Paul defends the men of Athens, I perceive that in all things ye are too super- 23 For as I passed by, and beheld your devotions, I found an 25 Neither is worshipped with men's hands, as though he t Or, gods that ye worship. 2 Thess. 2.4.-0 Chap. 14. 15.- Matt, 11.25.-w Ch. 7.48.-x Psa.50.8 begging of the question have prejudiced his defence in the minds of his intelligent judges! Ecumenius intimates that St. Paul does not give the whole of the inscription, which this famous altar bore; and which, he says, was the following, Θεοίς Ασίας, και Ευρώπης, και Λιβυης, Θεώ αγνώς ώ και ξένω. To the Gods of Asia, and Europe, and Africa: TO THE UN KNOWN and strange GoD. that this unknown God was the God of the Jews: and as his Several eminent men suppose name was considered by the Jews as ineffable, the esos ayvosos, may be considered as the anonymous god, the god whose name was not known, and must not be pronounced. That there was such a god acknowledged at Athens, we have full proof, Lucian in his Philopatris, cap. xiii. p. 769. uses this form of an oath: vn Tov ayvorov v Ev Aonais, I swear by the UNKNOWN GOD at ATHENS. And again, cap. xxix. 180. ημεις δε τον εν Αθήναις αγνως ανεφεύροντες, και προσκυνησαν. TES XELPAS ELS OVERVOY EXTELVANTES TOUT EXARiSnooper of Kara DEVTES, &c. we have found out the UNKNOWN god at ATHENS-and worshipped him with our hands stretched up to heaven; and we will give thanks unto him, as being thought worthy to be subject to this power. Bp. Pearce properly asks, Is it likely that Lucian speaking thus (whether in jest or in earnest) should not have had some notion of there being at Athens, an altar inscribed to the unknown god? Philostru tus, in vit. Apollon. vi. 3. notices the same thing, though he appears to refer to several altars thus inscribed: Kauravra Αθήνησι ου και αγνωςων Θεών βωμοι ἱδρονται, and this ut ATHENS, where there are ALTARS even to the UNKNOWN GODS. Pausanias in Attic. cap. i. p. 4. edit. Kuhn. says, that at Athens, there are βωμοί θεών των ονομαζομενων αγνώς ων, altars of gods which are called, The UNKNOWN ones. tius Feliz says of the Romans, aras extruunt etiam ignotis numinibus. "They even build altars to UNKNOWN DIVINITIES." Minu And Tertullian, contra Marcion, says, Invenio planè Diis ignotis aras prostituas: sed Attica idolatria est. "I find altars allotted to the worship of unknown gods: but this is an Attic idolatry." Now though in these last passages, both gods and altars are spoken of in the plural number, yet it is reasonable to suppose, that on each, or upon some one of them, the inscription ayvos e, To the unknown god, was actually found. The thing had subsisted long, and had got from Athens to Rome in the days of Tertullian and Minutius Felix. See Bp. Pearce and Dr. Cudworth, to whose re searches this note is much indebted. Whom therefore ye ignorantly worship] There is here a fine paranomasia, or play on the words. The apostle tells them, that (on their system) they were a very religious people-that they had an altar inscribed ayvoso Oc, to the unknown God: him, therefore, says he, whom ayvosures, ye un. knowingly worship, I proclaim to you. Assuming it as a truth, that as the true God was not known by them, and that there was an altar dedicated to the unknown god; that his God was that God, whose nature and operations he now proceeded to declare. By this fine turn he eluded the force of that law which made it a capital offence to introduce any new god into the state; and of the breach of which, he was charged, ver. 18. and thus he showed that he was bringing neither new god, nor new worship among them; but only explaining the worship of one already acknowledged by the state, though not as yet known. 24. God that made the world, &c.] Though the Epicureans held that the world was not made by God, but was the effect of a fortuitous concourse of atoms, yet this opinion was not popular; and the Stoics held the contrary: St. Paul assumes as an acknowledged truth, that there was a God who made the world, and all things. 2. That this God could not be confined within temples made with hands, as he was the Lord, or governor of heaven and earth. 3. That, by fair consequence, the gods whom they worshipped, which were shut up in their temples, could not be this God, and they must be less than the places in which they were contained. This was a strong decisive stroke against the whole system of the Grecian idolatry. 25. Neither is worshipped with men's hands] This is an indirect stroke against making of images, and offering of sacrifices; he is not worshipped with human hands, as if he needed any thing, or required to be represented under a particular form, or attitude; nor has be required victims for his support; for it is impossible that he should need any thing, who himself gives being, form, and life, to all creatures. Giveth-- life, and breath, and all things] These words are elegantly introduced by St. Paul: God gives life, because he is the fountain of it: he gives breath, the faculty of breathing, or respiration, by which this life is preserved: and though breathing, or respiration, be the act of the animal, yet the Evony, the faculty of breathing, and extracting from the atmosphere, what serves as a pabulum of life, is given by the 408 needed any thing, seeing y he giveth to all life, and breath, and 28 For in him we live, and move, and have our being; das y Gen 2.7. Nerm. 16.22. Job 12.10 & 27.3 & 33.4. Isa 42.5.