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The advice of Gamaliel is

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A. M. cir.4034. themselves: who was slain; and all, counsel or this work be of men, it will A. M.cir. 4034. An. Olymp. as many as obeyed him, were scat-come to nought: cir. CCII. 2. tered, and brought to nought.

37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him he also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: for if this

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39 But if it be of God, ye cannot cir. CCII. 2. overthrow it; lest haply ye be found even to fight against God.

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40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

■ Or, believed. Prov. 21. 80. Isai. 8. 10. Matt. 15. 13. Luke 21. 15. 1 Cor. 1. 25.

Ch. 7. 51. & 9. 5. & 23. 9. ch. 4. 18. Matt. 10. 17. & 23. 34.
Mark 13. 9.

doubt well known, and there were no doubts formed on it by the Jewish council. We see plainly the end for which it was produced; and we see that it answered this end most amply; and certainly we have no farther concern with Gamaliel or his story.

Boasting himself to be somebody] AEYWY EIVαι Tiva Eaurov, saying that he was a great personage, i. e. according to the supposition of Bp. Pearce, setting himself up to be King of the Jews, see the preceding note. After avroy himself, uɛyar great one, is added by several very respectable MSS. and Versions.

Verse 37. Judas of Galilee] Concerning Judas of Galilee Rabbi Abraham in Jucasin, fol. 139. writes thus, "In this time there were three sects: for besides the Pharisees and Sadducees, JUDAS of GALILEE began another sect, which was called Essenes. They caused the Jews to rebel against the Romans, by asserting that they should not obey strangers; nor call any one Lord (or Governor), but the holy blessed God above." Rabbi Abraham makes a mistake here, the Essenes existed long before the days of Judas of Galilee; but it is very possible that he might have been one of that sect. Josephus mentions the insurrection made by Judas of Galilee, Ant. lib. xviii. cap. 1. and says it was when Cyrenius was governor of Syria, see the note on Luke ii. 2. Bp. Pearce supposes that there were two añoуpaçaı taxations or enrollments; and that the one mentioned here, took place ten years after that mentioned in Luke ii. He observes also in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different from that Judas or Theudas spoken of before, but that his pretence for rebellion || was different, the former wished to have the empire of Judea; the latter only maintained that it was base and sinful to obey a heathen governor.

Verse 38. Refrain from these men] Do not molest them, leave them to God: for if this counsel and work be of man it will come to nought, like the rebellion of Theudas, and that of Judas of Galilee: for whatever pretends to be done in the name of God, but is not of him, will have his curse

and not his blessing. He whose name is prostituted by it, will vindicate his injured honour, and avenge himself.

Verse 39. But if it be of God, ye cannot overthrow it] Because his counsel cannot fail; and his work cannot be counteracted. If he be determined that this doctrine shall prevail, it is vain for us to attempt to suppress it.

Lest haply ye be found-to fight against God.] MyTote nai Geopaxo EvρEYTE. Some have thought that they saw a paral lel to these words in the speech of Diomede, when seeing Mars associated with Hector, oppose the Grecians, he judged farther opposition vain, and desired his troops to retire from the battle.

Τω δ' αίει παρα εἰς γε θεων, ὡς λοιγον αμύνει
Και νυν οι παρα κεινος Αρης, βρότω ανδρι εοικως.
Αλλα προς Τρωας τετραμμένοι αιεν οπίσσω
Εικετε, μηδε Θεοις μενεαινε μεν ιφι μαχεσθαι.
Iliad. lib. v. 603.

Protected always by some power divine;
And Mars attends this moment at his side

In form a man. Ye therefore still retire,
But facing still your foes: nor battle wage
However fierce, yet fruitless, with the Gods.

COWPER.

Verse 40. To him they agreed] That is, not to slay the apostles, nor to attempt any farther to imprison them; but their malevolence could not be thus easily satisfied; and therefore they beat them, probably gave each of them thirtynine stripes; and having commanded them not to speak in the name of Jesus, they let them go. It was of JESUS they were afraid: not of the apostles. They plainly saw, that if the doctrine of Christ was preached, it must prevail: and if it prevailed, they must come to nought. It was a wise saying of the Popish Bishops in the time of Queen Mary: If we do not put down this PRINTING, it will put us down. They laboured to put down the printing, but they could not; and under God the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down.

