Annotations Upon the New Testament, Acts
ANNOTATIONS VPONUPON THE ACTS of the APOSTLES.
CHAPTER. I.
LVke calleth his History the Acts of the Apostles, though it be specially of their sufferings because even their passions were actions,Dike on Philemon. Describitur in Actis, progressus & confi…matio ecclesiae, primò in Ierusalem ad caput 8. Secundò e…sdem persecutio & augmentum in Iudaea & Samaria à cap. 8. ad. 16. Tertiò ejusdem inter gentes cumprimis fundatio, & progressus à cap. 16. ad finem. Quistorpius. they enlarged the Kingdome of Christ by their suffering.
A History of 28. yeares is described in the Acts saith Quistorpius.
Vers. 1. Of all that Iesus began both to do and teach] Understand those (a)Non dixit omnia sed de omnibus, nimirum ordinem ac seriem rerum indicans potiu… quam nihil esse praetermissum, alioqui dissentire: à Iohanne qui negat mundum sore capacem voluminum si singula quae dominus dixit fecitve scriberentur. Chrysost. Eras.things which are necessary to be known for salvation, as Chrysostome, Cyrill, and Austine rightly expound it. The sense is, which Jesus did and taught while he continued on earth: The Evangelists propound two things to themselves, viz. to set forth dicta, sacta, the sayings and deeds of Christ.
Vers. 3. By many infallible proofes] By many Signes, say the Syrian and Arabick. But the word includes Signes of undoubted truth, and accordingly hath our English well expressed it. Mr. Lightfoot in loc. Being seene of them 40 dayes, and speaking of the things pertaining to the things of God] see Iohn 20.20, 21. he would converse a long time with his Disciples to assure them of his resurrection, and that hee might more fully informe them of his will.
Vers. 4. And being assembled together with them] Some render it eating with them; foreign est communi mensa utor, ab foreign Sal, whence the Proverbe multos modios salis cum aliquo consumpsisse; to have eaten many bushells of Salt with one, is long to have lived together with him.
Vers. 6. Wilt thou at this time restore again the Kingdome to Israel] Dreaming still of a temporall Kingdome, for which Christ rebukes them.Totidem in hac interrogatione sunt errores, quot verba. Calv.
Vers. 7. Jt is not for you to know the times or seasons] As if he should say, the Father hath kept times and seasons in his own power, and therefore it is not for you to know them. Perkins.
With the Greekes foreign season is sometime used for foreign time, but not contrarily. foreign properly is the space of time in generall, as an age, yeare, monethmonth, day, houre; foreign the opportunity of doing a thing.
Ver. 10. And while they looked stedfastly toward heaven.] looked with fixed eyes like lovers.foreign, est fixis & immotis obtueri oculis amantium more. Erasmus.
Vers. 12. A Sabbath dayes journey] One mile saith Tremellius on the Syriack Testament, about two miles say the Latines, 2000 Cubites say the Hebrewes, which are rather to be beleeved See Weemes his Christian Synagogue p. 75. and Doctor Willet on Levit. 23. quest. 5. pag. 567.
A Sabbath dayes journey was 2000 Cubits which the Hebrewes make a mile,Oecumen. ad Act. 1. Iter Sabbathi, ut ait Orig. Strom. 5. erat 2000. Cubitorum, idque potissimum, quod sanctum tabernaculū & arca tanto interstitio castrorū ordinem praecedebant, & à tanto intervallo tentoria sigebant, quo spatio licebat his, qui castra metati erant ad sanctum tabernaculum accedere. Drus. Ebr. quaest. 9.29. & observat. Sac. as appeares by their bookes. de Dien in loc.
Vers. 18. And falling headlong he burst asunder in the midst, Necessarium non est, ut illam corporis inflationem fingamus ad quam nonnulli confugiunt, cū hoc non naturali aliqua causa sed divino judicio contigisse ex istimandum sit. Sed si causam naturalem viscerum effusionis quaeramus, ea satis idonea videtur si dicamus ubi ruptus est laqueus, gravi è superiori loco lapsu, disruptum esse corpus, & difluxisse viscera; imò conatus ipse ad illud mortis genus, maxime si ex humili loco dependeat, satis gravis existimatur adilia rumpenda, ut vir magnae fidei mihi narravit, aui & ipse norat cui illud idem in codem conatu contigisset. Sanctius.and all his bowels gushed out] The Greeke word signifies thus much, that Judas fell down flat, and was rent in sunder in the midst with a marvellous huge noise. The Syriack, Aethiopick, and Arabick translates it, and he fell upon his face upon the ground, and that place Matth. 27.5. doth not oppose it saith de Dieu, because the Greek word there is not to be rendred hanged himself, but was suffocated or strangled. Therefore Heinsius, de Dieu and Doctor Price think that Judas died of the Squinancie.
Vers. 19. That field is called in their proper tongue Aceldama, that is to say, the field of blood] The word is Syriacke, it was bought with a price of bloud Matth 27.7. and sprinkled with his blood that took that price. See Drusius and Quistorpius.
Vers. 26. And he was numbred] The originall is more, foreign communibus calculis annumeratus est, he was by common assent, or common voyces reckoned with the eleven. See Beza.
CHAPTER. II.
Vers. 1. WIth one accord] Some render foreign, with one mind, or heart. This Greek word is often used in the Acts.Animorum unio & concordia est optima dispositio ad reciptendum Spiritum Sanctum It is used in reference to the twelve Apostles alone Chap. 1.15. Here in reference to the whole hundred and twenty, and Chap. 2.4.6. in reference to the whole number of beleevers. It is used also 5.12.
Vers. 3. And there appeared unto them cloven tongues like as of fire.] In the originall foreign there were seene, for it was not a delusion of sense, but a true and reall apparition. Tongues, because they were to convert the world to Christ by the power of speech and perswasion. Secondly, Fierie, to consume the drosse of errour in men. Thirdly, Cloven, because they could tell how to divide the word of truth aright and apply it to persons and occasions. Ministers must be ardentes & loquentes; fiery, ergo ardentes: tongues, ergo loquentes, saith Chrysostome on this place.
Vers. 4. As the Spirit gave them utterance] In Apothegmes or wise sentences as the Greeke signifies.Vide Bezam.
In the usuall Greek foreign and foreign signifie a durable mansion; But with the Hellenists in whose Dialect the Scripture speaketh, they are used indifferently for a stay of a shorter or longer time; that is, for to sojourn, as well as to dwell; as those two examples out of the Septuagint will manifest; Gen. 27.44. 1 Kings 17.20. Mr. Meade in loc. vide Grotium in loc.Vers. 5. Dwelling] foreign rather sojourning, for they were not proper dwellers, but such as came to worship at Jerusalem from these far countries at the Feasts of the Passeover, and Pentecost, and so had been continuing there some good time.
Vers. 6. Heard them speak in his own language] that is, they spake to every man in his own language: not that the hearers heard that in divers languages which they spake but in one, as some have conjectured, for then (as Calvin upon the place well observes) the miracle had been in the hearers, not in the speakers, whereas the cloven tongues rested upon the Apostles not upon the People.
Cujus autem diei? Sanctae nempe: De qua dictum erat, & laetaberis coram Iehova Deo tuo, eâ tamen lege ut prius sacrificia offerrent, ac convenirent sacrisque caeteris vacarent. Haec autem hora Cultui Divino destinata cum esset, ideoque convenissent & ipsi, optimè suspicionem ejus de quo accusati essent, ratione illa niti negat, non quasi nemo vino ea hora daret operam cum suo tempore propheta dixisset. Esa. 5. Heinsius.Vers. 15. It is but the third houre of the day] That is nine of the clock, tertia viz. ab orto sole. Beza.
Vers. 17. J will poure out of my spirit upon all flesh] Peter alleadging that place out of Ioel. 1.28.Esay 44.3. Zach. 12.10. I will poure out my spirit, thus explaineth it, I will poure out of my Spirit, that is, the saving gifts and graces of my spirit; and poure out, (b)Verbum Effundo ubertatem designat: quae enim effunduntur, non parcè dantur, aut stillatim, sed abundanter & copiose. Metaphora ab aquis sumitur, quibus irrorari leviter contingit homines; & baptizari, id est, ablui largè; & hoc posterius valet effundo. Sanctius in loc.that is, they shall have abundance of my spirit.
Vers. 24. Whom God hath raised up, having loosed the paines of death] Some take these to be the sorrowes of the second death, viz. the torments of hell,Non quibus nexus est sed ne nocteretur. Austen Not wherein he was bound, but that he might not be at all bound with them, quod non aliter quàm de ipsa morte potest intelligi. Dicit autem solutis, metaphora sumpta ab iis quae loris constricta sunt. Mors enim nos quasi vinculis & loris vinctos tenet. Drus. Prov. Class. 2. l. 4. because the loosing of no other sorrowes was necessary to the resurrection of Christ, and it is impossible that any man should be held of the first death. vide Bezam.
Vers. 27. My soule in hell] That is, either thou wilt not leave me as in the 31. v. following where the Greek Text saith, his Soul was not left] the old Latine hath he was not left] or thou wilt not leave my body, as that Gen. 24.26.B Vsher. vide Bezam & Drusium.
Vers. 36. Both Lord and Christ] That is, God the Father hath given the Church to Christ, and Christ again to the Church, and made him Head and Saviour of it by his eternall decree.
Vers. 37. Pricked] The word in the originall signifies to vex, rent, and wound punctually, even every the least part and point of the heart, if the sharpest points of many empoysoned daggers had been all at once fastened in their hearts,Mr. Bolton in the cruellest manner could be devised: they had not by the thousand part so tortured them, as did now the sting of conscience for their sins, and the sense of that horrible guilt of crucifying the Sonne of God.