& 57, 16, Zech. 12.1Dou.2.8.-a kom 1.30.-b Ch 14.17.-e Col. 1.17. Heh. 1.3.d Th1.12. influence of God: and the continued power thus to respire, and extract that pure oxygen gas, which is so evident a support of animal life, is as much the continued gift of God, us life itself is. But, as much more is necessary, to keep the animal machine in a state of repair, God gives the τα πάντα, αλλ the other things which are requisite for this great and impor fully answered. St. Paul also teaches, that Divine worship is tant purpose; that the end for which life was given may be not enacted and established for GOD, but for the use of his creatures: he needs nothing that man can give him: for man has nothing but what he has received from the hand of his Maker. Coptic, Ethiopic, Vulgate, italo, Clement, and Bede, the word atuaros, blood, is omitted. He hath made of one (meaning 26. Hath made of one blood] In AB., soine others, with the Adams) all nations of men : but αιμα, blood, is often used by the best writers, for race, stock, kindred, so Homer, Iliad. vi. ver. 211. Virgil, n. viii. ver. 142. says, Ταυτης του γενεης τε και αίματος ευχομαι είναι. I glory in being of that same race and blood. See many examples of this form in Kypke. The Athenians Sic genus amborum scindit se SANGUINE ab uno, had a foolish notion that they were self-produced, and were Thus, from one stock, do both our stems divide. the aboriginals of mankind. Lucian ridicules this opinion. Αθηναίοι φασι τους πρώτους ανθρώπους εκ της Αττικής αναφυ vai, kаbanɛp ra axava. The Athenians say that the first men sprung up in Attica, like radishes. Luc. Philopseud. 2 in his providence scattered them over the face of the earth, To durell on all the face of the earth] God in his wisdom produced the whole human race from one man; and having has precluded ai those contentious wars and bloodshed, which would necessarily have taken place among the nations of the by showing thein that they sprang from one common source, world, as each in its folly might have arrogated to itself a higher and more excellent origin than another. prETAYANG KALI, the times afore appointed, ABDE.. and more than forty others, with both the Syriac, all the Ara And hath determined the times afore appointed] Instead of bic, the Coptic, Ethiopic, MS. Slavonian, Vulgute, and Ita la, read porтsrayμsvovs Kaιpovs, the appointed times. The difference between the two words is this, rporaroctv, signi decree, appoint. The ROOGTEтayperot Katpot, are the constituted or decreed times; that is, the times appointed by his fies to place before others; but pooraccev, is to command, providence, on which the several families should go to those countries where his wisdom designed they should dwell. See Gen. x. and see Pearce and Rosenmuller. appointed to a particular place, that their posterity might pos sess it for the purposes for which infinite wisdom and goodAnd the bounds of their habitation.] Every family being ness gave them their being, and the place of their abode. Every nation had its lot thus appointed by God, as truly as the Israelites had the land of Canaan. But the removal of the Jews from their own land, shows that the people may forfeit their original inheritance; and thus the Canaanites were supplanted by the Jews; the Jews by the Saracens; the Saracens by the Turks; the Greeks by the Romans; the Ronotes on Gen. xi. mans by the Goths and Vandals; and so of others. See the drawn from the preceding statement. God, who is infinitely great, and self-sufficient, has manifested himself as the maker 27. That they should seek the Lord] This is a conclusion of the world, the creator, preserver, and governor of inen. He has assigned them their portion, and dispensed to them their habitations, and the various blessings of his providence, to the end that they should seek him in all his works. after him as a person does his way, who is blind or blindfold He is the very source of our existence; the principle of life him, move in him, and are in bim. Without him we not only 29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30 And (the times of this ignorance God winked at; but now commandeth all men every where to repent. 31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath • Isa. 40. 18.—f Ch. 14 16. Rom, 3.5-g Luke 24.47. Tit. 2. 11, 12, 1 Pet. 1. 14. &4.3. pervading and supporting energy. There is a remarkable saying in Synopsis Sohar, p. 104. "The holy blessed God never does evil to any man. He only withdraws his gracious presence from him, and then he necessarily perisheth." This is philosophical and correct. A certain also of your own poets] Probably he means not only Aratus, in whose poem intituled Phænomena, the words quoted by St. Paul are to be found literatim, του γαρ και γενος topsy; but also Cleanthes, in whose Hymn to Jupiter, the same words (Ek dov yan yevos coμev) occur. But the sentiment is found in several others, being very common among the more enlightened philosophers. By saying your own poets, he does not mean poets born at Athens, but merely Grecian poets, Aratus and Cleanthes being chief. We are also his offspring.] Tov yap kaɩ yevʊs copev. The Phenomena of Aratus, in which these words are found, be gins thus. Εκ Διος αρχώμεσθα, τον ουδέποτε