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Peter defends his

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preaching, &c. to the Gentiles.

said, k John indeed baptized with water; but I ye shall be bep 16 Then remembered I the word of the Lord, how that he tized with the Holy Ghost.

unto us, who believed on the Lord Jesus Christ; "what was 1, 17m Forasmuch then as God gave them the like gift as he did that I could withstand God?

glorified God, saying, Then hath God, also to the Gentiles, 18 When they heard these things, they held their peace, and granted repentance unto life.

19 Now they which were scattered abroad upon the perse and Cyprus, and Antioch, preaching the word to none but unto cution that arose about Stephen, travelled as far as Phoenice, the Jews only.

20 And some of them were men of Cyprus and Cyrene, which,
preaching the Lord Jesus.
when they were come to Antioch, spake unto the Grecians,

number believed, and turned unto the Lord.
21 And the hand of the Lord was with them: and a great
bas, that he should go as far as Antioch:
221 Then tidings of these things came unto the ears of the
church which was in Jerusalem: and they sent forth Barna-

23 Who, when he came, and had seen the grace of God, was
would cleave unto the Lord.
glad, and exhorted them all, that with purpose of heart they

of faith: and much people was added unto the Lord.
24 For he was a good man, and a full of the Holy Ghost and
25 Then departed Barnabas to w Tarsus, for to seek Saul:
n Rom. 10. 12, 13, & 15.9, 16-o Chap.8.1-p Chap.6.1.& 9.29- Luke 1.65. Ch.
2,47-r Chap. 9.35-8 Chap.9.27.-1 Ch. 13.43.& 14. 22-u Ch.6.5-v Ver.2.
5.14.-w Ch.9.30.2

Pharisees, insisted that it was necessary to circumcise the
converted Gentiles, and cause them to keep the law of Moses.
This opinion was carried much farther in the church at Jeru-
salem afterward, as may be seen at large in chap. xxi.

those who were obliged to flee from Jerusalem, at the time of
that persecution in which Stephen lost his life. See chap. viii. 1.
19. The persecution that arose about Stephen] That is,

don, &c. It is often mentioned as a part of Syria. See chap.
Phonice] Phoenicia, a country between Galilee and Syria,
xxi. 2, 3.
along the coast of the Mediterranean sea, including Tyre, Si-

Syria. See on chap. iv. 36.
Cyprus] An island of the Mediterranean Sea, over against

the river Orontes; at that time one of the most celebrated
cities of the east. For the situation of all these, see the map
Antioch] A city of Syria, built by Antiochus Seleucus, near
accompanying this book.

of St. Peter; and did not believe that God would open the. Unto the Jews only] For they knew nothing of the vision there were others who were better instructed. See below.. door of faith to the Gentiles. The next verse informs us that

country of Africa, bounded on the east by Marmarica, on the west by the Regio Syrtica, on the north by the Mediterranean, 20. Men of Cyrene] The metropolis of the Cyrenaica, a and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th revolt of its inhabitants, it was destroyed by the Romans; but they afterward rebuilt it. It was for a long time subject Olympiad, about 630 years before Christ. In consequence of a to the Arabs; but is now in the hands of the Turks.

Who these were we have already seen, Acts vi. and ix. 29. viz. Jews living in Greek cities, and speaking the Greek language. Spake unto the Grecians.] EAAnvisas, the Hellenists. But instead of 'EAAnvisas, Grecians, "EXAnvas, Greeks, is the reading of AD, Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, some copies of the Itala; Eusebius, Chrysostom, Theophylact, and Ecumenius. On this evidence, Griesbach has admitted it into the text; and few critics entertain any doubt of the genuineness of the reading. This intimates, that besides preaching the Gospel to the Hellenistic Jews, some of them preached it to the heathen Greeks; for were we to adopt it is certain that the Hellenistic Jews had already received the Gospel. See chap. vi. 1. And it is likely that these Cyprians the common reading, it would be a sort of actum agere; for and Cyrenians had heard of Peter's mission to Cesarea; and they followed his example, by offering the Christian faith to the heathen. It is worthy of remark, that the Jews generally present day, call all the nations of Europe, Franks. called all nations of the world Greeks; as the Asiatics, to the

and finger of God, in the scripture, different displays or exer-
tions of his power are intended. Here it means, that the energy
21. The hand of the Lord was with them] By the hand, arm,
of God accompanied them, and applied their preaching to the
souls of all attentive hearers. Without this accompanying influ-
ence, even an apostle could do no good; and can inferior men
hope to be able to convince and convert sinners without this?
Ministers of the word of God, so called, who dispute the ne-
cessity, and deny the being of this influence, show thereby,
that they are intruders into God's heritage; that they are not
sent by him; and shall not profit the people at all.

justification. Because the apostles preached the truth: and
A great number believed] That Jesus was the Christ: and
the hand of God was with them, therefore a great number
that he had died for their offences, and risen again for their
believed, and turned unto the Lord, becoming his disciples,
and taking him for their portion.