Vers. 39. And to all that are a farre off] That is, the Gentles, Ephes. 2.17. compared with 12. vers.
Vers. 42. And they continued stedfastly in the Apostles Doctrine and fellowship, and in breaking of bread, and in prayer] These were notes of the primitive Church next after Christ. They continued in the Apostles doctrine.] Secondly, in fellowship] wherein the duties of love are comprehended. Thirdly, In breaking of bread] That is,Perkins on Iude. the administration of the Sacraments, for the celebration of the Supper is put for both. Fourthly, In prayer] That is, invocation of God with thankesgiving.
Vers. 46. And they continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladnesse, and singlenesse of heart.] See first their constancy, they continued. Secondly, their fervency, daily.] Thirdly, Their unity, with one accord.] Fourthly, their audacity, in the Temple.] Fifthly, their charity, in breaking bread from house to house.] Sixthly, their familiarity, did eat their meat.] Seventhly, their alacrity, with gladnesse.] Eightly, their sincerity, and singlenesse of heart.
CHAP. III.
Vers. 2. BEautifull] For the Prince onelyonly did enter in thereat, and not the people Ezek. 44.3. The people entred in at the North and South Gate,See Iosephus de Bello Iud. l. 6. c. 6. Ezek. 46.9.
Vers. 18. By the mouth of all his Prophets] All the Prophets had one mouth.
Vers. 19. Repent yee] To repent is to be wise after the fact, and so to grieve for our errour that we desire and endeavour to mend it.
Be converted] Returne; for it is in the active in the Greek, blotted out] of Gods Book.Metaphora sumpta à Rationariis qui dissoluta nomina inducto Calamo expungunt, ut rectè Tremel. & Iun. observarunt in loc. Quae quidem nota ad Graecum textum optimè quadrat, ad Syram vero Paraphrasin non item. Tarnov. in exercit. Bibl.
Dilher saith, it is a metaphor taken from a munificent Creditor,Dilher eclog. Sac. dictum, Septimum. which remitting a debt, presently blots it out of his book of Accounts, as if he had received it, Col. 2.14. or from a scribe, which razeth out the errours of his Pen, and the faults of his Writing with a Pen-knife: or, from a washer, which rubs spots out of linnen.
Times of refreshing] Tempora refrigerii times of Cooling] By a most fit metaphor, especially to the condition of those regions which were so hot in summer,Vt afflictiones hujus vitae comparantur igni 1 Pet. 4.12. atque aestui; ita vicissim consolationes aeternae à fidelibus percipiendae vocantur refrigerium. Rainold. de lib. Apoc. Vocabulo foreign optimè à Luca describitur futurum seculum. Notat enim Recreationem, quae fit & contingit per Refrigerationem illis qui sunt aestu debilitati, ut in quibusdam qui animi deliquium sunt passi, uhi frigidam suffundis videre est. Alardi Pathologia N. T. Ita vox haec Septuaginta usurpatur Exod 8.15. Psal. 6.4 11. Hos. 12.8. Quistorpius. as we see by their custome of washing the feet of their guests. Rainold. de lib. Apoc.
Vers. 21. Whom the heavens must receive] It is questionable whether the Greeke words should be resolved,Locutio est ambigua quia tum intelligere possumus Christum Coelo capi vel contineri, quàm Coelum capere, Calvinus. that the Heavens received Christ, or that Christ received the Heavens; Locus à multis vexatissimus.
Times of restitution] This is not meant of the last day. See Barrh. on Hos. 1.11. p. 184.185.
Filii pacti dicentur Hebraeis, ad quos pactum pertinet. Gretius.Vers. 25. Ye are the children of the Covenant] Or, sonnes of the Covenant, because they have a right to the Covenant, as it were a birth-priviledge.
CHAP. IV.
Vers. 13. IGnorant men] The word used here is Idiots, which being spoken in comparison had to a magistrate, be tokeneth a private man: but when we speak of sciences and studies, it signifies one that is unlearned: and in accompt of honour and estimation, it importeth one of base degree.
Vers. 25. Who by the mouth of thy servant David hast said] The Holy Ghost ascribeth here the second Psalme to David, M. Lightfoot.which ownes not its Author in the Title: and seemeth by this very passage to give us close intimation, that every Psalme which telleth not in its Title who was the Author and Penman of it, is to be ascribed to David as the Penman.
Vers. 29. Grant unto thy servants, that with boldnesse they may speake thy word] i. e. Lord, they would drive us from this worke whereto thou hast called us; but doe thou furnish us with such a measure of courage, that we may proceede faithfully in our calling, notwithstanding any menaces of theirs.
Vers. 31. The place was shaken where they were assembled together] It is reckoned by the Learned writing upon this place, that God by this externall signe was pleased to declare,Heron. how much he liked of the act of their devotion: and withall that Gods shewing himselfe to approve thereof was a speciall favour.
Vers. 32. Of one heart and of one soule] That is, there was perfect union and unity among them.
They had all things common] That communion was in such things onelyonly as men had then freely given for the common good.Perkins.
à comitate proculdubio & eximia in origendis conscientiis facultate quadam sic vocatus Syra (inquit Junius) appellatione qua filius dicitur. Bar. Consolatio Nabba. Sed vide …e potius ab Hebraeo (Nabba) quod significat Prophetare. Beza. vide de Dieu in loc.Vers. 36. The sonne of consolation] For this he was called the Sonne of Consolation: because is was a comfort to many in the Church in this time of affliction.
Vers. 37. And laid it at the Apostles feet] To signifie (as some thinke) that we must rather trample upon and contemne this trash, then to have over great admiration of it. Greenham.
CHAP. V.
Vers. 3. TO lie to the Holy Ghost] Because all secret sinnes are said to be done in a speciall manner under the privity of the Holy Ghost, who searcheth the heart: or to lie to the Holy Ghost by tempting, to see whether the Spirit of God could discover it.
And to keepe backe part of the Price] Purloyning of the Price, foreign, translate by stealing or purloining, for so the word signifies: our English: which renders it,M. Mede in loc. The true signification of foreign is surripere, suffurari, aut clam subducta in commodum nostrum convertere: whence Beza turnes it by Intervertere, Intervertit ex pretio; and in Titus, Intervertentes. In the same sense it is used by the Sept. Iosh. 7.1. where what we read, Achan took of the accursed thing, the Septuagint renders, foreign, he purloyned the accursed thing, that is, the thing that was consecrated to God, as all the silver and gold was, chap. 6.19. Keeping backe of the price, doth not sufficiently expresse the propriety thereof in this place. In another place it doth, Tit. 2.10. where it renders foreign purloyring. The Vulgar in both places useth Fraudare, defrauding.
The Syriacke and Arabicke expresse it by two words, when they could not fitly by one, & cepit aliquid de pretio & occultavit, id est clam surripuit. de Dieu in loc.
Vers. 9. To tempt the Spirit of the Lord] foreign translated here Tempt, sometime signifies to provoke God by some presumptuous fact to anger: as it were to try whether he will punish or not, to dare God, as Num 14.22.23.vide Bezam. Eos tentasse spiritum dixit, quia fraudem suam securè compoluerant, ac si Dei spiritus non esset cordium cognitor. Tentari enim Deum scriptura dicit, ubi vel sua illi potentia cripitur, vel detrahitur rerum omnium cognitio, Calvinus. To tempt is to take a tryall of a thing, as the Greeke word intimates, they proved whether God could discover the falsehood of their Spirits or no.
Vers. 39. To fight against God] That is, labour in vaine, Prov. 21.30.See 23.9. It seemes to be drawne from the fable of the Gyants which were said to make warre with the Gods.Drus. Prov. class. 2. l. 3.
Vers. 41. Counted worthy to suffer shame for his name] viz. From the grace of God so governing that matter.Piscat. in Philip. 1.7.
CHAP. VI.
Vers. 1. THe Grecians] The Hellenists or Graecists (so it ought to be read) not Graecians. This word is used also, chap. 9.29. and 11.20.Gregory. Vide Drusiú & Grotium in loc. & Mede in Act. 2.5.
Vers. 3. Looke you out among you] The originall word signifies, survey the whole body of the people, and choose the best you can cull out, see Exod. 18.21.
Men of honest report] Gr. witnessed unto, well testified of.
Full of the holy Ghost] There is a threefold fulnesse of the Holy Ghost in Scripture, according to a threefold capacity of the receivers. 1. Plenitudo superabundantiae, of the fountaine in Christ, Ioh. 1.16. Col. 2.9. He had not the Spirit in measure but above measure. 2. Plenitudo eminentiae, of the streame: so the Apostles those extraordinary Officers, had a greater fulnesse of the Spirit then any since. See the fifth and eighth verses. 3. Sufficienciae, of the vessell: this fulnesse has every member of the body of Christ.
Vers. 14. That this Iesus of Nazareth] They speake so contemptuously of Christ,Calvin. as if the memory of him were detestable.
Vers. 15. Saw his face as it had beene the face of an Angell] Hoc de nativa facie non dicitur, sed potius de praesenti vultu, Calvinus. This is not spoken of his naturall favour,Locutio reverentiam notans non sine tremore incussam. Gen. 33.10. & in Estheris historiae. Hic puto denotari fulgorem hominis paulò post caelesti gloria illustrandi. Pricaeus in loc. vide Sanctium. but rather of his countenance for the present. Guilty persons faces are wont to be pale, they are wont to stammer in speaking, and shew other signes of trembling: Luke shewes that there was no such thing in Stephen, but rather a certaine majesty shined in him. See 1 Sam. 24.19. 2 Sam. 14.17.
CHAP. VII.
