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mediately enabled to address him in his own language, however various this had been from the Jewish or Galilean dialects. If a Roman presented himself, the disciple was immediately enabled to address him in Latin-if a Grecian, in Greek-an Arab, in Arabic, and so of the rest.

Verse 7. Are not all these-Galileans?] Persons who know no other dialect, save that of their own country. Persons wholly uneducated, and consequently, naturally ignorant of those languages which they now speak so fluently.

Verse S. How hear we every man in our own tongue Some have supposed from this, that the miracle was not so much wrought on the disciples, as on their hearers: imagining that although the disciples spoke their own tongue; yet every man so understood what was spoken as if it had been spoken in the language in which he was born. Though this is by no means so likely as the opinion which states, that the disciples themselves spoke all these different languages; yet the miracle is the same, howsoever it be taken: for it must require as much of the miraculous power of God, to enable an Arab to understand a Galilean; as to enable a Galilean to speak Arabic. But, that the gift of tongues was actually given to the apostles, we have the fullest proof; as we find particular ordinances laid down by those very apostles for the regulation of the exercise of this gift, see 1 Cor. xiv. 1, &c.

Bp. Pearce supposes, that Iudaizy is an adjective, agreeing with Meσonorauiavy. And translates the passage thus: the dwellers in Jewish Mesopotamia. He vindicates this translation by shewing, that great numbers of the Jews were settled in this country: Josephus says, that the ten tribes remained in this country till his time; that "there were countless myriads of them there, and that it was impossible to know their numbers."—poptades ameipoi, nai apibμw yvwośqvas fy Suvajeva. See Ant. lib. xv. c. 2. s. 2. and c. 3. s. 1. Bell. Jud. lib.i. c. 1, 2. This interpretation, however ingenious, does not comport with the present Greek text. Some imagine that Iovdalay, is not the original reading; and therefore they have corrected it into Syriam, SYRIA; Armeniam, ARMENIA ; Ivdiv, INDIA; Audiay, LYDIA ; Idouμaιay, IDUMEA ; Biĵuriav, BITHYNIA; and Kiλinizy, CILICIA: all these stand on very slender authority, as may be seen in Griesbach; and the last is a mere conjecture of Dr. Mangey. If Judea be still considered the genuine reading, we may account for it thus: the men who were speaking, were known to be Galileans; now the Galilean dialect, was certainly different from that spoken in Judea-the surprize was occasioned by a Jew being able to comprehend the speech of a Galilean, without any interpreter and without difficulty: and yet it is not easy to suppose that there was such a difference between the two dialects, as to render these people wholly unintelligible to

CAPPADOCIA] Was an ancient kingdom of Asia, comprehending all that country, that lies between mount Tauris and the Euxine sea.

Verse 9. Parthians] Parthia anciently included the north-each other. ern part of modern Persia: it was situated between the Caspian sea and Persian gulf; rather to the eastward of both. Medes] Media was a country lying in the vicinity of the Caspian sea; having Parthia on the East; Assyria on the South; and Mesopotamia on the West.

Elamites] Probably inhabitants of that country now called Persia both the Medes and Elamites, were a neighbouring people dwelling beyond the Tigris.

Mesopotamia] Now Diarbec in Asiatic Turkey; situated between the rivers Tigris and Euphrates; having Assyria on the East; Arabia Deserta with Babylonia on the South; Syria on the West; and Armenia on the North. It was called Padan-aram by the ancient Hebrews; and by the Asiatics is now called Maverannhar, i. e. the country beyond the river.

Judea] This word has exceedingly puzzled commentators and critics; and most suspect that it is not the true reading.

PONTUS] Was anciently a very powerful kingdom of Asia, originally a part of Cappadocia; bounded on the East by Colchis; on the West by the river Halys; on the North by the Black sea; and on the South by Armenia minor. The famous Mithridates was king of this country; and it was one of the last which the Romans were able to subjugate.

ASIA] Meaning probably Asia Minor; it was that part of Turkey in Asia, now called Natolia.

Verse 10. PHRYGIA] A country in Asia Minor, southward of Pontus.

PAMPHYLIA] The ancient name of the country of Natolia, now called Caramania, between Lycia and Cilicia, near the Mediterranean sca.