22. The church which was in Jerusalem] This was the ore

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26 And when he had found him, he brought him unto Antioch. And it care to pass, that a whole year they assembled themselves with the church, and taught much people and the disriples were called Christians first in Antioch."

* Ur, in the church.

ginal, the mother church of Christianity; not the church of Rome; there were Christian churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian church means a compa. ny of believers in Christ Jesus, united for the purpose of Christian fellowship and edification in righteousness.

They sent forth Barnabas] It seems then, that the church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknow. ledged superiority of some members of the church beyond others. The apostles held the first rank: the deacons (probably the same as those called prophets, as being next chosen,) the second: and perhaps those called evangelists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things; who were most zealous, most holy, and most useful, undoubtedly had the pre-eminence.

23. Had seen the grace of God] That is, had seen the effects produced by the grace of God. By the grace of God, we are to understand, 1. His favour: 2. The manifestations of that favour, in the communication of spiritual blessings; and, 3. Principles of light, life, holiness, &c. producing effects demonstrative of the causes from which they sprung. Barnabas saw that these people were objects of the divine approbation; that they were abundantly blessed and edified together as a Christian church; and that they had received especial influences from God, by his indwelling Spirit, which were to them, incentives to faith, hope, and love; and also principles of Was glad] Not envious because God had blessed the labours of others of his Master's servants: but rejoiced to find that the work of salvation was carried on by such instruments as God chose and condescended to use. They who cannot rejoice in the conversion of sinners, because they have not been the means of it; or because such converts or their ministers have not precisely the same view of certain doctrines which they have themselves; show that they have little, if any thing, of the mind that was in Christ, in them.

conduct.

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foreteis a great famine.

27 And in these days came prophets from Jerusalem unto
Antioch.
28 And there stood up one of them named Agabus, and sig.
nitied by the Spirit, that there should be great dearth through.

y Ch.2.17. & 13.1.& 15.32. & 21.9. 1 Cor. 12. 28. Eph.4.11.- Ch. 21.19.
26. To Tarsus, for to seek Saul] The persecution raised
against him, obliged him to take refuge in his own city, where,
as a Roman citizen, his person was in safety. See chap. ix.29,30.
25. He brought him unto Antioch.] As this city was the me
tropolis of Syria, and the third city for importance in the whole
Roman empire, Rome and Alexandria alone being more emi-
nent, Barnabas might think it expedient to have for his assist-
ant a person of such eminent talents as Saul; and who was es
pecially appointed by Christ, to proclaim the Gospel to the
Gentiles. Saul appears also to have been a thorough master of
the Greek tongue, and consequently, the better qualified to ex-
plain the Gospel to the Greek philosophers, and to defend it
against their cavils. Barnabas also, being a native of Cyprus,
chap. iv. 36. where the Greek language was spoken, was judg
ed to be proper for this mission, perhaps on this account, as
well as on account of his disinterestedness, holiness, and zeal.
And the disciples were called Christians first in Antioch.|
It is evident they had the name Christians from CHRIST
their master; as the Platonists and Pythagoreans had their
name from their masters, Plato and Pythagoras. Now, as
these had their names from those great masters, because they
attended their teaching, and credited their doctrines; so the
disciples were called Christians, because they took Christ for
their teacher, crediting his doctrines, and following the rule
of life laid down by him. It has been a question, by whom
was this name given to the disciples 7 Some think they as
sumed it; others, that the inhabitants of Antioch gave it to
them; and others, that it was given by Saul and Barnabas.
This latter opinion is favoured by the Codex Beze, which
reads the 25th and 26th verses this: And hearing that Saul
was at Tarsus, he departed seeking for him; and having
found him, he besought him to come to Ẩntioch; who, when they
were come, assembled with the church a whole year, and in
structed a great number; and there they first called the dis-
ciples at Antioch, Christians.

The word yonuaricat, in our common text, which we trans. late were called, signifles, in the New Testament, to appoint, warn, or nominate by divine direction. In this sense the With purpose of heart they would cleave unto the Lord.] word is used Matt. ii. 12. Luke ii. 26. and in the preceding These converts had begun well; they must continue and per- chapter of this book, ver. 22. If therefore the name was severe; God gave them the grace, the principle of life and given by divine appointment, it is most likely that Saul and action: it was their business to use this. If they did not, the Barnabas were directed to give it; and that, therefore, the gift would be resumed. Barnabas well knew, that they must name Christian is from God, as well as that grace and holihave the grace of God in them, to enable them to do any ness which are so essentially required and implied in the good; but he knew also that its being in them, did not neces- character, Before this time, the Jewish converts were sim. sarily imply that it must continue there. God had taught ply called, among themselves, disciples, i. e. scholars; be him, that if they were not workers together with that grace, lievers, saints, the church, or assembly: and by their enemics, they would receive it in vain; i. e. the end for which it was Nazarines, Galileans, the men of this way, or sect; and per given would not be answered. He therefore exhorted them haps by other names, which are not come down to us. They Tg #podedel 795 kapdias, with determination of heart: with considered themselves as one family: and hence the appellaset fixed, purpose and resolution, that they would cleave unto tion of brethren was frequent among them. It was the de. the Lord, pooμevELV Top Kupi, to remain with the Lord; to sign of God to make all who believed of one heart and one continue in union and fellowship with him; to be faithful in soul, that they might consider him as their Father, and live keeping his truth, and obedient in the practice of it. To be a and love like children of the same household. A Christian, Christian is to be united to Christ; to be of one spirit with therefore, is the highest character which any human being him to continue to be a Christian, is to continue in that union. can bear upon earth; and to receive it from God, as those apIt is absurd to talk of being children of God, and of absolute final pear to have done, how glorious the title! It is however worthy perseverance, when the soul has lost its spiritual union. There of remark, that this name occurs in only three places in the is no perseverance, but in cleaving to the Lord: he who in his New Testament, here, and in chap. xxvi. 28, and in 1 Pet. iv. 16. works denies him, does not cleave to him. Such a one is not of 27. Came prophets from Jerusalem] Though the term proGod if he ever had the salvation of God, he has lost it; he is fall-phet is used in the New Testament simply to signify a teacher en from grace; nor is there a word in the Book of God, fairly (see the note on Gen. xx. 7. where the subject is largely exand honestly understood, that says, such a person shall abso-plained,) yet here it evidently means also, such as were under lutely and unavoidably arise from his fall.

