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mark, that such is the principle on which is to be explained the plhrase τα επί Θράκης (sub. μέρη) for the parts of Thrace, i. e. Thrace, which often occurs in Thucyd. and the earlier Greek writers. But, to turn froin words to things, Doddridge judiciously observes: “In Macedonia, after great anxiety in his mind, he at length met with Titus, who brought him a comfortable account of the state of affairs at Corinth, (2 Cor. 7, 5—7.) and, in particular, what he said of their liberal disposition gave the Apostle reason to glory in them, and to excite the Macedonians to imitate their generosity in assisting the contribution he was now raising for the poor Christians in Judæa, which was one great part of his business in this journey (2 Cor. 9, 2. 8, 1-14). The Second Epistle to the Corinthians was therefore written from Macedonia at this time, (see the places last quoted,) and was sent by Titus, who, on this occasion, returned to get the collection in still greater forwardness. This tour through Philippi, Amphipolis, Apollonia, Thessalonica, and Berca, would, of course, take up several months, and no doubt many circumstances would occur at most of these places, which made Paul's presence with them for a while highly, expedient. It seems probable that Paul wrote his First Epistle to Timothy from hence, expecting to return to Ephesus again, and then designing that Timothy should continue there till he came (i Tim. 3, 11, 15. 4, 13.) though Providence ordered the matter otherwise.

2. Trapakaréoas, “having given them much exhortation." 'Eancou. Macedonia is here considered as distinct from Greece (i. e. Greece Proper), or Achaia. (See Wets.) Troyous te uiuas opeis,“ having there staid three months."* See the note on 15,33. Ilojas,

* This stay Doddridge attributes to Paul's meeting with business here and in other places which detained him longer than he expected. And he thinks it probable that from hence Paul wrote his celebrated Epistle to the Romans. “ For it plainly appears (says he) that this Epistle was written before Paul's imprisonment at

it must be observed, is a nominative absolute; as étiqvotes in 19, 34. Correctness of diction would require ποιήσαντι, in conformity to αυτο-μέλλοντι. See the Philological Illustrators.

3. γενομένης αυτό επιβουλής υπό των Ιουδαίων, « on there being a plot contrived by the Jews.” After 'Lovôdiwy I would place à comma.

On the nature of this plot the Commentators (as usual) variously speculate. It was, probably, to (as it were) kidnap him at the port of embarkation, and then destroy him: or to find some means of seizing and destroying him on the royage, under pretence of being fellow-passengers.

5, 6. ούτοι προελθόντες έμενον ημάς εν Τρωάδι. From the manner in which Luke speaks here, and all along afterwards, it plainly appears that he attended Paul during the whole of this journey and voyage; though, by his altering the expression, he does not seem to have been with him since he was at Philippi in his former progress (Acts 16, 12 seqq.). Compare note f, on Acts 16, 10. (Doddr.) Heinrichs is of opinion that Luke had remained behind at Philippi, and in the vicinity, for the purpose of practising his profession. This, however, is mere conjecture. Luke probably staid at Philippi chiefly in order to visit the church there founded (see 16, 12), and such others as might have arisen in the neighbourhood.

6. μετά τας ημέρας των 'Αζύμων. The Jews, it must be observed, made the same use of their festivals in signifying any particular time as that which subsists among us with respect to our Christian ones; ex. gr. “ about Christmas time, Michaelmas time,&c. On azúpwv see the note on Matt. 26, 17.

6. åxpus suepw TÉVTE. This use of áxpı, by which it signifies an interval of time, as within, &c. is Hel

Rome, and in it he speaks of a collection made by the Churches of Macedonia and Achaia, with which he was hastening to Jerusalem, (Rom. 15, 25—27.) a circumstance which fixes it to this time."

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lenistical.* It is found also in Rom. 8, 22. 11, 25. Hebr. 3, 13.

7. èy usą to oallatwy, “on the first day of the week.” See the note on Matt. 28, 1. 1 Cor. 16, 2. The first day of the week, as being that on which Christ rose from the dead, was (as is evident from this passage) then dedicated to the purposes of celebrating the eucharist (which commemorates his death and resurrection), and assembling themselves together for public worship. (See Bp. Tomline, Whitby, and Dr. Stebbing ap. Doyley and Mant.). It is proper to observe, that the celebration of the eucharist being the most important part of the worship, it is, by a common figure, here mentioned as being the purpose of their assembling. Kuinoel refers to Mosheim, de Rebus Christianis ante Constant. p.

116. The toll khácar åptov Beza, Grotius, Bp. Pearce, and Kuinoel, take to mean the ayarn, or love feast, which usually preceded the eucharist; † and Kuinoel refers to his note on 2, 42. Barclay supposes it to have been a common meal : but he has been satisfactorily refuted by Doddridge. Certainly, the antient Interpreters and Fathers generally take it to mean the Lord's Supper.


