speak on the behalf of the Jews against Paul and his companions: "You have heard what Demetrius and the silversmiths have to say against them, as enemies to their religion; give us leave now to tell you what we have to say against him as an enemy to our religion." The Jews put him forward to do this, encouraged him, and told him they would stand by him and second him; and this they looked upon as necessary in their own defence, and therefore what he designed to say is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they would have them know that they were as much Paul's enemies as they were; and those who are thus careful to distinguish themselves from the servants of Christ now, and are afraid of being taken for them, shall have their doom accordingly in the great day. Alexander beckoned with the hand, desiring to be heard against Paul; for it had been strange if a persecution had been carried on against the Christians and there were not Jews at one end or the other of it: if they could not begin the mischief, they would help it forward, and so make themselves partakers of other men's sins. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil (2 Tim. iv. 14), and whom he had delivered unto Satan, 1 Tim. i. 20. (6.) This occasioned the prosecutors to drop the prosecution of Paul's friends, and to turn it into acclamations in honour of their goddess (v. 34): When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever he had to say for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, " Great is Diana of the Ephesians; whoever runs her down, be he Jew or Christian, we are resolved to cry her up. She is Diana of the Ephesians, our Diana; and it is our honour and happiness to have her temple with us; and she is great, a famous goddess, and universally adored. There are other Dianas, but Diana of the Ephesians is beyond them all, because her temple is more rich and magnificent than any of theirs." This was all the cry for two hours together; and it was thought a sufficient confutation of Paul's doctrine, that those are not gods which are made with hands. Thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury. It was said of old concerning idolaters that they were mad upon their idols; and here is an instance of it. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians. 4. The suppressing and dispersing of these rioters, by the prudence and vigilance of the town-clerk; he is called, grammateus— the scribe, or secretary, or recorder; "the register of their games," the Olympic games (so others), whose business it was to preserve the names of the victors and the prizes they won. With much ado he, at length, stilled the noise, so as to be heard, and then made a pacific speech to them, and gave us an instance of that of Solomon, The words of wise men are heard in quiet more than the cry of him that rules among fools, as Demetrius did. Eccl. ix. 17. (1.) He humours them with an acknowledgment that Diana was the celebrated goddess of the Ephesians, v. 35. They needed not to be so loud and strenuous in asserting a truth which nobody denied, or could be ignorant of: Every one knows that the city of the Ephesians is a worshipper of the great goddess Diana; is neokoros; not only that the inhabitants were worshippers of this goddess, but the city, as a corporation, was, by its charter, entrusted with the worship of Diana, to take care of her temple, and to accommodate those who came thither to do her homage. Ephesus is the æditua (they say that is the most proper word), or the sacrist, of the great goddess Diana. The city was more the patroness and protectress of Diana than Diana was of the city. Such great care did idolaters take for the keeping up of the worship of gods made with hands, while the worship of the true and living God is neglected, and few nations or cities glory in patronizing and protecting that. The temple of Diana at Ephesus was a very rich and sumptuous structure, but, it should seem, the image of Diana in the temple, because they thought it sanctified the temple, was had in greater veneration than the temple, for they persuaded the people that it fell down from Jupiter, and therefore was none of the gods that were made with men's hands. See how easily the credulity of superstitious people is imposed upon by the fraud of designing men. Because this image of Diana had been set up time out of mind, and nobody could tell who made it, they made the people believe it fell down from Jupiter. "Now these things," says the town-clerk very gravely (but whether seriously or no, and as one that did himself believe them, may be questioned), " cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no prejudice." Some take it thus: "Seeing the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us." (2.) He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from (v. 36): You ought to be quiet, and to do nothing rashly. A very good rule this is to be observed at all times, both in private and public affairs; not to be hasty and precipitate in our motions, but to deliberate and take time to consider: not to put ourselves or others into a heat, but to be calm and composed, and always keep reason in the throne and passion under check. This word should be ready to us, to command the peace with, when we ourselves or those about us are growing disorderly: We ought to be quiet, and to do nothing rashly; to do nothing in haste, which we may repent of at leisure. (3.) He wipes off the odium that had been cast upon Paul and his associates, and tells them, they were not the men that they were represented to them to be (v. 37): " You have brought hither these men, and are ready to pull them to pieces; but have you considered what is their transgression and what is their offence? What can you prove upon them? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have offered no violence to Diana's temple or the treasures of it; nor are they blasphemers of your goddess; they have not given any opprobrious language to the worshippers of Diana, nor spoken scurrilously of her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not inveigh with any bitterness against you? Since they are calm, why should you be hot?" It was the idol in the heart that they levelled all their force against, by reason and argument; if they can but get that down, the idol in the temple will fall of course. Those that preach against idolatrous churches have truth on their side, and ought vigorously to maintain it and press it on men's consciences; but let them not be robbers of those churches ( on the prey laid they not their hand, Esth. ix. 15, 16), nor blasphemers of those worships; with meekness instructing, not with passion and foul language reproaching, those that oppose themselves; for God's truth, as it needs not man's lie, so it needs not man's intemperate heat. The wrath of man worketh not the righteousness of God. (4.) He turns them over to the regular methods of the law, which ought always to supersede popular tumults, and in civilized well-governed nations will do so. A great mercy it is to live in a country where provision is made for the keeping of the peace, and the administration of public justice, and the appointing of a remedy for every wrong; and herein we of this nation are as happy as any people. [1.] If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this rout, find themselves aggrieved, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action, take out a process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people. Note, The law is good if a man use it lawfully, as the last remedy both for the discovery of a right disputed and the recovery of a right denied. [2.] If the complaint be of a public grievance, relating to the constitution, it must be redressed, not by a confused rabble, but by a convention of the states (v. 39): If you enquire any thing concerning other matters, that are of common concern, it shall be determined in a lawful assembly of the aldermen and common-council, called together in a regular way by those in authority. Note, Private persons should not intermeddle in public matters, so as to anticipate the counsels of those whose business it is to take cognizance of them; we have enough to do to mind our own business. (5.) He makes them sensible of the danger they are in, and of the premunire they have run themselves into by this riot (v. 40): "It is well if we be not called in question for this day's uproar, if we be not complained of at the emperor's court, as a factious and seditious city, and if a quo warranto be not brought against us and our charter taken away; for there is no cause whereby we may give an account of this concourse, we have nothing to say in excuse of it. We cannot justify ourselves in breaking the peace by saying that others broke it first, and we only acted defensively; we have no colour for any such plea, and therefore let the matter go no further, for it has gone too far already." Note, Most people stand in awe of men's judgment more than of the judgment of God. How well were it if we would thus still the tumult of our disorderly appetites and passions, and check the violence of them, with the consideration of the account we must shortly give to the Judge of heaven and earth for all these disorders! We are in danger to be called in question for this day's uproar in our hearts, in our houses; and how shall we answer it, there being no cause, no just cause, or no proportionable one, whereby we may give an account of this concourse, and of this heat and violence? As we must repress the inordinacy of our appetites, so also of our passions, with this, that for all these things God will bring us unto judgment (Eccl. xi. 9), and we are concerned to manage ourselves as those that must give account. (6.) When he has thus shown them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to separate with all speed (v. 41): he dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so. See here, [1.] How the overruling providence of God preserves the public peace, by an unaccountable power over the spirits of men. Thus the world is kept in some order, and men are restrained from being as the fishes of the sea, where the greater devour the less. Considering what an impetuous furious thing, what an ungovernable untameable wild beast the mob is, when it is up, we shall see reason to acknowledge God's goodness that we are not always under the tyranny of it. He stills the noise of the sea, noise of her waves, and (which is no less an instance of his almighty power) the tumult of the people, Ps. lxv. 7. [2.] See how many ways God has of protecting his people. Perhaps this town-clerk was no friend at all to Paul, nor to the gospel he preached, yet his human prudence is made to serve the divine purpose. Many are the troubles of the righteous, but the Lord delivereth them out of them all.

# CHAP. 20.

In this chapter we have, I. Paul's travels up and down about Macedonia, Greece, and Asia, and his coming at length to Troas, ver. 1-6. II. A particular account of his spending one Lord's day at Troas, and his raising Eutychus to life there, ver. 7-12. III. His progress, or circuit, for the visiting of the churches he had planted, in his way towards Jerusalem, where he designed to be by the next feast of pentecost, ver. 13-16. IV. The farewell sermon he preached to the presbyters at Ephesus, now that he was leaving that country, ver. 17-35. V. The very sorrowful parting between him and them, ver. 36-38. And in all these we find Paul very busy to serve Christ, and to do good to the souls of men, not only in the conversion of heathen, but in the edification of Christians.

## verses 1-6
#### Paul's Departure from Ephesus; Paul's Removal to Troas.

$^1$ And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. $^2$ And when he had gone over those parts, and had given them much exhortation, he came into Greece, $^3$ And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. $^4$ And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. $^5$ These going before tarried for us at Troas. $^6$ And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.
These travels of Paul which are thus briefly related, if all in them had been recorded that was memorable and worthy to be written in letters of gold, the world would not contain the books that would have been written; and therefore we have only some general hints of occurrences, which therefore ought to be the more precious. Here is, I. Paul's departure from Ephesus. He had tarried there longer than he had done at any one place since he had been ordained to the apostleship of the Gentiles; and now it was time to think of removing, for he must preach in other cities also; but after this, to the end of the scripture-history of his life (which is all we can depend upon), we never find him breaking up fresh ground again, nor preaching the gospel where Christ had not been named, as hitherto he had done (Rom. xv. 20), for in the close of the next chapter we find him made a prisoner, and so continued, and so left, at the end of this book. 1. Paul left Ephesus soon after the uproar had ceased, looking upon the disturbance he met with there to be an indication of Providence to him not to stay there any longer, v. 1. His removal might somewhat appease the rage of his adversaries, and gain better quarter for the Christians there. Currenti cede furori—It is good to lie by in a storm. Yet some think that before he now left Ephesus he wrote the first epistle to the Corinthians, and that his fighting with beasts at Ephesus, which he mentions in that epistle, was a figurative description of this uproar; but I rather take that literally. 2. He did not leave them abruptly and in a fright, but took leave of them solemnly: He called unto him the disciples, the principal persons of the congregation, and embraced them, took leave of them (saith the Syriac) with the kiss of love, according to the usage of the primitive church. Loving friends know not how well they love one another till they come to part, and then it appears how near they lay to one another's hearts. II. His visitation of the Greek churches, which he had planted, and more than once watered, and which appear to have laid very near his heart. 1. He went first to Macedonia (v. 1), according to his purpose before the uproar (ch. xix. 21); there he visited the churches of Philippi and Thessalonica, and gave them much exhortation, v. 2. Paul's visits to his friends were preaching visits, and his preaching was large and copious: He gave them much exhortation; he had a great deal to say to them, and did not stint himself in time; he exhorted them to many duties, in many cases, and (as some read it) with many reasonings. He enforced his exhortation with a great variety of motives and arguments. 2. He staid three months in Greece (v. 2, 3), that is, in Achaia, as some think, for thither also he purposed to go, to Corinth, and thereabouts (ch. xix. 21), and, no doubt, there also he gave the disciples much exhortation, to direct and confirm them, and engage them to cleave to the Lord. III. The altering of his measures; for we cannot always stand to our purposes. Accidents unforeseen put us upon new counsels, which oblige us to purpose with a proviso. 1. Paul was about to sail into Syria, to Antioch, whence he was first sent out into the service of the Gentiles, and which therefore in his journeys he generally contrived to take in his way; but he changed his mind, and resolved to return to Macedonia, the same way he came. 2. The reason was because the Jews, expecting he would steer that course as usual, had way-laid him, designing to be the death of him; since they could not get him out of the way by stirring up both mobs and magistrates against him, which they had often attempted, they contrived to assassinate him. Some think they laid wait for him, to rob him of the money that he was carrying to Jerusalem for the relief of the poor saints there; but, considering how very spiteful the Jews were against him, I suppose they thirsted for his blood more than for his money. IV. His companions in his travels when he went into Asia; they are here named, v. 4. Some of them were ministers, whether they were all so or no is not certain. Sopater of Berea, it is likely, is the same with Sosipater, who is mentioned Rom. xvi. 21. Timothy is reckoned among them, for though Paul, when he departed from Ephesus (v. 1), left Timothy there, and afterwards wrote his first epistle to him thither, to direct him as an evangelist how to settle the church there, and in what hands to leave it (see 1 Tim. i. 3; iii. 14, 15), which epistle was intended for direction to Timothy what to do, not only at Ephesus where he now was, but also at other places where he should be in like manner left, or whither he should be sent to reside as an evangelist (and not to him only, but to the other evangelists that attended Paul, and were in like manner employed); yet he soon followed him, and accompanied him, with others here named. Now, one would think, this was no good husbandry, to have all these worthy men accompanying Paul, for there was more need of them where Paul was not than where he was; but so it was ordered, 1. That they might assist him in instructing such as by his preaching were awakened and startled; wherever Paul came, the waters were stirred, and then there was need of many hands to help the cripples in. It was time to strike when the iron was hot. 2. That they might be trained up by him, and fitted for future service, might fully know his doctrine and manner of life, 2 Tim. iii. 10. Paul's bodily presence was weak and despicable, and therefore these friends of his accompanied him, to put a reputation upon him, to keep him in countenance, and to intimate to strangers, who would be apt to judge by the sight of the eye, that he had a great deal in him truly valuable, which was not discovered upon the outward appearance. V. His coming to Troas, where he had appointed a general rendezvous of his friends. 1. They went before, and staid for him at Troas (v. 5), designing to go along with him to Jerusalem, as Trophimus particularly did, ch. xxi. 29. We should not think it hard to stay awhile for good company in a journey. 2. Paul made the best of his way thither; and, it should seem, Luke was now in company with him; for he says We sailed from Philippi (v. 6), and the first time we find him in his company was here at Troas, ch. xvi. 11. The days of unleavened bread are mentioned only to describe the time, not to intimate that Paul kept the passover after the manner of the Jews; for just about this time he had written in his first epistle to the church at Corinth, and taught, that Christs is our Passover, and a Christian life our feast of unleavened bread (1 Cor. v. 7, 8), and when the substance was come the shadow was done away. He came to them to Troas, by sea, in five days, and when he was there staid but seven days. There is no remedy, but a great deal of time will unavoidably be lost in travelling to and fro, by those who go about doing good, yet it shall not be put upon the score of lost time. Paul thought it worth while to bestow five days in going to Troas, though it was but for an opportunity of seven days' stay there; but he knew, and so should we, how to redeem even journeying time, and make it turn to some good account.

## verses 7-12
#### Paul Preaches at Troas; The Recovery of Eutychus.

$^7$ And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. $^8$ And there were many lights in the upper chamber, where they were gathered together. $^9$ And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. $^{10}$ And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. $^{11}$ When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. $^{12}$ And they brought the young man alive, and were not a little comforted.
We have here an account of what passed at Troas the last of the seven days that Paul staid there. I. There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches. 1. The disciples came together, v. 7. Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come together; though they cannot all come together in one place, yet as many as can. 2. They came together upon the first day of the week, which they called the Lord's day (Rev. i. 10), the Christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the disciples came together, that is, when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed by all the disciples of Christ; and it is a sign between Christ and them, for by this it is known that they are his disciples; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, to which all that hold from and under him owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day. 3. They were gathered together in an upper chamber (v. 8); they had no temple nor synagogue to meet in, no capacious stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place; yet they came together, in that despicable inconvenient place. It will be no excuse for our absenting ourselves from religious assemblies that the place of them is not so decent nor so commodious as we would have it to be. 4. They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, 1 Cor. x. 16. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship. II. In this assembly Paul gave them a sermon, a long sermon, a farewell sermon, v. 7. 1. He gave them a sermon: he preached to them. Though they were disciples already, yet it was very necessary they should have the word of God preached to them, in order to their increase in knowledge and grace. Observe, The preaching of the gospel ought to accompany the sacraments. Moses read the book of the covenant in the audience of the people, and then sprinkled the blood of the covenant, which the Lord had made with them concerning all these words, Exod. xxiv. 7, 8. What does the seal signify without a writing? 2. It was a farewell sermon, he being ready to depart on the morrow. When he was gone, they might have the same gospel preached, but not as he preached it; and therefore they must make the best use of him that they could while they had him. Farewell sermons are usually in a particular manner affecting both to the preacher and to the hearers. 3. It was a very long sermon: He continued his speech until midnight; for he had a great deal to say, and knew not that ever he should have another opportunity of preaching to them. After they had received the Lord's supper, he preached to them the duties they had thereby engaged themselves to, and the comforts they were interested in, and in this he was very large and full and particular. There may be occasion for ministers to preach, not only in season, but out of season. We know some that would have reproached Paul for this as a long-winded preacher, that tired his hearers; but they were willing to hear: he saw them so, and therefore continued his speech. He continued it till midnight; perhaps they met in the evening for privacy, or in conformity to the example of the disciples who came together on the first Christian sabbath in the evening. It is probable he had preached to them in the morning, and yet thus lengthened out his evening sermon even till midnight; we wish we had the heads of this long sermon, but we may suppose it was for substance the same with his epistles. The meeting being continued till midnight, there were candles set up, many lights (v. 8), that the hearers might turn to the scriptures Paul quoted, and see whether these things were so; and that this might prevent the reproach of their enemies, who said they met in the night for works of darkness. III. A young man in the congregation, that slept at sermon, was killed by a fall out of the window, but raised to life again; his name signifies one that had good fortune—Eutychus, bene fortunatus; and he answered his name. Observe, 1. The infirmity with which he was overtaken. It is probable his parents brought him, though but a boy, to the assembly, out of a desire to have him well instructed in the things of God by such a preacher as Paul. Parents should bring their children to hear sermons as soon as they can hear with understanding (Neh. viii. 2), even the little ones, Deut. xxix. 11. Now this youth was to be blamed, (1.) That he presumptuously sat in the window, unglazed perhaps, and so exposed himself; whereas, if he could have been content to sit on the floor, he had been safe. Boys that love to climb, or otherwise endanger themselves, to the grief of their parents, consider not how much it is also an offence to God. (2.) That he slept, nay, he fell into a deep sleep when Paul was preaching, which was a sign he did not duly attend to the things that Paul spoke of, though they were weighty things. The particular notice taken of his sleeping makes us willing to hope none of the rest slept, though it was sleeping time and after supper; but this youth fell fast asleep, he was carried away with it (so the word is), which intimates that he strove against it, but was overpowered by it, and at last sunk down with sleep. 2. The calamity with which he was seized herein: He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in it, by the divine permission, and that he designed it for a disturbance to this assembly and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached; and certainly we are to make this use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, and a great hindrance to our profiting by it. We must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough. Let us watch and pray, that we enter not into this temptation, and by it into worse. Let the punishment of Eutychus strike an awe upon us, and show us how jealous God is in the matters of his worship; Be not deceived, God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God? Apply to this story that lamentation (Jer. ix. 20, 21), Hear the word of the Lord, for death is come up into our windows, to cut off the children from without and the young men from the streets. 3. The miraculous mercy shown him in his recovery to life again, v. 10. It gave a present distraction to the assembly, and an interruption to Paul's preaching; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home and make it effectual. (1.) Paul fell on the dead body, and embraced it, thereby expressing a great compassion to, and an affectionate concern for, this young man, so far was he from saying, "He was well enough served for minding so little what I said!" Such tender spirits as Paul had are much affected with sad accidents of this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell were sinners above all that dwelt at Jerusalem; I tell you, nay. But this was not all; his falling on him and embracing him were in imitation of Elijah (1 Kings xvii. 21), and Elisha (2 Kings iv. 34), in order to the raising of him to life again; not that this could as a means contribute any thing to it, but as a sign it represented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he inwardly, earnestly, and in faith prayed for. (2.) He assured them that he had returned to life, and it would appear presently. Various speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them all: " Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him; he is not dead, but sleepeth: lay him awhile upon a bed, and he will come to himself, for he is now alive." Thus, when Christ raised Lazarus, he said, Father, I thank thee that thou hast heard me. (3.) He returned to his work immediately after this interruption (v. 11): He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucharist, in token of their communion with each other, and for the confirmation of friendship among them; and they talked a long while, even till break of day. Paul did not now go on in a continued discourse, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent means of promoting holiness, comfort, and Christian love. They knew not when they should have Paul's company again, and therefore made the best use they could of it when they had it, and reckoned a night's sleep well lost for that purpose. (4.) Before they parted they brought the young man alive into the congregation, every one congratulating him upon his return to life from the dead, and they were not a little comforted, v. 12. It was matter of great rejoicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but contributed very much to the credit of the gospel.

## verses 13-16
#### Paul on a Voyage.

$^{13}$ And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. $^{14}$ And when he met with us at Assos, we took him in, and came to Mitylene. $^{15}$ And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. $^{16}$ For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
Paul is hastening towards Jerusalem, but strives to do all the good he can by the way, os en parodo, "as it were by the by." He had called at Troas, and done good there; and now he makes a sort of coasting voyage, the merchants would call it a trading voyage, going from place to place, and no doubt endeavouring to make every place he came to the better for him, as every good man should do. I. He sent his companions by sea to Assos, but he himself was minded to go afoot, v. 13. He had decreed or determined within himself that whatever importunity should be used with him to the contrary, urging either his ease or his credit, or the conveniency of a ship that offered itself, or the company of his friends, he would foot it to Assos: and, if the land-way which Paul took was the shorter way, yet it is taken notice of by the ancients as a rough way (Homer, Iliad 6, and Eustathius upon him, say, it was enough to kill one to go on foot to Assos.— Lorin. in locum); yet that way Paul would take, 1. That he might call on his friends by the way, and do good among them, either converting sinners or edifying saints; and in both he was serving his great Master, and carrying on his great work. Or, 2. That he might be alone, and might have the greater freedom of converse with God and his own heart in solitude. He loved his companions, and delighted in their company, yet he would show hereby that he did not need it, but could enjoy himself alone. Or, 3. That he might inure himself to hardship, and not seem to indulge his ease. Thus he would by voluntary instances of mortification and self-denial keep under the body, and bring it into subjection, that he might make his sufferings for Christ, when he was called out to them, the more easy, 2 Tim. ii. 3. We should use ourselves to deny ourselves. II. At Assos he went on board with his friends. There they took him in; for by this time he had enough of his walk, and was willing to betake himself to the other way of travelling; or perhaps he could not go any further by land, but was obliged to go by water. When Christ sent his disciples away by ship, and tarried behind himself, yet he came to them, and they took him in, Mark vi. 45, 51. III. He made the best of his way to Jerusalem. His ship passed by Chios (v. 15), touched at Samos (these are places of note among the Greek writers, both poets and historians); they tarried awhile at Trogyllium, the sea-port next to Samos; and the next day they came to Miletus, the sea-port that lay next to Ephesus; for (v. 16) he had determined not to go to Ephesus at this time, because he could not go thither without being urged by his friends whose importunity he could not resist, to make some stay with them there; and, because he was resolved not to stay, he would not put himself into a temptation to stay; for he hasted, if it were possible for him, to be at Jerusalem on the day of pentecost. He had been at Jerusalem about four or five years ago (ch. xviii. 21, 22), and now he was going thither again to pay his continued respects to that church, with which he was careful to keep a good correspondence, that he might not be thought alienated from it by his commission to preach among the Gentiles. He aimed to be there by the feast of pentecost because it was a time of concourse, which would give him an opportunity of propagating the gospel among the Jews and proselytes, who came from all parts to worship at the feast: and the feast of pentecost had been particularly made famous among the Christians by the pouring out of the Spirit. Note, Men of business must fit themselves, and it will contribute to the expediting of it, to set time (with submission to Providence) and strive to keep it, contriving to do that first which we judge to be most needful, and not suffering ourselves to be diverted from it. It is a pleasure to us to be with our friends; it diverts us, nothing more; but we must not by it be diverted from our work. When Paul has a call to Jerusalem, he will not loiter away the time in Asia, though he had more and kinder friends there. This is not the world we are to be together in; we hope to be so in the other world.

## verses 17-35
#### Paul's Address to the Elders of Ephesus.

$^{17}$ And from Miletus he sent to Ephesus, and called the elders of the church. $^{18}$ And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: $^{20}$ And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, $^{21}$ Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. $^{22}$ And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befal me there: $^{23}$ Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. $^{24}$ But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. $^{25}$ And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. $^{26}$ Wherefore I take you to record this day, that I am pure from the blood of all men. $^{27}$ For I have not shunned to declare unto you all the counsel of God. $^{28}$ Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. $^{30}$ Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. $^{31}$ Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. $^{32}$ And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. $^{33}$ I have coveted no man's silver, or gold, or apparel. $^{34}$ Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
It should seem the ship Paul and his companions were embarked in for Jerusalem attended him on purpose, and staid or moved as he pleased; for when he came to Miletus, he went ashore, and tarried thee so long as to send for the elders of Ephesus to come to him thither; for if he had gone up to Ephesus, he could never have got away from them. These elders, or presbyters, some think, were those twelve who received the Holy Ghost by Paul's hands, ch. xix. 6. But, besides these, it is probable that Timothy had ordained other elders there for the service of that church, and the country about; these Paul sent for, that he might instruct and encourage them to go on in the work to which they had laid their hands. And what instructions he gave to them they would give to the people under their charge. It is a very pathetic and practical discourse with Paul here takes leave of these elders, and has in it much of the excellent spirit of this good man. I. He appeals to them concerning both his life and doctrine, all the time he had been in and about Ephesus (v. 18): " You know after what manner I have been with you, and how I have done the work of an apostle among you." He mentions this as a confirmation of his commission and consequently of the doctrine he had preached among them. They all knew him to be a man of serious, gracious, heavenly spirit, that he was no designing self-seeking man, as seducers are; he could not have been carried on with so much evenness and constancy in his services and sufferings, but by the power of divine grace. The temper of his mind, and the tenour both of his preaching and conversation, were such as plainly proved that God was with him of a truth, and that he was actuated and animated by a better spirit than his own.—He likewise makes this reference to his own conduct as an instruction to them, in whose hands the work was now left, to follow his example: " You know after what manner I have been with you, how I have conducted myself as a minister; in like manner be you with those that are committed to your charge when I am gone (Phil. iv. 9), what you have seen in me that is good do." 1. His spirit and conversation were excellent and exemplary; they knew after what manner he had been among them, and how he had had his conversation towards them, in simplicity and godly sincerity (2 Cor. i. 12), how holily, justly, and unblamably he behaved himself, and how gentle he was towards them, 1 Thess. ii. 7, 10. (1.) He had conducted himself well all along, from the very first day that he came into Asia—at all seasons; the manner of his entering in among them was such as nobody could find fault with. He appeared from the first day they knew him to be a man that aimed not only to do well, but to do good, wherever he came. He was a man that was consistent with himself, and all of a piece; take him where you would he was the same at all seasons, he did not turn with the wind nor change with the weather, but was uniform like a die, which, throw it which way you will, lights on a square side. (2.) He had made it his business to serve the Lord, to promote the honour of God and the interest of Christ and his kingdom among them. He never served himself, nor made himself a servant of men, of their lusts and humours, nor was he a time-server; but he made it his business to serve the Lord. In his ministry, in his whole conversation, he proved himself what he wrote himself, Paul a servant of Jesus Christ, Rom. i. 1. (3.) He had done his work with all humility of mind— meta pases tapeinophrosynes, that is, in all works of condescension, modesty, and self-abasement. Though he was one that God had put a great deal of honour upon, and done a great deal of good by, yet he never took state upon him, nor kept people at a distance, but conversed as freely and familiarly with the meanest, for their good, as if he had stood upon a level with them. He was willing to stoop to any service, and to make himself and his labours as cheap as they could desire. Note, Those that would in any office serve the Lord acceptably to him, and profitably to others, must do it with all humility of mind, Matt. xx. 26, 27. (4.) He had always been very tender, affectionate, and compassionate, among them; he had served the Lord with many tears. Paul was herein like his Master; often in tears; in his praying, he wept and made supplication, Hos. xii. 5. In his preaching, what he had told them before he told them again, even weeping, Phil. iii. 18. In his concern for them, though his acquaintance with them was but of a late standing, yet so near did they lie to his heart that he wept with those that wept, and mingled his tears with theirs upon every occasion, which was very endearing. (5.) He had struggled with many difficulties among them. He went on in his work in the face of much opposition, many temptations, trials of his patience and courage, such discouragements as perhaps were sometimes temptations to him, as to Jeremiah in a like case to say, I will not speak any more in the name of the Lord, Jer. xx. 8, 9. These befel him by the lying in wait of the Jews, who still were plotting some mischief or other against him. Note, Those are the faithful servants of the Lord that continue to serve him in the midst of troubles and perils, that care not what enemies they make, so that they can but approve themselves to their Master, and make him their friend. Paul's tears were owing to his temptations; his afflictions helped to excite his good affections. 2. His preaching was likewise such as it should be, v. 20, 21. He came to Ephesus to preach the gospel of Christ among them, and he had been faithful both to them and to him that appointed him. (1.) He was a plain preacher, and one that delivered his message so as to be understood. This is intimated in two words, I have shown you, and have taught you. He did not amuse them with nice speculations, nor lead them into, and then lose them in, the clouds of lofty notions and expressions; but he showed them the plain truths of the gospel, which were of the greatest consequence and importance, and taught them as children are taught. "I have shown you the right way to happiness, and taught you to go in it." (2.) He was a powerful preacher, which is intimated in his testifying to them; he preached as one upon oath, that was himself fully assured of the truth of what he preached and was desirous to convince them of it and to influence and govern them by it. He preached the gospel, not as a hawker proclaims news in the street (it is all one to him whether it be true or false), but as a conscientious witness gives in his evidence at the bar, with the utmost seriousness and concern. Paul preached the gospel as a testimony to them if they received it, but as a testimony against them if they rejected it. (3.) He was a profitable preacher, one that in all his preaching aimed at doing good to those he preached to; he studied that which was profitable unto them, which had a tendency to make them wise and good, wiser and better, to inform their judgments and reform their hearts and lives. He preached ta sympheronta, such things as brought with them divine light, and heat, and power to their souls. It is not enough not to preach that which is hurtful, which leads into error or hardens in sin, but we must preach that which is profitable. We do all things, dearly beloved, for your edifying. Paul aimed to preach not that which was pleasing, but that which was profitable, and to please only in order to profit. God is said to teach his people to profit, Isa. xlviii. 17. Those teach for God that teach people to profit. (4.) He was a painstaking preacher, very industrious and indefatigable in his work; he preached publicly, and from house to house. He did not confine himself to a corner when he had opportunity of preaching in the great congregation; nor did he confine himself to the congregation when there was occasion for private and personal instruction. He was neither afraid nor ashamed to preach the gospel publicly, nor did he grudge to bestow his pains privately, among a few, when there was occasion for it. He preached publicly to the flock that came together into the green pastures, and went from house to house to seek those that were weak and had wandered, and did not think that the one would excuse him from the other. Ministers should in their private visits, and as they go from house to house, discourse of those things which they have taught publicly, repeat them, inculcate them, and explain them, if it be needful, asking, Have you understood all these things? And, especially, they should help persons to apply the truth to themselves and their own case. (5.) He was a faithful preacher. He not only preached that which was profitable, but he preached every thing that he thought might be profitable, and kept back nothing, though the preaching of it might either cost him more pains or be disobliging to some and expose him to their ill-will. He declined not preaching whatever he thought might be profitable, though it was not fashionable, nor to some acceptable. He did not keep back reproofs, when they were necessary and would be profitable, for fear of offending; nor did he keep back the preaching of the cross, though he knew it was to the Jews a stumbling-block and to the Greeks foolishness, as the Roman missionaries in China lately did. (6.) He was a catholic preacher. He testified both to the Jews and also to the Greeks. Though he was born and bred a Jew, and had an entire affection for that nation, and was trained up in their prejudices against the Gentiles, yet he did not therefore confine himself to the Jews and avoid the Gentiles; but preached as readily to them as to the Jews, and conversed as freely with them. And, on the other hand, though he was called to be the apostle of the Gentiles, and the Jews had an implacable enmity against him upon that score, had done him many an ill turn, and here at Ephesus were continually plotting against him, yet he did not therefore abandon them as reprobates, but continued to deal with them for their good. Ministers must preach the gospel with impartiality; for they are ministers of Christ for the universal church. (7.) He was a truly Christian evangelical preacher. He did not preach philosophical notions, or matters of doubtful disputation, nor did he preach politics, or intermeddle at all with affairs of state or the civil government; but he preached faith and repentance, the two great gospel graces, the nature and necessity of them; these he urged upon all occasions. [1.] Repentance towards God; that those who by sin had gone away from God, and were going further and further from him into a state of endless separation from him, should by true repentance look towards God, turn towards him, move towards him, and hasten to him. He preached repentance as God's great command (ch. xvii. 30), which we must obey— that men should repent, and turn to God, and do works meet for repentance (so he explains it, ch. xxvi. 20); and he preached it as Christ's gift, in order to the remission of sins (ch. v. 31), and directed people to look up to him for it. [2.] Faith towards our Lord Jesus Christ. We must be repentance look towards God as our end; and by faith towards Christ as our way to God. Sin must by repentance be abandoned and forsaken, and then Christ must by faith be relied on for the pardon of sin. Our repentance towards God is not sufficient, we must have a true faith in Christ as our Redeemer and Saviour, consenting to him as our Lord and our God. For there is no coming to God, as penitent prodigals to a Father, but in the strength and righteousness of Jesus Christ as Mediator. Such a preacher as this they all knew Paul had been; and, if they will carry on the same work, they must walk in the same spirit, in the same steps. II. He declares his expectation of sufferings and afflictions in his present journey to Jerusalem, v. 22-24. Let them not think that he quitted Asia now for fear of persecution; nor, he was so far from running away like a coward from the post of danger that he was now like a hero hastening to the high places of the field, where the battle was likely to be hottest: Now, behold, I go bound in the spirit to Jerusalem, which may be understood either, (1.) Of the certain foresight he had of trouble before him. Though he was not yet bound in body, he was bound in spirit; he was in full expectation of trouble, and made it his daily business to prepare for it. He was bound in spirit, as all good Christians are poor in spirit, endeavouring to accommodate themselves to the will of God if they should be reduced to poverty. Or, (2.) Of the strong impulse he was under from the Spirit of God working upon his spirit to go this journey: " I go bound in the spirit, that is, firmly resolved to proceed, and well assured that it is by a divine direction and influence that I am so, and not from any humour or design of my own. I go led by the Spirit, and bound to follow him wherever he leads me." 1. He does not know particularly the things that shall befal him at Jerusalem. Whence the trouble shall spring, what shall be the occasion of it, what the circumstances and to what degree it shall arise, God had not thought fit to reveal to him. It is good for us to be kept in the dark concerning future events, that we may be always waiting on God and waiting for him. When we go abroad, it should be with this thought, we know not the things that shall befal us, nor what a day, or a night, or an hour, may bring forth; and therefore must refer ourselves to God, let him do with us as seemeth good in his eyes, and study to stand complete in his whole will. 2. Yet he does know in general that thee is a storm before him; for the prophets in every city he passed through told him, by the Holy Ghost, that bonds and afflictions awaited him. Besides the common notice given to all Christians and ministers to expect and prepare for sufferings, Paul had particular intimations of an extraordinary trouble, greater and longer than any he had yet met with, that was now before him. 3. He fixes a brave and heroic resolution to go on with his work, notwithstanding. It was a melancholy peal that was rung in his ears in every city, that bonds and afflictions did abide him; it was a hard case for a poor man to labour continually to do good, and to be so ill treated for his pains. Now it is worth while to enquire how he bore it. He was flesh and blood as well as other men; he was so, and yet by the grace of God he was enabled to go on with his work, and to look with a gracious and generous contempt upon all the difficulties and discouragements he met with in it. Let us take it from his own mouth here (v. 24), where he speaks not with obstinacy nor ostentation, but with a holy humble resolution: " None of these things move me; all my care is to proceed and to persevere in the way of my duty, and to finish well." Paul is here an example, (1.) Of holy courage and resolution in our work, notwithstanding the difficulties and oppositions we meet with in it; he saw them before him, but he made nothing of them: None of these things move me; oudenos logon poioumai— I make no account of them. He did not lay these things to heart, Christ and heaven lay there. None of these things moved him. [1.] They did not drive him off from his work; he did not tack about, and go back again, when he saw the storm rise, but went on resolutely, preaching there, where he knew how dearly it would cost him. [2.] They did not deprive him of his comfort, nor make him drive on heavily in his work. In the midst of troubles he was as one unconcerned. In his patience he possessed his soul, and, when he was as sorrowful, yet he was always rejoicing, and in all things more than a conqueror. Those that have their conversation in heaven can look down, not only upon the common troubles of this earth but upon the threatening rage and malice of hell itself, and say that none of these things moved them, as knowing that none of these things can hurt them. (2.) Of a holy contempt of life, and the continuance and comforts of it: Neither count I my life dear to myself. Life is sweet, and is naturally dear to us. All that a man has will he give for his life; but all that a man has, and life too, will he give who understands himself aright and his own interest, rather than lose the favour of God and hazard eternal life. Paul was of this mind. Though to an eye of nature life is superlatively valuable, yet to an eye of faith it is comparatively despicable; it is not so dear but it can be cheerfully parted with for Christ. This explains Luke xiv. 26, where we are required to hate our own lives, not in a hasty passion, as Job and Jeremiah, but in a holy submission to the will of God, and a resolution to die for Christ rather than to deny him. (3.) Of a holy concern to go through with the work of life, which should be much more our care than to secure either the outward comforts of it or the countenance of it. Blessed Paul counts not his life dear in comparison with this, and resolves in the strength of Christ, non propter vitam vivendi perdere causas—that he never will, to save his life, lose the ends of living. He is willing to spend his life in labour, to hazard his life in dangerous services, to waste it in toilsome services; nay, to lay down his life in martyrdom, so that he may but answer the great intentions of his birth, of his baptism, and of his ordination to the apostleship. Two things this great and good man is in care about, and if he gain them it is no matter to him what becomes of life:—[1.] That he may be found faithful to the trust reposed in him, that he may finish the ministry which he has received of the Lord Jesus, may do the work which he was sent into the world about, or, rather, which he was sent into the church about,—that he may complete the service of his generation, may make full proof of his ministry,—that he may go through the business of it, and others may reap the advantage of it, to the utmost of what was designed,—that he may, as is said of the two witnesses, finish his testimony (Rev. xi. 7), and may not do his work by halves. Observe, First, The apostleship was a ministry both to Christ and to the souls of men; and those that were called to it considered more the ministry of it than the dignity or dominion of it; and, if the apostles did so, much more ought the pastors and teachers to do so, and to be in the church as those who serve. Secondly, This ministry was received from the Lord Jesus. He entrusted them with it, and from him they received their charge; for him they do their work, in his name, in his strength; and to him they must give up their account. It was Christ that put them into the ministry (1 Tim. i. 12); it is he that carries them on in their ministry, and from him they have strength to do their service and bear up under the hardships of it. Thirdly, The work of this ministry was to testify the gospel of the grace of God, to publish it to the world, to prove it, and to recommend it; and, being the gospel of the grace of God, it has enough in it to recommend itself. It is a proof of God's good-will to us, and a means of his good work in us; it shows him gracious towards us, and tends to make us gracious, and so is the gospel of the grace of God. Paul made it the business of his life to testify this, and desired not to live a day longer than he might be instrumental to spread the knowledge and savour and power of this gospel. [2.] That he may finish well. He cares not when the period of his life comes, nor how, be it ever so soon, ever so sudden, ever so sad, as to outward circumstances, so that he may but finish his course with joy. First, He looks upon his life as a course, a race, so the word is. Our life is a race set before us, Heb. xii. 1. This intimates that we have our labours appointed us, for we were not sent into the world to be idle; and our limits appointed us, for we were not sent into the world to be here always, but to pass through the world, nay, to run through it, and it is soon run through; I may add, to run the gauntlet through it. Secondly, He counts upon the finishing of his course, and speaks of it as sure and near, and that which he had his thoughts continually upon. Dying is the end of our race, when we come off either with honour or shame. Thirdly, He is full of care to finish it well, which implies a holy desire of obtaining and a holy fear of coming short. "Oh! that I may but finish my course with joy; and then all will be well, perfectly and eternally well." Fourthly, He thinks nothing too much to do, nor too hard to suffer, so that he may but finish well, finish with joy. We must look upon it as the business of our life to provide for a joyful death, that we may not only die safely, but die comfortably. III. Counting upon it that this was the last time they should see him, he appeals to their consciences concerning his integrity, and demands of them a testimony to it. 1. He tells them that he was now taking his last leave of them (v. 25): I know that you all, among whom I have been conversant preaching the kingdom of God, though you may have letters from me, shall never see my face again. When any of us part with our friends, we may say, and should say, "We know not that ever we shall see one another again: our friends may be removed, or we ourselves may." But Paul here speaks it with assurance, by the Spirit of prophecy, that these Ephesians should see his face no more; and we cannot think that he who spoke so doubtfully of that which he was not sure of ( not knowing the things that shall befal me there, v. 22) would speak this with so much confidence, especially when he foresaw what a trouble it would be to his friends here, unless he had had a special warrant from the Spirit to say it, to whom I think those do wrong who suppose that, notwithstanding this, Paul did afterwards come to Ephesus, and see them again. He would never have said thus solemnly, Now, behold, I know it, if he had not known it for certain. Not but that he foresaw that he had a great deal of time and work yet before him, but he foresaw that his work would be cut out for him in other places, and in these parts he had no more to do. Here he had for a great while gone about preaching the kingdom of God, preaching down the kingdom of sin and Satan, and preaching up the authority and dominion of God in Christ, preaching the kingdom of glory as the end and the kingdom of grace as the way. Many a time they had been glad to see his face in the pulpit, and saw it as it had been the face of an angel. If the feet of these messengers of peace were beautiful upon the mountains, what were their faces? But now they shall see his face no more. Note, We ought often to think of it, that those who now are preaching to us the kingdom of God will shortly be removed and we shall see their faces no more: the prophets, do they live for ever? Yet a little while is their light with us; it concerns us therefore to improve it while we have it, that when we shall see their faces no more on earth, yet we may hope to look them in the face with comfort in the great day. 2. He appeals to them concerning the faithful discharge of his ministry among them (v. 26): " Wherefore, seeing my ministry is at an end with you, it concerns both you and me to reflect, and look back;" and, (1.) He challenges them to prove him unfaithful, or to have said or done any thing by which he had made himself accessory to the ruin of any precious soul: I am pure from the blood of all men, the blood of souls. This plainly refers to that of the prophet (Ezek. xxxiii. 6), where the blood of him that perishes by the sword of the enemy is said to be required at the hand of the unfaithful watchman that did not give warning: "You cannot say but I have given warning, and therefore no man's blood can be laid at my door." If a minister has approved himself faithful, he may have this rejoicing in himself, I am pure from the blood of all men, and ought to have this testimony from others. (2.) He therefore leaves the blood of those that perish upon their own heads, because they had fair warning given them, but they would not take it. (3.) He charges these ministers to look to it that they took care and pains, as he had done: " I am pure from the blood of all men, see that you keep yourselves so too. I take you to record this day"— en te semeron hemera, "I call this day to witness to you:" so Streso. As sometimes the heaven and earth are appealed to, so here this day shall be a witness, this parting day. 3. He proves his own fidelity with this (v. 27): For I have not shunned to declare unto you all the counsel of God. (1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own; "it was pure gospel, and nothing else, the will of God concerning your salvation." The gospel is the counsel of God; it is admirably contrived by his wisdom, it is unalterably determined by his will, and it is kindly designed by his grace for our glory, 1 Cor. ii. 7. This counsel of God it is the business of ministers to declare as it is revealed, and not otherwise nor any further. (2.) He had preached to them the whole counsel of God. As he had preached to them the whole counsel of God. As he had preached to them the gospel pure, so he had preached it to them entire; he had gone over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several connections with, and dependences upon, one another. (3.) He had not shunned to do it; had not wilfully nor designedly avoided the declaring of any part of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined preaching upon the most plain and easy parts of it; he had not shunned preaching those doctrines which he knew would be provoking to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whether they would hear or forbear. And thus it was that he kept himself pure from the blood of all men. IV. He charges them as ministers to be diligent and faithful in their work. 1. He commits the care of the church at Ephesus, that is, the saints, the Christians that were there and thereabouts (Eph. i. 1), to them, who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one flock, because they not only agreed in one faith, as they did with all Christian churches, but in many instances they kept up communion one with another. To these elders or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, episkopous— bishops of the flock. "You that are presbyters are bishops of the Holy Ghost's making, that are to take the oversight of this part of the church of God," 1 Pet. v. 1, 2; Tit. i. 5, 7. While Paul was present at Ephesus, he presided in all the affairs of that church, which made the elders loth to part with him; but now this eagle stirs up the nest, flutters over her young; now that they begin to be fledged they must learn to fly themselves, and to act without him, for the Holy Ghost had made them overseers. They took not this honour to themselves, nor was it conferred upon them by any prince or potentate, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell upon them, ch. xix. 6. The Holy Ghost also directed those that chose, and called, and ordained, them to this work in answer to prayer. 2. He commanded them to mind the work to which they were called. Dignity calls for duty; if the Holy Ghost has made them overseers of the flock, that is, shepherds, they must be true to their trust. (1.) They must take heed to themselves in the first place, must have a very jealous eye upon all the motions of their own souls, and upon all they said and did, must walk circumspectly, and know how to behave themselves aright in the house of God, in which they were now advanced to the office of stewards: "You have many eyes upon you, some to take example by you, others to pick quarrels with you, and therefore you ought to take heed to yourselves." Those are not likely to be skilful or faithful keepers of the vineyards of others that do not keep their own. (2.) " Take heed to the flock, to all the flock, some to one part of it, others to another, according as your call and opportunity are, but see that no part of it be neglected among you." Ministers must not only take heed to their own souls, but must have a constant regard to the souls of those who are under their charge, as shepherds have to their sheep, that they may receive no damage: " Take heed to all the flock, that none of them either of themselves wander from the fold or be seized by the beasts of prey; that none of them be missing, or miscarry, through your neglect." (3.) They must feed the church of God, must do all the parts of the shepherd's office, must lead the sheep of Christ into the green pastures, must lay meat before them, must do what they can to heal those that are distempered and have no appetite to their meat, must feed them with wholesome doctrine, with a tender evangelical discipline, and must see that nothing is wanting that is necessary in order to their being nourished up to eternal life. There is need of pastors, not only to gather the church of God by bringing in of those that are without, but to feed it by building up those that are within. (4.) They must watch (v. 31), as shepherds keep watch over their flocks by night, must be awake and watchful, must not give way to spiritual sloth and slumber, but must stir up themselves to their business and closely attend it. Watch thou in all things (2 Tim. iv. 5), watch against every thing that will be hurtful to the flock, and watch to every thing that will be advantageous to it; improve every opportunity of doing it a kindness. 3. He gives them several good reasons why they should mind the business of their ministry. (1.) Let them consider the interest of their Master, and his concern for the flock that was committed to their charge, v. 28. It is the church which he has purchased with his own blood. [1.] "It is his own; you are but his servants to take care of it for him. It is your honour that you are employed for God, who will own you in his service; but then your carelessness and treachery are so much the worse if you neglect your work, for you wrong God and are false to him. From him you received the trust, and to him you must give up your account, and therefore take heed to yourselves. And, if it be the church of God, he expects you should show your love to him by feeding his sheep and lambs." [2.] He has purchased it. The world is God's by right of creation, but the church is his by right of redemption, and therefore it ought to be dear to us, for it was dear to him, because it cost him dear, and we cannot better show it than by feeding his sheep and his lambs. [3.] This church of God is what he has purchased; not as Israel of old, when he gave men for them, and people for their life (Isa. xliii. 3, 4), but with his own blood. This proves that Christ is God, for he is called so here, where yet he is said to purchase the church with his own blood; the blood was his as man, yet so close is the union between the divine and human nature that it is here called the blood of God, for it was the blood of him who is God, and his being so put such dignity and worth into it as made it both a valuable ransom of us from evil, and a valuable purchase for us of all good, nay, a purchase of us to Christ, to be to him a peculiar people: Thine they were, and thou gavest them to me. In consideration of this, therefore, feed the church of God, because it is purchased at so dear a rate. Did Christ lay down his life to purchase it, and shall his ministers be wanting in any care and pains to feed it? Their neglect of its true interest is a contempt of his blood that purchased it. (2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, v. 29, 30. "If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, then you are concerned to take heed both to yourselves and to it." Here are reasons for both. [1.] Take heed to the flock, for wolves are abroad, that seek to devour (v. 29): I know this, that after my departure grievous wolves shall enter in among you. First, Some understand it of persecutors, that will inform against the Christians, and incense the magistrates against them, and will have no compassion on the flock. They thought, because, while Paul was with them, the rage of the Jews was most against him, that, when he had gone out of the country, they would be quiet: "No," says he, " after my departure you will find the persecuting spirit still working, therefore take heed to the flock, confirm them in the faith, comfort and encourage them, that they may not either leave Christ for fear of suffering or lose their peace and comfort in their sufferings." Ministers must take a more ordinary care of the flock in times of persecution. Secondly, It is rather to be understood of seducers and false teachers. Probably Paul has an eye to those of the circumcision, who preached up the ceremonial law; these he calls grievous wolves, for though they came in sheep's clothing, nay, in shepherds' clothing, they made mischief in the congregations of Christians, sowed discord among them, drew away many from the pure gospel of Christ, and did all they could to blemish and defame those that adhered to it; not sparing the most valuable members of the flock, stirring up those whom they could influence to bite and devour them (Gal. v. 15); therefore they are called dogs (Phil. iii. 2), as here wolves. While Paul was at Ephesus, they kept away, for they durst not face him; but, when he was gone, then they entered in among them, and sowed their tares where he had sown the good seed. "Therefore take heed to the flock, and do all you can to establish them in the truth, and to arm them against the insinuations of the false teachers." [2.] Take heed to yourselves, for some shepherds will apostatise (v. 30): " Also of your ownselves, among the members, nay, perhaps, among the ministers of your own church, among you that I am now speaking to (though I am willing to hope it does not go so far as that), shall men arise speaking perverse things, things contrary to the right rule of the gospel, and destructive of the great intentions of it. Nay, they will pervert some sayings of the gospel, and wrest them to make them patronize their errors, 2 Pet. iii. 16. Even those that were well thought of among you, and that you had confidence in, will grow proud, and conceited, and opinionative, and will refine upon the gospel, and will pretend with more nice and curious speculations to advance you to a higher form; but it is to draw away disciples after them, to make a party for themselves, that shall admire them, and be led by them, and pin their faith upon their sleeve." Some read it, to draw away disciples after them—those that are already disciples of Christ, draw them from him to follow them. "Therefore, take heed to yourselves; when you are told that some of you shall betray the gospel, you are each of you concerned to ask, Is it I? and to look well to yourselves." This was there fulfilled in Phygellus and Hermogenes, who turned away from Paul and the doctrine he had preached (2 Tim. i. 15), and in Hymeneus and Philetus, who concerning the truth erred, and overthrew the faith of some (2 Tim. ii. 18), which explains the expression here. But, though there were some such seducers in the church of Ephesus, yet it should seem by Paul's Epistle to that church (wherein we do not find such complaints and reprehensions as we meet with in some other of his epistles) that that church was not so much infested with false teachers, at least not so much infected with their false doctrine, as some other churches were; but its peace and purity were preserved by the blessing of God on the pains and vigilance of these presbyters, to whom the apostle, in the actual foresight and consideration of the rise of heresies and schisms, as well as of his own death, committed the government of this church. (3.) Let them consider the great pains that Paul had taken in planting this church (v. 31): " Remember that for the space of three years" (for so long he had been preaching in Ephesus, and the parts adjacent) " I ceased not to warn every one night and day with tears; and be not you negligent in building upon that foundation which I was so diligent to lay." [1.] Paul, like a faithful watchman, had warned them, and, by the warnings he gave men of the danger of their continuing in their Judaism and heathenism, he prevailed with them to embrace Christianity. [2.] He warned every one; besides the public warnings he gave in his preaching, he applied himself to particular persons according as he saw their case called for it, which he had something to say peculiar to. [3.] He was constant in giving warning; he warned night and day; his time was filled up with his work. In the night, when he should have been reposing himself, he was dealing with those he could not get to speak with in the day about their souls. [4.] He was indefatigable in it; he ceased not to warn. Though they were ever so obstinate against his warnings, yet he did not cease to warn, not knowing but that at length they might, by the grace of God, be overcome; though they were ever so pliable to his warnings, yet he did not think this would be a sufficient excuse for him to desist, but still he warned those that were righteous as not to turn from their righteousness, as he had warned them when they were wicked to turn from their wickedness, Ezek. iii. 18-21. [5.] He spoke to them about their souls with a great deal of affection and concern: he warned them with tears. As he had served the Lord, so he had served them, with many tears, v. 19. He warned them with tears of compassion, thereby showing how much he was himself affected with their misery and danger in a sinful state and way, that he might affect them with it. Thus Paul had begun the good work at Ephesus, thus free had he been of his pains; and why then should they be sparing of their pains in carrying it on? V. He recommends them to divine direction and influence (v. 32): " And now, brethren, having given you this solemn charge and caution, I commend you to God. Now that I have said what I have to say, The Lord be with you; I must leave you, but I leave you in good hands." They were in care what would become of them, how they should go on in their work, break through their difficulties, and what provision would be made for them and their families. In answer to all these perplexities, Paul directs them to look up to God with an eye of faith, and beseeches God to look down on them with an eye of favour. 1. See here to whom he commends them. He calls them brethren, not only as Christians, but as ministers, and thereby encourages them to hope in God, as he had done; for they and he were brethren. (1.) He commends them to God, begs of God to provide for them, to take care of them, and to supply all their needs, and encourages them to cast all their care upon him, with an assurance that he cared for them: "Whatever you want, go to God, let your eye be ever towards him, and your dependence upon him, in all your straits and difficulties; and let this be your comfort, that you have a God to go to, a God all sufficient." I commend you to God, that is, to his providence, and to the protection and care of that. It is enough that, from whomsoever we are separated, still we have God nigh unto us, 1 Pet. iv. 19. (2.) He commends them to the word of his grace, by which some understand Christ: he is the word (John i. 1), the word of life, because life is treasured up for us in him (1 John i. 1), and in the same sense he is here called the word of God's grace, because from his fulness we receive grace for grace. He commends them to Christ, puts them into his hand, as being his servants, whom he would in a particular manner take care of. Paul commends them not only to God and to his providence, but to Christ and his grace as Christ himself did his disciples when he was leaving them: You believe in God, believe also in me. It comes to much the same thing, if by the word of his grace we understand the gospel of Christ, for it is Christ in the word that is nigh unto us for our support and encouragement, and his word is spirit and life: "You will find much relief by acting faith on the providence of God, but much more by acting faith on the promises of the gospel." He commends them to the word of Christ's grace, which he spoke to his disciples when he sent them forth, the commission he gave them, with assurance that he would be with them always to the end of the world: "Take hold of that word, and God give you the benefit and comfort of it, and you need no more." He commends them to the word of God's grace, not only as the foundation of their hope and the fountain of their joy, but as the rule of their walking: " I commend you to God, as your Master, whom you are to serve, and I have found him a good Master, and to the word of his grace, as cutting you out your work, and by which you are to govern yourselves; observe the precepts of this word, and then live upon the promises of it." 2. See here what he commends them to the word of God's grace for, not so much for a protection from their enemies, or a provision for their families, as for the spiritual blessings which they most needed and ought most to value. They had received the gospel of the grace of God, and were entrusted to preach it. Now he recommends them to that, (1.) For their edification: " It is able (the Spirit of grace working with it and by it) to build you up, and you may depend upon this, while you keep close to it, and are deriving daily from it. Though you are already furnished with good gifts, yet this is able to build you up; there is that in it with which you need to be better acquainted and more affected." Note, Ministers, in preaching the word of grace, must aim at their own edification as well as at the edification of others. The most advanced Christians, while they are in this world, are capable of growing, and they will find the word of grace to have still more and more in it to contribute to their growth. It is still able to build them up. (2.) For their glorification: It is able to give you an inheritance among all those who are sanctified. The word of God's grace gives it, not only as it gives the knowledge of it (for life and immortality are brought to light by the gospel), but as it gives the promise of it, the promise of a God that cannot lie, and which is yea and amen in Christ; and by the word, as the ordinary vehicle, the Spirit of grace is given (ch. x. 44), to be the seal of the promise, and the earnest of the eternal life promised; and thus it is the word of God's grace that gives us the inheritance. Note, [1.] Heaven is an inheritance which gives an indefeasible right to all the heirs; it is an inheritance like that of the Israelites in Canaan, which was by promise and yet by lot, but was sure to all the seed. [2.] This inheritance is entailed upon and secured to all those, and those only, that are sanctified; for as those cannot be welcome guests to the holy God, or the holy society above, that are unsanctified, so really heaven would be no heaven to them; but to all that are sanctified, that are born again, and on whom the image of God is renewed, it is as sure as almighty power and eternal truth can make it. Those therefore that would make out a title to that inheritance must make it sure that they are among the sanctified, are joined to them and incorporated with them, and partake of the same image and nature; for we cannot expect to be among the glorified hereafter unless we be among the sanctified here. VI. He recommends himself to them as an example of indifference to this world, and to every thing in it, which, if they would walk in the same spirit and in the same steps, they would find to contribute greatly to their easy and comfortable passage through it. He had recommended them to God, and to the word of his grace, for spiritual blessings, which, without doubt, are the best blessings; but what shall they do for food for their families, an agreeable subsistence for themselves, and portions for their children? "As to these," Paul says, "do as I did;" and how was that? He here tells them, 1. That he never aimed at worldly wealth (v. 33): " I have coveted no man's silver, or gold, or apparel; nor do you, and then you will be easy." There were many in Ephesus, and many of those that had embraced the Christian faith, who were rich, had a great deal of money, and plate, and rich furniture, and wore very good clothes, and made a very good appearance. Now, (1.) Paul was not ambitious to live like them. We may take it in this sense: " I never coveted to have so much silver and gold at command as I see others have, nor to wear such rich clothes as I see others wear. I neither condemn them nor envy them. I can live comfortably and usefully without living great." The false apostles desired to make a fair show in the flesh (Gal. vi. 12), to make a figure in the world; but Paul did not do so. He knew how to want and how to be abased. (2.) He was not greedy to receive from them, silver, or gold, or apparel; so far from being always craving that he was not so much as coveting, nor desired them to allow him so and so for his pains among them, but was content with such things as he had; he never made a gain of them, 2 Cor. xii. 17. He could not only say with Moses (Num. xvi. 15), and with Samuel (1 Sam. xii. 3, 5), Whose ox have I taken? Or whom have I defrauded? But, "Whose kindness have I coveted, or asked? Or to whom have I been burdensome?" He protests against desiring a gift, Phil. iv. 17. 2. That he had worked for his living, and taken a great deal of pains to get bread (v. 34) " Yea, you yourselves know, and have been eye-witnesses of it, that these hands of mine have ministered to my necessities, and to those that were with me; you have seen me busy early and late, cutting out tents and making them up;" and, they being commonly made of leather, it was very hard work. Observe, (1.) Paul was sometimes reduced to necessities, and the want of the common supports of life, though he was so great a favourite of Heaven and so great a blessing to this earth. What an unthinking, unkind, and ungrateful world is this, that could let such a man as Paul be poor in it! (2.) He desired no more than to have his necessities supplied; he did not work at his calling to enrich himself, but to maintain himself with food and raiment. (3.) When he was to earn his bread, he did it by a manual occupation. Paul had a head and a tongue that he might have got money by, but they were these hands, saith he, that ministered to my necessities. What a pity was it that those hands by the laying on of which the Holy Ghost had been so often conferred, those hands by which God had wrought special miracles, and both these at Ephesus too (ch. xix. 6, 11), should there be obliged to lay themselves to the needle and shears, the awl and tacking-end, in tent-making, purely to get bread! Paul puts these presbyters (and others in them) in mind of this, that they may not think it strange if they be thus neglected, and yet to go on in their work, and make the best shift they can to live; the less encouragement they have from men, the more they shall have from God. (4.) He worked not only for himself, but for the support of those also that were with him. This was hard indeed. It had better become them to have worked for him (to maintain him as their tutor) than he for them. But so it is; those that are willing to take the labouring oar will find those about them willing they should have it. If Paul will work for the maintenance of his companions, he is welcome to do it.