24. For he was a good mun] Here is a proper character of a minister of the Gospel.

1. He is a good man: his bad heart is changed; his evil dispositions rooted out; and the mind that was in Christ implanted in him.

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2 He is full of the Holy Ghost.] He is holy, because the Spirit of holiness dwells in him: he has not a few transient visitations or drawings from that Spirit; it is a resident in his soul, and it fills his heart. It is light in his understanding it is discrimination in his judgment; it is fired purpose and determination in righteousness, in his will; it is purity, it is love, joy, peace, gentleness, goodness, meekness, temperance, and fidelity, in his affections and passions. In a word, it has Sovereign sway in his heart; it governs all passions, and is the motive and principle of every righteous action.

3. He was full of faith. He implicitly credited his Lord; he knew that he could not lie; that his word could not fail; he expected not only the fulfilment of all promises, but also every degree of help, light, life, and comfort, which God might at any time see necessary for his church: he prayed for the divine blessing, and he believed that he should not pray in vain. His faith never failed, because it laid hold on that God who could not change. Behold, ye preachers of the Gospel, an original minister of Christ. Emulate his piety, his faith, and his usefulness. Much people was added unto the Lord.] No wonder, when fey had such a minister, preaching, by the power of the Holy Ghost, such a Gospel as that of Jesus Christ.

divine inspiration, and foretold future events. This was cer tainly the case with Agabus, ver. 28. though perhaps his ordi nary character was that of a teacher or preacher. It seems from various scriptures, Rom. xii. 1 Cor. xiii. and xiv. that the prophets of the New Testament were, 1. Teachers or preachers in general. 2. Persons who, on special occasions, were under the influence of the Divine Spirit, and then fore told certain future events. 3. Persons who recited hymns to the honour of God in the public assemblies of the Christians. 4. Persons who prayed in those assemblies, having sometimes the gift of tongues, at other times not. From Ephes ii. 20, and iii. 5. we learn that the prophets of the Christian church were inferior to the apostles; but from ver. 11. of Eph. iit. we see that they were superior to all other teachers, even to evangelists and pastors.

28. Agabus] This prophet, of whom we know nothing, is once more mentioned, chap. xxi. 10. He was probably a Jew, but whether converted now to Christianity, we cannot tell.

Great dearth throughout all the world] The words co' hany Ty otоμεvny, probably here mean, the land of Judea; though sometimes by this phrase, the whole Roman empire is intended. In the former sense the disciples appear to have understood it, as the next verse informs us: for they determined to send relief to their brethren in Judea, which they could not have done had the famine been general. It does not appear that they expected it to extend even to Antioch in Syria, where they then were, else they would have thought of ma king provision for themselves.

Herod having killed seizes

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It is well known from history, that there were several fa mines in the reign of Claudius. Dion Cassius, lib. Ix. mentions a severe famine in the first and second year of the reign of Claudius, which was sorely felt in Rome itself. This famine, it is supposed, induced Claudius to build a port at Ostia, for the more regular supply of Rome with provisions.

A second famine happened about the fourth year of this reign, which continued for several years, and greatly afflicted the land of Judea. Several authors notice this, but particularly Josephus, Ant. lib. xx. cap. 5. sect. 2. where having mentioned Tiberius Alexander, as succeeding to the procuratorship in the place of Cuspius Fadus, he says, that "during the government of these procurators, a great famine aflicted Juden.” Επι τούτοις δη και τον μεγαν λιμον κατά την Ιουδαίαν συνέβη γενέσθαι.

A third famine is mentioned by Eusebius, in An. Abrahami, which commences with the calends of October, A. D. 48. which was so powerful" in Greece, that a modius (about half a bushel of grain) was sold for six drachms," about three shillings and sixpence English. Vid. Euseb. in Chron. edit. Scalig. The same author mentions another famine in Rome, in the tenth year of Claudius, of which Orosius gives the details, lib. vii.