EGYPT] A very extensive country of Africa, bounded by

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the Mediterranean on the North; by the Red sea and the Isthmus of Suez which divide it from Arabia on the East; by Abyssinia or Ethiopia on the South; and by the desarts of Barca and Nubia on the West. It was called Mizraim by the ancient Hebrews, and now Mesr by the Arabians. It extends 600 miles from north to south and from 100 to 250 in breadth from east to west.

LYBIA] In a general way, among the Greeks, signified Africa: but the northern part, in the vicinity of Cyrene, is here meant.

CYRENE] A country in Africa on the coast of the Mediterranean sea; southward of the most western point of the island of Crete.

Strangers of Rome] Persons dwelling at Rome, and speaking the Latin language; partly consisting of regularly descended Jews, and proselytes to the Jewish religion.

Verse 11. Cretes] Natives of Crete, a large and noted island in the Levant, or eastern part of the Mediterranean sea; now called Candia.

Arabians] Natives of Arabia, a well known country of Asia, having the Red sea on the West; the Persian gulf on the East; Judea on the North; and the Indian ocean on the South.

The wonderful works of God.] Such as the incarnation of Christ; his various miracles, preaching, death, resurrection, and ascension; and the design of God to save the world through him. From this one circumstance we may learn, that all the people enumerated above, were either Jews or proselytes ; and that there was probably none that could be strictly speaking, called heathens among them. It may at first appear strange that there could be found Jews in so many different countries; some of which were very remote from the others. But there is a passage in Philo's Embassy to Caius, which throws considerable light on the subject. In a letter sent to Caius, by king Agrippa, he speaks of "the holy city of Jerusalem, not merely as the metropolis of Judea, but of many other regions, because of the colonies at different times led out of Judea; not only into neighbouring countries such as Egypt, Phoenicia, Syria, and Cœlosyria; but also into those that are remote, such as Pamphylia, Cilicia, and the chief parts of Asia as far as Bithynia, and the innermost parts of Pontus: also into the regions of Europe, Thessaly, Beotia, Macedonia, Ætolia Attica, Argos, Corinth, and the principal parts of Peloponnesus. Not only the con

tinents and provinces, (says he,) are full of Jewish colonies, but the most celebrated isles also, Eubea, Cyprus and Crete, not to mention the countries beyond the Euphrates. All these, (a small part of Babylon and some other præfectures excepted, which possess fertile territories,) are inhabited by Jews. Not only my native city entreats thy clemency, but other cities also, situated in different parts of the world, Asia, Europe, Africa; both islands, sea coasts and inland countries." PHILONIS Opera, edit. Mangey, vol. ii. p. 587.

It is worthy of remark, that almost all the places and provinces mentioned by St. Luke, are mentioned also in this letter of king Agrippa. These being all Jews, or proselytes, could understand in some measure, the wonderful works of God, of which mere heathens could have formed no conception. It was wisely ordered that the miraculous descent of the Holy Ghost should take place at this time, when so many from various nations were present to bear witness to what was done; and to be themselves, subjects of his mighty working. These, on their return to their respective countries, would naturally proclaim what things they saw and heard; and by this, the way of the apostles was made plain; and thus Christianity made a rapid progress over all those parts, in a very short time, after the resurrection of our Lord.

Verse 13. These men are full of new wine.] Rather sweet wine, for yeuxous, cannot mean the mustum, or new wine, as there could be none in Judea, so early as pentecost. The TXEUxos gleucus, seems to have been a peculiar kind of wine; and is thus described by Hesychius and Suidas: гλeunos, to αποσταγμα της σταφυλής, πριν πατήθη. Gleucus is that which distils from the grape before it is pressed. This must be at once both the strongest and sweetest wine; Calmet observes, that the ancients had the secret of preserving wine sweet, through the whole year; and were fond of taking morning draughts of it; to this Horace appears to refer, Sat. 1. ii. s. iv. ver. 24.

Aufidius forti miscebat mella Falerno.

Mendose: quoniam vacuis committere venis
Nil nisi lene decet leni præcordia mulso
Prolueris melius.-

Aufidius first, most injudicious, quaff'd
Strong wine and honey for his morning draught.
With lenient bev'rage fill your empty veins,
For lenient must, will better cleanse the reins.

