A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 21
CHAP. XXI. Paul's going to Jeruſalem.
NOW come we to Paul's Paſſage from Miletum unto Jeruſalem, Acts 21. where thoſe places through which he paſſed thither are mentioned; As,
1. To Coos and the next day to Rhodes, two Iſlands in the Mediterranean Sea, verſe 1.
2. Then to Phenicia, bordering upon Paleſtine, yet in the Country of Syria whoſe chief City was Tyre and there he landed with his Company, and ſtayed ſeven days, verſe 2, 3, 4. where he was foretold what ſhould befal him at Jeruſalem, and from whence (after he had ſpent one Lord's day with the Diſciples of that City, and after prayer at parting with thoſe that Accompany'd him out of the City.) He;
3. Paſſed on to Ptolemais (a City and Sea-Town of Phenicia) where he abode with the Brethren but one day, verſe 5, 6, 7. Then,
4. From whence he paſſed to Ceſarea (a City in Paleſtine mentioned Acts 10.1. and 18.22.) where he lodged with Philip the Evangeliſt, and tarry'd there many days till he was told again of the fate that ſhould befall him in Jeruſalem, yet all cannot diſwade him from his Journey thither, verſe 8, 9, 10, 11, 12, 13, 14.
5. From Ceſarea he paſſeth on to Jeruſalem which was his Terminus ad quem the place to which, as Miletum was his Terminus a quo, the place from whence he went. In his return from the laſt mentioned Peregrination through many parts both of Europe and Aſia, now is Paul got to the end of his Journey, namely, to Jeruſalem, verſe 15.
His Hoſt that lodged him (when Lodging could not but be very ſcarce at Pentecoſt ſeeing all the Males in Judea were Summoned thither) Mnaſon an old Diſciple, verſe 16. Then follows his acceptance in general with the whole Church, v. 17. and in ſpecial with James and the Elders, verſe 18.19. to whom he gives a full Narrative of what God had wrought by him among the Gentiles, for which they glorified God, verſe 20.
N.B. Yet becauſe the believing Jews, (who being wonderful many by the bleſſing upon the Goſpel) were ſtill zealous for the Rites of Moſes, not underſtanding their freedom from them by the Meſſias throughly, &c. Thoſe Elders perſuade Paul to take off that prejudicate opinion which the Ʋbelieving Jews, out of Aſia, had inſtilled into the minds of theſe Believing Jews at Jeruſalem againſt him, verſe 21, 22, 23, 24. This Paul doing at their perſuaſion, verſe 26. A Tumult ariſeth by the inſtigation of the Ʋnbelieving Jews of Aſia, verſe 27. Paul is Apprehended, Accuſed and in Danger of his life, verſe 28, 29, 30. but reſcued by the chief Captain, verſe 31, 32. yet he bound him to make his defence, ver. 33. to v. 40.
N.B. From thoſe Reſolves of Paul's paſſage by ſeveral Stages and Journeys to Jeruſalem do flow thoſe few following Remarks;
The firſt is; Deareſt Friends and Relations (not only thoſe in the Fleſh, but more eſpecially thoſe related in the Spirit) have a moſt ſad, ſorrowful and a moſt involuntary parting one from another, as here, Acts 21. v. 1. N.B. Luke uſeth the word [foreign] after that we were pulled from them. The ſame word he had uſed, Acts 20.30. for Heretical Teachers drawing away Diſciples, that is, tearing them Limb meal (as the Greek word ſignifies) by a violent avulſion and deſtraction of one Limb from another (as Wolves do with the worried Lamb they devour) compelling them by their forcible perſuations to Imbrace ſuch diſtorted Doctrines as produce, at length, ſad and dolorous Convulſions of Conſcience, while they thruſt their Proſelytes out of God's way, Deut. 13.5.6, 13. and as Jereboam did drive Jſrael from following the Lord 2 Kin. 17.21. N.B. Thus were thoſe dear and Spiritual Relations pull'd in pieces here at their parting with Paul (it was as if the head had been driven off from the body) whoſe face they muſt ſee no more, with great difficulty and reluctancy: And thus we part with our dying as well as departing Friends, who dye in the Lord and fall aſleep in Jeſus: Yet this conſideration may comfort us, we do but bid ſuch dear Friends [good night] for we muſt hope to ſee them again in the morning of the Reſurrection, as theſe did Paul, &c. here.
