executed; the turn of the head gives grace and variety to the figure. "The head introduced beyond, and rather apart, is intended to break the two answering lines of the dark contour of the apostle's drapery, and the building in the back-ground. "In the group placed behind the apostle, the mind is astonished at the new character of composition. The finest light imaginable is thrown upon the sitting figure; and as necessary a mass of shade is cast upon the two others. "It is difficult to ascertain what or whom Raphael meant by that corpulent and haughty personage wearing the cap. His expression, however, is evident: malice and vexation are depicted in his countenance; his stride, and the action of his hand, are characteristic of his temperament. "The figure standing behind is supposed to be a Magician. His dark hair and beard, which seem to have been neglected, and the keen mysterious gaze of his eye, certainly exhibit a mind addicted to unusual studies. Under him, the only remaining figure, is one who listens with malignant attention, preaching in the Areopagus. as though intending to report every thing. He has the aspect of a spy. His eye is full of danger to the apostle; and he crouches below, that he may not be disturbed by communication. "If this figure be considered with reference to Dionysius, it may be remarked that Raphael has not only contrasted his characters, but even the two ends of his picture. By this means the greatest possible force is given to the subject. At the first survey, the subordinate contrasts may escape the eye, but these greater oppositions must have their effect. "When from this detailed display of the carton, the eye again glances over the whole subject, including the dignity of the architecture; the propriety of the statue of Mars, which faces his temple; the happy management of the landscape, with the two conversation figures; the result must be, an acknowledgement, that, in this one effort of art is combined all that is great in drawing, in expression, and in composition." Holloway's description of Raphael's Carton of Paul preaching at Athens. CHAPTER XVIII. Paul leaving Athens, comes to Corinth, meets with Aquila and Priscilla, and labours with them at tent-making, 1-3. He preaches, and proves that Jesus was the Christ, 4, 5. The Jews oppose and blaspheme; and he purposes to go to the Gentiles, 6. Justus, Crispus, and several of the Corinthians believe, 7, 8. Paul has a vision, by which he is greatly comforted, 9, 10. He continues there a year and six months, 11. Gallio being deputy of Achaia, the Jews make insurrection against Paul, and bring him before the deputy, who dismisses the cause; whereupon the Jews commit a variety of outrages, 12-17. Paul sails to Syria, and from thence to Ephesus, where he preaches, 18-20. He leaves Ephesus—goes to Cæsarea, visits Antioch, Galatia and Phrygia, 21-23. Account of Apollos and his preaching, 24-28. A. M.cir.4058. A. D. cir. 54. An. Olymp. cir.CCVIII.2. A A. D. cir. 54.. An. Olymp. cir.CCVIII.2. FTER these things Paul de-in Pontus, lately come from Italy with A. M.cir.4058. parted from Athens, and came his wife Priscilla ; (because that Clauto Corinth; dius had commanded all Jews to de2 And found a certain Jew named 'Aquila, born part from Rome :) and came unto them. NOTES ON CHAP. XVIII. Verse 1. Paul departed from Athens] How long he staid here we cannot tell; it is probable it could not be less than three months; but, finding that the gospel made little progress among the Athenians, he resolved to go to Corinth. CORINTH was situated on the isthmus, that connects Peloponnesus to Attica; and was the capital of all Achaia, or Peloponnesus. It was most advantageously situated for trade; for, by its two ports, the Lechcum and Cenchrea, it commanded the commerce both of the Ionian and Ægean sea. It was destroyed by the Romans under Mummius, about one hundred and forty-six years before Christ, in their wars with Attica; but was rebuilt by Julius Cæsar, and became one of the most considerable cities of Greece. Like other kingdoms and states, it has undergone a variety of revolutions; and now, under the government of the Turks, is greatly reduced, its whole population amounting only to between thirteen and fourteen thousand souls. It is about forty-six miles East of Athens, and three hundred and forty-two S. W. of Constantinople. Its public buildings were very superb; and there the order, called the Corinthian Order, in architecture, took its rise. Verse 2. A certain Jew named Aquila] Some have sup Paul lodges and works with A. M. cir. 4058. THE ACTS. Aquila and Priscilla at Corinth. A. D. cir. 54. 3 And because he was of the same || sabbath, and persuaded the Jews and A. M.cir. 4058. Aa. Olymp. craft, he abode with them, and the Greeks. wrought for by their occupation cir.CCVIII.2. they were tent-makers. с 5 And when Silas and Timo- cir.CCVIII.2. theus were come from Macedonia, Paul was 4 And he reasoned in the synagogue every" pressed in the spirit, and testified to the a Ch. 20. 