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37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: P for if this counsel or this work be of men, it will come to nought:

39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.

p Prev. 21 8. Isa. 8. 10. Mati, 15.13-y Luke 21. 15. 1 Cor. 1.25-7 Ch.7, 51, & 9.3. 419-4 Ch.4 15-t Man 14.17.& 3.34 Mark 13.9.

was called Barsabas, i. e. the son of Saba. It is no unrea. sonable thing to suppose, that Thaddeus and Thendas are the same naine: and that therefore the person called Theudas in Luke, is probably the same whom Josephus in the places above quoted, calls Judas,"

Dr. Lightfoot thinks, that "Josephus has made a slip in his chronology ;" and rather concludes, that the Theudas men tioned in the Ant. lib. xx. cap. 4. sect. 1. is the person referred to in the text. I confess the matter does not appear to me of so much consequence: it is mentioned by Gamaliel in a careless way, and St. Luke, as we have already seen, scrupulously gives the cords of every speaker. The story was no doubt well known, and there were no doubts formed on it by the Jewish council. We see plainly the end for which it was produced; and we see that it answered this end most amply; and certainly we have no further concern with Gamaliel or his story. Boasting himself to be somebody] Aɛywv sivai riva lavrov, saying that he was a great personage, i. e. according to the supposition of Bp. Pearce, setting himself up to be king of the Jers, see the preceding note. After tavrov, himself, usyav, great one, is added by several very respectable MSS. and Versions.

37. Judas of Galilee] Concerning Judas of Galilee, Rabbi Abraham in Jucasin, fol. 139. writes thus, "In this time there were three sects: for besides the Pharisees and Sadducees, JUDAS of GALILEE began another sect, which was called Essenes. They caused the Jews to rebel against the Romans, by asserting that they should not obey strangers; nor call any one lord (or governor,) but the holy blessed God above." Rabbi Abraham makes a mistake here: the Essenes existed long before the days of Judas of Galilee; but it is very possible that he might have been one of that sect. Josephus mentions The insurrection made by Judas of Galilee, Ant. lib. xviii. cap. 1. and says it was when Cyrenius was governor of Syria: see The note on Luke ii. 2. Bishop Pearce supposes that there were two aroypadat, taxation's or enrolments; and that the one mentioned here took place ten years after that mentioned in Luke if. He observes also, in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different from that Judas or Theudas spoken of before, but that his pretence for rebellion was different: the former Judas wished to have the empire of Judea; the latter only maintained that it was base and sinful to obey a heathen

governor.

38. Refrain from these men] Do not molest them, leave them to God: for if this counsel and work be of man it will come to nought, like the rebellion of Theudas, and that of Judas of Galilee; for whatever pretends to be done in the name of God, but is not of him, will have his curse and not his blessing. He whose name is prostituted by it, will vindirate his injured honour, and avenge himself.

39. But if it be of God ye cannot overthrow it] Because his counsel cannot fail; and his work cannot be counteracted. If he be determined that this doctrine shall prevail, it is vain for us to attempt to suppress it.

Lest haply ye be found-to fight against God.] MηTOTE Kа Ocopaxos cupetinte. Some have thought that they saw a parallel to these words in the speech of Diomede, when seeing Mars associated with Hector, oppose the Grecians, he judged farther opposition vain, and desired his troops to retire from

the battle.

Τω δ' αιει παρα εἷς γε θέων, ὃς λοιγον αμύνει·

Και νυν οι παρα κείνος Αρης, βρότω ανδρι εοικως.

agreed to by the councü. 40 And to him they agreed and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

41 And they departed from the presence of the council," rejoicing that they were counted worthy to suffer shame for his

name.

42 And daily v in the temple and in every house, w they ceased not to teach and preach Jesus Christ.

u Matt. 5.12. Rom.3.3. 2 Cor. 12.10. Phil.1.29. Heb. 10. 34. James 1. 2. 1 Pes. 4.13, 16v Ch.2.46-w Ch. 4.20, 29.

Αλλα προς Τρωας τετραμμένοι αιεν οπίσσω Εικετε, μηδε θεοις μενεαινε μεν ιφι μάχεσθαι. Il. 1. v. 603 Protected always by some power divine; And Mars attends this moment at his side In form a man. Ye therefore still retire, But facing still your foes: nor battle wage However fierce, yet fruitless, with the gods.-COWPER. 40. To him they agreed] That is, not to slay the apostles, nor to attempt any farther to imprison them: but their male. volence could not be thus easily satisfied; and therefore they beat them, probably gave each of them thirty-nine stripes, and having commanded them not to speak in the name of Jesus, they let them go. It was of JESUS they were afraid: not of the apostles. They plainly saw, that if the doctrine of Christ was preached, it must prevail: and if it prevailed, they must come to nought. It was a wise saying of the popish bishops in the time of Queen Mary: If we do not put down this PRINTING, it will put us down. They laboured to put down the printing, but they could not; and under God the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down.

