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16 To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself, concerning the crime laid against him.

Paul to king Agrippa.

"without any delay, on the morrow
I sat on the judgment-seat, and
commanded the man to be brought
forth.

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18 Against whom, when the accusers stood up, they brought none accusation of such things as I supposed:

19 But had certain questions against him of their own superstition, and of one Jesus, which

17 Therefore, when they were come hither, was dead, whom Paul affirmed to be alive.

■ Ver. 4, 5.

Ver. 6.

e ch. 18. 15. & 23. 29.

knew that Agrippa was better acquainted with such matters than he was; and he wished, in some sort, to make him a party in this business.

Verse 15. Desiring to have judgment against him.] Instead of dızŋy judgment, zaradır,y condemnation, sentence of death, is the reading of ABC. and several others; which is probably genuine. This is evidently the meaning of the place, whichever reading we prefer. Nothing could satisfy these men but the death of the apostle. It was not justice they wanted, but his destruction.

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Verse 16. It is not the manner of the Romans to deliver|| any man to die] Χαρίζεσθαι τινα ανθρωπον, to MAKE A PRESENT of any man; gratuitously to give up the life of any man, through favour or caprice. Here is a reference to the subject discussed on verse 11.

Before that, he which is accused, have the accusers face to face, &c.] For this righteous procedure, the Roman laws were celebrated over the civilized world. APPIAN, in his Hist. Romun. says, ou πatρIov opiσiv axpirys natadınalɛodas. It is not their custom to condemn men before they have been heard. And PHILO De Præsid. Rom. says, TOTE Yap novous εαυτους παρέχοντες δικαςας εξ ίσου, και των κατηγόρων και απολογούμενων ακουομενοι, μηδενος ακρίτου προκαταγινωσε κειν αξιούντες, εξραβευον ούτε προς εχθραν, ούτε προς χαριν, αλλά προς την φυσιν της αλήθειας τα δόξαντα είναι δικαια. "For then, by giving sentence in common, and hearing impartially both plaintiff and defendant, not thinking it right to condemn any person unheard, they decided as appeared to them to be just; without either enmity or favour, but according to the merits of the case."--Sce Bp. Pearce. England can boast such laws, not only in her statute-books, but in constant operation in all her courts of justice. Even the king himself, were he so inclined, could not imprison, nor, punish a man without the regular procedure of the law; and twelve honest men, before whom the evidence has been adduced, the case argued, and the law laid down and explained, are ultimately to judge whether the man be guilty

or not guilty. Here, in this favoured country, are no arbitrary imprisonments-no bastiles-no lettres de cachet. Lex facit Regem: the law makes the king, says Bracton, and the king is the grand executor and guardian of the laws-laws, in the eyes of which, the character, property, and life of every subject, are sacred.

Verse 18. They brought none accusation of such things as I supposed] It was natural for Festus, at the first view of things, to suppose that Paul must be guilty of some very atrocious crime. When he found that he had been twice snatched from the hands of the Jews; that he had been brought to Cæsarea as a prisoner, two years before; that he had been tried once before the sanhedrin, and once before the governor of the province; that he had now lain two years in bonds, aud that the high priest and all the heads of the Jewish nation had united in accusing him, and whose condemnation they loudly demanded; when, I say, he considered all this, it was natural for him to suppose the apostle to be some flagitious wretch; but when he had tried the case, and heard their accusations and his defence, how surprised was he to find, That scarcely any thing that amounted to a crime was laid to his charge; and that nothing that was laid to his charge could be proved!

Verse 19. Questions-of their own superstition] Пeft S ίδιας δεισιδαιμονίας ; questions concerning their own religion. Superstition meant something as bad among the Romans, as it does among us; and is it likely that Festus, only a procurator, should thus speak to Agrippa, a KING, concerning his own religion? He could not have done so without offering the highest insult. The word Ardaiovia must therefore simply mean Religion; the national creed, and the national worship, as I have at large proved it to mean, in the observations at the end of chap. xvii.

And of one Jesus, which was dead, &c.] In this way does this poor heathen speak of the death and resurrection of Christ! There are many who profess Christianity that do not appear to be much farther enlightened.

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Agrippa desires to hear Paul;

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CHAP. XXV. he is accordingly brought before him.

20 And because I doubted of such manner of questions; I asked him cir. CCX. 2. whether he would go to Jerusalem, and there be judged of these matters.