FRANCIS.

Peter proves that this mighty effusion

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14 But Peter, standing up with || shall prophesy, and your young men An. Olymp. the eleven, lifted up his voice, and shall see visions, and your old men An. Olymp. said unto them, Ye men of Judea, shall dream dreams : || and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:

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15 For these are not drunken, as ye suppose,

* seeing it is but the third hour of the day : 16 But this is that which was spoken by the prophet Joel;

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Verse 14. Peter, standing up with the cleven] They probably spoke by turns, not all together; but Peter began the discourse.

All ye that dwell at Jerusalem] Oi naтoxOUTES would be better translated by the word sojourn; because these were not inhabitants of Judea, but the strangers mentioned in verses 9, 10, & 11, who had come up to the feast.

Verse 15. But the third hour of the day.] That is, about nine o'clock in the morning, previously to which, the Jews scarcely ever ate or drank; for that hour was the hour of prayer. This custom appears to have been so common, that even the most intemperate among the Jews were not known to transgress it: Peter therefore spoke with confidence, when he said, these are not drunken—seeing it is but the third hour of the day, previously to which, even the intemperate did not use wine.

Verse 16. Spoken by the prophet Joel] The prophecy which he delivered so long ago, is just now fulfilled: and this is another proof that Jesus whom ye have crucified, is the Messiah.

Verse 17. In the last days] The time of the Messiah; and so the phrase was understood among the Jews.

I will pour out of my Spirit upon all flesh] Rabbi Tanchum says, "When Moses laid his hands upon Joshua, the holy blessed God said, In the time of the old text, each individual prophet, prophesied but in the times of the Messiah, all the Israelites shall be prophets." And this they build on the prophecy quoted in this place by Peter.

Your sons and your daughters shall prophesy] The word prophesy is not to be understood here as implying the knowledge and discovery of future events: but signifies to teach and proclaim the great truths of God, especially those which concerned redemption by Jesus Christ.

Your young men shall see visions, &c.] These were two of the various ways, in which God revealed himself under

18 And on my servants and on my handmaidens

I will pour out in those days, of my Spirit; and they shall prophesy :

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the Old Testament. Sometimes he revealed himself by a symbol, which was a sufficient proof of the divine presence : fire was the most ordinary, as it was the most expressive symbol. Thus he appeared to Moses on mount Horeb, and afterwards at Sinai: to Abraham, Genesis xv. to Elijah, 1 Kings xix. 11, 12. At other times he revealed himself by angelic ministry—this was frequent, especially in the days of the patriarchs; of which we find many instances in the book of Genesis.

By dreams he discovered his will in numerous instances; see the remarkable case of Joseph, Gen. xxxvii. 5, 9. of Jacob, Gen. xxxii. 1, &c. xlvi. 2, &c. of Pharoah, Gen. xli. 1-7. of Nebuchadnezzar, Dan. iv. 10-17. For the different ways in which God communicated the knowledge of his will to mankind, see the note on Gen. xv. 1.

Verse 18. On my servants and on my handmaidens] This properly means persons of the lowest condition, such as male and female slaves. As the Jews asserted that the spirit of prophecy never rested upon a poor man; these words are quoted to shew that under the gospel dispensation, neither bond nor free, male nor female, is excluded from sharing in the gifts and graces of the divine Spirit.

Verse 19. I will shew wonders] It is likely that both the prophet and the apostle refer to the calamities that fell upon the Jews at the destruction of Jerusalem; and the fearful signs and portents that preceded those calamities. See the notes on Matt. xxiv. 5—7. where these are distinctly related.

Blood, fire and vapour of smoke] Skirmishes and assassinations over the land; and wasting the country with fire and sword.

Verse 20. The sun shall be turned into darkness, and the moon into blood] These are figurative representations of eclipses, intended most probably, to point out the fall of the civil and ecclesiastical state in Judea: see the notes on Matt. xxiv. 29. That the sun is darkened when a total eclipse

Was the fulfilment of a

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An. Olymp. whosoever shall call on the name the Lord shall be saved.

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prophecy delivered by Joel.