A fourth famine, which took place in the eleventh year of Claudius, is mentioned by Tacitus, Annal. lib. xii. sect. 43. in which there was so great a dearth of provisions, and famine in consequence, that it was esteemed a divine judgment. Frugum quoque egestas, et orta ex ea fames, in prodigium accipiebatur. At this time, the same author tells us, that in all the stores of Rome, there were no more than fifteen days provision; and had not the winter been uncommonly mild, the utmost distress and misery must have prevailed.

It may now be inquired, to which of these famines in the reign of Claudius does the prophecy of Agabus refer? Most learned men are of opinion, that the famine of which Agabus prophesied was that mentioned above, which took place in the fourth year of this emperor, A. D. 47. This famine is particularly mentioned by Josephus, Ant. lib. xx. cap. 2. sect. 5. who describes it as a very great famine, in which many died for want of food."-"That Helena, Queen of Adiabene, who had embraced the Jewish religion, sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried figs, which she distributed to those who were in want." And in cap. 5. sect. 2. he says that this happened "when Tiberius Alexander succeeded Cuspius Fadus; and that under these procura tors, the famine happened, in which Queen Helena, at a vast expense, procured relief to the Jews." Dr. Hudson's note on this passage in Josephus deserves to be copied: "This," says he, is that famine foretold by Agabus, Acts xi. 28. which happened when Claudius was consul the fourth time, (A. D. 47.) and not that which happened when Claudius was consul the second time, and Casina was his colleague, (A. D. 42.) as Scaliger says upon Eusebius, p. 174. Now when Josephus had said, a little after, cap. 5. sect. 2. that Tiberius Alexander succeeded Cuspius Fadus as procurator, he immediately subjoins, under these procurators there happened a great famine in Judea." From this it is evident, that this famine must have continued several years, as it existed under both these procurators. Fadus, says Mr. Whiston, was not sent into Judea till after the death of Agrippa, i. e. towards the end of the fourth year of Claudius, in the end of A. D. 44. or beginning of 45. So that this famine foretold by Agabus, hap. pened on the fifth, sixth, and seventh years of Claudius, A. D. 45, 46, and 47. See Whiston's Josephus: and see Krebs Observat. in Nov. Test. on this place.

29. Then the disciples-determined to send relief] These were probably Gentile converts; and as they considered themselves receiving the spiritual blessings, which they now so happily enjoyed, through the means of the Christians in Judea; they resolved to communicate to them a portion of

their temporal goods: and every man did this, according to
b Chap. 12. 25.
his ability, i. e. he gave a certain proportion of the property
with which the providence of God had entrusted him. The
community of goods had for some time ceased.

30. And sent it to the elders] These probably mean, those
disciples mentioned Luke chap. x. or the one hundred and
who first believed on Christ crucified, either of the seventy
twenty mentioned chap. i. 15; or the seven deacons, chap. vi.
5.
classes: 1. The aurorrat, those who were eye-witnesses. 2
The attapxat, those who were the first-fruits, or converts of
Some have divided the primitive disciples into three
the apostles' preaching. 3. The dradoxot, those who were the
successors of the preceding, from whom they had received
the doctrines of the Gospel. It is likely the deacons are
vi. 1, &c.
meant, whose office it was to take care of the poor. See chap.

come under review in the preceding chapter, we must have particularly noticed, 1. The care the church of Christ took 1. Among many highly interesting subjects which have to have young converts confirmed in the truths they had received, and built upon their most holy faith, ver. 22. It was indispensably necessary that a foundation should be laid; raised. For this work it was requisite that different gifts and talents should be employed, and Barnabas and Saul must be and it was not less so, that a proper superstructure should be sent to confirm in the faith, those whom the disciples, who had been scattered by the persecution raised about Stephen, had converted to Christ, ver. 19-22. It is a great thing to have souls converted to the Lord; it is greater to have them built up on their most holy faith: and few persons, even among the ministers of Christ, have talents for both. Even quent interchange of godly ministers in the church of Christ, is of the utmost consequence to its stability and increase. when PAUL planted, it required APOLLOS to water. A fre

lative of the followers of our blessed Lord; and there is presumptive evidence, as we have seen, that this appellative 2. It appears that CHRISTIANS, was the first general appel came by divine appointment: how very few of those who profess this religion, are satisfied with this title! That very church that arrogates all to itself, has totally abandoned this title, and its members call themselves Roman Catholics, which is absurd; because the adjective and substantive include opposite ideas; catholic, signines universal; and Ro man, signifies of, or belonging to Rome. If it be merely Ro man, it cannot be catholic; if it be catholic, it cannot be confined to Rome: but it is not catholic nor universal, in any sense of the word; for it contains but a small part of the people who profess Christianity. The term Protestant has more common sense in it; but not much more piety. Almost all sects and parties proceed in the same line; but Christian is a title seldom heard of; and the spirit and practice of Christianity but rarely occur. When all return to the spirit of the Gospel, they will probably resume the appellative of Christians.