ανδρες εωμεν ΤΟΥ ΓΑΡ ΚΑΙ ΓΕΝΟΣ ΕΣΜΕΝ ὁ δ' ηπιος ανθρωποισι With Jove we must begin; nor from Him rove; Him always praise, for all is full of Jove! He fills all places where mankind resort, The wide spread sea, with every shelt'ring port. Jove's presence fills all space, upholds this ball; All need his aid; his pow'r sustains us afl, For we his offspring are; and He in love Points out to man his labour from above; Where signs unerring, show when best the soil, By well tim'd culture, shall repay our toil, &c. GREEN. Aratns was a Cilician, one of St. Paul's own countrymen, and with his writings St. Paul was undoubtedly well acquainted, though he had flourished about 300 years before that time. 29. Forasmuch then as we are the offspring of God, &c.] This inference of the apostle was very strong and conclusive; and his argument runs thus: "If we are the offspring of God, he cannot be like those images of gold, silver, and stone, which are formed by the art, and device of man; for the pa rent must resemble his offspring. Seeing, therefore, that we are living and intelligent beings, HE, from whom we have derived that being, must be living and intelligent. It is necessary also, that the object of religious worship should be much more excellent than the worshipper; but a man is, by innumerable degrees, more excellent than an image made out of gold, silver, or stone; and yet, it would be impious to worship a man: how much more so, to worship these images as gods! Every man in the Areopagus must have felt the power of this conclusion; and taking it for granted that they had felt it, he proceeds: 30. The times of this ignorance God winked at] He who has an indisputable right to demand the worship of all his creatures, has mercifully overlooked those acts of idolatry, which have disgraced the world and debased man; but now, as he has condescended to give a fuller revelation of himself, he commands, as the sovereign, all men, every where, over every part of his dominions, to repent, peravoetv, to change their views, designs, and practices; because he hath appoint ed a day in which he will judge the world in righteousness; and as justice will then be done, no sinner, no persevering idolater, shall escape punishment. The word unpidety, which we translate to wink at, signiBes simply to look over; and seems to be here used in the sense of passing by, not particularly noticing it. So God overlooked or passed by the times of heathenish ignorance: as he had not given thein the talent of Divine Revelation, so he did not require the improvement of that talent; but now, as he had given them that revelation, he would no longer overlook, or pass by their ignorance or its fruits. 31. He hath appointed a day] He has fixed the time in which he will judge the world, though he has not revealed this time to man. converted by Paul's preaching ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. 32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. 33 So Paul departed from among them. 34 Howbeit, certain men clave unto him, and believed among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them. h Ch. 10.42. Rom. 2. 16. & 14. 10.—i Or, offered faith.-k Ch.2.2. by the Jews, and thus he became a victim for sin, yet God raised him from the dead. By raising him from the dead, God has set his seal to the doctrines he has taught; one of these doctrines is, that he shall judge the world; his resur. rection, established by the most incontrovertible evidence, is therefore a proof, an incontestable proof, that he shall judge the world, according to his own declaration." 32. When they heard of the resurrection, &c.] Paul undoubtedly had not finished his discourse: it is likely that he was about to have proclaimed salvation through Christ cruci fied; but on hearing of the resurrection of the body, the assembly instantly broke up; the Epicureans mocking, exλeva. Cov, began to laugh; and the Stoics saying they would take another opportunity to hear him on that subject. And thus the assembly became dissolved, before the apostle had time to finish his discourse; or to draw all the conclusions he had de signed from the premises he had laid down. St. Stephen's discourse was interrupted in a similar manner. See chap. vii. 54. and the note there. 33. So Paul departed from among them.] He could not be convicted of having done any thing contrary to the law; and when the assembly broke up, he was permitted to go about his own business. 34. Certain men clave unto him] Became affectionately united to him; and believed the doctrines he had preached. Dionysius the Areopagite] There can be no doubt that this man was one of the judges of this great court; but whether the president or otherwise, we cannot tell. Humaniy speaking, his conversion must have been an acquisition of considerable importance to the Christian religion; for no person was a judge in the Areopagus, who had not borne the office of archon, or chief governor of the city; and none bore the office of judge in this court, who was not of the highest reputation among the people, for his intelligence and exemplary conduct. In some of the popish writers, we find a vast deal of groundless conjectures concerning Dionysius, who, they say, was first bishop of Athens, and raised to that dignity by Paul hir self; that he was a martyr for the truth; that Damaris was his