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21 And it shall come to pass, that || 23 Him, being delivered by the de-
of terminate counsel and foreknowledge
of God, d ye have taken, and by
wicked hands have crucified and slain :
24 Whom God hath raised up, having loosed
the pains of death: because it was not possible
that he should be holden of it.

22 Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

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25 For David speaketh concerning him, I

Rom. 4. 24. & 8. 11. 1 Cor. 6. 14. & 15. 15. 2 Cor. 4. 14. Gal. 1. 1. Eph. 1. 20. Col. 2. 12. 1 Thes. 1. 10. Heb. 13. 20. 1 Pet. 1. 21.f Ps. 16. 8.

takes place, and that the MOON appears of a bloody hue, in chery of Judas, and the malice of the Jews, were only the such circumstances, every person knows.

Verse 21. Whosoever shall call on the name of the Lord shall be saved.] The predicted ruin is now impending; and only such as receive the gospel of the Son of God shall be saved. And that none but the Christians did escape, when God poured out these judgments, is well known: and that ALL the Christians did escape, not one of them perishing in these devastations, stands attested by the most respectable authority. See the note on Matt. xxiv. 13.

Verse 22. A man approved of God] ArodederyμLevov, celebrated, famous. The sense of the verse seems to be this Jesus of Nazareth, a man sent of God, and celebrated among you by miracles, wonders, and signs: and all these done in such profusion, as had never been done by the best of your most accredited prophets. And these signs, &c. were such as demonstrated his divine mission.

Verse 23. Him being delivered by the determinate counsel] Bp. Pearce paraphrases the words thus: Ilim having been given forth; i. e. sent into the world, and manifested by being made flesh, and dwelling among you, as it is said in John i. 14. see also chap. iv. 28.

Kypke contends, that exdorov delivered, does not refer to GOD, but to Judas the traitor: "the Jews received Jesus, delivered up to them by Judas; the immutable counsel of God so permitting.”

By the determinate counsel, welopern Bouλr; that counsel of God which defined the time, place, and circumstance, according (poyvwo) to his foreknowledge, which always saw what was the most proper time and place for the manifestation and crucifixion of his Son; so that there was nothing casual in these things, God having determined that the salvation of a lost world should be brought about in this way; and neither the Jews nor Romans had any power here, but what was given to them from above. It was necessary to shew the Jews, that it was not through Christ's weakness or inability to defend himself, that he was taken; nor was it through their malice merely that he was slain; for God had determined long before, from the foundation of the world, Rev. xiii. 8. to give his Son a sacrifice for sin; and the trea

incidental means by which the great counsel of God was fulfilled the counsel of God intending the sacrifice; but never ordering, that it should be brought about by such wretched means. This was permitted; the other was decreed. See the observations at the end of this chapter.

By wicked hands have crucified and slain] I think this refers to the Romans, and not to the Jews; the latter being the agents, to execute the evil purposes of the former. It is well known that the Jews acknowledged, that they had no power to put our Lord to death, John xviii. 31. and it is as well known that the punishment of the cross was not a Jewish, but a Roman punishment: hence we may infer, that by dia avouer, by the hands of the wicked, the Romans are meant, being called aropos, without law, because they had no revelation from God; whereas the others had what was emphatically termed o voμos Tou Bou, the law of God, by which they professed to regulate their worship and their conduct. It was the Jews, therefore, who caused our Lord to be crucified, by the hands of the heathen Romans.

Verse 24. Whom God hath raised up] For, as God alone gave him up to death; so God alone raised him up from death.

Having loosed the pains of death] It is generally supposed that this expression means, the dissolving of those bonds or obligations, by which those who enter into the region of the dead, are detained there, till the day of the resurrection; and this is supposed to be the meaning of man chebley maveth, in Psal. cxvi. 3. or an chebley sheol, in Psal. xviii. 5. and in 2 Sam. xxii. 6. to which, as a parallel, this place has been referred. But Kypke has sufficiently proved, that Avely Tas wdivas bavarou, signifies rather to REMOVE the pains, or sufferings of death. So Lucian De Conser. Ilist. says, "a copious sweat to some, eλUTE TOV TYPETOV, REMOVES or carries off the fever. So STRABO speaking of the balm of Jericho, says, λuɛi de nɛpaλaλyias bavμaoтws—it wonderfully REMOVES the headach, &c. That Christ did suffer the pains and sorrows of death in his passion, is sufficiently evident : but that these were all removed, previously to his crucifixion, is fully seen in that calm manner in which he met it, with all its attendant terrors. If we take the words as commonly

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26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:

27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

resurrection was foretold by David;

life; thou shalt make me full of joy A. M. 4033. with thy countenance.