and especially to the poor followers of Christ. He has left the poor ever with us, as his representatives, to exercise our 3. An early fruit of Christianity, was mercy to the poor; bowels of commiseration: and thus teach us to feel and prac tice mercy. To every man professing Christianity, the religion of Jesus Christ says most authoritatively, With every man who is pinched by poverty, share what the providence of God has not made absolutely necessary for thy own support What God has given us more than we need, is entrusted to us for the benefit of those that are in poverty and affliction. He who can, and does not, help the poor, is a disgrace to port of the cause of God is a worthless member of the church of Christ. Christianity: and he who does not lend his hand for the supwithout mercy. And he who spends in pampering the flesh what should be given to the poor, shall have a fearful account He who shows no mercy, shall have judgment to give in the day of the Lord.

Herod persecutes the Christians, 1. Kills James, 2. And casts Peter into prison, 3, 4. The church makes incessant prayer for his deliverance, 5. An angel of God opens the prison doors and leads him out, 6-10. Peter rejoices, and comes to the house of Mary, where many were praying, and declares how he was delivered, 11-17. The soldiers who kept the prison are examined by Herod, and he commands them to be put to death, 18, 19. Herod is enraged against the people of Tyre, but is appeased by their submission, 20. the Lord'smites him, and he dies a miserable death, 21-23. The word of God increases, 24. Barnabas and Saul return He makes an oration to the people, receives idolatrous praises, and an angel of from Jerusalem accompanied by John Mark, 25. [A. M. cir. 4048. A. D. cir. 44. An. Olymp. cir, CCV. 4.] TOW about that time Herod the king stretched forth his

Nhands to vex certain of the church.

2 And he killed James, the brother of John, with the sword. Or, began.-b Matt. 4.21. & 2.13.

3 And because he saw it pleased the Jews, he proceeded far-
bread.
ther to take Peter also. Then were the days of unleavened

e Exod. 12, 14, 15, & 23. 15.

NOTES.-Verse 1. Herod the king] This was Herod Agrip- ries formerly held by his uncle Philip, and by Lysanias; viz pa, the son of Aristobulus, and grandson of Herod the Great; Iturea, Trachonitis, Abilene, with Gaulonitis, Batanaa, and he was nephew to Herod Antipas, who beheaded John the Penias. To these the emperor Claudius afterward added JuBaptist, and brother to Herodias. He was made king by the dea and Samaria; which were nearly all the dominions posemperor Caligula, and was put in possession of all the territo-sessed by his grandfather Herod the Great. See Luke iii. L. 380

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4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people." 5 Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.

6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. 7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell

off from his hands.

8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy gar ment about thee, and follow me.

d John 21.18-e Or, instant and earnest prayer was made. 2 Cor. L. 11. Eph.6.18. 1 The 3.17.- Ch 5 19-g Psa, 126, 1.-h Ch.10.3, 17.& 11.5.-i Ch. 16.25. see also an account of the Herod family, in the note on Matt. ii.

ver. 1.

To ver certain of the church] That is, to destroy its chief ornaments and supports.

2. He killed James, the brother of John, with the sword] This was James the greater, son of Zebedee, and must be distin. guished from James the less, son of Alpheus. This latter was put to death by Ananias the high-priest, during the reign of Nero. This James, with his brother John, were those who requested to sit on the right and left hand of our Lord. See Matt. xx. 23. and our Lord's prediction was now fulfilled in one of them, who by his martyrdoin drank of our Lord's cup, and was baptized with his baptism. By the death of James, the number of the apostles was reduced to eleven; and we do not find that ever it was filled up. The apostles never had any successors: God has continued their doctrine, but not their order. By killing with the sword, we are to understand beheading. Among the Jews, there were four kinds of deaths; 1. Stoning, 2 Burning, 3. Killing with the sword, or beheading, and 4. Strangling. The 3d was a Roman as well as a Jewish mode of punishment. Killing with the sword, was the punishment, which, according to the Talmud, was inflicted on those who drew away the people to any strange worship, Sanhedr. fol. ii James was probably accused of this, and hence the punishment mentioned in the text.

3. He proceeded to take Peter also] He supposed that these two were pillars on which the infant cause rested; and that if these were removed, the building must necessarily come down. The days of unleavened bread] About the latter end of March, or beginning of April; but whether in the third or fourth year of the emperor Claudius, or earlier or later, can. not be determined.

4. Four quaternions of soldiers] That is, sixteen, or four companies of four men each, who had the care of the prison; each company taking, in turn, one of the four watches of the night.