wife, &c. &c. concerning which the judicious Calmet says, Tout cela est de peu d'autorité, "All this has little founda. tion." 1. In addition to what has been said in the notes on this subject, I may add, the original word decoidai povesɛpos, from deco 1 fear, and duiμov, a demon, signifies "greatly addicted to the worship of the invisible powers:" for as the word dapon sig nifies either a good or evil spirit; and detow, I fear, signifies not only to fear in general, but also to pay religious reverence, the word must be here taken in its best sense, and so undoubt edly St. Paul intended it should; and so doubtless, his audience understood him; for it would have been very imprudent to have charged them with superstition, which must have been extremely irritating, in the very commencement of a discourse in which he was to defend himself, and prove the truth of the Christian 1-ligion. He stated a fact, acknowledged by the best Greek writers; and he reasoned from that fact. The fact was, that the Athenians were the most religious people in Greece, or, in other words, the most idolatrous: that there were in that city more altars, temples, sacrifices, and religious ser vices, than in any other place. And, independently of the authorities which may be quoted in support of this assertion, we may at once perceive the probability of it from the consideration that Athens was the grand university of Greece. That here, philosophy, and every thing relating to the worship of the gods, was taught; and that religious services to the deities must be abundant. Look at our own universities of Orford and Cambridge; here are more prayers, more religious acts and services, than in any other places in the nation; and very properly so. These were founded to be seminaries of learn ing and religion; and their very statutes suppose religion to be essential to learning; and their founders were in generat religious characters; and endowed them for religious pur poses. These, therefore, are not superstitious services, for as superstition signifies "unnecessary fears, or scruples in religion; observance of unnecessary and uncommanded rites or practices,"-JOHNSON-it cannot be said of those se: vic which are founded on the positive command of God, for the more effectual help to religions feelings, or as a preventative of immoral practices. I consider the Athenians, therefore, acting in conformity to their own laws and religious institu tions; and Paul grants that they were much addicted to rehgious performances: this he pays as a compliment, and then takes occasion to show that their religion was defective; they had not a right object of devotion; they did not know the true God; the true God was, to them, the unknown God; and this, an altar in their own city acknowledged. He therefore began to declare that glorious being to them, whom they igno By that man whom he hath ordained] He has also appointed the Judge, by whom the inhabitants of the earth are to be tried. Whereof he hath given assurance] Пisi napaoyor raeu, having given to all this indubitable proof, that Jesus Christ shall judge the world, by raising him from the dead. The sense of the argument is this: "Jesus Christ, whom we preach as the Saviour of men, has repeatedly told his followers that he would judge the world: and has described to us, at large, the whole of the proceedings of that awful time, Matt xxv. 31, &c John v. 25. Though he was put to death Observations on the religious THE ACTS. rantly worshipped. As they were greatly addicted to religious services, and acknowledged that there was a Being to them unknown, and to whom they thought it necessary to erect un altar; they must, consistently with their character as a religious people, and with their own concession in the erection of this altar, hear quietly, patiently, and candidly, a discourse on that God whose being they acknowledged, but whose nature the did not know. Thus St. Paul, by acknowledging their religious disposition, and seizing the fact of the altar being in scribed to the unknown God, assumed a right which not a philosopher, orator, or judge, in the Areopagus could dispute, of bringing the whole subject of Christianity before thein, as he was now brought to his trial, and put on his defence. The whole of this fine advantage, this grand stroke of rhetorical prudence, is lost from the whole account, by our translation, ye are in all things too superstitious, thus causing the defen dant to commence his discourse with a charge which would have roused the indignation of the Greeks, and precluded the possibility of their hearing any thing he had to say in defence of his conduct. 2. That the original word, on the right interpretation of which I have laid so much stress, is taken in a good sense, and signifies religious worship and reverence, I shall show by se veral proofs; some of which may be seen in Mr. Parkhurst, under the word Aroidaipovia, which Suidas explains by cu daßcia Tepi Toy Octor, reverence towards the Deity. And He sychius by docia, the fear of God. "In this good sense, it is often used by Diodorus Siculus. Herodotus says of Orpheus, he led men eis detoidatpoviav, to be religious; and er horted them En To everẞtiv, to piety; where it is manifest that deioidaipavia, must mean religion and not superstition. But what is more to the present purpose, the word is used by Josephus, not only where a heathen calls the pagan religion detotdat Movias, (Antiq. lib. xix. cap. 5. s. 3. or where the Jewish religion is spoken of by this name, in several edicts that were made in its favour by the Romans, as in Antiq. lib. xiv. cap. 10. s. 13, 14, 16, 18, 19.) but also where the historian is expressing his own thoughts in his own words: thus of king Manasseh, after his repentance and restoration, he says, εσποδαζεν πάση περι avrov (OcOv) Tη de caidaipovia xonobai, he endeavoured to behave in the MOST RELIGIOUS manner towards God.