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States the doctrines he had preached,

A. D. cir. 62,

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A. D. eir. 62.
An. Olymp.

A. M. cir. 4066. Satan unto God, that they may re- in the temple, and went about to A. M.cir.4066. An. Olymp. ceive forgiveness of sins, and inhe-kill me. cir. CCX. 2 ritance among them which are tified by faith that is in me.

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22 Having therefore obtained help, cir. CCX. 2. of God, I continue unto this day, witnessing

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19 Whereupon, O king Agrippa, I was not both to small and great; saying none other things. disobedient unto the heavenly vision: than those which the prophets and Moses did say should come :

20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

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less is implied in the phrase, apɛois auaprio, which signifies me.] These causes may be reduced to four heads :—1. He the taking away, or removal of sins.

And inheritance] By remission of sins, i. e. the removal of the guilt and pollution of sin, they become children of God; and if children, then heirs; for the children of the heavenly family shall alone possess the heavenly estate. And as the inheritance is said to be among them that are SANC-|| TIFIED; this is a farther proof that aperis auaprav signifies not only the forgiveness of sins, but also the purification of

the heart.

By faith that is in me.] By believing on Christ Jesus, as dying for their offences, and rising again for their justification. Thus we see that not only this salvation comes through Christ; but, that it is to be received by faith; and, conse quently, neither by the merit of works nor by that of jering.

had maintained the resurrection of the dead. 2. The resurrection of Christ, whom they had crucified and slain. 3. That this Jesus was the promised Messiah. 4. He had offered salvation to the Gentiles as well as to the Jews. He does not mention the accusation of having defiled the temple, nor of disloyalty to the Roman government; probably, because his adversaries had abandoned these charges at his preceding trial before Festus: see chap. xxv. 8. and see Calmet.

Verse 22. Having-obtained help of God] According to the gracious promise made to him; see ver. 17.

Witnessing both to small and great] Preaching before kings, rulers, priests, and peasants; fearing no evil, though ever surrounded with evils; nor slackening in my duty notsuf-withstanding the opposition I have met with both from Jews. and Gentiles. And these continual interpositions of God' shew me, that I have not mistaken my call; and encourage me to go forward in my work.

Verse 19. I was not disobedient unto the heavenly vision] This, O Agrippa, was the cause of my conversion from my prejudices and mal-practices against the doctrine of Christ. The vision was from heaven; I received it as such, and began to preach the faith which I had before persecuted.

Verse 23. That Christ should suffer] That the Christ, or Messiah, should suffer. This, though fully revealed in the Prophets, the prejudices of the Jews would not permit Verse 20. But shewed first unto them of Damascus] He them to receive; they expected their Messiah to be a glorious appears to have preached at Damascus, and in the neighbour-secular prince: and, to reconcile the fifty-third of Isaiah, ing parts of Arabia Deserta, for about three years; and with their system, they formed the childish notion of two afterwards he went up to Jerusalem. See Galat. i. 17, 18. Messiahs-Messiah ben David, who should reign, conquer, and see the note on chap. ix, 23. and triumph; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible.

That they should repent] Be deeply humbled for their past iniquities; and turn to God as their Judge and Saviour, avoiding all idolatry, and all sin; and thus do works meet for repentance; that is, shew by their conduct that they had contrite hearts; and that they sincerely sought salvation from God alone. For the meaning of the word repentance, || see the note on Matt. iii. 2.

As the apostle says he preached none other things than those which Moses and the prophets said should come ; therefore, he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resurrection of Christ. If this be so, the

Verse 21. For these causes the Jews-went about to kill favourite system of a learned bishop cannot be true; viz.

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that the doctrine of the immortality of the soul was anknown to the ancient Jews.

lead him to conclude that Paul was actually deranged. This is not an uncommon case with many, professing Christianity; That he should be the first that should rise from the who, when a man speaks on experimental religion, on the dead] That is, that he should be the first who should rise life of God in the soul of man; of the knowledge of salfrom the dead, so as to die no more; and to give, in his vation, by the remission of sins; of the witness of the own person, the proof of the resurrection of the human Spirit, &c. &c. things essential to that Christianity by which body, no more to return under the empire of death. In no the soul is saved, are ready to cry out Thou art mad; he is other sense can Jesus Christ be said to be the first that rose an enthusiast; that is, a religious madman; one who is not again from the dead; for Elijah raised the son of the Shuna-worthy to be regarded; and yet, strange to tell, these very mite. A dead man, put into the sepulchre of the prophet Elishah, was restored to life as soon as he touched the prophet's bones. Christ himself had raised the widow's son at Nain; and he had also raised Lazarus, and several others; all these died again: but the human nature of our Lord was raised from the dead, and can die no more. Thus he was the first who rose again from the dead, to return no more into the empire of death.

