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I have not suppressed or concealed any thing, through fear or favour, that might be beneficial to your souls. This is properly the meaning of the original word. See the note on

ver. 20.

tors have been much divided ; viz. εκκλησιαν του Θεού, the church of God;—Tou Kupiou, of the LORD:-Kupiou xai Ozou, of the LORD and GoD. From the collections of Wetstein and Griesbach, it appears that but few MSS. and none of them very ancient, have the word ɛov, of God; with these only the Vulgate, and the latter Syriac in the text, agree. Kupio, of the LORD, is the reading of ACDE. several others, the Sahidic, Coptic, latter Syriac in the margin, Armenian, Æthiopic, and some of the Fathers. Kupiou xai Oɛcu, of the LORD and of GoD, is the reading of the great majority; though the most ancient are for Kupov, of the LORD: on this ground Griesbach has admitted this reading into the text, and put Kupiov xai Oɛou in the margin, as being next in au

All the counsel of God.] All that God has determined and revealed concerning the salvation of man-the whole doctrine of Christ crucified, with repentance toward God; and faith in Jesus, as the Messiah and great atoning Priest. In Isai. ix. 6. Jesus Christ is called the wonderful counsellor, Pho Pelé Yoets, which the Septuagint translate μeyas Bouλys Ayyahos The messenger of the great counsel. To this the apostle may have referred, as we well know that this Version was constantly under his eye. Declaring therefore to them the whole counsel of God, Taσry Thy Bouλny routhority. ou, the whole of that counsel or design of God; was, in effect, declaring the whole that concerned the Lord Jesus, who was the messenger of this counsel.

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Verse 28. Made you overseers] EJETO ETIOXOROUS, appointed you bishops; for so we translate the original word in most places where it occurs: but overseers, or inspectors, is much more proper, from εi, over, and oxentopai, I look. The persons who examine into the spiritual state of the flock of God, and take care to lead them in and out, and to find them pasture, are termed Episcopoi, or superintendents. The office of a bishop is from God; a true pastor only can fulfil this office it is an office of most awful responsibility; few there are who can fill it: and, of those who occupy this high and awful place, perhaps we may say, there are fewer still who discharge the dutics of it. There are, however, through the good providence of God, Christian bishops who, while they are honoured by the calling, do credit to the sacred function. And the annals of our church can boast of at least as many of this class of men, who have served their God and their generation, as of any other order, in the proportion which this order bears to others in the church of Christ. That Bishop and Presbyter, or Elder, were at this time of the same order, and that the word was indifferently used of both; see noticed on ver. 17.

Feed the church of God] This verse has been the subject of much controversy, particularly in reference to the term escu, of GoD, in this place: and concerning it there is great dissension among the MSS. and Versions. Three readings exist in them, in reference to which, critics and commenta

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Mr. Wakefield, who was a professed and conscientious Unitarian, decides for rou Oscu, of GOD, as the true reading; but instead of translating του ίδιου αίματος, with his own. blood, he translates by his own son; and brings some passages from the Greek and Roman writers, to shew that anua and Sanguis, are used to signify son, or near relative: and were this the only place where purchasing with his own blood occurred, we might receive this saying; but as the redemp tion of man is, throughout the New Testament, attributed to the sacrificial death of Christ, it is not likely that this very unusual meaning should apply here. At all events, we have here a proof that the church was purchased by the blood of Christ; and, as to his Godhead, it is sufficiently established in many other places. When we grant that the greater evidence appears to be in favour of Tou Kupiou, feed the church of the Lord, which he has purchased with his own blood; we must maintain that, had not this Lord been God, his blood could have been no purchase for the souls of a lost world..

Verse 29. After my departing] Referring, most likely to his death; for few of these evils took place during his life.

Grievous wolves] Persons professing to be teachers, Judaizing Christians, who, instead of feeding the flock, would feed themselves, even to the oppression and ruin of the church.

Verse 30. Also of your own selves, &c.] From out of your own assembly, shall men arise, speaking perverse things; teaching for truth, what is erroneous in itself; and perversive of the genuine doctrine of Christ crucified.

Paul's discourse to the elders of

A. D. cir. 60.

CHAP. XX. the church of Miletus and Ephesus.

A. D. cir. 60. An. Olymp. eir. CCIX. 4.

A.M.cir. 4064. speaking perverse things, to draw build you up, and to give you an A. M.cir.4064. inheritance among all them which are An. Olymp. away disciples after them. eir. CCIX. 4. 31 Therefore watch, and remem- sanctified. ber, that by the space of three years I ceased not to warn every one night and day with

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33 I have coveted no man's silver, or gold, or apparel..

34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.

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GoD; several MSS. have 7 Kopy, to the LORD; neither reading makes any difference in the sense.