41. Rejoicing that they were counted worthy, &c.] The whole verse may be read thus: But they departed rejoicing from the presence of the sanhedrim, because they were deemed worthy to be dishonoured on account of THE NAME. The word avrov, his, is omitted by ABCD, several others, Erpen's Syriac, and the Coptic. THE NAME, probably by this time, dis. tinguished both the Author of salvation and the sacred system of doctrine which the apostles preached. To rejoice in persecution, and triumph in the midst of pain, shame, disgrace, and various threatened deaths, is the privilege of the New Testament. Nothing of this kind, as far as I can recollect, appears even in the choicest saints, under the Old Testament dispen. sation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in patience: Christians exulted and triumphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords. 42. Daily in the temple] That is, at the hours of morning and evening prayer; for they felt it their duty to worship God in public, and to help others to make a profitable use of the practice. Every man that professes Christianity, should in this respect also, copy their conduct: nor can any man be considered to bave any religion, let his sentiments be what they may, who does not attend on the public worship of his Maker. They ceased not to teach and preach Jesus Far from desisting, they became more zealous, yea, incessant in their work. They took advantage of the public assemblies in the temple, as well as of all private opportunities, to teach all the truths of their holy religion; and to preach, proclaim Jesus as the only Messiah, that he who was crucified, rose from the dead, and was exalted a Prince and a Saviour at the right hand of God. How little must these men have regarded their lives, who in the midst of such danger could pursue a line of conduct which, to all human views, must terminate in their ruin. They loved their Master, they loved his work, they loved their thankless countrymen, they loved their present wages, persecution and stripes: and hated nothing but their own lives! These men were proper persons to be employed in converting the world. Preachers of the Gospel, look at those men, and learn at once your duty, your employment, and your interest. Live and preach like apostles, and God will crown your labours with similar success.

CHAPTER VI.

The Hellenistic Jews complain against the Hebrews, that their widows were neglected in the daily ministration, 1. To remedy the evil complained of, the apostles appoint seven deacons to superintend the temporal affairs of the church, 2-6. The progress of the word of God in Jerusalem, 7. Stephen, one of the deacons, becomes very eminent, and confounds various Jews of the synagogues of the Libertines, &c. 8-10. They suborn false witnesses against him, to get him put to death, 11-14. He appears before the council with an angelic countenance, 15. [A. M. čir. 4035.. A. D. cir. 31. An. Olymp. cir. CCII. 3.]

ND in those days," when the number of the disciples was multiplied, there arose a murmuring of the Grecians

a Ch.2.41. & 4.4.& 5. 14. Veree 7.

NOTES-Verse 1. A murmuring of the Grecians against the Hebrews] Those who are here termed Grecians, 'EXAnvioral, or Hellenists, were Jews who sojourned now at Jerusalem, but lived in countries where the Greek language was spoken, and probably, in general, know no other. They are distinguished here from those called Hebrews, by which we are to understand native Jews, who spoke what was then termed the Hebrew language, a sort of Chaldaio-Syriac.

against the Hebrews, because their widows were neglected in the daily ministration.

b Ch.9.29. & 11.20.- Ch.4.35.

'Eλnvicrat: the former imply pure Greeks, native Greeks, who spoke the Greek tongue in its purity and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the Hebrew idiom. Pytha goras divided his disciples into two classes; those who were capable of entering into the spirit and mystery of his doctrine, he called Пvbayopetot, Pythagoreans: those who were of a different cast he termed Пv@ayopioral, Pythagorists, the forIt has been remarked that Greek words ending in torns, Immer were eminent, and worthy of their master; the latter only ply inferiority. 'Elinves, Hellenes, was distinguished from so 30. The same distinction is made between those called VOL. V.

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2 Then the twelve ca"ed the multitude of the disciples unto | 4 But we will give ourselves continually to prayer, and to
them, and said, d It is not reason that we should leave the word the ministry of the word.
of God, and serve tables."

3 Wherefore, brethren, look ye out among you seven men
of honest report, full of the Holy Ghost and wisdom, whom we
may appoint over this business.

d Exod. 18.17.-e Desi, 1.12 Ch.1.21.& 16.2. 1 Tim.3.7.-fCh.2.42.
ATTIKOUS, and ATTIRIOTAS, Attic and Atticists: the pure and
less pure Greeks, as between those called EXAnvas and EAA
gras, Hellenes and Hellenists, pure Greeks and Græcising
Jews. See Jamblicus De Vit. Pyth. cap. 18. and Schoettgen
on this place.

The cause of the murmuring mentioned here seems to have
been this: When all the disciples had put their property into
a common stock, it was intended that out of it each should
have his quantum of supply. The foreign or Hellenistic Jews
began to be jealous that their widows were neglected in the
daily ministration-that they either had not their proportion,
or were not duly served, the Palestine Jews being partial to
those of their own country. This shows that the community
of goods could never have been designed to become general.
Indeed it was no ordinance of God; and in any state of society,
must be, in general, impracticable. The apostles hearing of
this murmuring, came to the resolution mentioned below.
2. It is not reason] Our apcOTOV Cort, it is not pleasing,
proper, or fitting, that we should leave the word of God, that we
should give up ourselves, or confide to others, the doctrine of sal-
vation which God has commanded us to preach unto the people.
And serve tables. Become providers of daily bread for
"your widows and poor: others can do this, to whom our im-
portant office is not intrusted.

3. Wherefore-look ye out among you seven men] Choose persons in whom ye can all confide, who will distribute the provisions impartially, and in due time; and let these persons be the objects of the choice both of the Hebrews and Hellen ists, that all cause of murmuring and discontent may be done away. Though seven was a sacred number among the Jews, yet there does not appear to be any mystery intended here. Probably the seven men were to take each his day of service; and then there would be a superintendent for these widows, &c. for each day of the week.

Of honest report] Mapropovuεvovs, persons to whose cha Vacter there is authentic testimony, well known,and accredited. Full of the Holy Ghost Saved into the spirit of the Gospel dispensation; and made partakers of that Holy Ghost by which the soul is sanctified, and endued with those graces which conbstitute the mind that was in Christ.

And wisdom] Prudence, discretion, and economy; for mere piety and uprightness could not be sufficient, where so many must be pleased, and where frugality, impartiality, and libeorality, must ever walk hand in hand.

Whom we may appoint] Instead of karaornowper, we may appoint, Karaσrnoouer, we shall appoint, is the reading of ABCDE. and several others. It makes however very little dif. ference in the sense.