And should shew light unto the people] Should give the true knowledge of the law and the prophets to the Jews; for these are meant by the term people, as in ver. 17. And to the Gentiles, who had no revelation; and who sat in the valley of the shadow of death: these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious church, without spot or wrinkle, or any such thing. That the Messiah should be the light both of the Jews and Gentiles, the prophets had clearly foretold, see Isai. Ix. 1.-Arise and shine, or be illuminated, for thy LIGHT is come, and the glory of the Lord is risen upon thee; and again, Isai. xlix. 6.—I will give thee for a LIGHT unto the GENTILES, that thou mayest be my salvation to the ends of the earth. With such sayings as these, Agrippa was well acquainted, from his education as a Jew.

Verse 24. Paul, thou art beside thyself] "Thou art mad, Paul !" "Thy great learning hath turned thee into a madman." As we sometimes say, thou art cracked, and thy brain is turned. By the ra Toh yeauuara, it is likely that Festus meant no more than this, that Paul had got such a vast variety of knowledge, that his brain was over-charged with it: for, in this speech, Paul makes no particular show of what we call learning; for he quotes none of their celebrated authors, as he did on other occasions; see chap. xvii. 28. But he here spoke of spiritual things, of which Festus, as a Roman heathen, could have no conception; and this would

persons who thus cry out, are surprised that Festus should have supposed that Paul was beside himself!

Verse 25. I am not mad, most noble Festus] This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and discretion. The title Kçarı5ɛ most noble, or most excellent, which he gives to Festus, shews at once that he was far above indulging any sentiment of anger, or displeasure at Festus, though he had called him a madman: and it shews farther, that, with the strictest conscientiousness, even an apostle may give titles of respect to men in power; which, taken literally, imply much more than the persons deserve to whom they are applied. Kear1505, which implies most excellent, was merely a title which belonged to the office of Festus. St. Paul hereby acknowledges him as the governor; while, perhaps, moral excellence, of any kind, could, with no propriety, be attributed to him.

Speak forth the words of truth and soberness.] Aλrfeizs xaι ouppoouvys, words of truth and of mental soundness. The very terms used by the apostle, would at once convince Festus that he was mistaken. The σωφροσύνη of the apostle, was elegantly opposed to the pana of the governor: the one signifying mental derangement; the other, mental sanity. never was an answer, on the spur of the moment, more happily conceived.

Verse 26. Before whom also I speak freely] This is a farther judicious apology for himself and his discourse. As if he had said, conscious that the king understands all these subjects well, being fully versed in the law and the prophets, I have used the utmost freedom of speech, and have mentioned the tenets of my religion, in their own appropriate terms.

This thing was not done in a corner.] The preaching, miracles, passion, death, and resurrection of Jesus Christ,

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were most public and notorious; and of them Agrippa could infinite excellence of Christianity, and so truly happy am I, not be ignorant; and indeed it appears, from his own in possession of it, that I most ardently wish that not only answer, that he was not, but was now more fully per- thou, but this whole council were not only almost, but altosuaded of the truth than ever; and almost led to embrace || gether, such as I am, these CHAINS excepted. Thus, while his Christianity. heart glows with affection for their best interests, he wishes Verse 27. Believest thou the prophets?] Having made that they might enjoy all his blessings, if possible, without his elegant compliment and vindication to Festus-he turns being obliged to bear any cross on the account. His holding to Agrippa; and, with this strong appeal to his religious up his chain, which was probably now detached from the feeling, says, Believest thou the prophets?--and immediately soldier's arm, and wrapped about his own, must have made a anticipates his reply, and with great address, speaks for him, powerful impression on the minds of his audience. Indeed, I know that thou believest. The inference from this belief it appears they could bear the scene no longer; the king was necessarily was: "As thou believest the prophets, and I overwhelmed, and rose up instantly, and so did the rest of have proved that the prophets have spoken about Christ, as the council, and went immediately aside; and, after a very suffering, and triumphing over death; and that all they short conference among themselves, they unanimously prosay of the Messiah has been fulfilled in Jesus of Naza-nounced him innocent; and his last word Twv deoμwv, reth; then thou must acknowledge that my doctrine is BONDS! and the action with which it was accompanied, had

true."