The ſecond Remark is, As Paul paſſed with a ſtraight courſe towards the old Jeruſalem, verſe 1. ſo would to God we could do ſo towards the New-Jeruſalem which cometh down from Heaven, Gal. 4.25, 26. Heb. 12.22. Rev. 3.12. and 21.2, 10. N.B. We are commanded to make ſtraight our paths, Hebr. 12.12, 13. our ways may not be Hubby and Rough (no more than crooked ways) leaſt our weak and Lame Legs ſtumble upon ſome Stumbling ſtone whereby we may be turned out of God's way, which leads directly to this Jeruſalem. Such as turn aſide to crooked paths ſhall be led forth with the workers of iniquity, Pſal. 125.5. All by-ways from holineſs are but high-ways to Hell. We ſhould not leap over the hedge of any Commandment (for eſcaping any piece of foul way) leaſt the Old Serpent bite us, Eccles. 10.8.
N.B. But we ſhould do as thoſe Kine of the Philiſtines did, which, tho' they had Calves at home, yet held ſtraight on their way with, the Ark of God to Bethſhemeſh (that houſe of the Sun, as that name ſignifies) 1 Sam. 6.12. Oh that we could do ſo toward Heaven, that houſe of the Sun of Righteouſnes! Tho' we have divers objects in our way to divert us. Solomon directs us to keep a direct courſe, ſaying [Let thine eyes look right on] Pro. 4.25. oculum irretortum in metam: Get your eyes fixt upon the right Mark and Object without wandring from it; This requires a Patriarch's eye, well skill'd in Moſes's Opticks, Heb. 11.27. we ought not intently to look upon that which we may not lawfully love. He that would not hear the bell, muſt not meddle with the Rope, &c. [ponder the paths of thy feet] verſe 26. namely, by the weights of the word and [turn not to the right hand, &c.] verſe 27. Keep the Kings high way: Do as thoſe, Mariners with Paul here kept a ſtraight courſe, having their eye on the Star and their hand on the Stern, &c.
The third Remark is; The Spirit of Prophecy doth not reveal all things to thoſe upon whom it cometh. Thus was it here, ſome of thoſe Diſciples at Tyre told Paul through the Spirit, that he ſhould not go to Jeruſalem, verſe 4. foretelling by the Spirit of prophecy▪ of his ſufferings in that City (as Agabus the Prophet did after at Ceſarea, v. 10, and 11.) which afterwards did truly come to paſs. It ſeems thoſe prophetick Diſciples did but know in part. N.B. This ſame Apoſtle ſaith [we know in part and we prophecy in part.] 1 Cor. 13.9. that is, we our ſelves have but a ſhort and imperfect communication of matters from the Spirit of Prophecy, we can therefore communicate but an imperfect degree of knowledge to others, we know but imperfectly becauſe we are taught, or at leaſt learn but imperfectly. Thus thoſe good men being ignorant of that ſpecial command Paul had to go this Journey to Jeruſalem, Acts 19.21. and 20.22, &c. they did, (according to what they knew) out of mere Commiſeration and true Charity diſwade Paul from that Journey: But it may be Objected.
N.B. Theſe good men knowing that the Spirit by which they ſpake of Paul's ſufferings at that City, was infallible and could not Err or be miſtaken; How come they to diſwade him from going to Jeruſalem?