31. 1 Cor. 4. 12. 1 Thes. 2. 9. 2 Thes. 3. 8. ch. 17. 2. Ch. 17. 14, 15.- Job 32. 18. ch. 17. 3. ver. 28. posed that this Aquila was the same with the Onkelos men- || Priscilla; and probably a portion of the profits of the busitioned by the Jews. See the article in Wolfius, Bibl. Hebr. ness, after his board was deducted. It was evidently no reVol. II. p. 1147. We have no evidence that this Jew and proach for a man, at that time, to unite public teaching with his wife were at this time converted to the Christian religion. an honest, useful trade. And why should it be so now? Their conversion was most likely the fruit of St. Paul's may not a man who has acquired a thorough knowledge of lodging with them-Pontus. See the note on chap. ii. 9. the gospel way of salvation, explain that way to his less inClaudius had commanded all Jews to depart from Rome] formed neighbours; though he be a tent-maker, (what, perThis edict of the Roman emperor is not mentioned by Jo-haps we would call a house-carpenter,) or a shoemaker, or sephus; but it is probably the same to which Suetonius re- any thing else? Even many of those who consider it a carfers in his life of Claudius; where he says, Judæos, impul-dinal sin for a mechanic to preach the gospel, are providing sore Chresto, assiduè tumultuantes, Romá expulit. "He ex- for themselves and their families in the same way! How pelled the Jews from Rome, as they were making continual many of the clergy, and other ministers, are farmers, graziers, insurrections, under their leader Chrestus." Who this Chres-school-masters, and sleeping partners in different trades and tus was, we cannot tell; probably Suetonius meant Christ; commercial concerns. A tent-maker, in his place, is as usebut this I confess does not appear to me likely. Thereful as any of these.-Do not ridicule the mechanic because he might have been a Jew of the name of Chrestus, who had preaches the gospel to the salvation of his neighbours, lest made some disturbances; and in consequence, Claudius some one should say, in language which you glory to have thought proper to banish all Jews from the city. But how || learned, and which the mechanic has not, Mutato nomine, de could he iutend Christ, who was never at Rome? nor did any|| TE, fabula narratur. one ever personate him in that city; and it is evident he could not refer to any spiritual influence exerted by Christ on the minds of the people. Indeed he speaks of Chrestus as being the person who was the cause of the disturbances. It is no fictitious name, no name of an absent person, nor of a sect; but of one who was well known by the disturbances which he occasioned, and for which, it is likely, he suffered; and those of his nation were expelled. This decree, which was made not by the senate, but by the emperor himself, continued only in force during his life, if so long; for in a short time after this, Rome again abounded with Jews. There are different opinions concerning what is meant here by the oxyvonotos, which we translate tent-maker; some think it means a maker of these small portable tents, formed of skins, which soldiers and travellers usually carried with them on their journies: others suppose, that these tents were made of linen cloth; some think that the trade of St. Paul was making hangings or curtains, such as were used at the theatres. Others think the oxomolos was a sort of umbrellamaker; others, a weaver, &c. &c. In short, we know not what the trade was. I have generally preferred the notion of a carpenter, or faber lignarius. Whatever it was, it was an honest, useful calling; and Paul got his bread by it. Verse 4. He reasoned in the synagogue every sabbath] Discoursed at large concerning Jesus as the Messiah; "proving this point from their own scriptures, collated with the facts of our Lord's life, &c. Verse 3. He abode with them and wrought] Bp. Pearce observes, that it was a custom among the Jews, even of such as had a better education than ordinary, which was Paul's case, chap. xxii. 3. to learn a trade; that, wherever they were, they might provide for themselves in case of necessity. And though Paul, in some cases, lived on the bounty of his con- And persuaded the Jews and the Greeks.] Many, both verts, yet he chose not to do so at Ephesus, chap. xx. 34.; Jews and proselytes, were convinced of the truth of his docnor at Corinth or other places, 1 Cor. iv. 12. 2 Cor. ix. 8, 9. trine. Among his converts was Epenetus, the first fruit of 1 Thess. iii. 8. and this, Paul did for a reason which he his labour in Achaia, Rom. xvi. 5. and the family of Stegives in 2 Cor. xi. 9-12. While he was at Corinth, he was||phanus was the next; and then Crispus and Caius, or Gaius, supplied, when his own labour did not procure him enough, all of whom the apostle himself baptized, 1 Cor. i. 14—16. "by the brethren which came to him there from Macedonia." See on ver. 8. It appears that the apostle had his lodging with Aquila and Verse 5. When Silas and Timotheus were come] We He preaches Christ to the Jews, A. M. cir. 4058. Jews that Jesus A. D. cir. 54. b d a was Christ. 