-Antiq, lib. x. cap. 3. s. 2. And speaking of a riot that happened among the Jews on occasion of a Roman soldier's burning the book of the law; he observes that the Jews were drawn to gether on this occasion, ry deuidaipovia, by their religion, as if it had been by an engine; opyave Tivi.-De Bell. lib. ii. cap. 12. s. 2." It would be easy to multiply examples of this use of the word; but the reader may refer, if necessary, to Wetstein, Pearce, and others. 3. That the Athenians were reputed in this respect, a derout people, the following quotations may prove. Pausanias, in Attic. cap. xvii. p. 39. edit. Kuhn, says, that the Athenians were not only more humane, αλλά και ες θεους ευσέβειν, but more devout towards the gods; and again, he says, onλa rn εανργως όσοις πλεον τι ετέρων ευσεβειας μέτεςιν, ει appears plainly how much they exceed others in the worship of the gods; and in cap. xxiv. p. 56. he says, Adŋvacots EpiGGOTEDOV τι η τοις άλλοις, ες τα θεία έξι σπουδης, that the Athenians are abundantly more solicitous about divine matters than others. And Josephus seals this testimony by the assertion, Contr. Apion, ii. 10. Αθηναίους ευσεβεσάτους των Ελληνων παντες Ayora; every body says that the Athenians are the most religious people of all the Greeks.-See Bp. Pearce. From all these authorities it is palpable, that St. Paul must have used the term in the sense for which I have contended. 4. In the preceding notes, I have taken for granted that Paul was brought to the Areopagus to be tried on the charge of setang forth strange gods. Bp. Warburton denies that he was brought before the Areopagus on any charge whatever; and that he was taken there that the judges might hear him explain his doctrine, and not to defend himself against a charge which he does not once notice in the whole of his discourse. But there is one circumstance that the bishop has not noticed, viz. that St. Paul was not permitted to finish his discourse, and therefore could not come to those particular parts of the charge brought against him, which the bishop thinks he must have taken up most pointedly, had he been accused, and brought there to make his defence. The truth is, we have little more than the apostle's exordium; as he was evidently interrupted in the prosecution of his defence. As to the supposition that he was brought by philosophers to the Areopagus, that they might the better hear him explain his doctrine, it appears to have little ground; for they might have heard him to as great advantage in any other place; nor does it appear that this court was ever used, except for the solemn purposes of justice. But the question whether Paul was brought to the Areopagus that he might be tried by the judges of that court, Ep. Pearce answers with his usual judgment and discrimination. He observes: 1. "We are told that one effect of his preaching was, that he converted Dionysius the Areopagite, ver. 34; and this seems to show that he, who was a judge of that court, was present; and if so, probably other judges were present also. 2. If they who brought Paul to Areopagus wanted only to satisfy their curiosity, they had an opportunity of doing that in the market, mentioned ver. 17. Why then did they remove him to another place? 3. When it is said that they brought Paul to Areopagus, it is said that disposition of the Athenians they took him, eridaßoμsvoi avrov, or, rather, they laid hold on him, as the Greek word is translated, Luke xxiii. 26, and chap. xx. 20, 26. and as it ought to have been here, in chap. xxi. 3) 33. and especially in this latter verse. 4. It is observable that Paul, in his whole discourse at the Areopagus, did not make the least attempt to move the passions of his audience, as he did when speaking to Felix, chap. xxiv. 25. and to Agrippa, chap. xxvi. 29. but he used plain and grate reasoning, tc convince his hearers of the soundness of his doctrine. Now we are told by Quinctilian, in Inst. Orat. ii. 16. that Athenis actor movere affectus velabatur: the actor was for bidden to endeavour to excite the passions. And again, in yi. 1. that Athenis movere etiam per præconem prohibebatug brator: among the Athenians, the orator was prohibited by the public crier to move the passions of his auditory. And this is confirmed by Philostratus in prom. lib. i. de Vit. Sophist and by Athenæus, in his Deipnosoph. xiii. 6. If, therefore, it was strictly forbidden at Athens to move the affections of the courts of justice, especially in that of the Areopagus, we see a good reason why Paul made no attempt in that way; and at the same time, we learn how improperly the painters have done all they could, when they represent Paul speaking at Athens, endeavouring both by his looks and gestures to raise those several passions in his hearers, which their faces