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Verse 41. Rejoicing that they were counted worthy, &c.] The whole verse may be read thus: But they departed rejoicing from the presence of the sanhedrin, because they were deemed worthy to be dishonoured on account of the name. The word aurov his, is omitted by ABCD. several others; Erpen's Syriac, and the Coptic. THE NAME, probably by this time, distinguished both the author of salvation and the sacred system of doctrine which the apostles preached. To rejoice in persecution, and triumph in the midst of pain,|| shame, disgrace, and various threatened deaths, is the privilege of the New Testament. Nothing of this kind as far as I can recollect, appears even in the choicest saints, under the Old Testament dispensation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in patience; Christians exulted and triumphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords.

Verse 42. Daily in the temple] That is, at the hours of morning and evening prayer; for they felt it their duty to worship God in public, and to help others to make a profitable use of the practice. Every man that professes Christi

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the primitive disciples.

42 And daily in the temple and in every house, they ceased not to teach and preach Jesus Christ.

James 1. 2. 1 Pet. 4. 13, 16.—— ch. 2. 46.

A. M.cir. 4034.

A. D. cir. 30. An. Olymp.

cir. CC11. 2.

-ch. 4. 20, 29.

anity, should in this respect also, copy their conduct: nor can any man be considered to have any religion, let his sentiments be what they may, who does not attend on the public worship of his Maker.

They ceased not to teach and preach Jesus.] Far from desisting, they became more zealous, yea, incessant in their work. They took advantage of the public assemblies in the temple, as well as of all private opportunities to teach all the truths of their holy religion; and to preach, proclaim Jesus as the only Messiah, that he who was crucified, rose from the dead, and was exalted a Prince and a Saviour at the right hand of God. How little must these men have regarded their lives, who in the midst of such danger could pursue a line of conduct which to all human views, must terminate in their ruin. They loved their Master, they loved his work, they loved their thankless country-men, they loved their present wages, persecution and stripes: and hated nothing but their own lives! These men were proper persons to be employed in converting the world. Preachers of the gospel, look at those men, and learn at once your duty, your employment, and your interest. Live and preach like apostles, and God will crown your labours with similar success.

CHAPTER VI.

The Hellenistic Jews complain against the Hebrews, that their widows were neglected in the daily ministration, 1. To remedy the evil complained of, the apostles appoint seven deacons to superintend the temporal affairs of the church, 2-6. The progress of the word of God in Jerusalem, 7. Stephen one of the deacons, becomes very eminent, and confounds various Jews of the Synagogues of the Libertines, &c. 8-10. They suborn false witnesses against him, to get him put to death, 11-14. He appears before the council with an angelic countenance, 15.

A. M.cir.4035. A. D. cir. 31.

An. Olymp. cir. CCII. 3.

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ND in those days, when the [ of the "Grecians against the Hebrews,

A. M.cir. 4035. An. Olymp.

A number of disciples was because their widows were A. D. cir. 31.

multiplied, there arose a murmuring in the daily ministration.

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neglected

Ch. 9. 29. & 11. 20. ch. 4. 35.

cir. CCII. 3.

probably in general, knew no other. They are distinguished here from those called Hebrews, by which we are to understand native Jews, who spoke what was then termed, the Hebrew language, a sort of Chaldaio-syriac.

It has been remarked that Greek words ending in ¡otys,

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day of service; and then there would be a superintendent for these widows, &c. for each day of the week.

Of honest report] Mapтupouμεvous, persons to whose character there is authentic testimony, well known, and accredited. Full of the Holy Ghost] Saved into the Spirit of the gospel dispensation; and made partakers of that Holy Ghost by which the soul is sanctified, and endued with those graces which constitute the mind that was in Christ.

imply inferiority. 'EXAves Hellenes, was distinguished from EXλora: the former imply pure Greeks, native Greeks, who spoke the Greek tongue in its purity: and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the Hebrew idiom. Pythagoras divided his disciples into two classes; those who were capable of entering into the spirit and mystery of his doctrine he called Пutaуopio, Pythagoreans: those who were of a different cast, he termed Ibayopioral, Pythagorists, the former were eminent and worthy of their master; the latter only so so. The same distinction is made between those called Attixous, and AttIXIOTOS Attics and Atticists; the pure and less pure Greeks, as between those called Exλvas and ExλŋWhom we may appoint] Instead of xxraσryowμer we may voras, Hellenes and Hellenists, pure Greeks and Græcising|| appoint, nataσrooμer we shall appoint, is the reading of Jews. See Jamblicus De Vit. Pyth. cap. 18. and Schottgen || ABCDE. and several others. It makes however, very little on this place. difference in the sense.