4. We will give ourselves continually to prayer] IIpuekaprepncouɛv, we will steadfastly and invariably attend, we will carefully keep our hearts to this work. The word is very emphatic.

To prayer See this defined, Matt. vi. 5. Even apostles could not live without prayer: they had no independent graces: bwhat they had, could not be retained without an increase; and or this increase they must make prayer and supplication, desending continually on their God.

Ministry of the word] Atakovia Tov Aoyov, the deaconship
of the word. The continual proclamation of the Gospel of
their Lord; and to make this effectual to the souls of the hear
ers, they must continue in prayer: a minister who does not
pray much, studies in vain.

The office of deacon, diakovos, came to the Christian from
the Jewish church. Every synagogue had at least three dea
cons, which were called on parnasim, from DD parnes,
to feed, nourish, support, govern. The o parnas, or dea.
con, was a sort of judge in the synagogue; and in each, doc-
trine and wisdom were required, that they might be able to
discern and give right judgment in things both sacred and
civil. Then chazan, and ov shamash, were also a sort of
deacons. The first was the priest's deputy; and the last was,
in some cases, the deputy of this deputy, or the subdeucon,
In the New Testament the apostles are called deacons, 2 Cor.
vi. 4. Eph. iii. 7. Coloss. 1. 23. see also 2 Cor. xi. 15. Christ
himself, the shepherd and bishop of souls, is called the deacon
of the circumcision, Aeye de Xpisov Incovv diakovov yeyernoba
EpTouns. Rom. xv. 8. As the word implies to minister or
serve; it was variously applied, and pointed out all those
who were employed in helping the bodies or souls of men;
whether apostles, bishops, or those whom we call deacons.
Some remark that there were two orders of deacons: 1. Ata-
ROVOL TAS Tрumens, deacons of the TABLE, whose business it was
to take care of the alms collected in the church, and distribute
them among the poor, widows, &c. 2. Atakovot TOU Aoyou,
deacons of the WORD, whose business it was to preach and
a variously instruct the people. It seems that after the perse-
cution raised against the apostolic church, in consequence of
which they became dispersed, the deaconship of tables ceased,
bas did also the community of goods; and Philip, who was
288354

chose Stephen, a man full of faith and of the Holy Ghost, and, 5 And the saying pleased the whole multitude: and they h Philip, and Prochorus, and Nicanor, and Timon, and Parme nas, and Nicolas, a proselyte of Antioch:

g Ch.11.24-h Ch.8.5, 26. & 21.8.-1 Rev. 2,6, 16.

one of these deacons, who at first served tables, betook him self entirely to preaching of the word, see chap. viii. 4, &c. In the primitive church, it is sufficiently evident that the deacons gave the bread and wine in the eucharist to the be sent. Just. Mar. Apoll. ii. p. 162. they also preached, and in lievers in the church; and carried it to those who were ab some cases administered baptism. See Suicer on the words Διακονος, Κηρύσσω, and Βαπτισμα. But it appears they did the two last by the special authority of the bishop. In the ancient Roman church, and in the Romish church, the number of seven deacons, in imitation of those appointed by the apostles, was kept up; and in the council of Neocarea it was decreed that this number should never be exceeded even in the largest cities; vide Concil Neocæsar. Canon xiv. Other churches varied this number; and the church of Constan tinople had not less than one hundred. Deacons were or ordained deacon till he was twenty-five years of age, and we dained by the bishops, by imposition of hands. No one was find that it was lawful for them to have wives. See Suicer under the word Atakavos, and see the note on Matt. xx. 26. apostolic model in the doctrine and discipline of all national In the church of England, (the purest and nearest to the churches,) a deacon receives ordination by the imposition of assist in the sacrament of the Lord's supper, and in general the hands of a bishop, in consequence of which he can preach perform any sacred office except consecrating the elements, and pronouncing the absolution. No person in this church can be ordained deacon till he be twenty-three years of age, unless by dispensation from the Abp. of Canterbury. There were deaconesses both in the apostolic and primitive church, who had principally the care of the women; and visited and ministered to them in those circumstances in which it would have been improper for a deacon to attend. They also assist ed in preparing the female candidates for baptism.

pointed, is, in the church of England, filled by the church-war
At present the office for which the seven deacons were ap
dens and overseers of the poor; in other churches and reli
gious societies, by elders, stewards, &c. chosen by the people,
and appointed by the minister.

person every way properly fitted for his work; and thus qua-
lified to be the first martyr of the Christian church.
5. Stephen, a man full of faith and of the Holy Ghost] A

circumcision; and consequently, was a proselyte of the core Nicolas a proselyte of Antioch) A heathen Greek, who had not only believed in the God of Israel, but had also received nant; for had he been only a proselyte of the gate, the Jews could not have associated with him. On the word proselyte, mentioned here, we may presume that all the rest were native see the note on Exod. xii. 43. As this is the only proselyte Jews. From this Nicolas, it is supposed that the sect called Nicolaitans, mentioned Rev. ii. 6, 15, derived their origin. name "from nicola, let us eat together: those brutes, Dr. Lightfoot doubts this, and rather inclines to derive the encouraging each other to eat meats offered to idols, like those in Isa. xxii. 13. who said, let us eat flesh and drink wine, &e." Both Irenaeus and Epiphanius derive this sect from Nicolas character, even while he allows that the sect who taught the the deacon. Clemens Alexandrinus gives this Nicolas a good community of wives pretended to derive their origin fron him. See on Rev. ii. 6.