N.B. This Objection hath a double Anſwer: Firſt, It was with him as it had been with Eliſha in another caſe, ſaying [The Lord hath hid it from me, and hath not told me.] 2 Kin. 4.17. He knew not all things at all times. So here the Lord and his Spirit had not told theſe prophecying Diſciples far ſhort of that Eminent Prophet who had a double portion of the Spirit of Elija upon him, whereby he wrought a double number to his Maſter's miracles) How Paul went bound in the Spirit to Jeruſalem, but thinking it to be his own Voluntary choice, and underſtanding by Divine Revelation how much this Enterprize would indanger him, they out of their own private Spirit of compaſſion and humane affection toward him (but not from any ſpecial command of the Spirit of God) deſired him not to venture himſelf thither.
The 2d. Anſwer is; Thoſe men might probably think alſo that this prediction of Paul's ſufferings there was only conditional, in caſe he ventured to Jeruſalem, in like manner David was told [that the men of Keilah would deliver him up to Saul] 1 Sam. 23. v. 11, 12. to wit, in caſe he had been ſo fool-hardy as to betruſt himſelf among and with them: Thus it is apparent that the Spirit of truth never croſſeth or contradicteth himſelf in any of his Revelations.
The fourth Remark is; Believers come under a double denomination here. They are called Diſciples, verſe 4 and Brethren, verſe 7.
N.B. This Reaſon may be rendred for it: Believers in Ptolemais were gathered totogether into Church-Order and had Church-Meetings, ſo are call'd Brethren, but not ſo at Tyre, where they lived under no Church-power, &c. So are call'd Diſciples only.
NB. Where the number of Believers are diſperſed, and not yet Collected into Church Fellowiſh with Order and Officers, there they are called Diſciples or Schollars of Chriſt only (as Beza obſerveth) but when they joyn themſelves into Church-Union and Communion, then are they honoured with that higheſt Title of brethren, as both in verſe 7. and 17. Then the Staff of Bands, and the Staff of Beauty, Zech. 11. verſe 7. are both together. Where the bands of the Communion of Saints are found, there is far more beauty of holineſs, than where Chriſtians live in a ſcattered condition one from another: The [foreign] or being of Chriſtianity may be there in the former, where the [foreign] or well-being of it cannot be found, as in the latter.
N.B. The Flowers of the Garden may be indeed flowers, yea and Fragrant flowers too in themſelves, while they grow in the ſeveral beds, or pots at diſtance one from another, but they become much more fragrant and odoriferous when they are gathered together and bound up in a Noſe-gay, and ſo preſented (according to this Apoſtle's own phraſe, 2 Cor. 11.2.) as an incorrupted Virgin to Chriſt, that the ſmell of her Graces may refreſh his eye and raviſh his heart, Cant. 4.9, 10.
The fifth Remark is; Thoſe Primitive-Goſpel-times God most highly honoured with the powrings out of his ſpirit upon all Fleſh, N.B. For under the Law God gave out of his ſpirit but in leſſer meaſures, and comparatively by drops only: But under the Goſpel, and the firſt fruits thereof our bleſſed Meſſiah powred out his ſpirit, not here a little and there a little as before, but now more largly and plentifully (as it were) whole pales full at once, yea even to an overflow were the fillings of the Spirit at that time, they were filled therewith over and over again, Acts 2.4. and, 4, 31. And this was done upon all ſorts of Mortals, as well on Gentiles, as Jews; N.B. Contrary to their proud conceit that God gave himſelf to no people out of the Land of Iſrael: yea and that without diſtinction of Sex or Rank as he had promiſed [that Sons and Daughters, yea Servants and Hand-maids ſhould have the Spirit and Prophecy] Joel 2.28. and in part fulfilled, Acts 2.17, 18. N.B. More particularly upon the Female Sex, as upon Anna the Propheteſs, Luke 2.36. and upon thoſe four Daughters of Philip here, Acts 21.8, 9. whereby God ſhewed the inlargement of his loving-kindneſs which he reſerved for the firſt Goſpel-times: Here both the Father and his four Daughters are honourably Recorded in their high Advancement. For,
(1.) The Father was but a Deacon, Acts 6.5. who preaching ſo ſucceſſfully at Samaria, Acts 8 and diſcharging his Deacon-ſhip ſo well that he purchaſed to himſelf this higher degree (according to the Apoſtle's own Rule, 1 Tim. 3.13.) of being an Evangeliſt, which was an Office placed next to Apostles, and above Paſtors and Teachers, Eph. 4.11. and who were not confined to any place and people as the ordinary Officers are; but to preach the Goſpel every where, as Timothy was exhorted to do, 2 Tim. Ch. 4. v. 5. N.B. This Philip was honoured to be the Apoſtle's Hoſt at Ceſarea, Acts 21.8.