Vers. 2. MEn, Brethren] That is, Brethren: for the word Men is added onelyonly by an Hebrew elegancy and custome, as Gen. 13.8. For we are men brethren; our English renders it, for we are brethren, so verse 26 of this chapter.
Vers. 6. Intreat them ill 400 yeares] So was the prophecy, Gen. 15.13. Jerome hath troubled himselfe and left the knot as fast as he found it:Concinnio… meo iudicio illorum est sententia, qui Abrahamum patronymicè sumi asserunt pro Abrahamide hoc est, pro Iacobo Abrahae nepote, Gen. 48.15. Ioseph p…o duobus filus Ephraim & Manasse expresse usu…patur. Gloss. Philol. Sac. vide Bezam. & de Dieu. so hath Austin and Genebrard, reckoning from the descent of Iacob, and others from Abrahams departure out of Haran, Gen. 12.4. but if we reckon from his 85 yeare, we shall finde a right computation.
From that time till the birth of Isaack were 15 yeares, and Abraham was a 100 yeares old when Isaac was borne to him, Gen. 21.5. From the birth of Isaac till the birth of his sonne Jacob were 60 yeares, Gen. 25.26. From the birth of Jacob till his descent into Egypt were 130 yeares, Gen. 47.9. From Jacobs descent unto his death were 17 yeares, Gen. 47.28. From his death till the death of Ioseph were 53 yeares, Gen. 41.46. & 45.6. & 50 26. From the death of Ioseph till the birth of Moses were 75 yeares, as is gathered from received (a)Mr. Torshell.Chronologers: and from his birth to the departure of Israel from Egypt were 80 yeares, Exod 7.7. now the peoples departure and the giving of the Law were the same yeare.
Vers. 14. Threescore and fifteene soules] Moses saith that Iacob came into Egypt with seaventy soules, Gen. 46.27. Stephen here mentions seventy five. Some say that Luke following the Hellenists so wrote; but it is wicked to thinke that Luke related the thing otherwise then it was done.Vide Bezam, Drusium & Capelli spic…leg. & de Dieu. Drusium in 10 Deut. p. 567. & Quistorpium in loc. Probabilis valde mihi Bezae sententia videtur qui ex conjectura Cornelii Bertrami, collegae sui in ecclesia Genevensi Lucam putat non foreign sed foreign scripsisse. Glass. Philol. sac. l. 1. tract. 2. de textus Graeci in N, T. puritate. That which some urge, that the Apostles writing in Greeke used the Greeke version, is not alwayes true. Neither did Steven cite these things so. He disputed then before the Sanhedrin without doubt in Hebrew a popular dialect, before whom he was to follow the Hebrew text or Chaldee Paraphrast. Some say the word foreign is corrupt; but such things must not easily be granted. Sixty sixe soules, which came out of Iacobs loynes, came with him into Egypt.
The Wives of Iacobs Sonnes which came downe with him into Egypt were but nine, and so all Iosephs kindred which was sent for by him into Egypt, besides his father Iacob who is here excepted, was seventy five. Moses expresly distinguisheth betweene those who rising out of Iacobs loynes did with him properly constitute the house and family of Israel, and betweene his sonnes wives which were brought in into Iacobs house. Wilhelmi Longi de annis Christi, l. 2. c. 4. See Dr. Halls Paraph in loc.
Vers. 16. Carried over into Sichem] Gen. 33.19. The father of Sichem, so it should be translated; so Mark 15.40. Mary the mother of Iames; either foreign should be rendred by and joyned to the word foreign, and so the sense is, that the Patriarkes were translated into Sichem by the Sichemites,Dr. Featlie. and laid in Abrahams sepulchre which he bought for mony, or foreign to be understood, and then the meaning will be this, that some of the Patriarkes were laid in Abrahams sepulchre, some in the field that Iacob bought.
See Gen. 52.13Object. Gen. 33.1…. The same field was bought by Iacob.
Ans. The field was bought twice. 1. By Abraham, and then afterward recovered by Iacob that he might maintaine his Fathers possession.Perkins. vide Bezam & de Dieu. 2. Abraham (say some) is here put for his posterity.
The question is whether Abraham or Iacob bought this field wherein they were buried.
Calvins answer is somewhat too peremptory, that there is an error in all our Copies of the new Testament, and ought to be corrected: and Beza saith the like. Lyranus and Lorinus thinke to salve all by putting two names upon the same man, whom they will have sometime to be called Ephron, sometimes Hamor: but if this should be true, the Cave in the land of Sichemites and Hittites is not therefore all one.
Vers. 26. Sirs ye are Brethren] The words in the Greeke are foreign,Est quidem generalis inter homines coniunctio, ut mutuam inter se humanitatem colere debeant, & abstinere ab injuriis omnibus: sed hoc indignius ac minus ferendum, quum se invicem laedunt qui arctiore vinculo inter se sunt conjuncti. Calvinus. men ye are brethren, ye are men, and ergo, should not strive one with another, but much more considering ye are brethren.
Vers. 38. The Angell which spake to him in the mount Sinay] That is, Christ the Angell of the Covenant, say Interpreters generally.
Lively Oracles] Because they were uttered by lively voyce,Esley. not that they did give life, 2 Cor. 3.7.
Vers. 42. As it is written in the Book of the Prophets] For although the prophesie which is brought be taken out of the fifth of Amos 25. yet the booke of the Prophets is cited in generall, one part of which Amos did make.Rivet. The twelve minor Prophets were joyned in one booke, least by their littlenesse they should be scattered or perish.
Vers. 43. Yea, ye tooke up the tabernacle of Moloch, See de Dieu and Capellus on the place, and Mr. Selden de Dis Syris Syntag. 2. c. 14. See M. Pemb. vindiciae gratiae p 107.and the starr of your god Rempham] That which the Prophet Amos 5.26. cals Chiun, that Steven cals Rempham: some would have this to be Hercules, whom they thinke to have beene a Gyant, from the Hebrew Rapha a gyant, others say it is the God of the Syrians, Rimmon.
Verse. 51. Ye stiffenecked and uncircumcised in heart and eares, yea doe alwayes resist the Holy Ghost] Whence the Arminians conclude there is a power in a man to resist the Holy Ghost. It must be understood of the aResistere Spiritus dicuntur, qui eum in Prophetis loquentem contumaciter rejiciunt. Calvinus. Perkins on the third Chapter of Rev. and on Jude.ministery of the Prophets and Apostles, who spake by the Spirit of God, and not of the Spirit himselfe, and them in some things, not in all. A thing is said to resist, quod non cedit tactui, there is a more generall, and a more immediate touch, when the Spirit comes neere the soule.
Vers. 53. Who have received the Law by the disposition of Angels] Or in the midst of the rankes (a)Id est, in sanctorum Angelorū Castris montem cirumdantibus, ut mediatoris Mosem alloquentis majestatem testarentur, acceperunt. Rivetus. vide Calv. & Bezam. foreign pro inter, ostendit quam magnificè data sit lex inter multas Angelorum turmas. foreign vox est militaris, Jud. 3.33. Grotius in loc.of Angels, who accompanyed God their Soveraigne Lord, when he declared the Law.
Vers. 54. Gnashed on them with their Teeth] foreign they gnashed with their teeth, as if they had been cutting with a Saw.
Vers. 55. And saw the glory of God] A certain brightnesse, by which the Majesty of God was represented. See Exod. 24.17. and 34.18.22. Ezech. 2.1.
Vers. 56. Standing on the right hand of God] To stand (b)Stantem inquiunt viri magni quasi in suorum opem paratum, & alii stantem emphaticè, id est paratum, ad me in confessione veritatis confirmandum, Pricaeus in loc. vide de Dieu in loc.up is for ones help, plead ones cause, Psal. 35.2. Non sedentem, quomodo alibi describitur ad ostendendam regiam dignitatem, sed stantem quasi paratum in opem suorum is Grotius his note on the 55. verse.
Vers. 58. At a young mans Feet] Ambrose and Theodorete think that Paul was but 20 yeares old at his first conversion, but the Greek word here hath not so much respect unto his age and youth, as to his courage and fiercenesse as the word signifies, as Budaeus sheweth; Euripides calleth bold and insolent speech foreign. Paul is termed by another word, Act. 9.13. Besides he spent his youth among the Jewes (c)Doctor Willet upon the Epistle to the Rom.before his conversion, Act. 26.6. and had authority committed unto him, not incident to a very youth, Acts 26.9.
Vers. 60. Lay not this sinne to their Charge] The word which he useth here, noteth such a kind of imputing or laying to ones charge,He grieveth more for their sinnes then his own wounds. Austen. as remaineth firme and stedfast for ever, never to be remitted. vide Bezam. Si Stephanus non or asset, ecclesia Paulum non habuisset. Austen thought God ordained Stevens Prayer to be a meanes of Pauls conversion; see beginning of the next Chapter.
CHAP. VIII.
Quem postea ritum in ordinatione P…storum observatum fuisse constat, non tanquam signum …acramentale salutaris gratiae, quam propriè non significat, sed tanquam indicium per…onae designatae & electae. Rivetus. Volebat omere Spiritum Sanctum quia vendere volebat Spiritum Sanctum.Vers. 18. HE offered them Mony] He would buy the Holy Ghost, because hee meant to sell it.
Dictio illa Ebraeorum lingua proverbialis est. Dicunt etiam, neque pars neque hereditas. Drus. Prov. Class. 2. l. 3.Vers. 21. Thou hast neither part nor lot in this matter] A kind of Proverbe among the Hebrewes.
Vers. 23. For I perceive that thou art in the gall of bitternesse] That is, the extremity of it (the Hebrewes when they cannot expresse a thing fully, they put two words together to shew the full extent of it:) that is, in a state of sin and impenitency, which will at last bring forth the bitternesse of punishment.