which removes a sort of ambiguity. The apostles prayed 6. And when they had prayed] Instead of xat, the Coder Beze for these persons, that they might in every respect be qualified reads orives, who, referring the act of praying to the apostles, for their office, and be made successful in it. And when they had done this, they laid their hands upon them; and by thie rite, appointed them to their office. So then it plainly appears that the choice of the church was not sufficient: nor did the church think it sufficient: but as they knew their own mem bers best, the apostles directed them, ver. 3. to choose those persons whom they deemed best qualified according to the criterion laid down by the apostles themselves, that they should be of honest report, and full of the Holy Ghost and wisdom. Let us examine the process of this business. 1. There was an evident necessity that there should be more helpers in this blessed work. 2. The apostles called the disciples together, that they might consider of this necessity, and provide for it. ver. 3. 3. They directed the disciples to choose out from among themselves such persons as they judged the most proper for the work. 4. They gave them the criterion, by which their choice should be directed; not any man, not every man, not their nearest relative, or best beloved friend; but such as were of honest report, whose public character was known to be unblemished; and men who were full of the Holy Ghost, the influence of which would keep all right within, and direct their hearts into all truth; and men who were known to be men of prudence and economy, for not every good and pions man may be proper for such a work. 5. Seven persons being chosen by the disciples according to this criterion are pre ry

के

The Jews suborn false

6 Whom they set before the apostles: and prayed, they laid their hands on them.

CHAPTER VI.

witnesses against Stephen.

when they had | andrians, and of them of Cilicia and of Asia, disputing with Stephen.

7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. 8And Stephen, full of faith and power, did great wonders and miracles among the people.

9 Then there arose certain of the synagogue, which is called the synagogue of the P Libertines, and Cyrenians, and Alex

Ch. 4-1 Ch.5. 17. & 9.17 13.3. 1 Tim. 4, 14. & 5.22 2 Tim. 1. 6.-m Ch. 12. 28 & 19.90, Col. 1.6.-n John 12.42-0 Gal.5.6.

10 And they were not able to resist the wisdom and the spi rit by which he spake.

11 Then they suborned men which said, We have heard him speak blasphemous words against Moses, and against God. 12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council,

p Ch.22.28. Ch. 13.48. & 17.19 -q Luke 21 15. Ch.5.39. See Exod.12. Tea. 34. 171 Kings 21. 10, 13. Matt.26.59, 60.

enabled to work great wonders and miracles among the people.

9. The synagogue-of the Libertines, &c. That Jews and proselytes from various countries had now come up to Jerusa lem to bring offerings, and to attend the feast of pentecost, we have already seen, chap. ii. The persons mentioned here, were foreign Jews, who appear to have had a synagogue peculiar to themselves at Jerusalem, in which they were accustomed to worship when they came to the public festivals.

Various opinions have been entertained concerning the Li bertines mentioned here: Bp. Pearce's view of the subject appears to me to be the most correct.

seuted to the apostles for their approbation and confirmation. 6. The apostles, receiving them from the hands of the church, consecrated them to God by prayer, imploring his blessing on them and their labour. 7. When this was done, they laid their hands upon them in the presence of the disciples, and thus appointed them to this sacred and important work: for it is evident they did not get their commission merely to serve tables, but to proclaim in connerion with and under the direction of the apostles, the word of life. Let no man say, that any of the things here enumerated was unnecessary; and let no church pretend or affect to do without them. 1. No preacher or minister should be provided till there is a place for him to Jabour in, and necessity for his labour. 2. Let none be imposed upon the church of Christ who is not of that church; well known and fully approved by that branch of it with which he was connected. 3. Let none be sent to publish salvation from sin, and the necessity of a holy life, whose moral character cannot bear the strictest scrutiny among his neighbours and acquaintance. 4. Let none, however moral, or well reported of, be sent to convert souls, who has not the most solid reason to believe that he is moved thereto by the Holy Ghost. 5. Let those who have the power to appoint, see that the person be a man of wisdom, i. e. sound understanding; for a willing or a blockhead, however upright, will never make a Christian milationis Carthagini habitæ inter Catholicos et Donatistas ; nister: and that he be a man of prudence, knowing how to direct his own concerns, and those of the church of God, with discretion. 6. Let no private person, nor number of private members in a church, presume to authorize such a person, though in every way qualified to preach the Gospel; for even the 120 primitive disciples did not arrogate this to themselves. 7. Let the person be brought to those to whom God has given authority in the church: and let them after most solemnly intoking God, lay their hands upon him, according to the primi. tive and apostolic plan, and thus devote him to the work of the ministry. 8. Let such an one from that moment consider himself the property of God and his church, and devote all his time, talents, and powers, to convert sinners, and build up be. hevers in their most holy faith. 9. And let the church of God consider such a person as legitimately and divinely sent; and receive him as the ambassador of Christ.

It is commonly thought, that by this name is meant the sons of such Jews as had been slaves, and obtained their freedoin by the favour of their masters; but it is to be observed, that with these Libertines, the Cyrenians, and Alexandrians, are here joined as having one and the same synagogue for their public worship And it being known that the Cyreni. ans (ch. ii. 10.) lived in Libya, and the Alexandrians in the neighbourhood of it; it is most natural to look for the Liber. tines too in that part of the world. Accordingly we find Sui das, in his Lexicon, saying, upon the word Aißeprivet, that it is ovopa rod Elves, the name of a people. And in Gest. Colpublished with Optatus' works, Paris, 1679, (No. 201. and p. 57.) we have these words: Victor episcopus Ecclesia Catho lice LIBERTINENSIs dixit, Unitas est illic; publicam non la tet conscientiam. Unity is there: all the world knows it. From these two passages it appears, that there was in Libya a town or district called Libertina, whose inhabitants bore the name of Aẞeptivni, Libertines, when Christianity pre. vailed there. They had an episcopal see among them, and the above mentioned Victor was their bishop at the council of Carthage in the reign of Honorius the Emperor. And from hence it seems probable that the town or district, and the peo ple, existed in the time of which Luke is here speaking. They were Jews, (no doubt,) and came up as the Cyrenian and Alexandrian Jews did, to bring their offerings to Jerusalem, and to worship God in the temple there. Cunaus, in his Rep. Hebr. ii. 23. says, that the Jews who lived in Alexandria and Libya, and all other Jews who lived out of the Holy Land, except those of Babylon and its neighbourhood, were held in great contempt by the Jews who inhabited Jerusalem and Ju. dea; partly on account of their quitting their proper country, and partly on account of their using the Greek language, and being quite ignorant of the other. For these reasons it seems probable that the Libertines, Cyrenians, and Alexandrians, had a separate synagogue, (as perhaps the Cilicians and those of Asia had;) the Jews of Jerusalem not suffering them to be present in their synagogues, or they not choosing to perform their public service in synagogues where a language was used, which they did not understand."