Intending after Easter to bring him forth] Mera To rarxa, after the pass-over. Perhaps there never was a more unhappy, not to say absurd translation, than that in our text. But be fore I come to explain the word, it is necessary to observe, that our term called Easter, is not exactly the same with the Jew. ish pass-over. This festival is always held on the fourteenth day of the first vernal full moon, but the Easter of the Christians, never till the next Sabbath after said full moon: and to avoid all conformity with the Jews in this matter, if the fourteenth day of the first vernal full moon happen on a Sabbath, then the festival of Easter is deferred till the Sabbath following. The first vernal moon is that, whose 14th day is either on the day of the vernal equinox, or the next 14th day after it. The vernal equinox, according to a decree of the council of Nice, is fixed to the 21st day of March; and therefore the first vernal moon is that whose 14th day falls upon the 21st of March; or the first fourteenth day after. Hence it appears, that the next Sabbath after the 14th day of the vernal moon, which is called the Paschal term, is always Easter day. And, therefore, the earliest Paschal term, being the 21st of March; the 22d of March is the earliest Easter possible; and the 18th of April being the latest Paschal term, the seventh day after, that is, the 25th of April, is the latest Easter possible.

The term Easter, inserted here by our translators, they borrowed from the ancient Anglo-Saxon service books; or from the version of the Gospels, which always translates the ro TAOx of the Greek by this term, e. g. Matt. xxvi. 2. Ye know that after two days is the feast of the pass-over pite ze that efter tpam bagum beod Eartno. Uite ge that aefter twam dagum beoth Eastro. Ibid. v. 19. And they sade ready the pass-over. and hig gegean podon hym Ear. ten-chenunga. And big gegearwodon hym Easter thenunga, .e. the paschal supper.) Prefixed to Matt. xxviii. 1. are these words, Dyr rceal on Earten æren. This part to be read on Easter even. And before ver. 8. these words, Dyr ceal on Fugedæg on thære oðre Eastre-pucan. Mark xiv. 12. And the first day of unleavened bread, when they killed the pass-over. And Sam Forman deze azimoɲum, da hi Carchon offлodon. And tham forman daege azimorum, tha bi Eastron offrodon. Other examples occur in this Version. Wieliff used the word paske, i. e. pass-over; but Tindal, Coverdale, Becke, and Cardmarden, following the old Saxon mole of translation, insert Easter: the Genera Bible, very properly renders it the pass-over. The Saxon,

prison by an angel. 9 And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw

a vision.

10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; i which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.

11 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and bath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

12 And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.

k Psa.34.7. Dan 3.28. & 6.22. Heb. 1.14.-1 Job 5. 19. Psa. 33. 18, 19. & 34, 22. & 41.2. & 97,10 2 Cor. 1. 10. 2 Pet.2.9.-m Ch. 4.23.-n Ch. 15:37. Ver.5.

Easter, Eastre, Eastro, Eastra, and Eartɲon, are different modes of spelling the name of the goddess Easter, whose festival was celebrated by our pagan forefathers on the month of April; hence that month, in the Saxon calendar, is called Carter-monað, Easter month. Every view we can take of this subject, shows the gross impropriety of retaining a name every way exceptionable, and palpably absurd. 5. Prayer was made without ceasing] The Greek word exrevns, signifles both fervour and earnestness, as well as per severance. These prayers of the church, produced that miraculous interference mentioned below, and without which, Peter could not have thus escaped from the hands of this ruthless king.

6. Sleeping between two soldiers, bound with two chains] Two soldiers guarded his person; his right hand being bound to the left hand of one; and his left hand bound to the right hand of the other. This was the Roman method of guarding their prisoners; and appears to be what is intimated in the text. 7. Smote Peter on the side] He struck him in such a way, as was just sufficient to awake him from his sleep. His chains fell off from his hands.] The chains mentioned above, by which he was bound to the two soldiers. Gird thyself] It seems Peter had put off the principal part of his clothes, that he might sleep with more comfort. His resuming all that he had thrown off, was a proof that every thing had been done leisurely. There was no evidence of any hurry, nor of any design to elude justice, or even to avoid meeting his accusers in any legal way. It appears that the two soldiers were overwhelmed by a deep sleep, which fell upon them from God.

9. He-wist not] He knew not; from the Anglo-Saxon pirtan, to know. He supposed himself to be in a dream. 10. The first and second ward] It is supposed, that ancient Jerusalem was surrounded by three walls: if so, then passing through the gates of these three walls successively, is, possibly, what is meant by the expression in the text. The prison in which he was confined, might have been that which was at the outer wall.

Iron gate] This was in the innermost wall of the three; and was strongly plated over with iron, for the greater security. In the East, the gates are often thus secured to the present day. Pitts says so of the gates of Algiers; and Pocock, of some near Antioch. Perhaps this is all that is meant by the iron gate. One of the quaternions of soldiers was placed at each gate. Which opened-of his own accord] Influenced by the unseen power of the angel.

The angel departed from him.] Having brought him into a place in which he no longer needed his assistance. What is proper to God, he always does; what is proper to man, he requires him to perform.

11. When Peter was come to himself] Every thing he saw astonished him; he could scarcely credit his eyes, he was in a sort of ecstasy; and it was only when the angel left him, that he was fully convinced that all was real.

