farewell of you 26. Wherefore I take you to record this day that I am pure from the blood of all men Paraphrase 26. And to that end I proclaim to you all that I am guiltlesse of that ruine that will I foresee befall those that do not keep close to Christ having done my best to prevent it 27. For I have not shunned to declare unto you all the counsell of God Paraphrase 27. For I have fully communicated to you the whole Christian doctrine which may serve you as an antiâ—ote against all the heresies which are likely to break in among you v. 29. 28. Take heed therefore unto your selves and to all the flock over the which the holy Ghost note c hath made you overseers to feed the Church of God which he hath purchased with his own blood Paraphrase 28. Wherefore ye that are Bishops or Governours of the severall Churches of Asia Revel 1. 11. see note on Phil. 1. 6 and who were designed to that office by the appointment of God himself look to your selves and to the Churches committed to your trust to rule and order all the faithfull Christians under you those whom that Christ might gain to himself he laid down his own life to purchase them 29. For I know this that after my departing shall grievous wolves enter in among you not sparing the flock Paraphrase 29. For 't is certain that when I am gone you will soon be solicited with false teachers seducing the faithfull and doing great mischief 30. Also of your own selves shall men arise speaking perverse things to draw away disciples after them Paraphrase 30. And some of your own Churches shall vent pernicious false doctrines to make divisions and factions and get followers 31. Therefore watch and remember that by the space of three years I ceased not to warn every one night and day with tears Paraphrase 31. Be ye carefull therefore remembring how much sorrow and tears it hath cost me to forewarn you of these things beforehand 32. And now brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Paraphrase 32. And now I recommend you to God and the Gospel see note on Heb. 13. d. which if adhered to will be able to instruct and perfect you and to bring you to the blisse of Saints 33. I have coveted no mans silver or gold or apparell Paraphrase 33. I have not endevoured to make any worldly advantage by my preaching 34. Yeâ— you your selves know that these hands have ministred unto my necessities and to them that are with me Paraphrase 34. But you can witnesse for me that I have by working at my trade of making tents maintained my self and those that are with me 35. I have shewed you all things how that so labouring you ought to support the weak and to remember the words of the Lord Jesus how he said It is more blessed to give then to receive Paraphrase 35. I have as by words so by actions also demonstrated to you how that such as ye that is Bishops and Governours of the Church are to take care of the sick and poor see 1 Cor. 12. and rather indevour by paines taking to enable your selves to relieve others then to be chargeable or burthensome to others according to that saying of Christ not recorded in the Gospels That 't is a blessed and an heroicall thing to give to others out of a mans own earnings and this infinitely more blessed and better becoming a Christian then to be relieved by others 36. And when he had thus spoken he kneeled down and prayed with them all 37. And they all wept sore and fell on Pauls neck and kissed him 38. Sorrowing most of all for the words which he spake that they should see his face no more And they accompanied him to the ship Annotations on Chap. XX. V. 13. Assos Strabo maketh this Assos a city of Aeolis l. 15. p. 735. and so saith he doth Hellanicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 13. p. 610. And so saith Stephanus Byzantius doth Alexander Cornelius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander Cornelius saith that Assos is in Mysia For what is there Mysia is all one with Aeolis in other writers for of Mysia saith Pomponius Mela Ex quo ab Aeoliis incoli coepit Aeolis facta From the time that it was inhabited by the Aeolians it was called Aeolis and Pliny Aeolis proxima est quondam Mysia appellata Aeolis sometime called Mysia This Assos is by Strabo reckoned as the first principal sea-town of Mysia going from Lectum to Caeicus over against Lesbus and Adramyttium mentioned here c. 27. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo Geogr. l. 13. p. 581. V. 22. Bound in the Spirit What bound in Spirit signifies may perhaps be judged by the like phrase poor in Spirit Mat. 5. 2. That signifies him which though he be not actually poor yet is prepared to bear poverty contentedly And so Paul resolving to venture the hazard of imprisonment here by going up to Jerusalem whither if he goe he knowes and the Spirit of God tells him v. 23. it will befall him may be said to be bound in Spirit But it may also be interpâ—eted onely of his presaging and foreseeing his bonds which being revealed by the Spirit of God to others of him and probably immediately to him also he may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound in the Spirit in that respect Nay 't is possible it may signifie no more than resolved and so bound in spirit or full purpose of mind as ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purposed in spirit but this more unmoveable than that See ch 21. 