are meant to express." I have only to add here, that though St. Paul did not enden vour to excite any passions in his address at the Areopagus, yet each sect of the philosophers would feel themselves pow erfully affected by every thing in his discourse which tended to show the emptiness or falsity of their doctrines; and though he attempted to move no passion; yet, from these considerations, their passions would be strongly moved. And this is the idea which the inimitable Raphael took up in his celebra ted Cartoon on this subject; and which his best copier, Mr. Thomas Holloway, has not only engraved to the life, but has also described in language only inferior to the Cartoon itself; and as it affords no mean comment on the preceding discourse, my readers will be pleased to find it here. By the Cartoons of Raphael, we are to understand certain Scripture pieces painted by Raphael d'Urbino, and now preserved in the palace at Hampton-court. They are allowed to be chefs d'œuvre in their kind. They have been often engraved, but never so as to give an adequate representation of the matchless originals, till Mr. Thomas Holloway, who has completely seized the spirit of the artist, undertook this most laborious work, in which he has been wholly engaged for seve ral years; and in which he has, for some time past, associa ted with himself Messrs. Slann and Webb, two excellent artists, who had formerly been his own pupils. The Cartoon to which I have referred, has been sometime finished, and deli vered to the subscribers; and with it that elegant descrip tion, from which the following is a copious extract: "The eye no sooner glances on this celebrated Cartoon. than it is immediately struck with the commanding attitude of the speaker, and the various emotions excited in his bearers. "The interest which the first appearance of St. Paul al Athens had occasioned, was not calculated to subside on a sudden; his doctrines were too new, and his zeal too ardent From the multitude it ascended to the philosophers. The Epi cureans and Stoics particularly assailed him. Antecendently to the scene described in the picture, among the various che racters already encountered by the apostle, many undoubtedly in their speculations upon divine subjects, had often imagined a sublimer religion than that commonly acknowledged: such, therefore, would make it their business to hear him again. Others, to whom truth was of less value than the idle ainuse ment of vain disquisition, felt no other motive than curiosity. By far the greater part, however, obstinately bigoted to their particular tenets, and abhorring innovation, regarded him as impious, or a mere babbler: these also wished to hear him again, but with no other than the insidious view, that, by a more regular and explicit profession of his doctrines, he might expose his own absurdities, or render himself obnoxious to the state. The drapery accords with the majesty of the figure; and the light is so managed, especially on arins the and hands, as greatly to assist the energy of the action. "The painter has proceeded from the warmth of full con viction, through various gradations, to the extremes of malig nant prejudice and invincible bigotry. "In the foreground, on the right, is Dionysius, who is recorded to have embraced the new religion. With the utmost fervour in his countenance, and with a kind of sympathetic action and unconscious eagerness, he advances a step nearer. His eye is fixed on the apostle; he longs to tell him his con version, already perhaps preceded by conviction wrought in his mind by the reasonings of the sacred teacher, on previous occasions in the synagogue, and in the forum or market-place. He appears not only touched with the doctrines he receives but expresses an evident attachment to his instructer: h would become his host and protector. "This figure is altogether admirable. The gracefulness of the drapery and of the hair; the masculine beauty of the fra tures; the perspective drawing of the arms; the life and sen timent of the hands, the right one especially, are inimitable. "Behind is Damaris, mentioned with him as a fellow-be liever. This is the only female in the composition; but the painter has fully availed himself of the character, in assist Paul comes to Corinth, and CHAPTER XVIII. ing his principle of contrast; an excellence found in all the works of Raphael. Her discreet distance, her modest deportment, her pious and diffident eye, discovering a degree of awe, the decorum and arrangement of her train, all interest the mind in her favour. "Next to these, but at some distance, is a Stoic. The first survey of this figure conveys the nature of his peculiar philosophy, dignity, and austerity. Raphael has well understood what he meant in this instance to illustrate. His head is sunk in his breast; his arms are mechanically folded; his eyes, almost shut, glance towards the ground; he is absorbed in reflection. In spite of his stoicism, discomposure and perplexity invade his soul, mixed with a degree of haughty mortification. "Sir Joshua Reynolds has observed, that the same idea is continued through the whole figure, even to the drapery, which is so closely muffled about him, that even his hands are not seen;' and that, by this happy correspondence between the expression of the countenance and the disposition of the parts, the