(2) His four Daughters are Recorded to be Virgins, to wit, by their Fathers, and their own voluntary conſent, as 1 Corinth. 7.37. not as the Popiſh Votary-Nuns, it is not ſaid that they continued in that ſtate, but that they were alſo propheteſſes, in foretelling things to come, not publick preachers, contrary to 1 Corinth. 14.34. and 1 Tim. 2.12, &c.
The ſixth Remark is; The Sufferings of the Saints and Servants of God are not fortuitous (as comming by chance or caſualty, nor are they only from the power of perſecutors, but they are all fore known, ordained and ordered, by the moſt wiſe God.
N.B. Thus was it with Paul in his perſecutions, they Sprang not out of the Duſt, Job 5 6. but were determined by a Divine decree, as his Lords and Maſters were, Acts 2.23. and 4.28. againſt whom Pilate could not have prevailed, unleſs power had been given him from above, John 19.11. Thus all the ſufferings of Chriſt's Servants are the matter of God's preſcience, council and providence, as well as purpoſe, from all eternity, Eph. 3.11. As Paul's ſufferings were fore-ordained by God, ſo they were foretold both by and from God.
N.B. Thus the Lord ſaid at Paul's firſt Call, and Converſion [I will ſhew him how greatly he muſt ſuffer for my name's ſake] Acts 9.16. (even as great things as ever he himſelf cauſed others to ſuffer) both by the malice of the Jews (his own Country-men) and by the fury of Gentiles: Whereof we have a Catalogue from himſelf, 2 Cor. 11. verſe 23. and this was made known to him by the Holy Ghoſt, Acts 20.23. and by Men inſpired with the Spirit, Acts 21.4. and here again by the Prophet Agabus, ver. 10, and 11. who took Paul's Girdle, wherewith he bound him both hands and teet, &c. By which outward ſign and ſymbol (parallel to that of Jer. 27.2. and ordinary exemplifications of the prophets, as Iſa. 20.2. Jer. 13.1. Ezek. 12.5. which cuſtom the falſe Prophets alſo took up, 1 Kings 22.11. and Jer. 28.10, 11.) he fore-ſhewed what ſhould befal Paul, as it were fulfilled, verſe 33.
N.B. This Agabus did not ſo much for Paul's ſake (who knew it before) but for others ſake. Accordingly it is foretold to us what we muſt expect in the way to Heaven which is not a Milky but a Bloody way, Acts 14.22. and 2 Tim. 3.12.
The ſeventh Remark is; The conſtancy of holy ſufferers in undergoing thoſe Sufferings (God calls them unto) is a great confirmation to other believers.