Vir Aethiops. Quomodo vir, si eunuch…? nam eunuchi evirati; vir hoc loco non est nomen sexus, sed est locutio, ut vir Aegyptius in Genesi, vir Judaeus Zach. 8.23. in quo sermone Pleonasmus est; satis enim erat Aegyptius, Judaeus; tal…á sunt mulier ancilla in Salustio, vir piscator apud Herodotum. Drusius. vide Bezam.Vers. 27. A man of Ethiopia]
Vers. 30. Vnderstandest thou what th…u readest] q. d. to what purpose readest thou if thou be not carefull to understand what thou readest? Mr. Hildersam.
Vers. 39. The Spirit of the Lord caught away Philip] Some understand it of an Angell of the Lord,Doctor Taylor. as Mr. Beza noteth; from Gaza to Azotus which was about thirty six miles.
CHAP. IX.
Metaphora desumpta à b…bus oratoribus qui cum stimulis recalcitrant, non stimulos sed scipsos laedunt. Adhiberi potest in illos qui vel Deo vel potentioribus frustrà & magno suo malo reluctantur. Job. 15.25. Est proverbialis locutio profanis etiam Scriptoribus non infrequens. Terentius Phorm. Act. 1. sc. 2. v. 27. Nam quae inscitia est adversus stimulum calces?Vers. 5. IT is hard for thee to kick against the Pricks] It is a proverbiall Speech used in Heathen writers also.
Vers. 7. Hearing a voice] object. 22. Acts. 9. the Apostle saith expressely they heard not his voice which spake unto him; Paul did not onelyonly see Christs person but heard a voice distinctly; the others heard a sound but not distinctly nor saw his person. Cajetane truly expounds it, the voyce which they heard was Pauls not Christs, see Calvin, and Doctor Reynolds on Psal. 110. pag. 381.
Vox organi demonstrat nihil posse hom…nes nisi quatenus, eorum operâ Deus pro su… arbitrio utitur. Calvinus. Vas Electionis, id est, electum vocatur Paulus, quia instrumentum eximium fuit, per quod Christus latè in omnes Gentes, & Evangelii lucem, & sui nominis gloriam diffunderet. Sanctius.Vers. 15. For he is a chosen vessel unto me] That is, to publish among them the doctrin or the Gospell Rev. 2.13. He alludes to that state of Sanctification whereto the Lord had lately called him, whereby he made him a fit instrument for the glory of his name in the ministery of the Gospell.
Scripturis scilicet collatis demonstrans. Est…enim foreign verbum Architect…m cum ab artificibus desumptum qui si aliquid compingant singulas partes invicem committunt, ut inter se aliae aliis ad amussim quadrent. Bowles de Pastore Evangelico.Vers. 22. Proving] foreign confirming, that is, as Beza notes, Collatis testimoniis demonstrans, demonstrating it by comparing of one Scripture with another, according to the manner of Artificers, who being about to compact or joyne, are wont to fit all the parts amongst themselves, that every one of them may perfectly agree with each other.
Vers. 37. Whom when they had washed, Sol. ti sunt veteres Judaei, Grae…i, Romani, corpora defunctorum aquâ lavare, & lota deinceps ad sepidturam tiblis Canentibus efferre vide Schickard de Jure regio Ebraeorum, … c. 6. p. 157. Dieterici Antiquit. Bibl. vide Calvinum & Sanctium.they laid her in an upper chamber] The washings of the dead were usuall with many Nations.
Vers. 40. Tabitha arise] Tabitha is rather a Syriack then Hebrew name, which Luke rendred in Greek Dorcas; both signifieth a Goat.Caprea. Gaude…ant olim mulieres nominibus ab amabilibus et placi…is animalibus petitis. Buxtorsius in Lexic. Talmud. D…rcas est Caprea: sed vitae sanctitas, nominis parū honesti maculam facile delevit. Calvinus. He useth the same words by which those that sleepe are raised, that he may shew with what easinesse the Divine power raiseth the dead.
CHAP. X.
Vers. 11. ANd saw heaven opened, and a certain vessel descending unto him as it had been a great sheet knit at the four Corners, and let down to the earth] The foure Corners of the sheet signified the foure parts of the world;Optimè linteum à quatuor angulu expansum omnium generum animalia recipit; quia nulla Mundi pars ab Evangelii communione exclud…tur. Sanctius. all sorts of living creatures signified all sorts of men, the sheet the Church militant.
Vers. 13. Kill and eat] The Pope may kill or slay and eat when he will or can; but if he be Peters successor, he must feed the sheep not feed on them.
Vers. 15. What God hath cleansed] God is said to purifie things, that is, he pronounceth things to be pure; pollute thou not] that is, imploy thou not as thou dost other things to common uses, but let it serve to holy uses onelyonly.Perkins. Sensuus est, non esse nostrum probare vel damnare quicquam: sed sicuti unius Dei judicio stamus & cadimus, ita ipsum esse rerum omnium judicem. Calvinus in loc.
Vers. 16. The vessel was received up again into heaven] to shew that in the end of the world the whole Church militant shall be transported into heaven and become triumphant.
Vers. 24. Neare friends;] Or necessary friends;foreign vocat Familiares amicos, sicuti apud Latinos necessarii vocantur, qui arotiore vinculo inter se conjuncti sunt. Calv. Amicus Latinè quoque dicitur necessarius, quod eo tam egeamus quàm aqua aut igni. Act. 10.24. Et amicitia eodem, sensu dicitur necessitudo. they seeme to take away the Sunne out of the world (said the heathen oratour) who take away friendship from the life of men, and we doe not more need fire and water then friendship.
Vers. 31. Thy Prayer is heard] Heard effectually, the compound word here used signifies so, See Heb. 5.7.
Vers. 41. Chosen before of God] See after 14.23.Praeordinatis à Deo magis sonat delectis ut fit, per suffragia. Graeca vox dicta est a porrigendis digitis, quo gestu suffragabatur olim populus. Erasmus. vide Bezam. foreign vox est nata quidem in Graeciae civitatibus, ubi manibus sublatis fiebant electiones magistratuum: sed coepit paulatim produci longius ad quamvis electionem. Grotius in loc.
CHAP. XI.
Vers. 20. PReaching the Lord Iesus] Lay-men may Preach upon occasion to Churches disordered, and to persons not yet gathered to any Church.Mr. Pemble.
Those which were dispersed upon the persecution raised about Saint Steven did publish the Gospell, where there was no Church Acts 8.4. and here. But how eminent soever mens abilities are, how well soever known to themselves or the world, to undertake the instruction of the people, without publike order in publike Assemblies is a thing that no Scripture, no time, no custome of the Primitive Church will allow. Thorndikes Service of God at Religious Assemblies cap. 11. See more there.
Vers. 24. He was a good man] This lookes both wayes. First upon this, he exhorted. Secondly upon this, much people. Being a good man, his care was great to be diligent for a common good;Heror. and in as much as he was a good man of a gracious and holy carriage, he did much good, the people were the more affected with his Ministry.
See Grotius, and Drusius in loc. Fulk on Rhem. Testam. Ante hoc tempus Christi sectatores dicebantur Discipuli. Hic verò primùm à Christi nomine nobilissimum Christianorum Cognomentum nacti sunt. Sanctiu….Vers 26. Christians] After the manner of the Graecians which named the Schollers from their Masters, as Pythagoreans, Platauicks, Aristotelians, Epicureans: Before they were called Galileans, and Nazarens, as Suidas testifieth; the most honourable name of Christians is in Italie, and at Rome (the Country and Sea of Antichrist) a name of reproach, and usually abused to signifie a foole or a dolt.
CHAP. XII.
Vers. 6. THe same night Peter was sleeping between two Souldiers, bound with two Chaines, and the Keepers before the doore kept the prison] All these circumstances wonderfully illustrate Gods power. Peter was carefully kept, might not sleep alone, and was bound in two Chains, and other keepers also set at the doores.
Vers. 12. Where many were gathered together, praying] In the originall it is, Many thronged together to pray].
See Beza, Gameron Calvin & Cartwright.Vers. 15 It is his Angell] Or a Messenger from him, as it is translated, Luke 7.24.
CHAP. XIII.
Vers. 1. Brought up with Herod] The Greeke word foreign signifieth him, who from his infancy was educated with another;Grotius in loc. as 2. Maccha. 9.29. So Plato, Plutark, and others use it, and so the Syriack takes it here.
See Calvin and Cartwright on Rhem. Test.Vers. 2. As they Ministred to the Lord] Baronius and Bellarmine translate it, they sacrificing. But Casaubone *Exercitat. 16. c. 41. B. Morton of the Masse l. 6. c. 2 Sect. 1. See Rain…lds conference with Hart. p. 869. Causab. ibid. vide Bezam, et Grotium. Fulk on Rhem. Test. in loc. vide. Quistorp. in loc.(who for Greek-learning, hath scarce had his equall in this our age) saith foreign hath been used ecclesiastically, for whatsoever religious ministration (even for sole praying when there is no occasion of sacrifice) and he instanceth in the fathers mentioning the morning and evening foreign of the Church. Whensoever it is applyed to sacred ministery and used absolutely, it is alwayes taken for the act of sacrificing. Bellarm. l. 1. de Missa. c. 13. But therein he much mistakes; for in the example which he addes, Luke 1.23. foreign is not a sacrifice but a generall word, and comprehends all Priestly and Leviticall ministeries; but it fell to Zacharies lot to offer incense; not to sacrifice. Here the Greek word used by the Evangelist signifies to minister, or serve in any publike function, either of the Church, or of the common-wealth. So doth Saint Paul call the civill magistrates by a name derived of this verb, or from whence this verb is derived foreign Ministers, Rom. 13.6. Therefore the vulgar translation, hath better translated the participle in this place generally ministring then Erasmus doth by a speciall kind of ministring, that is, sacrificing.