Now I know that the Lord hath sent his angel] The poor German divine is worthy of pity, who endeavoured to persuade himself and his countrymen, that all this talk about the angel was mere illusion: that Peter was delivered in a way which he could not comprehend, and therefore was led to attribute to a particular providence of God, what probably was done by the prefect of the prison who favoured him! But it is the study of this writer to banish from the word of God all supernatural influence; and to reduce even the miracles of Christ to sim ple operations of nature, or to the workings of imagination, and the prejudices of a weak and credulous people. Such men should at once cast off the mask which so thinly covers their infidelity, and honestly avow themselves to be what they are, the enemies of revelation in general; and of the Christian religion in particular. Peter could say, Now I know of a cer tainty, that the Lord hath sent his angel, and delivered me, &c. No such thing, says Mr. E., Peter was deceived; it was not the Lord, it was the prefect, or some other person.-Now we know that Peter spake by the Holy Ghost; but we have no such testimony of Mr. E., nor of any of his associates.

And all the expectation of the Jews] It seems they had built much on the prospect of having him sacrificed, as they already had James.

12. And when he had considered] When he had weighed every thing, and was fully satisfied of the divine interposition; he went to the house of Mary the mother of John Mark, the

[graphic]

13 And as Peter knocked at the door of the gate, a damsel
came P to hearken, named Rhoda.
14 And when she knew Peter's voice, she opened not the gate
wes
for gladness; but ran in, and told how Peter stood before the
gate.
15 And they said unto her, Thou art mad. But she constantly
affirmed that it was even so. Then said they, It is his angel.
16 But Peter continued knocking: and when they had open-
ed the door, and saw him, they were astonished.

17 But he, beckoning unto them with the hand to hold their
peace, declared unto them how the Lord had brought him out
of the prison. And he said, Go show these things unto James,
and to the brethren. And he departed, and went into another
place.

18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.

19 And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should p Or, to ask who was there.-q Gen.49. 16. Matt. 18.10.-r Ch.13.16.& 19.33. & 21. 40-s Or, bare an hostile mind, intending war.-t Gr, that was over the king's bedauthor of the Gospel, where it appears many were gathered together, making prayer and supplication, and probably for Peter's release.

13. As Peter knocked] The door was probably shut for fear of the Jews; and as most of the houses in the East have an area before the door, it might have been at this outer gate that Peter stood knocking.

A damsel came to hearken, named Rhoda] She came to inquire who was there. Rhoda signifies a rose; and it appears to have been customary with the Jews, as Grotius and others remark, to give the names of flowers and trees to their daughters: thus Susannah signifies a lily; Hadassah, a myrile; Tamar, a palm-tree, &c. &c.

15. It is his angel.] It was a common opinion among the Jews that every man has a guardian angel; and in the popish church, it is an article of faith. The Jews also believed that angels often assumed the likeness of particular persons. They have many stories of the appearance of Elijah in the likeness of different rabbins. As Ayyclos signifies in general, a messenger, whether divine or human: some have thought that the angel or messenger here, means a servant or person which the disciples supposed was sent from Peter to announce something of importance to the brethren: it was also an opinion among the Jews, even in the time of the apostles, as appears from Philo, that the departed souls of good men officiated as ministering angels; and it is possible that the disciples at Mary's house might suppose that Peter had been murdered in the prison; and that his spirit was now come to announce this event, or give some particular warning to the church. 17. Declared-how the Lord had brought him out of the prison] He still persisted in the belief that his deliverance was purely supernatural. It seems that some modern critics could have informed him of his mistake. See ver. 11.

Show these things unto James, and to the brethren] That is, in one word, show them to the church, at the head of which James undoubtedly was; as we may clearly understand by the part he took in the famous council held at Jerusalem, relative to certain differences between the believing Jews and Gentiles. See chap. xv. 13-21. There is still no supremacy for Peter. He who was bishop or overseer of the church at Jerusalem, was certainly at the head of the whole church of God at this time; but James was then bishop or inspector of the church at Jerusalem, and consequently, was the only visible head then upon earth.

He departed-into another place.] Some Popish writers say that he went to Rome, and founded a Christian church there. Those who can believe any thing, may believe this. Where he went we know not; but it is probable that he withdrew for the present into a place of privacy, till the heat of the inquiry was over, relative to his escape from the prison; for he saw that Herod was intent on his death.

19. Commanded that they should be put to death] He believed, or pretended to believe, that the escape of Peter was owing to the negligence of the keepers. Jailers, watchmen, &c. ordinarily suffered the same kind of punishment which should have been inflicted on the prisoner, whose escape they were supposed to have favoured.

He went down from Judea to Cesarea] How soon he went down, and how long he staid there, we know not.

20. Highly displeased with them of Tyre] On what account Herod was thus displeased, is not related by any historian, as far as I have been able to ascertain. Josephus, who speaks of this journey of Herod to Cesarea, says nothing of it: and it is useless for us to conjecture.

Having made Blastus-their friend] Blastus was probably an eunuch and had considerable influence over his master Herod; and to reach the master, it is likely they bribed the chamberlain.

Desired peace] The Tyrians and Sidonians being equally subjects of the Roman government, with the inhabitants of Galilee, Herod could not go to war with them; but being irritated against them, he might prevent their supplies: they therefore endeavoured to be on peaceable, i. e. friendly terms with him.