It is supposed also, that these synagogues had theological, if not philosophical schools attached to them; and that it was the disciples or scholars of these schools who came forward to dispute with Stephen; and were enraged, because they were confounded. For it is not an uncommon custom with those who have a bad cause, which can neither stand the test of scripture nor reason, to endeavour to support it by physical when logical force has failed; and thus

7. The word of God increased] By such preachers as the apostles and these deacons, no wonder the doctrine of God increased, became widely diffused and generally known: in consequence of which the number of the disciples must be greatly inultiplied: for God will ever bless his own word, when ministered by those whom he has qualified to proclaim it A great company of the priests were obedient to the faith.] This was one of the greatest miracles wrought by the grace of Christ: that persons so intent on the destruction of Christ, his apostles, and his doctrine, should at last espouse that doctrine is astonishing; and that they who had withstood the evidence of the miracles of Christ should have yielded to the doctrine of his death and resurrection is worthy of note. And from this we may learn that it is not by miracles that sinners are to be converted unto God, but by the preaching of Christ dy ing for their offences, and rising again for their justfication. Instead of 'Isprov, priests, a few MSS. and the Syriac, read Lovdator, Jews; for the copyists seem to be struck here with two difficulties. 1. That such persons as these priests could be converted. 2. That the word oxλos, company, or multitude, could with propriety be applied to this class, which must have been inconsiderable in their numbers, when compared with the rest of the Jews. To preserve the ancient reading, which is undoubtedly genuine, some have altered the text by conjecture: and by putting a comma after oxdos, and a cat before Tv iepew make the text read thus: And a great multitude, and some of the priests, were obedient to the faith. This conjecture is unnecessary, as there is no such difficulty here, as to require so desperate an expedient, which is not recommended by the evidence of a single MS. or Version. 1. The grace of Christ Jesus can save even a murderous Jewish priest; his death is a grand atonement for all crimes, and for the worst of sinners. 2 In the twenty-four courses of priests, there was not a multant, whose wisdom they could not resist. In the same way titude merely, but multitudes; indeed the number of ecclesiastics at Jerusalem was enormous. A great company out of these might be converted, and yet multitudes be left behind. 8. Stephen full of faith and power) Instead of faith, riscos; xaperos, grace, is the reading of ABD., several others, the Syri ac of Erpen, the Coptic, Armenian, Vulgate, and some of the Fathers. This reading Griesbach has admitted into the

text

Sorne MSS. Join both readings. Stephen was full of

faith, gave unlimited credence to the promises of his Lord: he was full of grace; receiving the fulfilment of those promi ses, he enjoyed much of the unction of the Divine Spirit; and much of the favour of his God: and in consequence, he was full of power, dvvapews, of the divine energy, by which he was

"Prove their doctrine orthodox By apostolic blows and knocks." In the reign of Queen Mary, when popery prevailed in this country, and the simplest women who had read the Bible were an overmatch for the greatest of the popish doctors; as they had neither Scripture nor reason to allege, they burned them alive, and thus terminated a controversy which they were unable to maintain. The same cause will ever produce the same effect: the Libertines, Cilicians, Cyrenians, and Alexandrians, pursued this course: Stephen confounded them by Scripture and reason; and they beat his brains out with stones! This was the most effectual way to silence a dispu were the Protestants treated, when by Scripture and reason they had shown the absurdity and wickedness of that antichristian system, which the fire and the sword were brought forth to establish. These persecutors professed great concern at first for the souls of those whom they variously tortured, and at last burned: but their tender mercies were cruel, and when they gave consigned the soup the body to the flames, they most heartily to Satan. Seires è sanguine natos: their conduct proclaimed their genealogy.

10. They were not able to resist the wisdom, &c.] He was wise, well exercised, and experienced in divine things ; and, as appears by his defence in the following chapter, well versed in the Jewish history. The spirit by which he spake, was the

Stephen summoned before the

THE ACTS.

council to answer for himself.

13 And set up false witnesses, which said, This man ceaseth | shall destroy this place, and shall change the "customs which not to speak blasphemous words against this holy place, and the Moses delivered us. jaw:

14 For we have heard him say, that this Jesus of Nazareth Chap. 29. 8.

Holy Spirit, and its power was irresistible. They were obliged either to yield to its teachings, or were confounded by its truth. Several MSS. add to this verse, because he reproved them with boldness, they could not resist the truth. This reading is not genuine, though it exists (but in different forms) in some good MSS.

11. Then they suborned men] Yñɛßaλov, they made under hand work; got associated to themselves profligate persons, who for money would swear any thing.

Blasphemous words against Moses, and against God.] This was the most deadly charge they could bring against him. We have already seen, Matt. ix. 4. that blasphemy, when against GOD, signifies speaking impiously of his nature, at tributes, or works; and when against men, it signifies speak. ing injuriously of their character, blasting their reputation, &c. These false witnesses came to prove that he had blas phemed Moses, by representing him as an impostor, or the like; and GOD, by either denying his being, his providence, the justice of his government, &c.