Vers. 15. And after the reading of the Law and the Prophets] From this place and that 15.21. It is collected that in the time of Christ, and the Apostles, that division of the Law into 54. (d)De Dieu. in loc.or as some say (e)Dru…s. in Act. 5.32.53. Paraschas or Sections was in use. They read a Section every Sabbath (saving that they joyned two of the shortest twice together) that they might yeerly read over all the Law. To these, so many Sections selected here and there out of the Prophets answered.
Vide Bezam. Graecè majorem habet emphasin & gratiam ve…bum Compositum, quo Dei indulgentia exprimitur, in sustinendo populo, quem pervicacem & immorigerum esse …ci…bat. Calvinus in loc.Vers. 18. Suffered be their manners] He suffered the ill manners, the word is significant.
Vers. 21. By the space of forty yeares] See 1 Sam 13.1.
Vers. 33. As it is also written in the second Psalme] Some hold that the division of the Scripture into fHotting. Thes. Philol. Sect. 5.Chapters is neither divinely inspired,Vetus lectio, in Psalmo primo. Nam antiquitùs, qui nunc primus & secundus, unus idemque Psalmus erat. Drus. nor very ancient if we except the …almes, the distinction of which into a certain number and order is very ancient as we may see here. In the other Bookes the mention of Chapters followed long after. For Sixtus Senensis (g)Bibl. S. l 5. Vide Geneb. Chrondenyeth that any book written in Hebrew or Greek before 500 yeeres contained the distinction of Chapters. Some ascribe this to Hugo Cardinall, others to others.
This day have I begotten thee] Christ is said in the day of his resurrection,Doctor Sclater Non quod tum demum coepit esse filius Dei — & ab eo gigni, sed quia tum Deus potentissimè per resurrectionem declaravit Christum esse silium suum. Cameron to be begotten of his Father declarativè, because then he was most evidently shewne to bee the Sonne of God.
Vers. 34. The sure mercies of David] Greek, the holy things of David, so mercies that they shall be sanctified.
Vers. 35. Thou shalt not suffer thine holy one to see corruption] Yet presently vers. 36. He addeth that therein was verified the Prophesie in Psalme 16.10. implying thereby that he descended in some sort for the time into corruption, although in that time he did not suffer corruption. As the word Shacath which the Prophet used in the Psalme, doth signifie as well the pit or place of corruption as the corruption it selfe: so also the word foreign whereby Luke expresseth the same is used by the Greek interpreters of the old Testament, to signifie not the corruption it selfe alone,Bishop Vsher. vide Bezam in v. 34. but the very place of it likewise, as Psal. 7.15. and 9.16. Prov. 26.27.
Vers. 40. In the Prophets] That is, in one of the Prophets, viz. Hab. 1.5.All the lesser Prophets were joyned together into one Booke, least otherwise they should have been lost being so small. Vide Drusium. Et Quistorpium.
Vers. 42. Preached to them the next Sabbath] Gr. foreign in the space betwixt it, and the next Sabbath.
Vers. 43. Religious proselytes] This word is used of Luke indifferently to note an earnestnesse both in the true and false religion. See 50. v.Cartwright. See him also on the 17. of Acts. 23.
Vers. 46. It was necessary that the word of God should first have been spoken to you] Because the Jewes were the people that God had owned among all Nations, they had a double priviledge; before Christs comming, they were soli the onelyonly people to whom the Gospell was Preacht; after his comming they were primi the first invited guests.
Vers. 48. As were ordained to eternall life] The Syriack hath it positi put.See Beza Cameron and Ames his Coronis. Hee was ignorant (saith de Dieu) of that which the Heretickes of these dayes have dreamed, that by foreign are understood those which should be apt in themselves, and should dispose themselves to eternall life.
Vers. 51. But they shook off the dust of their feet against them] It was a military signe of old, whereby they knew that the enemy was approaching for their destruction, when they saw the horses approaching neere unto them and raising the dust with their feet against them, then they might know their destruction was at hand.Weemes. Vide Calvinum, & Sanctium in loc. So the Jewes might know by the Apostles shaking off the dust of their feet, that there was no peace for them any more, but their destruction was at hand.
CHAP. XIV.
Vers. 9. PErceiving that he had faith to be healed] He perceived it by his countenance, he looked so cheerefully, and greedily upon him,Mr. Fenner. Arcano Spiritus instinctu patefacta fuit Paulo Claudi fides, sicuti ille unus dux & magister Apostolis fuit ad edenda miracula. Calvinus in loc. as if he drunk in every point that he said.
Vers. 23. And when they had ordained them Elders] The Greeke word saith one, (h)Second reply against Whitgift. 136. See Cartwright also on this place; and Amesii Bella…m. Enerv. tomo. 2. p. 97.98. vide Bezam. Acts. 10.41.signifies to ordaine by voyces. The Graecians used in their Elections,Cartwright. the ceremony of holding up their hand, to testifie their liking of him that was chosen; the Romans going from one side unto another, whereof came pedibus ire in senten…iam? The word doth not necessarily signifie a choosing by suffrage, but a choosing by and with authority and power, and is attributed to the holy Ghost, choosing of the Apostles (i)Vide Quistorpium. Our translation is true ordained by Election, and answereth the Greeke word, which we translate. Doctor Fulke, See More in him.elsewhere, where no suffrage of the people can have any place, and so here it signifieth; for it is attributed to Paul and Silos, not the people; they were present not to certifie or disannull, but to yeeld to and accept of the choice which they should make.
CHAP. XV.
Vers. 9. PVrifying their hearts by faith] The heart is purified by the bloud of Christ which faith layeth hold on. Acts 26.18. which are sanctified by faith.
Vers. 24. Ye must be circumcised] See 16. Chap. 3. Circumcision was taken away as a sacrament,Dr. Taylor. but it was not yet honourably buried, and therefore it remained onelyonly as a ceremony.
Vers. 28. It seemed good to the holy Ghost and to us] As being assured of the certaine direction of the holy Ghost.
Vide Bezam.Necessary things] Not as they were under the Law, but in respect of the edification of the weake.
Vers. 29. From bloud, and from things strangled, and from fornication] The Gentiles are forbid the eating of bloud and things strangled,Cum dupliciter possit comedi sanguis, vel intra ipsum animal, cum adhuc carni admixtus est, vel extra animal cum fusus est; primus modus sub suffocato continetur, secundus sub voce sanguinis intelligitur. Rivetus. because of the cohabitation of the Jewes, who were to be forborne while the Temple stood, and untill that generation were dead, which sometimes saw the ceremonies of force.
The reason of the conjunction of fornication with things indifferent, viz. bloud and things strangled: was the generall account that the Gentiles made of fornication;Perkins on Rev. 2.15. and in his Cases of Conscience. See Elton on the seventh Commandement. not the Councels own opinion. Because all these did equally disturbe the Church and stir up strife, between the Gentiles converted and the weake Jewes. Bloud was forbidden after Christs ascension onelyonly in regard of offence and for a time, so long as the weake Jew remained weak, not in regard of conscience. 1. Cor. 6.12.
The Apostles forbid fornication amongst certain things indifferent, not that they judged it an indifferent thing, but because it so seemed to those Gentiles. And this seemes to have been the opinion of the Corinthians. Non est flagitium mihi crede adolescentulum scortari. Mitio Terentianus. Eadem quae hic sacra Synodus, vetuit etiam suis Impostor Mahomed, nisi quod loco scortationis carnem porcinam nominet. de Dieu in v. 20.Amongst the Papists, simple fornication is accounted a veniall sinne; and those that are carnall among us take fornication, committed by a young man especially, but for a trick of youth.
foreign of foreign and foreign acetum. Plus significat quam dissensionem, à foreign irrito. provoc…, exacerbo. Significat illos usque ad commotionem hac in re dissensisse & adeo ut divellerentur. Apostoli erant, sed tamen homines erant. Erasmus ad v…rbum, facta est igitur exacerbatio Piscat.Vers. 39. And the contention was so sharp between them] The word signifies such sharpnesse as there is in Vineger. It is used by Physitians, to signifie the sharpnesse of the feverish humour when it is acting in a fit. Their dissention put them as it were into the fit of a fever.
CHAP. XVI.
Vers. 3. ANd took and circumcised him] He was not circumcised;Grotius. because as Talmudists say, it was not lawfull for the mother to circumcise her son his Father being unwilling, for the authority of the Father prevailed.
He was not circumcised because it was necessary, or because the religion of that signe yet continued, but that Paul might avoid the scandall; the thing was free in respect of God, circumcision was not now a Sacrament,Calvinus. Sepelienda synagoga cum honore. as it was to Abraham and his posterity, but an indifferent ceremony which might increase charity, but did not exercise piety; Paul would not circumcise Titus.
Vers. 13. Where Prayer was wont to be made] where there was taken to be a Proseucha a place for prayer without the City.Ede ubi consistas, in qua te quaero Proseucha Juven. So Luke 6.12. in Proseucha Dei. Drusius thinks it is here to be taken for a place, Mede in Acts 16.13. see more there, vide Grotium & de Dieu in loc. The Syriacke hath, Quia ibi conspiciebatur domus orationis; the Arabick, Locus orationis.
Verse. 14. Whose heart the Lord opened] The metaphore is taken from opening a door or lock; and he that is the opener, is he that hath the Key of David, Rev. 3.7.