figure appears to think from head to foot.' "Behind the Stoic are two young men, well contrasted in expression: anger in the elder, and in the other youthful pride, half abashed, are finely discriminated. meets with Aquila and Priscilla. "In the centre is seated a group from the academy. The skill of Raphael in this instance is eminent. These figures are not only thrown into shade, to prevent their interference with the principal figure; but from their posture, they contr bute to its elevation; and at the same time vary the line of the standing group. "It seems as if the old philosopher in profile, on the left, had offered some observations on the apostle's address: and that he was eagerly listening to the reply of his sage friend, in whose features we behold more of the spirit of mild philo sophy. The action of his fingers denotes his habit of reason. ing, and regularity of argument. The middle finger behind appears to be watching the effect which his remarks would produce. "The action of the young man, pointing to the apostle, characterizes the keen susceptibility and impetuousity of his age. His countenance expresses disgust, approaching to horror. The other young man turns his head round, as though complaining of unreasonable interruption. The drapery of both the front fingers in this group is finely drawn: the opening action of the knees in the one, is beautifully followed and described by the folds: in the other, the compression, în consequence of the bent attitude, is equally executed; the turn o the head gives grace and variety to the figure. "Beyond, in the same continued half-circle with the Stoic, is perhaps exhibited the most astonishing contrast ever imagined; that of inexorable sternness, and complete placidity. "The head introduced beyoud, and rather apart, is intend "Of the two figures, the first is denominated a Cynic, who, ed to break the two answering lines of the dark contour of the disappointed in his expectation of the ridiculous appearance apostle's drapery, and the building in the back-ground. which he conceived the apostle, when confronted, would make "In the group placed behind the apostle, the mind is astoamong them, abandons his mind to rage. His formidable fore-nished at the new character of composition. The finest light head concentrates its whole expression: with a fixed frown imaginable is thrown upon the sitting figure; and as necesand threatening eye, he surveys the object of his indignation. sary a mass of shade is cast upon the two others. He alone would engage to confute him, or punish his temerity. "It is difficult to ascertain what or whom Raphael meant by His eager impatience and irritation are not discovered in his that corpulent and haughty personage wearing the cap. His features only; he raises his heel from the ground, and leans expression, however, is evident: malice and vexation are dewith a firmer pressure on his crutch, which seems to bend be-picted in his countenance; his stride, and the artion of his hand, are characteristic of his temperament. neath him. "Pass from him to the more polished Epicurean. This figure exhibits perfect repose of body and mind: no passions agitate the one; no action discomposes the other. His hands, judiciously concealed beneath beautiful drapery, show there can be no possible motion or employment for them. His feet seem to sleep upon the ground. His countenance, which is highly pleasing, and full of natural gentleness, expresses only a smile of pity at the fancied errors of the apostle, mingled with delight derived from his eloquence. He waits with an inclined head, in passive and serene expectation. If a shrewd intelligence is discovered in his eyes, it is too gentle to disturb the general expression of tranquillity. "Behind are two other young men: the first discovers a degree of superciliousness with his vexation; his companion is more disgusted, and more morose. "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, 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 reinarked that Raphael has not only contrasted his characters, but even, the two ends of his picture. By this menas 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. "These, and the two young figures previously described, are "When from this detailed display of the Cartoon. the eye not introduced merely to fill up the group; they may be in-again glances over the whole subject, including the dignity of tended as pupils to the philosophers before them, though by the architecture; the propriety of the statue of Mars, which some considered as young Romans, who have introduced them-faces his temple; the happy management of the landscape, selves from ennui or curiosity. with the two conversation figures; the result must be, an ac "Beyond is a character, in whose mind the force of truth | knowledgement, that, in this one effort of art is combined all and eloquence appears to have produced conviction; but pride, that is great in drawing, in expression, and in composition." vanity, or self-interest, impel him to dissemble. His finger, Holloway's description oʻ Raphael's Cartoon of Paul preachplaced upon the upper lip, shows that he has imposed silenceing at Athens. upon himself. CHAPTER XVIII. He Paul leaving Athens, comes to Corinth, meets with Aquila and Priscilla, and labours with them at tent-making, 1—3. 