12 13. V. 21. Hath made you overseers What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put or set or appointed importeth here is somewhat uncertain It may signifie theiâ— Ordination to the Episcopal office attributed to the holy Ghost as to the Originall by whose descent upon the Apostles they were authorized to communicate this authority to give Commissions to others who were to succeed them in the dâ—gnity and office of Governing of Churches But it may also signifie the act of designation election nomination to this dignity which at that time was done by the special Revelat on of God and so might properly be attributed to the holy Ghost So of Mathias it appears that he was designed by lot and chosen by God to succeed Judas in his office Act. 1. 24. So c. 13. 2. the holy Ghost said Separate me Saul and Barnabas for the work c. So Timothy the Bishop of Ephesus is said to be advanced to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy by particular Revelation of which S. Chrysostomâ— saith that as the Priests antiently were made by Prophecy so Timothy was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the suffrage of God chosen to his office 〈◊〉
be seen And so of the city of Tarsus Saint Paul's countrey saith Dio Chrysostom that the women came so attired into publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no part either of their face or the rest of their body might be seen And for those that have not used or reteined that custome of wearing veiles or coverings yet the universal custome of women among all people is to wear their haire at length and that is usefull to cover their faces and necks and shoulders and that is the reason of the mentioning their long haire that nature teaches them v. 15. and that it is as fit for her to be shaven as uncovered v. 6. Ib. Because of the Angels The presence of God in any one place more then in another is not easily conceivable by any And therefore that any place should be called his house or place of residence his temple wherein he dwels 2 Cor. 6. 19. must needs be in some other respect and what that is is sufficiently explicated by Jacob who upon the vision of Angels at Luz awakes and sayâ— that the place was venerable and that God was in it and that it was the house of God which concludes that the appearance or presence of Angels is that from which God is said to be peculiarly present any where and which fits that place to be God's house and thus Eccles 5. 5. when we read from the Hebrew before the Angel the Septuagint interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face of God making the Angel and God's presence all one Thus Psal 68. the Myriads of Angels are said to be God's Chariots places to receive God as he is said to sit on the Cherubims and to flye on the wings of the wind or Angelicall spirits Psal 18. Agreeable to this was it that God was said to be in the Arke between the Cherubims and that the Arke was therefore called the glory the Schechinah or inhabitation of God and many things of this nature in the Old Testament see Note on Mat. 3. k. And proportionably both under the Old and New Testament the Angels have been thought to be present in the places of God's publick service Thus Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 541. speaking of the hymnes of Moses saith they were composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kinde of harmony and symphony that men and angels which attend doe hear making the Angels as well as men auditors of the hymnes in the Temple and as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers to look that all be done as it ought So Tertullian De Orat. Angelo adhuc orationis adstante the Angel of prayer standing by So Chrysostome speaking of the disorderlinesse of some in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he knowest thou not that thou standest with the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest with them praisest God with them referring questionlesse to the antient form in the Liturgy with Angels and Archangels c. we laud and magnifie c. and standest thou laughing Agreeable to which is that of the Psalmist in the Septuagint translation Psal 138. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the presence of the Angels I will sing unto thee which that it belongs to the Temple appeaâ—s by that which followes v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will worship toward thy holy temple that is the Sanctuary they standing in atrio in the court not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sanctuary when they worshipp'd So in S. Basil's Liturgy we have this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord our God that constitutest the orders and hosts of Angels in heaven for the ministery of thy glory make thy holy Angels enter with us that we may officiate and praise thy goodnesse together Thus saith Procopius of God that he doth by the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhibit himself or appear peculiarly in the Temple And so in the very heathen Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ little in their notion from that of Angels among Christians he saith of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of their divine offices and priests of their mysteries and Iamblichus to the same purpose that every Temple hath its keepers Which being supposed and taken for granted the account will be clear why the woman must be covered because of the Angels that is that she ought to doe that which was most decent in that place where the Angels were present to behold them and that yet more particularly when she hath those Angels which use to be present in such places for her example also who by covering their faces use to testifie their subjection toward God for so we read of the Seraphim Isa 6. 