Verse 28. Almost thou persuadest me to be a Christian.]|| Εν ολιγω με πείθεις Χρισιανον γενεσθαι. This declaration was almost the necessary consequence of the apostle's reasoning, and Agrippa's faith. If he believed the prophets, see ver. 22. and 23. and believed that Paul's application of their words to Christ Jesus was correct, he must acknowledge the truth of the Christian religion; but he might chuse whether he would embrace and confess this truth, or not. However, the sudden appeal to his religious faith, extorts from him the declaration Thou hast nearly persuaded me to embrace Christianity. How it could have entered into the mind of any man, who carefully considered the circumstances of the case, to suppose that these words of Agrippa are spoken ironically, is to me unaccountable. Every circumstance in the case proves them to have been the genuine effusion of a heart persuaded of the truth; and only prevented from fully acknowledging it, by secular consider

ations.

Verse 29. I would to God, &c.] Eutaiury av TOE Hai ev oλių nai Ev Tλλ-So fully am I persuaded of the

made such a deep impression upon their hearts, that they conclude their judgment with that very identical word sɛopwv. Would to God, says the apostle, that all who hear me this day, were altogether such as I am, except these BONDS! The whole council say-This man hath done nothing worthy of death nor of BONDS! Aσμav, BONDS, is echoed by them from the last words of the apostle; as we may plainly perceive that, seeing such an innocent and eminent man suffering such indignity, had made a deep impression upon their hearts. Alas! why should such a man, be in B-O-N-D-S !

Verse 32. Then said Agrippa, &c.] The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle's immediate liberation; but this was now rendered impracticable, because he had appealed to Cæsar; the appeal was no doubt registered, and the business must now proceed to a full hearing. Bp. Pearce conjectures, with great probability, that Agrippa, on his return to Rome, represented Paul's case so favourably to the emperor, or his ministers of state, that he was soon set at liberty there, as may be concluded from chap. xxviii. 30. that he dwelt two whole years in his own hired place;

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apprehended.

contained in the preceding chapter.

and to the same cause it seems to have been owing, that || mination from above, the truth of God can never be properly Julius, who had the care of Paul as a prisoner in the ship, treated him courteously; see chap. xxvii. 3, 43. And the same may be gathered from chap. xxviii. 14, 16. So that this defence of the apostle before Agrippa, Berenice, Festus, &c. was ultimately serviceable to his important cause.

1. The conversion of Saul was a wonderful work of the Spirit of God; and, as we have already seen, a strong proof of the truth of Christianity; and the apostle himself frequently appeals to it as such.

2. His mission to the Gentiles was as extraordinary as the calling of the Gentiles itself. Every thing is supernatural in a work of grace; for because nature cannot produce the effects, the grace of God, which implies the co-operation of his Omniscience, Omnipotence, and endless Mercy, undertakes to perform, the otherwise, impossible task.

3. From the commission of St. Paul, we see the state in which the Gentile world was, previously to the preaching of the gospel.

1. Their eyes are represented as closed; their understanding was darkened; and they had no right apprehension of spiritual or eternal things.

2. They were in a state of darkness; living without the knowledge of the true God, in a region where nothing but ignorance prevailed.

3. They were under the dominion and authority of Satan; they were his vassals, and he claimed them as his right.

4. They were in a state of guiltiness; living, in almost every respect, in opposition to the dictates even of nature itself.

5. They were polluted; not only irregular and abominable in their lives, but also impure and unholy in their hearts. Thus far their state.

Behold what the grace of the gospel is to do for these Gentiles, in order to redeem them from this state.

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1. It opens their eyes; gives them an understanding, || whereby they may discern the truth; and without this illu

2. It turns them from the darkness to the light; a fine metaphor, taken from the act of a blind man, who is continually turning his eyes towards the light, and rolling his eyes upwards towards the sun, and in all directions, that he may collect as many of the scattered rays as he can, in order to form distinct vision. In this way the Gentiles appeared to be, in vain, searching after the light, till the gospel came and turned their eyes to the Sun of righteousness.

3. They are brought from under the bondage and slavery of sin and Satan, to be put under the obedience of Jesus Christ. So that Christ and his grace, as truly and as fully, rule and govern them, as sin and Satan did formerly. This is a proof that the change is not by might, nor by power, but by the Spirit of the Lord.

4. He pardons their sin, so that they are no longer liable to endless perdition.

5. He sanctifies their nature, so that they are capable of loving and serving him fervently with pure hearts; and are thus rendered fit for the enjoyment of the inheritance among the saints in light.

We may

Such a salvation, from such a bondage, does the gospel of Christ offer to the Gentiles-to a lost world. It is with extreme difficulty that any person can be persuaded that he needs a similar mark of grace on his heart, to that which was necessary for the conversion of the Gentiles. rest assured that no man is a Christian merely by birth or education. If Christianity implies the life of God in the soul of man-the remission of sins-the thorough purification of the heart, producing that holiness without which, none can see the Lord; then, it is evident, that God alone can do this work, and that neither birth, nor education, can bestow it. By birth, every man is sinful; by practice, every man is a transgressor; for all have sinned. God alone, by faith in Christ Jesus, can save the sinner from his sius. Reader, has God saved thee from this state of wretchedness, and brought thee "into the glorious liberty of his children ?” Let thy conscience answer for itself.