The cause of the murmuring mentioned here seems to have been this: When all the disciples had put their property into a common stock, it was intended that out of it, each should have his quantum of supply. The foreign or Hellenistic Jews began to be jealous, that their widows were neglected in the daily ministration, that they either had not their proportion,|| or were not duly served; the Palestine Jews being partial to those of their own country. This shews that the community of goods could never have been designed to become general. Indeed it was no ordinance of God; and in any state of society, must be in general, impracticable. The apostles hearing of this murmuring, came to the resolution mentioned below.

Verse 2. It is not reason] Ovx apeσTov EσTI, it is not pleasing, proper or fitting, that we should leave the word of God, that we should give up ourselves, or confide to others, the doctrine of salvation which God has commanded us to preach unto the people.

And serve tables.] Become providers of daily bread for your widows and poor: others can do this, to whom our important office is not intrusted.

Verse 3. Wherefore-look ye out among you seven men] Choose persons in whom ye can all confide, who will distribute the provisions impartially, and in due time; and let these persons be the objects of the choice both of the Hebrews and Hellenists, that all cause of murmuring and discontent may be done away. Though seven was a sacred number among the Jews, yet there does not appear to be any mystery intended here. Probably the seven men were to take each his

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And wisdom] Prudence, discretion and economy; for mere piety and uprightness could not be sufficient, where so many must be pleased, and where frugality, impartiality, and liberality, must ever walk hand in hand.

Verse 4. We will give ourselves continually to prayer] IIpornaprεprσoμev we will steadfastly and invariably attend, we will carefully keep our hearts to this work. The word is very emphatic.

To prayer-See this defined Matt. vi. 5. Even apostles, could not live without prayer; they had no independent graces; what they had, could not be retained without an increase; and for this increase they must make prayer and supplication, depending continually on their God.

Ministry of the word.] Dianovia Tou λoyou, the deaconship of the word. The continual proclamation of the Gospel of their Lord, and to make this effectual to the souls of the hearers, they must continue in prayer: a minister who does not pray much, studies in vain.

The office of deacon dianovos, came to the Christian from the Jewish church. Every Synagogue had at least three deacons, which were called '75 parnasim, from parnes, to feed, nourish, support, govern. The 5 parnas or deacon, was a sort of judge in the Synagogue: and in each, doctrine and wisdom were required, that they might be able to discern and give right judgment in things both sacred and civil. The chazan, and wow shamash, were also a sort of deacons. The first was the priest's deputy; and the last was in some cases, the deputy of this deputy, or the subdeacon. In the New Testament the apostles are called deacons, 2 Cor. vi. 4. Eph. iii. 7. Coloss. i. 23. see also 2 Cor. xi. 15. Christ himself the shepherd and bishop of souls, is called the deacon of the circumcision, λεyw dε Xplotov Inσour diaxovor yeyeynoba Epiroμns. Rom. xv. 8. As the word implies to

The qualifications and

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CHAP. VI.

4 But we An. Olymp. tinually to prayer, and to the ministry of the word.

cir. CCII. 3.

names of those deacons.

will give ourselves con- Prochorus, and Nicanor, and Timon, A. M.cir.4035. and Parmenas, and Nicolas a proselyte of Antioch :

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A. D. cir. 31. An. Olymp. cir. CC11. 3.