2. with two wings they covered their face To which Photius addes Epist 210. that the Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lookers on and witnesses of the womans production out of the man V. 14. Nature What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is said to teach that men are to cut women not to cut their haire may be guess'd first by the practice and vow of the Nazarites of never cutting their haire which yet was allowed and commended by God in some men which it would not have been if the practice had been against the law of Nature or if that were the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here secondly by the words precedent v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is it decent which though it belong to the womans praying uncovered yet when being uncovered and cutting her haire are made unfit upon the same principle v. 6. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or decency will be an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature as v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncomely is applied to both the being shaven and uncovered thirdly by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Authors for custome so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 customes are acquired natures in Galen and in Aristotle Rhet. l. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome and nature are neer and like one another and that which is frequently done is next that which is alwaies done And therefore when in Lucian in the person of Demosthenes we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon me that am not born to be ill or naturally ill Phil. Melanchthon renders it ignoscas mihi qui non consuevi inconstans esse pardon me that am not wâ—nt to be so that being an ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Authors and so 't is ordinary for that to be called the law of Nature which was but the law of Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one nation or some nations use in Harmenopulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. tit 1. And so in the Digests de stat Hom. l. lex
future in a Christian though not absolutely all care or provision for the present necessities of life or the prudent managing of store and possessions when God gives such Every day as it comes requiring that duty from us to preserve that life in our selves and those that belong unto us which God hath bestowed on us Annotations on Chap. VI. V. 1. Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative case is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to watch or observe carefully saith Phavorinus and may possibly here be so there being no necessity that the construction should run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed that you doe not but as probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to doe it or that thou doe it not c. But yet because the phrases used in these books are not alwaies to be judged by the use in other Authors and because Saint Matthew useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places a little diversly from the rest of the writers of the New Testament those generally joyning unto it a Dative case but Saint Matthew leaving it out and understanding it therefore 't is possible it may be so here also and so the reading will be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look that you doe not but understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your selves that you doe not c. So when Saint Matthew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16. 16. and 11. 12. take heed of the leaven Saint Luke reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed to your selves of the leaven c. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence our English word Almes is form'd that is any act of pity or mercy especially of liberality to them which want for which some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse which as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the translation of the Old Testament used promiscuously for it according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forementioned Note on c. 1. g. so doth it signifie this Charity to be an act of duty and righteousnesse required of all Jewes and Christians and not to be omitted by them which are able without sin Ib. Be seen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports such a beholding or looking on as is on a stage or Theatre for men that act parts or strive for masteries whose reward consists only in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. the applause and praises and approbation of the Spectators which appears to be the meaning of the word here by the concurrence of all the circumstances 1. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward twice used immediately v. 1 3. By being thus lookt on they have their reward as in those spectacula or prizes 't is wont to be where the conquerour hath no other acquisition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reputation of the victory with a crown of leaves of no kind of value to expresse and testifie it Then 2 ly to this I suppose referrs the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2 the sounding of the Trumpet before him a solemnity with which the stage-players and gladiators were brought into the Theatre and by which the company were call'd together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they use the trumpet calling the multitudes with it saith Phavorinus and this use of it among the Jewes to call the people together is oft mentioned by Moses This might yet 3 ly be farther probable by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word that signifies those Actors or stage-players primarily and is only by a figure brought