## verses 36-38
#### Paul Takes Leave of the Elders of Ephesus.

$^{36}$ And when he had thus spoken, he kneeled down, and prayed with them all. $^{37}$ And they all wept sore, and fell on Paul's neck, and kissed him, $^{38}$ Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.
After the parting sermon that Paul preached to the elders of Ephesus, which was very affecting, we have here the parting prayer and tears, which were yet more affecting; we can scarcely read the account here given of them, and meditate upon them with dry eyes. I. They parted with prayer (v. 36): And, when he had thus spoken, he kneeled down, and prayed with them all. And, no doubt, it was a prayer every way suited to the present mournful occasion. He committed them to God in this prayer, prayed that he would not leave them, but continue his presence with them. 1. It was a joint prayer. He not only prayed for them, but prayed with them, prayed with them all; that they might put up the same petitions for themselves and one another that he put up to God for them all, and that they might learn what to ask of God for themselves when he was gone. Public prayers are so far from being intended to supersede our own secret prayers, and make them needless, that they are designed to quicken and encourage them, and to direct us in them. When we are alone we should pray over the prayers that our ministers have put up with us. 2. It was a humble reverent prayer. This was expressed by the posture they used: He kneeled down, and prayed with them, which is the most proper gesture in prayer, and significant both of adoration and of petition, especially petition for the forgiveness of sin. Paul used it much: I bow my knees, Eph. iii. 14. 3. It was a prayer after sermon; and, we may suppose, he prayed over what he had preached. He had committed the care of the church at Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wisdom and grace which it required; he prayed for the flock, and all that belonged to it, that the great Shepherd of the sheep would take care of them all, and keep them from being a prey to the grievous wolves. Thus he taught these ministers to pray for those they preached to, that they might not labour in vain. 4. It was a parting prayer, which might be likely to leave lasting impressions, as the farewell sermon did. It is good for friends, when they part, to part with prayer, that by praying together just at parting they may be enabled to pray the more feelingly one for another when they are separated, which is one part of our Christian duty, and an improvement of the communion of saints. The Lord watch between us, and watch over us both, when we are absent one from the other, is a good parting prayer (Gen. xxxi. 49), as also that our next meeting may be either nearer heaven or in heaven. Paul here followed the example of Christ, who, when he took leave of his disciples, after he had preached to them, prayed with them all, John xvii. 1. II. They parted with tears, abundance of tears, and most affectionate embraces, v. 37, 38. 1. They all wept sorely. We have reason to think the Paul himself began; though he was determined to go, and saw his call clear to other work, yet he was sorry in his heart to leave them, and many a tear it cost him. He that was so often in tears while he was with them (v. 19, 31), no doubt shed many at parting, so watering what he had sown among them. But the notice is taken of their tears: They all wept sorely; there was not a dry eye among them, and it is probable the affectionate expressions Paul used in prayer set them a-weeping. These were tears of love and mutual endearment, like those of Jonathan and David, when they were forced to part, and wept one with another, until (as if they wept for strife) David exceeded, 1 Sam. xx. 41. 2. They fell upon Paul's neck, and kissed him, all, one after another, each bewailing his own loss: "How can I part with this invaluable man, this blessed Paul," says one, "in whom my life is a manner bound up?"—"Farewell, my dear friend," says another, "a thousand thanks to thee, and ten thousand to God for thee, and for all the pains thou hast taken with me for my good." "And must we part?" says another: "must I lose my spiritual father, nurse, and guide?"—"What will become of us now?" says another, "when we shall no more have him to apply to, and receive direction from? What shall I do, if the Lord take away my master from my head? My father, my father, the chariots of Israel, and the horsemen thereof." Note, Those that are most loving are commonly best beloved. Paul, who was a most affectionate friend himself, had friends that were very affectionate to him. These tears at parting with Paul were a grateful return for all the tears he had shed in preaching to them and praying with them. He that watereth shall be watered also himself. 3. That which cut them to the heart thus, and made this place such a Bochim, such a place of weepers, was, that word which Paul spoke, that he was certain they should see his face no more. If he had given them directions to follow him, as he did to those that were his usual companions, or any intimation that he would come hereafter and make them a visit, they could have borne this parting pretty well; but when they are told that they shall see his face no more in this world, that it is a final farewell they are now giving and taking, this makes it a great mourning; it makes farewell just like a funeral, and puts them into this passion of weeping. There were other things for which they sorrowed—that they should lose the benefit of his public performances, and see him no longer presiding in their assemblies, should have none of his personal counsels and comforts; and, we hope, they sorrowed for their own sin, in not profiting more by his labours while they had him among them, and which had provoked God to order his remove. But that which gave the most sensible accent to their grief was that they should see his face no more. When our friends are separated from us by death, this is the consideration with which we raise up our mourning, that we shall see their faces no more; but we complain of this as those that have no hope, for if our friends died in Christ, and we live to him, they are gone to see God's face, to behold his glory, with the reflection of which their faces shine, and we hope to be with them shortly. Though we shall see their faces no more in this world, we hope to see them again in a better world, and to be there together for ever and with the Lord. III. They accompanied him unto the ship, partly to show their respect for him (they would bring him on his way as far as they could), and partly that they might have a little more of his company and conversation; if it must be the last interview, they will have as much of him as they can, and see the last of him. And we have reason to think that when they came to the water-side, and he was about to go on board, their tears and embraces were repeated; for loth to part bids oft farewell. But this was a comfort to both sides, and soon turned this tide of passion, that the presence of Christ both went with him and staid with them.

# CHAP. 21.

We have, with a great deal of pleasure, attended the apostle in his travels throughout the Gentile nations to preach the gospel, and have seen a great harvest of souls gathered in to Christ; there we have seen likewise what persecutions he endured; yet still out of them all the Lord presently delivered him,
2 Tim. iii. 11. But now we are to attend him to Jerusalem, and there into lasting bonds; the days of his service now seem to be over, and nothing to remain but days of suffering, days of darkness, for they are many. It is a thousand pities that such a workman should be laid aside; yet so it is, and we must not only acquiesce, as his friends then did, saying, "The will of the Lord be done;" but we must believe, and shall find reason to do so, that Paul in the prison, and at the bar, is as truly glorifying God, and serving Christ's interest, as Paul in the pulpit was. In this chapter we have, I. A journal of Paul's voyage from Ephesus to Cæsarea, the next sea-port to Jerusalem, some places he touched at, and his landing there, ver. 1-7. II. The struggles he had with his friends at Cæsarea, who mightily opposed his going up to Jerusalem, but could not prevail, ver. 8-14. III. Paul's journey from Cæsarea to Jerusalem, and the kind entertainment which the Christians there gave him, ver. 15-17. IV. His compliance with the persuasions of the brethren there, who advised him so far to compliment the Jews as to go and purify that it might appear he was no such enemy to the Mosaic rites and ceremonies as he was reported to be, ver. 18-26. V. The turning of this very thing against him by the Jews, and the apprehending of him in the temple as a criminal thereupon, ver. 27-30. VI. The narrow escape he had of being pulled to pieces by the rabble, and the taking of him into fair and legal custody by the chief captain, who permitted him to speak for himself to the people, ver. 31-40. And so we have him made a prisoner, and shall never have him otherwise to the end of the history of this book.

## verses 1-7
#### Paul's Voyage to Cæsarea; Paul's Arrival at Ptolemais.

$^1$ And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara: $^2$ And finding a ship sailing over unto Phenicia, we went aboard, and set forth. $^3$ Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden. $^4$ And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem. $^5$ And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. $^6$ And when we had taken our leave one of another, we took ship; and they returned home again. $^7$ And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.
We may observe here, I. How much ado Paul had to get clear from Ephesus, intimated in the first words of the chapter, after we had gotten from them, that is, were drawn from them as by violence. It was a force put upon both sides; Paul was loth to leave them, and they were loth to part with him, and yet there was no remedy, but so it must be. When good people are taken away by death, they are, as it were, gotten from their friends here below, who struggled hard to have detained them if possible. II. What a prosperous voyage they had thence. Without any difficulty, they came with a straight course, by direct sailing, to Coos, a famous Grecian island,— the next day to Rhodes, talked of for the Colossus there,— thence to Patara, a famous port, the metropolis of Lycia (v. 1); here they very happily found a ship sailing over into Phenicia, the very course they were steering, v. 2. Providence must be acknowledged when things happen thus opportunely, and we are favoured by some little circumstances that contribute to the expediting of our affairs; and we must say, It is God that maketh our way perfect. This ship that was bound for Phenicia (that is, Tyre) they took the convenience of, went on board, and set sail for Tyre. In this voyage they discovered Cyprus, the island that Barnabas was of, and which he took care of, and therefore Paul did not visit it, but we left it on the left hand (v. 3), sailed upon the coast of Syria, and at length landed at Tyre, that celebrated mart of the nations, so it had been, but was now reduced; yet something of a trade it had still, for there the ship was to unlade her burden, and did so. III. The halt that Paul made at Tyre; when he had arrived there, he was upon the coast of the land of Israel, and found now that he could compass the remainder of his journey within the time he had fixed. 1. At Tyre he found disciples, some that had embraced the gospel, and professed the Christian faith. Observe, Wherever Paul came, he enquired what disciples were there, found them out, and associated with them; for we know what is the usage with birds of a feather. When Christ was upon earth, though he went sometimes into the coast of Tyre, yet he never went thither to preach the gospel there; nor did he think fit to afford to Tyre and Sidon the advantages which Chorazin and Bethsaida had, though he knew that if they had had them they would have made a better improvement of them, Luke x. 13, 14. But, after the enlarging of the gospel-commission, Christ was preached at Tyre, and had disciples there; and to this, some think, that prophecy concerning Tyre had reference (Isa. xxiii. 18), Her merchandise and her hire shall be holiness to the Lord. 2. Paul, finding those disciples at Tyre, tarried there seven days, they urging him to stay with them as long as he could. He staid seven days at Troas (ch. xx. 6), and here so many days at Tyre, that he might be sure to spend one Lord's day with them, and so might have an opportunity of preaching publicly among them; for it is the desire of good men to do good wherever they come, and where we find disciples we may either benefit them or be benefited by them. 3. The disciples at Tyre were endowed with such gifts that they could by the Spirit foretel the troubles Paul would meet with at Jerusalem; for the Holy Ghost witnessed it in every city, ch. xx. 23. Being a thing that would be so much talked of when it came to pass, God saw fit to have it much prophesied of before, that people's faith, instead of being offended, might be confirmed. And withal they were endowed with such graces that foreseeing his troubles, out of love to him and concern for the church, especially the churches of the Gentiles, that could ill spare him, they begged of him that he would not go up to Jerusalem, for they hoped the decree was conditional: If he go up, he will come into trouble there; as the prediction to David that the men of Keilah will deliver him up (that is, if he venture himself with them); and therefore they said to him, by the Spirit, that he should not go up, because they concluded it would be most for the glory of God that he should continue at liberty; and it was not at all their fault to think so, and consequently to dissuade him; but it was their mistake, for his trial would be for the glory of God and the furtherance of the gospel, and he knew it; and the importunity that was used with him, to dissuade him from it, renders his pious and truly heroic resolution the more illustrious. 4. The disciples of Tyre, though they were none of Paul's converts, yet showed a very great respect to Paul, whose usefulness in the church they had heard so much of when he departed from Tyre. Though they had had but seven days' acquaintance with him, yet, as if he had been some great man, they all came together, with their wives and children, solemnly to take leave of him, to beg his blessing, and to bring him as far on his way as the sea would permit them. Note, (1.) We should pay respect, not only to our own ministers, that are over us in the Lord, and admonish us, and, for their work's sake among us, esteem them highly in love, but we must, as there is occasion, testify our love and respect to all the faithful ministers of Christ, both for his sake whose ministers they are, and for their work's sake among others. (2.) We must, in a particular manner, honour those whom God hath singularly honoured, by making them eminently useful in their generation. (3.) It is good to train up children in a respect to good people and good ministers. This was particularly remarkable at Tyre, which we have not met with any where else, that they brought their wives and children to attend Paul, to do him the more honour and to receive benefit by his instructions and prayers; and as angry notice was taken of the children of the idolaters of Bethel, that mocked a prophet, so, no doubt, gracious notice was taken of the children of the disciples at Tyre, that honoured an apostle, as Christ accepted the hosannas of the little children. (4.) We should be good husbands of our opportunities, and make the utmost we can of them for the good of our souls. They brought Paul on his way, that they might have so much the more of his company and his prayers. Some refer us to Ps. xlv. 12, as a prediction of this, The daughter of Tyre shall be there with a gift; for it is probable that they made some presents to Paul at parting, as usual to our friends that are going to sea, ch. xxviii. 10. 5. They parted with prayer, as Paul and the Ephesians elders had done, ch. xx. 36. Thus Paul has taught us by example, as well as rule, to pray always, to pray without ceasing. We kneeled down on the shore and prayed. Paul prayed for himself, prayed for them, prayed for all the churches; as he was much in prayer so he was mighty in prayer. They prayed upon the shore, that their last farewell might be sanctified and sweetened with prayer. Those that are going to sea should, when they quit the shore, commit themselves to God by prayer, and put themselves under his protection, as those that hope, even when they leave the terra firma, to find firm footing for their faith in the providence and promise of God. They kneeled down on the shore, though we may suppose it either stony or dirty, and there prayed. Paul would that men should pray every where, and so he did himself; and, where he lifted up his prayer, he bowed his knees. Mr. George Herbert says, Kneeling never spoiled silk stockings. 6. They parted at last (v. 6): When we had taken our leave one of another, with the most affectionate embraces and expressions of love and grief, we took ship to be gone, and they returned home again, each complaining that this is a parting world. Observe how they disposed of themselves: "We, that had a journey before us, took ship, thankful that we had a ship to carry us; and those, who had no occasions to call them abroad returned home again, thankful that they had a home to go to." Rejoice Zebulun in thy going out, and Issachar in thy tents. Paul left his blessing behind him with those that returned home, and those that staid sent their prayers after those that went to sea. IV. Their arrival at Ptolemais, which was not far from Tyre (v. 27): We came to Ptolemais, which some think is the same place with Accho, which we find in the tribe of Asher, Judg. i. 31. Paul begged leave to go ashore there, to salute the brethren, to enquire of their state, and to testify his good will to them; though he could not stay long with them, yet he would not pass by them without paying his respects to them, and he abode with them one day, perhaps it was a Lord's day; better a short stay than no visit.

## verses 8-14
#### The Prophecy of Agabus; Paul's Adherence to His Resolution to Visit Jerusalem.

$^8$ And the next day we that were of Paul's company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. $^9$ And the same man had four daughters, virgins, which did prophesy. $^{10}$ And as we tarried
there many days, there came down from Judæa a certain prophet, named Agabus. $^{11}$ And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. $^{12}$ And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. $^{13}$ Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. $^{14}$ And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
We have here Paul and his company arrived at length at Cæsarea, where he designed to make some stay, it being the place where the gospel was first preached to the Gentiles, and the Holy Ghost fell upon them, ch. x. 1, 44. Now here we are told, I. Who it was that entertained Paul and his company at Cæsarea. He seldom had occasion to go to a public house, but, wherever he came, some friend or other took him in, and bade him welcome. Observe, those that had sailed together parted when the voyage was accomplished, according as their business was. "Those that were concerned in the cargo staid where the ship was to unlade her burden (v. 3); others, when they came to Ptolemais, went as their occasions led them; but we that were of Paul's company went where he went, and came to Cæsarea." Those that travel together through this world will separate at death, and then it will appear who are of Paul's company and who are not. Now at Cæsarea. 1. They were entertained by Philip the evangelist, whom we left at Cæsarea many years ago, after he had baptized the eunuch (ch. viii. 40), and there we now find him again. (1.) He was originally a deacon, one of the seven that were chosen to serve tables, ch. vi. 5. (2.) He was now and had long been an evangelist, one that went about to plant and water churches, as the apostles did, and gave himself, as they did, to the word and prayer; thus, having used the office of a deacon well, he purchased to himself a good degree; and, having been faithful in a few things, was made ruler over many things. (3.) He had a house at Cæsarea, fit to entertain Paul and all his company, and he bade him and them very welcome to it; We entered into the house of Philip the evangelist, and we abode with him. Thus does it become Christians and ministers, according as their ability is, to use hospitality one to another, without grudging, 1 Pet. iv. 9. 2. This Philip had four maiden daughters, who did prophesy, v. 9. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him. Here was a further accomplishment of that prophecy, Joel ii. 28, of such a plentiful pouring out of the Spirit upon all flesh that their sons and their daughters should prophesy, that is, foretel things to come. II. A plain and full prediction of the sufferings of Paul, by a noted prophet, v. 10, 11. 1. Paul and his company tarried many days at Cæsarea, perhaps Cornelius was yet living there, and (though Philip lodged them) yet might be many ways kind to them, and induce them to stay there. What cause Paul saw to tarry so long there, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell; but we are sure he did not stay either there or any where else to be idle; he measured his time by days, and numbered them. 2. Agabus the prophet came to Cæsarea from Judea; this was he of whom we read before, who came from Jerusalem to Antioch, to foretel a general famine, ch. xi. 27, 28. See how God dispenseth his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit—the foretelling of things to come, which came to pass according to the prediction. See 1 Cor. xii. 8, 10. So that that which was the most eminent gift of the Spirit under the Old Testament, the foretelling of things to come, was under the New Testament quite outshone by other gifts, and was bestowed upon those that were of less note in the church. It should seem as if Agabus came on purpose to Cæsarea, to meet Paul with this prophetic intelligence. 3. He foretold Paul's bonds at Jerusalem, (1.) By a sign, as the prophets of old did, Isaiah (ch. xx. 3), Jeremiah (ch. xiii. 1; xxvii. 2), Ezekiel (ch. iv. 1; xii. 3), and many others. Agabus took Paul's girdle, when he laid it by, or perhaps took it from about him, and with it bound first his own hands, and then his own feet, or perhaps bound his hands and feet together; this was designed both to confirm the prophecy (it was as sure to be done as if it were done already) and to affect those about him with it, because that which we see usually makes a greater impression upon us than that which we only hear of. (2.) By an explication of the sign: Thus saith the Holy Ghost, the Spirit of prophecy, So shall the Jews at Jerusalem bind the man that owneth this girdle, and, as they dealt with his Master (Matt. xx. 18, 19), shall deliver him into the hands of the Gentiles, as the Jews in other places had all along endeavoured to do, by accusing him to the Roman governors. Paul had this express warning given him of his troubles, that he might prepare for them, and that when they came they might be no surprise nor terror to him; the general notice given us that through much tribulation we must enter into the kingdom of God should be of the same use to us. III. The great importunity which his friends used with him to dissuade him from going forward to Jerusalem, v. 12. "Not only those of that place, but we that were of Paul's company, and among the rest Luke himself, who had heard this often before, and seen Paul's resolution notwithstanding, besought him with tears that he would not go up to Jerusalem, but steer his course some other way." Now, 1. Here appeared a commendable affection to Paul, and a value for him, upon account of his great usefulness in the church. Good men that are very active sometimes need to be dissuaded from overworking themselves, and good men that are very bold need to be dissuaded from exposing themselves too far. The Lord is for the body, and so we must be. 2. Yet there was a mixture of infirmity, especially in those of Paul's company, who knew he undertook this journey by divine direction, and had seen with what resolution he had before broken through the like opposition. But we see in them the infirmity incident to us all; when we see trouble at a distance, and have only a general notice of it, we can make light of it; but when it comes near we begin to shrink, and draw back. Now that it toucheth thee thou art troubled, Job iv. 5. IV. The holy bravery and intrepidity with which Paul persisted in his resolution, v. 13. 1. He reproves them for dissuading him. Here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other. They love him dearly, and therefore oppose his resolution; he loves them dearly, and therefore chides them for opposing it: What mean you to weep and to break my heart? They were an offence to him, as Peter was to Christ, when, in a like case, he said, Master, spare thyself. Their weeping about him broke his heart. (1.) It was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and caused him to entertain thoughts of tacking about: "I know I am appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen my heart; but you, with your tears, break my heart, and discourage me. What do you mean by doing thus? Has not our Master told us to take up our cross? And would you have me to avoid mine?" (2.) It was a trouble to him that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit. As he was much in tears himself, so he had a compassionate regard to the tears of his friends; they made a great impression upon him, and would bring him almost to yield to any thing. But now it breaks his heart, when he is under a necessity of denying the request of his weeping friends. It was an unkind kindness, a cruel pity, thus to torment him with their dissuasions, and to add affliction to his grief. When our friends are called out to sufferings, we shall show our love rather by comforting them than by sorrowing for them. But observe, These Christians at Cæsarea, if they could have foreseen the particulars of that event, the general notice of which they received with so much heaviness, would have been better reconciled to it for their own sakes; for, when Paul was made a prisoner at Jerusalem, he was presently sent to Cæsarea, the very place where he now was (ch. xxiii. 33), and there he continued at least two years (ch. xxiv. 27), and he was a prisoner at large, as appears (ch. xxiv. 23), orders being given that he should have liberty to go among his friends, and his friends to come to him; so that the church at Cæsarea had much more of Paul's company and help when he was imprisoned than they could have had if he had been at liberty. That which we oppose, as thinking it to operate much against us, may be overruled by the providence of God to work for us, which is a reason why we should follow providence, and not fear it. 2. He repeats his resolution to go forward, notwithstanding: " What mean you to weep thus? I am ready to suffer whatever is appointed for me. I am fully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. I am willing to suffer, and therefore why are you unwilling that I should suffer? Am not I nearest myself, and fittest to judge for myself? If the trouble found me unready, it would be a trouble indeed, and you might well weep at the thoughts of it. But, blessed be God, it does not. It is very welcome to me, and therefore should not be such a terror to you. For my part, I am ready," etoimos echo— I have myself in a readiness, as soldiers for an engagement. "I expect trouble, I count upon it, it will be no surprise to me. I was told at first what great things I must suffer," ch. ix. 16. "I am prepared for it, by a clear conscience, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it." Now, (1.) See how far his resolution extends: You are told that I must be bound at Jerusalem, and you would have me keep away for fear of this. I tell you, " I am ready not only to be bound, but, if the will of God be so, to die at Jerusalem; not only to lose my liberty, but to lose my life." It is our wisdom to think of the worst that may befal us, and to prepare accordingly, that we may stand complete in all the will of God. (2.) See what it is that carries him out thus, that makes him willing to suffer and die: it is for the name of the Lord Jesus. All that a man has will he give for his life; but life itself will Paul give for the service and honour of the name of Christ. V. The patient acquiescence of his friends in his resolution, v. 14. 1. They submitted to the wisdom of a good man. They had carried the matter as far as they could with decency; but, " when he would not be persuaded, we ceased our importunity. Paul knows best his own mind, and what he has to do, and it becomes us to leave it to himself, and not to censure him for what he does, nor to say he is rash, and wilful, and humoursome, and has a spirit of contradiction, as some people are apt to judge of those that will not do just as they would have them do. No doubt, Paul has a good reason for his resolution, though he sees cause to keep it to himself, and God has gracious ends to serve in confirming him in it." It is good manners not to over-press those in their own affairs that will not be persuaded. 2. They submitted to the will of a good God: We ceased, saying, The will of the Lord be done. They did not resolve his resolution into his stubbornness, but into his willingness to suffer, and God's will that he should. Father in heaven, thy will be done, as it is a rule to our prayers and to our practice, so it is to our patience. This may refer, (1.) To Paul's present firmness; he is inflexible, and unpersuadable, and in this they see the will of the Lord done. "It is he that has wrought this fixed resolution in him, and therefore we acquiesce in it." Note, In the turning of the hearts of our friends or ministers, this way or that way (and it may be quite another way than we could wish), we should eye the hand of God, and submit to that. (2.) To his approaching sufferings: "If there be no remedy, but Paul will run himself into bonds, the will of the Lord Jesus be done. We have done all that we could do on our parts to prevent it, and now we leave it to God, we leave it to Christ, to whom the Father has committed all judgment, and therefore we do, not as we will, but as he will." Note, When we see trouble coming, and particularly that of our ministers' being silenced or removed from us, it becomes us to say, The will of the Lord be done. God is wise, and knows how to make all work for good, and therefore "welcome his holy will." Not only, "The will of the Lord must be done, and there is no remedy;" but, "Let the will of the Lord be done, for his will is his wisdom, and he doeth all according to the counsel of it; let him therefore do with us and ours as seemeth good in his eyes." When a trouble is come, this must allay our griefs, that the will of the Lord is done; when we see it coming, this must silence our fears, that the will of the Lord shall be done, to which we must say, Amen, let it be done.

## verses 15-26
#### Paul's Visit to Jerusalem; Paul's Conformity to the Jewish Law.

$^{15}$ And after those days we took up our carriages, and went up to Jerusalem. $^{16}$ There went with us also certain of the disciples of Cæsarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. $^{17}$ And when we were come to Jerusalem, the brethren received us gladly. $^{18}$ And the day following Paul went in with us unto James; and all the elders were present. $^{19}$ And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. $^{20}$ And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: $^{21}$ And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. $^{22}$ What is it therefore? the multitude must needs come together: for they will hear that thou art come. $^{23}$ Do therefore this that we say to thee: We have four men which have a vow on them; $^{24}$ Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. $^{25}$ As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. $^{26}$ Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.
In these verses we have, I. Paul's journey to Jerusalem from Cæsarea, and the company that went along with him. 1. They took up their carriages, their bag and baggage, and as it should seem, like poor travellers or soldiers, were their own porters; so little had they of change of raiment. Omnia mea mecum porto—My property is all about me. Some think they had with them the money that was collected in the churches of Macedonia and Achaia for the poor saints at Jerusalem. If they could have persuaded Paul to go some other way, they would gladly have gone along with him; but if, notwithstanding their dissuasive, he will go to Jerusalem, they do no say, "Let him go by himself then;" but as Thomas, in a like case, when Christ would go into danger at Jerusalem, Let us go and die with him, John xi. 16. Their resolution to cleave to Paul was like that of Ittai to cleave to David (2 Sam. xv. 21): In what place my Lord the king shall be, whether in death or life, there also will thy servant be. Thus Paul's boldness emboldened them. 2. Certain of the disciples of Cæsarea went along with them. Whether they designed to go however, and took this opportunity of going with so much good company, or whether they went on purpose to see if they could do Paul any service and if possible prevent his trouble, or at least minister to him in it, does not appear. The less while that Paul is likely to enjoy his liberty the more industrious they are to improve every opportunity of conversation with him. Elisha kept close to Elijah when he knew the time was at hand that he should be taken up. 3. They brought with them an honest old gentleman that had a house of his own at Jerusalem, in which he would gladly entertain Paul and his company, one Mnason of Cyprus (v. 16), with whom we should lodge. Such a great concourse of people there was to the feast that it was a hard matter to get lodgings; the public houses would be taken up by those of the better sort, and it was looked upon as a scandalous thing for those that had private houses to let their rooms out at those times, but they must freely accommodate strangers with them. Every one then would choose his friends to be his guests, and Mnason took Paul and his company to be his lodgers; though he had heard what trouble Paul was likely to come into, which might bring those that entertained him into trouble too, yet he shall be welcome to him, whatever comes of it. This Mnason is called an old disciple—a disciple from the beginning; some think, one of the seventy disciples of Christ, or one of the first converts after the pouring out of the Spirit, or one of the first that was converted by the preaching of the gospel in Cyprus, ch. xiii. 4. However it was, it seems he had been long a Christian, and was now in years. Note, It is an honourable thing to be an old disciple of Jesus Christ, to have been enabled by the grace of God to continue long in a course of duty, stedfast in the faith, and growing more and more prudent and experienced to a good old age. And with these old disciples one would choose to lodge; for the multitude of their years will teach wisdom. II. Paul's welcome at Jerusalem. 1. Many of the brethren there received him gladly, v. 17. As soon as they had notice that he was come to town, they went to his lodgings at Mnason's house, and congratulated him on his safe arrival, and told him they were glad to see him, and invited him to their houses, accounting it an honour to be known to one that was such an eminent servant of Christ. Streso observes that the word here used concerning the welcome they gave to the apostles, asmenos apodechein, is used concerning the welcome of the apostles' doctrine, ch. ii. 41. They gladly received his word. We think if we had Paul among us we should gladly receive him; but it is a question whether we should or no it, having his doctrine, we do not gladly receive that. 2. They paid a visit to James and the elders of the church, at a church-meeting (v. 18): " The day following, Paul went unto James, and took us with him, that were his companions, to introduce us into acquaintance with the church at Jerusalem." It should seem that James was now the only apostle that was resident at Jerusalem; the rest had dispersed themselves to preach the gospel in other places. But still they forecasted to have an apostle at Jerusalem, perhaps sometimes one and sometimes another, because there was a great resort thither from all parts. James was now upon the spot, and all the elders or presbyters that were the ordinary pastors of the church, both to preach and govern, were present. Paul saluted them all, paid his respects to them, enquired concerning their welfare, and gave them the right hand of fellowship. He saluted them, that is, he wished them all health and happiness, and prayed to God to bless them. The proper signification of salutation is, wishing salvation to you: salve, or salus tibi sit; like peace be unto you. And such mutual salutations, or good wishes, very well become Christians, in token of their love to each other and joint regard to God. III. The account they had from him of his ministry among the Gentiles, and their satisfaction in it. 1. He gave them a narrative of the success of the gospel in those countries where he had been employed, knowing it would be very acceptable to them to hear of the enlarging of Christ's kingdom: He declared particularly what things God had wrought among the Gentiles by his ministry, v. 19. Observe how modestly he speaks, not what things he had wrought (he was but the instrument), but what God had wrought by his ministry. It was not I, but the grace of God which was with me. He planted and watered, but God gave the increase. He declared it particularly, that the grace of God might appear the more illustrious in the circumstances of his success. Thus David will tell others what God has done for his soul (Ps. lxvi. 16), as Paul here what God has done by his hand, and both that their friends may help them to be thankful. 2. Hence they took occasion to give praise to God (v. 20): When they heart it, they glorified the Lord. Paul ascribed it all to God, and to God they gave the praise of it. They did not break out into high encomiums of Paul, but left it to his Master to say to him, Well done, good and faithful servant; but they gave glory to the grace of God, which was extended to the Gentiles. Note, The conversion of sinners ought to be the matter of our joy and praise as it is of the angels'. God had honoured Paul more than any of them, in making his usefulness more extensive, yet they did not envy him, nor were they jealous of his growing reputation, but, on the contrary, glorified the Lord. And they could not do more to encourage Paul to go on cheerfully in his work than to glorify God for his success in it; for, if God be praised, Paul is pleased. IV. The request of James and the elders of the church at Jerusalem to Paul, or their advice rather, that he would gratify the believing Jews by showing some compliance with the ceremonial law, and appearing publicly in the temple to offer sacrifice, which was not a thing in itself sinful; for the ceremonial law, though it was by no means to be imposed upon the Gentile converts (as the false teachers would have it, and thereby endeavoured to subvert the gospel), yet it was not become unlawful as yet to those that had been bred up in the observance of it, but were far from expecting justification by it. It was dead, but not buried; dead, but not yet deadly. And, being not sinful, they thought it was a piece of prudence in Paul to conform thus far. Observe the counsel they give to Paul herein, not as having authority over him, but an affection for him. 1. They desired him to take notice of the great numbers there were of the Jewish converts: Thou seest, brother, how many thousands of the Jews there are who believe. They called him brother, for they looked upon him as a joint-commissioner with them in gospel-work. Though they were of the circumcision and he the apostle of the Gentiles, though they were conformists and he a nonconformist, yet they were brethren, and owned the relation. Thou hast been in some of our assemblies, and seest how numerous they are: how many myriads of Jews believe. The word signifies, not thousands, but ten thousands. Even among the Jews, who were most prejudiced against the gospel, yet there were great multitudes that received it; for the grace of God can break down the strongest holds of Satan. The number of the names at first was but one hundred and twenty, yet now many thousands. Let none therefore despise the day of small things; for, though the beginning be small, God can make the latter end greatly to increase. Hereby it appeared that God had not quite cast away his people the Jews, for among them there was a remnant, an election, that obtained (see Rom. xi. 1, 5, 7): many thousands that believed. And this account which they could give to Paul of the success of the gospel among the Jews was, no doubt, as grateful to Paul as the account which he gave them of the conversion of the Gentiles was to them; for his heart's desire and prayer to God for the Jews was that they might be saved. 2. They informed him of a prevailing infirmity these believing Jews laboured under, of which they could not yet be cured: They are all zealous of the law. They believe in Christ as the true Messiah, they rest upon his righteousness and submit to his government; but they know the law of Moses was of God, they have found spiritual benefit in their attendance on the institutions of it, and therefore they can by no means think of parting with it, no, nor of growing cold to it. And perhaps they urged Christ's being made under the law, and observing it (which was designed to be our deliverance from the law), as a reason for their continuance under it. This was a great weakness and mistake, to be so fond of the shadows when the substance was come, to keep their necks under a yoke of bondage when Christ had come to make them free. But see, (1.) The power of education and long usage, and especially of a ceremonial law. (2.) The charitable allowance that must be made in consideration of these. These Jews that believed were not therefore disowned and rejected as no Christians because they were for the law, nay, were zealous for it, while it was only in their own practice, and they did not impose it upon others. Their being zealous of the law was capable of a good construction, which charity would put upon it; and it was capable of a good excuse, considering what they were brought up in, and among whom they lived. 3. They gave him to understand that these Jews, who were so zealous of the law, were ill-affected to him, v. 21. Paul himself, though as faithful a servant as any Christ ever had, yet could not get the good word of all that belonged to Christ's family: " They are informed of thee (and form their opinion of thee accordingly) that thou not only dost not teach the Gentiles to observe the law, as some would have had thee (we have prevailed with them to drop that), but dost teach all the Jews who are dispersed among the Gentiles to forsake Moses, not to circumcise their children nor to walk after the customs of our nation, which were of divine appointment, so far as they might be observed even among the Gentiles, at a distance from the temple,—not to observe the fasts and feasts of the church, not to wear their phylacteries, nor abstain from unclean meats." Now, (1.) It was true that Paul preached the abrogation of the law of Moses, taught them that it was impossible to be justified by it, and therefore we are not bound up any longer to the observance of it. But, (2.) It was false that he taught them to forsake Moses; for the religion he preached tended not to destroy the law, but to fulfil it. He preached Christ ( the end of the law for righteousness), and repentance and faith, in the exercise of which we are to make great use of the law. The Jews among the Gentiles whom Paul taught were so far from forsaking Moses that they never understood him better, nor ever embraced him so heartily as now when they were taught to make use of him as a schoolmaster to bring them to Christ. But even the believing Jews, having got this notion of Paul, that he was an enemy to Moses, and perhaps giving too much regard to the unbelieving Jews too, were much exasperated against him. Their ministers, the elders here present, loved and honoured him, and approved of what he did, and called him brother, but the people could hardly be induced to entertain a favourable thought of him; for it is certain the least judicious are the most censorious, the weak-headed are the hot-headed. They could not distinguish upon Paul's doctrine as they ought to have done, and therefore condemned it in the gross, through ignorance. 4. They therefore desired Paul that he would by some public act, now that he had come to Jerusalem, make it to appear that the charge against him was false, and that he did not teach people to forsake Moses and to break the customs of the Jewish church, for he himself retained the use of them. (1.) They conclude that something of this kind must be done: " What is it therefore? What must be done? The multitude will hear that thou art come to town." This is an inconvenience that attends men of fame, that their coming and going are taken notice of more than other people's, and will be talked of, by some for good-will and by others for ill-will. "When they hear thou art come, they must needs come together, they will expect that we call them together, to advise with them whether we should admit thee to preach among us as a brother or no; or, they will come together of themselves expecting to hear thee." Now something must be done to satisfy them that Paul does not teach the people to forsake Moses, and they think it necessary, [1.] For Paul's sake, that his reputation should be cleared, and that so good a man may not lie under any blemish, nor so useful a man labour under any disadvantage which may obstruct his usefulness. [2.] For the people's sake, that they may not continue prejudiced against so good a man, nor lose the benefit of his ministry by those prejudices. [3.] For their own sake, that since they knew it was their duty to own Paul their doing it might not be turned to their reproach among those that were under their charge. (2.) They produce a fair opportunity which Paul might take to clear himself: " Do this that we say unto thee, take our advice in this case. We have four men, Jews who believe, of our own churches, and they have a vow on them, a vow of Nazariteship for a certain time; their time has now expired (v. 23), and they are to offer their offering according to the law, when they shave the head of their separation, a he-lamb for a burnt-offering, a ewe-lamb for a sin-offering, and a ram for a peace-offering, with other offerings pertinent to them, Num. vi. 13-20. Many used to do this together, when their vow expired about the same time, either for the greater expedition or for the greater solemnity. Now Paul having so far of late complied with the law as to take upon him the vow of a Nazarite, and to signify the expiration of it by shaving his head at Cenchrea (ch. xviii. 18), according to the custom of those who lived at a distance from the temple, they desire him but to go a little further, and to join with these four in offering the sacrifices of a Nazarite: 'Purify thyself with them according to the law; and be willing not only to take that trouble, but to be at charges with them, in buying sacrifices for this solemn occasion, and to join with them in the sacrifice." This, they think, will effectually stop the mouth of calumny, and every one will be convinced that the report was false, that Paul was not the man he was represented to be, did not teach the Jews to forsake Moses, but that he himself, being originally a Jew, walked orderly, and kept the law; and then all would be well. 5. They enter a protestation that this shall be no infringement at all of the decree lately made in favour of the Gentile converts, nor do they intend by this in the least to derogate from the liberty allowed them (v. 25): " As touching the Gentiles who believe, we have written and concluded, and resolve to abide by it, that they observe no such things; we would not have them to be bound up by the ceremonial law by any means, but only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication; but let not them be tied to the Jewish sacrifices or purifications, nor any of their rites and ceremonies." They knew how jealous Paul was for the preservation of the liberty of the converted Gentiles, and therefore expressly covenant to abide by that. Thus far is their proposal. V. Here is Paul's compliance with it. He was willing to gratify them in this matter. Though he would not be persuaded not to go to Jerusalem, yet, when he was there, he was persuaded to do as they there did, v. 26. Then Paul took the men, as they advised, and the very next day, purifying himself with them, and not with multitude nor tumult, as he himself pleads (ch. xxiv. 18), he entered into the temple, as other devout Jews that came upon such errands did, to signify the accomplishment of the days of purification to the priests; desiring the priest would appoint a time when the offering should be offered for every one of them, one for each. Ainsworth, on Num. vi. 18, quotes out of Maimonides a passage which gives some light to this: If a man say, Upon me behalf the oblations of a Nazarite, or, Upon me be half the shaving of a Nazarite, them he brings half the offerings by what Nazarite he will, and that Nazarite pays his offering out of that which is his. So Paul did here; he contributed what he vowed to the offerings of these Nazarites, and some think bound himself to the law of Nazariteship, and to an attendance at the temple with fastings and prayers for seven days, not designing that the offering should be offered till them, which was what he signified to the priest. Now it has been questioned whether James and the elders did well to give Paul this advice, and whether he did well to take it. 1. Some have blamed this occasional conformity of Paul's, as indulging the Jews too much in their adherence to the ceremonial law, and a discouragement of those who stood fast in the liberty wherewith Christ had made them free. Was it not enough for James and the elders of Jerusalem to connive at this mistake in the Jewish converts themselves, but must they wheedle Paul to countenance them in it? Had it not been better, when they had told Paul how zealous the believing Jews were for the law, if they had desired, whom God had endued with such excellent gifts, to take pains with their people to convince them of their error, and to show them that they were made free from the law by their marriage to Christ? Rom. vii. 4. To urge him to encourage them in it by his example seems to have more in it of fleshly wisdom than of the grace of God. Surely Paul knew what he had to do better than they could teach him. But, 2. Others think the advice was prudent and good, and Paul's following it was justifiable enough, as the case stood. It was Paul's avowed principle, To the Jews became I as a Jew, that I might gain the Jews, 1 Cor. ix. 20. He had circumcised Timothy, to please the Jews; though he would not constantly observe the ceremonial law, yet, to gain an opportunity of doing good, and to show how far he could comply, he would occasionally go to the temple and join in the sacrifices there. Those that are weak in the faith are to be borne with, when those that undermine the faith must be opposed. It is true, this compliance of Paul's sped ill to him, for this very thing by which he hoped to pacify the Jews did but provoke them, and bring him into trouble; yet this is not a sufficient ground to go upon in condemning it: Paul might do well, and yet suffer for it. But perhaps the wise God overruled both their advice and Paul's compliance with it to serve a better purpose than was intended; for we have reason to think that when the believing Jews, who had endeavoured by their zeal for the law to recommend themselves to the good opinion of those who believed not, saw how barbarously they used Paul (who endeavoured to oblige them), they were by this more alienated from the ceremonial law than they could have been by the most argumentative or affecting discourses. They saw it was in vain to think of pleasing men that would be pleased with nothing else but the rooting out of Christianity. Integrity and uprightness will be more likely to preserve us than sneaking compliances. And when we consider what a great trouble it must needs be to James and the presbyters, in the reflection upon it, that they had by their advice brought Paul into trouble, it should be a warning to us not to press men to oblige us by doing any thing contrary to their own mind.

## verses 27-40
#### Paul Seized in the Temple; The Tumult at Jerusalem.

$^{27}$ And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, $^{28}$ Crying out, Men of Israel, help: This is the man, that teacheth all
men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place. $^{29}$ (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) $^{30}$ And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. $^{31}$ And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. $^{32}$ Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. $^{33}$ Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. $^{34}$ And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. $^{35}$ And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. $^{36}$ For the multitude of the people followed after, crying, Away with him. $^{37}$ And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? $^{38}$ Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? $^{39}$ But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people. $^{40}$ And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,
We have here Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue. I. We have here Paul seized, and laid hold on. 1. He was seized in the temple, when he was there attending the days of his purifying, and the solemn services of those days, v. 27. Formerly he had been well known in the temple, but now he had been so long in his travels abroad that he had become a stranger there; so that it was not till the seven days were almost ended that he was taken notice of by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently set upon by those who did what they could to have his blood mingled with his sacrifices—in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. The temple, which they themselves pretended such a mighty zeal for, yet did they themselves thus profane. Thus is the church polluted by none more than by popish persecutors, under the colour of the church's name and interest. 2. The informers against him were the Jews of Asia, not those of Jerusalem—the Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it. 3. The method they took was to raise the mob, and to incense them against him. They did not go to the high priest, or the magistrates of the city, with their charge (probably because they expected not to receive countenance from them), but they stirred up all the people, who were at this time more than ever disposed to any thing that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men. 4. The arguments wherewith they exasperated the people against him were popular, but very false and unjust. They cried out, " Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both." Thus they cried after him as after a thief (Job xxx. 5), or after a mad dog. Note, The enemies of Christianity, since they could never prove it to be an ill thing, have been always very industrious, right or wrong, to put it into an ill name, and so run it down by outrage and outcry. It had become men of Israel to help Paul, who preached up him who was so much the glory of his people Israel; yet here the popular fury will not allow them to be men of Israel, unless they will help against him. This was like, Stop thief, or Athaliah's cry, Treason, treason; what is wanting in right is made up in noise. 5. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual. (1.) They charge upon him bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, nay in all places, he teaches all men, every where; so artfully is the crime aggravated, as if, because he was an itinerant, he was a ubiquitary: "He spreads to the utmost of his power certain damnable and heretical positions," [1.] Against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails any thing nor uncircumcision; nay, he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job xii. 2), whereas God, though he had cast them off, yet had not cast away his people, Rom. xi. 1. They were Lo-ammi, not a people (Hos. i. 9), and yet pretended to be the only people. Those commonly seem most jealous for the church's name that belong to it in name only. [2.] Against the law. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted his preaching against the law; whereas it was so far from making void the law that it established it, Rom. iii. 31. [3.] Against this place, the temple. Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice. (2.) They charge upon him bad practices. To confirm their charge against him, as teaching people against this holy place, they charge it upon him that he had himself polluted it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter.—Josephus Antiq. 15. 417. Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Trophimus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false. See here, [1.] Innocency is no fence against calumny and false accusation. It is no new thing for those that mean honestly, and act regularly, to have things laid to their charge which they know not, nor ever thought of. [2.] Evil men dig up mischief, and go far to seek proofs of their false accusations, as they did here, who, because they saw a Gentile with Paul in the city, will thence infer that he was with him in the temple. This was a strained innuendo indeed, yet by such unjust and groundless suggestions have wicked men thought to justify themselves in the most barbarous outrages committed upon the excellent ones of the earth. [3.] It is common for malicious people to improve that against those that are wise and good with which they thought to have obliged them and ingratiated themselves with them. Paul thought to recommend himself to their good opinion by going into the temple, he had not been so maligned by them. This is the genius of ill-nature; for my love, they are my adversaries, Ps. cix. 4; lxix. 10. We have Paul in danger of being pulled in pieces by the rabble. They will not be at the pains to have him before the high priest, or the sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They cannot prove the crime upon him, and therefore dare not bring him upon a fair trial; nay, so greedily do they thirst after his blood that they have not patience to proceed against him by a due course of law, though they were ever so sure to gain their point; and therefore, as those who neither feared God nor regarded man, they resolved to knock him on the head immediately. 1. All the city was in an uproar, v. 30. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms presently, being resolved to stand by that with their lives and fortunes. All the city was moved, when they were called to from the temple, Men of Israel, help, with as much violence as if the old complaint were revived (Ps. lxxix. 1), O God, the heathen are come into thine inheritance, thy holy temple have they defiled. Just such a zeal the Jews here show for God's temple as the Ephesians did for Diana's temple, when Paul was informed against as an enemy to that (ch. xix. 29): The whole city was full of confusion. But God does not reckon himself at all honoured by those whose zeal for him transports them to such irregularities, and who, while they pretend to act for him, act in such a brutish barbarous manner. 2. They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple, (1.) They showed a real detestation of him as one not fit to be suffered in the temple, nor to worship there, nor to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. (2.) They pretended a veneration for the temple; like that of good Jehoiada, who would not have Athaliah to be slain in the house of the Lord, 2 Kings xi. 15. See how absurd these wicked men were; they condemned Paul for drawing people from the temple, and yet, when he himself was very devoutly worshipping in the temple, they drew him out of it. The officers of the temple shut the doors, either, [1.] Lest Paul should find means to get back and take hold of the horns of the altar, and so protect himself by that sanctuary from their rage. Or rather, [2.] Lest the crowd should by the running in of more to them be thrust back into the temple, and some outrage should be committed, to the profanation of that holy place. Those that made no conscience of doing so ill a thing as the murdering of a good man for well-doing, yet would be thought to scruple doing it in a holy place, or at a holy time: Not in the temple, as Not on the feast-day. 3. They went about to kill him (v. 31), for they fell a beating him (v. 32), resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Now was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death. III. We have here Paul rescued out of the hands of his Jewish enemies by a Roman enemy. 1. Tidings were brought of the tumult, and that the mob was up, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. Somebody that was concerned not for Paul, but for the public peace and safety, gave this information to the colonel, who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service. 2. The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. 3. The very sight of the Roman general frightened them from beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day's uproar, as the town clerk told the Ephesians. They were deterred from that by the power of the Romans from which they ought to have been restrained by the justice of God and the dread of his wrath. Note, God often makes the earth to help the woman (Rev. xii. 16), and those to be a protection to his people who yet have no affection for his people; they have only a compassion for sufferers, and are zealous for the public peace. The shepherd makes use even of his dogs for the defence of his sheep. It is Streso's comparison here. See here how these wicked people were frightened away at the very sight of the chief captain; for the king that sitteth on the throne of judgment scattereth away all evil with his eyes. The governor takes him into custody. He rescued him, not out of a concern for him, because he thought him innocent, but out of a concern for justice, because he ought not to be put to death without trial; and because he knew not how dangerous the consequence might be to the Roman government of such tumultuous proceedings were not timely suppressed, nor what such an outrageous people might do if once they knew their own strength: he therefore takes Paul out of the hands of the mob into the hands of the law (v. 33): He took him, and commanded him to be bound with two chains, that the people might be satisfied he did not intend to discharge him, but to examine him, for he demanded of those who were so eager against him who he was, and what he had done. This violent taking of him out of the hands of the multitude, though there was all the reason in the world for it, yet they laid to the charge of the chief captain as his crime (ch. xxiv. 7): The chief captain Lysias came with great violence, and took him out of our hands, which refers to this rescue as appears by comparing ch. xxiii. 27, 28, where the chief captain gives an account of it to Felix. IV. The provision which the chief captain made, with much ado, to bring Paul to speak for himself. One had almost as good enter into a struggle with the winds and the waves, as with such a mob as was here got together; and yet Paul made a shift to get liberty of speech among them. 1. There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when every one pretended to give the sense of the whole body. Those that will hearken to the clamours of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded. 2. There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (v. 35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him, v. 36. See how the most excellent persons and things are often run down by a popular clamour. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world. 3. Paul at length begged leave of the chief captain to speak to him (v. 37): As he was to be led into the castle, with a great deal of calmness and composedness in himself, and a great deal of mildness and deference to those about him, he said unto the chief captain, "May I speak unto thee? Will it be no offence, nor construed as a breach of rule, if I give thee some account of myself, since my persecutors can give no account of me?" What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his betters, yet he humbly begs to leave to speak to this commander, and will not speak till he has obtained leave: May I speak unto thee? 4. The chief captain tells him what notion he had of him: Canst thou speak Greek? I am surprised to hear thee speak a learned language; for, Art not thou that Egyptian who made an uproar? The Jews made the uproar, and then would have it thought that Paul had given them occasion for it, by beginning first; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who took on him to be a prophet. Josephus mentions this story, that "an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins." The captain here says that he led out into the wilderness four thousand men that were murderers—desperadoes, banditti, raparees, cut-throats. What a degeneracy was there in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that "Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed."— Antiq. 20. 171; Wars 2. 263. And Eusebius speaks of it, Hist. 2. 20. It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake. 5. Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and no Egyptian—a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was. 6. He humbly desired a permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but sues for it as a favour, which he will be thankful for: I beseech thee, suffer me to speak to the people. The chief captain rescued him with no other design than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible colour, he desires he may have leave immediately to defend himself; for it needed no more than to be set in a true light; nor did he depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them in that same hour what they should speak. 7. He obtained leave to plead his own cause, for he needed not to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, Matt. x. 20. The chief captain gave him license (v. 40), so that now he could speak with a good grace, and with the more courage; he had, I will not say that favour, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. This licence being obtained, (1.) The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zaccheus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbour, and there was made a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to give audience, it was to no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. (2.) Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke unto them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.