21 But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar. 22 Then Agrippa said unto Festus, I would also hear the man myself. To-morrow, said he, thou shalt hear him.

23 ¶ And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief 'captains, and principal men of the city; at Festus' commandment, Paul was brought forth. 24 And Festus said, King Agrippa, and all men which are here present with us, ye see this

a Or, I was doubtful how to enquire hereof.- _b Or, judgment. e See ch. 9. 15.

Verse 20, I doubted of such manner of questions] Such as, whether he had broken their law, defiled their temple; or, whether this Jesus, who was dead, was again raised to life?

Verse 21. Unto the hearing of Augustus] Els TYY TOU ΣeRasov diayowaw; to the discrimination of the emperor. For, although σɛC2505 is usually translated Augustus, and the Roman emperors generally assumed this epithet, which signifies no more than the venerable, the august; yet here it seems to be used merely to express the emperor, without any reference to any of his attributes or titles.

Verse 22. I would also hear the man myself.] A spirit of curiosity, similar to that of Herod, Luke xxiii. 8.

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25 But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined. to send him.

26 Of whom I have no certain thing to write unto my lord. Wherefore, I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.

27 For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.

4 Ver. 2, 3, 7. ch. 22. 22. ch. 25. 9, 29. & 26. 31. Ver. 11. 12.

before, their father, for his PRIDE, was smitten of God, and eaten up by worms! How seldom do the living lay any of God's judgments to heart!

The place of hearing] A sort of audience-chamber, in the palace of Festus. This was not a trial of Paul; there were no Jews present to accuse him, and he could not be tried but at Rome, as he had appealed to Cæsar. These grandees wished to hear the man speak of his religion, and in his own defence, through a principle of curiosity.

Verse 26. I have no certain thing to write] Nothing alleged against him has been substantiated.

Unto my lord] The title Kopios Dominus, Lord, both Augustus and Tiberius had absolutely refused; and forbad, even by public edicts, the application of it to themselves.

As Herod, the father of this Agrippa, had been so active an instrument in endeavouring to destroy Christianity, hav-Tiberius himself was accustomed to say, that he was lord ing killed James, and was about to have put Peter to death also, had not God sent him to his own place; there is no doubt that Agrippa had heard much about Christianity; and as to St. Paul, his conversion was so very remarkable, that his name, in connection with Christianity, was known not only throughout Judea, but through all Asia Minor and Greece. Agrippa, therefore, might naturally wish to see and hear a man, of whom he had heard so much.

Verse 23. With great pomp] Mera Toλys pavтacias; with much phantasy, great splendour, great parade, superb attendance, or splendid retinue: in this sense the Greek word is used by the best writers. Wetstein has very justly remarked, that these children of Herod the Great, made this pompous appearance in that very city where, a few years

only of his slaves, emperor or general of the troops, and prince of the senate. See Suetonius, in his life of this prince. The succeeding emperors were not so modest: they affected the title. Nero, the then emperor, would have it ; and Pliny the younger is continually giving it to Trajan, in his letters.

Verse 27. For it seemeth to me unreasonable, &c.] Every reader must feel the awkward situation in which Festus stood. He was about to send a prisoner to Rome, to appear before Nero, though he had not one charge to support against him; and yet he must be sent, for he had appealed to Cæsar, He hoped therefore that Agrippa, who was of the Jewish religion, would be able to discern more particularly the merits of this case; and might, after hearing Paul, direct

Observations on certain topics

THE ACTS.

in the preceding chapter.

him how to draw up those letters, which, on sending the part of their accusation against Paul, that he asserted, that prisoner, must be transmitted to the emperor.

This chapter ends as exceptionably as the twenty-first. It should have begun at ver. 13. and have been continued to the end of the twenty-sixth chapter; or both chapters have been united in one.

1. From St. Paul's appeal to Cæsar, we see that it is lawful to avail ourselves, even in the cause of God, of those civil privileges with which his mercy has blessed us. It is often better to fall into the hands of the heathen, than into the hands of those, who, from mistaken views of religion, have their hearts filled with bitter persecuting zeal. Those who can murder a man, pretendedly for God's sake, because he does not think exactly with them on ceremonial or speculative points of divinity, have no portion of that religion which came down from God.