Their country was nourished by the king's country.] That is, they had all their supplies from Galilee; for Tyre and Sidon being places of trade and commerce, with little territory, 3820

be put to death. And he went down from Judea to Cesarea,
20 And Herod was highly displeased with them of Tyre
and there abode.
and Sidon: but they came with one accord to him; and
sired peace; because their country was nourished by the
king's country.
having made Blastus the king's chamberlain their friend, de-

21 And upon a set day Herod, arrayed in royal apparel, sat
god, and not of a man.
upon his throne, and made an oration unto them.
22 And the people gave a shout, saying, It is the voice of

cause he gave not God the glory: and he was eaten of worms, 23 And immediately the angel of the Lord smote him, be. and gave up the ghost.

24 But the word of God grew and multiplied.

they had fulfilled their ministry, and took with them John,
whose surname was Mark.
251 And Barnabas and Saul returned from Jerusalem, when

56,11, Ch.6.7.& 19.20. Col. 1.6-y Or, charge. Ch.11.29, 30-2 Ch.13.5,13- Ver.1.
chamber.- 1 Ks.5.9,11. Ezek. 27. 17.-v 1 Sa.25.38. 2 Sa. 24.17.-w Ps.115.1- Is.
were obliged to have all their provisions from the countries
under Herod's jurisdiction. This had been the case even
where it is said, that Solomon gave Hiram twenty thousand
from the days of Solomon, as we learn from 1 Kings v. 11.
measures of pure oil; thus gave Solomon to Hiram year by
measures of wheat, for food to his household; and twenty
year. See also Ezek. xxvii. 17.

exhibited in honour of the Roman emperor.
to, we learn from Josephus. "Herod having reigned three
21. Upon a set day, &c.] A day on which games, &c. were
years over ALL Judea, (he had reigned over the tetrarchy of
What this refers
his brother Philip, four years before this) went down to Cesa-
dius, and made vows for his health. On the second day of
rea, and there exhibited shows and games in honour of Clau-
these shows, he put on a garment made wholly of silver, and
of a contexture most truly wonderful; and came into the the-
atre early in the morning; at which time the silver of his gar-
ment, being illuminated by the first reflection of the sun's rays,
shone out after a surprising manner; and was so resplendent
as to spread a horror over those who looked intently upon
him: and presently his flatterers cried out, one from one
place, and another from another, He is a god, and they
added, 'Be thou merciful to us, for although we have hitherto
reverenced thee only as a man, yet shall we henceforth own
thee as superior to mortal nature. Nor did the king rebuke
them, nor reject their impious flattery. But looking up he
saw an owl on a certain rope over his head, and immediately
conceived that this bird was to him a messenger of ill-tidings;
in his bowels, and he died after five days severe illness."
and he fell into the deepest sorrow; a severe pain also arose
This is the sum of the account given by Josephus, Ant. lib.
xix. cap. viii. sect. 2. [See Whiston's edition.] Notwith-
in the main surprisingly with the account given here by St.
standing the embellishments of the Jewish historian, it agrees
Luke. Josephus, it is true, suppresses some circumstances
which would have been dishonourable to this impious king;
and according to his manner, puts a speech in Herod's mouth,
when he found himself struck with death, expressive of
much humility and contrition. But this speech is of no au-
thority. When Josephus takes up and pursues the thread of
mere historical narration, he may be safely trusted: but
whenever he begins to embellish, or put speeches in the
mouths of his actors, he is no longer to be credited. He even
duces it most improbably into his narration: as if an owl, a
bird of all others that can least bear the light, should come
here transforms an angel of the Lord into an owl; and intro-
and perch on the pavilion of the king, when the sun was
shining with the most resplendent rays!

evidently a judgment from God.
23. The angel of the Lord smote him] His death was most

flatterers, but permitted them to give him that honour that
was due to God alone. See on ver. 21.
Because he gave not God the glory] He did not rebuke his

pedicularis, or whether a violent inflammation of his bowels,
terminating in putrefaction, did not actually produce worms,
And was eaten of worms] Whether this was the morbus
cannot tell. It is most likely that this latter was the case; and
which for several days, swarmed in his infected entrails, we
the circumstances of the case, as related by Josephus.
this is at once more agreeable to the letter of the text, and to

which he was then seized, after having lingered in excrucia
ting torments, for five days, as Josephus has stated. Antio
And gave up the ghost] That is, he died of the disorder by
of disease. See the observations at the end of chap. 1. rela-
tive to the death of Judas.
chus Epiphanes, and Herod the Great, died of the same kind

24. But the word of God] The Christian doctrine preached
and had daily accessions; for the spirit of revelation rested
on those men, and God was daily adding to that woord as cir-
by the apostles, grew and multiplied; became more evident,
cumstances required, in order to complete that testimony of
his, which we now find contained in the New Testament. As
there is in the original, an allusion to the vegetation of grain,
Anovvero, it was multiplied, as the corn is in the full ear,
there is probably a reference to the parable of the soWER and
(notave, it grew, as corn grows, the stalk and the ear; kas
his SEED; for the seed is the word of God, and the doctrine of

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