Vers. 16. A spirit of divination] Or of Python the Epithete of Apollo who gave answer to these that sought him, foreign, whence he is called Apollo Pythius, Id erat nomen draconis, quem jaculis suis confecit Apollo, unde & ipse Pythius dictus. Deinde spiritus ille quo afflati praedicebant futura, Pytho. vocari coeptus est, Erasmus. vide de Dieu in loc.and Delphicus, from that famous place whose name also was Pytho. Beza.
Vers. 22. Rent off their clothes] Of the Apostles, not their own. Erasmus saith the words may be taken either way; but Calvin, and Beza dislike that.Graecus anceps est sermo utrum magistratus lace arint Apostolorum tunicas, an suas ipsorum, Eras. Beza & Calvinus contra. vide de Dieu & Sanctium.
Vers. 31. Beleeve in the Lord Iesus Christ, and thou shalt be saved, and thy house] Shall one be saved by anothers faith? He shall not inherite eternall life unlesse he beleeve himselfe, but he speakes here of being brought under the onelyonly meanes of salvation, Act. 28 28 Heb. 2.3.
CHAP. XVII.
Vers. 11. TH…se were more noble] Gr. Better borne and bred, of a more noble disposition. The Country towne of Berea, Laudo Cl. Bezam quod foreign, comparativè potius quam superlativè acceperit, & de animo potius quàm genere aut prosapia, secus quam vulg. & Eras. fecerunt. de Dieu in loc.was more zealous and religious then the rich and stately City of Thess…l…nica.
Vers. 18 Encountred him] The greeke word is taken from warres, as appeares,Congressi sunt cum. eo. Luk 12.31. so Polybius often useth it, whom Luke loves to follow, Grotius in loc.
What will this babler say] Seminiverbius, this sower of words say; The Greeke word signifies such a one as they that stood in the corne-markets and gathered up the corne that fell besi…es the sacks in emptying, as Casaubone observes: that is,foreign avicula est ejus nominis sic appellata à legendis sive colligenlis seminibus, quasi seminilegam dicas: caeterùm in proverbii usu est de garrulo ac futili, nihilque homine, qui quam ex trivio, vel ex auditionibus nescio quibus adeptus est scientiam, passim deblaterat. Drus. Prov. class. 2. l. 4. foreign propriè aves quae sita depascuntu, Grotius. vide de Dieu & Sanctium in loc. a man of no worth. Some thinke it is an allusion to little birds which pick up the seed sowne, yet are troublesome with their continuall chirping.
A setter forth of strange Gods] of strange or new devils or new gods (for the Gods of the Gentiles were devils) and the word foreign is of the middle signification, and signifieth either a good Angell or a bad, B Smith.
Vers. 21. Spent their time in nothing else, but either to tell or to heare some new thing] To which end they often met in barbers shops,Archaeol. Attic. l. 1. c. 3. where all the newes that was going in those dayes was currant; hence we say, verba in tonstrinis proculcata.
Vers. 22. Too superstitious] The comparative degree, though mostly it increase, yet it is sometimes terminus diminuens; somewhat superstitious, and he puts a quasi to it to make it yet more milde,foreign. Quasi religiosiores. Beza. Quasi superstitiotiores, vulg. Superstition quasi supra statutum, more then is appointed by the Law of God, Isid. as it were somewhat superstitious; the Athenians had teretes aures smooth eares; yea and the word it selfe hath an Euphemismus too: for foreign, is one that feares the Gods. They worshipt indeed devils, Moses called them so, so doth the Psalmist. Dr. Clerk.
Vers. 23. And beheld your devotions] The Rhemists translate foreign here Idols, according to the vulgar which renders it simulachra which is too narrow;Qui simulachra vertit nimis id angustè fecit, cum quicquid religiosè colitur eâ voce in cladatur, Beza. Pricaeus. Non laudo autem quod Syrus & Arabs foreign templa verterint. Beza sacra vestra. Vulgatus & Aethiopicus non malè simulachra vestra; viderunt enim foreign propriè esse id ipsum quod colitur, quae quidem apud Athenienses erant simulachra: malim tamen numina vestra reddere. vt 2 Thes. 2.4. de Dieu in loc. our translation is fitter; the word Devotion is indifferent either to true or false devotion, & so is the Greeke. The originall word signifies whatsoever men doe reverence for religions sake. The Dictionaries say, it signifieth the formes of worship or devotions, as well as the thing worshipped.
To the unknowne God] Lucian saith the neighbour Countries would sweare by him unknowne at Athens; some thinke they would not have their Gods knowne lest enemies by Magicke should get them away,Alexand. ab Alexandro l. 6. c 4. Alij Athenienses gravi peste oppressos, cùm colendis frustra Diis patriis se fatigassent, timerentque ne quod numen praetermissum à se esset, foreign aram hanc struxisse volunt, Heinsius. hence they chained their Gods, Macrobius.
Vers. 25. Life and breath] That is, the breath of life, as Gen. 2.7. see Iob. 3.5. It runs smoothly in the originall.
Vers. 28. And move] Which is to be understood as well of the motions of the minde in thoughts and desires as of the body.
And have our being] This is the meaning of it, we have not onelyonly had our being from him at the first, but our being is in him. We have our being in him as the beames in the Sun and an accident in the subject.
Vers. 30. God winked at] foreign, That is, lightly passing over: God regarded not, as the old translation,foreign est dissimulare, quasi non videas, Grotius. vid. Deut. 32.1.3, 4. Doctissimis viris qui cum vetere despicens verterunt, nullo modo assentiendum putamus; optimè recentior Interpres, connivendo dissimulans, Pricaeus. he did looke over it, he did not vouchsafe to looke or set his eyes upon it, cared not what became of men that lived in those dayes; for that that is the meaning of the phrase appeareth by the next words,(a)Hildersam. and by the contrary, Psal. 34.5. Some thinke it notes the indulgence of God, that is, he did not deale severely or strictly with them when they sinned, because they had no meanes or so little meanes to keepe them from sinne, rather in those times wherein there (b)see Calvin, & de Dieu in loc.was so much blindnesse in the world God let men goe on in their sinne. God had no regard to the Heathens, he dealt with them as with Cain, had no regard to their sacrifices.
CHAP. XVIII.
Vers. 4. ANd perswaded the Iewes] Exhorted so that he perswaded, and so the word signifies.
Vers. 10. In this City] That is, many that are to be converted and brought unto the faith.Perkins.
Vers. 12. Gallio] So called from his milkie whitenesse.Sic dictus fuit à lacteo cand re unde & Gallos dictos esse plerique statuunt, Pasor.
Vers. 14. Lewdnesse] The greeke word translated lewdnesse here doth elegantly set forth the disposition of a lewd man,Burrh. on Hos. such a one as is easily drawne to any wicked way. Lewd comes from Loedan an old Saxon word, that is, of a servile disposition.
Vers. 26. Expounded unto him the way of God more perfectly] What if I should say, he learned of them to mend the manner of his preaching?Heron. I am sure there is nothing against it in the text. Beza expounds it, the way which leadeth to God.
CHAP. XIX.
Vers. 2. WE have not so much as heard, whether there be any holy Ghost] It is meant in respect of the miraculous gifts of the holy Ghost;Vide Bezam & Calvinum. See John 7.34. for it cannot be supposed that these being now entred into Johns Baptisme could be so grossely ignorant, as not to know that there was a third person in the Trinity.
Vers. 3. VntoUnto what then were ye Baptized] That is, into what doctrine were ye initiated, and instructed? VntoUnto Iohns Baptisme] into the (a)1 Cor. 10 2doctrine which Iohn sealed by Baptisme. This interpretation frees this hard Text from the false Collection of Anabaptists; who hence would gather, that those were by Paul rebaptized,Doctor Taylor. who were formerly Baptized by Iohn.
It cannot be proved that any which were once Baptized by John were ever Baptized againe. But the contrary may easily be gathered:vide Bezam. Doctor Fulke. for seeing our Saviour Christ Baptized none himselfe; it will follow, that the Apostles were either not Baptized at all, or else Baptized onelyonly with Johns Baptisme.
Vers. 4. Iohn Baptized with the Baptisme] That is, taught the doctrine of Repentance.
Vers. 5. When they heard] That is, by Iohns Ministery. Baptized into the name] viz. By Iohn, not by Paul.Textus Graecus (ut optimè notavit ac declaravit doctissimus interpres (Beza scilicet) ex Philippo Marnixio, & ante utrumque, Lucas Lessius in eundem locum) non dicit istos Ephesios denuò fuisse baptizatos, sed quod Paulus eos docuisset, illos qui Iohannem Baptistam audierant, fuisse Baptizatos in nomen Iesu Christi: ut ipsis ostenderet, malè se Iohannis doctrinam intellexisse, quod dicerent, se ne quidem audivisse esse Spiritum Stactum. Rivetus in Catholico Orthodoxo. vide Grotium. Aliqui objiciunt Paulū baptizasse eos qui antea Johannu baptismo fuerant baptizati. Paulus non eosdem iterum aquâ tinxit aut aspersit, qui fuerant tincti, sed alios; vel ille Baptismus intelligendus est de miraculosa Spiritus Dei donatione cum manuum impositione, quae totares illic Baptismus appellatur foreign Danaeus.
Vers. 19. Curious arts] That is Magick, as the Syriack and Arabicke rightly render it, whence the proverbe Ephesiae literae. fifty thousand pieces of Silver] That is,Rainold. de lib. Apoc. ex Beza. vide Grotium. Syrus substituit, multi vero incantatores magi. Latè quidem patet vitium Curiositatis; quod diligentiae per excessum opponitur: quando quis plus cognoscere laborat, quàm expedit, vel etiam quod sibi non expedit. Per hanc tamen Curiositatem Ephesinorum, de quibus hic agitur, magiam intelligi, ipsorum conditio persuadet. Ephesina enim civitas magicis incantationibus, Apollonio Thanaeo illas ibi profitente, fuit dedita. Dilher. Ecloc. Sac. Dictum. 11. 6250. pound Sterling. vide de Dieu.