And to the word of his grace] The doctrine of salvation by Christ Jesus..

To draw away disciples.] To make schisms or rents in the church, in order to get a party to themselves. See here, the cause of divisions in the church:-1. The superintendents lose the life of God, neglect the souls of the people, become greedy of gain; and, by secular extortions, oppress the people. Which is able to build you up] The foundation is Jesus 2. The members of the church thus neglected, oppressed, Christ; GOD is the great master-builder; the doctrine of his and irritated, get their minds alienated from their rapacious grace, or mercy, points out the order and manner, as well as pastors. 3. Men of sinister views take advantage of this the extent, &c. of this building. Let us observe the order state of distraction, foment discord, preach up the neces- of these things -1. The soul of man, which was formerly sity of division, and thus the people become separated the habitation of God, is now in a state of ruin. 2. The from the great body, and associate with those who pro- ruins of this soul must be repaired, that it may again become fess to care for their souls, and who disclaim all secular á habitation of God through the Spirit. 3. Jesas Christ is views. In this state of distraction, it is a high proof of the only foundation, on which this house can be rebuilded. God's love to his heritage, if one be found, who, possess- 4. The doctrine of God's grace is the model or plan, according the true apostolic doctrine and spirit, rises up to call mening to which the building can be raised. 5. When re-edified back to the primitive truth: and restores the primitive discipline. How soon the grievous wolves and perverse teachers arose in the churches of Asia Minor, the first chapters of the Apocalypse inform us. The Nicolaitans had nearly ruined the church of Ephesus, Rev. ii. 2, 6. The same sect, with other false teachers, infested the church of Pergamos, and preached there the doctrine of Balaam, Ibid. ii. 14, 15. A false prophetess seduced the church of Thyatira, Ib. ii. 20. All these churches were in Asia Minor, and probably bishops or ministers from each, were present at this con-heritance. vocation.

Verse 31. Therefore watch, and remember] The only way to abide in the truth, is to watch against evil, and for good; and to keep in mind the heavenly doctrines originally received. Unwatchfulness and forgetfulness, are two grand inlets to apostasy.

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each is to be a lively temple of the Lord, made inwardly pure, and outwardly righteous, and thus prepared for a state of bliss. 6. Being made children of God, by faith in Christ Jesus, and sunctified by his Spirit, they have a right. to the heavenly inheritance; for only the children of the family can possess the cœlestial estate. Thus we find they must be saved by grace, and be made thereby children of God; be sanctified by his Spirit, and then, being prepared? for, they are removed, in due time, into the heavenly in

Verse 33. I have coveted no man's silver, &c.] And from this circumstance, they would be able to discover the grievous wolves and the perverters; for these had nothing but their own interests in view; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. St. Paul's account of his own disinterestedness, is very similar

Verse 34. These hands have ministered, &c.] It was neither "sin nor discredit" for the apostle to work to maintain himself, when the circumstances of the church were such that it could not support him. Still, many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably Verse 32. I commend you to God] Instead of rw, to testifying the gospel of the grace of God. Whatever it

By the space of three years] TiεTINY. The Greek word to that given by Samuel, of his, 1 Sam. xiii. 3—5.
here does not necessarily mean three whole years, it
may
months, more or less. In chap. xix. 8 and 10. we have an
account of his spending two years and three months among
them; probably this is all that is intended. One MS. per-
ceiving that the time of three years was not completed, inserts
teriay, the space of two years.

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may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself.

Verse 35. I have shewed you all things] The preposition xara is to be understood before wavra; and the clause should be read thus-I have shewed you In all things, &c.

It is more blessed to give than to receive.] That is, the giver is more happy than the receiver. Where, or on what occasion our Lord spake these words we know not, as they do not exist in any of the four Evangelists. But, that our Lord did speak them, St. Paul's evidence is quite sufficient to|| prove. The sentiment is worthy of Christ. A truly generous mind, in affluence, rejoices in opportunities to do good; and feels happy in having such opportunities. A man of an independent spirit, when reduced to poverty, finds it a severe trial to be obliged to live on the bounty of another; and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give, feel himself the obliged person; and think how much pain the feeling heart of his supplicant must endure, in being obliged to forego its native independence, in soliciting and receiving the bounty of another. I am not speaking of common beggars; these have got their minds already depraved, and their native independence reduced, by sin and idleness, to servility.

1. As the disciples are stated to have come together on the first day of the week, we may learn from this, that ever since the apostolic times, the Lord's day, now the Christian sabbath, was set apart for religious exercises; such as the preaching of God's holy word, and celebrating the Sacrament of the Lord's Supper. Besides its being the day on which our blessed Lord rose from the dead, the practice of the apostles, and the primitive church, is an additional reason why we should religiously celebrate this first day of the week. They who, professing the Christian religion, still prefer the Jewish sabbath, have little to support them in the New Testa ment. How prone is man to affect to be wise above what is written, while he is, in almost every respect, below the teaching so plainly laid down in the Divine word.