to that signification which now ordinarily belongs to the word hypocrites in English but that this word in the New Testament is in ordinary use for hypocrites as we now speak and not for personators or Actors But then 4 ly these were wont to have their trumpet sound in the Marketplace and places of concourse which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not sacred Assemblies or Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the streets places where men are wont ordinarily to passe and where to meet as Hefychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the sounding of the trumpet may most probably be a means of calling together all men that dwell in that place or neighbourhood V. 5. Standing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly referre to that particular posture of standing which was usuall in Prayer as among the ancient Christians so among the Jewes before them whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statio is reckon'd by them as one of the seven names of Prayer So Manahem speaks of Abrahams standing i. e. saith he praying before the Lord and thence is the proverbiall speech of Rabbi Judah in Musarim without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station the world could not subsist And besides the posture of standing might be more convenient for their turne of being more and farther seen by men But the truth is both the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew belong promiscuously not to standing only but to every or any posture of the body So Mat. 16. 20. some of those that stand i. e. that are here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies esse to be or adesse to be present and so Jo. 12. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that stood i. e. were present in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit is used for any posture or without relation to any no more than simply to abide as Lu. 24. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarry in the city and so in this very matter Mar. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you stand praying that is when you pray So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand that is to be placed situate to be yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he stood that is he sat to take it quite off from the notation of standing So saith S. Chrysostome of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cat. in Job it stood as firmly as if it were bound which the Learned translator renders rightly firmiter in tuto situm est it was placed firmly and so the Latine sto as well as existo is often used as a Verb substantive only to sustein a Participle without reference to any posture Ib. Synagogues That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not what we call in English Synagogues by them meaning places set apart for divine service but any place of publick concourse will be very probable in these places following Besides the two in this place v. 2. 5. where 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
bear the burthen of the people with thee that is take part of the burthen of ruling them So v. 25. The Lord took of the Spirit that was upon him and gave it unto the Seventy and when the Spirit rested upon them they prophecyed c. that is some gifts extraordinary attended this commission partly to signifie that they were thus set apart and endowed with authority by God and partly to fit them for the discharge of their office conferred on them So v. 26. the Spirits resting on Eldad and Medad was Gods conferring this authority on them to which were joyned also those gifts of the Spirit and they prophecied also and so ver 29. Would God all the Lords people were prophets and that the Lord would put his Spirit upon them that is communicate that power to them which he had given to Moses and qualifie them with extraordinary gifts accordingly So at the making of Saul King the Spirit of the Lord shall come upon thee 1 Sam. 10. 6. some extraordinary change wrought on him by which his commission was evidenced to himself and others and so ver 10. And proportionably in the New Testament Christs Prophetick commission was thus conferr'd on him The Spirit of God descending like a dove and lighting or resting on him and above what had before been done to any a voice from heaven proclaiming this Commission to be given to him from his Father and this from Isa 61. 1. is called the Spirit of the Lord being upon him and that explained by his being anointed to preach Luk. 4. 18. and by the Spirit of wisedom c. Isa 11. 2 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him and is called his being anointed with the holy Ghost and with power And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost is their being endow'd with commission from heaven for that sacred function and accordingly they spake with tongues as the Seventy and Saul after the Spirits coming on them prophecied as the Spirit gave them utterance and this as the completion of that promise of Christ that they should be endued with power from on high Luk. 24. 49. or receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the holy Ghost coming upon them And so ever after the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost Other uses there are of the word Spirit which will be discernible by the Context and be reducible to one or more of these but are too long to be more particularly set down here CHAP. X. 1. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himselfe would come Paraphrase 1. beside the twelve Apostles chose seventy others to be to him as disciples were wont to be to Prophets that is to go on his errands as he should appoint them which they did by turns two at once as harbingers proclaiming his approach in every city whither he meant to come 2. Therefore said be unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest Paraphrase 2. The province is large and there be many that are ready to receive the Gospel when it shall be preached to them It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them for as yet there are very few for so great a task 3. Go your wayes behold I send you forth as lambes among wolves Paraphrase 3. But when ye go ye must expect to meet with dangers and ill receptions 4. Carry neither purse nor scrip nor shooes and salute no man by the way Paraphrase 4. Yet let not that deterre you or put you upon making provisions before-hand for your journey And as you go spend no time in civilities with any Intend and mind that one business you go about 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the sonne of peace be there your peace shall rest upon it if not it shall turn to you again Paraphrase 6. any to whom peace properly belongs any pious person called by an Hebraism the sonne of peace as the wicked Apostate traytor is the sonne of perdition Joh. 17. 12. any pliable person capable of the blessing of the Gospel dwell there 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house Paraphrase 7. Remove not out of one house to goe to another in the same city 8. And into whatsoever city ye enter and they receive you eat such things as are set before you Paraphrase 8. receive without any scruple the entertainment which they offer you 9. And heal the sick that are therein and say unto them The kingdome of God is come nigh unto you Paraphrase 9. See Mat. 3. note c. 10. But into whatsoever city ye enter and they receive you not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdome of God is come nigh unto you Paraphrase 11. as a testimony of your obstinacy and usage of us Mat. 10. 14. and Luke 9. 5. and as a token to assure you that your destruction is very neer falling on you 12. But I say unto you that it shall be more tolerable in that day for Sodome then for that city Paraphrase 12. when that judgment comes v. 14. 13. Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sack-cloth and ashes Paraphrase 13. Woe unto you ye cities of Jewry among whom so many miracles have been shewn to work faith in you and so to bring you to repentance and all in vain Had the like been done in heathen cities neer you they in all likelihood would have been wrought on by them 14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you Paraphrase 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours 15. And thou Capernaum which art exalted to heaven shalt be thrust down to hell Paraphrase 15. destruction and desolation See Mat. 11. 23. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Paraphrase 16. The not hearkning to your preaching the despising of these warnings of yours is the despising of me that have sent you and so of God that sent me and hath destin'd this only
perceived the grace that was given unto me they gave to me and Barnabas the right hands of fellowship that we should goe unto the heathen and they unto the circumcision Paraphrase 9. These three I say James the Bishop of Jerusalem and Peter and John the son of Zebedee two prime Apostles who were looked on as the pillars of the Church approved and commended all that we did or had done acknowledged us as their companions joyned with us and did by consent make an agreement that they and we should betake our selves severally into what city soever either of us entred we to the Gentiles and they to the Jewes of the city and so constitute severall congregations in each city of Jewes and Gentiles see note on Rev. 11. b. 10. Onely they would that we should remember the poor the same which I also was forward to doe Paraphrase 10. And all that they insisted on to us was that we should take into our care the wants of the poor Christians in Judaea who were sadly spoiled and wasted by their unbelieving countreymen 1 Thess 11. 14. Heb. 10. 34. see Chrysostome and get collections for them among the Gentiles which I was as forward to doe as they to have me 11. But when Peter was come to Antioch I withstood him to the face because he note g was to be blamed Paraphrase 11. But when after this Peter came and preach'd to the Jewes at Antioch I who was there also at the same time preaching to the Gentiles of that city resisted him because they that had taken notice of his former actions and the change that was observable in him did look upon him as a dissembler and lai'd that to his charge not knowing the true ground of what he did 12. For before that certain came from James he did eat with the Gentiles but when they were come he withdrew and separated himself fearing them which were of the circumcision Paraphrase 12. For before the time that some believing Jewes of Jerusalem James's See who were generally zealous for the Mosaical performances Act. 21. 20. came from thence to Antioch in like manner as those Act. 15. 1. he freely conversed with the Gentile Christians and eat with them but while they were present out of fear of displeasing and scandalizing those Jewish Christians and occasioning their falling off or forsaking the faith see Theophylact and Chrysostome interpreting it by a like phrase c. 4. 