Vers. 24 Silver shrines for Diana] Shrines or Temples, some aCasaub. aediculae exargento vel auro factae, in quas recondebantur Dianae parva simulachra, quae vulgò ab alijs emebantur qui Dianam Ephesinam visebant, & fortasse reserebant istae aediculae Templi Ephesini artificium. Casaub. notae. Vide Grotium.say little houses or Caskets to put the idoll in; others think the Temple Diana was engraven on their Coyne, as Beza, Imagunculae seu nummi quidam (saith he) qui a figura Templi quam repraesentabant Templa appellabantur, The Arabicke and Aethiopicke translations (saith de Dieu) have Images of Silver.
Vers. 27. All Asia] Vniversalitie a Cloake for errour; but we must not follow a multitude to doe evill.Hoc superstitiosis omnibus commune perfugium est, multitudinis consensum obtendere. Calvinus.
Vers. 32. The Assembly]foreign hic coetum quemvis significat, cùm concio Latinè non sit nisi à magistratu secundum leges convocata multitudo. Grotius
Vers. 33. And they drew Alexander out of the multitude] the same Alexander (as it is thought) was after a persecuter of Paul, An is sit Alexander de quo alibi meminit Paulus, incertum est: conjectura tamen mihi videtux probabilis. Quod si credimus eum esse, discamus ab hoc sormidabili exemplo solicite ambulare, ne in similem defectionem abripiat nos Satan. Nam qui martyrio propinquus erat, perfidiū & sceleratum apostatam factum esse videmus. Calvinus in loc.2 Tim. 4.14.
Vsurest peculiari ver…o foreign quae vox composita est ex foreign templum & foreign purgo si ve verro, autoribus Hesychio, Etymologico & Suida. Solert autem qui impensius dediti sunt alicui divae, aram illius varijs ornamentorum generibus cohonestare. Erasmus. vide Grotium.Vers. 35. A worshipper] Or the Temple Keeper.
CHAPTER. XX.
Dicitur Secūdus quasi sectus à primo, à secando, vel à sequendo quòd primum sequatur; ponitur pro prospero & soelici, ut navigatio secunda quae conatui & voto obsequitur, res secundae quae pro desiderio nostro sequuntur. Hinc secundare, obsecundare.Vers. 4. SEcundus]
Calvinus hunc locum interpretatur, ut parum subsidij ad Dominicam solennitatem astruendam affere videatur foreign interpretantur quidam diem Sabbathorum, non pro primo sed imo hebdomadis die: quasi Lucas nihil altud significasset per illam phrasin, quàm quòd quodam die Sabbatorum, aut Septimanae convenissent, quando Paulus praesto fuit; sed Sabbatum pro tota hebdomado ibi accipitur, & tunc uno aut primo Sabbatorum idem valebunt, in quo sensu phrasis illa alibi occurrit. velut marc. c. 16. v. 2. & 9. foreign pro foreign, id est, unā per primā exponit evangelista: atque ita Graeci Patres, Apostolorum temporibus maximè vicint, foreign interpretantur; reque foreign pro foreign usquam legitur in N. T. Theophilus. Philo. Kuriaces.Vers. 7. VponUpon the first day of the week] This is a better Translation then that, Some one day of the week.] The Hebrewes use often by one to signifie the first, as Gen. 1.5. and 10.25. the Greek words are an Hebraisme. That day of meeting was proper to Christians, 1 Cor. 16.2. It is called the Lords day, Rev. 1.10.
Perkins Cases of Conscience, of which Chrysostome saith, media nocte vigilabant ut eos condemnent qui media dic dormiunt.Continued his speech untill midnight] Perkins notes two things from this. 1. That the night mentioned here was a part of the seventh day of Pauls abode at Troas: for if it were not so, then he had stayed at least a night longer, and so more then seven dayes, because he should have stayed part of another day. 2. That this night was part of the Sabbath which they then kept, for they kept it in manner of a Sabbath in the exercises of piety, and viz. in preaching, yea, he continues there till the rest was fully ended.
Vers. 21 Testifying hath to the Jewes, and also to the Greeks, repentance toward God, and faith toward our Lord Iesus Christ] Here is laid down the compleat duty of a Minister. 1. To preach repentance which a man must perform to God, whom by his sins hee hath grievously offended. 2. To preach faith in Christ, and free forgivenesse, and perfect salvation through faith in Christ, to all that shall truly beleeve in him; and after to declare unto man his righteousnesse, to shew that though a man in himselfe be evill,Perkins. yet in Christ he is righteous and just, and by him so justified, as he is no more a sinner in the presence of God.
Vers. 22. I goe bound in the Spirit] There are three interpretations of that speech; one is of Camerarius and Beza, who interpret it of the Holy Ghost, viz. That Paul should say he goes by his impulse. 2.Pricaeus. in loc. He most app…oves of the first exposition. The other of Grotius, to perceive things future as present which interpretation, 1 Thes. 3.4. favours, a like speech of the same Paul. 3. Of Heinsius who saith that Paul was sadned in Spirit for the bonds he was to suffer; the Greek speech seemes to him to signifie so much.
Vers. 24. Finish my course with joy] There is 1. Cusus naturae, 2. Nequitiae, 3. Pietatis, 4. Muneris; the fourth course of every ones particular calling, is principally here intended. To finish ones course] Is to take up all those duties which belong to us, to performe the same with cordiall integrity, and persevere, even to the end of the goale. To finish it with joy] is so to live and worke as to meet with joy at the end of our work.
Vers. 27. All the Counsell of God] Not his secret decrees and purposes, but his revealed will, specially his Counsell and purpose touching the way and meanes of salvation by Christ, and Christ alone.
Vers. 28. This verse may be stiled Saint Paul his Trumpet, not that where of hee speaketh; 1 Cor. 14.8. which sendeth out an uncertaine sound, but like the Trumpet of Sinay, wherein there is both Clangor, and horror, Ezod. 19.16 so vehemently it ratleth out this Episcopall, this Paschall Cantell. First intrinsecally, Take heed to your selves,] For qui sibi nequam, cui bonus? Secondly, extrinsecally, take heed to the flock] yea, to the whole flock] As Ezech. 31.39. to strengthen the weake, to heale the infected, to splint the sprained, to reduce the wandring, to seek the lost, to cherish the strong, this is the Clangor of the Trumpet. Sed sonitus buccinae adhuc crescit in majus & prolixius intendiiur, Exod. 19.19. And still Saint Paul raiseth his blast by a threefold inforcement. 1. Expressing the burden ad pascendum. 2. The authour Spirit. 3. The quality of the flock, populum acquisitionis, 2 Pet. 1.9. Purchased with bloud,Barlow in concio…e ad ministros Scoticos. with Gods bloud, with Gods own bloud, & this is the horror of the Trumpet. Now then let him that hath an eare, heare what the Spirit speaketh unto the Churches.] Or rather soundeth out to Churchmen; for there is no Clergy man (unlesse he hath drunk the Cup of slumber to the very dregs, Esay 51.17.) but the voyce of this Trumpet will be unto him as Samuels Message, 1 Sam. 3.8. making his two eares to tingle, and his heart strings to tremble.
Vers. 30. Also of your own selves shall men arise] Nicolaitanes, Rev. 2.6. speaking perverse things] Teaching those things which swerve from that which is right; so foreign is taken Luk 23.2. and Acts 13.8.10.Grotius. The Nicolaitanes held that marriage was a meer humane institution, and such a one as did not bind mens consciences, that it was lawfull to eat of the sacrifices of the Gentiles, to draw away disciples after them] Therefore they teach things pleasing to the flesh, that so they may draw them whom the discipline of the Church offends to their party.
CHAP. XXI.
Vers. 1. AFter we were gotten from them] The Greek word signifies, that they were as it were by force pulled away,Avulsi ab eis. Beza. it significantly expresseth their mutuall affections.
Vers 3 Now when we had discovered Cyprus] A Mariners terme; they use this expression still when they would shew that they see a place,Est vox nautica which before was hid from them.
Vers. 13. For I am ready] foreign I have my selfe in readinesse.
Vers. 20. Thousands] foreign ten thousand. Not all of the Church of Ierusalem, Eadem locutio 2 Cor. 12.14. 1 Pet. 4.5. & Dan. 3.18. Grotius.but come up thither from forraigne parts, and far countries at this feast of Pentecost, Chap. 20.16. according to the Law.
CHAP. XXII.
Vers. 3. BRought up in this City at the feet of Gamaliel] The master sate in a higher place, the disciple did lye upon the ground at the feet of the master.Sedebat magister in loco editiore, at discipulus dicebatur prostratus sive jacens in solo, ad pedes magistri. de Dieu. Ad pedes dicit, ideo quod discipuli sedebant multum infra magistros: proximi verò magistro ij quorum maximi profectus. vide Deut. 33.5. Grotius.
Was zealous towards God aZelo accensus Dei, Sic Syrus, Arabs & Aethiopicus quoque legerunt. Sic Chrysostomus & omnia Graeca exemplaria quae videre contigit. Ludov. de Dieu.] The zeale which the Israelites had, was of the Law; the knowledge which they wanted was of the true meaning of it.
Vers. 16. Wash away thy sinnes.] That is, Sacramentally. The Text joyneth with the Sacrament invocation of the name of the Lord, whereunto salvation is promised (Rom. 10.13. Ioel. 2.22.Fulke on the Rhem. Test.) To wash away his sins. Therefore this place maketh nothing for the Popish Heresie, that the Sacraments give grace ex opere operato, of the work wrought.