6 Whom they set before the apostles and when they had prayed, they laid their hands on them.

Ch. 8. 17. & 9. 17. & 13. 3. 1 Tim. 4. 14. & 5. 22. 2 Tim. 1. 6.

minister or serve, it was variously applied, and pointed out all those who were employed in helping the bodies or souls of men; whether apostles, bishops, or those whom we call deacons. Some remark, that there were two orders of deacons : 1. Alaxovo Ts Tρanelns, deacons of the TABLE, whose business it was to take care of the alms collected in the church, and distribute them among the poor, widows, &c. 2. Dianovoi Tou λoyou, deacons of the word, whose business it was to preach and variously instruct the people. It seems that after the persecution raised against the apostolic church, in consequence of which they became dispersed, the deaconship of tables ceased, as did also the community of goods; and Philip who was one of these deacons, who at first served tables, betook himself entirely to preaching of the word, see chap. viii. 4, &c. In the primitive church, it is sufficiently evident that the deacons gave the bread and wine in the Eucharist to the believers in the church; and carried it to those who were absent. Just. Mar. Apol. ii. p. 162. they also preached, and in some cases administered baptism. See Suicer on the words Aiaxovos, Κηρύσσω, and Βαπτισμα. But it appears they did the two last by the special authority of the bishop. In the ancient Roman church, and in the Romish church, the number of seven deacons, in imitation of those appointed by the apostles, was kept up; and in the council of Neocesarea it was decreed that this number should never be exceeded, even in the largest cities; vide Concil. Neocæsar. Canon. xiv. Other churches varied this number; and the church of Constantinople had not less than one hundred. Deacons were ordained by the bishops, by imposition of hands. None was ordained deacon till he was twenty-five years of age, and we find that it was lawful for them to have wives. See Suicer under the word Alaxovos, and see the note on Matt. xx. 26.

In the church of England, (the purest and nearest to the apostolic model in doctrine and discipline of all national churches) a deacon receives ordination by the imposition of the hands of a bishop, in consequence of which he can preach, assist in the sacrament of the Lord's supper, and in general perform any sacred office except consecrating the elements, and pronouncing the absolution. No person in this church can be ordained deacon, till he be twenty-three years of age, unless by dispensation from the Abp. of Canterbury. There were deaconesses both in the apostolic and primitive church

who had principally the care of the women; and visited and ministered to them in those circumstances in which it would have been improper for a deacon to attend. They also assisted in preparing the female candidates for baptism.

At present, the office for which the seven deacons were appointed, is, in the church of England, filled by the church-wardens and overseers of the poor: in other churches and religious societies, by elders, stewards, &c. chosen by the people, and appointed by the minister.

Verse 5. Stephen, a man full of faith and of the IIoly Ghost] A person every way properly fitted for his work; and thus qualified to be the first martyr of the Christian church.

Nicolas, a proselyte of Antioch] A heathen Greek, who had not only believed in the God of Israel, but had also received circumcision; and consequently, was a proselyte of the covenant: for had he been only a proselyte of the gate, the Jews could not have associated with him. On the word proselyte, see the note on Exod. xii. 43. As this is the only proselyte mentioned here, we may presume that all the rest were native Jews. From this Nicolas, it is supposed that the sect called Nicolaitans, mentioned Rev. ii. 6, 15. derived their origin. Dr. Lightfoot doubts this, and rather inclines to derive the name " from " nicola, let us eat together; those brutes encouraging each other to eat meats offered to idols, like those in Isai. xxii. 13. who said, let us eat flesh and drink wine, &c." Both Irenæus and Epiphanius derive this sect from Nicolas the deacon. Clemens Alexandrinus gives this Nicolas a good character, even while he allows that the sect who taught the community of wives, pretended to derive their origin from him. See on Rev. ii. 6.

Verse 6. And when they had prayed] Instead of xai and, the Codex Bezæ reads orives who, referring the act of praying to the apostles, which removes a sort of ambiguity. The apostles prayed for these persons, that they might in every respect be qualified for their office, and be made successful in it. And when they had done this, they laid their hands upon them; and by this rite, appointed them to their office. So then, it plainly appears that the choice of the church was not sufficient: nor did the church think it sufficient; but as they knew their own members best, the apostles directed them, ver. 3. to choose those persons whom they deemed best qualified according to the criterion laid down by the apostles

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The word of God increases,

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7 ¶ And the word of God in- greatly; and a great company An. Olymp. creased; and the number of the the priests were obedient to eir. CCII. 3. disciples multiplied in Jerusalem faith.