# CHAP. 22.

In the close of the foregoing chapter we had Paul bound, according to Agabus's prophecy of the hard usage he should receive from the Jews at Jerusalem, yet he had his tongue set at liberty, by the permission the chief captain gave him to speak for himself; and so intent he is upon using that liberty of speech which is allowed him, to the honour of Christ and the service of his interest, that he forgets the bonds he is in, makes no mention of them, but speaks of the great things Christ had done for him with as much ease and cheerfulness as if nothing had been done to ruffle him or put him into disorder. We have here, I. His address to the people, and their attention to it, ver. 1, 2. II. The account he gives of himself. 1. What a bigoted Jew he had been in the beginning of his time, ver. 3-5. 2. How he was miraculously converted and brought over to the faith of Christ,
ver. 6-11. 3. How he was confirmed and baptized by the ministry of Ananias, ver. 12-16. 4. How he was afterwards called, by an immediate warrant from heaven, to be the apostle of the Gentiles, ver. 17-21. III. The interruption given him upon this by the rabble, who could not bear to hear any thing said in favour of the Gentiles, and the violent passion they flew into upon it, ver. 22, 23. IV. Paul's second rescue out of the hands of the rabble, and the further course which the chief captain took to find out the true reason of this mighty clamour against Paul, ver. 24, 25. V. Paul's pleading his privilege as a Roman citizen, by which he was exempted from this barbarous method of inquisition, ver. 26-29. VI. The chief captain's removing the cause into the high priest's court, and Paul's appearing there, ver. 30.

## verses 1-2
#### Paul's First Defence.

$^1$ Men, brethren, and fathers, hear ye my defence
which I make now unto you. $^2$ (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)
Paul had, in the last verse of the foregoing chapter, gained a great point, by commanding so profound a silence after so loud a clamour. Now here observe, I. With what an admirable composure and presence of mind he addresses himself to speak. Never was poor man set upon in a more tumultuous manner, nor with more rage and fury; and yet, in what he said, 1. There appears o fright, but his mind is sedate and composed. Thus he makes his own words good, None of these things move me; and David's (Ps. iii. 6), I will not be afraid of ten thousands of people that have set themselves against me round about. 2. There appears no passion. Though the suggestions against him were all frivolous and unjust, though it would have vexed any man alive to be charged with profaning the temple just then when he was contriving and designing to show his respect to it, yet he breaks out into no angry expressions, but is led as a lamb to the slaughter. II. What respectful titles he gives even to those who thus abused him, and how humbly he craves their attention: " Men, brethren, and fathers, v. 1. To you, O men, I call; men, that should hear reason, and be ruled by it; men, from whom one may expect humanity. You, brethren of the common people; you, fathers of the priests." Thus he lets them know that he was one of them, and had not renounced his relation to the Jewish nation, but still had a kindness and concern for it. Note, Though we must not give flattering titles to any, yet we ought to give titles of due respect to all; and those we would do good to we should endeavour not to provoke. Though he was rescued out of their hands, and was taken under the protection of the chief captain, yet he does not fall foul upon them, with, Hear now, you rebels; but compliments them with, Men, brethren, and fathers. And observe, he does not exhibit a charge against them, does not recriminate, Hear now what I have to say against you, but, Hear now what I have to say for myself: Hear you my defence; a just and reasonable request, for every man that is accused has a right to answer for himself, and has not justice done him if his answer be not patiently and impartially heard. III. The language he spoke in, which recommended what he said to the auditory; He spoke in the Hebrew tongue, that is, the vulgar language of the Jews, which, at this time, was not the pure Old-Testament Hebrew, but the Syriac, a dialect of the Hebrew, or rather a corruption of it, as the Italian of the Latin. However, 1. It showed his continued respect to his countrymen, the Jews. Though he had conversed so much with the Gentiles, yet he still retained the Jews' language, and could talk it with ease; by this it appears he is a Jew, for his speech betrayeth him. 2. What he said was the more generally understood, for that was the language every body spoke, and therefore to speak in that language was indeed to appeal to the people, by which he might have somewhat to insinuate into their affections; and therefore, when they heard that he spoke in the Hebrew tongue, they kept the more silence. How can it be thought people should give any attention to that which is spoken to them in a language they do not understand? The chief captain was surprised to hear him speak Greek (ch. xxi. 37), the Jews were surprised to hear him speak Hebrew, and both therefore think the better of him. But how would they have been surprised if they had enquired, as they ought to have done, and found in what variety of tongues the Spirit gave him utterance! 1 Cor. xiv. 18, I speak with tongues more than you all. But the truth is, many wise and good men are therefore slighted only because they are not known.

## verses 3-21
#### Paul's First Defence.

$^3$ I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. $^4$ And I persecuted this way unto the death, binding and delivering into prisons both men and women. 5 As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. $^6$ And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. $^7$ And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? $^8$ And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. $^9$ And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. $^{10}$ And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. $^{11}$ And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. $^{12}$ And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt
there, $^{13}$ Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. $^{14}$ And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. $^{15}$ For thou shalt be his witness unto all men of what thou hast seen and heard. $^{16}$ And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. $^{17}$ And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; $^{18}$ And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. $^{19}$ And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: $^{20}$ And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. $^{21}$ And he said unto me, Depart: for I will send thee far hence unto the Gentiles.
Paul here gives such an account of himself as might serve not only to satisfy the chief captain that he was not that Egyptian he took him to be, but the Jews also that he was not that enemy to their church and nation, to their law and temple, they took him to be, and that what he did in preaching Christ, and particularly in preaching him to the Gentiles, he did by a divine commission. He here gives them to understand, I. What his extraction and education were. 1. That he was one of their own nation, of the stock of Israel, of the seed of Abraham, a Hebrew of the Hebrews, not of any obscure family, or a renegado of some other nation: "No, I am verily a man who is a Jew, aner Ioudaios— a Jewish man; I am a man, and therefore ought not to be treated as a beast; a man who is a Jew, not a barbarian; I am a sincere friend to your nation, for I am one of it, and should defile my own nest if I should unjustly derogate from the honour of your law and your temple." 2. That he was born in a creditable reputable place, in Tarsus, a city of Cilicia, and was by his birth a freeman of that city. He was not born in servitude, as some of the Jews of the dispersion, it is likely, were; but he was a gentleman born, and perhaps could produce his certificate of his freedom in that ancient and honourable city. This was, indeed, but a small matter to make any boast of, and yet it was needful to be mentioned at this time to those who insolently trampled upon him, as if he were to be ranked with the children of fools, yea, the children of base men, Job xxx. 8. 3. That he had a learned and liberal education. He was not only a Jew, and a gentleman, but a scholar. He was brought up in Jerusalem, the principal seat of the Jewish learning, and at the feet of Gamaliel, whom they all knew to be an eminent doctor of the Jewish law, of which Paul was designed to be himself a teacher; and therefore he could not be ignorant of their law, nor be thought to slight it because he did not know it. His parents had brought him very young to this city, designing him for a Pharisee; and some think his being brought up at the feet of Gamaliel intimates, not only that he was one of his pupils, but that he was, above any other, diligent and constant in attending his lectures, observant of him, and obsequious to him, in all he said, as Mary, that sat at Jesus' feet, and heard his word. 4. That he was in his early days a very forward and eminent professor of the Jews' religion; his studies and learning were all directed that way. So far was he from being principled in his youth with any disaffection to the religious usages of the Jews that there was not a young man among them who had a greater and more entire veneration for them than he had, was more strict in observing them himself, or more hot in enforcing them upon others. (1.) He was an intelligent professor of their religion, and had a clear head. He minded his business at Gamaliel's feet, and was there taught according to the perfect manner of the law of the fathers. What departures he had made from the law were not owing to any confused or mistaken notions of it, for he understood it to a nicety, kata akribeian— according to the most accurate and exact method. He was not trained up in the principles of the latitudinarians, had nothing in him of a Sadducee, but was of that sect that was most studious in the law, kept most close to it, and, to make it more strict than it was, added to it the traditions of the elders, the law of the fathers, the law which was given to them, and which they gave to their children, and so it was handed down to us. Paul had as great a value for antiquity, and tradition, and the authority of the church, as any of them had; and there was never a Jew of them all that understood his religion better than Paul did, or could better give an account of it or a reason for it. (2.) He was an active professor of their religion, and had a warm heart: I was zealous towards God, as you all are this day. Many that are very well skilled in the theory of religion are willing to leave the practice of it to others, but Paul was as much a zealot as a rabbi. He was zealous against every thing that the law prohibited, and for every thing that the law enjoined; and this was zeal towards God, because he thought it was for the honour of God and the service of his interests; and here he compliments his hearers with a candid and charitable opinion of them, that they all were this day zealous towards God; he bears them record (Rom. x. 2), that they have a zeal for God, but not according to knowledge. In hating him, and casting him out, they said, Let the Lord be glorified (Isa. lxvi. 5), and, though this did by no means justify their rage, yet it enabled those that prayed, Father, forgive them, to plead, as Christ did, For they know not what they do. And when Paul owns that he had been zealous for God in the law of Moses, as they were this day, he intimates his hope that they might be zealous for God, in Christ, as he was this day. II. What a fiery furious persecutor he had been of the Christian religion in the beginning of his time, v. 4, 5. He mentions this to make it the more plainly and evidently to appear that the change which was wrought upon him, when he was converted to the Christian faith, was purely the effect of a divine power; for he was so far from having any previous inclinations to it, or favourable opinions of it, that immediately before that sudden change was wrought in him he had the utmost antipathy imaginable to Christianity, and was filled with rage against it to the last degree. And perhaps he mentions it to justify God in his present trouble; how unrighteous soever those were that persecuted him, God was righteous, who permitted them to do it, for time was when he was a persecutor; and he may have a further view in it to invite and encourage those people to repent, for he himself had been a blasphemer, and a persecutor, and yet obtained mercy. Let us view Paul's picture of himself when he was a persecutor. 1. He hated Christianity with a mortal enmity: I persecuted this way unto the death, that is, "Those that walked in this way I aimed, if possible, to be the death of." He breathed out slaughter against them, ch. ix. 1. When they were put to death, he gave his voice against them, ch. xxvi. 10. Nay, he persecuted not only those that walked in this way, but the way itself, Christianity, which was branded as a byway, a sect; he aimed to persecute this to the death, to be the ruin of this religion. He persecuted it to the death, that is, he could have been willing himself to die in his opposition to Christianity, so some understand it. He would contentedly have lost his life, and would have thought it well laid out, in defence of the laws and traditions of the fathers. 2. He did all he could to frighten people from this way, and out of it, by binding and delivering into prison both men and women; he filled the jails with Christians. Now that he himself was bound, he lays a particular stress upon this part of his charge against himself, that he had bound the Christians, and carried them to prison; he likewise reflects upon it with a special regret that he had imprisoned not only the men, but the women, the weaker sex, who ought to be treated with particular tenderness and compassion. 3. He was employed by the great sanhedrim, the high priest, and all the estate of the elders, as an agent for them, in suppressing this new sect; so much had he already signalized himself for his zeal against it, v. 5. The high priest can witness for him that he was ready to be employed in any service against the Christians. When they heard that many of the Jews at Damascus had embraced the Christian faith, to deter others from doing the like they resolved to proceed against them with the utmost severity, and could not think of a fitter person to be employed in that business, nor one more likely to go through with it, than Paul. They therefore sent him, and letters by him, to the Jews at Damascus, here called the brethren, because they all descended from one common stock, and were of one family in religion too, ordering them to be assisting to Paul in seizing those among them that had turned Christians, and bringing them up prisoners to Jerusalem, in order to their being punished as deserters from the faith and worship of the God of Israel; and so might either be compelled to retract, or be put to death for a terror to others. Thus did Saul make havoc of the church, and was in a fair way, if he had gone on awhile, to ruin it, and root it out. "Such a one," says Paul, "I was at first, just such as you now are. I know the heart of a persecutor, and therefore pity you, and pray that you may know the heart of a convert, as God soon made me to do. And who was I that I could withstand God?" III. In what manner he was converted and made what he now was. It was not from any natural or external causes; he did not change his religion from an affectation of novelty, for he was then as well affected to antiquity as he used to be; nor did it arise from discontent because he was disappointed in his preferment, for he was now, more than ever, in the way of preferment in the Jewish church; much less could it arise from covetousness, or ambition, or any hope of mending his fortune in the world by turning Christian, for it was to expose himself to all manner of disgrace and trouble; nor had he any conversation with the apostles or any other Christians, by whose subtlety and sophistry he might be thought to have been wheedled into this change. No, it was the Lord's doing, and the circumstances of the doing of it were enough to justify him in the change, to all those who believe there is a supernatural power; and none can condemn him for it, without reflecting upon that divine energy by which he was he rein overruled. He relates the story of his conversion here very particularly, as we had it before (ch. ix.), aiming to show that it was purely the act of God. 1. He was a fully bent upon persecuting the Christians just before Christ arrested him as ever. He made his journey, and was come nigh to Damascus (v. 6), and had no other thought than to execute the cruel design he was sent upon; he was not conscious of the least compassionate relentings towards the poor Christians, but still represented them to himself as heretics, schismatics, and dangerous enemies both to church and state. 2. It was a light from heaven that first startled him, a great light, which shone suddenly round about him, and the Jews knew that God is light, and his angels angels of light, and that such a light as this shining at noon, and therefore exceeding that of the sun, must be from God. Had it shone in upon him into some private room, there might have been a cheat in it, but it shone upon him in the open road, at high noon, and so strongly that it struck him to the ground (v. 7), and all that were with him, ch. xxvi. 14. They could not deny but that surely the Lord was in this light. 3. It was a voice from heaven that first begat in him awful thoughts of Jesus Christ, of whom before he had had nothing but hateful spiteful thoughts. The voice called to him by name, to distinguish him from those that journeyed with him, Saul, Saul, why persecutest thou me? And when he asked, Who art thou, Lord? it was answered, I am Jesus of Nazareth, whom thou persecutest, v. 8. By which it appeared that this Jesus of Nazareth, whom they also were now persecuting, was one that spoke from heaven, and they knew it was dangerous resisting one that did so, Heb. xii. 25. 4. Lest it should be objected, "How came this light and voice to work such a change upon him, and not upon those that journeyed with him?" (though, it is very probable, it had a good effect upon them, and that they thereupon became Christians), he observes that his fellow travellers saw indeed the light, and were afraid they should be consumed with fire from heaven, their own consciences, perhaps, now telling them that the way they were in was not good, but like Balaam's when he was going to curse Israel, and therefore they might expect to meet an angel with a flaming glittering sword; but, though the light made them afraid, they heard not the voice of him that spoke to Paul, that is, they did not distinctly hear the words. Now faith comes by hearing, and therefore that change was now presently wrought upon him that heard the words, and heard them directed to himself, which was not wrought upon those who only saw the light; and yet it might afterwards be wrought upon them too. 5. He assures them that when he was thus startled he referred himself entirely to a divine guidance; he did not hereupon presently cry out, "Well, I will be a Christian," but, " What shall I do, Lord? Let the same voice from heaven that has stopped me in the wrong way guide me into the right way, v. 10. Lord, tell me what I shall do, and I will do it." And immediately he had directions to go to Damascus, and there he should hear further from him that now spoke to him: "No more needs to be said from heaven, there it shall be told thee, by a man like thyself, in the name of him that now speaks to thee, all things which are appointed for thee to do." The extraordinary ways of divine revelation, by visions, and voices, and the appearance of angels, were designed, both in the Old Testament and in the New, only to introduce and establish the ordinary method by the scriptures and a standing ministry, and therefore were generally superseded when these were settled. The angel did not preach to Cornelius himself, but bade him send for Peter; so the voice here tells not Paul what he shall do, but bids him go to Damascus, and there it shall be told him. 6. As a demonstration of the greatness of that light which fastened upon him, he tells them of the immediate effect it had upon his eye-sight (v. 11): I could not see for the glory of that light. It struck him blind for the present. Nimium sensibile lædit sensum—Its radiance dazzled him. Condemned sinners are struck blind, as the Sodomites and Egyptians were, by the power of darkness, and it is a lasting blindness, like that of the unbelieving Jews; but convinced sinners are struck blind, as Paul here was, not by darkness, but by light: they are for the present brought to be at a loss within themselves, but it is in order to their being enlightened, as the putting of clay upon the eyes of the blind man was the designed method of his cure. Those that were with Paul had not the light so directly darted into their faces as Paul had unto his, and therefore they were not blinded, as he was; yet, considering the issue, who would not rather have chosen his lot than theirs? They, having their sight, led Paul by the hand into the city. Paul, being a Pharisee, was proud of his spiritual eyesight. The Pharisees said, Are we blind also? John ix. 40. Nay, they were confident that they themselves were guides to the blind, and lights to those that were in darkness, Rom. ii. 19. Now Paul was thus struck with bodily blindness to make him sensible of his spiritual blindness, and his mistake concerning himself, when he was alive without the law, Rom. vii. 9. IV. How he was confirmed in the change he had made, and further directed what he should do, by Ananias who lived at Damascus. Observe, 1. The character here given of Ananias. He was not a man that was any way prejudiced against the Jewish nation or religion, but was himself a devout man according to the law; if not a Jew by birth, yet one that had been proselyted to the Jewish religion, and therefore called a devout man, and thence advanced further to the faith of Christ; and he conducted himself so well that he had a good report of all the Jews that dwelt at Damascus. This was the first Christian that Paul had any friendly communication with, and it was not likely that he should instil into him any such notions as they suspected him to espouse, injurious to the law or to this holy place. 2. The cure immediately wrought by him upon Paul's eyes, which miracle was to confirm Ananias's mission to Paul, and to ratify all that he should afterwards say to him. He came to him (v. 13); and, to assure him that he came to him from Christ (the very same who had torn and would heal him, had smitten, but would bind him up, had taken away his sight, but would restore it again, with advantage), he stood by him, and said, Brother Saul, receive thy sight. Power went along with this word, and the same hour, immediately, he recovered his sight, and looked up upon him, ready to receive from him the instructions sent by him. 3. The declaration which Ananias makes to him of the favour, the peculiar favour, which the Lord Jesus designed him above any other. (1.) In the present manifestation of himself to him (v. 14): The God of our fathers has chosen thee. This powerful call is the result of a particular choice; his calling God the God of our fathers intimates that Ananias was himself a Jew by birth, that observed the law of the fathers, and lived upon the promise made unto the fathers; and he gives a reason why he said Brother Saul, when he speaks of God as the God of our fathers: This God of our fathers has chosen thee that thou shouldst, [1.] Know his will, the will of his precept that is to be done by thee, the will of his providence that is to be done concerning thee. He hath chosen thee that thou shouldst know it in a more peculiar manner; not of man nor by man, but immediately by the revelation of Christ, Gal. i. 1, 12. Those whom God hath chosen he hath chosen to know his will, and to do it. [2.] That thou shouldst see that Just One, and shouldst hear the voice of his mouth, and so shouldst know his will immediately from himself. This was what Paul was, in a particular manner, chosen to above others; it was a distinguishing favour, that he should see Christ here upon earth after his ascension into heaven. Stephen saw him standing at the right hand of God, but Paul saw him standing at his right hand. This honour none had but Paul. Stephen saw him, but we do not find that he heard the voice of his mouth, as Paul did, who says, he was last of all seen of me, as of one born out of due time, 1 Cor. xv. 8. Christ is here called that Just One; for he is Jesus Christ the righteous, and suffered wrongfully. Observe, Those whom God has chosen to know his will must have an eye to Christ, and must see him, and hear the voice of his mouth; for it is by him that God has made known his will, his good-will to us, and he has said, Hear you him. (2.) In the after-manifestation of himself by him to others (v. 15): " Thou shalt be his witness, not only a monument of his grace, as a pillar may be, but a witness viva voce—by word of mouth; thou shalt publish his gospel, as that which thou hast experienced the power of, and been delivered into, the mould of; thou shalt be his witness unto all men, Gentiles as well as Jews, of what thou hast seen and heard, now at the very first." And finding Paul so particularly relating the manner of his conversation in his apologies for himself, here and ch. xxvi., we have reason to think that he frequently related the same narrative in his preaching for the conversion of others; he told them what God had done for his soul, to encourage them to hope that he would do something for their souls. 4. The counsel and encouragement he gave him to join himself to the Lord Jesus by baptism (v. 16): Arise, and be baptized, He had in his circumcision been given up to God, but he must now by baptism be given up to God in Christ—must embrace the Christian religion and the privileges of it, in submission to the precepts of it. This must now be done immediately upon his conversion, and so was added to his circumcision: but to the seed of the faithful it comes in the room of it; for it is, as that was to Abraham and his believing seed, a seal of the righteousness which is by faith. (1.) The great gospel privilege which by baptism we have sealed to us is the remission of sins: Be baptized and wash away thy sins; that is, "Receive the comfort of the pardon of thy sins in the through Jesus Christ and lay hold of his righteousness for that purpose, and receive power against sin for the mortifying of thy corruption;" for our being washed includes our being both justified and sanctified, 1 Cor. vi. 11. Be baptized, and rest not in the sign, but make sure of the thing signified, the putting away of the filth of sin. (2.) The great gospel duty which by our baptism we are bound to is to call on the name of the Lord, the Lord Jesus; to acknowledge him to be our Lord and our God, and to apply to him accordingly; to give honour to him, to put all our petitions in his hand. To call on the name of Jesus Christ our Lord (Son of David, have mercy on us) is the periphrasis of a Christian, 1 Cor. i. 2. We must wash away our sins, calling on the name of the Lord; that is, we must seek for the pardon of our sins in Christ's name, and in dependence on him and his righteousness. In prayer, we must not any longer call God the God of Abraham, but the Father of our Lord Jesus Christ, and in him our Father; in every prayer, our eye must be to Christ. (3.) We must do this quickly. Why tarriest thou? Our covenanting with God in Christ is needful work, that must not be deferred. The case is so plain that it is needless to deliberate; and the hazard so great that it is folly to delay. Why should not that be done at the present time that must be done some time, or we are undone? V. How he was commissioned to go and preach the gospel to the Gentiles. This was the great thing for which they were so angry at him, and therefore it was requisite he should for this, in a special manner, produce a divine warrant; and here he does it. This commission he did not receive presently upon his conversion, for this was at Jerusalem, whither he did not go till three years after, or more (Gal. i. 18); and whether it was then, or afterwards, that he had this vision here spoken of, we are not certain. But, to reconcile them, if possible, to his preaching the gospel among the Gentiles, he tells them, 1. That he received his orders to do it when he was at prayer, begging of God to appoint him his work and to show him the course he should steer; and (which was a circumstance that would have some weight with those he was now speaking to) he was at prayer in the temple, which was to be called a house of prayer for all people; not only in which all people should pray, but in which all people should be prayed for. Now as Paul's praying in the temple was an evidence, contrary to their malicious suggestion, that he had a veneration for the temple, though he did not make an idol of it as they did; so God's giving him this commission there in the temple was an evidence that the sending him to the Gentiles would be no prejudice to the temple, unless the Jews by their infidelity made it so. Now it would be a great satisfaction to Paul afterwards, in the execution of this commission, to reflect upon it that he received it when he was at prayer. 2. He received it in a vision. He fell into a trance (v. 17), his external senses, for the present, locked up; he was in an ecstasy, as when he was caught up into the third heaven, and was not at that time sensible whether he was in the body or out of the body. In this trance he saw Jesus Christ, not with the eyes of his body, as at his conversion, but represented to the eye of his mind (v. 18): I saw him saying unto me. Our eye must be upon Christ when we are receiving the law from his mouth; and we must not only hear him speak, but see him speaking to us. 3. Before Christ gave him a commission to go to the Gentiles, he told him it was to no purpose for him to think of doing any good at Jerusalem; so that they must not blame him, but themselves, if he be sent to the Gentiles. Paul came to Jerusalem full of hopes that, by the grace of God, he might be instrumental to bring those to the faith of Christ who had stood it out against the ministry of the other apostles; and perhaps this was what he was now praying for, that he, having had his education at Jerusalem and being well known there, might be employed in gathering the children of Jerusalem to Christ that were not yet gathered, which he thought he had particular advantages for doing of. But Christ crosses the measures he had laid: " Make haste," says he, " and get thee quickly out of Jerusalem;" for, though thou thinkest thyself more likely to work upon them than others, thou wilt find they are more prejudiced against thee than against any other, and therefore " will not receive thy testimony concerning me." As God knows before who will receive the gospel, so he knows who will reject it. 4. Paul, notwithstanding this, renewed his petition that he might be employed at Jerusalem, because they knew, better than any did, what he had been before his conversion, and therefore must ascribe so great a change in him to the power of almighty grace, and consequently give the greater regard to his testimony; thus he reasoned, both with himself and with the Lord, and thought he reasoned justly (v. 19, 20): " Lord," says he, " they know that I was once of their mind, that I was as bitter an enemy as any of them to such as believed on thee, that I irritated the civil power against them, and imprisoned them, and turned the edge of the spiritual power against them too, and beat them in every synagogue." And therefore they will not impute my preaching Christ to education nor to any prepossession in his favour (as they do that of other ministers), but will the more readily regard what I say because they know I have myself been one of them: particularly in Stephen's case; they know that when he was stoned I was standing by, I was aiding and abetting and consenting to his death, and in token of this kept the clothes of those that stoned him. Now "Lord," says he, "if I appear among them, preaching the doctrine that Stephen preached and suffered for, they will no doubt receive my testimony." "No," says Christ to him, "they will not; but will be more exasperated against thee as a deserter from, than against others whom they look upon only as strangers to, their constitution." 5. Paul's petition for a warrant to preach the gospel at Jerusalem is overruled, and he has peremptory orders to go among the Gentiles (v. 21): Depart, for I will send thee far hence, unto the Gentiles. Note, God often gives gracious answers to the prayers of his people, not in the thing itself that they pray for, but in something better. Abraham prays, O that Ishmael may live before thee; and God hears him for Isaac. So Paul here prays that he may be an instrument of converting souls at Jerusalem: "No," says Christ, "but thou shalt be employed among the Gentiles, and more shall be the children of the desolate than those of the married wife." It is God that appoints his labourers both their day and their place, and it is fit they should acquiesce in his appointment, though it may cross their own inclinations. Paul hankers after Jerusalem: to be a preacher there was the summit of his ambition; but Christ designs him greater preferment. He shall not enter into other men's labours (as the other apostles did, John iv. 38), but shall break up new ground, and preach the gospel where Christ was not named, Rom. xv. 20. So often does Providence contrive better for us than we for ourselves; to the guidance of that we must therefore refer ourselves. He shall choose our inheritance for us. Observe, Paul shall not go to preach among the Gentiles without a commission: I will send thee. And, if Christ send him, his Spirit will go along with him, he will stand by him, will carry him on, and bear him out, and give him to see the fruit of his labours. Let not Paul set his heart upon Jerusalem, for he must be sent far hence; his call must be quite another way, and his work of another kind. And it might be a mitigation of the offence of this to the Jews that he did not set up a Gentile church in the neighbouring nations; others did this in their immediate vicinity; he was sent to places at a distance, a vast way off, where what he did could not be thought an annoyance to them. Now, if they would lay all this together, surely they would see that they had no reason to be angry with Paul for preaching among the Gentiles, or construe it as an act of ill-will to his own nation, for he was compelled to it, contrary to his own mind, by an overruling command from heaven.

## verses 22-30
#### Paul's First Defence.

$^{22}$ And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a
fellow from the earth: for it is not fit that he should live. $^{23}$ And as they cried out, and cast off their clothes, and threw dust into the air, $^{24}$ The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him. $^{25}$ And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? $^{26}$ When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman. $^{27}$ Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea. $^{28}$ And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born. $^{29}$ Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him. $^{30}$ On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.
Paul was going on with this account of himself, had shown them his commission to preach among the Gentiles without any peevish reflections upon the Jews, and we may suppose designed next to show how he was afterwards, by a special direction of the Holy Ghost at Antioch, separated to this service, how tender he was of the Jews, how respectful to them, and how careful to give them the precedency in all places whither he came, and to unite Jews and Gentiles in one body; and then to show how wonderfully God had owned him, and what good service had been done to the interest of God's kingdom among men in general, without damage to any of the true interests of the Jewish church in particular. But, whatever he designs to say, they resolve he shall say no more to them: They gave him audience to this word. Hitherto they had heard him with patience and some attention. But when he speaks of being sent to the Gentiles, though it was what Christ himself said to him, they cannot bear it, not so much as to hear the Gentiles named, such an enmity had they to them, and such a jealousy of them. Upon the mention of this, they have no manner of patience, but forget all rules of decency and equity; thus were they provoked to jealousy by those that were no people, Rom. x. 19. Now here we are told how furious and outrageous the people were against Paul, for mentioning the Gentiles as taken into the cognizance of divine grace, and so justifying his preaching among them. I. They interrupted him, by lifting up their voice, to put him into confusion, and that nobody might hear a word he said. Galled consciences kick at the least touch; and those who are resolved not to be rules by reason commonly resolve not to hear it if they can help it. And the spirit of enmity against the gospel of Christ commonly shows itself in silencing the ministers of Christ and his gospel, and stopping their mouths, as the Jews did Paul's here. Their fathers had said to the best of seers, See not, Isa. xxx. 10. And so they to the best of speakers, Speak not. Forbear, wherefore shouldst thou be smitten? 2 Chron. xxv. 16. II. They clamoured against him as one that was unworthy of life, much more of liberty. Without weighing the arguments he had urged in his own defence, or offering to make any answer to them, they cried out with a confused noise, " Away with such a fellow as this from the earth, who pretends to have a commission to preach to the Gentiles; why, it is not fit that he should live." Thus the men that have been the greatest blessings of their age have been represented not only as the burdens of the earth, but the plague of their generation. He that was worthy of the greatest honours of life is condemned as not worthy of life itself. See what different sentiments God and men have of good men, and yet they both agree in this that they are not likely to live long in this world. Paul says of the godly Jews that they were men of whom the world was not worthy, Heb. xi. 38. And therefore they must be removed, that the world may be justly punished with the loss of them. The ungodly Jews here say of Paul that it was not fit he should live; and therefore he must be removed, that the world may be eased of the burden of him, as of the two witnesses, Rev. xi. 10. III. They went stark mad against Paul, and against the chief captain for not killing him immediately at their request, or throwing him as a pry into their teeth, that they might devour him (v. 23); as men whose reason was quite lost in passion, they cried out like roaring lions or raging bears, and howled like the evening wolves; they cast off their clothes with fury and violence, as much as to say that thus they would tear him if they could but come at him. Or, rather, they thus showed how ready they were to stone him; those that stoned Stephen threw off their clothes, v. 20. Or, they rent their clothes, as if he had spoken blasphemy; and threw dust into the air, in detestation of it; or signifying how ready they were to throw stones at Paul, if the chief captain would have permitted them. But why should we go about to give a reason for these experiences of fury, which they themselves could not account for? All they intended was to make the chief captain sensible how much they were enraged and exasperated at Paul, so that he could not do any thing to gratify them more than to let them have their will against him. IV. The chief captain took care for his safety, by ordering him to be brought into the castle, v. 24. A prison sometimes has been a protection to good men from popular rage. Paul's hour was not yet come, he had not finished his testimony, and therefore God raised up one that took care of him, when none of his friends durst appear on his behalf. Grant not, O Lord, the desire of the wicked. V. He ordered him the torture, to force from him a confession of some flagrant crimes which had provoked the people to such an uncommon violence against him. He ordered that he should be examined by scourging (as now in some countries by the rack), that he might know wherefore they cried so against him. Herein he did not proceed fairly; he should have singled out some of the clamorous tumultuous complainants, and taken them into the castle as breakers of the peace, and should have examined them, and by scourging too, what they had to lay to the charge of a man that could give so good an account of himself, and did not appear to have done any thing worthy of death or of bonds. It was proper to ask them, but not at all proper to ask Paul, wherefore they cried so against him. He could tell that he had given them no just cause to do it; if there were any cause, let them produce it. No man is bound to accuse himself, though he be guilty, much less ought he to be compelled to accuse himself when he is innocent. Surely the chief captain did not know the Jewish nation when he concluded that he must needs have done something very bad whom they cried out against. Had they not just thus cried out against our Lord Jesus, Crucify him, crucify him, when they had not one word to say in answer to the judge's question, Why, what evil has he done? Is this a fair or just occasion to scourge Paul, that a rude tumultuous mob cry out against him, but cannot tell why or wherefore, and therefore he must be forced to tell? VI. Paul pleaded his privilege as a Roman citizen, by which he was exempted from all trials and punishments of this nature (v. 25): As they bound him with thongs, or leathern bands, to the whipping post, as they used to bind the vilest of malefactors in bridewell from whom they would extort a confession, he made no outcry against the injustice of their proceedings against an innocent man, but very mildly let them understand the illegality of their proceedings against him as a citizen of Rome, which he had done once before at Philippi after he had been scourged (ch. xvi. 37), but here he makes use of it for prevention. He said to the centurion that stood by, "You know the law; pray is it lawful for you who are yourselves Romans to scourge a man that is a Roman, and uncondemned?" The manner of his speaking plainly intimates what a holy security and serenity of mind this good man enjoyed, not disturbed either with anger or fear in the midst of all those indignities that were done him, and the danger he was in. The Romans had a law (it was called lex Sempronia), that if any magistrate did chastise or condemn a freeman of Rome, indicta causa—without hearing him speak for himself, and deliberating upon the whole of his case, he should be liable to the sentence of the people, who were very jealous of their liberties. It is indeed the privilege of every man not to have wrong done him, except it be proved he has done wrong; as it is of every Englishman by Magna Charta not to be dis-seized of his life or freehold, but by a verdict of twelve men of his peers. VII. The chief captain was surprised at this, and put into a fright. He had taken Paul to be a vagabond Egyptian, and wondered he could speak Greek (ch. xxi. 37), but is much more surprised now he finds that he is as good a gentleman as himself. How many men of great worth and merit are despised because they are not known, are looked upon and treated as the offscouring of all things, when those that count them so, if they knew their true character, would own them to be of the excellent ones of the earth! The chief captain had centurions, under-officers, attending him, ch. xxi. 32. One of these reports this matter to the chief captain (v. 26): Take heed what thou doest, for this man is a Roman, and what indignity is done to him will be construed an offence against the majesty of the Roman people, as they loved to speak. They all knew what a value was put upon this privilege of the Roman citizens. Tully extols it in one of his orations against Verres, O nomen dulce libertatis, O jus eximium nostræ civitatis! O lex Porcia! O leges Semproniæ; facinus est vincere Romanum civem, scelus verberare—O Liberty! I love thy charming name; and these our Porcian and Sempronian laws, how admirable! It is a crime to bind a Roman citizen, but an unpardonable one to beat him. "Therefore" (says the centurion) "let us look to ourselves; if this man be a Roman, and we do him any indignity, we shall be in danger to lose our commissions at least." Now, 1. The chief captain would be satisfied of the truth of this from his own mouth (v. 27): " Tell me, art thou a Roman? Art thou entitled to the privileges of a Roman citizen?" "Yes," says Paul, " I am;" and perhaps produced some ticket or instrument which proved it; for otherwise they would scarcely have taken his word. 2. The chief captain very freely compares notes with him upon this matter, and it appears that the privilege Paul had as a Roman citizen was of the two more honourable than the colonel's; for the colonel owns that his was purchased: "I am a freeman of Rome; but with a great sum obtained I this freedom, it cost me dear, how came you by it?" "Why truly," says Paul, " I was free-born." Some think he became entitled to this freedom by the place of his birth, as a native of Tarsus, a city privileged by the emperor with the same privileges that Rome itself enjoyed; others rather think it was by his father or grandfather having served in the war between Cæsar and Antony, or some other of the civil wars of Rome, and being for some signal piece of service rewarded with a freedom of the city, and so Paul came to be free-born; and here he pleads it for his own preservation, for which end not only we may but we ought to use all lawful means. 3. This put an immediate stop to Paul's trouble. Those that were appointed to examine him by scourging quitted the spot; they departed from him (v. 29), lest they should run themselves into a snare. Nay, and the colonel himself, though we may suppose him to have a considerable interest, was afraid when he heard he was a Roman, because, though he had not beaten him, yet he had bound him in order to his being beaten. Thus many are restrained from evil practices by the fear of man who would not be restrained from them by the fear of God. See here the benefit of human laws and magistracy, and what reason we have to be thankful to God for them; for even when they have given no countenance nor special protection to God's people and ministers, yet, by the general support of equity and fair dealing between man and man, they have served to check the rage of wicked and unreasonable illegal men, who otherwise would know no bounds, and to say, Hitherto it shall come, but no further; here shall its proud waves by stayed. And therefore this service we owe to all in authority, to pray for them, because this benefit we have reason to expect from them, whether we have it or no, as long as we are quiet and peaceable—to live quiet and peaceable lives in all godliness and honesty, 1 Tim. ii. 1, 2. 4. The governor, the next day, brought Paul before the sanhedrim, v. 30. He first loosed him from his bands, that those might not prejudge his cause, and that he might not be charged with having pinioned a Roman citizen, and then summoned the chief priests and all their council to come together to take cognizance of Paul's case, for he found it to be a matter of religion, and therefore looked upon them to be the most proper judges of it. Gallio in this case discharged Paul; finding it to be a matter of their law, he drove the prosecutors from the judgement-seat (ch. xviii. 16), and would not concern himself at all in it; but this Roman, who was a military man, kept Paul in custody, and appealed from the rabble to the general assembly. Now, (1.) We may hope that hereby he intended Paul's safety, as thinking, if he were an innocent and inoffensive man, though the multitude might be incensed against him, yet the chief priests and elders would do him justice, and clear him; for they were, or should be, men of learning and consideration, and their court governed by rules of equity. When the prophet could find no good among the poorer sort of people, he concluded that it was because they knew not the way of the Lord, nor the judgments of their God, and promised himself that he should speed better among the great men, as the chief captain here did, but soon found himself disappointed there: these have altogether broken the yoke, and burst the bonds, Jer. v. 4, 5. But, (2.) That which he is here said to aim at is the gratifying of his own curiosity: He would have known the certainty wherefore he was accused of the Jews. Had he sent for Paul to his own chamber, and talked freely with him, he might soon have learned from him that which would have done more than satisfy his enquiry, and which might have persuaded him to be a Christian. But it is too common for great men to affect to set that at a distance from them which might awaken their consciences, and to desire to have no more of the knowledge of God's ways than may serve them to talk of.

# CHAP. 23.

The close of the foregoing chapter left Paul in the high priest's court, into which the chief captain (whether to his advantage or no I know not) had removed his cause from the mob; and, if his enemies act there against him with less noise, yet it is with more subtlety. Now here we have, I. Paul's protestation of his own integrity, and of a civil respect to the high priest, however he had upon a sudden spoken warmly to him, and justly,
ver. 1-5. II. Paul's prudent contrivance to get himself clear of them, by setting the Pharisees and Sadducees at variance one with another, ver. 6-9. III. The governor's seasonable interposal to rescue him out of their hands likewise, ver. 10. IV. Christ's more comfortable appearing to him, to animate him against those difficulties that lay before him, and to tell him what he must expect, ver. 11. V. A bloody conspiracy of some desperate Jews to kill Paul, and their drawing in the chief priests and the elders to be aiders and abettors with them in it, ver. 12-15. VI. The discovery of this conspiracy to Paul, and by him to the chief captain, who perceived so much of their inveterate malice against Paul that he had reason enough to believe the truth of it, ver. 16-22. VII. The chief captain's care of Paul's safety, by which he prevented the execution of the design; he sent him away immediately under a strong guard from Jerusalem to Cæsarea, which was now the residence of Felix, the Roman governor, and there he safely arrived, ver. 23-35.

## verses 1-5
#### Paul's Second Defence.

$^1$ And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. $^2$ And the high priest Ananias commanded them that stood by him to smite him on the mouth. $^3$ Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? $^4$ And they that stood by said, Revilest thou God's high priest? $^5$ Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.
Perhaps when Paul was brought, as he often was ( corpus cum causa—the person and the cause together), before heathen magistrates and councils, where he and his cause were slighted, because not at all understood, he thought, if he were brought before the sanhedrim at Jerusalem, he should be able to deal with them to some good purpose, and yet we do not find that he works at all upon them. Here we have, I. Paul's protestation of his own integrity. Whether the chief priest put any question to him, or the chief captain made any representation of his case to the court, we are not told; but Paul appeared here, 1. With a good courage. He was not at all put out of countenance upon his being brought before such an august assembly, for which in his youth he had conceived such a veneration; nor did he fear their calling him to an account about the letters they gave him to Damascus, to persecute the Christians there, though (for aught we know) this was the first time he had ever seem them since; but he earnestly beheld the council. When Stephen was brought before them, they thought to have faced him down, but could not, such was his holy confidence; they looked stedfastly on him, and his face was as that of an angel, ch. vi. 15. Now that Paul was brought before them he thought to have faced them down, but could not, such was their wicked impudence. However, now was fulfilled in him what God promised to Ezekiel (ch. iii. 8, 9): I have made thy face strong against their faces; fear them not, neither be dismayed at their looks. 2. With a good conscience, and that gave him a good courage.
——Hic murus aheneus esto,
Nil conscire sibi——
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.
He said, " Men and brethren, I have lived in all good conscience before God unto this day. However I may be reproached, my heart does not reproach me, but witnesses for me." (1.) He had always been a man inclined to religion; he never was a man that lived at large, but always put a difference between moral good and evil; even in his unregenerate state, he was, as touching the righteousness that was in the law, blameless. He was no unthinking man, who never considered what he did, no designing man, who cared not what he did, so he could but compass his own ends. (2.) Even when he persecuted the church of God, he thought he ought to do it, and that he did God service in it. Though his conscience was misinformed, yet he acted according to the dictates of it. See ch. xxvi. 9. (3.) He seems rather to speak of the time since his conversion, since he left the service of the high priest, and fell under their displeasure for so doing; he does not say, From my beginning until this day; but, "All the time in which you have looked upon me as a deserter, an apostate, and an enemy to your church, even to this day, I have lived in all good conscience before God; whatever you may think of me, I have in every thing approved myself to God, and lived honestly," Heb. xiii. 18. He had aimed at nothing but to please God and do his duty, in those things for which they were so incensed against him; in all he had done towards the setting up of the kingdom of Christ, and the setting of it up among the Gentiles, he had acted conscientiously. See here the character of an honest man. [1.] He sets God before him, and lives as in his sight, and under his eyes, and with an eye to him. Walk before me, and be thou upright. [2.] He makes conscience of what he says and does, and, though he may be under some mistakes, yet, according to the best of his knowledge, he abstains from that which is evil and cleaves to that which is good. [3.] He is universally conscientious; and those that are not so are not at all truly conscientious; is so in all manner of conversation: "I have lived in all good conscience; have had my whole conversation under the direction and dominion of conscience." [4.] He continues so, and perseveres in it: "I have lived so until this day." Whatever changes pass over him, he is still the same, strictly conscientious. And those who thus live in all good conscience before God may, like Paul here, lift up their face without spot; and, if their hearts condemn them not, may have confidence both towards God and man, as Job had when he still held fast his integrity, and Paul himself, whose rejoicing was this, the testimony of his conscience. II. The outrage of which Ananias the high priest was guilty: he commanded those that stood by, the beadles that attended the court, to smite him on the mouth (v. 2), to give him a dash on the teeth, either with a hand or with a rod. Our Lord Jesus was thus despitefully used in this court, by one of the servants (John xviii. 22), as was foretold, Mic. v. 1, They shall smite the Judge of Israel upon the cheek. But here was an order of court for the doing of it, and, it is likely, it was done. 1. The high priest was highly offended at Paul; some think, because he looked so boldly and earnestly at the council, as if he would face them down; others because he did not address himself particularly to him as president, with some title of honour and respect, but spoke freely and familiarly to them all, as men and brethren. His protestation of his integrity was provocation enough to one who was resolved to run him down and make him odious. When he could charge him with no crime, he thought it was crime enough that he asserted his own innocency. 2. In his rage he ordered him to be smitten, so to put disgrace upon him, and to be smitten on the mouth, as having offended with his lips, and in token of his enjoining him silence. This brutish and barbarous method he had recourse to when he could not answer the wisdom and spirit wherewith he spoke. Thus Zedekiah smote Micaiah (1 Kings xxii. 24), and Pashur smote Jeremiah (Jer. xx. 2), when they spoke in the name of the Lord. If therefore we see such indignities done to good men, nay, if they be done to us for well doing and well saying, we must not think it strange; Christ will give those the kisses of his mouth (Cant. i. 2) who for his sake receive blows on the mouth. And though it may be expected that, as Solomon says, every man should kiss his lips that giveth a right answer (Prov. xxiv. 26), yet we often see the contrary. III. The denunciation of the wrath of God against the high priest for this wickedness in the place of judgment (Eccl. iii. 16): it agrees with what follows there, v. 17, with which Solomon comforted himself ( I said in my heart, God shall judge the righteous and the wicked): God shall smite thee, thou whited wall, v. 3. Paul did not speak this in any sinful heat or passion, but in a holy zeal against the high priest's abuse of his power, and with something of a prophetic spirit, not at all with a spirit of revenge. 1. He gives him his due character: Thou whited wall; that is, thou hypocrite—a mud-wall, trash and dirt and rubbish underneath, but plastered over, or white-washed. It is the same comparison in effect with that of Christ, when he compares the Pharisees to whited sepulchres, Matt. xxiii. 27. Those that daubed with untempered mortar failed not to daub themselves over with something that made them look not only clean, but gay. 2. He reads him his just doom: " God shall smite thee, shall bring upon thee his sore judgments, especially spiritual judgments." Grotius thinks this was fulfilled soon after, in his removal from the office of the high priest, either by death or deprivation, for he finds another in that office a little while after this; probably he was smitten by some sudden stroke of divine vengeance. Jeroboam's hand was withered when it was stretched out against a prophet. 3. He assigns a good reason for that doom: "For sittest thou there as president in the supreme judicature of the church, pretending to judge me after the law, to convict and condemn me by the law, and yet commandest me to be smitten before any crime is proved upon me, which is contrary to the law?" No man must be beaten unless he be worthy to be beaten, Deut. xxv. 2. It is against all law, human and divine, natural and positive, to hinder a man from making his defense, and to condemn him unheard. When Paul was beaten by the rabble, he could say, Father, forgive them, they know not what they do; but it is inexcusable in a high priest that is appointed to judge according to the law. IV. The offence which was taken at this bold word of Paul's (v. 4): Those that stood by said, Revilest thou God's high priest? It is a probable conjecture that those who blamed Paul for what he said were believing Jews, who were zealous for the law, and consequently for the honour of the high priest, and therefore took it ill that Paul should thus reflect upon him, and checked him for it. See here then, 1. What a hard game Paul had to play, when his enemies were abusive to him, and his friends were so far from standing by him, and appearing for him, that they were ready to find fault with his management. 2. How apt even the disciples of Christ themselves are to overvalue outward pomp and power. As because the temple had been God's temple, and a magnificent structure, there were those who followed Christ that could not bear to have any thing said that threatened the destruction of it; so because the high priest had been God's high priest, and was a man that made a figure, though he was an inveterate enemy to Christianity, yet these were disgusted at Paul for giving him his due. V. The excuse that Paul made for what he had said, because he found it was a stumbling-block to his weak brethren, and might prejudice them against him in other things. These Jewish Christians, though weak, yet were brethren, so he calls them here, and, in consideration of that, is almost ready to recall his words; for who is offended, saith he, and I burn not? 2 Cor. xi. 29. His fixed resolution was rather to abridge himself in the use of his Christian liberty than give offence to a weak brother; rather than do this, he will eat no flesh while the world stands, 1 Cor. viii. 13. And so here though he had taken the liberty to tell the high priest his own, yet, when he found it gave offence, he cried Peccavi—I have done wrong. He wished he had not done it; and though he did not beg the high priest's pardon, nor excuse it to him, yet he begs their pardon who took offence at it, because this was not a time to inform them better, nor to say what he could say to justify himself. 1. He excuses it with this, that he did not consider when he said it to whom he spoke (v. 5): I wist not, brethren, that he was the high priest— ouk edein. "I did not just then think of the dignity of his place, or else I would have spoken more respectfully to him." I see not how we can with any probability think that Paul did not know him to be the high priest, for Paul had been seven days in the temple at the time of the feast, where he could not miss of seeing the high priest; and his telling him that he sat to judge him after the law shows that he knew who he was; but, says he, I did not consider it. Dr. Whitby puts this sense upon it, that the prophetic impulse that was upon him, and inwardly moved him to say what he did, did not permit him to notice that it was the high priest, lest this law might have restrained him from complying with that impulse; but the Jews acknowledged that prophets might use a liberty in speaking of rulers which others might not, as Isa. i. 10, 23. Or (as he quotes the sense of Grotius and Lightfoot) Paul does not go about to excuse what he had said in the least, but rather to justify it; "I own that God's high priest is not to be reviled, but I do not own this Ananias to be high priest. He is a usurper; he came to the office by bribery and corruption, and the Jewish rabbin say that he who does so is neither a judge nor to be honoured as such." Yet, 2. He takes care that what he had said should not be drawn into a precedent, to the weakening of the obligation of that law in the least: For it is written, and it remains a law in full force, Thou shalt not speak evil of the ruler of thy people. It is for the public good that the honour of magistracy should be supported, and not suffer for the miscarriages of those who are entrusted with it, and therefore that decorum be observed in speaking both of and to princes and judges. Even in Job's time it was not thought fit to say to a king, Thou art wicked, or to princes, You are ungodly, Job xxxiv. 18. Even when we do well, and suffer for it, we must take it patiently, 1 Pet. ii. 20. Not as if great men may not hear of their faults, and public grievances be complained of by proper persons and in a decent manner, but there must be a particular tenderness for the honour and reputation of those in authority more than of other people, because the law of God requires a particular reverence to be paid to them, as God's vicegerents; and it is of dangerous consequence to have those any way countenanced who despise dominions, and speak evil of dignities, Jude 8. Curse not the king, no not in thy thought, Eccl. x. 20.