N.B. Thus it was here, when thoſe believers at Ceſarea heard what was foretold would befall Paul at Jeruſalem, they (out of tender Compaſſion toward him, and out a deep ſenſe what a grievous loſs it would be to loſe ſo great a Light) do importune him with tears to forbear his Journey to Jeruſalem, verſe 12. tho' their tears did melt Paul into tears alſo, inſomuch that there began a ſtrange ſtrife (as betwixt David and Jonathan, 1 Sam. 20.40, &c.) whither ſhould out weep each other, he grieving to ſee them ſo grieved; Yet holds he his right Roman, yea true Chriſtian, Reſolution of being obedient to the Conduct of the Holy Spirit, tide good, or tide Evil to him, verſe 13. 'Twas a brave Speech of great Pompey [neceſſe eſt ut eam, nou ut Vivam; 'Tis neceſſary I ſhould go, not that I ſhould live.] but Braver in this undaunted Champion, who ſaid, Acts 20.24. He counted not his Life dear to him.
N.B. And here [What mean ye, to weep, and to break my heart, for I am ready, not to be bound only, but alſo to dye at Jeruſalem for the name of the Lord Jeſus,] verſe 13. Thus he, who ſeemed to be altogether inſenſible of his own griefs (which waited for him every where, as he knew and ſaid, Acts 20.23.) was out of an Holy Sympathy exceedingly grieved at this grief of his Friends, and thereby bore a double burden, both his own, and theirs that thus Recoiled upon him. Thus as Chriſt's Love to him was ſtronger than Death, Cant. 8.6. So, aqué non aequaliter; as well, tho' not as much, was his love ſtrong to Chriſt back again, and there ought to be the like Reciprocation of love in us to Chriſt alſo, or it is not of the Same nature with his, not begoten by it.
N B. When thoſe Believers ſaw ſuch a moſt Maſculine, diſingaged and moſt couragious Zeal and reſolvedneſs in him, this confirmed their faith, and they commit the event to God, verſe 14. Crying [The will of the Lord be done.] according to the third Petition in the Lord's Prayer at Chriſt's command, Mat. 6.10. and Luke 11.2. and according to Chriſt's own Example in his own caſe, Matth. 26.42. and Luke 22.42.
N.B. Here we ought, in all our Perturbations of mind by croſſes, loſſes, &c. to Centre our ſouls: when God's will is done, our will muſt be done alſo: We muſt ſay Amen to God's Amen, and put our fiat, and our places to God's: we muſt have the ſame mind and Spirit that was in Chriſt, Phil. 2.5. making our lives as ſo many Sermons upon the life of Chriſt in reſigning our wills to God, 1 Pet. 2.9. otherwiſe we are none of his, Rom. 8.9.
The eighth Remark is; True faith is not daunted at the ſight of the Croſs, but couragiouſly goeth forward, and reſolutely follows the call of God, as here, v. 15.
N.B. Paul and his companions (who had ſo paſſionately and ſo compaſſionately diſwaded him from his deſigned Journey) make up their packs, put on bag, and baggage, trudge away with their truſs'd up fardles, as all ready preſt and prepared to face any danger in Jeruſalem unto which place they reſolved to travel and caſt themſelves upon the Lord whom they knew was able to preſerve them. This did Paul, tho' he was foretold of his ſufferings, and did certainly fore know (even of ſuch and ſo many-reckon'd up by himſelf, 2 Cor. 11.) N.B. As ſcarce ever were heaped upon any one man's back, excepting Chriſt, yet go he will, and preach the Goſpel he will even in Jeruſalem it ſelf amongſt thoſe murderers of Chriſt, whom he loved much, becauſe Chriſt had forgiven him much, Luke 7.47. and he thought that he could never do, nor, ſuffer enough for Chriſt, who had done and ſuffered much more for him: Who now called him hereunto.
N.B. With the like Spirit, ſaid Famous Luther; I will ſurely go to the City Wormes ſeeing I am ſent for thither by the Emperor, tho' I knew there were ſo many Devils to reſiſt me, as there are Tiles to cover the Citizens houſes, &c. This he ſaid to Spalatinus who asked him if he would adventure. Yea and thoſe friends of Paul were ſo warmed with his lively coal, that they give over to diſwade him, and reſolve to take their own ſhare with him in the danger.