2. The charge of St. Paul to the pastors of the church of Christ at Ephesus and Miletus, contains much that is interesting to every Christian minister:-1, If he be sent of God at all, he is sent to feed the flock. 2. But, in order to feed them, he must have the bread of life. 3. This bread he must distribute in its due season, that each may have that portion that is suitable to time, place, and state. 4. While he is feeding others, he should take care to have his own soul fed: it is possible for a minister to be the instrument of feeding others, and yet starve himself. 5. If Jesus Christ entrust to his care the souls he has bought by his own blood; Verse 36. He kneeled down, and prayed] Kneeling was the what an awful account will he have to give in the day of proper posture of a supplicant; it argues at once both humi-judgment, if any of them perish through his neglect? Though lity and submission; and he who prays to God, should endeavour to feel the utmost measures of both.

Verse 37. Fell on Paul's neck] Leaned their heads against his shoulder, and kissed his neck. This was not an unusual custom in the East.

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Verse 38. That they should see his face no more.] This was a most solemn meeting, and a most affecting parting. The man who had first pointed out to them the Lord Jesus Christ, by whom they had been brought into so glorious a state of salvation, is now going away, in all likelihood, to || be seen no more till the day in which the quick and dead shall stand before the throne of judgment. Such a scene, and its correspondent feelings, are more easily imagined than described.

the sinner, dying in his sins, has his own blood upon his head; yet, if the watchman has not faithfully warned him, his blood will be required at the watchman's hand. Let him who is concerned read Ezek. chap. xxxiii. 3, 4, 5. and think of the account which he is shortly to give unto God.

3. Tenderness and sympathy are not inconsistent with the highest state of grace. Paul warns his hearers day and night with tears. His hearers now weep sore at the departure of their beloved pastor. They who can give up a Christian minister with indifference, have either profited little under that ministry, or they have back-slidden from the grace of God. The pastors should love as fathers, the converts as children; and all feel themselves one family, under that great head Christ Jesus.

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Paul and his company sail from Miletus, and come to Coos, Rhodes, and Patara, 1. Finding a Phoenician ship at Patara, they go on board, sail past Cyprus, and land at Tyre, 2, 3. Here they find disciples, and stay seven days, and are kindly entertained, 4, 5. Having bade the disciples farewell, they take ship and sail to Ptolemais, salute the brethren, stay with them one day, come to Cæsarea, and lodge with Philip, one of the seven Deacons, 6-9. Here they tarry a considerable time, and Agabus the prophet, foretells Paul's persecution at Jerusalem, 10, 11. The disciples endeavour to dissuade him from going; but he is resolute, and he and his company depart, 12-16. They are kindly received by James and the elders, who advise Paul, because of the Jews, to shew his respect for the law of Moses, by purifying himself with certain others that were under a cow; with which advice he complies, 17-26. Some of the Asiatic Jews, finding him in the temple, raise an insurrection against him, and would have killed him had he not been rescued by the chief captain, who orders him to be bound and carried into the castle, 27-36. Paul requests liberty to address the people, and is permitted, 37-40.

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NOTES ON CHAP. XXI.

Verse 1. Came with a straight course] Having had, as is necessarily implied, wind and tide in their favour.

Coos] An island in the Archipelago, or Ægean sea, one of those called the Sporades. It was famous for the worship of Esculapius and Juno: and for being the birth-place of Hippocrates, the most eminent of physicians; and Apelles, the most celebrated of painters.

Verse 3. Cyprus] See the note on chap. iv. 36. and see the track of this journey on the Map.

Tyre] A city of Phoenicia, one of the most celebrated maritime towns in the world. See the notes on chap. xii. 20. Matt. xi. 21.

There, the ship was to unlade her burden.] The freight that she had taken in at Ephesus, she was to unlade at Tyre; to which place she was bound.

Verse 4. Who said to Paul through the Spirit] We cannot understand this as a command from the Holy Spirit not to go up to Jerusalem; else Paul must have been highly criminal to have disobeyed it. Through the Spirit, must either refer to their own great earnestness to dissuade him from taking a journey, which they plainly saw would be in