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 com forted, 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 outTages, 12-17. Paul sails to Syria, and from thence to Ephesus, where he preaches, 18-20. He leaves Ephesus, goes to Cesarea, 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.] NOTES-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 Lecheum and Cenchrea, it commanded the commerce both of the Ionian and Egean Sea. It was destroyed by the Romans under Mummins, about one hundred and forty-six years before Christ, in their wars with Attica; but was rebuilt by Julius Cesar, 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 popula. Lion amounting only to between thirteen and fourteen thou. sand 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. lately come from Italy with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Roine :) and came unto them. 1 Cor. 16. 19. 2 Tim. 4.19. 2. A certain Jew named Aquila] Some have supposed that this Aquila was the same with the Onkelos mentioned by the Jews. See the article in Wolfius, Bibl. Hebr. Vol. II. p. 1147. We have no evidence that this Jew and his wife were at this time converted to the Christian religion. Their conversion was most likely the fruit of St. Paul's lodging with them.-Pontus. See the note on chap. ii. 9. Claudius had commanded all Jews to depart from Rome] This edict of the Roman emperor is not mentioned by Joseplus; but it is probably the same to which Suetonius, refers in his life of Claudius; where he says, Judæos, impulsore Chresto, assiduè tumultuantes, Roma expulit. He expel led the Jews from Rome, as they were making continual insur rections, under their leader Chrestus." Who this Chrestus was, we cannot tell; possibly Suetonius meant Christ; but this I confess does not appear to me likely. There might have been a Jew of the name of Chrestus, who had made some disturbances; and in consequence, Claudius thought proper to banish all Jews from the city. But how could he intend ¡Christ, who was never at Rome ? nor did any one ever per Paul is comforted house, named Justus, one that worshipped God, whose house 3 And because he was of the same craft, he abode with them, | hearing, believed and were baptized. 91 Then spake the Lord to Paul in the night by a vision, Be 20.26-1 Ch.13.46. & 29.29.-m 1 Cor. 1. 14- Ch.23.11.-o Jer. 1.18, 19. Matt. 18. 12 And when Gallio was the deputy of Achaia, the Jews i Lev. 20.9, 11, 12. 2 Sam. 1.16. Ezek. 18. 13. & 33.4.-k Ezek. 3. 18, 19 & 23 9 Ch. 20.-p Gr. sat there. doctrine, is the reading of ABDE., three others; both the Sy riac, Coptic, Vulgate, Basil, Chrysostom, and others. Gries bach has received this reading into the text, and Bp. Pearce thus paraphrases the verse," And when Silas and Timotheus them, wholly to the word; i. e. he was fully employed now that he had their assistance in preaching the Gospel, called the were come from Macedonia, Paul set himself, together with 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 Timoabundantly in preaching the word, than his being pressed in spirit." This appears to be the true sense of the word, and that theus; and that was rather his labouring with them more 7 Aoy, is the genuine reading, there can be no doubt: duvet xero, 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, 7 days in preaching the word. The true sense is given by Calmet, Paul employed with more ardour in preaching, and testifying to the Jews, that Jesus was the Christ. From this time we hear no s'employoit à prêcher encore avec plus d'ardeur, Paul was more of Silas: probably he died in Macedonia. posing; putting themselves in warlike order against him: so the word implies. 6. When they opposed] AvTiTaccoμevov, systematically op still act. They have no argument against Jesus being the Mes siah; but, having inade a covenant with unbelief, as soon as And blasphemed] This is precisely the way in which they they are pressed on this point, they rail and blaspheme. See the Tela ignea Satana, by Wagenseil. of shaking the dust off the feet: see on Matt. x. 14. See a pa- the cause of the destruction that is coming upon yourselves, 4. He reasoned in the synagogue every Sabbath] Discours-ders of this salvation were made to them wherever the apos 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 Iam clean] Kalapos syw, I am pure or innocent of your 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, systetles came; and when they rejected them, the word was sent matically opposed the Gospel of Christ; and yet, general tento the Gentiles; see chap. xix. 8, 9. that quarter of the city where he had dwelt before with Aqui held an office of considerable consequence; and therefore his torian refers were probably Gentiles; and were the fruits of is likely that Paul was at this time much discouraged by the 9. Then spake the Lord to Paul by night in a vision] li Paul was pressed in spirit] EvveXETO TOP TVEVPATI, or he his life; see ver. 10: and might have been entertaining seriwas constrained by the Spirit of God, in an extraordinary ous thoughts of ceasing to preach, or leaving Corinth. To previolent opposition of the Jews, and probably was in danger of manner, to testify to the Jews, that Jesus was the Christ. Invent this, and comfort him, God was pleased to give him this stead of Two Veunari, in the Spirit, rw dayw, in the word or vision. |