## verses 6-11
#### Paul's Second Defence.

$^6$ But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question. 7 And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided. 8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both. $^9$ And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God. $^{10}$ And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. $^{11}$ And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.
Many are the troubles of the righteous, but some way or other the Lord delivereth them out of them all. Paul owned he had experienced the truth of this in the persecutions he had undergone among the Gentiles (see 2 Tim. iii. 11): Out of them all the Lord delivered me. And now he finds that he who has delivered does and will deliver. He that delivered him in the foregoing chapter from the tumult of the people here delivers him from that of the elders. I. His own prudence and ingenuity stand him in some stead, and contribute much to his escape. Paul's greatest honour, and that upon which he most valued himself, was that he was a Christian, and an apostle of Christ; and all his other honours he despised and made nothing of, in comparison with this, counting them but dung, that he might win Christ; and yet he had sometimes occasion to make use of his other honours, and they did him service. His being a citizen of Rome saved him in the foregoing chapter from his being scourged by the chief captain as a vagabond, and here his being a Pharisee saved him from being condemned by the sanhedrim, as an apostate from the faith and worship of the God of Israel. It will consist very well with our willingness to suffer for Christ to use all lawful methods, nay, and arts too, both to prevent suffering and to extricate ourselves out of it. The honest policy Paul used here for his own preservation was to divide his judges, and to set them at variance one with another about him; and, by incensing one part of them more against him, to engage the contrary part for him. 1. The great council was made up of Sadducees and Pharisees, and Paul perceived it. He knew the characters of many of them ever since he lived among them, and saw those among them whom he knew to be Sadducees, and others whom he knew to be Pharisees (v. 6): One part were Sadducees and the other Pharisees, and perhaps nearly an equal part. Now these differed very much from one another, and yet they ordinarily agreed well enough to do the business of the council together. (1.) The Pharisees were bigots, zealous for the ceremonies, not only those which God had appointed, but those which were enjoined by the tradition of the elders. They were great sticklers for the authority of the church, and for enforcing obedience to its injunctions, which occasioned many quarrels between them and our Lord Jesus; but at the same time they were very orthodox in the faith of the Jewish church concerning the world of spirits, the resurrection of the dead, and the life of the world to come. (2.) The Sadducees were deists—no friends to the scripture, or divine revelation. The books of Moses they admitted as containing a good history and a good law, but had little regard to the other books of the Old Testament; see Matt. xxii. 23. The account here given of these Sadducees is, [1.] That they deny the resurrection; not only the return of the body to life, but a future state of rewards and punishments. They had neither hope of eternal happiness nor dread of eternal misery, nor expectation of any thing on the other side death; and it was upon these principles that they said, It is in vain to serve God, and called the proud happy, Mal. iii. 14, 15. [2.] That they denied the existence of angels and spirits, and allowed of no being but matter. They thought that God himself was corporeal, and had parts and members as we have. When they read of angels in the Old Testament, they supposed them to be messengers that God made and sent on his errands as there was occasion, or that they were impressions on the fancies of those they were sent to, and no real existences—that they were this, or that, or any thing rather than what they were. And, as for the souls of men, they looked upon them to be nothing else but the temperament of the humours of the body, or the animal spirits, but denied their existence in a state of separation from the body, and any difference between the soul of a man and of a beast. These, no doubt, pretended to be free-thinkers, but really thought as meanly, absurdly, and slavishly, as possible. It is strange how men of such corrupt and wicked principles could come into office, and have a place in the great sanhedrim; but many of them were of quality and estate, and they complied with the public establishment, and so got in and kept in. But they were generally stigmatized as heretics, were ranked with the Epicureans, and were prayed against and excluded from eternal life. The prayer which the modern Jews use against Christians, Witsius thinks, was designed by Gamaliel, who made it, against the Sadducees; and that they meant them in their usual imprecation, Let the name of the wicked rot. But how degenerate was the character and how miserable the state of the Jewish church, when such profane men as these were among their rulers! 2. In this matter of difference between the Pharisees and Sadducees Paul openly declared himself to be on the Pharisees' side against the Sadducees (v. 6): He cried out, so as to be heard by all, " I am a Pharisee, was bred a Pharisee, nay, I was born one, in effect, for I was the son of a Pharisee, my father was one before me, and thus far I am still a Pharisee that I hope for the resurrection of the dead, and I may truly say that, if the matter were rightly understood, it would be found that this is it for which I am now called in question." When Christ was upon earth the Pharisees set themselves most against him, because he witnessed against their traditions and corrupt glosses upon the law; but, after his ascension, the Sadducees set themselves most against his apostles, because they preached through Jesus the resurrection of the dead, ch. iv. 1, 2. And it is said (ch. v. 17) that they were the sect of the Sadducees that were filled with indignation at them, because they preached that life and immortality which is brought to light by the gospel. Now here, (1.) Paul owns himself a Pharisee, so far as the Pharisees were in the right. Though as Pharisaism was opposed to Christianity he set himself against it, and against all its traditions that were set up in competition with the law of God or in contradiction to the gospel of Christ, yet, as it was opposed to Sadducism, he adhered to it. We must never think the worse of any truth of God, nor be more shy of owning it, for its being held by men otherwise corrupt. If the Pharisees will hope for the resurrection of the dead, Paul will go along with them in that hope, and be one of them, whether they will or no. (2.) He might truly say that being persecuted, as a Christian, this was the thing he was called in question for. Perhaps he knew that the Sadducees, though they had not such an interest in the common people as the Pharisees had, yet had underhand incensed the mob against him, under pretence of his having preached to the Gentiles, but really because he had preached the hope of the resurrection. However, being called in question for his being a Christian, he might truly say he was called in question for the hope of the resurrection of the dead, as he afterwards pleaded, ch. xxiv. 15, and ch. xxvi. 6, 7. Though Paul preached against the traditions of the elders (as his Master had done), and therein opposed the Pharisees, yet he valued himself more upon his preaching the resurrection of the dead, and a future state, in which he concurred with the Pharisees. 3. This occasioned a division in the council. It is probable that the high priest sided with the Sadducees (as he had done ch. v. 17, and made it to appear by his rage at Paul, v. 2), which alarmed the Pharisees so much the more; but so it was, there arose a dissension between the Pharisees and the Sadducees (v. 7), for this word of Paul's made the Sadducees more warm and the Pharisees more cool in the prosecution of him; so that the multitude was divided; eschisthe— there was a schism, a quarrel among them, and the edge of their zeal began to turn from Paul against one another; nor could they go on to act against him when they could not agree among themselves, or prosecute him for breaking the unity of the church when there was so little among them of the unity of the spirit. All the cry had been against Paul, but now there arose a great cry against one another, v. 9. So much did a fierce furious spirit prevail among all orders of the Jews at this time that every thing was done with clamour and noise; and in such a tumultuous manner were the great principles of their religion stickled for, by which they received little service, for the wrath of man worketh not the righteousness of God. Gainsayers may be convinced by fair reasoning, but never by a great cry. 4. The Pharisees hereupon (would one think it?) took Paul's part (v. 9): They strove, diemachonto— They fought, saying, We find no evil in this man. He had conducted himself decently and reverently in the temple, and had attended the service of the church; and, though it was but occasionally, yet it showed that he was not such an enemy to it as he was said to be. He had spoken very handsomely in his own defence, and given a good account of himself, and had now declared himself orthodox in the great principles of religion, as well as regular and conscientious in his conversation; and therefore they cannot see that he has done any thing worthy of death of bonds. Nay, they go further, " If a spirit or an angel hath spoken to him concerning Jesus, and put him upon preaching as he does, though we may not be so far satisfied as to give credit to him, yet we ought to be cautioned not to oppose him, lest we be found fighting against God;" as Gamaliel, who was himself a Pharisee, had argued, ch. v. 39. Now here, (1.) We may observe, to the honour of the gospel, that it was witnessed to even by its adversaries, and confessions, not only of its innocency, but of its excellency, were extorted sometimes by the power of truth even from those that persecuted it. Pilate found no fault in Christ though he put him to death, nor Festus in Paul though he detained him in bonds; and the Pharisees here supposed it possible that Paul might have a commission sent him for heaven by an angel to do what he did; and yet it should seem, as elders, they after this joined with the high priest in prosecuting him, ch. xxiv. 1. They sinned against the knowledge which they not only had, but sometimes owned, as Christ had said of them, They have both seen and hated both me and my Father, John xv. 24. Yet, (2.) We will hope that some of them at least did henceforward conceive a better opinion of Paul than they had had, and were favourable to him, having had such a satisfactory account both of his conversation in all good conscience and of his faith touching another world; and then it must be observed to their honour that their zeal for the traditions of the elders, which Paul had departed from, was so far swallowed up in a zeal for the great and fundamental doctrines of religion, to which Paul still adhered, that if he will heartily join with them against the Sadducees, and adhere to the hope of the resurrection of the dead, they will not think his shaking off the ceremonial law to be an evil in him, but charitably hope that he walks according to the light God has given him by some angel or spirit, and are so far from persecuting him that they are ready to patronize and protect him. The persecuting Pharisees of the church of Rome are not of this spirit: for let a man be ever so sincere and zealous for all the articles of the Christian faith, yet, if he lay not his neck under the yoke of their church's authority, they find evil enough in him to persecute him unto the death. II. The chief captain's care and conduct stand him in more stead; for when he has thrown this bone of contention between the Pharisees and Sadducees (which set them together by the ears, and gained a fair testimony from the Pharisees), yet he is never the nearer, but is in danger of being pulled in pieces by them—the Pharisees pulling to have him set at liberty, and the Sadducees pulling to have him put to death, or thrown to the people, like Daniel into the den of lions; so that the chief captain is forced to come with his soldiers and rescue him, as he had done, ch. xxi. 32, and ch. xxii. 24. 1. See here Paul's danger. Between his friends and his enemies he had like to have been pulled to pieces, the one hugging him to death, the other crushing him to death, such violences are those liable to that are eminent, and that are become remarkable, as Paul was, who was by some so much beloved and by others so much maligned. 2. His deliverance: The chief captain ordered his soldiers to go down from the upper wards, and to take them by force from among them, out of that apartment in the temple where he had ordered the council to meet, and to bring him into the castle, or tower of Antonio; for he saw he could make nothing of them towards the understanding of the merits of his cause. III. Divine consolations stood him in most stead of all. The chief captain had rescued him out of the hands of cruel men, but still he had him in custody, and what might be the issue he could not tell. The castle was indeed a protection to him, but withal it was a confinement; and, as it was now his preservation from so great a death, it might be his reservation for a greater. We do not find that any of the apostles or elders at Jerusalem came to him; either they had not courage or they had not admission. Perhaps, in the night following, Paul was full of thoughts and cares what should become of him, and how his present troubles might be turned to answer some good purpose. Then did the Lord Jesus make him a kind visit, and, thought at midnight, yet a very seasonable one (v. 11): The Lord stood by him, came to his bed-side, though perhaps it was but a bed of straw, to show him that he was all the day long with him really as sure as he was in the night with him visibly. Note, Whoever is against us, we need not fear if the Lord stand by us; if he undertake our protection, we may set those that seek our ruin at defiance. The Lord is with those that uphold my soul, and then nothing can come amiss. 1. Christ bids him have a good heart upon it: "Be of good cheer, Paul; be not discouraged; let not what has happened sadden thee, nor let what may yet be before thee frighten thee." Note, It is the will of Christ that his servants who are faithful should be always cheerful. Perhaps Paul, in the reflection, began to be jealous of himself whether he had done well in what he said to the council the day before; but Christ, by his word, satisfies him that God approved of his conduct. Or, perhaps, it troubled him that his friends did not come to him; but Christ's visit did itself speak, though he had not said, Be of good cheer, Paul. 2. It is a strange argument which he makes use of to encourage him: As thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. One would think this was but cold comfort: "As thou hast undergone a great deal of trouble for me so thou must undergo a great deal more;" and yet this was designed to encourage him; for hereby he is given to understand, (1.) That he had been serving Christ as a witness for him in what he had hitherto endured. It was for no fault that he was buffeted, and it was not his former persecuting of the church that was now remembered against him, however he might remember it against himself, but he was still going on with his work. (2.) That he had not yet finished his testimony, nor was, by his imprisonment, laid aside as useless, but was only reserved for further service. Nothing disheartened Paul so much as the thought of being taken off from doing service to Christ and good to souls: Fear not, says Christ, I have not done with thee, (3.) Paul seems to have had a particular fancy, and an innocent one, to go to Rome, to preach the gospel there, though it was already preached, and a church planted there; yet, being a citizen of Rome, he longed for a journey thither, and had designed it (ch. xix. 21): After I have been at Jerusalem, I must also see Rome. And he had written to the Romans some time ago that he longed to see them, Rom. i. 11. Now he was ready to conclude that this had broken his measures, and he should never see Rome; but even in that Christ tells him he should be gratified, since he desired it for the honour of Christ and to do good.

## verses 12-35
#### A Conspiracy against Paul; Paul Sent to Felix.

$^{12}$ And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. $^{13}$ And they were more than forty which had made this conspiracy. 14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. $^{15}$ Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him. $^{16}$ And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul. 17 Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him. $^{18}$ So he took him, and brought
him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. $^{19}$ Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me? 20 And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would enquire somewhat of him more perfectly. $^{21}$ But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. $^{22}$ So the chief captain then let the young man depart, and charged
him, See thou tell no man that thou hast showed these things to me. $^{23}$ And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Cæsarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night; $^{24}$ And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor. $^{25}$ And he wrote a letter after this manner: $^{26}$ Claudius Lysias unto the most excellent governor Felix
sendeth greeting. $^{27}$ This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman. $^{28}$ And when I would have known the cause wherefore they accused him, I brought him forth into their council: $^{29}$ Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. $^{30}$ And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell. $^{31}$ Then the soldiers, as it was commanded them, took Paul, and brought
him by night to Antipatris. $^{32}$ On the morrow they left the horsemen to go with him, and returned to the castle: 33 Who, when they came to Cæsarea, and delivered the epistle to the governor, presented Paul also before him. $^{34}$ And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; 35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.
We have here the story of a plot against the life of Paul; how it was laid, how it was discovered, and how it was defeated. I. How this plot was laid. They found they could gain nothing by popular tumult, or legal process, and therefore have a recourse to the barbarous method of assassination; they will come upon him suddenly, and stab him, if they can but get him within their reach. So restless is their malice against this good man that, when one design fails, they will turn another stone. Now observe here, 1. Who they were that formed this conspiracy. They were certain Jews that had the utmost degree of indignation against him because he was the apostle of the Gentiles, v. 12. And they were more than forty that were in the design, v. 13. Lord, how are they increased that trouble me! 2. When the conspiracy was formed: When it was day. Satan had filled their hearts in the night to purpose it, and, as soon as it was day, they got together to prosecute it; answering to the account which the prophet gives of some who work evil upon their beds, and when the morning is light they practise it, and are laid under a woe for it, Mic. ii. 1. In the night Christ appeared to Paul to protect him, and, when it was day, here were forty men appearing against him to destroy him; they were not up so soon but Christ was up before them God shall help her, and that right early, Ps. xlvi. 5. 3. What the conspiracy was. These men banded together in a league, perhaps they called it a holy league; they engaged to stand by one another, and every one, to his power, to be aiding and assisting to murder Paul. It was strange that so many could so soon be got together, and that in Jerusalem too, who were so perfectly lost to all sense of humanity and honour as to engage in so bloody a design. Well might the prophet's complaint be renewed concerning Jerusalem (Isa. i. 21): Righteousness has lodged in it, but now murderers. What a monstrous idea must these men have formed of Paul, before they could be capable of forming such a monstrous design against him; they must be made to believe that he was the worst of men, an enemy to God and religion, and the curse and plague of his generation; when really his character was the reverse of all this! What laws of truth and justice so sacred, so strong which malice and bigotry will not break through! 4. How firm they made it, as they thought, that none of them might fly off, upon conscience of the horror of the fact, at second thoughts: They bound themselves under an anathema, imprecating the heaviest curses upon themselves, their souls, bodies, and families, if they did not kill Paul, and so quickly that they would not eat nor drink till they had done it. What a complication of wickedness is here! To design to kill an innocent man, a good man, a useful man, a man that had done them no harm, but was willing to do them all the good he could, was going in the way of Cain, and proved them to be of their father the devil, who was a murderer from the beginning; yet, as if this had been a small matter, (1.) They bound themselves to it. To incline to do evil, and intend to do it, is bad; but to engage to do it is much worse. This is entering into covenant with the devil; it is swearing allegiance to the prince of darkness; it is leaving no room for repentance; nay, it is bidding defiance to it. (2.) They bound one another to it, and did all they could, not only to secure the damnation of their own souls, but of theirs whom they drew into the association. (3.) They showed a great contempt of the providence of God, and a presumption upon it, in that they bound themselves to do such a thing within so short a time as they could continue fasting, without any proviso or reserve for the disposal of an overruling Providence. When we say, To-morrow we will do this or that, be it ever so lawful and good, forasmuch as we know not what shall be on the morrow, we must add, If the Lord will. But with what face could they insert a proviso for the permission of God's providence when they knew that what they were about was directly against the prohibitions of God's work? (4.) They showed a great contempt of their own souls and bodies; of their own souls in imprecating a curse upon them if they did not proceed in this desperate enterprise (what a woeful dilemma did they throw themselves upon! God certainly meets them with his curse if they do go on in it, and they desire he would if they do not!)—and of their own bodies too (for wilful sinners are the destroyers of both) in tying themselves out from the necessary supports of life till they had accomplished a thing which they could never lawfully do, and perhaps not possibly do. Such language of hell those speak that wish God to damn them, and the devil to take them, if they do not do so and so. As they love cursing, so shall it come unto them. Some think the meaning of this curse was, they would either kill Paul, as an Achan, an accursed thing, a troubler of the camp; or, if they did not do it, they would make themselves accursed before God in his stead. (5.) They showed a most eager desire to compass this matter, and an impatience till was done: not only like David's enemies, that were mad against him, and sworn against him (Ps. cii. 8), but like the servants of Job against his enemy: O that we had of this flesh! we cannot be satisfied, Job xxxi. 31. Persecutors are said to eat up God's people as they eat bread; it is as much a gratification to them as meat to one that is hungry, Ps. xiv. 4. 5. What method they took to bring it about. There is no getting near Paul in the castle. He is there under the particular protection of the government, and is imprisoned, not, as others are, lest he should do harm, but lest he should have harm done him; and therefore the contrivance is that the chief priests and elders must desire the governor of the castle to let Paul come to them to the council-chamber, to be further examined (they have some questions to ask him, or something to say to him), and the, in his passage from the castle to the council, they would put an end to all disputes about Paul by killing him; thus the plot was laid, v. 14, 15. Having been all day employed in engaging one another to this wickedness, towards evening they come to the principal members of the great sanhedrim, and, though they might have concealed their mean design and yet might have moved them upon some other pretence to send for Paul, they are so confident of their approbation of this villainy, that they are not ashamed nor afraid to own to them that they have bound themselves under a great curse, without consulting the priests first whether they might lawfully do it, that they will eat nothing the next day till they have killed Paul. They design to breakfast the next morning upon his blood. They doubt not but the chief priests will not only countenance them in the design, but will lend them a helping hand, and be their tools to get them an opportunity of killing Paul; nay, and tell a lie for them too, pretending to the chief captain that they would enquire something more perfectly concerning him, when they meant no such thing. What a mean, what an ill opinion had they of their priests, when they could apply to them on such an errand as this! And yet, vile as the proposal was which was made to them (for aught that appears), the priests and elders consented to it, and at the first work, without boggling at it in the least, promised to gratify them. Instead of reproving them, as they ought, for their wicked conspiracy, they bolstered them up in it, because it was against Paul whom they hated; and thus they made themselves partakers of the crime as much as if they had been the first in the conspiracy. II. How the plot was discovered. We do not find that the plotters, though they took an oath of fidelity, took an oath of secrecy, either because they thought it did not need it (they would every one keep his own counsel) or because they thought they could accomplish it, though it should take wind and be known; but Providence so ordered it that it was brought to light, and so as effectually to be brought to nought. See here, 1. How it was discovered to Paul, v. 16. There was a youth that was related to Paul, his sister's son, whose mother probably lived in Jerusalem; and some how or other, we are not told how, he heard of their lying in wait, either overheard them talking of it among themselves, or got intelligence from some that were in the ploy: and he went into the castle, probably, as he used to do, to attend on his uncle, and bring him what he wanted, which gave him a free access to him and he told Paul what he heard. Note, God has many ways of bringing to light the hidden works of darkness; though the contrivers of them dig deep to hide them from the Lord, he can made a bird of the air to carry the voice (Eccl. x. 20), or the conspirators' own tongues to betray them. 2. How it was discovered to the chief captain by the young man that told it to Paul. This part of the story is related very particularly, perhaps because the penman was an eye-witness of the prudent and successful management of this affair, and remembered it with a great deal of pleasure. (1.) Paul had got a good interest in the officers that attended, by his prudent peaceable deportment. He could call one of the centurions to him, though a centurion was one in authority, that had soldiers under him, and used to call, not to be called to, and he was ready to come at his call (v. 17); and he desired that he would introduce this young man to the chief captain, to give in an information of something that concerned the honour of the government. (2.) The centurion very readily gratified him, v. 18. He did not send a common soldier with him, but went himself to keep the young man in countenance, to recommend his errand to the chief captain, and to show his respect to Paul: " Paul the prisoner (this was his title now) called me to him, and prayed me to bring this young man to thee; what his business is I know not, but he has something to say to thee." Note, It is true charity to poor prisoners to act for them as well as to give to them. " I was sick and in prison, and you went on an errand for me," will pass as well in the account as, " I was sick and in prison, and you came unto me, to visit me, or sent me a token." Those that have acquaintance and interest should be ready to use them for the assistance of those that are in distress. This centurion helped to save Paul's life by this piece of civility, which should engage us to be ready to do the like when there is occasion. Open thy mouth for the dumb, Prov. xxxi. 8. Those that cannot give a good gift to God's prisoners may yet speak a good word for them. (3.) The chief captain received the information with a great deal of condescension and tenderness, v. 19. He took the young man by the hand, as a friend or father, to encourage him, that he might not be put out of countenance, but might be assured of a favourable audience. The notice that is taken of this circumstance should encourage great men to take themselves easy of access to the meanest, upon any errand which may give them an opportunity of doing good— to condescend to those of low estate. This familiarity to which this Roman tribune or colonel admitted Paul's nephew is here upon record to his honour. Let no man think he disparages himself by his humility or charity. He went with him aside privately, that none might hear his business, and asked him, "What is it that thou hast to tell me? Tell me wherein I can be serviceable to Paul." It is probable that the chief captain was the more obliging in this case because he was sensible he had run himself into a premunire in binding Paul, against his privilege as a Roman citizen, which he was willing now to atone for. (4.) The young man delivered his errand to the chief captain very readily and handsomely (v. 20, 21). " The Jews" (he does not say who, lest he should invidiously reflect upon the chief priests and the elders; and his business was to save his uncle's life, not to accuse his enemies) " have agreed to desire thee that thou wouldest bring down Paul to-morrow into the council, presuming that, being so short a distance, thou wilt send him without a guard; but do not thou yield unto them, we have reason to believe thou wilt not when thou knowest the truth; for there lie in wait for him of them more than forty me, who have sworn to be the death of him, and now are they ready looking for a promised from thee, but I have happily got the start of them." (5.) The captain dismissed the young man with a charge of secrecy: See that thou tell no man that thou hast shown these things unto me, v. 22. The favours of great men are not always to be boasted of; and not fit to be employed in business. If it should be known that the chief captain had this information brought to him, perhaps they would compass and imagine the death of Paul some other way; "therefore keep it private." III. How the plot was defeated: The chief captain, finding how implacable and inveterate the malice of the Jews was against Paul, how restless they were in their designs to do him a mischief, and how near he was to become himself accessory to it as a minister, resolves to send him away with all speed out of their reach. He received the intelligence with horror and indignation at the baseness and bloody-mindedness of these Jews; and seemed afraid lest, if he should detain Paul in his castle here, under ever so strong a guard, they would find some way or other to compass their end notwithstanding, either beating the guards or burning the castle; and, whatever came of it, he would, if possible, protect Paul, because he looked upon it that he did not deserve such treatment. What a melancholy observation is it, that the Jewish chief priests, when they knew of this assassination-plot, should countenance it, and assist in it, while a Roman chief captain, purely from a natural sense of justice and humanity, when he knows it, sets himself to baffle it, and puts himself to a great deal of trouble to do it effectually! 1. He orders a considerable detachment of the Roman forces under his command to get ready to go to Cæsarea with all expedition, and to bring Paul thither to Felix the governor, where he might sooner expect to have justice done him than by the great sanhedrim at Jerusalem. I see not but the chief captain might, without any unfaithfulness to the duty of his place, have set Paul at liberty, and given him leave to shift for his own safety, for he was never legally committed to his custody as a criminal, he himself owns that nothing was laid to his charge worthy of bonds (v. 29), and he ought to have had the same tenderness for his liberty that he had for his life; but he feared that this would have incensed the Jews too much against him. Or perhaps, finding Paul to be a very extraordinary man, he was proud to have him his prisoner, and under his protection; and the mighty parade with which he sent him off intimates as much. Two centurions, or captains of the hundreds, are employed in this business, v. 23, 24. They must get ready two hundred soldiers, probably those under their own command, to go to Cæsarea; and with these seventy horse, and two hundred spearmen besides, which some think were the chief captain's guards; whether they were horse or foot is not certain, most probably foot, as pikemen for the protection of the horse. See how justly God brought the Jewish nation under the Roman yoke, when such a party of the Roman army was necessary to restrain them from the most execrable villanies! There needed not all this force, there needed not any of it, to keep Paul from being rescued by his friends; ten times this force would not have kept him from being rescued by an angel, if it had pleased God to work his deliverance that way, as he had sometimes done; but, (1.) The chief captain designed hereby to expose the Jews, as a headstrong tumultuous people, that would not be kept within the bounds of duty and decency by the ordinary ministers of justice, but needed to be awed by such a train as this; and, hearing how many were in the conspiracy against Paul, he thought less would not serve to defeat their attempt. (2.) God designed hereby to encourage Paul; for, being thus attended, he was not only kept safely in the hands of his friends, but out of the hands of his enemies. Yet Paul did not desire such a guard, any more than Ezra did (Ezra viii. 22), and for the same reason, because he trusted in God's all-sufficiency; it was owing, however, to the governor's own care. But he was also made considerable; thus his bonds in Christ were made manifest all the country over (Phil. i. 13); and, son great an honour having been put upon them before by the prediction of them, it was agreeable enough that they should be thus honourably attended, that the brethren in the Lord might wax the more confident by his bonds, when they same him rather guarded as the patriot of his country than guarded against as the pest of his country, and so great a preacher made so great a prisoner. When his enemies hate him, and I doubt his friends neglect him, then does a Roman tribune patronise him, and carefully provide, [1.] For his ease: Let them provide beasts, that they may set Paul on. Had his Jewish persecutors ordered his removal by habeas corpus to Cæsarea, they would have made him run on foot, or dragged him thither in a cart, or on a sledge, or have horsed him behind one of the troopers; but the chief captain treats him like a gentleman, though he was his prisoner, and orders him a good horse to ride upon, not at all afraid that he should ride away. Nay, the order being that they should provide, not a beast, but beasts, to set Paul on, we must either suppose that he was allowed so great a piece of state as to have a led horse, or more, that if he did not like one he might take to another; or (as some expositors conjecture) that he had beasts assigned him for his friends and companions, as many as pleased to go along with him, to divert him in his journey, and to minister to him. [2.] For his security. They have a strict charge given them by their commander in chief to bring him safely to Felix the governor, to whom he is consigned, and who was supreme in all civil affairs among the Jews, as this chief captain was in military affairs. The Roman historians speak much of this Felix, as a man of mean extraction, but that raised himself by his shifts to be governor of Judea, in the execution of which office, Tacitus, Hist. 5, says this of him: Per omnem sævitiam ac libidinem jus regium servili ingenio exercuit—He used royal power with a servile genius, and in connection with all the varieties of cruelty and lust. To the judgement of such a man as this is poor Paul turned over; and yet better so than in the hands of Ananias the high priest! Now, a prisoner, thus upon his deliverance by course of law, ought to be protected as well as a prince. 2. The chief captain orders, for the greater security of Paul, that he be taken away at the third hour of the night, which some understand of three hours after sun-set, that, it being now after the feast of pentecost (that is, in the midst of summer), they might have the cool of the night to march in. Others understand it of three hours after midnight, in the third watch, about three in the morning, that they might have the day before them, and might get out of Jerusalem before Paul's enemies were stirring, and so might prevent any popular tumult, and leave them to roar when they rose, like a lion disappointed of his prey. 3. He writes a letter to Felix the governor of this province, by which he discharges himself from any further care about Paul, and leaves the whole matter with Felix. This letter is here inserted totidem verbis—verbatim, v. 25. It is probable that Luke the historian had a copy of it by him, having attended Paul in this remove. Now in this epistle we may observe, (1.) The compliments he passes upon the governor, v. 26. He is the most excellent governor Felix, this title being given him of course, his excellency, &c. He sends him greeting, wishes him all health and prosperity; may he rejoice, may he ever rejoice. (2.) The just and fair account which he gives him of Paul's case: [1.] That he was one that the Jews had a pique against: They had taken him, and would have killed him; and perhaps Felix knew the temper of the Jews so well that he did not think much the worse of him for that, v. 27. [2.] That he had protected him because he was a Roman: "When they were about to kill him, I came with an army, a considerable body of men, and rescued him;" which action for a citizen of Rome would recommend him to the Roman governor. [3.] That he could not understand the merits of his cause, nor what it was that made him so odious to the Jews, and obnoxious to their ill-will. He took the proper method to know: he brought him forth into their council (v. 28), to be examined there, hoping that, either from their complaints or his own confession, he would learn something of the ground of all this clamour, but he found that he was accused of questions of their law (v. 29), about the hope of the resurrection of the dead, v. 6. This chief captain was a man of sense and honour, and had good principles in him of justice and humanity; and yet see how slightly he speaks of another world, and the great things of that world, as if that were a question, which is of undoubted certainty, and which both sides agreed in, except the Sadducees; and as if that were a question only of their law, which is of the utmost concern to all mankind! Or perhaps he refers rather to the question about their rituals than about their doctrinals, and the quarrel he perceived they had with him was for lessening the credit and obligation of their ceremonial law, which he looked upon as a thing not worth speaking of. The Romans allowed the nations they conquered the exercise of their own religion, and never offered to impose theirs upon them; yet, as conservators of the public peace, they wound not suffer them, under colour of their religion, to abuse their neighbours. [4.] That thus far he understood that there was nothing laid to his charge worthy of death or of bonds, much less proved or made out against him. The Jews had, by their wickedness, made themselves odious to the world, had polluted their own honour and profaned their own crown, had brought disgrace upon their church, their law, and their holy place, and then they cry out against Paul, as having diminished the reputation of them; and was this a crime worthy of death or bonds? (3.) His referring Paul's case to Felix (v. 30): " When it was told me that the Jews laid wait for the man, to kill him, without any legal process against him, I sent straightaway to thee, who art the most proper person to head the cause, and give judgment upon it, and let his accusers go after him, if they please, and say before thee what they have against him, for, being bred a soldier, I will never pretend to be a judge, and so farewell." 4. Paul was accordingly conducted to Cæsarea; the soldiers got him safely out of Jerusalem by night, and left the conspirators to consider whether they should east and drink or no before they had killed Paul; and, if they would not repent of the wickedness of their oath as it was against Paul, they were now at leisure to repent of the rashness of it as it was against themselves; if any of them did starve themselves to death, in consequence of their oath and vexation at their disappointment, they fell unpitied. Paul was conducted to Antipatris, which was seventeen miles from Jerusalem, and about the mid-way to Cæsarea, v. 31. Thence the two hundred foot-soldiers, and the two hundred spearmen, returned back to Jerusalem, to their quarters in the castle; for, having conducted Paul out of danger, there needed not strong a guard, but the horsemen might serve to bring him to Cæsarea, and would do it with more expedition; this they did, not only to save their own labour, but their master's charge; and it is an example to servants, not only to act obediently according to their masters' orders, but to act prudently, so as may be most for their masters' interest. 5. He was delivered into the hands of Felix, as his prisoner, v. 33. The officers presented the letter, and Paul with it, to Felix, and so discharged themselves of their trust. Paul had never affected acquaintance or society with great men, but with the disciples, wherever he came; yet Providence overrules his sufferings so as by them to give him an opportunity of witnessing to Christ before great men; and so Christ had foretold concerning his disciples, that they should be brought before rulers and kings for his sake, for a testimony against them, Mark xiii. 9. The governor enquired of what province of the empire the prisoner originally was, and was told that he was a native of Cilicia, v. 34; and, (1.) He promises him a speedy trial (v. 35): " I will hear thee when thing accusers have come, and will have an ear open to both sides, as becomes a judge." (2.) He ordered him into custody, that he should be kept a prisoner in Herod's judgment-hall, in some apartment belonging to that palace which was denominated from Herod the Great, who built it. There he had opportunity of acquainting himself with great men that attended the governor's court, and, no doubt, he improved what acquaintance he got there to the best purposes.

# CHAP. 24.

We left Paul a prisoner at Cæsarea, in Herod's judgment-hall, expecting his trial to come on quickly; for in the beginning of his imprisonment his affairs moved very quickly, but afterwards very slowly. In this chapter we have his arraignment and trial before Felix the governor at Cæsarea; here is, I. The appearing of the prosecutors against him, and the setting of the prisoner to the bar, ver. 1, 2. II. The opening of the indictment against him by Tertullus, who was of counsel for the prosecutors, and the aggravating of the charge, with abundance of compliments to the judge, and malice to the prisoner, ver. 2-8. III. The corroborating of the charge by the testimony of the witnesses, or rather the prosecutors themselves, ver. 9. IV. The prisoner's defence, in which, with all due deference to the governor (ver. 10), he denies the charge, and challenges them to prove it (ver. 11-13), owns the truth, and makes an unexceptionable profession of his faith, which he declares was it that they hated him for (ver. 14-16), and gives a more particular account of what had passed from their first seizing him, challenging them to specify any ill they had found in him,
ver. 17-21. V. The adjourning of the cause, and the continuing of the prisoner in custody, ver. 22, 23. VI. The private conversation that was between the prisoner and the judge, by which the prisoner hoped to do good to the judge and the judge thought to get money by the prisoner, but both in vain, ver. 24-26. VII. The lengthening out of Paul's imprisonment for two years, till another governor came (ver. 27), where he seems as much neglected as there had been ado about him.

## verses 1-9
#### The Speech of Tertullus.

$^1$ And after five days Ananias the high priest descended with the elders, and with a certain orator
named Tertullus, who informed the governor against Paul. 2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, $^3$ We accept it always, and in all places, most noble Felix, with all thankfulness. $^4$ Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. $^5$ For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: $^6$ Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. $^7$ But the chief captain Lysias came upon us, and with great violence took him away out of our hands, $^8$ Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him. $^9$ And the Jews also assented, saying that these things were so.
We must suppose that Lysias, the chief captain, when he had sent away Paul to Cæsarea, gave notice to the chief priests, and others that had appeared against Paul, that if they had any thing to accuse him of they must follow him to Cæsarea, and there they would find him, and a judge ready to hear them-thinking, perhaps, they would not have given themselves so much trouble; but what will not malice do? I. We have here the cause followed against Paul, and it is vigorously carried on. 1. Here is no time lost, for they are ready for a hearing after five days; all other business is laid aside immediately, to prosecute Paul; so intent are evil men to do evil! Some reckon these five days from Paul's being first seized, and with most probability, for he says here (v. 11) that it was but twelve days since he came up to Jerusalem, and he had spent seven in his purifying the temple, so that these five must be reckoned from the last of those. 2. Those who had been his judges do themselves appear here as his prosecutors. Ananias himself the high priest, who had sat to judge him, now stands to inform against him. One would wonder, (1.) That he should thus disparage himself, and forget the dignity of his place. She the high priest turn informer, and leave all his business in the temple at Jerusalem, to go to be called as a prosecutor in Herod's judgment-hall? Justly did God make the priests contemptible and base, when they made themselves so, Mal. ii. 9. (2.) That he should thus discover himself and his enmity against Paul!. If men of the first rank have a malice against any, they think it policy to employ others against them, and to play least in sight themselves, because of the odium that commonly attends it; but Ananias is not shamed to own himself a sworn enemy to Paul. The elders attended him, to signify their concurrence with him, and to invigorate the prosecution; for they could not find any attorneys or solicitors that would follow it with so much violence as they desired. The pains that evil men take in an evil matter, their contrivances, their condescensions, and their unwearied industry, should shame us out of our coldness and backwardness, and out indifference in that which is good. II. We have here the cause pleaded against Paul. The prosecutors brought with them a certain orator named Tertullus, a Roman, skilled in the Roman law and language, and therefore fittest to be employed in a cause before the Roman governor, and most likely to gain favour. The high priest, and elders, though they had their own hearts spiteful enough, did not think their own tongues sharp enough, and therefore retained Tertullus, who probably was noted for a satirical wit, to be of counsel for them; and, no doubt, they gave him a good fee, probably out of the treasury of the temple, which they had the command of, it being a cause wherein the church was concerned and which therefore must not be starved. Paul is set to the bar before Felix the governor: He was called forth, v. 2. Tertullus's business is, on the behalf of the prosecutors, to open the information against him, and he is a man that will say any thing for his fee; mercenary tongues will do so. No cause so unjust but can find advocates to plead it; and yet we hope many advocates are so just as not knowingly to patronise an unrighteous cause, but Tertullus was none of these: his speech (or at least an abstract of it, for it appears, by Tully's orations, that the Roman lawyers, on such occasions, used to make long harangues) is here reported, and it is made up of flattery and falsehood; it calls evil good, and good evil. 1. One of the worst of men is here applauded as one of the best of benefactors, only because he was the judge. Felix is represented by the historians of his own nation, as well as by Josephus the Jew, as a very bad man, who, depending upon his interest in the court, allowed himself in all manner of wickedness, was a great oppressor, very cruel, and very covetous, patronising and protecting assassins.—Joseph. Antiq. 20. 162-165. And yet Tertullus here, in the name of the high priest and elders, and probably by particular directions from them and according to the instructions of his breviate, compliments him, and extols him to the sky, as if he were so good a magistrate as never was the like: and this comes the worse from the high priest and the elders, because he had given a late instance of his enmity to their order; for Jonathan the high priest, or one of the chief priests, having offended him by too free an invective against the tyranny of his government, he had him murdered by some villains whom he hired for that purpose who afterwards did the like for others, as they were hired: Cujus facinoris quia nemo ultor extitit, invitati hac licentia sicarii multos confodiebant, alios propter privatas inimicitias, alios conducti pecunia, etiam in ipso templo—No one being found to punish such enormous wickedness, the assassins, encouraged by this impunity, stabbed several persons, some from personal malice, some for hire, and that even in the temple itself. An yet, to engage him to gratify their malice against Paul, and to return them that kindness for their kindness in overlooking all this, they magnify him as the greatest blessing to their church and nation that ever came among them. (1.) They are very ready to own it (v. 2): " By thee we, of the church, enjoy great quietness, and we look upon thee as our patron and protector, and very worthy deeds are done, from time to time, to the whole nation of the Jews, by thy providence—thy wisdom, and care, and vigilance." To give him his due, he had been instrumental to suppress the insurrection of that Egyptian of whom the chief captain spoke (ch. xxi. 38); but will the praise of that screen him from the just reproach of his tyranny and oppression afterwards? See here, [1.] The unhappiness of great men, and a great unhappiness it is, to have their services magnified beyond measure, and never to be faithfully told of their faults; and hereby they are hardened and encouraged in evil. [2.] The policy of bad men, by flattering princes in what they do amiss to draw them in to do worse. The bishops of Rome got themselves confirmed in their exorbitant church power, and have been assisted in persecuting the servants of Christ, by flattering and caressing usurpers and tyrants, and so making them the tools of their malice, as the high priest, by his compliments, designed to make Felix here. (2.) They promise to retain a grateful sense of it (v. 3): " We accept it always, and in all places, every where and at all times we embrace it, we admire it, most noble Felix, with all thankfulness. We will be ready, upon any occasion, to witness for thee, that thou art a wise and good governor, and very serviceable to the country." And, if it had been true that he was such a governor, it had been just that they should thus accept his good offices with all thankfulness. The benefits which we enjoy by government, especially by the administration of wise and good governors, are what we ought to be thankful for, both to God and man. This is part of the honour due to magistrates, to acknowledge the quietness we enjoy under their protection, and the worthy deeds done by their prudence. (3.) They therefore expect his favour in this cause, v. 4. They pretend a great care not to intrench upon his time: We will not be further tedious to thee; and yet to be very confident of his patience: I pray thee that thou wouldest hear us of thy clemency a few words. All this address is only ad captandam benefolentiam—to induce him to give countenance to their cause; and they were so conscious to themselves that it would soon appear to have more malice than matter in it that they found it necessary thus to insinuate themselves into his favour. Every body knew that the high priest and the elders were enemies to the Roman government, and were uneasy under all the marks of that yoke, and therefore, in their hearts, hated Felix; and yet, to gain their ends against Paul, they, by their counsel, show him all this respect, as they did to Pilate and Cæsar when they were persecuting our Saviour. Princes cannot always judge of the affections of their people by their applauses; flattery is one thing, and true loyalty is another. 2. One of the best of men is here accused as one of the worst of malefactors, only because he was the prisoner. After a flourish of flattery, in which you cannot see matter for words, he comes to his business, and it is to inform his excellency concerning the prisoner at the bar; and this part of his discourse is as nauseous for its raillery as the former part is for its flattery. I pity the man, and believe he has no malice against Paul, nor does he think as he speaks in calumniating him, any more than he did in courting Felix; but, a I cannot but be sorry that a man of wit and sense should have such a saleable tongue (as one calls it), so I cannot but be angry at those dignified men that had such malicious hearts as to put such words into his mouth. Two things Tertullus here complains of to Felix, in the name of the high priest and the elders:— (1.) That the peace of the nation was disturbed by Paul. They could not have baited Christ's disciples if they had not first dressed them up in the skins of wild beasts, nor have given them as they did the vilest of treatment if they had not first represented them as the vilest of men, though the characters they gave of them were absolutely false and there was not the least colour nor foundation for them. Innocence, may excellence and usefulness, are no fence against calumny, no, nor against the impressions of calumny upon the minds both of magistrates and multitudes to excite their fury and jealousy; for, be the representation ever so unjust, when it is enforced, as here it was, with gravity and pretence of sanctity, and with assurance and noise, something will stick. The old charge against God's prophets was that they were the troublers of the land, and against God's Jerusalem that it was a rebellious city, hurtful to kings and provinces (Ezra iv. 15, 19), and against our Lord Jesus that he perverted the nation, and forbade to give tribute to Cæsar. It is the very same against Paul here; and, though utterly false, is averred with all the confidence imaginable. They do not say, "We suspect him to be a dangerous man, and have taken him up upon that suspicion;" but, as if the thing were past dispute, " We have found him to be so; we have often and long found him so;" as if he were a traitor and rebel already convicted. And yet, after all, there is not a word of truth in this representation; but, if Paul's just character be enquired into, it will be found directly the reverse of this. [1.] Paul was a useful man, and a great blessing to his country, a man of exemplary candour and goodness, blessing to all, and provoking to none; and yet he is here called a pestilent fellow (v. 5): " We have found him, loimon— pestem—the plague of the nation, a walking pestilence, which supposes him to be a man of a turbulent spirit, malicious and ill-natured, and one that threw all things in disorder wherever he came." They would have it thought that he had dome a more mischief in his time than a plague could do,—that the mischief he did was spreading and infectious, and that he made others as mischievous as himself,—that it was of as fatal consequence as the plague is, killing and destroying, and laying all waste,—that it was as much to be dreaded and guarded against as a plague is. Many a good sermon he had preached, and many a good work he had done, and for these he is called a pestilent fellow. [2.] Paul was a peace-maker, was a preacher of that gospel which has a direct tendency to slay all enmities, and to establish true and lasting peace; he lived peaceably and quietly himself, and taught others to do so too, and yet is here represented as a mover of sedition among all the Jews throughout all the world. The Jews were disaffected to the Roman government; those of them that were most bigoted were the most so. This Felix knew, and had therefore a watchful eye upon them. Now they would fain make him believe that this Paul was the man that made them so, whereas they themselves were the men that sowed the seeds of faction and sedition among them: and they knew it; and the reason why they hated Christ and his religion was because he did not go about to head them in a opposition to the Romans. The Jews were every where much set against Paul, and stirred up the people to clamour against him; they moved sedition in all places where he came, and then cast the blame unjustly upon him as if he had been the mover of the sedition; as Nero not long after set Rome on fire, and then said the Christians did it. [3.] Paul was a man of catholic charity, who did not affect to be singular, but made himself the servant of all for their good; and yet he is here charged as being a ringleader of the sect of the Nazarenes, a standard-bearer of that sect, so the word signifies. When Cyprian was condemned to die for being a Christian, this was inserted in hi sentence, that he was auctor iniqui nominis et signifer—The author and standard-bearer of a wicked cause. Now it was true that Paul was an active leading man in propagating Christianity. But, First, It was utterly false that this was a sect; he did not draw people to a party or private opinion, nor did he make his own opinions their rule. True Christianity establishes that which is of common concern to all mankind, publishes good-will to men, and shows us God in Christ reconciling the world to himself, and therefore cannot be thought to take its rise from such narrow opinions and private interests as sects owe their origin to. True Christianity has a direct tendency to the uniting of the children of men, and the gathering of them together in one; and, as far as it obtains its just power and influence upon the minds of men, will make them meek and quiet, and peaceable and loving, and every way easy, acceptable, and profitable one to another, and therefore is far from being a sect, which is supposed to lead to division and to sow discord. True Christianity aims at no worldly benefit or advantage, and therefore must by no means be called a sect. Those that espouse a sect are governed in it by their secular interest, they aim at wealth and honour; but the professors of Christianity are so far from this that they expose themselves thereby to the loss and ruin of all that is dear to them in this world. Secondly, It is invidiously called the sect of the Nazarenes, by which Christ was represented as of Nazareth, whence no good thing was expected to arise; whereas he was of Bethlehem, where the Messiah was to be born. Yet he was pleased to call himself, Jesus of Nazareth, ch. xxii. 8. And the scripture has put an honour on the name, Matt. ii. 23. And therefore, though intended for a reproach, the Christians had not reason to be ashamed of sharing with their Master in it. Thirdly, It was false that Paul was the author of standard-bearer of this sect; for he did not draw people to himself, but to Christ-did not preach himself, but Christ Jesus. [4.] Paul had a veneration for the temple, as it was the place which God had chosen to put his name there, and had lately himself with reverence attended the temple-service; and yet it is here charged upon him that he went about to profane the temple, and that he designedly put contempt upon it, and violated the laws of it, v. 6. Their proof of this failed; for that they alleged as matter of act was utterly false, and they knew it, ch. xxi. 29. (2.) That the course of justice against Paul was obstructed by the chief captain. [1.] They pleaded that they took him, and would have judged him according to their law. This was false; they did not go about to judge him according to their law, but, contrary to all law and equity, went about to beat him to death or to pull him to pieces, without hearing what he had to say for himself-went about, under pretence of having him into their court, to throw him into the hands of ruffians that lay in wait to destroy him. Was this judging him according to their law? It is easy for men, when they know what they should have done, to say, this they would have done, when they meant nothing less. [2.] They reflected upon the chief captain as having done them an injury in rescuing Paul out of their hands; whereas he therein not only did him justice, but them the greatest kindness that could be, in preventing the guilt they were bringing upon themselves: The chief captain Lysias came upon us and with great violence (but really no more than was necessary) took him out of our hands, v. 7. See how persecutors are enraged at their disappointments, which they ought to e thankful for. When David in a heat of passion was going upon a bloody enterprise, he thanked Abigail for stopping him, and God for sending her to do it, so soon did he correct and recover himself. But these cruel men justify themselves, and reckon him their enemy who kept them (as David there speaks) from shedding blood with their own hands. [3.] They referred the matter to Felix and his judgment, yet seeming uneasy that they were under a necessity of doing so, the chief captain having obliged them to it (v. 8): "It was he that forced us to give your excellency this trouble, and ourselves too; for," First, "He commanded his accusers to come to thee, that though mightest hear the charge, when it might as well have been ended in the inferior court." Secondly, "He has left it to thee to examine him, and try what thou canst get out of him, and whether thou canst by his confession come to the knowledge of those things which we lay to his charge." III. The assent of the Jews to this charge which Tertullus exhibited (v. 9): They confirmed it, saying that those things were so. 1. Some think this expresses the proof of their charge by witnesses upon oath, that were examined as to the particulars of it, and attested them. And no wonder if, when they had found an orator that would say it, they found witnesses that would swear it, for money. 2. It rather seems to intimate the approbation which the high priest and the elders gave to what Tertullus said. Felix asked them, "Is this your sense, and is it all that you have to say?" And they answered, "Yes it is;" and so they made themselves guilty of all the falsehood that was in his speech. Those that have not the wit and parts to do mischief with that some others have, that cannot make speeches and hold disputes against religion, yet make themselves guilty of the mischiefs others do, by assenting to that which others do, and saying, These things are so, repeating and standing by what is said, to pervert the right ways of the Lord. Many that have not learning enough to plead for Baal yet have wickedness enough to vote for Baal.