The ninth Remark is; When the Lord calleth any of his Servants to ſuffering-work, he leaves them not altogether deſtitute even of ſome Creature-comforts in their way thither: Thus was it here with Paul when poſting in all haſt to meet with his Croſs: N.B. [there went with him certain of the Diſciples of Ceſarea (beſides his own other companions) who brought with them one Mnaſon of Cyprus, an old Diſciple with whom we ſhould Lodge] ver. 16. This Mnaſon, our tranſlation intimateth, was in that company which Journyed with Paul now to Jeruſalem, but ſome rather ſuppoſe that thoſe Diſciples of Ceſarea conducted Paul and his company to Mnaſon's houſe in Jeruſalem, for tho' he was of Cyprus and ſuppoſed to be converted when Paul and Barnabas were there, Acts 13. verſe 4. yet had he now an houſe in this great City, who was willing to entertain Paul and to be as another Gaius, the hoſt of the Church, Rom. 16.23.
N.B. Take it in the former ſenſe, and it was no ſmall incouragement to Paul, to have his Hoſt along with him in company from Ceſarea to Jeruſalem, or in the latter ſenſe, for conſidering the vaſt confluence of Country-men coming up from all parts of the Country to this Annual Solemnity of Pentecost at Jeruſalem, it cannot be imagin'd but Lodgings in the City muſt needs be mighty Scarce, and it was therefore no ſmall kindneſs in Mnaſon to provide convenient Lodgings for Paul and his company.
N.B. So that in both ſenſes Paul wanted not his due incouragment, eſpecially not to be turned out of Doors, but to find Lodging with an old Diſciple, a Gray-headed, experienced Chriſtian, a Father in Iſrael one beyond a babe or Child-hood, yea beyond youth, a Father, 1 John 2.13. and ſuch an one as brought forth fruit in his old age, Pſa. 92. v. 13, 14. Nor was this all his incouragement, but 'tis expreſly ſaid [When we were come to Jeruſalem, the brethren received us gladly] verſe 17. namely, with loving and chearful Entertainment; both which were good preparatives to his ſufferings.
N.B. Now is Paul got from all his travels among the Gentiles to Jeruſalem the chief City of the Jews. This was in the 56. Year of Chriſt, and in the 2. year of Nero's Reign: He was in Macedonia at the Paſſover, but coming to Jeruſalem at Pentecoſt, there he was apprehended, and was priſoner all that year and the 3d. Year and in the 4th. year of Nero is Shipp'd for Rome, and wintring in his Voyage, Acts 27.12. and 28. v. 11. he came to Rome in Nero's 5th. year which was the Firſt year of Paul's impriſonment there, where he continued priſoner and preaching two whole years, Acts 28. verſe 30, &c.
Paul's Station now at Jeruſalem affords us theſe Remarks.
The firſt is; There ought to be a particular declaration of the marvellous works which the Lord hath wrought for us and by us.
N.B. Thus Paul did here, verſe 18, 19. when he had Saluted James (that Apoſtle of the Circumciſion) and all the Elders, he declared God's Great works [foreign] one by one. Thus Moſes told Jethro all the great things [one by one] which God had done for Iſrael, Exod. 18.8. And Paul was particular in relating the mighty works of God in the Converſion of the Gentiles by his Miniſtry at ſuch a time, and in ſuch a place, both named diſtinctly by him: As he doth not give this diſtinct declaration hereof in any vain oſtentation of his own excellency (for he otherwiſe Acknowledged that he was the leaſt of the Apostles, and unworthy of that high and honourable Title, ſo not meet to be compared with this Apoſtle James who was reſident in that great City on purpoſe to decide all controverſies upon all emergent occaſions) 1 Cor. 15 9. but only to magnifie the mercy of God in the Reception of the Gentiles into the mercy of the Goſpel.