12. And they) The Libertines, &c. mentioned before, stirred up the people; raised a mob against him; and, to assist and countenance the mob, got the elders and scribes to con duct it, who thus made themselves one with the beasts of the people, whom they collected; and then, all together, without law or form of justice, rushed on the good man, seized him, and brought him to a council, who, though they sat in the seat of judgment, were ready for every evil work.

13. Against this holy place] The temple, that it shall be destroyed.

15 And all that sat in the council, looking steadfastly on him,
saw his face as it had been the face of an angel.
t Dan. 9. 25.-u Or, rites.

represent God as distinguishing eminent men, by causing a
glory to shine from their faces. Rabbi Gedalia said, that
when Moses and Aaron came before Pharaoh, they appeared
like those angels which minister before the face of the Lord:
for their stature appeared greater, and the splendour of their
face was like the sun, and their eyes like the wheels of the
sun; their beards like clusters of grapes, and their words like
thunder and lightning; and that through fear of them, those
who were present fell to the earth."

The like is said of Moses, in Debarim Rabba, fol. 75. that "when Sammael (Satan) came to Moses, the splendour of his face was like the sun; and himself resembled an angel of God." The reader may find similar sayings in Schoetigen. It appears that the light and power of God which dwelt in his soul, shone through his face; and God gave them this proof of the falsity of the testimony which was now before them: for as the face of Stephen now shone as the face of Moses did when he came down from the monnt, it was the fullest proof that he had neither spoken blasphemous words, either against Moses or God; else this splendour of heaven had not rested upon him.

The history of the apostolic church is a series of wonders. Every thing that could prevent such a church from being es tablished, or could overthrow it when established, is brought to bear against it. The instruments employed in its erection and defence, had neither might nor power, but what came immediately from God. They work, and God works with them: the church is founded and built up; and its adversa. ries, with every advantage in their favour, cannot overthrow it. Is it possible to look at this, without seeing the mighty hand of God in the whole! He permits devils and wicked men to work, to avail themselves of all their advantages; yet counterworks all their plots and designs, turns their weapons against themselves, and promotes his cause by the very means that were used to destroy it. How true is the saying, there is neither might nor counsel against the Lord. CHAPTER VII.

And the law] That it cannot give life, nor save from death. It is very likely that they had heard him speak words to this amount, which were all as true as the Spirit from which they proceeded; but they gave them a very false colouring, as we see in the succeeding verse.

15. Saw his face as it had been the face of an angel.] Say ings like this are frequent among the Jewish writers, who

Stephen being permitted to answer for himself, relative to the charge of blasphemy brought against him by his accusera, gires a circumstantial relation of the call of Abraham, when he dwell in Mesopotamia, in Charran, &c. I-8. The history of Jacob and Joseph, 9-17. The persecution of their fathers in Egypt, 18, 19. The history of Moses, and his acts, till the Exodus from Egypt, 20-37. The rebellion and idolatry of the Israelites in the wilderness, 38-43. The erection of the tabernacle of witness, which continued till the time of David, 44-46. Of the temple built by Solomon for tha God, who cannot be confined to temples built by hands, 47-50. Being probably interrupted in the prosecution of his discourse, he urges home the charge of rebellion against God, persecution of his prophets, the murder of Christ, and neglect of their own law, against them, 51-53. They are filled with indignation, and proceed to violence, 54. He sees the glory of God, and Christ at the right hand of the Father; and declares the glorious vision, 55, 56. They rush upon him, drag him out of the city, and stone him, 57, 58. He invokes the Lord Jesus, prays for his murderers, and expires, 59, 60: [A. M. cir. 4035. A. D. cir. 31. An. Olymp. cir. CCII..3.] HEN said the high-priest, Are these things so?

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brethren, and fathers, hearken;

The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, 3 And said unto him, d Get thee out of thy country, and from

a Ch.6.13, 14.-b John 9.22 Ch.22.1.-e Gen. 11.27, 29. & 12.1-3

NOTES-Verse 1. Are these things so?] Hast thou predicted the destruction of the temple? And hast thou said that Jesus of Nazareth shall change our customs, abolish our religious rites and temple service? Hast thou spoken these blasphemous things against Moses, and against God? Here was some colour of justice: for Stephen was permitted to defend himself. And in order to do this, he thought it best to enter into a detail of their history from the commencement of their nation; and thus show how kindly God had dealt with them, and how ungraciously they and their fathers had requited Him. And all this naturally led him to the conclusion, that God could no longer bear with a people, the cup of whose iniquity had been long overflowing; and therefore they might expect to find wrath, without mixture of mercy.

But how could St. Luke get all this circumstantial account? 1. He might have been present, and heard the whole; or, more probably, he had the account from St. Paul, whose companion he was, and who was certainly present when St. Stephen was judged and stoned, for he was consenting to his death, and kept the clothes of them who stoned him. See ch. vii. 58. viii. 1. and xxii. 20.

2. Men, brethren, and fathers] Rather, brethren and fathers, for avopes should not be translated separately from adeλpot. Literally, it is men-brethren, a very usual form in Greek: for every person knows that avopes Anvarot, and avSpes Пepoat, should not be translated men-Athenians and menPersians, but simply Athenians and Persians. See Acts xvii. 22. So in Luke ii. 15. av@pwrot rotueves should be translated shepherds, not men-shepherds. And avoporos Bartλevs, Matt. xvili. 23. should not be translated man-king, but king, simply. By translating as we do, men, brethren, and fathers, and put ting a comma after men, we make Stephen address three classes, when in fact there were but two, the elders and scribes whom he addressed as fathers; and the common people, whom he calls brethren See Bp. Pearce, and see chap. viii. 27.