Rhodes] Another island in the same sea, celebrated for its Colossus, which was one of the seven wonders of the world. This was a brazen statue of Apollo, so high that ships in full sail could pass between its legs. It was the work of Chares, a pupil of Lysippus, who spent twelve years in making it. It was 106 feet high, and so great, that few people could fathom its thumb. It was thrown down by anjurious to him; and so Bp. Pearce understands this place. Or, earthquake, about 224 years before Christ, after having stood if it refer to the Holy Spirit, it must mean, that if he resixty-six years. When the Saracens took possession of this garded his personal safety, he must not, at this time, go up island, they sold this prostrate image to a Jew, who loaded to Jerusalem. The Spirit foretold Paul's persecutions, but 900 camels with the brass of it; this was about A. D. 660, does not appear to have forbidden his journey; and Paul was nearly 900 years after it had been thrown down. persuaded, that in acting as he was about to do, whatever Patara] One of the chief sea-port towns of Syria. personal risk he ran, he should bring more glory to God by Verse 2. Phænicia] A part of Syria. See the note on going to Jerusalem, than by tarrying at Tyre or elsewhere. chap. xi. The purport of this divine communication was, "If thou go

Paul sails from Tyre,

A. D. cir. 60.

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A. M. cir.406. that he should not go up to Jeru- and we entered into the
An. Olymp. salem.
of Philip the evangelist,

clr. CCIX. 4.

a

5 And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. 6 And when we had taken our leave one of another, we took ship; and they returned home again.

7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.

8 And the next day we that were of Paul's company departed, and came unto Cæsarea:

C

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was one of the seven; and abode cir. CCIX. 4. with him.

9 And the same man had four daughters, virgins, which did prophesy.

10

e

And as we tarried there many days, there came down from Judea a certain prophet, named Agabus.

g

11 And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.

a Ch. 20. 36. John 1. 11.- - Eph. 4. 11. 2 Tim. 4. 5.- ch. 6. 5. & 8. 26, 40.

up to Jerusalem, the Jews will persecute thee; and thou wilt be imprisoned, &c." As he was apprised of this, he might have desisted, for the whole was conditional: Paul might or might not go to Jerusalem: if he did go, he would be persecuted, and be in danger of losing his life. The Holy Spirit neither commanded him to go, nor forbad him: the whole was conditional; and he was left to the free exercise of his own judgment and conscience. This was a similar case to that of David in Keilah, 1 Sam. xxiii. 9—13. David prevented the threatened evil by leaving Keilah: Paul fell into it, by going to Jerusalem.

Joel 2. 28. ch. 2. 17. ch. 11. 28. ver. 33. ch. 20. 23.

Verse 6. Taken-leave] Arrasaμevo; having given each other the kiss of peace, as was the constant custom of the Jews and primitive Christians.

They returned home] That is, the men, their wives, and their children.

Verse 7. We came to Ptolemais] This was a sea-port town of Galilee, not far from Mount Carmel, between Tyre and Cæsarea, where the river Belus empties itself into the sea. It was at first called Accho, (and this is the reading of the Syriac and Arabic,) and belonged to the tribe of Asher, Judges i. 31. it was enlarged and beautified by the

Verse 5. When we had accomplished those days] That is, first of the Egyptian Ptolemies, from whom it was called the seven days mentioned in the preceding verse.

Ptolemais. This place terminated St. Paul's voyage: and
this is what is expressed in the text: And we came from Tyre
to Ptolemais, where our voyage ended. See the Greek text.
Verse 8. We that were of Paul's company] Οι περί τον
Iauλoy. This clause is wanting in ABCE. and many others,
the Syriac, Coptic, Vulgate, Armenian, &c.
Came unto Cæsarea] This was Cæsarea of Palestine, al-

And they all brought us on our way, with wives and children] It is not likely that Paul, Silas, Luke, &c. had either wives or children with them; and it is more natural to suppose that the brethren of Tyre, with their wives and children, are those that are meant these, through affection to the apostles, accompanied them from their homes to the ship; and the coming out of the husbands, wives, and chil-ready sufficiently described. See on chap. viii. 40. dren, shews what a general and affectionate interest the preaching and private conversation of these holy men had excited. Kneeled down on the shore, and prayed.] As God fills heaven and earth, so he may be worshipped every where: as well, when circumstances require it, on the sea-shore, as in the temple. We have already seen, in the case of Lydia, that the Jews had proseuchas by the river sides, &c. and an observation in Tertullian seems to intimate, that they preferred such places, and in the open air offered their petitions to God by the sea-shore: Omissis templis, per omne littus, quocumque in aperto aliquando jam præces ad cœlum mittunt. Tertul. de Jejunio.

Philip the evangelist] One of the seven deacons, who seems to have settled here, after he had baptized the eunuch. See on chap. viii. 40.

Verse 9. Four daughters, virgins, which did prophesy.] Probably these were no more than teachers in the church; for we have already seen that this is a frequent meaning of the word prophecy: and this is undoubtedly one thing intended by the prophecy of Joel, quoted chap. ii. 17, and 18. of this book. If Philip's daughters might be prophetesses, why not teachers?

Verse 10. Agabus.] See the note on chap. xi. 28.
Verse 11. Took Paul's girdle, and bound his own hands, &c.]

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