7 And he departed thence, and en A. M. cir. 4058. A. D. cir. 54. cir.CCVIII.2. 6 And when they opposed them-tered into a certain man's house, An. Olyanp. cir.CCVIII.2. selves, and blasphemed, he shook his named Justus, one that worshipped raiment, and said unto them, Your blood be God, whose house joined hard to the synaupon your own heads; I am clean: gogue.. henceforth I will go unto the Gentiles. e from 85 And Crispus, the chief ruler of the syna a Or, is the Christ. ch. 15. 45. 1 Pet. 4. 4. Neh. 5. 13. Matt. 10. 14. ch. 13. 51. d Lev. 20. 9, 11, 12. 2 Sam. 1. 16. Ezek. 18. 13. & 33.4.—— Ezek. S. 18, 19. & 33. 9. ch. 20. 26. ch. 13. 46. & 28. 28. 1 Cor. 1. 14. have seen, c. xvii. 13. that when Paul was obliged to leave Berea, because of the persecution raised up against him in that place, that he left Silas and Timotheus behind; to whom he afterwards sent word to rejoin him at Athens with all speed. It appears from 1 Thess. iii. 10. that on Timothy's coming to Athens, Paul immediately sent him, and probably Silas with him, to comfort and establish the church at Thessatonica. How long they laboured here is uncertain, but they did not rejoin him till some time after he came to Corinth. It appears that he was greatly rejoiced at the account which Timothy brought of the church at Thessalonica; and it must have been immediately after this, that he wrote his first epistle to that church, which is probably the first, in order of time, of all his epistles. matically opposing; putting themselves in warlike order against him: so the word implies. And blasphemed] This is precisely the way in which they still act. They have no argument sagainst Jesus being the Messiah; but, having made a covenant with unbelief, as soon as they are pressed on this point, they rail and blaspheme.-See the Tela ignea Satanæ, by Wagenseil. He shook his raiment] This was an action similar to that of shaking the dust off the feet; see on Matt. x. 14. See a parallel act, and its signification, in Nehem. v. 13; also I SHOOK MY LAP, and said, So shall God SпLAKE every man FROM HIS HOUSE and FROM his LABOUR; even thus shall he be SHAKEN OUT and EMPTIED. St. Paul's act on this occa➡ sion seems to have been the same with this of Nehemiah; and with the same signification: and it is likely that he was led by a divine impulse to do it: thus signifying the shaking and emptying out of this disobedient people; which took place Paul was pressed in spirit] ouvexeTO TW VEUμATI, or he was constrained by the Spirit of God, in an extraordinary manner, to testify to the Jews, that Jesus was the Christ. Instead of tw avevμari in the Spirit, Tw how, in the word or doc-about sixteen years afterwards. trine, is the reading of ABDE. three others; both the Syriac, I am clean] Katapos syw, I am pure or innocent of your death and ruin. I have proposed to you the gospel of Jesus Christ, the only mean by which ye can be saved; and ye have utterly rejected it. I shall labour no more with you; and, from henceforth, will confine my labours to the Gentiles. St. Paul must refer to the Jews and Gentiles of Corinth particularly; for he preached to the Jews occasionally in other places; see chap. xix. 8, 9.: and several were brought to the knowledge of the truth. But it seems as if the Jews, from this time, systematically opposed the gospel of Christ; and yet, general tenders of this salvation were made to them whereever the apostles came; and when they rejected them, the word was sent to the Gentiles; see chap. xix. 8, 9. Your blood be upon your own heads.] That is, ye alone Coptic, Vulgate, Basil, Chrysostom, and others. Griesbach has are the cause of the destruction that is coming upon yourreceived this reading into the text, and Bp. Pearce thus para-selves, and upon your country. phrases the verse," And when Silas and Timotheus were come from Macedonia, Paul set himself together with them, wholly to the word; i. e. he was fully employed now that he had their assistance in preaching the gospel, called the word, in chap. iv. 4. xvi. 6, 32. and xvii. 11.