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thy kindred, and come into the land which I shall show thee.
4 Then came he out of the land of the Chaldeans, and dwelr
in Charran: and from thence, when his father was dead, he
removed him into this land, wherein ye now dwell
5 And he gave him none inheritance in it, no, not so much as

d Gen. 12.1.-e Gen. 11.31. & 12.4, 5.

The God of glory appeared, &c.] As Stephen was now vindicating himself from the false charges brought against him, he shows that he had uttered no blasphemy, either against God, Moses, or the temple; but states, that his accusers, and the Jews in general, were guilty of the faults with which they charged him. That they had from the beginning rejected and despised Moses, and had always violated his laws. He proceeds to state that there is no blasphemy in saying that the temple shall be destroyed: they had been without a temple till the days of David; nor does God ever confine himself to temples built by hands, seeing he fills both heaven and earth: that Jesus is the prophet of whom Moses spoke; and whom they had persecuted, condemned, and at last put to death; that they were wicked and uncircumcised in heart and in ears; and always resisted the Holy Ghost as their fathers did. This is the substance of St. Stephen's defence, as far as he was permitted to make it: a defence which they could not confute; containing charges which they most glaringly illustrated and confirmed, by adding the murder of this faithful disciple to that of his all-glorious Master.

Was in Mesopotamia] In that part of it where Ur of the Chaldees was situated, near to Babel, and among the rivers (Tigris and Euphrates) which gave the name of Mesopotamia to the country. See the note on Gen. xi. 31.

Before he dwelt in Charran] This is called Haran in our translation of Gen. xi. 31; this place also belonged to Mesopotamia, as well as Ur, but is placed west of it, on the maps. It seems most probable that Abraham had two calls, one in Ur and the other in Haran. He left Ur, at the first call, and came to Haran; he left Haran at the second call, and came into the promised land. See these things more particularly stated in the notes on Gen. xii. 1.

4. When his father was dead] See the note on Gen. xi. 26. 5. Gave him none inheritance] Both Abraham and Jacob had small parcels of land in Canaan; but they had them by

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to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.

6 And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years.

7 And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.

And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day: "and Isaac begat Jacob; and "Jacob begat the twelve patriarchs. 9 And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,

10 And delivered bim out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house,

Now there came a dearth over all the land of Egypt and Chanaan, and great affliction; and our fathers found no sus

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en 12.7.& 13, 15, 15.3, 1S. & 17.8 & 26 3-g Gen. 15. 13, 16.-h Exod. 12. 40. fil (17-1 Exel 3 12-k Gen. 17. 9, 10, 11-ien 21 2, 3, 4-m Gen. 25. 26 12.3, be & 3). 5, &c.& 6.18, 23- Gen. 37. 4, 11, 29. Pan, 106, 17,—p Gen. D2.223- (len. 41.37.& 42.6.-r Gen. 41.54.-8 Gen. 42,1.

purchase, not by God's gift; for as Abraham was obliged to buy a burying place in Canaan, Gen. xxiii. it is obvious he had no inheritance there.

And to his seed after him] See Gen. xii. 7. and xiii. 15. and the note there.

6. That his seed should sojourn in a strange land] See Gen. xv. 13, 14.

Four hundred years] Moses says, Exod. xii. 40. that the sojourning of the children of Israel in Egypt-was 430 years. See the note there. St. PAUL has the same number, Gal iii, 17. and so has Josephus, Ant. lib. ii. cap. 1. sect. 9. in Bell. lib. v. cap. 9. sect. 4. St. Stephen uses the round nunber of 400, leaving out the odd tens, a thing very common not only in the sacred writers, but in all others, those alone excepted, who write professedly on chronological matters. Will I judge) Korotyw. I will punish, for in this sense the Greek word is frequently taken. "When," says Bishop Pearce, "a malefactor is brought before a judge, the judge does three things: 1. He tries or judges him; 2. He then gives his judgment or sentence; and, 3. He puts the law in execution, and punishes him. Hence xpivo, at different times, sig. nines each of these things; and the sense of the word is to be determined by the context. Here it signifies to punish, as appa is used for punishment, in Rom. xiii. 2. 1 Cor. xi. 29. compared with ver. 30, 31." The Egyptians, to whom the Israelites were in bondage, were punished by the ten plagues described Exod. vii. viii. ix. x. xi. xii.

8. He gave him the covenant of circumcision] That is, he instituted the rite of circumcision, as a sign of that covenant which he had made with him and his posterity. See Gen.

xvii. 10, &c.

And so Abraham begat Isaac] Kat ovros, and thus, in this covenant, he begat Isaac; and as a proof that he was born under this covenant, was a true son of Abraham, and inheritor of the promises, be circumcised him the eighth day; and this rite being observed in the family of Isaac, Jacob and his twelve sons were born under the covenant; and thus their descendants, the twelve tribes, being born under the same covenant, and practising the same rite, were, by the ordinance of God, legal inheritors of the promised land, and all the secular and spiritual advantages connected with it.

tribe.

9. And the patriarchs] The twelve sons of Jacob thus called, bocanse each was chief or head of his respective family or Moved with envy] Znλwoarres; we translate nλas variously-zeal, or fervent affection, whether its object be good or bad, is its general meaning; and (nλow signifies to be indignant, envious, &c. See the note on chap. v. 17. The brethren of Joseph hearing of his dreams, and understanding them to portend his future advancement, filled with envy, (with which no ordinary portion of malice was associated,) gold Joseph into the land of Egypt, hoping by this means to prevent his future grandeur: but God, from whom the portents came, was with him; and made their envy the direct means of accomplishing the great design,

the Egyptian persecution.