2. The Jews endeavoured by every means to deny the resurrection of our Lord; and it seems to have been one

the Man Jesus, whom they had crucified, was risen from the dead. On this subject, a pious writer observes, "What a train of errors and miseries does one single instance of deceit draw after it! and what a judgment upon those, who, by corrupting the guards of the sepulchre, the witnesses of the resurrection of our Lord, have kept their whole nation in infidelity!" Thus it often happens in the world, that one bad counsel, one single lie or calumny once established, is the source of infinite evils.

3. The grand maxim of the Roman law and government, to condemn no man unheard, and to confront the accusers with the accused, should be a sacred maxim with every magistrate and minister; and among all private Christians. How many harsh judgments and uncharitable censures would this prevent. Conscientiously practised in all Christian societies, detraction, calumny, tale-bearing, whispering, back-biting, misunderstandings, with every unbrotherly affection, would necessarily be banished from the church of God.

CHAPTER XXVI.

Paul answers for himself before Agrippa, to whom he pays a true compliment, in order to secure a favourable hearing, 1-3. gives an account of his education from his youth up, 4, 5. shews that the Jews persecuted him for his maintaining the hope of the resurrection, 6—8. states his persecution of the Christians, 9—11. gives an account of his miraculous conversion, 12—15. and of his call to the ministry, 16—18. His obedience to that call, and his success in preaching the doctrine of Christ crucified, 19-23. While he is thus speaking, Festus interrupts him, and declares him to be mad through his abundant learning, 24. which charge he modestly refutes with inimitable address, and appeals to king Agrippa for the truth and correctness of his speech, 25-27. On which, Agrippa confesses himself almost converted to Christianity, 28. Paul's affectionate and elegant address to him on this declaration, 29. The council breaks up, and they all pronounce him innocent, 30-32.

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3 Especially because I know thee to An. Olymp. be expert in all customs and questions cir. CCX. 2. which are among the Jews: wherefore I beseech thee to hear me patiently. 4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;

5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.

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6 And now I stand and am judged for the hope of the promise made of God unto our fathers:

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before king Agrippa.

stantly serving God day and night,
hope to come. For which hope's
sake, king Agrippa, I am accused of

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8 Why should it be thought a thing incredible with you, that God should raise the dead? 9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.

10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I

7 Unto which promise our twelve tribes, in- gave my voice against them..

Ch. 22. 3. & 23. 6. & 24. 15, 22. Phil. 3. 5.

ch. 23. 6.* Gen. 3. 15. & 22. 18. & 26. 4. & 49. 10. Deut. 18. 15. 2 Sam. 7. 12. Ps. 132. 11. Isai. 4. 2. & 7. 14. & 9. 6. & 40. 10. Jer. 23. 5. & 33. 14, 15, 16. Ezek. 34. 23. & 37. 24. Dan. 9. 24. Mic. 7. 20. ch. 13. 32.

Rom. 15. 8.

Tit. 2. 13. - Jam. 1. 1. - Gr. night and day.f Luke 2. 37. 1 Tim. 5. 5. 1 Thes. 3. 10.- Pail. 3. 11. John 16. 2. 1 Tim. 1. 13.- ch. 8. 3. Gal. 1. 13. ch. 9. 14, 21. & 22.5.

and so well acquainted with the laws and customs of our country. It may be necessary just to observe, that this Agrippa was king of Trachonitis, a region which lay on the north of Palestine, on the east side of Jordan, and south of Damascus. For his possessions, see on chap. xxv. 13. Verse 4. My manner of life, &c.] The apostle means to state, that though born in Tarsus, he had a regular Jewish education, having been sent up to Jerusalem for that purpose; but at what age, does not appear; probably about twelve, for at this age the male children were probably brought to the annual solemnities. See on Luke ii. 41.

Paul's words signified; and this the Jews had been taught to hope for, by many passages in the Old Testament. I shall only add, that when, in the next verse, this hope of the promise is mentioned as what the Jews did then hope naravTroas to come to; it is the very same word which Paul, in Phil. iii. 11. uses to express the same thing: If by any means (says he) xxrartyaw I might attain to the resurrection of the dead. Bp. Pearce.

Verse 8. That God should raise the dead] As Agrippa believed in the true God, and knew, that one of his attributes was Omnipotence, he could not believe that the reVerse 5. After the most straitest sect] That is, the Pha-surrection of the dead was an impossible thing; and to risees; who were reputed the strictest in their doctrines, and this belief of his, the apostle appeals; and the more espe in their moral practices, of all the sects then among the cially, because the Sadducees denied the doctrine of the reJews. The sects were, the Pharisees, Sadducees, and Es-surrection, though they professed to believe in the same God.

senes.