Vers. 25. A man that is a Romane] They had a law, that a Citizen might not bee tortured any way,12 Tables. but by the decree of the people.
Vers. 28. With a great summe] foreign Because this sum was gathered head by head.Multa summa Novè. Nec enim foreign in re nummaria sed in oratione pro summa dici consuevit. Beza. in loc.
CHAPT. XXIII.
Vers. 3. THou whited Wall] A fit similitude to expresse wicked men, who for honour or profit sake, pretend to be Godly. Intr…rsum turpes, speciosi pelle decora. Sanctius thinkes it is a proverb among the Hebrewes, as whited Sepulchre.
Scio multos esse qui existimarunt id Apostolum dixisse per ironiam, quia cum inter Pharisaeos vixisset ipse Pharisaeus, quamvis potuit ipsi ignota esse persona, non potuit tamen ex consessu, non judicare, quinam esset inter sacerdotes Pontifex maximus, cum praesertim antea dixerit sedisse illum de quo lo quebatur, ut judicaret. Sed id mihi veri similius est, audivisse quidem Paulum vocem emissam ab aliqus ex his qui ad judicandum sederant (venisse enim sacerdotes & omne c…ncilium constat ex cap. 22. in fine) neque tamen scivisse à quonam illorum vox profecta fuerat. A Pontifice autem profectam non putavit, cum propter ejus autoritatem, à qua indignum erat tam praecipitem offensionis significationem edi, tum propter simulalam saltem sactitatem à qua tam iniqua vox non videbatur eventura. Rivet. Isag. ad Sac. Scrip. ex Sanctio.Vers. 5. I wist not brethren that he was the high Priest] Some say he doth as much as confesse his fault, by excusing it with the plea of ignorance, alleaging that place of Scripture, which might give them to understand, that he was better seen in the Law, then that he would have so spoken, if he had known the quality of the person to whom he spake.
Others say his meaning was, that he did not regard or consider him as the high Priest: others that he did not account him worthy to be the high Priest: others, that he plainely meant he did not know him to be the high Priest, for it was possible hee might mistake. He acknowledged him not, but knew him rather to be an usurper, which made him use that boldnesse. Mr. Perkins. His meaning was (saith Grotius) that he is not the High Priest, or chiefe of the Senate, who purchased such a dignity; for Paul (saith he) had learned this of Gamaliel, that a Judge who shall give money for obtaining of a place of honour, is neither indeed a Judge, nor to be honoured; but, to be esteemed an asse; Calvin saith it is an ironicall speech, and that the meaning is, ego, fratres, in hoc homine nihil agnoseo Sacerdotale. Brethren I acknowledge nothing belonging to a High Priest in this man. See Doctor Prideaux on this Text, p. 5. to 9. And Doctor Willet on 22. of Exodus. Quest. 52. and Rivet on 23. of Exod. 28. Jun. Paralel. 1. Paralel. 98. Bezam. in loc.
Vers. 6. But when Paul perceived that the one part were Saduces, and the other Pharisees] Paul wanted not humane prudence; and therefore makes use of the differences of his enemies.
Of the hope and resurrection of the dead] The sense is, concerning the hope of the reward, which the just shall receive in another world, which therefore of the Hebrews is called seculum mercedis. For then shall every one receive a reward, worthy of his deeds: The Sadducees denyed that, and they denyed also the punishment of all sinne and wickednesse. Drusius de tribus sectis Judaeorum l. 3. De praemio ac poena.
Vers. 8. Angell nor Spirit] Lukes true meaning is (saith Calvin) that the Angels, yea all Spirits were denyed by the Sadducees; some interpret Spirit the immortall soul of man. Others the Holy Ghost, which the 9 verse of this Chapter confirmes, saith Drusius De Tribus Sectis Judaeorum l. 3.
Vox foreign (de qua quae magni viri protulerunt, confiteor non usque quaque probari mihi) non tantum magnatibus tribuitur, sed & cujusvis ordinis hominibus quos amici ejusmodi elogio honestare voluerint. Significat autem non ut recentior, potentissimus, sed optimus, ut optimè heic Luc. 1, 3. & infra 26.25. vertebat vetus Interpres; cujus eruditionem centenis aliquot locis ille alter nequaquam assecutus videtur. Pricaeus in loc.Vers. 26. VntoUnto the most excellent.]
CHAP. XXIV.
Vers. 2. SEeing that by thee wee enjoy great quietnesse] It is one of the rhetoricall precepts by praising the Judge, to make him benevolous to a mans selfe, which Paul was not ignorant of, as appeares vers. 10. and 26.2.3.
Vers. 5. A pestilent fellow] foreign a pestilence;Pestem) sicut scelus pro scelerato dicitur pestiferum non expressa emphasi. Beza. foolish Tertullus that mistooke the antidote for the poyson; the remedy for the disease! Doctor Hall.
A ring-leader aforeign Principem. Id est, quasi primos ordines ducentem, seu primipilarem. Est enim hoc vocabulum militare. Beza in loc. Sic vocantur qui in arte, qui in cōvivio, qui in judicio aut re quavis alia primarium locum obtinent. Grotius.] The word signifies the first man in his ranke, a military word. Qui primus ad frontem aciei constitutus est. Hesychius.
Vers. 14. Written in the Law and Prophets] That is, to hold and imbrace the same faith, which was embraced by the Saints, and Servants of God, in ancient times;Mr. Perkins. and which was written by Moses, and the Prophets.
Vers. 16. Alwayes] Or throughout, in all cases, by all meanes, or at all times;foreign. as the word may indifferently be construed.
Vers. 25. And as he reasoned of righteousnesse, temperance, and judgement to come, Felix trembled] Felix was deditus saevitiae & libidini (a)Tacitus, see Josephus Antiq. lib. 20. foreign temperance, the word in the originall properly signifies Chastity.; righteousnesse hath reference to others, temperance to our selves, judgement to God.
CHAP. XXV.
Vers. 14. DEclared] This word signifies friendly, and familiarly to rehearse something to one; which otherwise by right, he is not bound to doe, as it appears here, and Gal. 2.2.
Vers. 19. Of their own superstition] The word doth also signifie religion, but hee speaketh in contempt of the true Doctrine.foreign explicat Plutarchus nimium & importunum deorum metum, unde exortae sunt superstitiosae ceremoniae. Beza.
Vers. 23. With great Pompe] The originall words signifie with great phantasie,foreign cum multa ostentatione. Beza. or vaine shew. The Lord accounts of the great glory, and pompe of the world even as a phantasie, or shadow.
CHAP. XXVI.
Vers. 7. VNtoUnto which promise] That is, thing promised, viz. Life eternall by a metonymie of the adjunct.
Instantly] That is, with a kind of extension, or vehemency. vide Bezam.
Vers. 14. It is hard for thee to kick against the pricks] He rehearseth the History more fully, then he had reheased it before in the 9. Chapter. This proverb used of those which attempt things that are like to prove ill to themselves,Terentius Phormione. came from the Graecians to the Jewes. The Latines also have taken it up.—namque inscitia est adversus stimulum calces.
Vers. 18. Darknesse] That which is called darknesse in the first, is called the power of Satan in the latter clause, the Devill having and holding a man in ignorance hath and holds him in his power.
Repent and turne to God] Which latter words expound the former,Perkins. and plainly shew what repentance is.
Vers. 24. Much learning doth make thee mad] Paul was learned not onelyonly in theGrotius. Law, but also in traditions which did evidently teach the resurrection and good things of another life. He knew the Hebrew, Syriacke, Greek, and Latine tongues, and had read the Poets.
CHAP. XXVII.
Vers. 14. EVroclydon] This word hath its name so, because this wind stirreth up great waves.Vatab. Eras.
Vers. 31. Except these abide in the ship yee cannot be saved] From whence it followes that the precise and peremptory decrees as they call them concerning the Salvation of any, either temporall or eternall, doe not render admonitions or threatnings unprofitable,See 24. vers. because they are as means and serve to execute the divine decrees.
Vers. 33. This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing] Physitians write that a sick man may live 14. dayes without meat;Perkins on 4th. of Matth. Calvin. vide Sanctium. it is probable they did eat very little or nothing at all, for so are the words.
One may be found, which may endure abstinence longer; but for such a multitude to doe it, it is scarce credible Fasting is here improperly called an unusuall abstaining from food, because all that time they had not a full meale, as sad persons loath meate.
Vers. 34. For there shall not an hair fall from the head of any of you] A proverbiall speech, (b)Quod non malè ita accipitur, ut nulliut rei jactarum esse pertimescendam, intelligamus. Ast unde haec locutio, in periculoso maris ludibrio, est desumta? A mor… veterum desumtam hariolamur, qui coortis in pelago procellis, ac mari naufragium minitante, vel omnino etiam inferente, capillos tondebant. Dilheri Electu. l. 2. c. 11. H…braicum proverbium, ut 1 Reg. 1.52. quo significatur prorsus salvos & integros ipsos fore. Beza in loc.as may be said in Latine ne hilum quidem vobis nocebitur. See Luke 21.18.
CHAP. XXVIII.
Vers. 6. WHen he should have swollen or fallen down dead] for those that are bitten by the viper, their flesh swells as Dioscorides al. 6. c. 38. Vox foreign tumorem an inflamationem notet, eruditi disputant; ego utrumque significari existimo. Pricaeus.teacheth: the Greek word here, signifies both to be inflamed and swell; but Beza prefers the latter, because of the observation of Dioscorides; Erasmus, and the Aethiopick translation render it to be inflamed, as de Dieu observes.