## verses 10-21
#### Paul's Third Defence.

$^{10}$ Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: $^{11}$ Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. $^{12}$ And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: $^{13}$ Neither can they prove the things whereof they now accuse me. $^{14}$ But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: $^{15}$ And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. 16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. 17 Now after many years I came to bring alms to my nation, and offerings. $^{18}$ Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. 19 Who ought to have been here before thee, and object, if they had ought against me. $^{20}$ Or else let these same
here say, if they have found any evil doing in me, while I stood before the council, $^{21}$ Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.
We have here Paul's defence of himself, in answer to Tertullus's charge, and there appears in it a great deal of the spirit of wisdom and holiness, and an accomplishment of Christ's promise to his followers that when they were before governors and kings, for his sake, it should be given them in that same hour what they should speak. Though Tertullus had said a great many provoking things, yet Paul did not interrupt him, but let him go on to the end of his speech, according to the rules of decency and the method in courts of justice, that the plaintiff be allowed to finish his evidence before the defendant begins his plea. And when he had done, he did not presently fly out into passionate exclamations against the iniquity of the times and the men ( O tempora! O mores!—Oh the degeneracy of the times!) but he waited for a permission from the judge to speak in his turn, and had it. The governor beckoned to him to speak, v. 10. And now he also may have leave to speak out, under the protection of the governor, which was more than he could hitherto obtain. And, when he did speak, he made no reflections at all upon Tertullus, who he knew spoke for his fee, and therefore despised what he said, and levelled his defence against those that employed him. And here, I. He addressed himself very respectfully to the governor, and with a confidence that he would do him justice. Here are not such flattering compliments as Tertullus soothed him up with, but, which was more truly respectful, a profession that he answered for himself cheerfully, and with good assurance before him, looking upon him, though not as one that was his friend, yet as one that would be fair and impartial. He thus expresses his expectation that he would be so, to engage him to be so. It was likewise the language of one that was conscious to himself of his own integrity, and whose heart did not reproach him, whoever did. He did not stand trembling at the bar; on the contrary, he was very cheerful when he had one to be his judge that was not a party, but an indifferent person. Nay, when he considers who his judge is, he answers the more cheerfully; and why so? He does not say, "Because I know thee to be a judge of inflexible justice and integrity, that hatest bribes, and in giving judgment fearest God, and regardest not man;" for he could not justly say this of him, and therefore would not say it, though it were to gain his favour ever so much; but, I the more cheerfully answer from myself, because I know thou hast been many years a judge to this nation, and this was very true, and being so, 1. He could say of his own knowledge that there had not formerly been any complaints against Paul. Such clamours as they raised are generally against old offenders; but, though he had long say judge there, he never had Paul brought before him till now; and therefore he was not so dangerous a criminal as he was represented to be. 2. He was well acquainted with the Jewish nation, and with their temper and spirit. He knew how bigoted they were to their own way, what furious zealots they were against all that did not comply with them, how peevish and perverse they generally were, and therefore would make allowances for that in their accusation of him, and not regard that which he had reason to think came so much from part-malice. Though he did not know him, he knew his prosecutors, and by this might guess what manner of man he was. II. He denies the facts that he was charged with, upon which their character of him was grounded. Moving sedition, and profaning the temple, were the crimes for which he stood indicted, crimes which they knew the Roman governors were not accustomed to enquire into, and therefore they hoped that the governor would return him back to them to be judged by their law, and this was all they wished for. But Paul desires that though he would not enquire into the crimes he would protect one that was unjustly charged with them from those whom he knew to be spiteful and ill-natured enough. Now he would have him to understand (and what he said he was ready, if required, to make out by witnesses), 1. That he came up to Jerusalem on purpose to worship God in peace and holiness, so far was he from any design to move sedition among the people or to profane the temple. He came to keep up his communion with the Jews, not to put any affront upon them. 2. That it was but twelve days since he came up to Jerusalem, and he came up to Jerusalem, and he had been six days a prisoner; he was alone, and it could not be supposed that in so short a time he could do the mischief they charged upon him. And, as for what he had done in other countries, they knew nothing of it but by uncertain report, by which the matter was very unfairly represented. 3. That he had demeaned himself at Jerusalem very quietly and peaceably, and had made no manner of stir. If it had been true (as they alleged) that he was a mover of sedition among all the Jews, surely he would have been industrious to make a party at Jerusalem: but he did not do so. He was in the temple, attending the public service there. He was in the synagogues where the law was read and opened. He went about in the city among his relations and friends, and conversed freely in the places of concourse; and he was a man of a great genius and an active spirit, and yet they could not charge him with offering any thing either against the faith or against the peace of the Jewish church. (1.) He had nothing in him of a contradicting spirit, as the movers of sedition have; he had no disposition to quarrel or oppose. They never found him disputing with any man, either affronting the learned with captious cavils or perplexing the weak and simple with curious subtleties. He was ready, if asked, to give a reason of his own hope, and to give instruction to others; but he never picked a quarrel with any man about his religion, nor made that the subject of debate, and controversy, and perverse dispute, which ought always to be treated of with humility and reverence, with meekness and love. (2.) He had nothing in him of a turbulent spirit: "They never found me raising up the people, by incensing them against their governors in church or state or suggesting to them fears and jealousies concerning public affairs, nor by setting them at variance one with another or sowing discord among them." He behaved as became a Christian and minister, with love and quietness, and due subjection to lawful authority. The weapons of his warfare were not carnal, not did he ever mention or think of such a thing as taking up arms for the propagating of the gospel or the defence of the preachers of it; though he could have made, perhaps, as strong a party among the common people as his adversaries, yet he never attempted it. 4. That as to what they had charged him with, of moving sedition in other countries, he was wholly innocent, and they could not make good the charge (v. 13): Neither can the prove the things whereof the now accuse me. Hereby, (1.) He maintains his own innocency; for when he says, They cannot prove it, he means, The matter is not so. He was no enemy to the public peace; he had done no real prejudice, but a great deal of real service, and would gladly have done more, to the nation of the Jews. He was so far from having any antipathy to them that he had the strongest affection imaginable for them, and a most passionate desire for their welfare, Rom. ix. 1-3. (2.) He bemoans his own calamity, that he was accused of those things which could not be proved against him. And it has often been the lot of very worthy good men to be thus injured, to have things laid to their charge which they are the greatest distance from and abhor the though of. But, while they are lamenting this calamity, this may be their rejoicing, even the testimony of their consciences concerning their integrity. (3.) He shows the iniquity of his prosecutors, who said that which they knew they could not prove, and thereby did him wrong in his name, liberty, and life, and did the judge wrong too, in imposing upon him, and doing what in them lay to pervert his judgment. (4.) He appeals to the equity of his judge, and awakens him to look about him, that he might not be drawn into a snare by the violence of the prosecution. The judge must give sentence secundum allegata et probata—according to that which is not only alleged but proved, and therefore must enquire, and search, and ask diligently, whether the thing be true and certain (Deut. xiii. 14); he cannot otherwise give a right judgment. III. He gives a fair and just account of himself, which does at once both clear him from crime and likewise intimate what was the true reason of their violence in prosecuting him. 1. He acknowledges himself to be one whom they looked upon as a heretic, and that was the reason of their spleen against him. The chief captain had observed, and the governor now cannot but observe, an uncommon violence and fury in his prosecutors, which they know not what to make of, but, guessing at the crime by the cry, conclude he must needs have been a very bad man only for that reason. Now Paul here unriddles the matter: I confess that in the way which they call heresy—or a sect, so worship I the God of my fathers. The controversy is in a matter of religion, and such controversies are commonly managed with most fury and violence. Note, It is no new thing for the right way of worshipping God to be called heresy; and for the best of God's servants to be stigmatized and run down as sectaries. The reformed churches are called heretical ones by those who themselves hate to be reformed, and are themselves heretics. Let us therefore never be driven off from any good way by its being put in to an ill name; for true and pure Christianity is never the worse, nor to be the worse thought of, for its being called heresy; no, not though it be called so by the high priest and the elders. 2. He vindicates himself from this imputation. They call Paul a heretic, but he is not so; for, (1.) He worships the God of his fathers, and therefore is right in the object of his worship. He does not say, Let us go after other gods, which we have not known, and let us serve them, as the false prophet is supposed to do, Deut. xiii. 2. If so, they might justly call his way heresy, a drawing of them aside into a by-path, and a dangerous one; but he worships the God of Abraham, Isaac, and Jacob, not only the God whom they worshipped, but the God who took them into covenant with himself, and was and would be called their God. Paul adheres to that covenant, and sets up no other in opposition to it. The promise made unto the fathers Paul preached as fulfilled to the children (ch. xiii. 32, 33), and so directed both his own devotions and those of others to God, as the God of their fathers. He also refers to the practice of all his pious ancestors: I worship the same God that all my fathers worshipped. His religion was so far from being chargeable with novelty that it gloried in its antiquity, and in an uninterrupted succession of its professors. Note, It is very comfortable in our worshipping God to have an eye to him as the God of our fathers. Our fathers trusted in him, and were owned by him, and he engaged to be their God, and the God of their seed. He approved himself theirs, and therefore, if we serve him as they did, he will be ours; what an emphasis is laid upon this, He is my father's God, and I will exalt him! Exod. xv. 2. (2.) He believes all things which are written in the law and the prophets, and therefore is right in the rule of his worship. His religion is grounded upon, and governed by, the holy scriptures; they are his oracle and touchstone, and he speaks and acts according to them. He receives the scriptures entire, and believes all things that are there written; and he receives them pure, for he says no other things than what are contained in them, as he explains himself, ch. xxvi. 22. He sets not up any other rule of faith, or practice but the scriptures-not tradition, nor the authority of the church, nor the infallibility of any man or company of men on earth, nor the light within, nor human reason; but divine revelation, as it is in the scripture, is that which he resolves to live and die by, and therefore he is not a heretic. (3.) He has his eye upon a future state, and is a believing expectant of that, and therefore is right in the end of his worship. Those that turn aside to heresy have a regard to this world, and some secular interest, but Paul aims to make heaven of his religion, and neither more nor less (v. 15): " I have hope towards God, all my expectation is from him, and therefore all my desire is towards him and all my dependence upon him; my hope is towards God and not towards the world, towards another world and not towards this. I depend upon God and upon his power, that there shall be a resurrection of the dead at the end of time, of all, both the just and unjust; and the great thing I aim at in my religion is to obtain a joyful and happy resurrection, a share in the resurrection of the just." Observe here, [1.] That there shall be a resurrection of the dead, the dead bodies of men, of all men from the beginning to the end of time. It is certain, not only that the soul does not die with the body, but that the body itself shall live again; we have not only another life to live when our present life is at an end, but there is to be another world, which shall commence when this world is at an end, into which all the children of men must enter at once by a resurrection from the dead, as they entered into this, one after another, by their birth. [2.] It shall be a resurrection both of the just and of the unjust, the sanctified and the unsanctified, of those that did well, and to them our Saviour has told us that it will be a resurrection of life; and of those that did evil, and to them that it will be a resurrection of condemnation, John v. 29. See Dan. xii. 2. This implies that it will be a resurrection to a final judgment, by which all the children of men will be determined to everlasting happiness or misery in a world of retribution, according to what they were and what they did in this state of probation and preparation. The just shall rise by virtue of their union with Christ as their head; the unjust shall rise by virtue of Christ's dominion over them as their Judge. [3.] God is to be depended upon for the resurrection of the dead: I have hope towards God, and in God, that there shall be a resurrection; it shall be effected by the almighty power of God, in performance of the word which God hath spoken; so that those who doubt of it betray their ignorance both of the scriptures and of the power of God, Matt. xxii. 29. [4.] The resurrection of the dead is a fundamental article of our creed, as it was also of that of the Jewish church. It is what they themselves also allow; nay, it was the expectation of the ancient patriarchs, witness Job's confession of his faith; but it is more clearly revealed and more fully confirmed by the gospel, and therefore those who believed it should have been thankful to the preachers of the gospel for their explications and proofs of it, instead of opposing them. [5.] In all our religion we ought to have an eye to the other world, and to serve God in all instances with a confidence in him that there will be a resurrection of the dead, doing all in preparation for that, and expecting our recompence in that. (4.) His conversation is of a piece with his devotion (v. 16): And herein do I exercise myself, to have always a conscience void of offence towards God and towards men. Prophets and their doctrine were to be tried by their fruits. Paul was far from having made shipwreck of a good conscience, and therefore it is not likely he has made shipwreck of the faith, the mystery of which is best held in a pure conscience. This protestation of Paul's is to the same purport with that which he made before the high priest (ch. xxiii. 1): I have lived in all good conscience; and this was his rejoicing. Observe, [1.] What was Paul's aim and desire: To have a conscience void of offence. Either, First, "A conscience not offending; not informing me wrong, nor flattering me, nor dealing deceitfully with me, nor in any thing misleading me." Or, Secondly, A conscience not offended; it is like Job's resolution, " My heart shall not reproach me, that is, I will never give it any occasion to do so. This is what I am ambitious of, to keep upon good terms with my own conscience, that it may have no cause either to question the goodness of my spiritual state or to quarrel with me for any particular action. I am as careful not to offend my conscience as I am not to offend a friend with whom I daily converse; nay, as I am not to offend a magistrate whose authority I am under, and to whom I am accountable; for conscience is God's deputy in my soul." [2.] What was his care and endeavour, in pursuance of this: " I exercise myself— asko. I make it my constant business, and govern myself by this intention; I discipline myself, and live by rule" (those that did so were called ascetics, from the word here used), "abstain from many a thing which my inclination leads me to, and abound in all the exercises of religion that are most spiritual, with this in my eye, that I may keep peace with my own conscience." [3.] The extent of this care: First, To all times: To have always a conscience void of offence, always void of gross offence; for though Paul was conscious to himself that he had not yet attained perfection, and the evil that he would not do yet he did, yet he was innocent from the great transgression. Sins of infirmity are uneasy to conscience, but they do not wound it, and waste it, as presumptuous sins do; and, though offence may be given to conscience, yet care must be taken that it be not an abiding offence, but that by the renewed acts of faith and repentance the matter may be taken up again quickly. This however we must always exercise ourselves in, and, though we come short, we must follow after. Secondly, To all things: Both towards God, and towards man. His conscientious care extended itself to the whole of his duty, and he was afraid of breaking the law of love either to God or his neighbour. Conscience, like the magistrate, is custos utriusque tabulæ—the guardian of each table. We must be very cautious that we do not think, or speak, or do any thing amiss, either against God or man, 2 Cor. viii. 21. [4.] The inducement to it: Herein, en touto, for this cause; so it may be read. "Because I look for the resurrection of the dead and the life of the world to come, therefore I thus exercise myself." The consideration of the future state should engage us to be universally conscientious in our present state. IV. Having made confession of his faith, he gives a plain and faithful account of his case, and of the wrong done him by his persecutors. Twice he had been rescued by the chief captain out of the hands of the Jews, when they were ready to pull him to pieces, and he challenges them to prove him guilty of any crime either time. 1. In the temple. Here they fell furiously upon him as an enemy to their nation and the temple, ch. xxi. 28. But was there any colour for the charge? No, but evidence sufficient against it, (1.) It was very hard to accuse him as an enemy to their nation, when after long absence from Jerusalem he came to bring alms to his nation, money which (though he had need enough himself of it) he had collected among his friends, for the relief of the poor at Jerusalem. He not only had no malice to that people, but he had a very charitable concern for them, and was ready to do them all good offices; and were they his adversaries for his love? Ps. cix. 4. (2.) It was very hard to accuse him of having profaned the temple when he brought offerings to the temple, and was himself at charges therein (ch. xxi. 24), and was found purifying himself in the temple, according to the law (v. 18), and that in a very quiet decent manner, neither with multitude nor with tumult. Though he was a man so much talked of, he was far from coveting to show himself when he came to Jerusalem, or to be crowded after, but went to the temple, as much as was possible, incognito. They were Jews from Asia, his enemies, that caused him to be taken notice of; they had not pretence to make a tumult and raise a multitude against him, for he had neither multitude nor tumult for him. And as to what was perhaps suggested to Felix that he had brought Greeks into the temple, contrary to their law, and the governor ought to reckon with him for that, the Romans having stipulated with the nations that submitted to them to preserve them in their religion, he challenges them to prove it (v. 19): "Those Jews of Asia ought to have been here before thee, that they might have been examined, whether they had aught against me, that they would stand by and swear to;" for some that will not scruple to tell a lie have such heavings of conscience that they scruple confirming it with an oath. 2. In the council: "Since the Jews of Asia are not here to prove any thing upon me done amiss in the temple, let these same that are here, the high priest and the elders, say whether they have found any evil doing in me, or whether I was guilty of any misdemeanor when I stood before the council, when also they were ready to pull me in pieces, v. 20. When I was there, they could not take offence at any thing I said; for all I said was, Touching the resurrection of the dead I am called in question by you this day (v. 21), which gave no offence to any one but the Sadducees. This I hope was no crime, that I stuck to that which is the faith of the whole Jewish church, excepting those whom they themselves call heretics."

## verses 22-27
#### Paul Converses with Felix; Felix Trembles; Paul's Trial Adjourned.

$^{22}$ And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. $^{23}$ And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. $^{24}$ And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. $^{25}$ And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee. $^{26}$ He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him. 27 But after two years Porcius Festus came into Felix' room: and Felix, willing to show the Jews a pleasure, left Paul bound.
We have here the result of Paul's trial before Felix, and what was the consequence of it. I. Felix adjourned the cause, and took further time to consider of it (v. 22): He had a more perfect knowledge of that way which the Jews called heresy than the high priest and the elders thought he had. He understood something of the Christian religion; for, living at Cæsarea, where Cornelius, a Roman centurion, was, who was a Christian, from him and others he had got a notion of Christianity, that it was not such an evil thing as it was represented. He himself knew some of that way to be honest good men, and very conscientious, and therefore he put off the prosecutors with an excuse: " When the chief captain shall come down hither, I will know the uttermost of your matter, or I shall know the truth, whether this Paul did go about to raise sedition or no; you are parties, he is an indifferent person. Either Paul deserves to be punished for raising the tumult, or you do for doing it yourselves and then charging it upon him; and I will hear what he says, and determine accordingly between you." Now, 1. It was a disappointment to the high priest and the elders that Paul was not condemned, or remitted to their judgment, which they wished for and expected. But thus sometimes God restrains the wrath of his people's enemies by the agency, not of their friends, but of such as are strangers to them. And though they be so, if they have but some knowledge of their way, they cannot but appear for their protection. 2. It was an injury to Paul that he was not released. Felix ought to have avenged him of his adversaries, when he so plainly saw there was nothing but malice in the prosecution, and to have delivered him out of the hand of the wicked, according to the duty of a judge, Ps. lxxxii. 4. But he was a judge that neither feared God nor regarded man, and what good could be expected from him? It is a wrong not only to deny justice, but to delay it. II. He detained the prisoner in custody, and would not take bail for him; else here at Cæsarea Paul had friends enough that would gladly have been his security. Felix thought a man of such a public character as Paul was had many friends, as well as many enemies, and he might have an opportunity of obliging them, or making a hand of them, if he did not presently release him, and yet did show him countenance; and therefore, 1. He continued him a prisoner, commanded a centurion or captain to keep him, v. 23. He did not commit him to the common jail, but, being first made an army-prisoner, he shall still be so. 2. Yet he took care he should be a prisoner at large—in libera custodia; his keeper must let him have liberty, not bind him nor lock him up, but make his confinement as easy to him as possible; let him have the liberty of the castle, and, perhaps, he means liberty to take the air, or go abroad upon his parole: and Paul was such an honest man that they might take his word for his return. The high priest and the elders grudged him his life, but Felix generously allows him a sort of liberty; for he had not those prejudices against him and his way that they had. He also gave orders that none of his friends should be hindered from coming to him; the centurion must not forbid any of his acquaintances from ministering to him; and a man's prison is as it were his own house if he has but his friends about him. III. He had frequent conversation with him afterwards in private, once particularly, not long after his public trial, v. 24, 25. Observe, 1. With what design Felix sent for Paul. He had a mind to have some talk with him concerning the faith in Christ, the Christian religion; he had some knowledge of that way, but he desired to have an account of it from Paul, who was so celebrated a preacher of that faith, above the rest. Those that would enlarge their knowledge must discourse with men of their own profession, and those that would be acquainted with any profession should consult those that excel in the knowledge of it; and therefore Felix had a mind to talk with Paul more freely than he could in open court, where he observed Paul upon his guard, concerning the faith of Christ; and this only to satisfy his curiosity, or rather the curiosity of his wife Drusilla, who was a Jewess, daughter of Herod Agrippa, that was eaten of worms. Being educated in the Jewish religion, she was more inquisitive concerning the Christian religion, which pretended to be the perfection of that, and desired to hear Paul discourse of it. But it was no great matter what religion she was of; for, whatever it was, she was a reproach and scandal to it-a Jewess, but an adulteress; she was another man's wife when Felix took her to be his wife, and she lived with him in whoredom and was noted for an impudent woman, yet she desires to hear concerning the faith of Christ. Many are fond of new notions and speculations in religion, and can hear and speak of them with pleasure, who yet hate to come under the power and influence of religion, can be content to have their judgments informed but not their lives reformed. 2. What the account was which Paul gave him of the Christian religion; by the idea he had of it, he expected to be amused with a mystical divinity, but, as Paul represents it to him, he is alarmed with a practical divinity. Paul, being asked concerning the faith in Christ, reasoned (for Paul was always a rational preacher) concerning righteousness, temperance, and judgment to come. It is probable that he mentioned the peculiar doctrines of Christianity concerning the death and resurrection of the Lord Jesus, and his being the Mediator between God and man; but he hastened to his application, in which he designed to come home to the consciences of his hearers. (1.) He discoursed with clearness and warmth of righteousness, temperance, and judgment to come; and here he showed, [1.] That the faith in Christ is designed to enforce upon the children of men the great laws of justice and temperance. The grace of God teacheth us to live soberly and righteously, Tit. ii. 12. Justice and temperance were celebrated virtues among the heathen moralists; if the doctrine Paul preaches, which Felix has heard of as proclaiming liberty, will but free him from an obligation to these, he will readily embrace it: " No," says Paul, "it is so far from doing so that it strengthens the obligations of those sacred laws; it binds all under the highest penalties to be honest in all their dealings, and to render to all their due; to deny themselves, and to keep under the body, and bring it into subjection." The world and the flesh being in our baptism renounced, all our pursuits of the world and all our gratifications of the desires of the body are to be under the regulations of religion. Paul reasoned of righteousness and temperance, to convince Felix of his unrighteousness and intemperance, of which he had been notoriously guilty, that, seeing the odiousness of them, and his obnoxiousness to the wrath of God for them (Eph. v. 6), he might enquire concerning the faith of Christ, with a resolution to embrace it. [2.] That by the doctrine of Christ is discovered to us the judgment to come, by the sentence of which the everlasting state of all the children of men will be finally and irreversibly determined. Men have their day now, Felix hath his; but God's day is coming, when everyone shall give account of himself to God, the Judge of all. Paul reasoned concerning this; that is, he showed what reason we have to believe that there is a judgment to come, and what reason we have, in consideration thereof, to be religious. (2.) From this account of the heads of Paul's discourse we may gather, [1.] That Paul in his preaching had no respect to persons, for the word of God, which he preached, has not: he urged the same convictions and instructions upon the Roman governor that he did upon other people. [2.] That Paul in his preaching aimed at the consciences of men, and came close to them, sought not to please their fancy nor to gratify their curiosity, but led them to a sight of their sins and a sense of their duty and interest. [3.] That Paul preferred the serving of Christ, and the saving of souls, before his own safety. He lay at the mercy of Felix, who had power (as Pilate said) to crucify him (or, which was as bad, to deliver him back to the Jews), and he had power to release him. Now when Paul had his ear, and had him in a good humour, he had a fair opportunity of ingratiating himself with him, and obtaining a release, nay, and of incensing him against his prosecutors: and, on the contrary, if he disobliged him, and put him out of humour, he might do himself a great diskindness by it; but he is wholly negligent of these considerations, and is intent upon doing good, at least discharging his duty. [4.] That Paul was willing to take pains, and run hazards, in his work, even where there was little probability of doing good. Felix and Drusilla were such hardened sinners that it was not at all likely they should be brought to repentance by Paul's preaching, especially under such disadvantages; and yet Paul deals with them as one that did not despair of them. Let the watchman give fair warning, and then they have delivered their own souls, though they should not prevail to deliver the souls they watch for. 3. What impressions Paul's discourse made upon this great but wicked man: Felix trembled, emphobos genomenos— being put into a fright, or made a terror to himself, a magor-missabib, as Pashur, Jer. xx. 3, 4. Paul never trembled before him, but he was made to tremble before Paul. "If this be so, as Paul says, what will become of me in another world? If the unrighteous and intemperate will be condemned in the judgment to come, I am undone, for ever undone, unless I lead a new course of life." We do not find that Drusilla trembled, though she was equally guilty, for she was a Jewess, and depended upon the ceremonial law, which she adhered to the observance of, to justify her; but Felix for the present could fasten upon nothing to pacify his conscience, and therefore trembled. See here, (1.) The power of the word of God, when it comes with commission; it is searching, it is startling, it can strike a terror into the heart of the most proud and daring sinner, by setting his sins in order before him, and showing him the terrors of the Lord. (2.) The workings of natural conscience; when it is startled and awakened, it fills the soul with horror and amazement at its own deformity and danger. Those that are themselves the terror of the mighty in the land of the living have hereby been made a terror to themselves. A prospect of the judgment to come is enough to make the stoutest heart to tremble, as when it comes indeed it will make the mighty men and the chief captains to call in vain to rocks and mountains to shelter them. 4. How Felix struggled to get clear of these impressions, and to shake off the terror of his convictions; he did by them as he did by Paul's prosecutors (v. 25), he deferred them; he said, Go thy way for this time, when I have a convenient season I will call for thee. (1.) He trembled and that was all. Paul's trembling (ch. ix. 6), and the jailer's (ch. xvi. 29), ended in their conversion, but this of Felix did not. Many are startled by the word of God who are not effectually changed by it. Many are in fear of the consequences of sin, and yet continue in love and league with sin. (2.) He did not fight against his convictions, nor fly in the face of the word or of the preacher of it, to be revenged on them for making his conscience fly in his face; he did not say to Paul, as Amaziah to the prophet, Forbear, why shouldst thou be smitten? He did not threaten him with a closer confinement, or with death, for touching him (as John Baptist did Herod) in the sore place. But, (3.) He artfully shifted off his convictions by putting off the prosecution of them to another time. He has nothing to object against what Paul has said; it is weighty and worth considering. But, like a sorry debtor, he begs a day; Paul has spent himself, and has tired him and his lady, and therefore, " Go thy way for this time—break off here, business calls me away; but when I have a convenient season, and have nothing else to do, I will call for thee, and hear what thou hast further to say." Note, [1.] Many lose all the benefit of their convictions for want of striking while the iron is hot. If Felix, now that he trembled, had but asked, as Paul and the jailer did when they trembled, What shall I do? he might have been brought to the faith of Christ, and have been a Felix indeed, happy for ever; but, by dropping his convictions now, he lost them for ever, and himself with them. [2.] In the affairs of our souls, delays are dangerous; nothing is of more fatal consequence than men's putting off their conversion from time to time. They will repent, and turn to God, but not yet; the matter is adjourned to some more convenient season, when such a business or affair is compassed, when they are so much older; and then convictions cool and wear off, good purposes prove to no purpose, and they are more hardened than ever in their evil way. Felix put off this matter to a more convenient season, but we do not find that this more convenient season ever came; for the devil cozens us of all our time by cozening us of the present time. The present season is, without doubt, the most convenient season. Behold, now is the accepted time. To-day if you will hear his voice. IV. After all, he detained him a prisoner, and left him so, when two years after he was removed from the government, v. 26, 27. He was convinced in his conscience that Paul had done nothing worthy of death or of bonds, and yet had not the honesty to release him. To little purpose had Paul reasoned with him about righteousness, though he then trembled at the thought of his own iniquity, who could thus persist in such a palpable piece of injustice. But here we are told what principles he was governed by herein; and they were such as make the matter yet much worse. 1. The love of money. He would not release Paul because he hoped to make his market of him, and that at length his friends would make a purse to purchase his liberty, and then he would satisfy his conscience by releasing him when he could withal satisfy his covetousness by it; but he cannot find in his heart to do his duty as a judge, unless he can get money by it: He hoped that money would have been given him of Paul, or somebody for him, and then he would have loosed him, and set him at liberty. In hopes of this, he detains him a prisoner, and sends for him the oftener, and communes with him; not any more about the faith of Christ (he had had enough of that, and of the judgment to come; Paul must not return to those subjects, nor go on with them), but about his discharge, or ransom rather, out of his present captivity. He cannot for shame ask Paul what he will give him to release him, but he sends for him to feel his pulse, and gives him an opportunity to ask why he would take to release him. And now we see what became of his promise both to Paul and to himself, that he would hear more of Christ at some other convenient season. Here were many seasons convenient enough to have talked that matter through, but nothing is done in it; all his business now is to get money by Paul, not to get the knowledge of Christ by him. Note, It is just with God to say concerning those who trifle with their convictions, and think they can have the grace of God at command when they please, My Spirit shall no more strive with them. When men will not hear God's voice to-day, while it is called to-day, the heart is commonly hardened by the deceitfulness of sin. Paul was but a poor man himself, silver and gold he had none to give, to purchase his liberty; but Felix knew there were those who wished well to him who were able to assist him. He having lately collected a great deal of money for the poor saints to relieve them, it might also be expected that the rich saints should contribute some to release him, and I wonder it was not done. Though Paul is to be commended that he would not offer money to Felix, nor beg money of the churches (his great and generous soul disdained both), yet I know not whether his friends are to be commended, nay, whether they can be justified, in not doing it for him. They ought to have solicited the governor as pressingly for him as his enemies did against him: and if a gift was necessary to make room for them (as Solomon speaks) and to bring them before great men, they might lawfully have done it. I ought not to bribe a man to do an unjust thing, but, if he will not do me justice without a fee, it is but doing myself justice to give it to him; and, if they might do it, it was a shame they did not do it. I blush for them, that they would let such an eminent and useful man as Paul lie in the jail, when a little money would have fetched him out, and restored him to his usefulness again. The Christians here at Cæsarea, where he now was, had parted with their tears to prevent his going to the prison (ch. xxi. 13), and could they not find in their hearts to part with their money to help him out? Yet there might be a providence of God in it; Paul's bonds must be for the furtherance of the gospel of Christ, and therefore he must continue in bonds. However, this will not excuse Felix, who ought to have released an innocent man, without demanding or accepting any thing for it: the judge that will not do right without a bribe will no doubt do wrong for a bribe. 2. Men-pleasing. Felix was recalled from his government about two years after this, and Porcius Festus was put in his place, and one should have expected he would have at least concluded his government with this act of justice, the release of Paul, but he did not; he left Paul bound, and the reason here given is because he was willing to do the Jews a pleasure. Though he would not deliver him to death, to please them, yet he would continue him a prisoner rather than offend them; and he did it in hope hereby to atone for the many offences he had done against them. He did not think Paul had either interest or inclination to complain of him at court, for detaining him so long in custody, against all law and equity; but he was jealous of the high priest and elders, that they would be his accusers to the emperor for the wrongs he had done them, and therefore hopes by gratifying them in this matter to stop their mouths. Thus those who do some base things are tempted to do more to screen themselves and bear them out. If Felix had not injured the Jews, he needed not to have done this to please them; but, when he had done it, it seems he did not gain his point. The Jews, notwithstanding this, accused him to the emperor, and some historians say he was sent bound to Rome by Festus; and, if so, surely his remembering how light he had made of Paul's bonds would help to make his own chain heavy. Those that aim to please God by doing good will have what they aim at; but so will not those that seek to please men by doing evil.

# CHAP. 25.

Some think that Felix was turned out, and Festus succeeded him, quickly after Paul's imprisonment, and that the two years mentioned in the close of the foregoing chapter are to be reckoned from the beginning of Nero's reign; but it seems more natural to compute them from Paul's being delivered into the hands of Felix. However, we have here much the same management of Paul's case as we had in the foregoing chapter; cognizance is here taken of it, I. By Festus the governor; it is brought before him by the Jews, ver. 1-3. The hearing of it is appointed to be, not at Jerusalem, as the Jews desired, out at Cæsarea, ver. 4-6. The Jews appear against Paul and accuse him
(ver. 7), but he stands upon his own innocency (ver. 8); and to avoid the removing of the cause to Jerusalem, to which he was pressed to consent, he at length appeals to Cæsar, ver. 9-12. II. By king Agrippa, to whom Festus relates his case (ver. 13-21), and Agrippa desires he might have the hearing of it himself, ver. 22. The court is accordingly set, and Paul brought to the bar (ver. 23), and Festus opens the cause (ver. 24-27), to introduce Paul's defence in the next chapter.

## verses 1-12
#### Paul Arraigned before Festus; Paul's Fourth Defence; Paul Appeals to Cæsar.

$^1$ Now when Festus was come into the province, after three days he ascended from Cæsarea to Jerusalem. $^2$ Then the high priest and the chief of the Jews informed him against Paul, and besought him, $^3$ And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him. $^4$ But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither. 5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. $^6$ And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought. $^7$ And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. $^8$ While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended any thing at all. $^9$ But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? $^{10}$ Then said Paul, I stand at Cæsar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. $^{11}$ For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar. $^{12}$ Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go.
We commonly say, "New lords, new laws, new customs;" but here was a new governor, and yet Paul had the same treatment from him that he had from the former, and no better. Festus, like Felix, is not so just to him as he should have been, for he does not release him; and yet not so unjust to him as the Jews would have had him to be, for he will not condemn him to die, nor expose him to their rage. Here is, I. The pressing application which the high priest and other Jews used with the governor to persuade him to abandon Paul; for to send him to Jerusalem was in effect to abandon him. 1. See how speedy they were in their applications to Festus concerning Paul. As soon as ever he had come into the province, and had taken possession of the government, into which, probably, he was installed at Cæsarea, within three days he went up to Jerusalem, to show himself there, and presently the priests were upon him to proceed against Paul. He staid three days at Cæsarea, where Paul was a prisoner, and we do not find that in that time Paul made any application to him to release him, though, no doubt, he could have made good friends, that he might hope to have prevailed by; but as soon as ever he comes up to Jerusalem the priests are in all haste to make an interest with him against Paul. See how restless a thing malice is. Paul more patiently bears the lengthening out of his imprisonment than his enemies do the delay of his prosecution even to the death. 2. See how spiteful they were in their application. They informed the governor against Paul (v. 2) before he was brought upon a fair trial, that so they might, if possible, prejudge the cause with the governor, and make him a party who was to be the judge. But this artifice, though base enough, they could not confide in; for the governor would be sure to hear him himself, and then all their informations against him would fall to the ground; and therefore they form another project much more base, and that is to assassinate Paul before he came upon his trial. These inhuman hellish methods, which all the world profess at least to abhor, have these persecutors recourse to, to gratify their malice against the gospel of Christ, and this too under colour of zeal for Moses. Tantum religio potuit suadere malorum—Such was their dire religious zeal. 3. See how specious the pretence was. Now that the governor was himself at Jerusalem they desired he would send for Paul thither, and try him there, which would save the prosecutors a great deal of labour, and looked most reasonable, because he was charged with having profaned the temple at Jerusalem, and it is usual for criminals to be tried in the court where the fact was committed; but that which they designed was to way-lay him as he was brought up, and to murder him upon the road, supposing that he would not be brought up under so strong a guard as he was sent down with, or that the officers that were to bring him up might be bribed to give them an opportunity for their wickedness. It is said, They desired favour against Paul. The business of prosecutors is to demand justice against one that they suppose to be a criminal, and, if he be not proved so, it is as much justice to acquit him as it is to condemn him if he be. But to desire favour against a prisoner, and from the judge too, who ought to be of counsel for him, is a very impudent thing. The favour ought to be for the prisoner, in favorem vitæ—to favour his life, but here they desire it against him. They will take it as a favour if the governor will but condemn Paul, though they can prove no crime upon him. II. The governor's resolution that Paul shall take his trial at Cæsarea, where he now is, v. 4, 5. See how he manages the prosecutors. 1. He will not do them the kindness to send for him to Jerusalem; no, he gave orders that Paul should be kept at Cæsarea. It does not appear that he had any suspicion, much less any certain information, of their bloody design to murder him by the way, as the chief priests had when he sent him to Cæsarea (ch. xxiii. 30); but perhaps he was not willing so far to oblige the high priest and his party, or he would maintain the honour of his court at Cæsarea and require their attendance there, or he was not willing to be at the trouble or charge of bringing Paul up; whatever was his reason for refusing it, God made use of it as a means of preserving Paul out of the hands of his enemies. Perhaps now they were more careful to keep their conspiracy secret than they had been before, that the discovery of it might not be now, as it was then, the defeat of it. But though God does not, as then, bring it to light, yet he finds another way, as effectual, to bring it to nought, by inclining the heart of the governor, for some other reasons, not to remove Paul to Jerusalem. God is not tied to one method, in working out salvation for his people. He can suffer the designs against them to be concealed, and yet not suffer them to be accomplished; and can make even the carnal policies of great men to serve his gracious purposes. 2. Yet he will do them the justice to hear what they have to say against Paul, if they will go down to Cæsarea, and appear against him there: " Let those among you who are able, able in body and purse for such a journey, or able in mind and tongue to manage the prosecution— let those among you who are fit to be managers, go down with me, and accuse this man; or, those who are competent witnesses, who are able to prove any thing criminal upon him, let them go and give in their evidence, if there be any such wickedness in him as you charge upon him." Festus will not take it for granted, as they desire he should, that there is wickedness in him, till it is proved upon him, and he has been heard in his own defence; but, if he be guilty, it lies upon them to prove him so. III. Paul's trial before Festus. Festus staid at Jerusalem about ten days, and then went down to Cæsarea, and the prosecutors, it is likely, in his retinue; for he said they should go down with him; and, since they are so eager in the prosecution, he is willing this cause should be first called; and, that they may hasten home, he will despatch it the next day. Expedition in administering justice is very commendable, provided more haste be not made than good speed. Now here we have, 1. The court set, and the prisoner called to the bar. Festus sat in the judgment-seat, as he used to do when any cause was brought before him that was of consequence, and he commanded Paul to be brought, and to make his appearance, v. 6. Christ, to encourage his disciples and keep up their spirits under such awful trials of their courage as this was to Paul, promised them that the day should come when they should sit on thrones, judging the tribes of Israel. 2. The prosecutors exhibiting their charges against the prisoner (v. 7): The Jews stood round about, which intimates that they were many. Lord, how are they increased that trouble me! It intimates also that they were unanimous, they stood by one another, and resolved to hold together; and that they were intent upon the prosecution, and eager in clamouring against Paul. They stood round about, if possible, to frighten the judge into a compliance with their malicious design, or, at least, to frighten the prisoner, and to put him out of countenance; but in vain: he had too just and strong an assurance to be frightened by them. They compassed me about like bees, but they are quenched as the fire of thorns, Ps. cxviii. 12. When they stood round about him, they brought many and grievous accusations against Paul, so it should be read. They charged him with high crimes and misdemeanors. The articles of impeachment were many, and contained things of a very heinous nature. They represented him to the court as black and odious as their wit and malice could contrive; but when they had opened the cause as they thought fit, and came to the evidence, there they failed: they could not prove what they alleged against him, for it was all false, and the complaints were groundless and unjust. Either the fact was not as they opened it, or there was no fault in it; they laid to his charge things that he knew not, nor they neither. It is no new thing for the most excellent ones of the earth to have all manner of evil said against them falsely, not only in the song of the drunkards, and upon the seat of the scornful, but even before the judgment-seat. 3. The prisoner's insisting upon his own vindication, v. 8. Whoever reproaches him, his own heart does not, and therefore his own tongue shall not; though he die, he will not remove his integrity from him. When it came to his turn to speak for himself, he insisted upon his general plea, Not guilty: Neither against the law of the Jews, nor against the temple, nor yet against Cæsar, have I offended any thing at all. (1.) He had not violated the law of the Jews, nor taught any doctrine destructive of it. Did he make void the law by faith? No, he established the law. Preaching Christ, the end of the law, was no offence against the law. (2.) He had not profaned the temple, nor put any contempt at all upon the temple-service; his helping to set up the gospel temple did not at all offend against that temple which was a type of it. (3.) He had not offended against Cæsar, nor his government. By this it appears that now his cause being brought before the government, to curry favour with the governor and that they might seem friends to Cæsar, they had charged him with some instances of disaffection to the present higher powers, which obliged him to purge himself as to that matter, and to protest that he was no enemy to Cæsar, not so much as those were who charged him with being so. IV. Paul's appeal to the emperor, and the occasion of it. This gave the cause a new turn. Whether he had before designed it, or whether it was a sudden resolve upon the present provocation, does not appear; but God puts it into his heart to do it, for the bringing about of that which he had said to him, that he must bear witness to Christ at Rome, for there the emperor's court was, ch. xxiii. 11. We have here, 1. The proposal which Festus made to Paul to go and take his trial at Jerusalem, v. 9. Festus was willing to do the Jews a pleasure, inclined to gratify the prosecutors rather than the prisoner, as far as he could go with safety against one that was a citizen of Rome, and therefore asked him whether he would be willing to go up to Jerusalem, and clear himself there, where he had been accused, and where he might have his witnesses ready to vouch for him and confirm what he said. He would not offer to turn him over to the high priest and the sanhedrim, as the Jews would have had him; but, Wilt thou go thither, and be judged of these things before me? The president, if he had pleased, might have ordered him thither, but he would not do it without his own consent, which, if he could have wheedled him to give it, would have taken off the odium of it. In suffering times, the prudence of the Lord's people is tried as well as their patience; being sent forth therefore as sheep in the midst of wolves, they have need to be wise as serpents. 2. Paul's refusal to consent to it, and his reasons for it. He knew, if he were removed to Jerusalem, notwithstanding the utmost vigilance of the president, the Jews would find some means or other to be the death of him; and therefore desires to be excused, and pleads, (1.) That, as a citizen of Rome, it was most proper for him to be tried, not only by the president, but in that which was properly his court, which sat at Cæsarea: I stand at Cæsar's judgment-seat, where I ought to be judged, in the city which is the metropolis of the province. The court being held in Cæsar's name, and by his authority and commission, before one that was delegated by him, it might well be said to be his judgment seat, as, with us, all writs run in the name of the sovereign, in whose name all courts are held. Paul's owning that he ought to be judged at Cæsar's judgment-seat plainly proves that Christ's ministers are not exempted from the jurisdiction of the civil powers, but ought to be subject to them, as far as they can with a good conscience; and, if they be guilty of a real crime, to submit to their censure; if innocent, yet to submit to their enquiry, and to clear themselves before them. (2.) That, as a member of the Jewish nation, he had done nothing to make himself obnoxious to them: To the Jews have I done no wrong, as thou very well knowest. It very well becomes those that are innocent to plead their innocency, and to insist upon it; it is a debt we owe to our own good name, not only not to bear false witness against ourselves, but to maintain our own integrity against those who bear false witness against us. (3.) That he was willing to abide by the rules of the law, and to let that take its course, v. 11. If he be guilty of any capital crime that deserves death, he will not offer either to make resistance or to make his escape, will neither flee from justice nor fight with it: "I refuse not to die, but will accept of the punishment of my iniquity." Not that all who have committed any thing worthy of death are obliged to accuse themselves, and offer themselves to justice; but, when they are accused and brought to justice, they ought to submit, and to say both God and the government are righteous; as it is necessary that some should be made examples. But, if he be innocent, as he protests he is, " If there be none of these things whereof these accuse me,—if the prosecution be malicious and they are resolved to have my blood right or wrong,— no man may deliver me unto them, no, not the governor himself, without palpable injustice; for it is his business as much to protect the innocent as to punish the guilty;" and he claims his protection. 3. His appealing to court. Since he is continually in danger of the Jews, and one attempt made after another to get him into their hands, whose tender mercies were cruel, he flies to the dernier resort—the last refuge of oppressed innocency, and takes sanctuary there, since he cannot have justice done him in any other way: " I appeal unto Cæsar. Rather than be delivered to the Jews" (which Festus seems inclined to consent to) "let me be delivered to Nero." When David had divers times narrowly escaped the rage of Saul, and concluded he was such a restless enemy that he should one day perish by his hands, he came to this resolution, being in a manner compelled to it, There is nothing better for me than to take shelter in the land of the Philistines, 1 Sam. xxvii. 1. So Paul here. But it is a hard case that a son of Abraham must be forced to appeal to a Philistine, to a Nero, from those who call themselves the seed of Abraham, and shall be safer in Gath or Rome than in Jerusalem. How is the faithful city become a harlot! V. The judgment given upon the whole matter. Paul is neither released nor condemned. His enemies hoped the cause would be ended in his death; his friends hoped it would be ended in his deliverance; but it proved neither so nor so, they are both disappointed, the thing is left as it was. It is an instance of the slow steps which Providence sometimes takes, not bringing things to an issue so soon as we expect, by which we are often made ashamed both of our hopes and of our fears, and are kept still waiting on God. The cause had before been adjourned to another time, now to another place, to another court, that Paul's tribulation might work patience. 1. The president takes advice upon the matter: He conferred with the council— meta tou symbouliou, not with the council of the Jews (that is called synedrion), but with his own counsellors, who were always ready to assist the governor with their advice. In multitude of counsellors there is safety; and judges should consult both with themselves and others before they pass sentence. 2. He determines to send him to Rome. Some think Paul meant not an appeal to Cæsar's person, but only to his court, the sentence of which he would abide by, rather than be remitted to the Jew's council, and that Festus might have chosen whether he would have sent him to Rome, or, at least, whether he would have joined issue with him upon the appeal. But it should seem, by what Agrippa said (ch. xxvi. 32), that he might have been set at liberty if he had not appealed to Cæsar—that, by the course of the Roman law, a Roman citizen might appeal at any time to a superior court, even to the supreme, as causes with us are removed by certiorari, and criminals by habeas corpus, and as appeals are often made to the house of peers. Festus, therefore, either of choice or of course, comes to this resolution: Hast thou appealed unto Cæsar? Unto Cæsar thou shalt go. He found there was something very extraordinary in the case, which he was therefore afraid of giving judgment upon, either one way or other, and the knowledge of which he thought would be an entertainment to the emperor, and therefore he transmitted it to his cognizance. In our judgment before God those that by justifying themselves appeal to the law, to the law they shall go, and it will condemn them; but those that by repentance and faith appeal to the gospel, to the gospel they shall go, and it will save them.

## verses 13-27
#### Agrippa's Visit to Festus; Paul Arraigned before Agrippa.

$^{13}$ And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus. $^{14}$ And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix: $^{15}$ About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. $^{16}$ To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him. $^{17}$ Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. $^{18}$ Against whom when the accusers stood up, they brought none accusation of such things as I supposed: $^{19}$ But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. 20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. $^{21}$ But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar. $^{22}$ Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him. $^{23}$ And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth. $^{24}$ And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. $^{25}$ But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. $^{26}$ Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. $^{27}$ For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.
We have here the preparation that was made for another hearing of Paul before King Agrippa, not in order to his giving judgment upon him, but in order to his giving advice concerning him, or rather only to gratify his curiosity. Christ had said, concerning his followers, that they should be brought before governors and kings. In the former part of this chapter Paul was brought before Festus the governor, here before Agrippa the king, for a testimony to both. Here is, I. The kind and friendly visit which king Agrippa made to Festus, now upon his coming into the government in that province (v. 13): After certain days, king Agrippa came to Cæsarea. Here is royal visit. Kings usually think it enough to send their ambassadors to congratulate their friends, but here was a king that came himself, that made the majesty of a prince yield to the satisfaction of a friend; for personal converse is the most pleasant among friends. Observe, 1. Who the visitants were. (1.) King Agrippa, the son of that Herod (surnamed Agrippa) who killed James the apostle, and was himself eaten of worms, and great grandson of Herod the Great, under whom Christ was born. Josephus calls this Agrippa the younger; Claudius the emperor made him king of Chalcis, and tetrarch of Trachonitis and Abylene, mentioned Luke iii. 1. The Jewish writers speak of him, and (as Dr. Lightfoot tells us) among other things relate this story of him, "That reading the law publicly, in the latter end of the year of release, as was enjoined, the king, when he came to those words (Deut. xvii. 15), Thou shalt not set a stranger king over thee, who is not of thy brethren, the tears ran down his cheeks, for he was not of the seed of Israel, which the congregation observing, cried out, Be of good comfort, king Agrippa, thou art our brother; for he was of their religion, though not of their blood." (2.) Bernice came with him. She was his own sister, now a widow, the widow of his uncle Herod, king of Chalcis, after whose death she lived with this brother of hers, who was suspected to be too familiar with her, and, after she was a second time married to Polemon king of Cilicia, she got to be divorced from him, and returned to her brother king Agrippa. Juvenal ( Sat. 6) speaks of a diamond ring which Agrippa gave to Bernice, his incestuous sister:—
———————Berenices
In digito factus pretiosior; hunc dedit olim
Barbarus incestæ, dedit hunc Agrippa sorori.
That far-famed gem which on the finger glow'd
Of Bernice (dearer thence), bestowed
By an incestuous brother.
Gifford. And both Tacitus and Suetonius speak of a criminal intimacy afterwards between her and Titus Vespasian. Drusilla, the wife of Felix, was another sister. Such lewd people were the great people generally in those times! Say not that the former days were better. 2. What the design of this visit was: they came to salute Festus, to give him joy of his new promotion, and to wish him joy in it; they came to compliment him upon his accession to the government, and to keep up a good correspondence with him, that Agrippa, who had the government of Galilee, might act in concert with Festus, who had the government of Judea; but it is probable they came as much to divert themselves as to show respect to him, and to share in the entertainments of his court, and to show their fine clothes, which would do vain people no good if they did not go abroad. II. The account which Festus gave to king Agrippa of Paul and his case, which he gave. 1. To entertain him, and give him some diversion. It was a very remarkable story, and worth any man's hearing, not only as it was surprising and entertaining, but, if it were truly and fully told, very instructive and edifying; and it would be particularly acceptable to Agrippa, not only because he was a judge, and there were some points of law and practice in it well worth his notice, but much more as he was a Jew, and there were some points of religion in it much more deserving his cognizance. 2. To have his advice. Festus was but newly come to be a judge, at least to be a judge in these parts, and therefore was diffident of himself and of his own ability, and willing to have the counsel of those that were older and more experienced, especially in a matter that had so much difficulty in it as Paul's case seemed to have, and therefore he declared it to the king. Let us now see the particular account he gives to king Agrippa concerning Paul, v. 14-21. (1.) He found him a prisoner when he came into the government of this province; and therefore could not of his own knowledge give an account of his cause from the beginning: There is a certain man left in bonds by Felix; and therefore, if there were any thing amiss in the first taking of him into custody, Festus is not to answer for that, for he found him in bonds. When Felix, to do the Jews a pleasure, left Paul bound, though he knew him to be innocent, he knew not what he did, knew not but he might fall into worse hands than he did fall into, though they were none of the best. (2.) That the Jewish sanhedrim were extremely set against him: "The chief priests and the elders informed me against him as a dangerous man, and not fit to live, and desired he might therefore be condemned to die." These being great pretenders to religion, and therefore to be supposed men of honour and honesty, Festus thinks he ought to give credit to them; but Agrippa knows them better than he does, and therefore Festus desires his advice in this matter. (3.) That he had insisted upon the Roman law in favour of the prisoner, and would not condemn him unheard (v. 16): " It is not the manner of the Romans, who herein govern themselves by the law of nature and the fundamental rules of justice, to deliver any man to die, to grant him to destruction" (so the word is), "to gratify his enemies with his destruction, before the accused has the accusers face to face, to confront their testimony, and have both licence and time given him to answer for himself." He seems to upbraid them as if they reflected upon the Romans and their government in asking such a thing, or expecting that they would condemn a man without trying him: "No," says he, "I would have you to know, whatever you may allow of among yourselves, the Romans allow not of such a piece of injustice among them." Audi et alteram partem—Hear the other side, had become a proverb among them. This rule we ought to be governed by in our private censures in common conversation; we must not give men bad characters, nor condemn their words and actions, till we have heard what is to be said in their vindication. See John vii. 51. (4.) That he had brought him upon his trial, according to the duty of his place, v. 17. That he had been expeditious in it, and the prosecutors had not reason to complain of his being dilatory, for as soon as ever they had come (and we are sure they lost no time) without any delay, on the morrow, he had brought on the cause. He had likewise tried him in the most solemn manner: He sat on the judgment-seat, as they used to do in weightier causes, while those that were of small moment they judged de plano—upon even ground. He called a great court on purpose for the trial of Paul, that the sentence might be definitive, and the cause ended. (5.) That he was extremely disappointed in the charge they brought against him (v. 18, 19): When the accusers stood up against him, and opened their indictment, they brought no accusations of such things as I supposed. [1.] He supposed by the eagerness of their prosecution, and their urging it thus upon the Roman governors one after another, First, That they had something to accuse him of that was dangerous either to private property or the public peace,—that they would undertake to prove him a robber, or a murderer, or a rebel against the Roman power,—that he had been in arms to head a sedition,—that if he were not that Egyptian who lately made an uproar, and commanded a party of cut-throats, as the chief captain supposed him to be, yet he was one of the same kidney. Such were the outcries against the primitive Christians, so loud, so fierce, that the standers-by, who judged of them by those outcries, could not but conclude them the worst of men; and to represent them so was the design of that clamour, as it was against our Saviour. Secondly, That they had something to accuse him of that was cognizable in the Roman courts, and which the governor was properly the judge of, as Gallio expected (ch. xviii. 14); otherwise it was absurd and ridiculous to trouble him with it, and really an affront to him. [2.] But to his great surprise he finds the matter is neither so nor so; they had certain questions against him, instead of proofs and evidences against him. The worst they had to say against him was disputable whether it was a crime or no-moot-points, that would bear an endless debate, but had no tendency to fasten any guilt upon him, questions fitter for the schools than for the judgment-seat. And they were questions of their own superstition, so he calls their religion; or, rather, so he calls that part of their religion which Paul was charged with doing damage to. The Romans protected their religion according to their law, but not their superstition, nor the tradition of their elders. But the great question, it seems, was concerning one Jesus that was dead, whom Paul affirmed to be alive. Some think the superstition he speaks of was the Christian religion, which Paul preached, and that he had the same notion of it that the Athenians had, that it was the introducing of a new demon, even Jesus. See how slightly this Roman speaks of Christ, and of his death and resurrection, and of the great controversy between the Jews and the Christians whether he were the Messiah promised or no, and the great proof of his being the Messiah, his resurrection from the dead, as if it were no more than this, There was one Jesus that was dead, and Paul affirmed he was alive. In many causes issue is joined upon this question, whether such a person that has been long absent be living or dead, and proofs are brought on both sides; and Festus will have it thought that this is a matter of no more moment. Whereas this Jesus, whom he prides himself in being thus ignorant of, as if he were below his notice, is he that was dead, and is alive, and lives for evermore, and has the keys of hell and of death, Rev. i. 18. What Paul affirmed concerning Jesus, that he is alive, is a matter of such vast importance that if it be not true we are all undone. (6.) That therefore he had proposed to Paul that the cause might be adjourned to the Jewish courts, as best able to take cognizance of an affair of this nature (v. 20): " Because I doubted of such manner of questions, and thought myself unfit to judge of things I did not understand, I asked him whether he would go to Jerusalem, appear before the great sanhedrim, and there be judged of these matters." He would not force him to it, but would be glad if Paul would consent to it, that he might not have his conscience burdened with a cause of this nature. (7.) That Paul had chosen rather to remove his cause to Rome than to Jerusalem, as expecting fairer play from the emperor than from the priests: "He appealed to be reserved to the hearing of Augustus (v. 21), having no other way to stop proceedings here in this inferior court; and therefore I commanded him to be kept a close prisoner till I might send him to Cæsar, for I did not see cause to refuse his appeal, but rather was pleased with it." III. The bringing of him before Agrippa, that he might have the hearing of his cause. 1. The king desired it (v. 22): "I thank you for your account of him, but I would also hear the man myself." Agrippa knows more of this matter, of the cause and of the person, than Festus does; he has heard of Paul, and knows of what vast concern this question is, which Festus makes such a jest of, whether Jesus be alive or no. And nothing would oblige him more than to hear Paul. Many great men think it below them to take cognizance of the matters of religion, except they can hear them like themselves in the judgment-seat. Agrippa would not for all the world have gone to a meeting to hear Paul preach, any more than Herod to hear Jesus; and yet they are both glad to have them brought before them, only to satisfy their curiosity. Perhaps Agrippa desired to hear him himself, that he might be in a capacity to do him a kindness, and yet did him none, only put some credit upon him. 2. Festus granted it: To-morrow thou shalt hear him. There was a good providence in this, for the encouragement of Paul, who seemed buried alive in his imprisonment, and deprived of all opportunities of doing good. We know not of any of his epistles that bore date from his prison at Cæsarea. What opportunity he had of doing good to his friends that visited him, and perhaps to a little congregation of them that visited him every Lord's-day, was but a low and narrow sphere of usefulness, so that he seemed to be thrown by as a despised broken vessel, in which there was no pleasure; but this gives him an opportunity of preaching Christ to a great congregation, and (which is more) to a congregation of great ones. Felix heard him in private concerning the faith of Christ. But Agrippa and Festus agree he shall be heard in public. And we have reason to think that his sermon in the next chapter, though it might not be so instrumental as some other of his sermons for the conversion of souls, redounded as much to the honour of Christ and Christianity as any sermon he ever preached in his life. 3. Great preparation was made for it (v. 23): The next day there was a great appearance in the place of hearing, Paul and his cause being much talked of, and the more for their being much talked against. (1.) Agrippa and Bernice took this opportunity to show themselves in state, and to make a figure, and perhaps for that end desired the occasion, that they might see and be seen; for they came with great pomp, richly dressed, with gold and pearls, and costly array; with a great retinue of footmen in rich liveries, which made a splendid show, and dazzled the eyes of the gazing crowd. They came meta polles phantasias— with great fancy, so the word is. Note, Great pomp is but great fancy. It neither adds any read excellency, nor gains any real respect, but feeds a vain humour, which wise men would rather mortify than gratify. It is but a show, a dream, a fantastical thing (so the word signifies), superficial, and it passeth away. And the pomp of this appearance would put one for ever out of conceit with pomp, when the pomp which Agrippa and Bernice appeared in was, [1.] Stained by their lewd characters, and all the beauty of it sullied, and all virtuous people that knew them could not but contemn them in the midst of all this pomp as vile persons, Ps. xv. 4. [2.] Outshone by the real glory of the poor prisoner at the bar. What was the honour of their fine clothes, compared with that of his wisdom, and grace, and holiness, his courage and constancy in suffering for Christ! His bonds in so good a cause were more glorious than their chains of gold, and his guards than their equipage. Who would be fond of worldly pomp that here sees so bad a woman loaded with it and so good a man loaded with the reverse of it? (2.) The chief captains and principal men of the city took this opportunity to pay their respects to Festus and to his guests. It answered the end of a ball at court, it brought the fine folks together in their fine clothes, and served for an entertainment. It is probable that Festus sent Paul notice of it overnight, to be ready for a hearing the next morning before Agrippa. And such confidence had Paul in the promise of Christ, that it should be given him in that same hour what he should speak, that he complained not of the short warning, nor was put into confusion by it. I am apt to think that those who were to appear in pomp perplexed themselves more with care about their clothes than Paul, who was to appear as a prisoner, did with care about his cause; for he knew whom he had believed, and who stood by him. IV. The speech with which Festus introduced the cause, when the court, or rather the audience, was set, which is much to the same purport with the account he had just now given to Agrippa. 1. He addressed himself respectfully to the company: " King Agrippa, and all men who are here present with us." He speaks to all the men— pantes andres, as if he intended a tacit reflection upon Bernice, a woman, for appearing in a meeting of this nature; he does not refer any thing to her judgment nor desire her counsel; but, " All you that are present that are men (so the words are placed), I desire you to take cognizance of this matter." The word used is that which signifies men in distinction from women; what had Bernice to do here? 2. He represents the prisoner as one that the Jews had a very great spite against; not only the rulers, but the multitude of them, both at Jerusalem and here at Cæsarea, cry out that he ought not to live any longer, for they think he has lived too long already, and if he live any longer it will be to do more mischief. They could not charge him with any capital crime, but they wanted to have him out of the way. 3. He confesses the prisoner's innocency; and it was much for the honour of Paul and his bonds that he had such a public acknowledgement as this from the mouth of his judge (v. 25): I found that he had committed nothing worthy of death. Upon a full hearing of the case, it appeared there was no evidence at all to support the indictment: and therefore, though he was inclinable enough to favour the prosecutors, yet his own conscience brought in Paul not guilty. And why did he not discharge him then, for he stood upon his deliverance? Why, truly, because he was so much clamoured against, and he feared the clamour would turn upon himself if he should release him. It is a pity but every man that has a conscience should have courage to act according to it. Or perhaps because there was so much smoke that he concluded there could not but be some fire, which would appear at last, and he would detain him a prisoner in expectation of it. 4. He acquaints them with the present state of the case, that the prisoner had appealed to the emperor himself (where by he put ann honour upon his own cause, as knowing it not unworthy the cognizance of the greatest of men), and that he had admitted his appeal: I have determined to send him. And thus the cause now stood. 5. He desires their assistance in examining the matter calmly and impartially, now that there was no danger of their being interrupted, as he had been with the noisiness and outrage of the prosecutors-that he might have at least such an insight into the cause as was necessary to his stating it to the emperor, v. 26, 27. (1.) He thought it unreasonable to send a prisoner, especially so far as Rome, and not withal to signify the crimes laid against him, that the matter might be prepared as much as possible, and put in a readiness for the emperor's determination; for he is supposed to be a man of great business, and therefore every affair must be laid before him in as little compass as possible. (2.) He could not as yet write any thing certain concerning Paul; so confused were the informations that were given in against him, and so inconsistent, that Festus could make nothing at all of them. He therefore desired Paul might thus be publicly examined, that he might be advised by them what to write. See what a great deal of trouble and vexation those were put to, and to what delay, nay, and to what hazard, in the administration of public justice, who live at such a distance from Rome, and yet were subject to the emperor of Rome. The same was this nation of ours put to (which is about as far distant from Rome the other way) when it was in ecclesiastical affairs subject to the pope of Rome, and appeals were upon all occasions made to his court; and the same mischiefs, and a thousand worse, would those bring upon us who would again entangle us in that yoke of bondage.