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themselves, that they should be of honest report, and full of the Holy Ghost and wisdom. Let us examine the process of this business. 1. There was an evident necessity that there should be more helpers in this blessed work. 2. The apostles called the disciples together, that they might consider of this necessity, and provide for it, ver. 3. 3. They directed the disciples to choose out, from among themselves, such persons as they judged the most proper for the work. 4. They gave them the criterion, by which their choice should be directed; not any man, not every man, not their nearest relative, or best beloved friend; but such as were of honest report, whose public character was known to be unblemished; and men,|| who were full of the Holy Ghost, the influence of which would keep all right within, and direct their hearts into all truth; and men, who were known to be men of prudence and economy, for not every good and pious man may be proper for such a work. 5. Seven persons being chosen by the disciples according to this criterion, are presented to the apostles for their approbation and confirmation. 6. The apostles, receiving them from the hands of the church, consecrated them to God by prayer, imploring his blessing on them and their labour. 7. When this was done, they laid their hands upon them in the presence of the disciples, and thus appointed them to this sacred and important work; for it is evident they did not get their commission merely to serve tables, but to proclaim, in connexion with and under the direction of the apostles, the word of life. Let no man say, that any of the things here enumerated was unnecessary; and let no church pretend or affect to do without them. 1. No preacher or minister should be provided till there is a place for him to labour in, and necessity for his labour. 2. Let none be imposed upon the church of Christ, who is not of that church; well known and fully approved by that branch of it with which he was connected. 3. Let none be sent to publish salvation from sin, and the necessity of a holy life, whose moral character cannot bear the strictest scrutiny among his neighbours and acquaintance. 4. Let none, however moral, or well reported of, be sent to convert souls, who has not the most solid reason to believe that he is moved thereto by the Holy Ghost. 5. Let those who have the power to appoint, see that the person be a man of wisdom, i.e. sound understanding; for a citling or a blockhead, however upright, will never make a Christian minister: and that he be a man of prudence, knowing how to direct his own concerns, and those of the church of God, with discretion. 6. Let no private person, nor number of private

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members in a church, presume to authorize such a person, though in every way qualified to preach the gospel; for even the 120 primitive disciples did not arrogate this to themselves. 7. Let the person be brought to those, to whom God has given authority in the church; and let them, after most solemnly invoking God, lay their hands upon him, according to the primitive and apostolic plan, and thus devote him to the work of the ministry. 8. Let such an one from that moment consider himself the property of God and his church, and devote all his time, talents, and powers, to convert sinners, and build up believers in their most holy faith. 9. And let the church of God consider such a person as ļegitimately and divinely sent; and receive him as the ambassador of Christ.

Verse 7. The word of God increased] By such preachers as the apostles and these deacons, no wonder the doctrine of God increased, became widely diffused and generally known; in consequence of which, the number of the disciples must be greatly multiplied: for God will ever bless his own word, when ministered by those whom he has qualified to proclaim it.

A great company of the priests were obedient to the faith.] This was one of the greatest miracles wrought by the grace of Christ: that persons so intent on the destruction of Christ, his apostles, and his doctrine, should at last espouse that doctrine, is astonishing; and that they who had withstood the evidence of the miracles of Christ, should have yielded to the doctrine of his death and resurrection, is worthy of note. And from this we may learn, that it is not by miracles that sinners are to be converted unto God, but by the preaching of Christ dying for their offences, and rising again for their justification.

Instead of 'Iɛɛwv priests, a few MSS. and the Syriac, read Ioudaiwy Jews; for the copyists seem to be struck here with two difficulties. 1. That such persons as these priests could be converted. 2. That the word oxλos company, or multitude, could with propriety be applied to this class, which must have been inconsiderable in their numbers, when compared with the rest of the Jews. To preserve the ancient reading, which is undoubtedly genuine, some have altered the text by conjecture; and by putting a comma after oxλos, and a xz before Twv ispɛw, make the text read thus: And a great multitude, and some of the priests, were obedient to the faith. This conjecture is unnecessary, as there is no such difficulty here, as to require so desperate an expedient, which is not recommended by the evidence of a single MS. or Ver

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