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29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.

30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he

28 Thou hast made known to me the ways of would raise up Christ to sit on his throne;

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understood, they mean, that it was impossible for the Prince of life to be left in the empire of death: his resurrection therefore, was a necessary consequence of his own divine power.

Instead of bavarou, of death, the Codex Beza, Syriac, Coptic and Vulgate, have Abou of Hell, or the place of separate spirits and perhaps it was on no better authority than this various reading, supported but by slender evidence, that, He descended into hell, became an article, in what is called the apostles' creed. And on this article, many a popish legend has been builded, to the discredit of sober sense and true religion.

Verse 25. For David speaketh concerning him] The quotation here is made from Psal. xvi. which contains a most remarkable prophecy concerning Christ; every word of which applies to him, and to him exclusively. See the notes there. Verse 26. And my tongue was glad] In the Hebrew it is 1 vaiyagel kebodi," And my glory was glad :" but the evangelist follows the Septuagint, in reading xa yanasaro ywood μou, what all the other Greek interpreters in the Hexapla, translate a pou my glory: and what is to be understood by glory here? Why the soul certainly, and not the tongue; and so, some of the best critics interpret the place.

Verse 27. Thou wilt not leave my soul in hell] Eis Adou in Hades, that is, the state of separate spirits, or the state of the dead. Hades was a general term among the Greek writers, by which they expressed this state: and this HADES was tartarus to the wicked, and elysium to the good. See the explanation of the word in the note on Matt. xi. 23.

To see corruption.] Dust thou art, and unto dust thou shalt return, was a sentence pronounced on man after the fall therefore this sentence could be executed on none but those who were fallen; but Jesus being conceived without sin, neither partook of human corruption, nor was involved in the condemnation of fallen human nature; consequently, it was impossible for his body to see corruption; and it could not have undergone the temporary death to which

Ps. 132. 11. Luke 1. 32, 69. Rom. 1. S. 2 Tim. 2. 8.

it was not naturally liable, had it not been for the purpose of making an atonement. It was therefore impossible that the human nature of our Lord could be subject to corruption: for though it was possible that the soul and it might be separated for a time; yet, as it had not sinned, it was not liable to dissolution; and its immortality was the necessary consequence of its being pure from transgression.

Verse 28. Thou hast made known to me the ways of life] That is, the way from the region of death, or state of the dead and separate spirits; so that I shall resume the same body, and live the same kind of life, as I had before I gave up my life for the sin of the world.

Verse 29. Let me speak freely-of the patriarch David} In Midris Tillin, it is said, in a paraphrase on the words, my flesh shall not rest in hope, "neither worm nor insect had power over David." It is possible that this opinion. prevailed in the time of St. Peter; and if so, his words are the more pointed and forcible; and therefore thus applied by Dr. Lightfoot: "That this passage, Thou shalt not leave my soul in hell, &c. is not to be applied to David himself, appears in that I may confidently aver concerning him, that he was dead and buried, and never rose again, but his soul was left s dv, in the state of the dead, and HE saw corruption; for his sepulchre is with us to this day, under that very notion, that it is the sepulchre of David, who died and was there buried; nor is there one syllable mentioned any where of the resurrection of his body, or the return of his soul e dov from the state of the dead." To this the same author adds the following remarkable note: I cannot slip over that passage Hieros. Chagig. fol. 78. Rab. Jose saith, David died at pentecost, and all Israel bewailed him, and offered their sacrifices the day following. This is a remarkable coincidence; and may be easily applied to him, of whom David was a type.

Verse 30. According to the flesh, he would raise up Christ] This whole clause is wanting in ACD. one of the Syriac, the Coptic, Ethiopic, Armenian, and Vulgate; and is variously entered in others. Griesbach rejects it from the text, and

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