# CHAP. 26.

We left Paul at the bar, and Festus, and Agrippa, and Bernice, and all the great men of the city of Cæsarea, upon the bench, or about it, waiting to hear what he had to say for himself. Now in this chapter we have, I. The account he gives of himself, in answer to the calumnies of the Jews. And in this, 1. His humble address to king Agrippa, and the compliment he passed upon him,
ver. 1-3. 2. His account of his origin, and education, his profession as a Pharisee, and his adherence still to that which was then the main article of his creed, in distinction from the Sadducees, the "resurrection of the dead," however in rituals he had since departed from it, ver. 3-8. 3. Of his zeal against the Christian religion, and the professors of it, in the beginning of his time, ver. 9-11. 4. Of his miraculous conversion to the faith of Christ, ver. 12-16. 5. Of the commission he received from heaven to preach the gospel to the Gentiles, ver. 17, 18. 6. Of his proceedings pursuant to that commission, which had given this mighty offence to the Jews, ver. 19-21. 7. Of the doctrine which he had made it his business to preach to the Gentiles, which was so far from destroying the law and the prophets that it showed the fulfilling of both, ver. 22, 23. II. The remarks that were made upon his apology. 1. Festus thought he never heard a man talk so madly, and slighted him as crazed, ver. 24. In answer to him, he denies the charge, and appeals to king Agrippa, ver. 25-27. 2. King Agrippa, being more closely and particularly dealt with, thinks he never heard a man talk more rationally and convincingly, and owns himself almost his convert (ver. 28), and Paul heartily wishes him so, ver. 29. 3. They all agreed that he was an innocent man, that he ought to be set at liberty, and that it was a pity he was provoked to put a bar in his own door by appealing to Cæsar, ver. 30-32.

## verses 1-11
#### Paul's Fifth Defence.

$^1$ Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: $^2$ I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: $^3$ Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. $^4$ My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; $^5$ Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. $^6$ And now I stand and am judged for the hope of the promise made of God unto our fathers: $^7$ Unto which
promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. $^8$ Why should it be thought a thing incredible with you, that God should raise the dead? $^9$ I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. $^{10}$ Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. $^{11}$ And I punished them oft in every synagogue, and compelled
them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. Agrippa was the most honourable person in the assembly, having the title of king bestowed upon him, though otherwise having only the power of other governors under the emperor, and, though not here superior, yet senior, to Festus; and therefore, Festus having opened the cause, Agrippa, as the mouth of the court, intimates to Paul a licence given him to speak for himself, v. 1. Paul was silent till he had this liberty allowed him; for those are not the most forward to speak that are best prepared to speak and speak best. This was a favour which the Jews would not allow him, or not without difficulty; but Agrippa freely gives it to him. And Paul's cause was so good that he desired no more than to have liberty to speak for himself; he needed no advocate, no Tertullus, to speak for him. Notice is taken of his gesture: He stretched forth his hand, as one that was under no consternation at all, but had perfect freedom and command of himself; it also intimates that he was in earnest, and expected their attention while he answered for himself. Observe, He did not insist upon his having appealed to Cæsar as an excuse for being silent, did not say, "I will be examined no more till I come to the emperor himself;" but cheerfully embraced the opportunity of doing honour to the cause he suffered for. If we must be ready to give a reason of the hope that is in us to every man that asketh us, much more to every man in authority, 1 Pet. iii. 15. Now in this former part of the speech, I. Paul addressed himself with a very particular respect to Agrippa, v. 2, 3. He answered cheerfully before Felix, because he knew he had been many years a judge to that nation, ch. xxiv. 10. But his opinion of Agrippa goes further. Observe, 1. Being accused of the Jews, and having many base things laid to his charge, he is glad he has an opportunity of clearing himself; so far is he from imagining that his being an apostle exempted him from the jurisdiction of the civil powers. Magistracy is an ordinance of God, which we have all benefit by, and therefore must all be subject to. 2. Since he is forced to answer for himself, he is glad it is before king Agrippa, who, being himself a proselyte to the Jewish religion, understood all matters relating to it better than the other Roman governors did: I know thee to be expert in all customs and questions which are among the Jews. It seems, Agrippa was a scholar, and had been particularly conversant in the Jewish learning, was expert in the customs of the Jewish religion, and knew the nature of them, and that they were not designed to be either universal or perpetual. He was expert also in the questions that arose upon those customs, in determining which the Jews themselves were not all of a mind. Agrippa was well versed in the scriptures of the Old-Testament, and therefore could make a better judgment upon the controversy between him and the Jews concerning Jesus being the Messiah than another could. It is an encouragement to a preacher to have those to speak to that are intelligent, and can discern things that differ. When Paul says, Judge you what I say, yet he speaks as to wise men, 1 Cor. x. 15. 3. He therefore begs that he would hear him patiently, makrothymos— with long suffering. Paul designs a long discourse, and begs that Agrippa will hear him out, and not be weary; he designs a plain discourse, and begs that he will hear him with mildness, and not be angry. Paul had some reason to fear that as Agrippa, being a Jew, was well versed in the Jewish customs, and therefore the more competent judge of his cause, so he was soured in some measure with the Jewish leaven, and therefore prejudiced against Paul as the apostle of the Gentiles; he therefore says this to sweeten him: I beseech thee, hear me patiently. Surely the least we can expect, when we preach the faith of Christ, is to be heard patiently. II. He professes that though he was hated and branded as a apostate, yet he still adhered to all that good which he was first educated and trained up in; his religion was always built upon the promise of God made unto the fathers; and this he still built upon. 1. See here what his religion was in his youth: His manner of life was well known, v. 4, 5. He was not indeed born among his own nation, but he was bred among them at Jerusalem. Though he had of late years been conversant with the Gentiles (which had given great offence to the Jews), yet at his setting out in the world he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure; it was among his own nation at Jerusalem, where religion and learning flourished. All the Jews knew it, all that could remember so long, for Paul made himself remarkable betimes. Those that knew him from the beginning could testify for him that he was a Pharisee, that he was not only of the Jewish religion, and an observer of all the ordinances of it, but that he was of the most strict sect of that religion, most nice and exact in observing the institutions of it himself, and most rigid and critical in imposing them upon others. He was not only called a Pharisee, but he lived a Pharisee. All that knew him knew very well that never any Pharisee conformed more punctually to the rules of his order than he did. Nay, and he was of the better sort of Pharisees; for he was brought up at the feet of Gamaliel, who was an eminent rabbi of the school of house of Hillel, which was in much greater reputation for religion than the school or house of Samai. Now if Paul was a Pharisee, and lived a Pharisee, (1.) Then he was a scholar, a man of learning, and not an ignorant, illiterate, mechanic; the Pharisees knew the law, and were well versed in it, and in the traditional expositions of it. It was a reproach to the other apostles that they had not had an academical education, but were bred fishermen, ch. iv. 13. Therefore, that the unbelieving Jews might be left without excuse, here is an apostle raised up that had sat at the feet of their most eminent doctors. (2.) Then he was a moralist, a man of virtue, and not a rake or loose debauched young man. If he lived like a Pharisee, he was no drunkard nor fornicator; and, being a young Pharisee, we may hope he was no extortioner, nor had yet learned the arts which the crafty covetous old Pharisees had of devouring the houses of poor widows; but he was, as touching the righteousness which is in the law, blameless. He was not chargeable with any instance of open vice and profaneness; and therefore, as he could not be thought to have deserted his religion because he did not know it (for he was a learned man), so he could not be thought to have deserted it because he did not love it, or was disaffected to the obligations of it, for he was a virtuous man, and not inclined to any immorality. (3.) Then he was orthodox, sound in the faith, and not a deist or sceptic, or a man of corrupt principles that led to infidelity. He was a Pharisee, in opposition to a Sadducee; he received those books of the Old Testament which the Sadducees rejected, believed a world of spirits, the immortality of the soul, the resurrection of the body, and the rewards and punishments of the future state, all which the Sadducees denied. They could not say, He quitted his religion for want of a principle, or for want of a due regard to divine revelation; no, he always had a veneration for the ancient promise made of God unto the fathers, and built his hope upon it. Now though Paul knew very well that all this would not justify him before God, nor make a righteousness for him yet he knew it was for his reputation among the Jews, and an argument ad hominem—such as Agrippa would feel, that he was not such a man as they represented him to be. Though he counted it but loss that he might win Christ, yet he mentioned it when it might serve to honour Christ. He knew very well that all this while he was a stranger to the spiritual nature of the divine law, and to heart-religion, and that except his righteousness exceeded this he should never go to heaven; yet he reflects upon it with some satisfaction that he had not been before his conversion an atheistical, profane, vicious man, but, according to the light he had, had lived in all good conscience before God. 2. See here what his religion is. He has not indeed such a zeal for the ceremonial law as he had in his youth. The sacrifices and offerings appointed by that, he thinks, are superseded by the great sacrifice which they typified; ceremonial pollutions and purifications from them he makes no conscience of, and thinks the Levitical priesthood is honourably swallowed up in the priesthood of Christ; but for the main principles of his religion he is as zealous for them as ever, and more so, and resolves to live and die by them. (1.) His religion is built upon the promise made of God unto the fathers. It is built upon divine revelation, which he receives and believes, and ventures his soul upon; it is built upon divine grace, and that grace manifested and conveyed by promise. The promise of God is the guide and ground of his religion, the promise made to the fathers, which was more ancient than the ceremonial law, that covenant which was confirmed before of God in Christ, and which the law, that was not till four hundred and thirty years after, could not disannul, Gal. iii. 17. Christ and heaven are the two great doctrines of the gospel—that God has given to us eternal life, and this life is in his Son. Now these two are the matter of the promise made unto the fathers. It may look back as far as the promise made to father Adam, concerning the seed of the woman, and those discoveries of a future state which the first patriarchs acted faith upon, and were saved by that faith; but it respects chiefly the promise made to father Abraham, that in his seed all the families of the earth should be blessed, and that God would be a God to him, and to his seed after him: the former meaning Christ, the latter heaven; for, if God had not prepared for them a city, he would have been ashamed to have called himself their God. Heb. xi. 16. (2.) His religion consists in the hopes of this promise. He places it not, as they did, in meats and drinks, and the observance of carnal ordinances (God had often shown what little account he made of them), but in a believing dependence upon God's grace in the covenant, and upon the promise, which was the great charter by which the church was first incorporated. [1.] He had hope in Christ as the promised seed; he hoped to be blessed in him, to receive the blessing of God and to be truly blessed. [2.] He had hopes of heaven; this is expressly meant, as appears by comparing ch. xxiv. 15, That there shall be a resurrection of the dead. Paul had no confidence in the flesh, but in Christ; no expectation at all of great things in this world, but of greater things in the other world than any this world can pretend to; he had his eye upon a future state. (3.) Herein he concurred with all the pious Jews; his faith was not only according to the scripture, but according to the testimony of the church, which was a support to it. Though they set him up as a mark, he was not singular: " Our twelve tribes, the body of the Jewish church, instantly serving God day and night, hope to come to this promise, that is, to the good promised." The people of Israel are called the twelve tribes, because so they were at first; and, though we read not of the return of the ten tribes in a body, yet we have reason to think many particular persons, more or less of every tribe, returned to their own land; perhaps, by degrees, the greater part of those that were carried away. Christ speaks of the twelve tribes, Matt. xix. 28. Anna was of the tribe of Asher, Luke ii. 36. James directs his epistle to the twelve tribes scattered abroad, Jam. i. 1. "Our twelve tribes, which make up the body of our nation, to which I and others belong. Now all the Israelites profess to believe in this promise, both of Christ and heaven, and hope to come to the benefits of them. They all hope for a Messiah to come, and we that are Christians hope in a Messiah already come; so that we all agree to build upon the same promise. They look for the resurrection of the dead and the life of the world to come, and this is what I look for. Why should I be looked upon as advancing something dangerous and heterodox, or as an apostate from the faith and worship of the Jewish church, when I agree with them in this fundamental article? I hope to come to the same heaven at last that they hope to come to; and, if we expect to meet so happily in our end, why should we fall out so unhappily by the way?" Nay, the Jewish church not only hoped to come to this promise, but, in the hope of it, they instantly served God day and night. The temple-service, which consisted in a continual course of religious duties, morning and evening, day and night, from the beginning of the year to the end of it, and was kept up by the priests and Levites, and the stationary men, as they called them, who continually attended there to lay their hands upon the public sacrifices, as the representatives of all the twelve tribes, this service was kept up in the profession of faith in the promise of eternal life, and, in expectation of it, Paul instantly serves God day and night in the gospel of his Son; the twelve tribes by their representatives do so in the law of Moses, but he and they do it in hope of the same promise: "Therefore they ought not to look upon me as a deserter from their church, so long as I hold by the same promise that they hold by." Much more should Christians, who hope in the same Jesus, for the same heaven, though differing in the modes and ceremonies of worship, hope the best one of another, and live together in holy love. Or it may be meant of particular persons who continued in the communion of the Jewish church, and were very devout in their way, serving God with great intenseness, and a close application of mind, and constant in it, night and day, as Anna, who departed not from the temple, but served God (it is the same word here used) in fastings and prayers night and day, Luke ii. 37. "In this way they hope to come to the promise, and I hope they will." Note, Those only can upon good grounds hope for eternal life that are diligent and constant in the service of God; and the prospect of that eternal life should engage us to diligence and constancy in all religious exercises. We should go on with our work with heaven in our eye. And of those that instantly serve God day and night, though not in our way, we ought to judge charitably. (4.) This was what he was now suffering for—for preaching that doctrine which they themselves, if they did but understand themselves aright, must own: I am judged for the hope of the promise made unto the fathers. He stuck to the promise, against the ceremonial law, while his persecutors stuck to the ceremonial law, against the promise: "It is for this hope's sake, king Agrippa, that I am accused of the Jews—because I do that which I think myself obliged to do by the hope of this promise." It is common for men to hate and persecute the power of that religion in others which yet they pride themselves in the form of. Paul's hope was what they themselves also allowed (ch. xxiv. 15), and yet they were thus enraged against him for practising according to that hope. But it was his honour that when he suffered as a Christian he suffered for the hope of Israel, ch. xxviii. 20. (5.) This was what he would persuade all that heard him cordially to embrace (v. 8): Why should it be thought a thing incredible with you that God should raise the dead? This seems to come in somewhat abruptly; but it is probable Paul said much more than is here recorded, and that he explained the promise made to the fathers to be the promise of the resurrection and eternal life, and proved that he was in the right way of pursuing his hope of that happiness because he believed in Christ who had risen from the dead, which was a pledge and earnest of that resurrection which the fathers hoped for. Paul is therefore earnest to know the power of Christ's resurrection, that by it he might attain to the resurrection of the dead; see Phil. iii. 10, 11. Now many of his hearers were Gentiles, most of them perhaps, Festus particularly, and we may suppose, when they heard him speak so much of Christ's resurrection, and of the resurrection from the dead, which the twelve tribes hoped for, that they mocked, as the Athenians did, began to smile at it, and whispered to one another what an absurd thing it was, which occasioned Paul thus to reason with them. What! is it thought incredible with you that God should raise the dead? So it may be read. If it be marvellous in your eyes, should it be marvellous in mine eyes, saith the Lord of hosts? Zech. viii. 6. If it be above the power of nature, yet it is not above the power of the God of nature. Note, There is no reason why we should think it at all incredible that God should raise the dead. We are not required to believe any thing that is incredible, any thing that implies a contradiction. There are motives of credibility sufficient to carry us through all the doctrines of the Christian religion, and this particularly of the resurrection of the dead. Has not God an infinite almighty power, to which nothing is impossible? Did not he make the world at first out of nothing, with a word's speaking? Did he not form our bodies, form them out of the clay, and breathe into us the breath of life at first? and cannot the same power form them again out of their own clay, and put life into them again? Do we not see a kind of resurrection in nature, at the return of every spring? Has the sun such a force to raise dead plants, and should it seem incredible to us that God should raise dead bodies? III. He acknowledges that while he continued a Pharisee he was a bitter enemy to Christians and Christianity, and thought he ought to be so, and continued so to the moment that Christ wrought that wonderful change in him. This he mentions, 1. To show that his becoming a Christian and a preacher was not the product and result of any previous disposition or inclination that way, or any gradual advance of thought in favour of the Christian doctrine; he did not reason himself into Christianity by a chain of arguments, but was brought into the highest degree of an assurance of it, immediately from the highest degree of prejudice against it, by which it appeared that he was made a Christian and a preacher by a supernatural power; so that his conversion in such a miraculous way was not only to himself, but to others also, a convincing proof of the truth of Christianity. 2. Perhaps he designs it for such an excuse of his persecutors as Christ made for his, when he said, They know not what they do. Paul himself once thought he did what he ought to do when he persecuted the disciples of Christ, and he charitably thinks they laboured under the like mistake. Observe, (1.) What a fool he was in his opinion (v. 9): He thought with himself that he ought to do many things, every thing that lay in his power, contrary to the name of Jesus of Nazareth, contrary to his doctrine, his honour, his interest. That name did not harm, yet, because it agreed not with the notion he had of the kingdom of the Messiah, he was for doing all he could against it. He thought he did God good service in persecuting those who called on the name of Jesus Christ. Note, It is possible for those to be confident they are in the right who yet are evidently in the wrong; and for those to think they are doing their duty who are wilfully persisting in the greatest sin. Those that hated their brethren, and cast them out, said, Let the Lord be glorified, Isa. lxvi. 5. Under colour and pretext of religion, the most barbarous and inhuman villanies have been not only justified, but sanctified and magnified, John xvi. 2. (2.) What a fury he was in his practice, v. 10, 11. There is not a more violent principle in the world than conscience misinformed. When Paul thought it his duty to do all he could against the name of Christ, he spared no pains nor cost in it. He gives an account of what he did of that kind, and aggravates it as one that was truly penitent for it: I was a blasphemer, a persecutor, 1 Tim. i. 13. [1.] He filled the jails with Christians, as if they had been the worst of criminals, designing hereby not only to terrify them, but to make them odious to the people. He was the devil that cast some of them into prison (Rev. ii. 10), took them into custody, in order to their being prosecuted. Many of the saints did I shut up in prison (ch. xxvi. 10), both men and women, ch. viii. 3. [2.] He made himself the tool of the chief priests. Herein from them he received authority, as an inferior officer, to put their laws in execution, and proud enough he was to be a man in authority for such a purpose. [3.] He was very officious to vote, unasked for, the putting of Christians to death, particularly Stephen, to whose death Saul was consenting (ch. viii. 1), and so made himself particeps criminis—partaker of the crime. Perhaps he was, for his great zeal, though young, made a member of the sanhedrim, and there voted for the condemning of Christians to die; or, after they were condemned, he justified what was done, and commended it, and so made himself guilty ex post facto—after the deed was committed, as if he had been a judge or jury-man. [4.] He brought them under punishments of an inferior nature, in the synagogues, where they were scourged as transgressors of the rules of the synagogue. He had a hand in the punishing of many; nay, it should seem the same persons were by his means often punished, as he himself was five times, 2 Cor. xi. 24. [5.] He not only punished them for their religion, but, taking a pride in triumphing over men's consciences, he forced them to abjure their religion, by putting them to the torture: " I compelled them to blaspheme Christ, and to say he was a deceiver and they were deceived in him—compelled them to deny their Master, and renounce their obligations to him." Nothing will lie heavier upon persecutors than forcing men's consciences, how much soever they may now triumph in the proselytes they have made by their violences. [6.] His rage swelled so against Christians and Christianity that Jerusalem itself was too narrow a stage for it to act upon, but, being exceedingly mad against them, he persecuted them even to strange cities. He was mad at them, to see how much they had to say for themselves, notwithstanding all he did against them, mad to see them multiply the more for their being afflicted. He was exceedingly mad; the stream of his fury would admit no banks, no bounds, but he was as much a terror to himself as he was to them, so great was his vexation within himself that he could not prevail, as well as his indignation against them. Persecutors are mad men, and some of them exceedingly mad. Paul was mad to see that those in other cities were not so outrageous against the Christians, and therefore made himself busy where he had no business, and persecuted the Christians even in strange cities. There is not a more restless principle than malice, especially that which pretends conscience. This was Paul's character, and this his manner of life in the beginning of his time; and therefore he could not be presumed to be a Christian by education or custom, or to be drawn in by hope of preferment, for all imaginable external objections lay against his being a Christian.

## verses 12-23
#### Paul's Fifth Defence.

$^{12}$ Whereupon as I went to Damascus with authority and commission from the chief priests, $^{13}$ At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. $^{14}$ And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. $^{15}$ And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. $^{16}$ But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; $^{17}$ Delivering thee from the people, and from the Gentiles, unto whom now I send thee, $^{18}$ To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. $^{19}$ Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: $^{20}$ But showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. $^{21}$ For these causes the Jews caught me in the temple, and went about to kill me. $^{22}$ Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: $^{23}$ That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.
All who believe a God, and have a reverence for his sovereignty, must acknowledge that those who speak and act by his direction, and by warrant from him, are not to be opposed; for that is fighting against God. Now Paul here, by a plain and faithful narrative of matters of fact, makes it out to this august assembly that he had an immediate call from heaven to preach the gospel of Christ to the Gentile world, which was the thing that exasperated the Jews against him. He here shows, I. That he was made a Christian by a divine power, notwithstanding all his prejudices against that way. He was brought into it on a sudden by the hand of heaven; not compelled to confess Christ by outward force, as he had compelled others to blaspheme him, but by a divine and spiritual energy, by a revelation of Christ from above, both to him and in him: and this when he was in the full career of his sin, going to Damascus, to suppress Christianity by persecuting the Christians there, as hot as ever in the cause, his persecuting fury not in the least spent nor tired, nor was he tempted to give it up by the failing of his friends, for he had at this time as ample an authority and commission from the chief priests to persecute Christianity as ever he had, when he was obliged by a superior power to give up that, and accept another commission to preach up Christianity. Two things bring about this surprising change, a vision from heaven and a voice from heaven, which conveyed the knowledge of Christ to him by the two learning senses of seeing and hearing. 1. He saw a heavenly vision, the circumstances of which were such that it could not be a delusion—deciptio visus, but it was without doubt a divine appearance. (1.) He saw a great light, a light from heaven, such as could not be produced by any art, for it was not in the night, but at mid day; it was not in a house where tricks might have been played with him, but it was in the way, in the open air; it was such a light as was above the brightness of the sun, outshone and eclipsed that (Isa. xxiv. 23), and this could not be the product of Paul's own fancy, for it shone round about those that journeyed with him: they were all sensible of their being surrounded with this inundation of light, which made the sun itself to be in their eyes a less light. The force and power of this light appeared in the effects of it; they all fell to the earth upon the sight of it, such a mighty consternation did it put them into; this light was lightning for its force, yet did not pass away as lightning, but continued to shine round about them. In Old-Testament times God commonly manifested himself in the thick darkness, and made that his pavilion, 2 Chron. vi. 1. He spoke to Abraham in a great darkness (Gen. xv. 12), for that was a dispensation of darkness; but now that life and immortality were brought to light by the gospel Christ appeared in a great light. In the creation of grace, as of the world, the first thing created is light, 2 Cor. iv. 6. (2.) Christ himself appeared to him (v. 16): I have appeared to thee for this purpose. Christ was in this light, though those that travelled with Paul saw the light only, and not Christ in the light. It is not every knowledge that will serve to make us Christians, but it must be the knowledge of Christ. 2. He heard a heavenly voice, an articulate one, speaking to him; it is here said to be in the Hebrew tongue (which was not taken notice of before), his native language, the language of his religion, to intimate to him that though he must be sent among the Gentiles, yet he must not forget that he was a Hebrew, nor make himself a stranger to the Hebrew language. In what Christ said to him we may observe, (1.) That he called him by his name, and repeated it ( Saul, Saul), which would surprise and startle him; and the more because he was now in a strange place, where he thought nobody knew him. (2.) That he convinced him of sin, of that great sin which he was now in the commission of, the sin of persecuting the Christians, and showed him the absurdity of it. (3.) That he interested himself in the sufferings of his followers: Thou persecutest me (v. 14), and again, It is Jesus whom thou persecutest, v. 15. Little did Paul think, when he was trampling upon those that he looked upon as the burdens and blemishes of this earth, that he was insulting one that was so much the glory of heaven. (4.) That he checked him for his wilful resistance of those convictions: It is hard for thee to kick against the pricks, or goads, as a bullock unaccustomed to the yoke. Paul's spirit at first perhaps began to rise, but he is told it is at his peril, and then he yields. Or, it was spoken by way of caution: "Take heed lest thou resist these convictions, for they are designed to affect thee, not to affront thee." (5.) That, upon his enquiry, Christ made himself known to him. Paul asked (v. 15), " Who art thou, Lord? Let me know who it is that speaks to me from heaven, that I may answer him accordingly?" And he said, " I am Jesus; he whom thou hast despised, and hated, and vilified; I bear that name which thou hast made so odious, and the naming of it criminal." Paul thought Jesus was buried in the earth, and, though stolen out of his own sepulchre, yet laid in some other. All the Jews were taught to say so, and therefore he is amazed to hear him speak from heaven, to see him surrounded with all this glory whom he had loaded with all possible ignominy. This convinced him that the doctrine of Jesus was divine and heavenly, and not only not to be opposed, but to be cordially embraced: That Jesus is the Messiah, for he has not only risen from the dead, but he has received from God the Father honour and glory; and this is enough to make him a Christian immediately, to quit the society of the persecutors, whom the Lord from heaven thus appears against, and to join himself with the society of the persecuted, whom the Lord from heaven thus appears for. II. That he was made a minister by a divine authority: That the same Jesus that appeared to him in that glorious light ordered him to go and preach the gospel to the Gentiles; he did not run without sending, nor was he sent by men like himself, but by him whom the Father sent, John xx. 21. What is said of his being an apostle is here joined immediately to that which was said to him by the way, but it appears by ch. ix. 15, and xxii. 15, 17, &c., that it was spoken to him afterwards; but he puts the two together for brevity-sake: Rise, and stand upon thy feet. Those whom Christ, by the light of his gospel, casts down in humiliation for sin, shall find that it is in order to their rising and standing upon their feet, in spiritual grace, strength, and comfort. If Christ has torn, it is that he may heal; if he has cast down, it is that he may raise up. Rise then, and shake thyself from the dust (Isa. lii. 2), help thyself, and Christ shall help thee. He must stand up, for Christ shall help thee. He must stand up, for Christ has work for him to do—has an errand, and a very great errand, to send him upon: I have appeared to thee to make thee a minister. Christ has the making of his own ministers; they have both their qualifications and their commissions from him. Paul thanks Christ Jesus who put him into the ministry, 1 Tim. i. 12. Christ appeared to him to make him a minister. One way or other, Christ will manifest himself to all those whom he makes his ministers; for how can those preach him who do not know him? And how can those know him to whom he does not by his spirit make himself known? Observe, 1. The office to which Paul is appointed: he is made a minister, to attend on Christ, and act for him, as a witness—to give evidence in his cause, and attest the truth of his doctrine. He must testify the gospel of the grace of God; Christ appeared to him that he might appear for Christ before men. 2. The matter of Paul's testimony: he must give an account to the world, (1.) Of the things which he had seen, now at this time, must tell people of Christ's manifesting himself to him by the way, and what he said to him. He saw these things that he might publish them, and he did take all occasions to publish them, as here, and before, ch. xxii. (2.) Of those things in which he would appear to him. Christ now settled a correspondence with Paul, which he designed afterwards to keep up, and only told him now that he should hear further from him. Paul at first had but confused notions of the gospel, till Christ appeared to him and gave him fuller instructions. The gospel he preached he received from Christ immediately (Gal. i. 12); but he received it gradually, some at one time and some at another, as there was occasion. Christ often appeared to Paul, oftener, it is likely, than is recorded, and still taught him, that he might still teach the people knowledge. 3. The spiritual protection he was taken under, while he was thus employed as Christ's witness: all the powers of darkness could not prevail against him till he had finished his testimony (v. 17), delivering thee from the people of the Jews and from the Gentiles. Note, Christ's witnesses are under his special care, and, though they may fall into the hands of the enemies, yet he will take care to deliver them out of their hands, and he knows how to do it. Christ had shown Paul at this time what great things he must suffer (ch. ix. 16), and yet tells him here he will deliver him from the people. Note, Great sufferings are reconcilable to the promise of the deliverance of God's people, for it is not promised that they shall be kept from trouble, but kept through it; and sometimes God delivers them into the hands of their persecutors that he may have the honour of delivering them out of their hands. 4. The special commission given him to go among the Gentiles, and the errand upon which he is sent to them; it was some years after Paul's conversion before he was sent to the Gentiles, or (for aught that appears) knew any thing of his being designed for that purpose (see ch. xxii. 21); but at length he is ordered to steer his course that way. (1.) There is great work to be done among the Gentiles, and Paul must be instrumental in doing it. Two things must be done, which their case calls for the doing of:—[1.] A world that sits in darkness must be enlightened; those must be brought to know the things that belong to their everlasting peace who are yet ignorant of them, to know God as their end, and Christ as their way, who as yet know nothing of either. He is sent to open their eyes, and to turn them from darkness to light. His preaching shall not only make known to them those things which they had not before heard of, but shall be the vehicle of that divine grace and power by which their understandings shall be enlightened to receive those things, and bid them welcome. Thus he shall open their eyes, which before were shut against the light, and they shall be willing to understand themselves, their own case and interest. Christ opens the heart by opening the eyes, does not lead men blindfold, but gives them to see their own way. He is sent not only to open their eyes for the present, but to keep them open, to turn them from darkness to light, that is, from following false and blind guides, their oracles, divinations, and superstitious usages, received by tradition from their fathers, and the corrupt notions and ideas they had of their gods, to follow a divine revelation of unquestionable certainty and truth. This was turning them from darkness to light, from the ways of darkness to those on which the light shines. The great design of the gospel is to instruct the ignorant, and to rectify the mistakes of those who are in error, that things may be set and seen in a true light. [2.] A world that lies in wickedness, in the wicked one, must be sanctified and reformed; it is not enough for them to have their eyes opened, they must have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from the power of Satan unto God, which will follow of course; for Satan rules by the power of darkness, and God by the convincing evidence of light. Sinners are under the power of Satan; idolaters were so in a special manner, they paid their homage to devils. All sinners are under the influence of his temptations, yield themselves captives to him, are at his beck; converting grace turns them from under the dominion of Satan, and brings them into subjection to God, to conform to the rules of his word and comply with the dictates and directions of his Spirit, translates them out of the kingdom of darkness into the kingdom of his dear Son. When gracious dispositions are strong in the soul (as corrupt and sinful dispositions had been), it is then turned from the power of Satan unto God. (2.) There is a great happiness designed for the Gentiles by this work— that they may receive forgiveness of sins, and inheritance among those who are sanctified; they are turned from the darkness of sin to the light of holiness, from the slavery of Satan to the service of God; not that God may be a gainer by them, but that they may be gainers by him. [1.] That they may be restored to his favour, which by sin they have forfeited and thrown themselves out of: That they may receive forgiveness of sins. They are delivered from the dominion of sin, that they may be saved from that death which is the wages of sin. Not that they may merit forgiveness as a debt of reward, but that they may receive it as a free gift, that they may be qualified to receive the comfort of it. They are persuaded to lay down their arms, and return to their allegiance, that they may have the benefit of the act of indemnity, and may plead it in arrest of the judgment to be given against them. [2.] That they may be happy in the fruition of him; not only that they may have their sins pardoned, but that they may have an inheritance among those who are sanctified by faith that is in me. Note, First, Heaven is an inheritance, it descends to all the children of God; for, if children, then heirs. That they may have, kleron— a lot (so it might be read), alluding to the inheritances of Canaan, which were appointed by lot, and that also is the act of God, the disposal thereof is of the Lord. That they may have a right, so some read it; not by merit, but purely by grace. Secondly, All that are effectually turned from sin to God are not only pardoned, but preferred—have not only their attainder reversed, but a patent of honour given to them, and a grant of a rich inheritance. And the forgiveness of sins makes way for this inheritance, by taking that out of the way which alone hindered. Thirdly, All that shall be saved hereafter are sanctified now; those that have the heavenly inheritance must have it in this way, they must be prepared and made meet for it. None can be happy that are not holy; nor shall any be saints in heaven that are not first saints on earth. Fourthly, We need no more to make us happy than to have our lot among those that are sanctified, to fare as they fare; this is having our lot among the chosen, for they are chosen to salvation through sanctification. Those who are sanctified shall be glorified. Let us therefore now cast in our lot among them, by coming into the communion of saints, and be willing to take our lot with them, and share with them in their afflictions, which (how grievous soever) our lot with them in the inheritance will abundantly make amends for. Fifthly, We are sanctified and saved by faith in Christ. Some refer it to the word next before, sanctified by faith, for faith purifies the heart, and applies to the soul those precious promises, and subjects the soul to the influence of that grace, by which we partake of a divine nature. Others refer it to the receiving of both pardon and the inheritance; it is by faith accepting the grant: it comes all to one; for it is by faith that we are justified, sanctified, and glorified. By faith, te eis eme— that faith which is in me; it is emphatically expressed. That faith which not only receives divine revelation in general, but which in a particular manner fastens upon Jesus Christ and his mediation, by which we rely upon Christ as the Lord our righteousness, and resign ourselves to him as the Lord our ruler. This is that by which we receive the remission of sins, the gift of the Holy Ghost, and eternal life. III. That he had discharged his ministry, pursuant to his commission, by divine aid, and under divine direction and protection. God, who called him to be an apostle, owned him in his apostolical work, and carried him on in it with enlargement and success. 1. God gave him a heart to comply with the call (v. 19): I was not disobedient to the heavenly vision, for any one would say he ought to be obedient to it. Heavenly visions have a commanding power over earthly counsels, and it is at our peril if we be disobedient to them; yet if Paul had conferred with flesh and blood, and been swayed by his secular interest, he would have done as Jonah did, gone any where rather than upon this errand; but God opened his ear, and he was not rebellious. He accepted the commission, and, having with it received his instructions, he applied himself to act accordingly. 2. God enabled him to go through a great deal of work, though in it he grappled with a great deal of difficulty, v. 20. He applied himself to the preaching of the gospel with all vigour. (1.) He began at Damascus, where he was converted, for he resolved to lose no time, ch. ix. 20. (2.) When he came to Jerusalem, where he had his education, he there witnessed for Christ, where he had most furiously set himself against him, ch. ix. 29. (3.) He preached throughout all the coasts of Judea, in the country towns and villages, as Christ had done; he made the first offer of the gospel to the Jews, as Christ had appointed, and did not leave them till they had wilfully thrust the gospel from them; and laid out himself for the good of their souls, labouring more abundantly than any of the apostles, nay perhaps then all put together. 3. His preaching was all practical. He did not go about to fill people's heads with airy notions, did not amuse them with nice speculations, nor set them together by the ears with matters of doubtful disputation, but he showed them, declared it, demonstrated it, that they ought, (1.) To repent of their sins, to be sorry for them and to confess them, and enter into covenant against them; they ought to bethink themselves, so the word metanoein properly signifies; they ought to change their mind and change their way, and undo what they had done amiss. (2.) To turn to God. They must not only conceive an antipathy to sin, but they must come into a conformity to God—must not only turn from that which is evil, but turn to that which is good; they must turn to God, in love and affection, and return to God in duty and obedience, and turn and return from the world and the flesh; this is that which is required from the whole revolted degenerate race of mankind, both Jews and Gentiles; epistrephein epi ton Theon— to turn back to God, even to him: to turn to him as our chief good and highest end, as our ruler and portion, turn our eye to him, turn our heart to him, and turn our feet unto his testimonies. (3.) To do works meet for repentance. This was what John preached, who was the first gospel preacher, Matt. iii. 8. Those that profess repentance must practise it, must live a life of repentance, must in every thing carry it as becomes penitents. It is not enough to speak penitent words, but we must do works agreeable to those words. As true faith, so true repentance, will work. Now what fault could be found with such preaching as this? Had it not a direct tendency to reform the world, and to redress its grievances, and to revive natural religion? 4. The Jews had no quarrel with him but upon this account, that he did all he could to persuade people to be religious, and to bring them to God by bringing them to Christ (v. 21): It was for these causes, and no other, that the Jews caught me in the temple, and went about to kill me; and let any one judge whether these were crimes worthy of death or of bonds. He suffered ill, not only for doing well himself, but for doing good to others. They attempted to kill him; it was his precious life that they hunted for, and hated, because it was a useful life; they caught him in the temple worshipping God, and there they set upon him, as if the better place the better deed. 5. He had no help but from heaven; supported and carried on by that, he went on in this great work (v. 22): " Having therefore obtained help of God, I continue unto this day; hesteka— I have stood, my life has been preserved, and my work continued; I have stood my ground, and have not been beaten off; I have stood to what I said, and have not been afraid nor ashamed to persist in it." It was now above twenty years since Paul was converted, and all that time he had been very busy preaching the gospel in the midst of hazards; and what was it that bore him up? Not any strength of his own resolutions, but having obtained help of God; for therefore, because the work was so great and he had so much opposition, he could not otherwise have gone on in it, but by help obtained of God. Note, Those who are employed in work for God shall obtain help from God; for he will not be wanting in necessary assistances to his servants. And our continuance to this day must be attributed to help obtained of God; we had sunk, if he had not borne us up—had fallen off, if he had not carried us on; and it must be acknowledged with thankfulness to his praise. Paul mentions it as an evidence that he had his commission from God that from him he had ability to execute it. The preachers of the gospel could never have done, and suffered, and prospered, as they did, if they had not had immediate help from heaven, which they would not have had if it had not been the cause of God that they were now pleading. 6. He preached no doctrine but what agreed with the scriptures of the Old Testament: He witnessed both to small and great, to young and old, rich and poor, learned and unlearned, obscure and illustrious, all being concerned in it. It was an evidence of the condescending grace of the gospel that it was witnessed to the meanest, and the poor were welcome to the knowledge of it; and of the incontestable truth and power of it that it was neither afraid nor ashamed to show itself to the greatest. The enemies of Paul objected against him that he preached something more than that men should repent, and turn to God, and do works meet for repentance. These indeed were but what the prophets of the old Testament had preached; but, besides these, he had preached Christ, and his death, and his resurrection, and this was what they quarrelled with him for, as appears by ch. xxv. 19, that he affirmed Jesus to be alive: "And so I did," says Paul, "and so I do, but therein also I say no other than that which Moses and the prophets said should come; and what greater honour can be done to them than to show that what they foretold is accomplished, and in the appointed season too—that what they said should come is come, and at the time they prefixed?" Three things they prophesied, and Paul preached:—(1.) That Christ should suffer, that the Messiah should be a sufferer— pathetos; not only a man, and capable of suffering, but that, as Messiah, he should be appointed to sufferings; that his ignominious death should be not only consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul's preaching it was the great thing that exasperated them; but Paul stands to it that, in preaching that, he preached the fulfilling of the Old-Testament predictions, and therefore they ought not only not to be offended at what he preached, but to embrace it, and subscribe to it. (2.) That he should be the first that should rise from the dead; not the first in time, but the first in influence— that he should be the chief of the resurrection, the head, or principal one, protos ex anastaseos, in the same sense that he is called the first-begotten from the dead (Rev. i. 5), and the first-born from the dead, Col. i. 18. He opened the womb of the grave, as the first-born are said to do, and made way for our resurrection; and he is said to be the first-fruits of those that slept (1 Cor. xv. 20), for he sanctified the harvest. He was the first that rose from the dead to die no more; and, to show that the resurrection of all believers is in virtue of his, just when he arose many dead bodies of saints arose, and went into the holy city, Matt. xxvii. 52, 53. (3.) That he should show light unto the people, and to the Gentiles, to the people of the Jews in the first place, for he was to be the glory of his people Israel. To them he showed light by himself, and then to the Gentiles by the ministry of his apostles, for he was to be a light to enlighten those who sat in darkness. In this Paul refers to his commission (v. 18), To turn them from darkness to light. He rose from the dead on purpose that he might show light to the people, that he might give a convincing proof of the truth of his doctrine, and might send it with so much the greater power, both among Jews and Gentiles. This also was foretold by the Old-Testament prophets, that the Gentiles should be brought to the knowledge of God by the Messiah; and what was there in all this that the Jews could justly be displeased at?

## verses 24-44
#### Paul's Fifth Defence.

$^{24}$ And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. $^{25}$ But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. $^{26}$ For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. $^{27}$ King Agrippa, believest thou the prophets? I know that thou believest. 28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. $^{29}$ And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. $^{30}$ And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: $^{31}$ And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. $^{32}$ Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar.
We have reason to think that Paul had a great deal more to say in defence of the gospel he preached, and for the honour of it, and to recommend it to the good opinion of this noble audience; he had just fallen upon that which was the life of the cause—the death and resurrection of Jesus Christ, and here he is in his element; now he warms more than before, his mouth is opened towards them, his heart is enlarged. Lead him but to this subject, and let him have leave to go on, and he will never know when to conclude; for the power of Christ's death, and the fellowship of his sufferings, are with him inexhaustible subjects. It was a thousand pities then that he should be interrupted, as he is here, and that, being permitted to speak for himself (v. 1), he should not be permitted to say all he designed. But it was a hardship often put upon him, and is a disappointment to us too, who read his discourse with so much pleasure. But there is no remedy, the court thinks it is time to proceed to give in their judgment upon his case. I. Festus, the Roman governor, is of opinion that the poor man is crazed, and that Bedlam is the fittest place for him. He is convinced that he is no criminal, no bad man, that should be punished, but he takes him to be a lunatic, a distracted man, that should be pitied, but at the same time should not be heeded, nor a word he says regarded; and thus he thinks he has found out an expedient to excuse himself both from condemning Paul as a prisoner and from believing him as a preacher; for, if he be not compos mentis—in his senses, he is not to be either condemned or credited. Now here observe, 1. What it was that Festus said of him (v. 24): He said with a loud voice, did not whisper it to those that sat next him; if so, it had been the more excusable, but (without consulting Agrippa, to whose judgment he had seemed to pay profound deference, ch. xxv. 26), said aloud, that he might oblige Paul to break off his discourse, and might divert the auditors from attending to it " Paul, thou art beside thyself, thou talkest like a madman, like one with a heated brain, that knowest not what thou sayest;" yet he does not suppose that a guilty conscience had disturbed his reason, nor that his sufferings, and the rage of his enemies against him, had given any shock to it; but he puts the most candid construction that could be upon his delirium: Much learning hath made thee mad, thou hast cracked thy brains with studying. This he speaks, not so much in anger, as in scorn and contempt. He did not understand what Paul said; it was above his capacity, it was all a riddle to him, and therefore he imputes it all to a heated imagination. Si non vis intelligi, debes negligi—If thou art not willing to be understood, thou oughtest to be neglected. (1.) He owns Paul to be a scholar, and a man of learning, because he could so readily refer to what Moses and the prophets wrote, books that he was a stranger to; and even this is turned to his reproach. The apostles, who were fishermen, were despised because they had no learning; Paul, who was a university-man, and bred a Pharisee, is despised as having too much learning, more than did him good. Thus the enemies of Christ's ministers will always have something or other to upbraid them with. (2.) He reproaches him as a madman. The prophets of the Old Testament were thus stigmatized, to prejudice people against them by putting them into an ill-name: Wherefore came this mad fellow unto thee? said the captains of the prophet, 2 Kings ix. 11; Hos. ix. 7. John Baptist and Christ were represented as having a devil, as being crazed. It is probable that Paul now spoke with more life and earnestness than he did in the beginning of his discourse, and used more gestures that were expressive of his zeal, and therefore Festus put this invidious character upon him, which perhaps never a one in the company but himself thought of. It is not so harmless a suggestion as some make it to say concerning those that are zealous in religion above others that they are crazed. 2. How Paul cleared himself from this invidious imputation, which whether he had ever lain under before is not certain; it should seem, it had been said of him by the false apostles, for he ways (2 Cor. v. 13), If we be beside ourselves, as they say we are, it is to God; but he was never charged with this before the Roman governor, and therefore he must say something to this. (1.) He denies the charge, with due respect indeed to the governor, but with justice to himself, protesting that there was neither ground nor colour for it (v. 25): " I am not mad, most noble Festus, nor ever was, nor any thing like it; the use of my reason, thanks be to God, has been all my days continued to me, and at this time I do not ramble, but speak the words of truth and soberness, and know what I say." Observe, Though Festus gave Paul this base and contemptuous usage, not becoming a gentlemen, much less a judge, yet Paul is so far from resenting it, and being provoked by it, that he gives him all possible respect, compliments him with his title of honour, most noble Festus, to teach us not to render railing for railing, nor one invidious character for another, but to speak civilly to those who speak slightly of us. It becomes us, upon all occasions, to speak the words of truth and soberness, and then we may despise the unjust censures of men. (2.) He appeals to Agrippa concerning what he spoke (v. 26): For the king knows of these things, concerning Christ, and his death and resurrection, and the prophecies of the Old Testament, which had their accomplishment therein. He therefore spoke freely before him, who knew these were no fancies, but matters of fact, knew something of them, and therefore would be willing to know more: For I am persuaded that none of these things are hidden from him; no, not that which he had related concerning his own conversion, and the commission he had received to preach the gospel. Agrippa could not but have heard of it, having been so long conversant among the Jews. This thing was not done in a corner; all the country rang of it; and any of the Jews present might have witnessed for him that they had heard it many a time from others, and therefore it was unreasonable to censure him as a distracted man for relating it, much more for speaking of the death and resurrection of Christ, which was so universally spoken of. Peter tells Cornelius and his friends (ch. x. 37), That word you know which was published throughout all Judea concerning Christ; and therefore Agrippa could not be ignorant of it, and it was a shame for Festus that he was so. II. Agrippa is so far from thinking him a madman that he thinks he never heard a man argue more strongly, nor talk more to the purpose. 1. Paul applies himself closely to Agrippa's conscience. Some think Festus was displeased at Paul because he kept his eye upon Agrippa, and directed his discourse to him all along, and that therefore he gave him that interruption, v. 24. But, if that was the thing that affronted him, Paul regards it not: he will speak to those who understand him, and whom he is likely to fasten something upon, and therefore still addresses Agrippa; and, because he had mentioned Moses and the prophets as confirming the gospel he preached, he refers Agrippa to them (v. 27): " King Agrippa, believest thou the prophets? Dost thou receive the scriptures of the Old Testament as a divine revelation, and admit them as foretelling good things to come?" He does not stay for an answer, but, in compliment to Agrippa, takes it for granted: I know that thou believest; for every one knew that Agrippa professed the Jews' religion, as his fathers had done, and therefore both knew the writings of the prophets and gave credit to them. Note, It is good dealing with those who have acquaintance with the scriptures and believe them; for such one has some hold of. 2. Agrippa owns there was a great deal of reason in what Paul said (v. 28): Almost thou persuadest me to be a Christian. Some understand this as spoken ironically, and read it thus, Wouldst thou in so little a time persuade me to be a Christian? But, taking it so, it is an acknowledgement that Paul spoke very much to the purpose, and that, whatever others thought of it, to his mind there came a convincing power along with what he said: "Paul, thou art too hasty, thou canst not think to make a convert of me all of a sudden." Others take it as spoken seriously, and as a confession that he was in a manner, or within a little, convinced that Christ was the Messiah; for he could not but own, and had many a time thought so within himself, that the prophecies of the Old Testament had had their accomplishment in him; and now that it is urged thus solemnly upon him he is ready to yield to the conviction, he begins to sound a parley, and to think of rendering. He is as near being persuaded to believe in Christ as Felix, when he trembled, was to leave his sins: he sees a great deal of reason for Christianity; the proofs of it, he owns, are strong, and such as he cannot answer; the objections against it trifling, and such as he cannot for shame insist upon; so that if it were not for his obligations to the ceremonial law, and his respect to the religion of his fathers and of his country, or his regard to his dignity as a king and to his secular interests, he would turn Christian immediately. Note, Many are almost persuaded to be religious who are not quite persuaded; they are under strong convictions of their duty, and of the excellency of the ways of God, but yet are overruled by some external inducements, and do not pursue their convictions. 3. Paul, not being allowed time to pursue his argument, concludes with a compliment, or rather a pious wish that all his hearers were Christians, and this wish turned into a prayer: euxaimen an to Theo— I pray to God for it (v. 29); it was his heart's desire and prayer to God for them all that they might be saved, Rom. x. 1. That not only thou but all that hear me this day (for he has the same kind design upon them all) were both almost, and altogether, such as I am, except these bonds. Hereby, (1.) He professes his resolution to cleave to his religion, as that which he was entirely satisfied in, and determined to live and die by. In wishing that they were all as he was, he does in effect declare against ever being as they were, whether Jews or Gentiles, how much soever it might be to his worldly advantage. He adheres to the instruction God gave to the prophet (Jer. xv. 19), Let them return unto thee, but return not thou unto them. (2.) He intimates his satisfaction not only in the truth, but in the benefit and advantage of Christianity; he had so much comfort in it for the present, and was so sure it would end in his eternal happiness, that he could not wish better to the best friend he had in the world than to wish him such a one as he was, a faithful zealous disciple of Jesus Christ. Let my enemy be as the wicked, says Job, ch. xxvii. 7. Let my friend be as the Christian, says Paul. (3.) He intimates his trouble and concern that Agrippa went no further than being almost such a one as he was, almost a Christian, and not altogether one; for he wishes that he and the rest of them might be not only almost (what good would that do?) but altogether such as he was, sincere thorough-paced Christians. (4.) He intimates that it was the concern, and would be the unspeakable happiness, of every one of them to become true Christians—that there is grace enough in Christ for all, be they ever so many—enough for each, be they ever so craving. (5.) He intimates the hearty good-will he bore to them all; he wishes them, [1.] As well as he wished his own soul, that they might be as happy in Christ as he was. [2.] Better than he now was as to his outward condition, for he excepts these bonds; he wishes they might all be comforted Christians as he was, but not persecuted Christians as he was—that they might taste as much as he did of the advantages that attended religion, but not so much of its crosses. They had made light of his imprisonment, and were in no concern for him. Felix detained him in bonds to gratify the Jews. Now this would have tempted many a one to wish them all in his bonds, that they might know what it was to be confined as he was, and then they would know the better how to pity him; but he was so far from this that, when he wished them in bonds to Christ, he desired they might never be in bonds for Christ. Nothing could be said more tenderly nor with a better grace. III. They all agree that Paul is an innocent man, and is wronged in his prosecution. 1. The court broke up with some precipitation (v. 30): When he had spoken that obliging word (v. 29), which moved them all, the king was afraid, if he were permitted to go on, he would say something yet more moving, which might work upon some of them to appear more in his favour than was convenient, and perhaps might prevail with them to turn Christians. The king himself found his own heart begin to yield, and durst not trust himself to hear more, but, like Felix, dismissed Paul for this time. They ought in justice to have asked the prisoner whether he had any more to say for himself; but they thought he had said enough, and therefore the king rose up, and the governor, and Bernice, and those that sat with them, concluding the case was plain, and with this they contented themselves, when Paul had more to say which would have made it plainer. 2. They all concurred in an opinion of Paul's innocency, v. 31. The court withdrew to consult of the matter, to know one another's minds upon it, and they talked among themselves, all to the same purport, that this man does nothing worthy of bonds—he is not a dangerous man, whom it is prudent to confine. After this, Nero made a law for the putting of those to death who professed the Christian religion, but as yet there was no law of that kind among the Romans, and therefore no transgression; and this judgment of theirs is a testimony against that wicked law which Nero made not long after this, that Paul, the most active zealous Christian that ever was, was adjudged, even by those that were no friends to his way, to have done nothing worthy of death, or of bonds. Thus was he made manifest in the conscience of those who yet would not receive his doctrine; and the clamours of the hot-headed Jews, who cried out, Away with him, it is not fit he should live, were shamed by the moderate counsels of this court. 3. Agrippa gave his judgment that he might have been set at liberty, if he had not himself appealed to Cæsar (v. 32), but by that appeal he had put a bar in his own door. Some think that by the Roman law this was true, that, when a prisoner had appealed to the supreme court, the inferior courts could no more discharge him than they could condemn him; and we suppose the law was so, if the prosecutors joined issue upon the appeal, and consented to it. But it does not appear that in Paul's case the prosecutors did so; he was forced to do it, to screen himself from their fury, when he saw the governor did not take the care he ought to have done for his protection. And therefore others think that Agrippa and Festus, being unwilling to disoblige the Jews by setting him at liberty, made this serve for an excuse of their continuing him in custody, when they themselves knew they might have justified the discharging of him. Agrippa, who was but almost persuaded to be a Christian, proves no better than if he had not been at all persuaded. And now I cannot tell, (1.) Whether Paul repented of his having appealed to Cæsar, and wished he had not done it, blaming himself for it as a rash thing, now he saw that was the only thing that hindered his discharge. He had reason perhaps to reflect upon it with regret, and to charge himself with imprudence and impatience in it, and some distrust of the divine protection. He had better have appealed to God than to Cæsar. It confirms what Solomon says (Eccl. vi. 12), Who knows what is good for man in this life? What we think is for our welfare often proves to be a trap; such short-sighted creatures are we, and so ill-advised in leaning, as we do, to our own understanding. Or, (2.) Whether, notwithstanding this, he was satisfied in what he had done, and was easy in his reflections upon it. His appealing to Cæsar was lawful, and what became a Roman citizen, and would help to make his cause considerable; and forasmuch as when he did it it appeared to him, as the case then stood, to be for the best, though afterwards it appeared otherwise, he did not vex himself with any self-reproach in the matter, but believed there was a providence in it, and it would issue well at last. And besides, he was told in a vision that he must bear witness to Christ at Rome, ch. xxiii. 11. And it is all one to him whether he goes thither a prisoner or at his liberty; he knows the counsel of the Lord shall stand, and says, Let it stand. The will of the Lord be done.