-St. Luke seems to have intended to express here something relating to St. Paul, which was the consequence of the coming of Silas and Timotheus; and that was rather his labouring with them more abundantly in preaching the word, than his being pressed in spirit." This appears to be the true sense of the word, and that w λoyw is the genuine reading, there can be no doubt; ouverZETO which we translate pressed, and which the Vulgate translates instabat; Bp. Pearce thinks should be translated unà cum illis instabat, he earnestly strove together with them, Tự Acyw in preaching the word. The true sense is given by Calmet, Paul s'employoit à prêcher encore avec plus d'ardeur, Paul was employed with more ardour in preaching, and testifying to the Jews, that Jesus was the Christ. From this time we hear no more of Silas: probably he died in Macedonia. Verse 6. When they opposed] AVTITaσσoμerWY, syste Verse 7. And he departed thence] From his former lodging, or that quarter of the city where he had dwelt before with Aquila and Priscilla; and went to ledge with Justus, apparently a proselyte of the gate. This person is called Titus, and Titus Justus, in several MSS. and ver sions. Verse S. Crispus the chief ruler of the synagogue] This a 9 ¶ Then spake the Lord to Paul, in the night by a vision, Be not afraid, but speak, and hold not thy peace : by a divine vision. on thee to hurt thee: for I have much A. M. cir. 4058. people in this city. с A. D. cir. 54. An. Olymp. cir.CCVIII.2. 11 And he continued there a year and six months, teaching the word of God among them. 12 And when Gallio was the de- A. M.cir.4059. puty of Achaia, the Jews made in10 For I am with thee, and no man shall set surrection with one accord against b a Ch. 23. 11. b Jer. 1. 18, 19. Matt. 28. 20. • Gr. sat there. A. D. cir. 55. An. Olymp. cir.CCVIII.3. person held an office of considerable consequence; and therefore his conversion to Christianity must have been very galling to the Jews. It belonged to the chief, or ruler of the synagogue, to preside in all the assemblies, interpret the law, decide concerning things lawful and unlawful, punish || the refractory, excommunicate the rebellious, solemnize marriages, and issue divorces. It is likely, that on the conversion of Crispus, Sosthenes was chosen to succeed him. Many of the Corinthians] Those to whom the sacred historian refers, were probably Gentiles; and were the fruits of the apostle's labours, after he had ceased to preach among the Jews. Verse 9. Then spake the Lord to Paul by night in a vision] It is likely that Paul was at this time much discouraged by the violent opposition of the Jews, and probably was in danger of his life; see ver. 10: and might have been entertaining serious thoughts of ceasing to preach, or leaving Corinth. To prevent this, and comfort him, God was pleased to give him this vision. Be not afraid.] That this comfort and assurance were necessary, himself shews us in his first epistle to these Corinthians, chap. ii. 3; I was with you in weakness, and in fear, and in much trembling. Verse 10. No man shall.set on thee] Kai oudais Emineral ☛o, no man shall be permitted to lay violent hands upon thee. It is very likely that the Jews had conspired his death; and his preservation was an act of the especial interposition of divine Providence. I have much people in this city.] Ev Ty model Taury, in this very city, there are many here who have not resisted my Spirit, and consequently are now under its teachings, and are ready to embrace my gospel as soon as thou shalt declare it unto them. Verse 11. He continued there a year and six months] He was now confident that he was under the especial protection of God; and therefore continued teaching the word, Tov Xoyo, the doctrine of God. It is very likely that it was during his stay here that he wrote his first epistle to the Thessalonians, and the second not long after; and some think that the epistle to the Galatians was written during his stay at Corinth. Verse 12. When Gallio was the deputy of Achaia] The Romans, comprehended under the name of Achaia, all that part of Greece which lay between Thessaly and the southernmost coasts of Peloponnesus. Pausanias, in Attic. vii. 16. says, that the Romans were accustomed to send a governor into that country, and that they called him the governor of Achaia, not of Greece; because the Achæans, when they subdued Greece, were the leaders in all the Grecian affairs: see also Suetonius, in his life of Claudius, cap. xxv. and Dio Cassius, lx. 24. Edit. Reimari. Deputy] Ανθυπατευοντος, serving the office of Ανθύπατος, or deputy see the note on chap. xiii. ver. 7. Gallio] This deputy, or proconsul, was eldest brother to the celebrated Lucius Annæus Seneca, the Stoic philosopher, preceptor of Nero, and who is so well known among the learned by his works. The name of Gallio was at first Marcus Annæus Novatus; but, having been adopted in the family of Gallio, he took the name of Lucius Junius Gallio. He, and Annæus Mela his brother, father of the poet Lucan, shared in the disgrace of their brother Seneca; and by this tyrant, Nero, whose early years were so promising, the three brothers were put to death; see Tacitus, Annal. lib. xv. 70. and xvi. 17. It was to this Gallio that Seneca dedicates his book De Irá. Seneca describes him as a man of the most amiable mind and manners: "Quem nemo non parum amat, etiam qui amare plus non potest; nemo mortalium uni tam dulcis est, quam hic omnibus: cum interim tanta naturalis boni vis est, uti artem simulationemque non redoleat :" vide Senec. Præfat. ad Natural. Quæst. 