13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. 14 "Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15 So Jacob went down into Egypt, and died, he, and our fathers,

16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sous of Emmor the father of Sychem.

17 But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

18 Till another king arose which knew not Joseph.

19 The same dealt subtilly with our kindred, and evil entreat. ed our fathers, so that they cast out their young children, to the end they might not live.

20d In which time Moses was born, and was f exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.

22 And Moses was learned in all the wisdom of the Egyptians, and was b mighty in words and in deeds.

Gen. 45.4, 16-u Gen.45.9, 27- Gen 46.27. Deu, 10.22-w Gen.46.5.-1 Gen. 49.33 Exod. 16-y Exod. 13, 19. Josh. 24.32. Gen. 23.16. & 35.19-a Gen. 15. 13. Ver.6-b Exod. 1.7,8,9. Psa 105,94, 35-e Exod 1.22-d Exod.2.2-e Heb.)1.23.— f Or, fair to God-g Exod.2.3-10.- Luke 24.19.

Israelites, and buried in Shechem, which Jacob bought from the sons of Hamor the father of Shechem. As for the eleven brethren of Joseph, we are told by Josephus, Ant. lib. ii. cap. 8. sect. 2. that they were buried in Hebron, where their father had been buried. But since the books of the Old Testament say nothing about this, the authority of Stephen (or of Luke here) for their being buried in Sychem, is at least as good as that of Josephus for their being buried in Hebron." "Bishop Pearce.

We have the uniform consent of the Jewish writers that all the patriarchs were brought out of Egypt, and buried in Canaan, but none, except Stephen, mentions their being bu ried in Sychem. As Sychem belonged to the Samaritans, probably the Jews thought it too great an honour for that people to possess the bones of the patriarchs; and therefore have carefully avoided making any mention of it. This is Dr. Lightfoot's conjecture; and it is as probable as any other. That Abraham bought for a sum of money] Two accounts seem here to be confounded; 1. The purchase made by Abraham of the cave and field of Ephron, which was in the field of Machpelah: this purchase was made from the children of Heth, Gen. xxiii. 3, 10, 17. 2. The purchase made by Jacob from the sons of Hamor or Emmor, of a sepulchre in which the bones of Joseph were laid; this was in Sychem or Shechem, Gen. xxxili. 19. Josh. xxiv. 32. The word Abraham therefore, in this place, is certainly a mistake; and the word Jacob, which some have supplied, is doubtless more proper. Bp. Pearce supposes that Luke originally wrote o w riμns apyopion, which he bought for a sum of money: i. e. which Jacob bought, who is the last person of the singu lar number, spoken of in the preceding verse. Those who saw that the word wvnoaro, bought, had no nominative case joined to it, and did not know where to find the proper one, seem to have inserted Aẞpaap, Abraham, in the text, for that purpose, without sufficiently attending to the different circumstances of his purchase, from that of Jacob's.

18. Which knew not Joseph.] That is, did not approve of him, of his mode of governing the kingdom, nor of his people, nor of his God. See the note on Exod. i. 8.

19. The same dealt subtilly] Ovтos Karaσodicauevos, a word borrowed from the Septuagint, who thus translate the Hebrew on nithchokmah lo, let us deal wisely with it, i. e. with cunning and deceit, as the Greek word implies; and which is evidently intended by the Hebrew. See Gen. xxvii. 35. thy brother came with subtilty, which the Targumist explains by be-chokma, with wisdom, that is, cunning and deceit. For this the Egyptians were so remarkable, that ayerriage, to egyptize, signified, to act cunningly, and to use wicked devices. Hence the Jews compared them to fores, and it is of them that Cant. chap. ii. 15. is understood by the rabbins. Take us the little foxes which spoil our vines; destroy the Egyptians, who having slain our male children, sought to destroy the name of Israel from the face of the earth.

To the end they might not live] Might not grow up and propagate, and thus build up the Hebrew nation.

20. Moses-was exceeding fair] Ascios Tw Ocw, was fair to God, i. e. was divinely beautiful. See the note on Exod. ii. 2. 22. In all the wisdom of the Egyptians] Who were, at that

10. Gave him favour and wisdom in the sight of Pharaoh] God gave him much wisdom, in consequence of which he had favour with the king of Egypt. See the whole of this remarkable history explained at large, Gen. xli.-xlv. 14. Threescore and fifteen souls.] There are several dim-time, the most intelligent and best instructed people in the culties here, which it is hoped the reader will find satisfacto- universe. Philo says, Moses was taught arithmetic, geometry, rily removed in the note on Gen. xlvi. 20. It is well known poetry, music, medicine, and the knowledge of hieroglyphics. that in Gen. xlvi. and in Deut. x. 22. their number is said In Sohar Kadash, fol. 46. it is said, "that of the ten por. to be threescore and ten; but Stephen quotes from the Septions of wisdom which came into the world, the Egyptians tuagint, which adds five persons to the account which are not in the Hebrew text, Machir, Gilead, Sutelaam, Taham, and Edem; but see the note referred to above.

16. And were carried over into Sychem] “It is said, Gen. 1. 13. that Jacob was buried in the cave of the field of Machpelah before Mamre. And in Josh. xxiv. 32. and Exod. xiii. 19. it is said that the bones of Joseph were carried out of Egypt by the

had nine, and that all the inhabitants of the earth had only the remaining portion." Much of the same nature may he seen in the rabbins, though they apply the term wisdom here to magic.

Was mighty in words and in deeds.] This may refer to the glorious doctrines he taught, and the miracles he wrought in Egypt. Josephus, Ant. lib. ii. cap. x. sect. 1. gives an account

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