11. I am afraid of you least I have bestowed on you labour in vain he abstained from using that liberty and did not use any conversation with them for a time 13. And the other Jewes dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation Paraphrase 13. And the whole number of the Jewish converts of Antiochia followed his example and abstained from conversing freely with the Gentiles making as if they were such zealots of the Mosaical law as that they would not use this illegall liberty and this was so universally done by all that Barnabas that came with me began to be wrought on by it and to make scruple to converse familiarly with the Gentiles as if it were not lawfull to doe so 14. But when I saw that they walked not uprightly according to the truth of the Gospel I said unto Peter before them all If thou being a Jew livest after the manner of the Gentiles and not as doe the Jewes why compellest thou the Gentiles to live as doe the Jewes Paraphrase 14. Whereupon considering the inconvenience that would come on this and that it would be a way to shut out all the Gentiles from the faith if by Peter's fear of scandalizing the Jewes men were brought to believe that the Gentiles might not freely be accompanied with and consequently could not be preached to by us and so that this was not the way which was most conducible to the propagating of Christian religion which was like to consist more of Gentiles then of Jewes I thus spake publickly to Peter Thou hast hitherto lived like and conversed with the Gentile Christians and not observed the Jewish rules why dost thou now by thy practice bring the Gentiles to think it necessary for them to observe the Jewish law 15. We who are Jewes by nature and not sinners of the Gentiles Paraphrase 15. Certainly that which these men learn and think to be implied by this practice of thine is farre from being true doctrine For we that indeed were before our Christianity Jewes born and so farre more obliged in any reason to observe the Mosaical Law then the idolatrous ignorant heathens whom the Jewes themselves never thought obliged to the Mosaical performances and therefore looked upon them with such contempt as impure and not fit to be conversed with 16. Knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified Paraphrase 16. We I say being taught by Christianity that by the observation of the Law see note on Mat. 5. g. by performance of the Mosaical rites justification is not to be expected but onely by the faith of Jesus Christ without that we I say doe thus our selves receive the Christian religion and ought in any reason to reach it others so as not to depend on the Mosaical performances for justification but on the faith of Christ without them and that upon this grand principle that neither Jew nor Gentile can be justified by legal obedience and therefore must seek to Christ for it who not now requiring of us these outward rites but the inward purity signified by them is consequently to be obeyed in what he requires and the liberty that he also gives to be vindicated by us against all contrary pretenders who indeed will be farre from changing their minds by our yielding to or complying with them 17. But if while we seek to be justified by Christ we our selves also are found note h sinners is therefore Christ the minister of sin God forbid Paraphrase 17. But then it is objected by those that stand so for the Jewish law that if seeking to be justified by faith in Christ we neglect the Mosaical Law and live like Gentiles we make by this or suppose Christ to be an enemy to the Law and a favourer of Gentilisme one that assists that against Judaisme makes provision for it To which we answer that whatsoever be said of his favouring those that doe not bind themselves to the Judaical Law he is yet sure no favourer of Gentilisme or heathen life 18. For if I build again the things which I destroyed I make my self a transgressour Paraphrase 18. But on the other side rather when a man hath renounced justification by the Mosaical Law and depended onely on Christ
phrase and so we shall see Euphrates used c. 16. 12. for the city of Rome Next it must be remembred that the Angels being the Officers and Ministers of God to execute his will to inflict punishments c. the Roman commanders under Vespasian that were such instruments in destroying Jerusalem are accordingly call'd his Angels And so frequently this destruction of Jerusalem is express'd by Christ's coming with his Angels visiting with or by these officers or instruments of his And of these it seems there were four principal ones or else this certain number is used for an uncertain as the fourth and third part of the land are not to be thought that proportion exactly measured or numbred Lastly the binding of these Angels must signifie the detaining or stopping of them from doing that work And so the plain meaning of this verse will be that upon occasion of the affairs of the Roman Empire the Roman armies were stopt a while from their purpose of besieging Jerusalem And thus it is evident in the story When the Zelots after Vespasian's subduing of Galilee fled riotously into Jerusalem and wrought those mischiefs there set down in the former part of this Chapter and Vespasian seeing the Jewes by their civil broiles destroy one another he made no great hast to set about the siege till some multitudes that fled out of Jerusalem came and besought him that he would in meer pity come and take them and rescue them from this scourge of Scorpions the Zelots Vespasian upon this prepared to go up against Jerusalem with all his forces but which is the thing here foretold hearing of the death of the Emperor deferr'd this expedition faith Josephus De bell Jud. 1. 5. c. 6. expecting to see how the Empire would be disposed of And not only so but Mutianus President of Syria and a chief Promoter of Vespasian to the Empire went out from Syria with a great body of horse and foot into Italy and came to Rome with them the next day after Vitellius was conquered and stain see Josephus De bell 1. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus also and Agrippa were sent to Rome faith Baronius Anno Ch. 70. in fine And so Tacitus as well as Josephus faith that Titus was sent by Vespasian from Syria to Rome to congratulate Galba's promotion to the Empire and receive directions about Judaea but hearing of his death as he went returned to Syria And in brief the changes being so great and many after the death of Nero and no settlement in the Empire Galba Otho Vitellius coming all to the Empire and parting with it again in so short time it is Josephus's observation that the Roman armies remained in suspence what to do that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound here and neglected their affairs in Judaea thinking it unseasonable to attempt other nations when there were such disquiets at home Jos De bell 1. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But within a while Vitellius being kill'd and his party overcome Vespasian is chosen Emperor being then at Alexandria in Aegypt And the Empire being soon confirmed on him he immediatly betakes himself to the finishing his businesse in Judaea having seasonably concluded his affairs in Aegypt and so sends his son Titus with select forces to besiege Jerusalem which is here meant by the loosing of the four Angels that were bound that is detained by that former occasion Upon which here follows immediately as it did in the history the marching of the Army toward Jerusalem V. 17. Breast-plates of fire What is here said of the breast-plates or armour and the several colours of it may be thought to be interpretable literally in respect of the several nations of which this army consisted distinguish'd purposely by the colour of their armour for such waies of differencing the souldiers are ordinary and useful in armies or it may possibly denote no more then that they were of steel which is observed to cast divers colours But yet thirdly these three colours may be set as in prophetick style it is ordinary only to describe a terrible appearance for such is best and most commonly represented by a flaming consuming fire as when God in his judgments in so called Heb. 12. 29. and his Angels as executioners of his wrath are called a flaming fire Heb. 1. 7. and such doe these three colours make up the lower part being of the colour of amber ch 1. 15. and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire-colour the next part of the flame blew and the uppermost of all pale or of the colour of brimstone see Note on c. 1. f. And so in the greatest flames 't is ordinary to be seen And then it is agreeable to the Hebrew style to expresse one thing by the enumeration of the severals that make it up see 2 Pet. 3. d. the flaming fire by these three parts of it And so this may be the meaning of the whole phrase This army the captains whereof are called Angels v. 14. came in a most dreadful formidable appearance like a flaming consuming fire And to the same purpose all the following expressions may be expounded Their heads were like the heads of lions which sure signifies no more but they looked very terribly as we know lions heads are the most frightful part of that dreadful beast especially when they gape to which the next part of the description may relate Out of their mouthes cometh out fire and smoak and brimstone that is flaming fire again for the smoak here is all one with the blew above the colour of smoak as the fire and brimstone are again repeated here As a lion gaping or yawning from his prey and the blood of it about his mouth looks very dismally the bloodinesse and fiercenesse of his countenance is as if a flaming fire or fire and smoak and brimstone came out of his mouth 'T is not impossible indeed that by the likenesse of fire and smoak and brimstone coming out of their mouthes might be signified fire-balls or granado's or such like instruments of firing cities then in use and so faith Valerius Flaccus of Titus besieging Jerusalem Spargentemque faces in omni turre furentem that he throw fire-brands or balls into the city and set the towers on fire But this part of the Vision being the setting down the march of the army not yet set down before the city or displaying their fire-balls the phrases will not so probably be appliable to that and so may perhaps signifie no more then the terribleness of their appearance as they past And then to that also may belong all that follows as first that by these three plagues ver 18. the third part of men were killed that is by this fire and smoak and brimstone going out of their mouths that is by this formidable dismall army as by a flaming fire consisting of those three parts a great multitude of the Jewes
many sleep Paraphrase 30. And the want of this due preparation to and performance of this duty the factions and divisions that are among you have brought many punishments upon some of you afflictions see Gal. 4. a. diseases and death it self as was threatned upon those who at the feast of the Passeover put not all leaven out of their houses Exod. 12. 19. 