# CHAP. 27.

This whole chapter is taken up with an account of Paul's voyage towards Rome, when he was sent thither a prisoner by Festus the governor, upon his appeal to Cæsar. I. The beginning of the voyage was well enough, it was calm and prosperous, ver. 1-8. II. Paul gave them notice of a storm coming, but could not prevail with them to lie by,
ver. 9-11. III. As they pursued their voyage, they met with a great deal of tempestuous weather, which reduced them to such extremity that they counted upon nothing but being cast away, ver. 12-20. IV. Paul assured them that though they would not be advised by him to prevent their coming into this danger, yet, by the good providence of God, they should be brought safely through it, and none of them should be lost, ver. 21-26. V. At length they were at midnight thrown upon an island, which proved to be Malta, and then they were in the utmost danger imaginable, but were assisted by Paul's counsel to keep the mariners in the ship, and encouraged by his comforts to eat their meat, and have a good heart on it, ver. 27-36. VI. Their narrow escape with their lives, when they came to shore, when the ship was wrecked, but all the persons wonderfully preserved, ver. 37-44.

## verses 1-11
#### Paul's Voyage towards Rome.

$^1$ And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto
one named Julius, a centurion of Augustus' band. $^2$ And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. $^3$ And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave
him liberty to go unto his friends to refresh himself. 4 And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. $^5$ And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. $^6$ And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein. $^7$ And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; $^8$ And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city
of Lasea. $^9$ Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, $^{10}$ And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. $^{11}$ Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.
It does not appear how long it was after Paul's conference with Agrippa that he was sent away for Rome, pursuant to his appeal to Cæsar; but it is likely they took the first convenience they could hear of to do it; in the mean time Paul is in the midst of his friends at Cæsarea—they comforts to him, and he a blessing to them. But here we are told, I. How Paul was shipped off for Italy: a long voyage, but there is no remedy. He has appealed to Cæsar, and to Cæsar he must go: It was determined that we should sail into Italy, for to Rome they must go by sea; it would have been a vast way about to go by land. Hence, when the Roman conquest of the Jewish nation is foretold, it is said (Num. xxiv. 24), Ships shall come from Chittim, that is, Italy, and shall afflict Eber, that is, the Hebrews. It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for, whatever man intended, God had work for him to do there. Now here we are told, 1. Whose custody he was committed to—to one named Julius, a centurion of Augustus's band, as Cornelius was of the Italian band, or legion, ch. x. 1. He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him. 2. What bottom he embarked in: they went on board a ship of Adramyttium (v. 2), a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods came to a good market. 3. What company he had in this voyage, there were some prisoners who were committed to the custody of the same centurion, and who probably had appealed to Cæsar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voyage; and we find in this chapter (v. 42) that for their sakes he had like to have been killed, but for his sake they were preserved. Note, It is no new thing for the innocent to be numbered among the transgressors. But he had also some of his friends with him, Luke particularly, the penman of this book, for he puts himself in all along, We sailed into Italy, and, We launched, v. 2. Aristarchus a Thessalonian is particularly named, as being now in his company. Dr. Lightfoot thinks that Trophimus the Ephesian went off with him, but that he left him sick at Miletum (2 Tim. iv. 20), when he passed by those coasts of Asia mentioned here (v. 2), and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends in this tedious voyage, with whom he might converse freely, though he had so much loose profane company about him. Those that go long voyages at sea are commonly necessitated to sojourn, as it were, in Mesech and Kedar, and have need of wisdom, that they may do good to the bad company they are in, may make them better, or at lest be made never the worse by them. II. What course they steered, and what places they touched at, which are particularly recorded for the confirming of the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place. 1. They touched at Sidon, not far off from where they went on board; thither they came the next day. And that which is observable here is, that Julius the centurion was extraordinarily civil to Paul. It is probable that he knew his case, and was one of the chief captains, or principal men, that heard him plead his own cause before Agrippa (ch. xxv. 23), and was convinced of his innocency, and the injury done him; and therefore, though Paul was committed to him as a prisoner, he treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven: He gave him liberty, while the business of the ship detained it at Sidon, to go among his friends there, to refresh himself; and it would be a great refreshment to him. Julius herein gives an example to those in power to be respectful to those whom they find worthy of their respect, and in using their power to make a difference. A Joseph, a Paul, are not to be used as common prisoners. God herein encourages those that suffer for him to trust in him; for he can put it into the hearts of those to befriend them from whom they least expect it—can cause them to be pitied, nay, can cause them to be prized and valued, even in the eyes of those that carry them captive, Ps. cvi. 46. And it is likewise an instance of Paul's fidelity. He did not go about to make his escape, which he might have easily done; but, being out upon his parole of honour, he faithfully returns to his imprisonment. If the centurion is so civil as to take his word, he is so just and honest as to keep his word. 2. They thence sailed under Cyprus, v. 4. If the wind had been fair, they had gone forward by direct sailing, and had left Cyprus on the right hand; but, the wind not favouring them, they were driven to oblique sailing with a side wind, and so compassed the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in; so must we all in our passage over the ocean of this world. When the winds are contrary yet we must be getting forward as well as we can. 3. At a port called Myra they changed their ship; that which they were in, it is probable, having business no further, they went on board a vessel of Alexandria bound for Italy, v. 5, 6. Alexandria was now the chief city of Egypt, and great trading there was between that city and Italy; from Alexandria they carried corn to Rome, and the East-India goods and Persian which they imported at the Red Sea they exported again to all parts of the Mediterranean, and especially to Italy. And it was a particular favour shown to the Alexandrian ships in the ports of Italy that they were not obliged to strike sail, as other ships were, when they came into port. 4. With much ado they made The Fair Havens, a port of the island of Crete, v. 7, 8. They sailed slowly many days, being becalmed, or having the wind against them. It was a great while before they made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cyprus; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of the island of Crete. Though the voyage hitherto was not tempestuous, yet it was very tedious. They many that are not driven backward in their affairs by cross providences, yet sail slowly, and do not get forward by favourable providences. And many good Christians make this complaint in the concerns of their souls, that they do not rid ground in their way of heaven, but have much ado to keep their ground; they move with many stops and pauses, and lie a great while wind-bound. Observe, The place they came to was called The Fair Havens. Travellers say that it is known to this day by the same name, and that it answers the name from the pleasantness of its situation and prospect. And yet, (1.) It was not the harbour they were bound for; it was a fair haven, but it was not their haven. Whatever agreeable circumstances we may be in in this world, we must remember we are not at home, and therefore we must arise and depart; for, though it be a fair haven, it is not the desired haven, Ps. cvii. 30. (2.) It was not a commodious haven to winter in, so it is said, v. 12. It had a fine prospect, but it lay exposed to the weather. Note, Every fair haven is not a safe haven; nay, there may be most danger where there is most pleasure. III. What advice Paul gave them with reference to that part of their voyage they had before them—it was to be content to winter where they were, and not to think of stirring till a better season of the year. 1. It was now a bad time for sailing; they had lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fast was already past, that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our September. That yearly fast was very religiously observed; but (which is strange) we never have any mention made in all the scripture history of the observance of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmas is reckoned by mariners as a bad time of the year to be at sea as any other; they complain of their Michaelmas-blasts; it was that time now with these distressed voyagers. The harvest was past, the summer was ended; they had not only lost time, but lost the opportunity. 2. Paul put them in mind of it, and gave them notice of their danger (v. 10): " I perceive" (either by notice from God, or by observing their wilful resolution to prosecute the voyage notwithstanding the peril of the season) "that this voyage will be with hurt and damage; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey." There were some good men in the ship, and many more bad men: but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger. 3. They would not be advised by Paul in this matter, v. 11. They thought him impertinent in interposing in an affair of this nature, who did not understand navigation; and the centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, takes upon him to overrule, though he had not been oftener at sea perhaps than Paul, nor was better acquainted with these seas, for Paul had planted the gospel in Crete (Tit. i. 5), and knew the several parts of the island well enough. But the centurion gave more regard to the opinion of the master and owner of the ship than to Paul's; for every man is to be credited in his own profession ordinarily: but such a man as Paul, who was so intimate with Heaven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves into who will be governed more by human prudence than by divine revelation. The centurion was very civil to Paul (v. 3), and yet would not be governed by his advice. Note, Many will show respect to good ministers that will not take their advice, Ezek. xxxiii. 31.

## verses 12-20
#### Paul's Voyage towards Rome.

$^{12}$ And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter;
which is an haven of Crete, and lieth toward the south west and north west. $^{13}$ And when the south wind blew softly, supposing that they had obtained their purpose, loosing
thence, they sailed close by Crete. $^{14}$ But not long after there arose against it a tempestuous wind, called Euroclydon. 15 And when the ship was caught, and could not bear up into the wind, we let her drive. $^{16}$ And running under a certain island which is called Clauda, we had much work to come by the boat: $^{17}$ Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven. $^{18}$ And we being exceedingly tossed with a tempest, the next day they lightened the ship; $^{19}$ And the third day we cast out with our own hands the tackling of the ship. $^{20}$ And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.
In these verses we have, I. The ship putting to sea again, and pursuing her voyage at first with a promising gale. Observe, 1. What induced them to leave the fair havens: it was because they thought the harbour not commodious to winter in; it was pleasant enough in summer but in the winter they lay bleak. Or perhaps it was upon some other account incommodious; provisions perhaps were scarce and dear there; and they ran upon a mischief to avoid an inconvenience, as we often do. Some of the ship's crew, or of the council that was called to advise in this matter, were for staying there, rather than venturing to sea now that the weather was so uncertain: it is better to be safe in an incommodious harbour than to be lost in a tempestuous sea. But they were outvoted when it was put to the question, and the greater part advised to depart thence also; yet they aimed not to go far, but only to another port of the same island, here called Phenice, and some think it was so called because the Phenicians frequented it much, the merchants of Tyre and Sidon. It is here described to lie towards the south-west and north-west. Probably the haven was between the two promontories or juttings-out of land into the sea, one of which pointed to the north-west and the other to the south-west, by which it was guarded against the east winds. Thus hath the wisdom of the Creator provided for the relief and safety of those who go down to the sea in ships, and do business in great waters. In vain had nature provided for us the waters to sail on, if it had not likewise provided for us natural harbours to take shelter in. 2. What encouragement they had at first to pursue their voyage. They set out with a fair wind (v. 13), the south wind blew softly, upon which they should gain their point, and so they sailed close by the coast of Crete and were not afraid of running upon the rocks or quicksands, because the wind blew so gently. Those who put to sea with ever so fair a gale know not what storms they may yet meet with, and therefore must not be secure, nor take it for granted that they have obtained their purpose, when so many accidents may happen to cross their purpose. Let not him that girdeth on the harness boast as though he had put it off. II. The ship in a storm presently, a dreadful storm. They looked at second causes, and took their measures from the favourable hints they gave, and imagined that because the south wind now blew softly it would always blow so; in confidence of this, they ventured to sea, but were soon made sensible of their folly in giving more credit to a smiling wind than to the word of God in Paul's mouth, by which they had fair warning given them of a storm. Observe, 1. What their danger and distress was, (1.) There arose against them a tempestuous wind, which was not only contrary to them, and directly in their teeth, so that they could not get forward, but a violent wind, which raised the waves, like that which was sent forth in pursuit of Jonah, though Paul was following God, and going on in his duty, and not as Jonah running away from God and his duty. This wind the sailors called Euroclydon, a north-east wind, which upon those seas perhaps was observed to be in a particular manner troublesome and dangerous. It was a sort of whirlwind, for the ship is said to be caught by it, v. 15. It was God that commanded this wind to rise, designing to bring glory to himself, and reputation to Paul, out of it; stormy winds being brought out of his treasuries (Ps. cxxxv. 7), they fulfil his word, Ps. cxlviii. 8. (2.) The ship was exceedingly tossed (v. 18); it was kicked like a football from wave to wave; its passengers (as it is elegantly described, Ps. cvii. 26, 27) mount up to the heavens, go down again to the depths, reel to and fro, stagger like a drunken man, and are at their wits' end. The ship could not possibly bear up into the wind, could not make her way in opposition to the wind; and therefore they folded up their sails, which in such a storm would endanger them rather than to them any service, and so let the ship drive, Not whither it would, but whither it was impelled by the impetuous waves—Non quo voluit, sed quo rapit impetus undæ. Ovid. Trist. It is probable that they were very near the heaven of Phenice when this tempest arose, and thought they should presently be in a quiet haven, and were pleasing themselves with the thought of it, and wintering there, and lo, of a sudden, they are in this distress. Let us therefore always rejoice with trembling, and never expect a perfect security, nor a perpetual security, till we come to heaven. (3.) They saw neither sun nor stars for many days. This made the tempest the more terrible, that they were all in the dark; and the use of the loadstone for the direction of sailors not being then found out (so that they had no guide at all, when they could see neither sun nor stars) made the case the more hazardous. Thus melancholy sometimes is the condition of the people of God upon a spiritual account. They walk in darkness and have no light. Neither sun nor stars appear; they cannot dwell, nay, they cannot fasten, upon any thing comfortable or encouraging; thus it may be with them, and yet light is sown for them. (4.) They had abundance of winter-weather: No small tempest— cheimon ouk oligos, cold rain, and snow, and all the rigours of that season of the year, so that they were ready to perish for cold; and all this continued many days. See what hardships those often undergo who are much at sea, besides the hazards of life they run; and yet to get gain there are still those who make nothing of all this; and it is an instance of divine Providence that it disposes some to this employment, notwithstanding the difficulties that attend it, for the keeping up of commerce among the nations, and the isles of the Gentiles particularly; and Zebulun can as heartily rejoice in his going out as Issachar in his tents. Perhaps Christ therefore chose ministers from among seafaring men, because they had been used to endure hardness. 2. What means they used for their own relief: they betook themselves to all the poor shifts (for I can call them no better) that sailors in distress have recourse to. (1.) When they could not make head against the wind, they let the ship run adrift, finding it was to no purpose to ply either the oar or the sail. When it is fruitless to struggle, it is wisdom to yield. (2.) They nevertheless did what they could to avoid the present danger; there was a little island called Clauda, and when they were near that, though they could not pursue their voyage, they took care to prevent their shipwreck, and therefore so ordered their matters that they did not run against the island, but quietly ran under it, v. 16. (3.) When they were afraid they should scarcely save the ship, they were busy to save the boat, which they did with much ado. They had much work to come by the boat (v. 16), but at last they took it up, v. 17. This might be of use in any exigence, and therefore they made hard shift to get it into the ship to them. (4.) They used means which were proper enough in those times, when the art of navigation was far short of the perfection it is now come to; they undergirded the ship, v. 17. They bound the ship under the bottom of it with strong cables, to keep it from bulging in the extremity of the tempest. (5.) For fear of falling into the quicksands they struck sail, and then let the ship go as it would. It is strange how a ship will live at sea (so they express it), even in very stormy weather, if it have but sea-room; and, when the sailors cannot make the shore, it is their interest to keep as far off it as they can. (6.) The next day they lightened the ship of its cargo, threw the goods and the merchandises overboard (as Jonah's mariners did, ch. i. 5), being willing rather to be poor without them than to perish with them. Skin for skin, and all that a man has, will he give for his life. See what the wealth of this world is; how much soever it is courted as a blessing, the time may come when it will be a burden, not only too heavy to be carried safe of itself, but heavy enough to sink him that has it. Riches are often kept by the owners thereof to their hurt (Eccl. v. 13); and parted with to their good. But see the folly of the children of this world, they can be thus prodigal of their goods when it is for the saving of their lives, and yet how sparing of them in works of piety and charity, and in suffering for Christ, though they are told by eternal Truth itself that those shall be recompensed more than a thousand fold in the resurrection of the just. Those went upon a principle of faith who took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and a more enduring substance, Heb. x. 34. Any man will rather make shipwreck of his goods than of his life; but many will rather make shipwreck of faith and a good conscience than of their goods. (7.) The third day they cast out the tacklings of the ship—the utensils of it, Armamenta (so some render it), as if it were a ship of force. With us it is common to heave the guns over-board in the extremity of a storm; but what heavy artillery they had then which it was necessary to lighten the ship of I do not know; and I question whether it was not then a vulgar error among seamen thus to throw every thing into the sea, even that which would be of great use in a storm, and no great weight. 3. The despair which at last they were brought to (v. 20): All hope that we should be saved was then taken away. The storm continued, and they saw no symptoms of its abatement; we have known very blustering weather to continue for some weeks. The means they had used were ineffectual, so that they were at their wits' end; and such was the consternation that this melancholy prospect put them into that they had no heart either to eat or drink. They had provision enough on board (v. 38), but such bondage were they under, through fear of death, that they could not admit the supports of life. Why did not Paul, by the power of Christ, and in his name, lay this storm? Why did he not say to the winds and waves, Peace, be still, as his Master had done? Surely it was because the apostles wrought miracles for the confirmation of their doctrine, not for the serving of a turn for themselves or their friends.

## verses 21-44
#### Paul's Voyage towards Rome.

$^{21}$ But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. $^{22}$ And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. $^{23}$ For there stood by me this night the angel of God, whose I am, and whom I serve, $^{24}$ Saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God hath given thee all them that sail with thee. $^{25}$ Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. $^{26}$ Howbeit we must be cast upon a certain island. $^{27}$ But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; $^{28}$ And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. $^{29}$ Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. $^{30}$ And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, $^{31}$ Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. $^{32}$ Then the soldiers cut off the ropes of the boat, and let her fall off. $^{33}$ And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. $^{34}$ Wherefore I pray you to take some meat: for this is for your health: for there shall not a hair fall from the head of any of you. $^{35}$ And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat. 36 Then were they all of good cheer, and they also took
some meat. $^{37}$ And we were in all in the ship two hundred threescore and sixteen souls. $^{38}$ And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. $^{39}$ And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. $^{40}$ And when they had taken up the anchors, they committed
themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore. $^{41}$ And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves. $^{42}$ And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. $^{43}$ But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: $^{44}$ And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.
We have here the issue of the distress of Paul and his fellow-travellers; they escaped with their lives and that was all, and that was for Paul's sake. We are here told (v. 37) what number there were on board—mariners, merchants, soldiers, prisoners, and other passengers, in all two hundred and seventy-six souls; this is taken notice of to make us the more concerned for them in reading the story, that they were such a considerable number, whose lives were now in the utmost jeopardy, and one Paul among them worth more than all the rest. We left them in despair, giving up themselves for gone. Whether they called every man on his God, as Jonah's mariners did, we are not told; it is well if this laudable practice in a storm was not gone out of fashion and made a jest of. However, Paul among these seamen was not, like Jonah among his, the cause of the storm, but the comforter in the storm, and as much a credit to the profession of an apostle as Jonah was a blemish to the character of a prophet. Now here we have, I. The encouragement Paul gave them, by assuring them, in the name of God, that their lives should all be saved, even when, in human appearance, all hope that they should be saved was taken away. Paul rescued them from their despair first, that they might not die of that, and starve themselves in that, and then they were in a fair way to be rescued from their distress. After long abstinence, as if they were resolved not to eat till they knew whether they should live or die, Paul stood forth in the midst of them. During the distress hitherto Paul hid himself among them, was one of the crowd, helped with the rest to throw out the tackling (v. 19), but now he distinguished himself, and, though a prisoner, undertook to be their counsellor and comforter. 1. He reproves them for not taking his advice, which was to stay where they were, in the road of Lasea (v. 8): " You should have hearkened to me and not have loosed from Crete, where we might have made a shift to winter well enough, and then we should not have gained this harm and loss, that is, we should have escaped them." Harm and loss in the world, if sanctified to us, may be truly said to be gain; for if they wean us from present things, and awaken us to think of a future state, we are truly gainers by them. Observe, They did not hearken to Paul when he warned them of their danger, and yet if they will but acknowledge their folly, and repent of it, he will speak comfort and relief to them now that they are in danger, so compassionate is God to those that are in misery, though they bring themselves into it by their own incogitancy, nay, by their own wilfulness, and contempt of admonition. Paul, before administering comfort, will first make them sensible of their sin in not hearkening to him, by upbraiding them with their rashness, and probably, when he tells them of their gaining harm and loss, he reflects upon what they promised themselves by proceeding on their voyage, that they should gain so much time, gain this and the other point: "But," says he, "you have gained nothing but harm and loss; how will you answer it?" That which they are blamed for is their loosing from Crete, where they were safe. Note, Most people bring themselves into inconvenience, because they do not know when they are well off, but gain harm and loss by aiming against advice to better themselves. 2. He assures them that though they should lose the ship yet they should none of them lose their lives: "You see your folly in not being ruled by me:" he does not say, "Now therefore expect to fare accordingly, you may thank yourselves if you be all lost, those that will not be counselled cannot be helped." No, "Yet now there is hope in Israel concerning this thing; your case is sad, but it is not desperate, now, I exhort you to be of good cheer." Thus we say to sinners that are convinced of their sin and folly, and begin to see and bewail their error, " You should have hearkened unto us, and should have had nothing to do with sin; yet now we exhort you to be of good cheer: though you would not take our advice when we said, Do not presume, yet take it now when we say, Do not despair." They had given up the cause, and would use no further means, because all hope that they should be saved was taken away. Now Paul quickens them to bestir themselves yet in working for their own safety, by telling them that it they would resume their vigour they should secure their lives. He gives them this assurance when they were brought to the last extremity, for now it would be doubly welcome to them to be told that not a life should be lost when they were ready to conclude they must inevitably be all lost. He tells them, (1.) That they must count upon the loss of the ship. Those who were interested in that and the goods were probably those greater part that were for pushing forward the voyage and running the venture, notwithstanding Paul's admonition, and they are made to pay for their rashness. Their ship shall be wrecked. Many a stately, strong, rich, gallant ship is lost in the mighty waters in a little time; for vanity of vanities, all is vanity and vexation of spirit. But, (2.) Not a life shall be lost. This would be good news to those that were ready to die for fear of dying, and whose guilty consciences made death look very terrible to them. 3. He tells them what ground he had for this assurance, that it is not a banter upon them, to put them into humour, nor a human conjecture, he has a divine revelation for it, and is as confident of it as that God is true, being fully satisfied that he has his word for it. An angel of the Lord appeared to him in the night, and told him that for his sake they should all be preserved (v. 23-25), which would double the mercy of their preservation, that they should have it not only by providence, but by promise, and as a particular favour to Paul. Now observe here, (1.) The solemn profession Paul makes of relation to God, the God from whom he had this favourable intelligence: It is he whose I am, and whom I serve. He looks upon God, [1.] As his rightful owner, who has a sovereign incontestable title to him, and dominion over him: Who I am. Because God made us and not we ourselves, therefore we are not our own but his. His we are by creation, for he made us; by preservation, for he maintains us; by redemption, for he bought us. We are more his than our own. [2.] As his sovereign ruler and master, who, having given him being, has right to give him law: Whom I serve. Because his we are, therefore we are bound to serve him, to devote ourselves to his honour and employ ourselves in his work. It is Christ that Paul here has an eye to; he is God, and the angels are his and go on his errands. Paul often calls himself a servant of Jesus Christ; he is his, and him he serves, both as a Christian and as an apostle; he does not say, "Whose we are, and whom we serve," for most that were present were strangers to him, but, "Whose I am, and whom I serve, whatever others do; nay, whom I am now in the actual service of, going to Rome, not as you are, upon worldly business, but to appear as a witness for Christ." Now this he tells the company, that, seeing their relief coming from his God whose he was and whom he served, they might thereby be drawn in to take him for their God, and to serve him likewise; for the same reason Jonah said to his mariners, I fear the Lord, the God of heaven, who has made the sea and the dry land, Jonah i. 9. (2.) The account he gives of the vision he had: There stood by me this night an angel of God, a divine messenger who used formerly to bring him messages from heaven; he stood by him, visibly appeared to him, probably when he was awake upon his bed. Though he was afar off upon the sea (Ps. lxvi. 5), on the uttermost parts of the sea (Ps. cxxxix. 9), yet this could not intercept his communion with God, nor deprive him of the benefit of divine visits. Thence he can direct a prayer to God, and thither God can direct an angel to him. He knows not where he is himself, yet God's angel knows where to find him out. The ship is tossed with winds and waves, hurried to and fro with the utmost violence, and yet the angel finds a way into it. No storms nor tempests can hinder the communications of God's favour to his people, for he is a very present help, a help at hand, even when the sea roars and is troubled, Ps. xlvi. 1, 3. We may suppose that Paul, being a prisoner, had not a cabin of his own in the ship, much less a bed in the captain's cabin, but was put down into the hold (any dark or dirty place was thought good enough for him in common with the rest of the prisoners), and yet there the angel of God stood by him. Meanness and poverty set none at a distance from God and his favour. Jacob, when he has no pillow but a stone, no curtains but the clouds, yet has a vision of angels. Paul had this vision but this last night. He had himself been assured by a former vision that he should go to Rome (ch. xxiii. 11), from which he might infer that he himself should be safe; but he has this fresh vision to assure him of the safety of those with him. (3.) The encouragements that were given him in the vision, v. 14. [1.] He is forbidden to fear. Though all about him are at their wits' end, and lost in despair, yet, Fear not, Paul; fear not their fear, nor be afraid, Isa. viii. 12. Let the sinners in Zion be afraid, but let not the saints be afraid, no, not at sea, in a storm; for the Lord of hosts is with them, and their place of defence shall be the munitions of rocks, Isa. xxxiii. 14-16. [2.] He is assured that for his part he shall come safely to Rome: Thou must be brought before Cæsar. As the rage of the most potent enemies, so the rage of the most stormy sea, cannot prevail against God's witnesses till they have finished their testimony. Paul must be preserved in this danger, for he is reserved for further service. This is comfortable for the faithful servants of God in straits and difficulties, that as long as God has any work for them to do their lives shall be prolonged. [3.] That for his sake all that were in the ship with him should be delivered too from perishing in this storm: God hath given thee all those that sail with thee. The angel that was ordered to bring him this message could have singled him out from this wretched crew, and those that were his friends too, and have carried them safely to shore, and have left the rest to perish, because they would not take Paul's counsel. But God chooses rather, by preserving them all for his sake, to show what great blessings good men are to the world, than by delivering him only to show how good men are distinguished from the world. God has given thee all those that sail with thee, that is, spares them in answer to thy prayers, or for thy sake. Sometimes good men deliver neither sons nor daughters, but their own souls only, Ezek. xiv. 18. But Paul here delivers a whole ship's crew, almost three hundred souls. Note, God often spares wicked people for the sake of the godly; as Zoar for Lot's sake, and as Sodom might have been, if there had been ten righteous persons in it. The good people are hated and persecuted in the world as if they were not worthy to live in it, yet really it is for their sakes that the world stands. If Paul had thrust himself needlessly into bad company, he might justly have been cast away with them, but, God calling him into it, they are preserved with him. And it is intimated that it was a great favour to Paul, and he looked upon it to be so, that others were saved for his sake: They are given thee. There is no greater satisfaction to a good man than to know that he is a public blessing. 4. He comforts them with the same comforts wherewith he himself was comforted (v. 25): " Wherefore, Sirs, be of good cheer, you shall see even this will end well; for I believe God, and depend upon his word, that it shall be even as it was told me." He would not require them to give credit to that to which he did not himself give credit; and therefore solemnly professes that he believes it himself, and the belief of it makes him easy: "I doubt not but it shall be as it was told me." Thus he staggers not at the promise of God through unbelief. Hath God spoken, and shall he not make it good? No doubt he can, no doubt he will; for he is not a man that he should lie. And shall it be as God hath said? Then be of good cheer, be of good courage. God is ever faithful, and therefore let all that have an interest in his promise be ever cheerful. If with God saying and doing are not two things, then with us believing and enjoying should not. 5. He gives them a sign, telling them particularly what this tempestuous voyage would issue in (v. 26): " We must be cast upon a certain island, and that will both break the ship and save the passengers; and so the prediction in both respects will be fulfilled." The pilot had quitted his post, the ship was left to run at random, they knew not what latitude they were in, much less how to steer their course; and yet Providence undertakes to bring them to an island that shall be a refuge for them. When the church of God, like this ship, is tossed with tempests, and not comforted, when there is none to guide her of all her sons, yet God can bring her safely to shore, and will do it. II. Their coming at length to an anchor upon an unknown shore, v. 27-29. 1. They had been a full fortnight in the storm, continually expecting death: The fourteenth night, and not sooner, they came near land; they were that night driven up and down in Adria, not in the Adriatic Gulf on which Venice stands, but in the Adriatic Sea, a part of the Mediterranean, containing both the Sicilian and Ionian seas, and extending to the African shore; in this sea they were tossed, and knew not whereabouts they were. 2. About midnight the mariners apprehended that they drew near to some shore, which confirmed what Paul had told them, that they must be driven upon some island. To try whether it was so or no, they sounded, in order to their finding the depth of the water, for the water would be shallower as they drew nearer to shore; by the first experiment they found they drew twenty fathoms deep of water, and by the next fifteen fathoms, which was a demonstration that they were near some shore; God has wisely ordered such a natural notice to sailors in the dark, that they may be cautious. 3. They took the hint, and, fearing rocks near the shore, they cast anchor, and wished for the day; they durst not go forward for fear of rocks, and yet would not go back in hope of shelter, but they would wait for the morning, and heartily wished for it; who can blame them when the affair came to a crisis? When they had light, there was no land to be seen; now that there was land near them, they had no light to see it by; no marvel then they wished for day. When those that fear God walk in darkness, and have no light, yet let them not say, The Lord has forsaken us, or, Our God has forgotten us; but let them do as these mariners did, cast anchor, and wish for the day, and be assured that the day will dawn. Hope is an anchor of the soul, sure and stedfast, entering into that within the veil. Hold fast by that, think not of putting to sea again, but abide by Christ, and wait till the day break, and the shadows flee away. III. The defeating of the sailors' attempt to quit the ship; here was a new danger added to their distress, which they narrowly escaped. Observe, 1. The treacherous design of the seamen, and that was to leave the sinking ship, which, though a piece of wisdom in others, yet in those that were entrusted with the care of it was the basest fraud that could be (v. 30): They were about to flee out of the ship, concluding no other than that when it ran ashore it must be broken all to pieces; having the command of the boat, the project was to get all of them into that, and so save themselves, and leave all the rest to perish. To cover this vile design, they pretended they would cast anchors out of the fore-ship, or carry them further off, and in order to this they let down the boat, which they had taken in (v. 16, 17), and were going into it, having agreed among themselves, when they were in to make straight for the shore. The treacherous seamen are like the treacherous shepherd, who flees when he sees the danger coming, and there is most need of his help, John x. 12. Thus true is that of Solomon, Confidence in an unfaithful man in time of trouble is like a broken tooth or a foot out of joint. Let us therefore cease from man. Paul had, in God's name, assured them that they should come safely to land, but they will rather trust their own refuge of lies than God's word and truth. 2. Paul's discovery of it, and protestation against it, v. 31. They all saw them preparing to go into the boat, but were deceived by the pretence they made; only Paul saw through it, and gave notice to the centurion and the soldiers concerning it, and told them plainly, Except these abide in the ship, you cannot be saved. The skill of a mariner is seen in a storm, and, in the distress of the ship, then is the proper time for him to exert himself. Now the greatest difficulty of all was before them, and therefore the seamen were now more necessary than ever yet; it was indeed not by any skill of theirs that they were brought to land, for it was quite beyond their skill, but, now that they are near land, they must use their art to bring the ship to it. When God has done that for us which we could not, we must then in his strength help ourselves. Paul speaks humanly, when he says, You cannot be saved except these abide in the ship; and he does not at all weaken the assurances he had divinely given that they should infallibly be saved. God, who appointed the end, that they should be saved, appointed the means, that they should be saved by the help of these seamen; though, if they had gone off, no doubt God would have made his word good some other way. Paul speaks as a prudent man, not as a prophet, when he says, These are necessary to your preservation. Duty is ours, events are God's; and we do not trust God, but tempt him, when we say, "We put ourselves under his protection," and do not use proper means, such as are within our power, for our own preservation. 3. The effectual defeat of it by the soldiers, v. 32. It was not time to stand arguing the case with the seamen, and therefore they made no more ado, but cut the ropes of the boat, and though it might otherwise have done them service in their present distress, they chose rather to let it fall off, and lose it, than suffer it to do them this disservice. And now the seamen, being forced to stay in the ship whether they would or no, are forced likewise to work for the safety of the ship as hard as they could, because if the rest perish they must perish with them. IV. The new life which Paul put into the company, by cheerfully inviting them to take some refreshment, and by the repeated assurances he gave them that they should all of them have their lives given them for a prey. Happy they who had such a one as Paul in their company, who not only had correspondence with Heaven, but was of a hearty lively spirit with those about him, that sharpened the countenance of his friend, as iron sharpens iron. Such a friend in distress, when without are fightings and within are fears, is a friend indeed. Ointment and perfume rejoice the heart; so doth the sweetness of a man's friend by hearty counsel, Prov. xxvii. 9. Such was Paul's here to his companions in tribulation. The day was coming on: those that wish for the day, let them wait awhile, and they shall have what they wish for. The dawning of the day revived them a little, and then Paul got them together. 1. He chid them for their neglect of themselves, that they had so far given way to fear and despair as to forget or not to mind their food: This is the fourteenth day that you have tarried, and continued fasting, having taken nothing; and that is not well, v. 33. Not that they had all, or any of them, continued fourteen days without any food, but they had not had any set meal, as they used to have, all that time; they ate very little, next to nothing. Or, " You have continued fasting, that is, you have lost your stomach; you have had no appetite at all to your food, nor any relish of it, through prevailing fear and despair." A very disconsolate state is thus expressed (Ps. cii. 4), I forget to eat my bread. It is a sin to starve the body, and to deny it its necessary supports; he is an unnatural man indeed that hateth his own flesh, and does not nourish and cherish it; and it is a sore evil under the sun to have a sufficiency of the good things of this life, and not to have power to use them, Eccl. vi. 2. If this arise from the sorrow of the world, and from any inordinate fear or trouble, it is so far from excusing it that it is another sin, it is discontent, it is distrust of God, it is all wrong. What folly is it to die for fear of dying! But thus the sorrow of the world works death, while joy in God is life and peace in the greatest distresses and dangers. 2. He courts them to their food (v. 34): " Wherefore I pray you to take some meat. We have a hard struggle before us, must get to shore as well as we can; if our bodies be weak through fasting, we shall not be able to help ourselves." The angel bade Elijah, Arise and eat, for otherwise he would find the journey too great for him, 1 Kings xix. 7. So Paul will have these people eat, or otherwise the waves will be too hard for them: I pray you, parakalo, " I exhort you, if you will be ruled by me, take some nourishment; though you have no appetite to it, though you have fasted away your stomach, yet let reason bring you to it, for this is for your health, or rather your preservation, or safety, at this time; it is for your salvation, you cannot without nourishment have strength to shift for your lives." As he that will not labour, let him not eat; so he that means to labour must eat. Weak and trembling Christians, that give way to doubts and fears about their spiritual state, continue fasting from the Lord's supper, and fasting from divine consolations, and then complain they cannot go on in their spiritual work and warfare; and it is owing to themselves. If they would feed and feast as they ought, upon the provision Christ has made for them, they would be strengthened, and it would be for their souls' health and salvation. 3. He assures them of their preservation: There shall not a hair fall from the head of any of you. It is a proverbial expression, denoting a complete indemnity. It is used 1 Kings i. 51; Luke xxi. 18. "You cannot eat for fear of dying; I tell you, you are sure of living, and therefore eat. You will come to shore wet and cold, but sound wind and limb; your hair wet, but not a hair lost." 4. He himself spread their table for them; for none of them had any heart to do it, they were all so dispirited: When he had thus spoken, he took bread, fetched it from the ship's stores, to which every one might safely have access when none of them had an appetite. They were not reduced to short allowance, as sailors sometimes are when they are kept longer at sea than they expected by distress of weather; they had plenty, but what good did that do them, when they had no stomach? We have reason to be thankful to God that we have not only food to our appetite, but appetite to our food; that our soul abhors not even dainty meat (Job xxxiii. 20), through sickness or sorrow. 5. He was chaplain to the ship, and they had reason to be proud of their chaplain. He gave thanks to God in presence of them all. We have reason to think he had often prayed with Luke and Aristarchus, and what others there were among them that were Christians, that they prayed daily together; but whether he had before this prayed with the whole company promiscuously is not certain. Now he gave thanks to God, in presence of them all, that they were alive, and had been preserved hitherto, and that they had a promise that their lives should be preserved in the imminent peril now before them; he gave thanks for the provision they had, and begged a blessing upon it. We must in every thing give thanks; and must particularly have an eye to God in receiving our food, for it is sanctified to us by the word of God and prayer, and is to be received with thanksgiving. Thus the curse is taken off from it, and we obtain a covenant-right to it and a covenant-blessing upon it, 1 Tim. iv. 3-5. And it is not by bread alone that man lives, but by the word of God, which must be met with prayer. He gave thanks in presence of them all, not only to show that he served a Master he was not ashamed of, but to invite them into his service too. If we crave a blessing upon our meat, and give thanks for it in a right manner, we shall not only keep up a comfortable communion with God ourselves, but credit our profession, and recommend it to the good opinion of others. 6. He set them a good example: When he had given thanks, he broke the bread (it was sea-biscuit) and he began to eat. Whether they would be encouraged or no, he would; if they would be sullen, and, like froward children, refuse their victuals because they had not every thing to their mind, he would eat his meat, and be thankful. Those that teach others are inexcusable if they do not themselves do as they teach, and the most effectual way of preaching is by example. 7. It had a happy influence upon them all (v. 36): Then were they all of good cheer. They then ventured to believe the message God sent them by Paul when they plainly perceived that Paul believed it himself, who was in the same common danger with them. Thus God sends good tidings to the perishing world of mankind by those who are of themselves, and in the same common danger with themselves, who are sinners too, and must be saved, if ever they be saved, in the same way in which they persuade others to venture; for it is a common salvation which they bring the tidings of; and it is an encouragement to people to commit themselves to Christ as their Saviour when those who invite them to do so make it to appear that they do so themselves. It is here upon this occasion that the number of the persons is set down, which we took notice of before: they were in all two hundred threescore and sixteen souls. See how many may be influenced by the good example of one. They did all eat, nay, they did all eat enough (v. 38), they were satiated with food, or filled with it; they made a hearty meal. This explains the meaning of their fasting before for fourteen days; not that they did not eat during all that time, but they never had enough all that time, as they had now. 8. They once more lightened the ship, that it might escape the better in the shock it was now to have. They had before thrown the wares and the tackle overboard, and now the wheat, the victuals and provisions they had; better they should sink the food than that it should sink them. See what good reason our Saviour had to call our bodily food meat that perishes. We may ourselves be under a necessity of throwing that away to save our lives which we had gathered and laid up for the support of our lives. It is probable that the ship was overloaded with the multitude of the passengers (for this comes in just after the account of the number of them) and that this obliged them so often to lighten the ship. V. Their putting to shore, and the staving of the ship in the adventure. It was about break of day when they ate their meat, and when it was quite day they began to look about them; and here we are told, 1. That they knew not where they were; they could not tell what country it was they were now upon the coast of, whether it was Europe, Asia, or Africa, for each had shores washed by the Adriatic Sea. It is probable that these seamen had often sailed this way, and thought they knew every country they came near perfectly well, and yet here they were at a loss. Let not the wise man then glory in his wisdom, since it may perhaps fail him thus egregiously even in his own profession. 2. They observed a creek with a level shore, into which they hoped to thrust the ship, v. 39. Though they knew not what country it was, nor whether the inhabitants were friends or foes, civil or barbarous, they determined to cast themselves upon their mercy; it was dry land, which would be very welcome to those that had been so long at sea. It was a pity but they had had some help from the shore, a pilot sent them, that knew the coast, who might steer their ship in, or another second ship, to take some of the men on board. Those who live on the sea-coast have often opportunity of succouring those who are in distress at sea, and of saving precious lives, and they ought to do their utmost in order to it, with all readiness and cheerfulness; for it is a great sin, and very provoking to God, to forbear to deliver those that are driven unto death, and are ready to be slain; and it will not serve for an excuse to say, Behold, we knew it not, when either we did, or might, and should, have known it, Prov. xxiv. 11, 12. I have been told there are some, and in our own nation too, who when from the sea-coast they see a ship in distress and at a loss will, by misguiding fires or otherwise, purposely lead them into danger, that the lives may be lost, and they may have the plunder of the ship. One can scarcely believe that any of the human species can possibly be so wicked, so barbarously inhuman, and can have so much of the devil in them; if there be, let them know of a truth that they shall have judgment without mercy who have shown no mercy. 3. They made straight to the shore with wind and tide (v. 40): They took up the anchors, the four anchors which they cast out of the stern, v. 29. Some think that they took pains to weigh them up, hoping they should have use for them again at the shore; others that they did it with such precipitation that they were forced to cut the cables and leave them; the original will admit either. They then committed themselves to the sea, the wind standing fair to carry them into the port, and they loosed the rudder-bands, which were fastened during the storm for the greater steadiness of the ship, but, now that they were putting into the port, were loosed, that the pilot might steer with the greater freedom; they then hoisted up the main-sail to the wind, and made towards shore. The original words here used for the rudder-bands and the main-sail find the critics a great deal of work to accommodate them to the modern terms; but they need not give us any difficulty who are content to know that when they saw the shore they hastened to it as fast as they could, and perhaps made more haste than good speed. And should not a poor soul that has long been struggling with winds and tempests in this world long to put into the safe and quiet haven of everlasting rest? Should it not get clear from all that which fastens it to this earth, and straitens the out-goings of its pious and devout affections heavenward? And should it not hoist up the main-sail of faith to the wind of the Spirit, and so with longing desires make to shore? 4. They made a shift among them to run the ship aground, in a shelf or bed of sand, as it should seem, or an isthmus, or neck of land, washed with the sea on both sides, and therefore two seas are said to meet upon it, and there the forepart stuck fast; and then, when it had no liberty to play, as a ship has when it rides at anchor, but remained immovable, the hinder part would soon be broken of course by the violence of the waves. Whether the seamen did not do their part, being angry that they were disappointed in their design to escape, and therefore wilfully ran the ship aground, or whether we may suppose that they did their utmost to save it, but God in his providence overruled, for the fulfilling of Paul's word, that the ship must be lost (v. 22), I cannot say; but this we are sure of that God will confirm the word of his servants, and perform the counsel of his messengers, Isa. xliv. 26. The ship, that had strangely weathered the storm in the vast ocean, where it had room to roll, is dashed to pieces when it sticks fast. Thus if the heart fixes in the world, in love and affection, and adherence to it, it is lost. Satan's temptations beat against it, and it is gone; but, as long as it keeps above the world, though it be tossed with its cares and tumults, there is hope of it. They had the shore in view, and yet suffered shipwreck in the harbour, to teach us never to be secure. VI. A particular danger that Paul and the rest of the prisoners were in, besides their share in the common calamity, and their deliverance from it. 1. In this critical moment, when every man hung in doubt of his life, the soldiers advised the killing of the prisoners that were committed to their custody, and whom they were to give an account of, lest any of them should swim out and escape, v. 42. There was no great danger of that, for they could not escape far, weak and weary as they were; and, under the eye of so many soldiers that had the charge of them, it was not likely they should attempt it; and if it should so happen, though they might be obnoxious to the law for a permissive escape, yet in such a case as this equity would certainly relieve them. But it was a brutish barbarous motion, and so much the worse that they were thus prodigal of other people's lives when without a miracle of mercy they must lose their own. 2. The centurion, for Paul's sake, quashed this motion presently. Paul, who was his prisoner, had found favour with him, as Joseph with the captain of the guard. Julius, though he despised Paul's advice (v. 11), yet afterwards saw a great deal of cause to respect him, and therefore, being willing to save Paul, he prevented the execution of that bloody project, and in favorem vitæ—from a regard to his life, he kept them from their purpose. It does not appear that they were any of them malefactors convicted, but only suspected, and waiting their trial, and in such a case as this better ten guilty ones should escape than one that was innocent be slain. As God had saved all in the ship for Paul's sake, so here the centurion saves all the prisoners for his sake; such a diffusive good is a good man. VII. The saving of the lives of all the persons in the ship, by the wonderful providence of God. When the ship broke under them, surely there was but a step between them and death; and yet infinite mercy interposed, and that step was not stepped. 1. Some were saved by swimming: The centurion commanded his soldiers in the first place, as many of them as could swim, to get to land first, and to be ready to receive the prisoners, and prevent their escape. The Romans trained up their youth, among other exercises, to that of swimming, and it was often of service to them in their wars: Julius Caesar was a famous swimmer. It may be very useful to these who deal much at sea, but otherwise perhaps more lives have been lost by swimming in sport, and learning to swim, than have been saved by swimming for need. 2. The rest with much ado scrambled to the shore, some on boards that they had loose with them in the ship, and others on the broken pieces of the ship, every one making the best shift he could for himself and his friends, and the more busy because they were assured their labour should not be in vain; but so it came to pass that through the good providence of God none of them miscarried, none of them were by accident turned off, but they escaped all safely to land. See here an instance of the special providence of God in the preservation of people's lives, and particularly in the deliverance of many from perils by water, ready to sink, and yet kept from sinking, the deep from swallowing them up and the water-floods from overflowing them, the storm turned into a calm. They were rescued from the dreaded sea, and brought to the desired haven. O that men would praise the Lord for his goodness! Ps. cviii. 30, 31. Here was an instance of the performance of a particular word of promise which God gave, that all the persons in this ship should be saved for Paul's sake. Though there be great difficulty in the way of the promised salvation, yet it shall without fail be accomplished; and even the wreck of the ship may furnish out means for the saving of the lives, and, when all seems to be gone, all proves to be safe, though it be on boards, and broken pieces of the ship.

# CHAP. 28.

We are the more concerned to take notice of and to improve what is here recorded concerning blessed Paul because, after the story of this chapter, we hear no more of him in the sacred history, though we have a great deal of him yet before us in his epistles. We have attended him through several chapters from one judgment-seat to another, and could at last have taken leave of him with the more pleasure if we had left him at liberty; but in this chapter we are to condole with him, and yet congratulate him. I. We condole with him as a poor shipwrecked passenger, stripped of all; and yet congratulate him, 1. As singularly owned by his God in his distress, preserved himself from receiving hurt by a viper that fastened on his hand (ver. 1-6), and being made an instrument of much good in the island on which they were cast, in healing many that were sick, and particularly the father of Publius, the chief man of the island,
ver. 7-9. 2. As much respected by the people there, ver. 10. II. We condole with him as a poor confined prisoner, carried to Rome under the notion of a criminal removed by "habeas corpus" (ver. 11-16), and yet we congratulate him, 1. Upon the respect shown him by the Christians at Rome, who came a great way to meet him, ver. 15. 2. Upon the favour he found with the captain of the guard, into whose custody he was delivered, who suffered him to dwell by himself, and did not put him in the common prison, ver. 16. 3. Upon the free conference he had with the Jews at Rome, both about his own affair (ver. 17-22) and upon the subject of the Christian religion in general (ver. 23), the issue of which was that God was glorified, many were edified, the rest left inexcusable, and the apostles justified in preaching the gospel to the Gentiles, ver. 24-29. 4. Upon the undisturbed liberty he had to preach the gospel to all comers in his own house for two years together, ver. 30-31.