N.B. He did not give a Relation of this Loving kindneſs of God in the Lump or by whole-ſale in the general; but he was punctual and particular in its ſeveral branches, well knowing, that God had wrought all theſe great works that they might be Recorded in ſpecial, and have a diſtinct Room in everlaſting remembrance, that God might not loſe the Glory, nor his Church the comfort of any one of them. Oh! that we could learn with David to tell punctually and particularly what God hath done for our Souls, Pſa. 66.16.
The ſecond Remark is; All Juſt exceptions ought to be ſatisfactorily Anſwered before there can be a free and a full admiſſion into a Spiritual fraternity: Thus it was here, v. 20, 21, &c. This conſiſtory of the Apoſtle and Elders do very well approve of Paul's declaration as to the matter it ſelf. N.B. But withall they object againſt him the Complaints of the Jews, wherein they accuſed him for crying down the Rites of Moſes (as the Solemn Feaſts, Sacrifices, forbidden meats and ſuch like) but eſpecially Circumciſion, Saying [that thou teacheſt all the Jews which are among the Gentiles, to forſake Moſes and that they ought not to Circumciſe their Children.] verſe 21. Now becauſe thouſands of the Jews which believed, yet were Zealous of the Law; Paul's Doctrine and Practice herein was of great offence to thoſe Zealots; and the greater, becauſe the decrees of the Apoſtles, Acts 15.29. concering thoſe things, did only reſpect ſuch as were converted from the Paganiſm or Gentiliſm to Chriſtianity, ſo that the Jews many years after this time (even to the Reign of Adrian the Emperor) tho' believers, yet throughly underſtood not their Freedom from Moſes's Rituals (as Euſebius and other Eccleſiaſtical writers do teſtifie about thoſe times) but were willing to lie ſtill under the burden of it. The zeal of thoſe Believing Jews (being ſo Tenacious of their Jewiſh Ceremonies under the liberty of the Goſpel) was no better than a Zeal without knowledge, Rom. 10.2. and Gal. 1.14. However this multitude of Zealous Brethren muſt come together (as they were allowed in caſe of a Schiſm to come and conſult with the Conſiſtory of Apoſtles and Elders, Acts 15.23, 30.) verſe 22. and they, having Intelligence by Letters from the Jews out of Aſia (who gave them ſo much Moleſtation there) of Paul's ſlighting the Cuſtoms of the holy Patriarks Therefore we adviſe thee (ſay they) that (ſeeing thou did ſhear thy head at Cenchrea, Acts 18.18.) according to thy Vow of a Nazarite, do thou ſhew here in Jeruſalem the accompliſhment of that Vow, &c. v. 23.35. and this will be a real Confutation of thy Adverſaries Calumnies, and N.B. Then the Unbelieving Jews will not fall foul upon thee as a Deſpiſer of the Law of Moſes, yea and thoſe believing Jews (that are ſtill Zealous for the Moſaick Law) will receive thereby their full Satisfaction with thee.
N.B. Now what can poor Paul ſay or do in ſuch a caſe? Had Paul taught ſuch Doctrine as was laid to his charge, or had he not? No doubt but he had done ſo, and it was but his duty ſo to do, nor can the Apoſtle James or any of the Elders except againſt ſuch Doctrine: For the uſe of Circumciſion then (as ſome Zealotes uſed it) was utterly inconſiſtent with the Goſpel, making men debtors to the whole Law and Chriſt altogether unprofitable to them, Gal. 5.2. notwithſtanding, N.B. It was a… unjuſt Aſperſion which the Adverſary caſt upon Paul in accuſing him [that he did forſake Moſes] for the Doctrine of the Goſpel which Paul taught was according to Moſes's Teſtimony of Chriſt, John. 5.46, 47, &c. Moſes did particularly write of Chriſt, Gen. 3.15 and Deut. 18.15. and all his Levitical Laws pointed to and prefigured him according to this Tenure (that believers muſt paſs from the ſhadows to the ſubſtance which is Chriſt the end of the Law) this was the tendency of all Paul's Epiſtles.