:

Two attributes of God stood pledged to produce this resurrection his truth, on which his promise was founded; and his power, by which the thing could be easily effected; as that power is unlimited.

Some of the best critics think this verse should be read thus: Whut! should it be thought a thing incredible with you, if God should raise the derid?

Verse 6. For the hope of the promise] This does not appear to mean, the hope of the Messiah, as some have imagined: but the hope of the resurrection of the dead, to which the apostle referred in chap. xxiii. 6. where he says, to the Jewish council, (from which the Roman governor took him) of the hope and resurrection of the dead, I am called in || question. See the notes there and here, he says, I stand Verse 10. Many of the saints] From what is said in this and am judged for the hope of the promise, &c. and to which, verse, it seems that Paul, before his conversion, was invested he says, ver. 7. the twelve tribes hope to come. The Messiah with much power: he imprisoned the Christians, punished had come, and was gone again, as Paul well. knew; and many in various synagogues, compelled them to blaspheme, what is here meant, is something which the Jews hoped to to renounce, and perhaps to execrate Christ, in order to save come to, or attain; not what was to come to them; and this their lives; and gave his voice, exerted all his influence and single observation excludes the Messiah from being meant. authority against them, in order that they might be put to It was the resurrection of all men from the dead, which || death: and from this it would seem, that there were other

Paul gives an account of

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11 And I punished them oft in cutest thou me it is hard for thee A.M.cir. 4066. every synagogue, and compelled them to kick against the pricks. to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

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persons put to death besides St. Stephen, though their names are not mentioned.

Verse 11. Being exceedingly mad against them] Only a madman will persecute another because of his differing from him in religious opinions; and the fiercest persecutor, is he who should be deemed the most furious madman.

Unto strange cities.] Places out of the jurisdiction of the Jews; such as Damascus, which he immediately mentions. Verse 12. Whereupon as I went to Damascus] See the whole account of the conversion of Saul of Tarsus, explained at large in the notes on chap. ix. 2, &c.

Verse 16. But rise, &c.] The particulars mentioned here, and in the two following verses, are not given in chap. ix. nor in chap. xxii. where he gives an account of his conversion. He has detailed the different circumstances of that important event, as he saw it necessary; and perhaps there were several others which then took place, that he had no opportunity of mentioning, because there was nothing in succeeding occurrences, which rendered it necessary to produce them.

To make thee a minister] Tap, an under-rower; that is, one who is under the guidance and authority of another; an assistant, or servant. So Paul was to act solely under the authority of Jesus Christ; and tug hard at the oar, in order to bring the vessel through the tempestuous ocean, to the safe harbour. See the concluding observations on John, chap. vi.

15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;

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In the which I will appeur] Here Christ gives him to understand, that he should have farther communications from himself; and this may refer either to those interpositions of Divine Providence, by which he was so often rescued from destruction, or to those encouragements which he received in dreams, visions, trances, &c. or to that general inspiration, under which he was enabled to apprehend and reveal the secret things of God, for the edification of the church. To all of which may be added, that astonishing power, by which he was so often enabled to work miracles, for the confirmation of the truth.

Verse 17. Delivering thee from the people] From the Jews-and from the Gentiles, put here in opposition to the Jews; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles.

Verse 18. To open their eyes] To be the instrument of informing their understanding in the things of God.

To turn them from darkness to light] From heathenism and superstition, to the knowledge and worship of the true God.

From the power of Satan unto God] T5 BOUGIAS TOU Earava, from the authority and domination of Satan; for, as the kingdom of darkness is his kingdom, so those who live in this darkness are under his dominion; and he has authority and right over them. The blessed gospel of Christ is the means of bringing the soul from this state of spiritual darkAnd a witness] Mapropa, a martyr. Though this word ness and wretchedness, to the light and liberty of the chilliterally means a witness, yet we apply it only to such per-dren of God; and thus they are brought from under the sons as have borne testimony to the truth of God, at the hazard and expence of their lives. In this sense also, ancient history states St. Paul to have been a witness; for it is said, he was beheaded at Rome, by the command of Nero.

power and authority of Satan, to be under the power and authority of God.

That they may receive forgiveness of sins] That all their sins may be pardoned, and their souls sanctified; for nothing

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