## verses 1-10
#### Paul's Voyage towards Rome.

$^1$ And when they were escaped, then they knew that the island was called Melita. $^2$ And the barbarous people showed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. $^3$ And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. $^4$ And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. $^5$ And he shook off the beast into the fire, and felt no harm. $^6$ Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. $^7$ In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. $^8$ And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. $^9$ So when this was done, others also, which had diseases in the island, came, and were healed: $^{10}$ Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.
What a great variety of places and circumstances do we find Paul in! He was a planet, and not a fixed star. Here we have him in an island to which, in all probability, he had never come if he had not been thrown upon it by a storm; and yet it seems God has work for him to do here. Even stormy winds fulfil God's counsel, and an ill wind indeed it is that blows nobody any good; this ill wind blew good to the island of Melita; for it gave them Paul's company for three months, who was a blessing to every place he came to. This island was called Melita, lying between Sicily and Africa, twenty miles long, and twelve broad; it lies furthest from the continent of any island in the Mediterranean; it is about sixty miles from Sicily. It has been famous since for the knights of Malta, who, when the Turks overran that part of Christendom, made a noble stand, and gave some check to the progress of their arms. Now here we have, I. The kind reception which the inhabitants of this island gave to the distressed strangers that were shipwrecked on their coast (v. 2): The barbarous people showed us no little kindness. God had promised that there should be no loss of any man's life; and, as for God, his work is perfect. If they had escaped the sea, and when they came ashore had perished for cold or want, it had been all one; therefore Providence continues its care of them, and what benefits we receive by the hand of man must be acknowledged to come from the hand of God; for every creature is that to us, and no more, that he makes it to be, and when he pleases, as he can make enemies to be at peace, so he can make strangers to be friends, friends in need, and those are friends indeed—friends in adversity, and that is the time that a brother is born for. Observe, 1. The general notice taken of the kindness which the natives of Malta showed to Paul and his company. They are called barbarous people, because they did not, in language and customs, conform either to the Greeks or Romans, who looked (superciliously enough) upon all but themselves as barbarians, though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, were full of humanity: They showed us not little kindness. So far were they from making a prey of this shipwreck, as many, I fear, who are called Christian people, would have done, that they laid hold of it as an opportunity of showing mercy. The Samaritan is a better neighbour to the poor wounded man than the priest or Levite. And verily we have not found greater humanity among Greeks, or Romans, or Christians, than among these barbarous people; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery, and to relieve and succour them to the utmost of our ability, as those that know we ourselves are also in the body. We should be ready to entertain strangers, as Abraham, who sat at his tent door to invite passengers in (Heb. xiii. 2), but especially strangers in distress, as these were. Honour all men. If Providence hath so appointed the bounds of our habitation as to give us an opportunity of being frequently serviceable to persons at a loss, we should not place it among the inconveniences of our lot, but the advantages of it; because it is more blessed to give than to receive. Who knows but these barbarous people had their lot cast in this island for such a time as this! 2. A particular instance of their kindness: They kindled a fire, in some large hall or other, and they received us everyone—made room for us about the fire, and bade us all welcome, without asking either what country we were of or what religion. In swimming to the shore, and coming on the broken pieces of the ship, we must suppose that they were sadly wet, that they had not a dry thread on them; and, as if that were not enough, to complete the deluge, waters from above met those from below, and it rained so hard that this would wet them to the skin presently; and it was a cold rain too, so that they wanted nothing so much as a good fire (for they had eaten heartily but just before on ship-board), and this they got for them presently, to warm them, and dry their clothes. It is sometimes as much a piece of charity to poor families to supply them with fuel as with food or raiment. Be you warmed, is as necessary as Be you filled. When in the extremities of bad weather we find ourselves fenced against the rigours of the season, by the accommodations of a warm house, bed, clothes, and a good fire, we should think how many lie exposed to the present rain, and to the cold, and pity them, and pray for them, and help them if we can. II. The further danger that Paul was in by a viper's fastening on his hand, and the unjust construction that the people put upon it. Paul is among strangers, and appears one of the meanest and most contemptible of the company, therefore God distinguishes him, and soon causes him to be taken notice of. 1. When the fire was to be made, and too be made bigger, that so great a company might all have the benefit of it, Paul was as busy as any of them in gathering sticks, v. 3. Though he was free from all, and of greater account than any of them, yet he made himself servant of all. Paul was an industrious active man, and loved to be doing when any thing was to be done, and never contrived to take his ease. Paul was a humble self-denying man, and would stoop to any thing by which he might be serviceable, even to the gathering of sticks to make a fire of. We should reckon nothing below us but sin, and be willing to condescend to the meanest offices, if there be occasion, for the good of our brethren. The people were ready to help them; yet Paul, wet and cold as he is, will not throw it all upon them, but will help himself. Those that receive benefit by the fire should help to carry fuel to it. 2. The sticks being old dry rubbish, it happened there was a viper among them, that lay as dead till it came to the heat, and then revived, or lay quiet till it felt the fire, and then was provoked, and flew at him that unawares threw it into the fire, and fastened upon his hand, v. 3. Serpents and such venomous creatures commonly lie among sticks; hence we read of him that leans on the wall, and a serpent bites him, Amos v. 19. It was so common that people were by it frightened from tearing hedges (Eccl. x. 8): Whoso breaketh a hedge, a serpent shall bite him. As there is a snake under the green grass, so there is often under the dry leaves. See how many perils human life is exposed to, and what danger we are in from the inferior creatures, which have many of them become enemies to men, since men became rebels to God; and what a mercy it is that we are preserved from them as we are. We often meet with that which is mischievous where we expect that which is beneficial; and many come by hurt when they are honestly employed, and in the way of their duty. 3. The barbarous people concluded that Paul, being a prisoner, was certainly a murderer, who had appealed to Rome, to escape justice in his own country, and that this viper was sent by divine justice to be the avenger of blood; or, if they were not aware that he was a prisoner, they supposed that he was in his flight; and when they saw the venomous animal hand on his hand, which it seems he could not, or would not, immediately throw off, but let it hang, they concluded, " No doubt this man is a murderer, has shed innocent blood, and therefore, though he has escaped the sea, yet divine vengeance pursues him, and fastens upon him now that he is pleasing himself with the thoughts of that escape, and will not suffer him to live." Now in this we may see, (1.) Some of the discoveries of natural light. They were barbarous people, perhaps had no books nor learning among them, and yet they knew naturally, [1.] That there is a God that governs the world, and a providence that presides in all occurrences, that things do not come to pass by chance, no, not such a thing as this, but by divine direction. [2.] That evil pursues sinners, that there are good works which God will reward and wicked works which he will punish; there is a divine nemesis—a vengeance, which sooner or later will reckon for enormous crimes. They believe not only that there is a God, but that this God hath said, Vengeance is mine, I will repay, even to death. [3.] That murder is a heinous crime, and which shall not long go unpunished, that whoso sheds man's blood, if his blood be not shed by man (by the magistrate, as it ought to be) it shall be shed by the righteous Judge of heaven and earth, who is the avenger of wrong. Those that think they shall go unpunished in any evil way will be judged out of the mouth of these barbarians, who could say, without book, Woe to the wicked, for it shall be ill with them, for the reward of their hands shall be given them. Those who, because they have escaped many judgments are secure, and say, We shall have peace though we go on, and have their hearts so much the more set to do evil because sentence against their evil works is not executed speedily, may learn from these illiterate people that, though malefactors have escaped the vengeance of the sea, yet there is no outrunning divine justice, vengeance suffers not to live. In Job's time you might ask those that to by the way, ask the next body you met, and they would tell you that the wicked is reserved to the day of destruction. (2.) Some of the mistakes of natural light, which needed to be rectified by divine revelation. In two things their knowledge was defective:—[1.] That they thought all wicked people were punished in this life; that divine vengeance never suffers great and notorious sinners, such as murderers are, to live long; but that, if they come up out of the pit, they shall be taken in the snare (Jer. xlviii. 43, 44), if they flee from a lion, a bear shall meet them (Amos v. 19), if they escape being drowned, a viper shall fasten upon them; whereas it is not so. The wicked, even murderers, sometimes live, become old, yea, are mighty in power; for the day of vengeance is to come in the other world, the great day of wrath; and though some are made examples of in this world, to prove that there is a God and a providence, yet many are left unpunished, to prove that there is a judgment to come. [2.] That they thought all who were remarkably afflicted in this life were wicked people; that a man on whose hand a viper fastens may thence be judged to be a murderer, as if those on whom the tower in Siloam fell must needs be greater sinners than all in Jerusalem. This mistake Job's friends went upon, in their judgment upon his case; but divine revelation sets this matter in a true light—that all things come ordinarily alike to all, that good men are oftentimes greatly afflicted in this life, for the exercise and improvement of their faith and patience. 4. When he shook off the viper from his hand, yet they expected that divine vengeance would ratify the censure they had passed, and that he would have swollen and burst, through the force of the poison, or that he would have fallen down dead suddenly. See how apt men are, when once they have got an ill opinion of a man, though ever so unjust, to abide by it, and to think that God must necessarily confirm and ratify their peevish sentence. It was well they did not knock him down themselves, when they saw he did not swell and fall down; but so considerate they are as to let Providence work, and to attend the motions of it. III. Paul's deliverance from the danger, and the undue construction the people put upon this. The viper's fastening on his hand was a trial of his faith; and it was found to praise, and honour, and glory: for, 1. It does not appear that it put him into any fright or confusion at all. He did not shriek or start, nor, as it would be natural for us to do, throw it off with terror and precipitation; for he suffered it to hang on so long that the people had time to take notice of it and to make their remarks upon it. Such a wonderful presence of mind he had, and such a composure, as no man could have upon such a sudden accident, but by the special aids of divine grace, and the actual belief and consideration of that word of Christ concerning his disciples (Mark xvi. 18), They shall take up serpents. This it is to have the heart fixed, trusting in God. 2. He carelessly shook off the viper into the fire, without any difficulty, calling for help, or any means used to loosen its hold; and it is probable that it was consumed in the fire. Thus, in the strength of the grace of Christ, believers shake off the temptations of Satan, with a holy resolution, saying, as Christ did, Get thee behind me, Satan; The Lord rebuke thee; and thus they keep themselves, that the wicked one toucheth them not, so as to fasten upon them, 1 John v. 18. When we despise the censures and reproaches of men, and look upon them with a holy contempt, having the testimony of conscience for us, then we do, as Paul here, shake off the viper into the fire. It does us no harm, except we fret at it, or be deterred by it from our duty, or be provoked to render railing for railing. 3. He was none the worse. Those that thought it would have been his death looked a great while, but saw no harm at all come to him. God hereby intended to make him remarkable among these barbarous people, and so to make way for the entertainment of the gospel among them. It is reported that after this no venomous creature would live in that island, any more than in Ireland; but I do not find that the matter of fact is confirmed, though the popish writers speak of it with assurance. 4. They then magnified him as much as before they had vilified him: They changed their minds, and said that he was a god—an immortal god; for they thought it impossible that a mortal man should have a viper hang on his hand so long and be never the worse. See the uncertainty of popular opinion, how it turns with the wind, and how apt it is to run into extremes both ways; from sacrificing to Paul and Barnabas to stoning them; and here, from condemning him as a murderer to idolizing him as a god. IV. The miraculous cure of an old gentleman that was ill of a fever, and of others that were otherwise diseased, by Paul. And, with these confirmations of the doctrine of Christ, no doubt there was a faithful publication of it. Observe, 1. The kind entertainment which Publius, the chief man of the island, gave to these distressed strangers; he had a considerable estate in the island, and some think was governor, and he received them and lodged them three days very courteously, that they might have time to furnish themselves in other places at the best hand. It is happy when God gives a large heart to those to whom he has given a large estate. It became him, who was the chief man of the island, to be most hospitable and generous,—who was the richest man, to be rich in good works. 2. The illness of the father of Publius: He lay sick of a fever and a bloody flux, which often go together, and, when they do, are commonly fatal. Providence ordered it that he should be ill just at this time, that the cure of him might be a present recompence to Publius for his generosity, and the cure of him by miracle a recompence particularly for his kindness to Paul, whom he received in the name of a prophet, and had this prophet's reward. 3. His cure: Paul took cognizance of his case, and though we do not find he was urged to it, for they had no thought of any such thing, yet he entered in, not as a physician to heal him by medicines, but as an apostle to heal him by miracle; and he prayed to God, in Christ's name, for his cure, and then laid his hands on him, and he was perfectly well in an instant. Though he must needs be in years, yet he recovered his health, and the lengthening out of his life yet longer would be a mercy to him. 4. The cure of many others, who were invited by this cure to apply to Paul. If he can heal diseases so easily, so effectually, he shall soon have patients enough; and he bade them all welcome, and sent them away with what they came for. He did not plead that he was a stranger there, thrown accidentally among them, under no obligations to them and waiting to be gone by the first opportunity, and therefore might be excused from receiving their applications. No, a good man will endeavour to do good wherever the providence of God casts him. Paul reckoned himself a debtor, not only to the Greeks, but to the Barbarians, and thanked God for an opportunity of being useful among them. Nay, he was particularly obliged to these inhabitants of Malta for the seasonable shelter and supply they had afforded him, and hereby he did in effect discharge his quarters, which should encourage us to entertain strangers, for some thereby have entertained angels and some apostles unawares. God will not be behind—hand with any for kindness shown to his people in distress. We have reason to think that Paul with these cures preached the gospel to them, and that, coming thus confirmed and recommended, it was generally embraced among them. And, if so, never were any people so enriched by a shipwreck on their coasts as these Maltese were. V. The grateful acknowledgement which even these barbarous people made of the kindness Paul had done them, in preaching Christ unto them. They were civil to him, and to the other ministers that were with him, who, it is likely, were assisting to him in preaching among them, v. 10. 1. They honoured us with many honours. They showed them all possible respect; they saw God honoured them, and therefore they justly thought themselves obliged to honour them, and thought nothing too much by which they might testify the esteem they had for them. Perhaps they made them free of their island by naturalizing them, and admitted them members of their guilds and fraternities. The faithful preachers of the gospel are worthy of a double honour, especially when they succeeded in their labours. 2. When we departed, they loaded us with such things as were necessary; or, they put on board such things as we had occasion for. Paul could not labour with his hands here, for he had nothing to work upon, and therefore accepted the kindness of the good people of Melita, not as a fee for his cures (freely he had received, and freely he gave), but as the relief of his wants, and theirs that were with him. And, having reaped of their spiritual things, it was but just they should make them those returns, 1 Cor. ix. 11.

## verses 11-16
#### Paul at Rome.

$^{11}$ And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. $^{12}$ And landing at Syracuse, we tarried
there three days. $^{13}$ And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: $^{14}$ Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. $^{15}$ And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage. $^{16}$ And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.
We have here the progress of Paul's voyage towards Rome, and his arrival there at length. A rough and dangerous voyage he had hitherto had, and narrowly escaped with his life; but after a storm comes a calm: the latter part of his voyage was easy and quiet.
Per varios casus, per tot discrimina rerum,
Tendimus ad Latium————
Through various hazards and events we move
To Latium.
Tendimus ad cœlum.
We make for heaven.
————Dabit Deus his quoque finem.
To these a period will be fixed by Heaven.
We have here, I. Their leaving Malta. That island was a happy shelter to them, but it was not their home; when they are refreshed they must put to sea again. The difficulties and discouragements we have met with in our Christian course must not hinder us from pressing forward. Notice is here taken, 1. Of the time of their departure: After three months, the three winter months. Better lie by, though they lay upon charges, than go forward while the season was dangerous. Paul had warned them against venturing to sea in winter weather, and they would not take the warning; but, now that they had learned it by the difficulties and dangers they had gone through, he needed not to warn them: their learning did them good when they had paid dearly for it. Experience is therefore called the mistress of fools, because those are fools that will not learn till experience has taught them. 2. Of the ship in which they departed. It was in a ship of Alexandria; so was that which was cast away, ch. xxvii. 6. This ship had wintered in that isle, and was safe. See what different issues there are of men's undertakings in this world. Here were two ships, both of Alexandria, both bound for Italy, both thrown upon the same island, but one is wrecked there and the other is saved. Such occurrences may often be observed. Providence sometimes favours those that deal in the world, and prospers them, that people may be encouraged to set their hands to worldly business; at other times Providence crosses them, that people may be warned not to set their hearts upon it. Events are thus varied, that we may learn both how to want and how to abound. The historian takes notice of the sign of the ship, which probably gave it its name: it was Castor and Pollux. Those little foolish pagan deities, which the poets had made to preside over storms and to protect seafaring men, as gods of the sea, were painted or graven upon the fore-part of the ship, and thence the ship took its name. I suppose this is observed for no other reason than for the better ascertaining of the story, that ship being well known by that name and sign by all that dealt between Egypt and Italy. Dr. Lightfoot thinks that Luke mentions this circumstance to intimate the men's superstition, that they hoped they should have better sailing under this badge than they had had before. II. Their landing in or about Italy, and the pursuing of their journey towards Rome. 1. They landed first at Syracuse in Sicily, the chief city of that island. There they tarried three days, probably having some goods to put ashore, or some merchandise to make there; for it seems to have been a trading voyage that this ship made. Paul had now his curiosity gratified with the sight of places he had often heard of and wished to see, particularly Syracuse, a place of great antiquity and note; and yet, it should seem, there were no Christians there. 2. From Syracuse they came to Rhegium, a city in Italy, directly opposite to Messina in Sicily, belonging to the kingdom of Calabria or Naples. There, it seems they staid one day; and a very formal story the Romish legends tell of Paul's preaching here at this time, and the fish coming to the shore to hear him,—that with a candle he set a stone pillar on fire, and by that miracle convinced the people of the truth of his doctrine, and they were many of them baptized, and he ordained Stephen, one of his companions in this voyage, to be their bishop,—and all this, they tell you, was done in this one day; whereas it does not appear that they did so much as go ashore, but only came to an anchor in the road. 3. From Rhegium they came to Puteoli, a sea-port town not far from Naples, now called Pozzolana. The ship of Alexandria was bound for that port, and therefore there Paul, and the rest that were bound for Rome, were put ashore, and went the remainder of their way by land. At Puteoli they found brethren, Christians. Who brought the knowledge of Christ hither we are not told, but here it was, so wonderfully did the leaven of the gospel diffuse itself. God has many that serve and worship him in places where we little think he has. And observe, (1.) Though it is probable there were but few brethren in Puteoli, yet Paul found them out; either they heard of him, or he enquired them out, but as it were by instinct they got together. Brethren in Christ should find out one another, and keep up communion with each other, as those of the same country do in a foreign land. (2.) They desired Paul and his companions to tarry with them seven days, that is, to forecast to stay at least one Lord's day with them, and to assist them in their public worship that day. They knew not whether ever they should see Paul at Puteoli again, and therefore he must not go without giving them a sermon or two, or more. And Paul was willing to allow them so much of his time; and the centurion under whose command Paul now was, perhaps having himself friends or business at Puteoli, agreed to stay one week there, to oblige Paul. 4. From Puteoli they went forward towards Rome; whether they travelled on foot, or whether they had beasts provided for them to ride on (as ch. xxiii. 24), does not appear; but to Rome they must go, and this was their last stage. III. The meeting which the Christians at Rome gave to Paul. It is probable that notice was sent to them by the Christians at Puteoli, as soon as ever Paul had come thither, how long he intended to stay there, and when he would set forward for Rome, which gave an opportunity for this interview. Observe, 1. The great honour they did to Paul. They had heard much of his fame, what use God had made of him, and what eminent service he had done to the kingdom of Christ in the world, and to what multitudes of souls he had been a spiritual father. They had heard of his sufferings, and how God had owned him in them, and therefore they not only longed to see him, but thought themselves obliged to show him all possible respect, as a glorious advocate for the cause of Christ. He had some time ago written a long epistle to them, and a most excellent one, the epistle to the Romans, in which he had not only expressed his great kindness for them, but had given them a great many useful instructions, in return for which they show him this respect. They went to meet him, that they might bring him in state, as ambassadors and judges make their public entry, though he was a prisoner. Some of them went as far as Appii-forum, which was fifty-one miles from Rome; others to a place called the Three Taverns, which was twenty-eight miles (some reckon it thirty-three miles) from Rome. They are to be commended for it, that they were so far from being ashamed of him, or afraid of owning him, because he was a prisoner, that for that very reason they counted him worthy of double honour, and were the more careful to show him respect. 2. The great comfort Paul had in this. Now that he was drawing near to Rome, and perhaps heard at Puteoli what character the emperor Nero now had, and what a tyrant he had of late become, he began to have some melancholy thoughts about his appeal to Cæsar, and the consequences of it. He was drawing near to Rome, where he had never been, where there were few that knew him or that he knew, and what things might befal him here he could not tell; but he began to grow dull upon it, till he met with these good people that came from Rome to show him respect; and when he saw them, (1.) He thanked God. We may suppose he thanked them for their civility, told them again and again how kindly he took it; but this was not all: he thanked God. Note, If our friends be kind to us, it is God that makes them so, that puts it into their hearts, and into the power of their hands, to be so, and we must give him the glory of it. He thanked God, no doubt, for the civility and generosity of the barbarous people at Melita, but much more for the pious care of the Christian people at Rome for him. When he saw so many Christians that were of Rome, he thanked God that the gospel of Christ had had such wonderful success there in the metropolis of the empire. When we go abroad, or but look abroad, into the world, and meet with those, even in strange places, that bear up Christ's name, and fear God, and serve him, we should lift up our hearts to heaven in thanksgiving; blessed be God that there are so many excellent ones on this earth, bad as it is. Paul had thanked God for the Christians at Rome before he had ever seen them, upon the report he had heard concerning them (Rom. i. 8): I thank my God for you all. But now that he saw them (and perhaps they appeared more fashionable and genteel people than most he had conversed with, or more grave, serious, and intelligent, than most) he thanked God. But this was not all: (2.) He took courage. It put new life into him, cheered up his spirits, and banished his melancholy, and now he can enter Rome a prisoner as cheerfully as ever he had entered Jerusalem at liberty. he finds there are those there who love and value him, and whom he may both converse with and consult with as his friends, which will take off much of the tediousness of his imprisonment, and the terror of his appearing before Nero. Note, it is an encouragement to those who are travelling towards heaven to meet with their fellow travellers, who are their companions in the kingdom and patience of Jesus Christ. When we see the numerous and serious assemblies of good Christians, we should not only give thanks to God, but take courage to ourselves. And this is a good reason why respect should be shown to good ministers, especially when they are in sufferings, and have contempt put upon them, that it encourages them, and makes both their sufferings and their services more easy. Yet it is observable that though the Christians at Rome were now so respectful to Paul, and he had promised himself so much from their respect, yet they failed him when he most needed them; for he says (2 Tim. iv. 16), At my first answer, no man stood with me, but all men forsook me. They could easily take a ride of forty or fifty miles to go and meet Paul, for the pleasantness of the journey; but to venture the displeasure of the emperor and the disobliging of other great men, by appearing in defence of Paul and giving evidence for him, here they desire to be excused; when it comes to this, they will rather ride as far out of town to miss him as now they did to meet him, which is an intimation to us to cease from man, and to encourage ourselves in the Lord our God. The courage we take from his promises will never fail us, when we shall be ashamed of that which we took from men's compliments. Let God be true, but every man a liar. IV. The delivering of Paul into custody at Rome, v. 16. He is now come to his journey's end. And, 1. He is still a prisoner. He had longed to see Rome, but, when he comes there, he is delivered, with other prisoners, to the captain of the guard, and can see no more of Rome than he will permit him. How many great men had made their entry into Rome, crowned and in triumph, who really were the plagues of their generation! But here a good man makes his entry into Rome, chained and triumphed over as a poor captive, who was really the greatest blessing to his generation. This thought is enough to put one for ever out of conceit with this world. 2. Yet he has some favour shown him. He is a prisoner, but not a close prisoner, not in the common jail: Paul was suffered to dwell by himself, in some convenient private lodgings which his friends there provided for him, and a soldier was appointed to be his guard, who, we hope, was civil to him, and let him take all the liberty that could be allowed to a prisoner, for he must be very ill-natured indeed that could be so to such a courteous obliging man as Paul. Paul, being suffered to dwell by himself, could the better enjoy himself, and his friends, and his God, than if he had been lodged with the other prisoners. Note, This may encourage God's prisoners, that he can give them favour in the eyes of those that carry them captive (Ps. cvi. 46), as Joseph in the eyes of his keeper (Gen. xxxix. 21), and Jehoiachin in the eyes of the king of Babylon, 2 Kings xxv. 27, 28. When God does not deliver his people presently out of bondage, yet, if he either make it easy to them or them easy under it, they have reason to be thankful.

## verses 17-22
#### Paul at Rome.

$^{17}$ And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the
Romans. 18 Who, when they had examined me, would have let me go, because there was no cause of death in me. $^{19}$ But when the Jews spake against it, I was constrained to appeal unto Cæsar; not that I had ought to accuse my nation of. 20 For this cause therefore have I called for you, to see
you, and to speak with you: because that for the hope of Israel I am bound with this chain. $^{21}$ And they said unto him, We neither received letters out of Judæa concerning thee, neither any of the brethren that came showed or spake any harm of thee. $^{22}$ But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
Paul, with a great deal of expense and hazard, is brought a prisoner to Rome, and when he has come nobody appears to prosecute him or lay any thing to his charge; but he must call his own cause; and here he represents it to the chief of the Jews at Rome. It was not long since, by an edict of Claudius, all the Jews were banished from Rome, and kept out till his death; but, in the five years since then, many Jews had come thither, for the advantage of trade, though it does not appear that they were allowed any synagogue there or place of public worship; but these chief of the Jews were those of best figure among them, the most distinguished men of that religion, who had the best estates and interests. Paul called them together, being desirous to stand right in their opinion, and that there might be a good understanding between him and them. And here we are told, I. What he said to them, and what account he gave them of his cause. He speaks respectfully to them, calls them men and brethren, and thereby intimates that he expects to be treated by them both as a man and as a brother, and engages to treat them as such and to tell them nothing but the truth; for we are members one of another—all we are brethren. Now, 1. He professes his own innocency, and that he had not given any just occasion to the Jews to bear him such an ill will as generally they did: "I have committed nothing against the people of the Jews, have done nothing to the prejudice of their religion or civil liberties, have added no affliction to their present miseries, they know I have not; nor have I committed any thing against the customs of our fathers, either by abrogating or by innovating in religion." It is true Paul did not impose the customs of the fathers upon the Gentiles: they were never intended for them. But it is as true that he never opposed them in the Jews, but did himself, when he was among them, conform to them. He never quarrelled with them for practising according to the usages of their own religion, but only for their enmity to the Gentiles, Gal. ii. 12. Paul had the testimony of his conscience for him that he had done his duty to the Jews. 2. He modestly complains of the hard usage he had met with—that, though he had given them no offence, yet he was delivered prisoner from Jerusalem into the hands of the Romans. If he had spoken the whole truth in this matter, it would have looked worse than it did upon the Jews, for they would have murdered him without any colour of law or justice if the Romans had not protected him; but, however, they accused him as a criminal, before Felix the governor, and, demanding judgment against him, were, in effect delivering him prisoner into the hands of the Romans, when he desired no more than a fair and impartial trial by their own law. 3. He declares the judgment of the Roman governors concerning him, v. 18. They examined him, enquired into his case, heard what was to be said against him, and what he had to say for himself. The chief captain examined him, so did Felix, and Festus, and Agrippa, and they could find no cause of death in him; nothing appeared to the contrary but that he was an honest, quiet, conscientious, good man, and therefore they would never gratify the Jews with a sentence of death upon him; but, on the contrary, would have let him go, and have let him go on in his work too, and have given him no interruption, for they all heard him and liked his doctrine well enough. It was for the honour of Paul that those who most carefully examined his case acquitted him, and none condemned him but unheard, and such as were prejudiced against him. 4. He pleads the necessity he was under to remove himself and his cause to Rome; and that it was only in his own defence, and not with any design to recriminate, or exhibit a cross bill against the complainants, (v. 19): When the Jews spoke against it, and entered a caveat against his discharge, designing, if they could not have him condemned to die, yet to have him made a prisoner for life, he was constrained to appeal unto Cæsar, finding that the governors, one after another, stood so much in awe of the Jews that they could not discharge him, for fear of making him their enemies, which made it necessary for him to pray the assistance of the higher powers. This was all he aimed at in this appeal; not to accuse his nation, but only to vindicate himself. Every man has a right to plead in his own defence, who yet ought not to find fault with his neighbours. It is an invidious thing to accuse, especially to accuse a nation, such a nation. Paul made intercession for them, but never against them. The Roman government had at this time an ill opinion of the Jewish nation, as factious, turbulent, disaffected, and dangerous; and it had been an easy thing for a man with such a fluent tongue as Paul had, a citizen of Rome, and so injured as he was, to have exasperated the emperor against the Jewish nation. But Paul would not for ever so much do such a thing; he was for making the best of every body, and not making bad worse. 5. He puts his sufferings upon the true footing, and gives them such an account of the reason of them as should engage them not only not to join with his persecutors against him, but to concern themselves for him, and to do what they could on his behalf (v. 20): " For this cause I have called for you, not to quarrel with you, for I have no design to incense the government against you, but to see you and speak with you as my countrymen, and men that I would keep up a correspondence with, because for the hope of Israel I am bound with this chain." He carried the mark of his imprisonment about with him, and probably was chained to the soldier that kept him; and it was, (1.) Because he preached that the Messiah was come, who was the hope of Israel, he whom Israel hoped for. "Do not all the Jews agree in this, that the Messiah will be the glory of his people Israel? And therefore he is to be hoped for, and this Messiah I preach, and prove he is come. They would keep up such a hope of a Messiah yet to come as must end in a despair of him; I preach such a hope in a Messiah already come as must produce a joy in him." (2.) Because he preached that the resurrection of the dead would come. This also was the hope of Israel; so he had called it, ch. xxiii. 6; xxiv. 15; xxvi. 6, 7. "They would have you still expect a Messiah that would free you from the Roman yoke, and make you great and prosperous upon earth, and it is this that occupies their thoughts; and they are angry at me for directing their expectations to the great things of another world, and persuading them to embrace a Messiah who will secure those to them, and not external power and grandeur. I am for bringing you to the spiritual and eternal blessedness upon which our fathers by faith had their eye, and this is what they hate me for,—because I would take you off from that which is the cheat of Israel, and will be its shame and ruin, the notion of a temporal Messiah, and lead you to that which is the true and real hope of Israel, and the genuine sense of all the promises made to the fathers, a spiritual kingdom of holiness and love set up in the hearts of men, to be the pledge of, and preparative for, the joyful resurrection of the dead and the life of the world to come." II. What was their reply. They own, 1. That they had nothing to say in particular against him; nor had any instructions to appear as his prosecutors before the emperor, either by letter or word of mouth (v. 21): " We have neither received letters out of Judea concerning thee (have no orders to prosecute thee) nor have any of the brethren of the Jewish nation that have lately come up to Rome (as many occasions drew the Jews thither now that their nation was a province of that empire) shown or spoken any harm of thee." This was very strange, that that restless and inveterate rage of the Jews which had followed Paul wherever he went should not follow him to Rome, to get him condemned there. Some think they told a lie here, and had orders to prosecute him, but durst not own it, being themselves obnoxious to the emperor's displeasure, who though he had not, like his predecessors, banished them all from Rome, yet gave them no countenance there. But I am apt to think that what they said was true, and Paul now found he had gained the point he aimed at in appealing to Cæsar, which was to remove his cause into a court to which they durst not follow it. This was David's policy, and it was his security (1 Sam. xxvii. 1): There is nothing better for me than to escape into the land of the Philistines, and Saul shall despair of me, to seek me any more in any coasts of Israel; so shall I escape out of his hands: and it proved so, v. 4. When Saul heard that David had fled to Gath, he sought no more again for him. Thus did Paul by his appeal: he fled to Rome, where he was out of their reach; and they said, "Even let him go." 2. That they desired to know particularly concerning the doctrine he preached, and the religion he took so much pains to propagate in the face of so much opposition (v. 22): " We desire to hear of thee what thou thinkest— ha phroneis what thy opinions or sentiments are, what are those things which thou art so wise about, and hast such a relish of and such a zeal for; for, though we know little else of Christianity, we know it is a sect every where spoken against." Those who said this scornful spiteful word of the Christian religion were Jews, the chief of the Jews at Rome, who boasted of their knowledge (Rom. ii. 17), and yet this was all they knew concerning the Christian religion, that it was a sect every where spoken against. They put it into an ill name, and then ran it down. (1.) They looked upon it to be a sect, and this was false. True Christianity establishes that which is of common concern to all mankind, and is not built upon such narrow opinions and private interests as sects commonly owe their original to. It aims at no worldly benefit or advantage as sects do; but all its gains are spiritual and eternal. And, besides, it has a direct tendency to the uniting of the children of men, and not the dividing of them, and setting them at variance, as sects have. (2.) They said it was every where spoken against, and this was too true. All that they conversed with spoke against it, and therefore they concluded every body did: most indeed did. It is, and always has been, the lot of Christ's holy religion to be every where spoken against.

## verses 23-29
#### Paul at Rome.

$^{23}$ And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. $^{24}$ And some believed the things which were spoken, and some believed not. $^{25}$ And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, $^{26}$ Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: $^{27}$ For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with
their ears, and understand with their heart, and should be converted, and I should heal them. $^{28}$ Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. $^{29}$ And when he had said these words, the Jews departed, and had great reasoning among themselves.
We have here a short account of a long conference which Paul had with the Jews at Rome about the Christian religion. Though they were so far prejudiced against it, because it was every where spoken against, as to call it a sect, yet they were willing to give it a hearing, which was more than the Jews at Jerusalem would do. It is probable that these Jews at Rome, being men of larger acquaintance with the world and more general conversation, were more free in their enquiries than the bigoted Jews at Jerusalem were, and would not answer this matter before they heard it. I. We are here told how Paul managed this conference in defence of the Christian religion. The Jews appointed the time, a day was set for this dispute, that all parties concerned might have sufficient notice, v. 23. Those Jews seemed well disposed to receive conviction, and yet it did not prove that they all were so. Now when the day came, 1. There were many got together to Paul. Though he was a prisoner and could not come out to them, yet they were willing to come to him to his lodging. And the confinement he was now under, if duly considered, instead of prejudicing them against his doctrine, ought to confirm it to them; for it was a sign not only that he believed it, but that he thought it worth suffering for. One would visit such a man as Paul in his prison rather than not have instruction from him. And he made room for them in his lodging, not fearing to give offence to the government, so that he might do good to them. 2. He was very large and full in his discourse with them, seeking their conviction more than his own vindication. (1.) He expounded, or explained, the kingdom of God to them,—showed them the nature of that kingdom and the glorious purposes and designs of it, that it is heavenly and spiritual, seated in the minds of men, and shines not in external pomp, but in purity of heart and life. That which kept the Jews in their unbelief was a misunderstanding of the kingdom of God, as if it came with observation; let but that be expounded to them, and set in a true light, and they will be brought into obedience to it. (2.) He not only expounded the kingdom of God, but he testified it,—plainly declared it to them, and confirmed it by incontestable proofs, that the kingdom of God by the Messiah's administration was come, and was now set up in the world. He attested the extraordinary powers in the kingdom of grace by which bore his testimony to it from his own experience of its power and influence upon him, and the manner of his being brought into subjection to it. (3.) He not only expounded and testified the kingdom of God, but he persuaded them, urged it upon their consciences and pressed them with all earnestness to embrace the kingdom of God, and submit to it, and not to persist in an opposition to it. He followed his doctrine (the explication and confirmation of it) with a warm and lively application to his hearers, which is the most proper and profitable method of preaching. (4.) He persuaded them concerning Jesus. The design and tendency of his whole discourse were to bring them to Christ, to convince them of his being the Messiah, and to engage them to believe in him as he is offered in the gospel. He urged upon them, ta peri tou Iesou— the things concerning Jesus, the prophecies of him, which he read to them out of the law of Moses and out of the prophets, as pointing at the Messiah, and showed how they had all had their accomplishment in this Jesus. They being Jews, he dealt with them out of the scriptures of the Old Testament, and demonstrated that these were so far from making against Christianity that they were the great proofs of it; so that, if we compare the history of the New Testament with the prophecy of the Old, we must conclude that this Jesus is he that should come, and we are to look for no other. 3. He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till evening; perhaps it was a discourse eight or ten hours long. The subject was curious—he was full of it—it was of vast importance—he was in good earnest, and his heart was upon it—he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day; but it is probable that he spent some of the time in prayer with them and for them. II. What was the effect of this discourse. One would have thought that so good a cause as that of Christianity, and managed by such a skilful hand as Paul's, could not but carry the day, and that all the hearers would have yielded to it presently; but it did not prove so: the child Jesus is set for the fall of some and the rising again of others, a foundation stone to some and a stone of stumbling to others. 1. They did not agree among themselves, v. 25. Some of them thought Paul was in the right, others would not admit it. This is that division which Christ came to send, that fire which he came to kindle, Luke xii. 49, 51. Paul preached with a great deal of plainness and clearness, and yet his hearers could not agree about the sense and evidence of what he preached. 2. Some believed the things that were spoken, and some believed not, v. 24. There was the disagreement. Such as this has always been the success of the gospel; to some it has been a savour of life unto life, to others a savour of death unto death. Some are wrought upon by the word, and others hardened; some receive the light, and others shut their eyes against it. So it was among Christ's hearers, and the spectators of his miracles, some believed and some blasphemed. If all had believed, there had been no disagreement; so that all the blame of the division lay upon those who would not believe. III. The awakening word which Paul said to them at parting. He perceived by what they muttered that there were many among them, and perhaps the greater part, that were obstinate, and would not yield to the conviction of what he said; and they were getting up to be gone, they had had enough of it: "Hold," says Paul, "take one word with you before you go, and consider of it when you come home: what do you think will be the effect of your obstinate infidelity? What will you do in the end hereof? What will it come to?" 1. "You will by the righteous judgment of God be sealed up under unbelief. You harden your own hearts, and God will harden them as he did Pharaoh's'; and this is what was prophesied of concerning you. Turn to that scripture (Isa. vi. 9, 10), and read it seriously, and tremble lest the case there described should prove to be your case." As there are in the Old Testament gospel promises, which will be accomplished in all that believe, so there are gospel threatenings of spiritual judgments, which will be fulfilled in those that believe not; and this is one. It is part of the commission given to Isaiah the prophet; he is sent to make those worse that would not be made better. Well spoke the Holy Ghost by Esaias the prophet unto our fathers. What was spoken by Jehovah is here said to be spoken by the Holy Ghost, which proves that the Holy Ghost is God; and what was spoken to Isaiah is here said to be spoken by him to their fathers, for he was ordered to tell the people what God said to him; and, though what is there said had in it much of terror to the people and of grief to the prophet, yet it is here said to be well spoken. Hezekiah said concerning a message of wrath, Good is the word of the Lord which thou hast spoken, Isa. xxxix. 8. And he that believes not shall be damned is gospel, as well as, He that believes shall be saved, Mark xvi. 16. Or this may be explained by that of our Saviour (Matt. xv. 7), " Well did Esaias prophesy of you. The Holy Ghost said to your fathers, that which would be fulfilled in you, Hearing you shall hear, and shall not understand." (1.) "That which was their great sin against God is yours; and that is this, you will not see. You shut your eyes against the most convincing evidence possible, and will not admit the conclusion, though you cannot deny the premises: Your eyes you have closed," v. 27. This intimates an obstinate infidelity, and a willing slavery to prejudice. "As your fathers would not see God's hand lifted up against them in his judgments (Isa. xxvi. 11), so you will not see God's hand stretched out to you in gospel grace." It was true of these unbelieving Jews that they were prejudiced against the gospel; they did not see, because they were resolved they would not, and none so blind as those that will not see. They would not prosecute their convictions, and for this reason would not admit them. They have purposely closed their eyes, lest they should see with their eyes the great things which belong to their everlasting peace, should see the glory of God, the amiableness of Christ, the deformity of sin, the beauty of holiness, the vanity of this world, and the reality of another. They will not be changed and governed by these truths, and therefore will not receive the evidence of them, lest they should hear with their ears that which they are loth to hear, the wrath of God revealed from heaven against them, and the will of God revealed from heaven to them. They stop their ears, like the deaf adder, that will not hearken to the voice of the charmer, charm he ever so wisely. Thus their fathers did; they would not hear, Zech. vii. 11, 12. And that which they are afraid of in shutting up their eyes and ears, and barricading (as it were) both their learning senses against him that made both the hearing ear and the seeing eye, is, lest they should understand with their heart, and should be converted, and I should heal them. They kept their mind in the dark, or at least in a constant confusion and tumult, lest, if they should admit a considerate sober thought, they should understand with their heart how much it is both their duty and their interest to be religious, and so by degrees the truth should be too hard for them, and they should be converted from the evil ways which they take pleasure in, to those exercises to which they have now an aversion. Observe, God's method is to bring people first to see and he and so to understand with their hearts, and then to convert them, and bow their wills, and so heal them, which is the regular way of dealing with a rational soul; and therefore Satan prevents the conversion of souls to God by blinding the mind and darkening the understanding, 2 Cor. iv. 4. And the case is very sad when the sinner joins with him herein, and puts out his own eyes. Ut liberius peccent, libenter ignorant—They plunge into ignorance, that they may sin the more freely. They are in love with their disease, and are afraid lest God should heal them; like Babylon of old, We would have healed her, and she would not be healed, Jer. li. 9. This was the sin. (2.) "That which was the great judgment of God upon them for this sin is his judgment upon you, and that is, you shall be blind. God will give you up to a judicial infatuation: Hearing you shall hear—you shall have the word of God preached to you over and over— but you shall not understand it; because you will not give your minds to understand it, God will not give you strength and grace to understand it. Seeing you shall see—you shall have abundance of miracles and signs done before your eyes— but you shall not perceive the convincing evidence of them. Take heed lest what Moses said to your fathers should be true of you (Deut. xxix. 4), The Lord has not given you a heart to perceive, and eyes to see, and ears to hear, unto this day; and what Isaiah said to the men of his generation (Isa. xxix. 10-12), The Lord has poured out upon you the spirit of deep sleep, and has closed your eyes." What with their resisting the grace of God and rebelling against the light, and God's withdrawing and withholding his grace and light from them,—what with their not receiving the love of the truth, and God's giving them up for that to strong delusions, to believe a lie,—what with their wilful and what with their judicial hardness, the heart of this people is waxed gross, and their ears are dull of hearing. They are stupid and senseless, and not wrought upon by all that can be said to them. No physic that can be given them operates upon them, nor will reach them, and therefore their disease must be adjudged incurable, and their case desperate. How should those be happy that will not be healed of a disease that makes them miserable? And how should those be healed that will not be converted to the use of the methods of cure? And how should those be converted that will not be convinced either of their disease or of their remedy? And how should those be convinced that shut their eyes and stop their ears? Let all that hear the gospel, and do not heed it, tremble at this doom; for, when once they are thus given up to hardness of heart, they are already in the suburbs of hell; for who shall heal them, if God do not? 2. "Your unbelief will justify God in sending the gospel to the Gentile world, which is the thing you look upon with such a jealous eye (v. 28): therefore seeing you put the grace of God away from you, and will not submit to the power of divine truth and love, seeing you will not be converted and healed in the methods which divine wisdom has appointed, therefore be it known unto you that the salvation of God is sent unto the Gentiles, that salvation which was of the Jews only (John iv. 22), the offer of it is made to them, the means of it afforded to them, and they stand fairer for it than you do; it is sent to them, and they will hear it, and receive it, and be happy in it." Now Paul designs hereby, (1.) To abate their displeasure at the preaching of the gospel to the Gentiles, by showing them the absurdity of it. They were angry that the salvation of God was sent to the Gentiles, and thought it was too great a favour done to them; but, if they thought that salvation of so small a value as not to be worthy of their acceptance, surely they could not grudge it to the Gentiles as too good for them, nor envy them for it. The salvation of God was sent into the world, the Jews had the first offer of it, it was fairly proposed to them, it was earnestly pressed upon them, but they refused it; they would not accept the invitation which was given to them first to the wedding-feast and therefore must thank themselves if other guests be invited. If they will not strike the bargain, nor come up to the terms, they ought not to be angry at those that will. They cannot complain that the Gentiles took it over their heads, or out of their hands, for they had quite taken their hands off it, nay, they had lifted up the heel against it; and therefore it is their fault, for it is through their fall that salvation is come to the Gentiles, Rom. xi. 11. (2.) To improve their displeasure at the favour done to the Gentiles to their advantage, and to bring good out of that evil; for when he had spoken of this very thing in his epistle to the Romans, the benefit which the Gentiles had by the unbelief and rejection of the Jews, he says, he took notice of it on purpose that he might provoke his dear countrymen the Jews to a holy emulation, and might save some of them, Rom. xi. 14. The Jews have rejected the gospel of Christ, and pushed it off to the Gentiles, but it is not yet too late to repent of their refusal, and to accept of the salvation which they did make light of; they may say No, and take it, as the elder brother in the parable, who, when he was bidden to go work in the vineyard, first said, I will not, and yet afterwards repented and went, Matt. xxi. 29. Is the gospel sent to the Gentiles? Let us go after it rather than come short of it. And will they hear it, who are thought to be out of hearing, and have been so long like the idols they worshipped, that have ears and hear not? And shall not we hear it, whose privilege it is to have God so nigh to us in all that we call upon him for? Thus he would have them to argue, and to be shamed into the belief of the gospel by the welcome it met with among the Gentiles. And, if it had not that effect upon them, it would aggravate their condemnation, as it did that of the scribes and Pharisees, who, when they saw the publicans and harlots submit to John's baptism, did not afterwards thereupon repent of their folly, that they might believe him, Matt. xxi. 32. IV. The breaking up of the assembly, as it should seem, in some disorder. 1. They turned their backs upon Paul. Those of them that believed not were extremely nettled at that last word which he said, that they should be judicially blinded, and that the light of the gospel should shine among those that sat in darkness. When Paul had said these words, he had said enough for them, and they departed, perhaps not so much enraged as some others of their nation had been upon the like occasion, but stupid and unconcerned, no more affected, either with those terrible words in the close of his discourse or all the comfortable words he had spoken before, than the seats they sat on. They departed, many of them with a resolution never to hear Paul preach again, nor trouble themselves with further enquiries about this matter. 2. They set their faces one against another; for they had great disputes among themselves. There was not only a quarrel between those who believed and those who believed not, but even among those who believed not there were debates. Those that agreed to depart from Paul, yet agreed not in the reasons why they departed, but had great reasoning among themselves. Many have great reasoning who yet do not reason right, can find fault with one another's opinions, and yet not yield to truth. Nor will men's reasoning among themselves convince them, without the grace of God to open their understandings.

## verses 30-31
#### Paul Preaches Two Years at Rome.

$^{30}$ And Paul dwelt two whole years in his own hired house, and received all that came in unto him, $^{31}$ Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
We are here taking our leave of the history of blessed Paul; and therefore, since God saw it not fit that we should know any more of him, we should carefully take notice of every particular of the circumstances in which we must here leave him. I. It cannot but be a trouble to us that we must leave him in bonds for Christ, nay, and that we have no prospect given us of his being set at liberty. Two whole years of that good man's life are here spent in confinement, and, for aught that appears, he was never enquired after, all that time, by those whose prisoner he was. He appealed to Cæsar, in hope of a speedy discharge from his imprisonment, the governors having signified to his imperial majesty concerning the prisoner that he had done nothing worthy of death or bonds, and yet he is detained a prisoner. So little reason have we to trust in men, especially despised prisoners in great men; witness the case of Joseph, whom the chief butler remembered not, but forgot, Gen. xl. 23. Yet some think that though it be not mentioned here, yet it was in the former of these two years, and early too in that year, that he was first brought before Nero, and then his bonds in Christ were manifest in Cæsar's court, as he says, Phil. i. 13. And at this first answer it was that no man stood by him, 2 Tim. iv. 16. But it seems, instead of being set at liberty upon this appeal, as he expected, he hardly escaped out of the emperor's hands with his life; he calls it a deliverance out of the mouth of the lion, 2 Tim. iv. 17, and his speaking there of his first answer intimates that since that he had a second, in which he had come off better, and yet was not discharged. During these two years' imprisonment he wrote his epistle to the Galatians, then his second epistle to Timothy, then those to the Ephesians, Philippians, Colossians, and to Philemon, in which he mentions several things particularly concerning his imprisonment; and, lastly, his epistle to the Hebrews just after he was set at liberty, as Timothy also was, who, coming to visit him, was upon some account or other made his fellow-prisoner ( with whom, writes Paul to the Hebrews, xiii. 23, if he come shortly, I will see you), but how or by what means he obtained his liberty we are not told, only that two years he was a prisoner. Tradition says that after his discharge he went from Italy to Spain, thence to Crete, and so with Timothy into Judea, and thence went to visit the churches in Asia, and at length came a second time to Rome, and there was beheaded in the last year of Nero. But Baronius himself owns that there is no certainty of any thing concerning him betwixt his release from this imprisonment and his martyrdom; but it is said by some that Nero, having, when he began to play the tyrant, set himself against the Christians, and persecuted them (and he was the first of the emperors that made a law against them, as Tertullian says, Apol. cap. 5), the church at Rome was much weakened by that persecution, and this brought Paul the second time to Rome, to re-establish the church there, and to comfort the souls of the disciples that were left, and so he fell a second time into Nero's hand. And Chrysostom relates that a young woman that was one of Nero's misses (to speak modishly) being converted, by Paul's preaching, to the Christian faith, and so brought off from the lewd course of life she had lived, Nero was incensed against Paul for it, and ordered him first to be imprisoned, and then put to death. But to keep to this short account here given of it, 1. It would grieve one to think that such a useful man as Paul was should be so long in restraint. Two years he was a prisoner under Felix (ch. xxiv. 27), and, besides all the time that passed between that and his coming to Rome, he is here two years more a prisoner under Nero. How many churches might Paul have planted, how many cities and nations might he have brought over to Christ, in these five years' time (for so much it was at least), if he had been at liberty! But God is wise, and will show that he is not debtor to the most useful instruments he employs, but can and will carry on his own interest, both without their services and by their sufferings. Even Paul's bonds fell out to the furtherance of the gospel, Phil. i. 12-14. 2. Yet even Paul's imprisonment was in some respects a kindness to him, for these two years he dwelt in his own hired house, and that was more, for aught I know, than ever he had done before. He had always been accustomed to sojourn in the houses of others, now he has a house of his own—his own while he pays the rent of it; and such a retirement as this would be a refreshment to one who had been all his days an itinerant. He had been accustomed to be always upon the remove, seldom staid long at a place, but now he lived for two years in the same house; so that the bringing of him into this prison was like Christ's call to his disciples to come into a desert place, and rest awhile, Mark vi. 31. When he was at liberty, he was in continual fear by reason of the lying in wait of the Jews (ch. xx. 19), but now his prison was his castle. Thus out of the eater came forth meat, and out of the strong sweetness. II. Yet it is a pleasure to us (for we are sure it was to him) that, though we leave him in bonds for Christ, yet we leave him at work for Christ, and this made his bonds easy that he was not by them bound out from serving God and doing good. His prison becomes a temple, a church, and then it is to him a palace. His hands are tied, but, thanks be to God, his mouth is not stopped; a faithful zealous minister can better bear any hardship than being silenced. Here is Paul a prisoner, and yet a preacher; he is bound, but the word of the Lord is not bound. When he wrote his epistle to the Romans, he said he longed to see them, that he might impart unto them some spiritual gift (Rom. i. 11); he was glad to see some of them (v. 15), but it would not be half his joy unless he could impart to them some spiritual gift, which here he has an opportunity to do, and then he will not complain of his confinement. Observe, 1. To whom he preached: to all that had a mind to hear him, whether Jews or Gentiles. Whether he had liberty to go to other houses to preach does not appear; it is likely not; but whoever would had liberty to come to his house to hear, and they were welcome: He received all that came to him. Note, Ministers' doors should be open to such as desire to receive instruction from them, and they should be glad of an opportunity to advise those that are in care about their souls. Paul could not preach in a synagogue, or any public place of meeting that was sumptuous and capacious, but he preached in a poor cottage of his own. Note, When we cannot do what we would in the service of God we must do what we can. Those ministers that have but little hired houses should rather preach in them, if they may be allowed to do that, than be silent. He received all that came to him, and was not afraid of the greatest, nor ashamed of the meanest. He was ready to preach on the first day of the week to Christians, on the seventh day to Jews, and to all who would come on any day of the week; and he might hope the better to speed because they came in unto him, which supposed a desire to be instructed and a willingness to learn, and where these are it is probable that some good may be done. 2. What he preached. He does not fill their heads with curious speculations, nor with matters of state and politics, but he keeps to his text, minds his business as an apostle. (1.) He is God's ambassador, and therefore preaches the kingdom of God, does all he can to preach it up, negotiates the affairs of it, in order to the advancing of all its true interests. He meddles not with the affairs of the kingdoms of men; let those treat of them whose work it is. He preaches the kingdom of God among men, and the word of that kingdom; the same that he defended in his public disputes, testifying the kingdom of God (v. 23), he enforced in his public preaching, as that which, if received aright, will make us all wise and good, wiser and better, which is the end of preaching. (2.) He is an agent for Christ, a friend of the bridegroom, and therefore teaches those things which concern the Lord Jesus Christ—the whole history of Christ, his incarnation, doctrine, life, miracles, death, resurrection, ascension; all that relates to the mystery of godliness. Paul stuck still to his principle—to know and preach nothing but Christ, and him crucified. Ministers, when in their preaching they are tempted to diverge from that which is their main business, should reduce themselves with this question, What does this concern the Lord Jesus Christ? What tendency has it to bring us to him, and to keep us walking in him? For we preach not ourselves, but Christ. 3. With what liberty he preached. (1.) Divine grace gave him a liberty of spirit. He preached with all confidence, as one that was himself well assured of the truth of what he preached—that it was what he durst stand by; and of the worth of it—that it was what he durst suffer for. He was not ashamed of the gospel of Christ. (2.) Divine Providence gave him a liberty of speech: No man forbidding him, giving him any check for what he did or laying any restraint upon him. The Jews that used to forbid him to speak to the Gentiles had no authority here; and the Roman government as yet took no cognizance of the profession of Christianity as a crime. Herein we must acknowledge the hand of God, [1.] Setting bounds to the rage of persecutors; where he does not turn the heart, yet he can tie the hand and bridle the tongue. Nero was a bloody man, and there were many, both Jews and Gentiles, in Rome, that hated Christianity; and yet so it was, unaccountably, that Paul though a prisoner was connived at in preaching the gospel, and it was not construed a breach of the peace. Thus God makes the wrath of men to praise him, and restrains the remainder of it, Ps. lxxvi. 10. Though there were so many that had it in their power to forbid Paul's preaching (even the common soldier that kept him might have done it), yet God so ordered it, that no man did forbid him. [2.] See God here providing comfort for the relief of the persecuted. Though it was a very low and narrow sphere of opportunity that Paul was here placed in, compared with what he had been in, yet, such as it was, he was not molested nor disturbed in it. Though it was not a wide door that was opened to him, yet it was kept open, and no man was suffered to shut it; and it was to many an effectual door, so that there were saints even in Cæsar's household, Phil. iv. 22. When the city of our solemnities is thus made a quiet habitation at any time, and we are fed from day to day with the bread of life, no man forbidding us, we must give thanks to God for it and prepare for changes, still longing for that holy mountain in which there shall never be any pricking brier nor grieving thorn.