* This particle indeed properly signifies while, till (i. e. to while), until, (i. é. unto the while), unto; which is nearly the sense here. The words áxpı and pexpi, it must be observed, are, in fact, datives from åxpus, whieh seems to have signified a point of time, (kaipos :) and uéxpı seems formed as our unto and until are from to and while, which signifies time.

+ Such of the Heathens (says Bp. Pearce) as were converted to Christianity, were obliged to abstain from meats offered to idols, and these were the main support of the poor in the Heathen cities. So the Schol. on Aristoph. Plut, v. 594. årò tūv iepūv oi #twxoà Zwoi. The Christians, therefore, who were rich, seem very early to have begun the custom of thuse love feasts, which they made on every first day of the week, chiefly for the benefit of the poorer Christians, who, by being such, had lost the benefit which they used to have for their support, of eating part of the heathen sacrifices : it was towards the latter end of these feasts, or immediately after them, that the Christians were used to take bread and wine in remembrance of Jesus Christ, which, from what attended it, was called the Eucharist or Holy Communion. (Bp. Pearce.)

7. deaéyeto autoîs, discoursed unto them, delivered à discourse, or homily : perhaps, after the Eucharist.

7. παρέτεινε τον λόγον. Wetstein and Kypke adduce examples of the sense extend in παρατείνω, αποτείνω, εκτείνω, &c. There is indeed no example to be produced from the earlier and purer writers: but I find in Thucyd. 3, 46. Totopkig tapateveic lau és τούσχατον.

8. ήσαν δε λαμπάδες,* &c. This is a circumstance thrown in (like that of St. John,

“ Now there was much grass in the place.") Such are the remarks of eye-witnesses.

For joav Griesbach has rightly edited juev, on the authority of many MSS., Versions, and Fathers. And this reading is confirmed by the έμενον ημάς in ver. 5.

9. Eutychus, Rosenm, and Heinrichs think, was a servant, since the name occurs among servile ones in the Corp. Inscr. &c. But it was also borne by free persons. But nothing can be more uncertain than such inferences.

9. éri vñs Oupídos, on the window; which, it should seem, was a kind of lattice, or casement, which admitted of being thrown back, so as to admit air into the apartment,f heated by so much company and so many lamps. And that the room was crowded, is certain ; otherwise no one would have sat on so inconvenient and dangerous a seat.

9. KATA Qepóuevos ŪTUM,overwhelmed, or overpowered, with a deep sleep.” This metaphorical use of KATAPépet is found in many Classical writers, chiefly the later ones, from whom examples are given

* Wolf and Kuinoel think that these lights were not only used to dispel the darkness, but on account of the solemnity of the Lord's day; since both the Jews and Gentiles used to thus honour feastdays with lights. They refer to Fessel Adv. Sacr. 2, 1. p. 115.

† Hence it appears that windore, though provincial for window, is the more correct orthography; since its etymological signification is, a door to let in wind. And this is confirmed by the Greek Oplov, to which it corresponds. The Latin fenestra properly denotes lighthole.

by Wetstein, Kypke, and Munthe. In all these, however, the verb takes either the accusative, with a preposition, as eis, apòs, &c. ; or is used absolutely. Of the dative I know no other instance. It should therefore seem to be Hellenistical.

The Corrector of the Cod. Cant. reads kaTeXÓMENOS ύπνω βαρεί. But βαθύς is an epithet applied to sleep by the best Classical writers. *

Markland objects to katadepóuevos, as being tautological, and would read katazóuevos. This criticism, however, seems unfounded: and as to the conjecture, it is utterly unauthorized.

9. διαλεγομένου-επί πλείον, « discoursing somewhat long, or longer than usual.” This ușe of émi tacion with a verb is found in the best authors.

9. κατανεχθείς από του ύπνου. The verb καταφέρεσdan is used of what is cast, hurled, or which sinks down. Kuinoel aptly compares Ælian. V. H. 3, 5. ο δε ταις αυτού εκ του στέγου κατενεχθείς εις την αυλήν. I add Ρlutarch. 2, 563 D. κατέγεχθείς γαρ εξ ύψους εις τράχηλον-εξέθανε. .

9. έπεσεν από του τριστέγου κάτω, « from the third story.For atéyos signifies not only 'roofing, but flooring. The word is found in Symmachus's translation of the Old Testament and Artemid. 448. So the Latin tristega, tecta. In the Schol. on Juvenal 3, 199. we have, “Tabulata tibi jam tertia fumant,” i. e. literally, the third floor.

9. kai ypon vekpòs. Chrysostom, and the earlier Commentators, all suppose that he was dead, and recognise a miracle. Most recent ones, however, interpret vekpos tanquam mortuus, or “taken up for dead.” See Bp. Pearce, Kuinoel, and others. “Now persons falling from a height (say they) are often found in a swoon.* Neither is there any thing in the context that leads us to suppose that he was dead.

* The most apt example is that produced from Parthen. Erot. 10. εις βαθύς ύπνυν καταφέρεσθαι. .

+ Thus, in the passage of Plutarch, cited in the preceding note, where by étélave is meant, swooned away,



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