31. For if we would judge our selves we should not be judged Paraphrase 31. Which had never fallen upon you if you had not by such faults needed admonition and discipline God never punishing them that doe not stand in some need of being awaked thus and stirr'd up by his punishments 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world Paraphrase 32. And when we are punished 't is for our good that being reformed by stripes we may be freed from those punishments which fall on the unreformed to all eternity 33. Wherefore my brethren when ye come together to eat tarry one for another Paraphrase 33. To conclude then when ye meet at one of these Christian festivals have that care and charity to all others as well as your selves that all eat together by equality as having a common right to a feast of charity that so ye may celebrate it as ye ought to doe 34. And if any man hunger let him eat at home that ye come not together to condemnation And the rest will I set in order when I come Paraphrase 34. And he that cannot do thus let him stay at home and eat there for he may there dispose of himself as he please which here he must not doe and his making no difference betwixt a meale at home and this Christian festival in the assembly is a great sin in him and may expect punishment accordingly For the other particulars mention'd by you I will deferre the ordering of them till I come my self unto you Annotations on Chap. XI V. 4. Dishonoureth his head It was a part of the punishment of malefactors among severall nations to have a covering put over their faces and therefore in the Roman form of giving sentence this was part Caput obunbite Cover his head and that â—â—long'd to the whole head the face also So among the Persians in the story of Hester c. 7. 8. the word went out of the Kings mouth and they covered Hamans face And this seems to be the literall notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having over the head which is here used so having upon the head as comes down upon the face also as that differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the veile upon the head onely This therefore which was the fashion of condemned persons is justly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reproach or shame his head V. 7. Glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both glory and beam the beams of the Sunne being so glorious that all glory is described by them and is rendred both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one of them may be here taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beam or irradiation such a beam which flowing from another derived from another implyes that from whence it flowes to be more honourable Or else the word may signifie similitude likenesse in both places of this verse for so it is used by the Septuagint Num. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the similitude of the Lord and Psal 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy likenesse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places And so here it will agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man is the image and similitude of God and the woman of the man V. 10. Power What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best conjectur'd not by hearkning to the criticall emendation of Jacobus Gothofredus who would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine exuviam in stead of it but by looking on the Hebrew word which signifies the woman's hood or veile and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dominion or power over any thing or person according to which notion of the theme the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently though it signifie power primarily is yet fitly set here to signifie a veile and by the Vulgar translation in some copies rendred velamen by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deduced from the root signifying power is put for a woman's veile Cant. 5. 7. and Isa 3. 23. and so Gen. 24. 65. and 38. 14. and explain'd by the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a veile peplus theristrum such as Rebecca and Tamar used And this more fitly in respect of the discourse or rationall importance of this place which v. 8. proves that the woman should weare a covering in token of her husband's power over her So when Eustathius a Bishop of Sebastia in Constantine's time among other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused women to be polled against him the Councell of Gangra made a Canon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any woman for some exercise of pretended piety shall poll her haire which God gave for a remembrance of subjection let her be excommunicate as one that dissolves the ordinance of obedience or subordination of the woman to the man So Photius Epist 210. The women ought to be subject to the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bear the signe of her subjection a covering on her head which he there sets as the meaning of this place As for that on which this whole interpretation is founded the custome of using one Greek word for another when the Hebrew signifies both it hath been formerly observed Note on Mar. 14. f. and need not now seem strange or be repeated again Ib. On her head The woman's head signifies her head and face both which were customarily covered with a veile and 't was counted immodest to be without it according to that saying of Rabbi Abraham in the Talmud tract Sota that the bare uncovering of the head is immodest for the daughters of Israel See Schickard De jure Regio p. 134. Thus among other writers also Plutarch in Problem Rom It is the custom and consequently decent for women to come into the publick covered and for men uncovered And Clemens Alex. Paedag. l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T was appointeed that the heads and faces of women should be covered and shaded and that the beauty of the body should not be a snare to catch men So saith Dicaearchus of the Thebanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their heads and faces were all covered as with a mask and nothing but their eyes to