CHAPTER XXVII.

It being determined that Paul should be sent to Rome, he is delivered to Julius, a Centurion, 1. They embark in a ship of Adramyttium, and came the next day to Sidon, 2, 3. They sail thence, and pass Cyprus, Cilicia, and Pamphylia, and come to Myra, 4, 5. They are transferred there, to a ship of Alexandria going to Italy ; sail past Cnidus, Crete, Salmone, and come to The Fair Havens, 6-8. Paul predicts a disastrous voyage, 9-11. They suil from the Fair Havens, in order to reach Crete, and winter there; but, having a comparatively favourable wind, they sail past Crete, meet with a tempest, and are brought into extreme peril and distress, 12-20. Paul's exhortation and prediction of the loss of the ships, 21-26. After having been tossed about in the Adriatic sea, for many days, they are at last shipwrecked on the island of Melita; and the whole crew, consisting of two hundred and seventy-six persons, escape safe to land, on broken fragments of the ship, 27–44.

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NOTES ON CHAP. XXVII.

Verse 1. And when it was determined, &c.] That is, when the governor had given orders to carry Paul to Rome, according to his appeal; together with other prisoners, who were bound for the same place.

We should sail] By this it is evident that St. Luke was with Paul; and it is on this account that he was enabled to give such a circumstantial account of the voyage.

Julius, a centurion of Augustus' band.] Lipsius has found the name of this cohort on an ancient marble; see Lips. in Tacit. Hist. lib. ii. The same cohort is mentioned by Suetonius, in his Life of Nero, 20.

Verse 2. A ship of Adramyttium] There were several places of this name; and in different MSS. the name is variously written. The port in question appears to have been a place in Mysia, in Asia Minor. And the Abbé Vertot, in his history of the Knights of Malta, says, it is now called Mehedia. Others think it was a city and sea-port of Africa, whence the ship mentioned above, had been fitted out: but it is more probable that the city and sea-port here meant, is that on the coast of the Ægean sea, opposite Mitylene, and not far from Pergamos. See its situation on the Map.

Aristarchus, a Macedonian] We have seen this person with St. Paul at Ephesus, during the disturbances there, chap. xix. 29. where he had been seized by the mob, and was in great personal danger. He afterwards attended Paul to Macedonia, and returned with him to Asia, chap. xx. 4. Now, accompanying him to Rome, he was there a fellowprisoner with him, Coloss. iv. 10. and is mentioned in St. Paul's epistle to Philemon, ver. 24. who was probably their common friend-Dodd. Luke and Aristarchus were certainly not prisoners at this time, and seem to have gone with St. Paul merely as his companions, through affection to him, and love for the cause of Christianity. How Aristarchus

became his fellow-prisoner, as is stated Col. iv. 10. we cannot tell, but it could not have been at this time. Verse 3. Touched at Sidon] For some account of this place, see the notes on Matt. xi. 21. and Acts xii. 20.

Julius courteously intreated Paul] At the conclusion of the preceding chapter, it has been intimated, that the kind treatment which Paul received both from Julius and at Rome, was owing to the impression made on the mind of Agrippa and Festus, relative to his innocence. It appears that Julius permitted him to go ashore, and visit the Christians which were then at Sidon, without using any extraordinary precautions to prevent his escape. He was probably accompanied with the soldier to whose arm he was chained; and it is reasonable to conclude that this soldier would fare well on St, Paul's account.

Verse 4. We sailed under Cyprus] See on chap. iv. 36, Verse 5. Pamphylia] See on chap. ii. 10.

Myra, a city of Lycia.] The name of this city is written variously in the MSS. Myra, Murrha, Smyra, and Smyrna. Grotius conjectures that all these names are corrupted, and that it should be written Limyra, which is the name both of a river and city in Lycia. It is certain that, in common conversation, the first syllable li, might be readily dropped, and then Myra, the word in the text, would remain. Strabo mentions both Myra and Limyra, lib. xiv. p. 666. The former, he says, is twenty stadia from the sea, ETTI μETEWPOU λopov, upon a high hill: the latter, he says, is the name of a river; and twenty stadia up this river, is the town Limyra itself. These places were not far distant, and one of them is certainly meant.

Verse 6. A ship of Alexandria] It appears, from ver, 38. that this ship was laden with wheat, which she was carrying from Alexandria to Rome. We know that the Romans im ported much corn from Egypt, together with different articles. of Persian and Indian merchandise.

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