4. He was of the sweetest disposition, affable to all, and beloved by every man. Statius, Sylvar. lib. ii. 7. ver. 30. ode on the birth-day of Lucan, says not a little in his favour, in a very few words: Lucanum potes imputare terris; Hoc plus quam Senecam dedisse mundo, Aut dulcem generâsse Gallionem.” You may consider Nature as having made greater efforts in producing Lucan; than it has done in producing Seneca, or even the amiable GALLIO. And brought him to the judgment seat] They had no power to punish any person in the Roman provinces; and therefore were obliged to bring their complaint before the Roman governor. The powers that be are ordained of God:-Had the Jews possessed the power here, Paul had been put to death! Verse 13. Persuadeth men to worship God contrary to the law.] This accusation was very insidious. The Jews had permission by the Romans to worship their own God in their own way; this the laws allowed. The Roman worship was also established by the law. The Jews probably intended to accuse Paul. of acting contrary to both laws. "He is not a Jew, for he does not admit of circumcision; he is not a gentile, for he preaches against the worship of the gods. He is setting up a worship of his own, in opposition to all laws; and persuading many people to join with him: he is therefore a most dangerous man, and should be put to death." Verse 14. Paul was now about to open his mouth] He was about to enter on his defence; but Gallio perceiving that the prosecution was through envy and malice, would not put Paul to any farther trouble, but determined the matter as follows." If it were a matter of wrong] Adequa, of injustice; any thing contrary to the rights of the subject. Or wicked lewdness] Padloupyua movpov, destructive mischief. (See the note on chap. xiii. 10. where the word is explained.) Something by which the subject is grievously wronged; were it any crime against society, or against the state; Reason would that I should bear with you.] Kara λoyov a con par, according to reason, or the merit of the case, I should patiently hear you. Verse 15. But if it be a question of words] Пepi λoyov, concerning doctrine, and names, whether the person called Jesus be the person you call the Messiah.—And of your law, any particular nicety concerning that law which is peculiar to yourselves-Look ye to it; settle the business among yourselves; the Roman government does not 'medd'e with such matters; and I will not take upon me to decide in a case that does not concern my office. As if he had said, "The Roman laws give religious liberty to Jews and Greeks; but if controversies arise among you on these subjects, decide them among yourselves, or dispute about them as much as you please." A better answer could not be given by man; and it was highly becoming the acknowledged meekness, gentleness, and benevolence of this amiable man. He concluded that the state had no right to controul any man's religious opinion; that was between the object of his worship and his own conscience; and therefore he was not authorised to intermeddle with subjects of this nature, which the law left to every man's private judgment. Had all the rulers of the people in every country, acted as this sensible and benevolent Roman; laws against liberty of conscience, concerning religious persecution, would not be found to be, as they now are, blots and disgraces on the statute-books of almost all the civilized nations of Europe. Verse 16. And he drave them from the judgment seat.] He saw that their accusation was both frivolous and vexatious, and he ordered them to depart, and the assembly to disperse. The word anλaσe, which we translate he drave, does not signify here any act of violence on the part of Gallio or the Roman officers; but simply an authoritative dismission. Verse 17. Then all the Greeks took Sosthenes] As this man is termed the chief ruler of the synagogue, it is probable that he had lately succeeded Crispus in that office, see ver. 8.; and that he was known either to have embraced Christianity, or to have favoured the cause of St. Paul. He is supposed to be the same person whom St. Paul associates with himself in the first epistle to the Corinthians, chap. i. 1. Crispus might have been removed from his presidency in the synagogue as soon as the Jews found he had embraced Christianity, and Sosthenes appointed in his place. And as he seems to have speedily embraced the same doctrine, the Jews would be the more enraged, and their malice be directed strongly against him, when they found that the proconsul would not support them in their opposition to Paul. But why should the Greeks beat Sosthenes? I have in the above note proceeded on the supposition, that this out |