N.B Mark well; This Conſiſtory did not urge Paul at all to any publick Recantation of his Doctrine but only to Judaize a little in the Temple, the Rites whereof might have a better plea (while it was ſtanding) than Circumciſion had, which was no Temple Rite: Paul complies, he acts the principal part of a Nazarite with four poor Votaries (paying the Prieſt for them and for himſelf according to the Law, Numb. ch. 6. v. 10, 11, 12, &c.) This diſſimulation (if it my be ſo call'd) had bad Succeſs for the Aſian Jews preſently raiſe a tumult againſt him, verſe 26, 27, 28, &c. The third Remark henceis; The moſt great & gracious God provideth (at leaſt in ſome ſeaſons) ſome ſeaſonable Reſcues for his perſecuted and perplexed Servants. Paul ſaith he was in deaths often, 2 Cor. 11.23. and in perils often both a Gentilibus Sujs (his own Country-men) and a Gentibus the Heathens, v. 26.
N.B. and here he was in moſt Eminent danger to be pulled in pieces by this Tumult, or mawl'd with blows to death, when this inraged rabble falls Pell-mell upon him with the faggot ſticks prepared for the Altar, or what came firſt to hand, had not the Roman Commander come ſo ſeaſonably in for his Reſcue, verſe 30, 31, 32. Wherein we have this account, N.B. That before his Seven days of purification (the time of his Vow) were accompliſhed, thoſe implacable Jews of Epheſus (who were come to keep the Pentecoſt-Feaſt here) ſaw him in the Temple (where he waited till his Nazarite offering was over, Numb. 6.13.) they, againſt all Law, lay hands upon him, laid falſe as well as ſoul things to his charge, crying out [that he was an Enemy both to the Jews, to the Law and to the Temple, &c.] malicouſly ſurmiſing that he had brought Trophimus (a Known Epheſian) beyond the Court of the Gentiles (the place allowed for ſuch as came out of the Gentile-ſtock, yet worſhip'd the true God, as the Eunuch of Candaces did, Acts 8.) even into the Court of the Jews, which was death by their Traditional Law.
N.B. And all the ground, they had for this Accuſation, was, becauſe they had ſeen this Trophimus with him in the City, therefore he muſt be with him in the Temple too, which was only the frantick Dream of their inraged Jealouſy, v. 29. with this out cry of Paul's polluting the Temple the whole City was in an uproar by thoſe Aſian Blood-hound, (who had former Conteſts with him there, and now purſued him hither) dragging him out of the Temple in order to kill him, thinking it great impiety to ſtain the Pavement of that holy place with blood, yet not ſticking at ſtaining their Souls with the blood of the innocent, here was ſtraining at Gnats and Swallowing Camels, verſe 30 31. Now when they were juſt about killing Paul.
N.B. God ſteps in for his Reſcue, in this manner, The Romans durſt not truſt ſuch vaſt multitudes at Jewiſh Festivals, without a ſufficient check, therefore kept they a Strong Garriſon in Antonie's Tower on the North ſide of the Temple, the Governour hereof having Tidings of the Tumult, brings his bands of Souldiers to fee the peace kept, his affrighted the Jews from their murthering Paul. N.B. The fear of man cauſed …hem to forbear, what the fear of God could not (for the Jews had not power of life and death permitted them by the Romans) which ſufficiently demonſtrates it was not Divine Zeal, but Diabolical malice that ſet them upon this outrage, and it was an admirable inſtance of Gods good providence, who delights to Reſerve his hand for a dead lift, to ſave thoſe that are forſaken of their hopes, God comes unlookt for here, and as it were [foreign] out of an engine to ſave Paul and that by an Heathen Colonel, who neither had any ſuch intention, nor any affection for perſecuted Paul, as appears by his binding him with two Chains (as Agabus had foretold) and carried him P…ſoner into the Caſtle, verſe 32, 33, 34, &c.