Full text of "Notes, critical and explanatory, on the Acts of the apostles"

See other formats

..iv-T^nV Of P'TTSBU»»»t

UNIVERSITY OF PITTSBURGH

-Darlington JMemorial Lit

rary

I^OTE S,

CRITICAL AND EXPLANATORY,

ACTS OF THE APOSTLES.

MELANCTHON W. JACOBUS,

PBOFESSOR OF BIBLICAL LITERATURE, &-c. IN TUB WESTERN THEOLOGICAl
SEMINARY AT ALLEGUENY CITY, PA.

NEW YORK:

EGBERT CARTER & BROTHERS,

No. 530 BROADWAY.

1869.

EntereiJ, according to Act of Congress, in the year 1869, by

MELANCTHON ^y. JACOBUS,

Clerk's Office of the District Court of tlie United States for the Souttaern District
of the State of New York.

PREFACE.

IT has been the aim of the Author, which he has cherished and prosecuted
(ianug several years past, to present, in a single volume, for popular use, an
Exposition of " The Acts."

He has been aware of a very general desire, among Bible readers, to study
this book wi»-h ..he aid of a manual commentary that should embody the most
valuable results oi investigation. And he has had some reason to believe that
notwithstanding the important aids lately furnished, there remained something
to do for the elucioiLaiou of the history on the plan which he has here pursued.

The method adopted by the Author in the other Historical Books, is much
more advantageous in laid — namely, to arrange the materials under appropri-
ate headings throughout, so as to call attention, all along, to the points and
periods of the history, and then to group together all these headings in a
Synoptical view. Thus ihei>i is presented to the eye at once a comprehensive
Outline, by the aid of whicti ihe separate epochs and progressive stages of the
History may be viewed in theii proper relations.

For lack of this aid, many cuisury readers have not yet understood that the
History in this book extends thi-oagh a period of thirty-two, or three years —
equal in extent to the time coverea by the Gospel History, and embracing the
second third part of the century, as liio Gospel history embraces the first third.
Nor is it likely to be eeen, without some such tabular view, how the History
in "The Acts" covers the times and ciicumstances in which the Epistles of
Paul were written. For this reason the author has believed an important en'
would be gained by incorporating, at the lime and place where they belonj^,
(so nearly as can be ascertained,) the briefest notices of the several Epistles
of Paul. Indeed this has seemed necessary Tor a proper comprehension of the
whole. These Letters are indeed among the Acts of the Apostles, and light is
often thrown upon them by bringing to view their connections with the Narrative.
Though the chronology of some of them, especially of the Pastoral Epistles, is
not positively fixed, yet it is quite sufficiently established for this purpose.
The facts scattered through the Epistles are necessary for a thorough under-
standing of " the Acts." And as the Epistles are not arranged in their chron-
ological order, in our common version, and as the Holy Spirit had a plan,
doubtless, in the very order in which these Inspired Books were put in circu-
lation, we cannot doubt that the method adopted will conduce greatly to a
proper understanding of the New Testament. Especially the interest which the

(iii^

iv PREFACE.

Author's own classes have expressed in this mode of studying the Acts, has
encouraged him to present it in this popular form.

As the only Inspired History of the New Testament Church is here given,
it becomes most deeply interesting and useful to Christians of all time to mark
the great principles here illustrated — to observe the true nature of Christ's
Kingdom, as here set forth, and to note the true Idea of the Church, and the
law of its progress.

Here is the illustration of those Parables which our Blessed Lord spake
about the Kingdom of God. Here we see that Christianity is not a develop-
ment of Judaism any more than a material substance is the development of it8
shadow ; while yet we find here the occasions and steps by which the true
Doctrine and Polity of the Christian Church are brought to view by the Spirit
of God for our teaching in all time. This development within the sphere of
the Inspired History, is our authority in all the interests of Christ's Kingdom,
for the extension of the same Church until it shall cover the whole earth. Its
rapid progress in Apostolic times against all opposition, so that during these
few years it had reached the chief seats of power and learning, and had
already, in miniature, made the conquest of the world, stands an indisputable
proof or its Divine origin. The documents which narrate the facts are amply
attested. And Christianity has thus a historical basis, independently of any
questions peculiar to itself. It comes attested to us as a supernatural system —
its first grand event — the Incarnation, on which indeed it is based — being a
Miracle, yet a nisTORiCAL fact, as much as any other which is found on
record in the annals of History.

The important use of this Book to the Church in all time cannot be over-
rated. Take, for example, the First Revival. It is the pattern for all Revivals
of the true Religion. There is still the same command of Christ to " wait for
the Promise" already given — the Promise of the Father. There must bo
Prayer — spea^c prayer — concerted prayer — continuous Tprayer— believing prayer
—pleading the promise. And these are the conditions, not upon which, but in
which, the blessing comes down. Always the outpouring i-csults directly from
th° Exaltation and Glorification of the Crucified Jesus. So also the Ilislory of
Prayer, as found in these Inspired Annals, becomes most interesting and need-
ful to be studied as a guide for every period of the Church.

Here we have the Prayer of the Church for the promised Baptism of the
Spirit, (ch. 1 : 14,) — Prayer as a stated Ordinance of the Church, (ch. 2:
42,) — Prayer for Deliverance from Persecutors, (ch. 4 : 24,) — Prayer for an
individual, (for Peter in prison, ch. 12 : 5,) — Prayer in the Commissioning of
Missionaries, (ch. 13 : 3,) &c.

The History also of the Church's progress — of the Domestic and the For-
eign work — of the active and successful publishing of the Gospel by the private
membership — of the appointment of Missionaries to the Heathen, and of their
efficient operations in such various communities — are so many chapters for every
ftge of the Church,

PREFACE. V

It will be found, also, that the Household Covenant has great prominence in
the History.

The Christian Life, also, as here given, is most instructive — in which Benefi-
tence is a leading feature — no occasional, incidental thing, but a part of tho
worship and of the fellowship, — incorporated with all the Christian living, and
with all the service of Christ's House.

The Author has felt it his duty and privilege to make free use of all the
helps at hand ; and he hereby acknowledges his indebtedness, in greater or
less degree, to them all. The most recent work of his learned and excellent
friend and former Preceptor, Dr. J. Addison Alexander, is one of those nu-
mei'ous and valuable aids which have been constantly before him. And in addi*
tion to all the ordinary sources, have been the Author's personal observations of
Biblical places, which the reader will find embodied in the Notes. Wherever it
has served to throw light upon the passage, the most literal translation has been
given of the Greek text, so as to furnish to the common reader the full benefit
of the original. This has been done in a way to avoid such minute verbal
criticism as would confuse the continuous reading. Accordingly the para-
phrase form has frequently been used, as the most direct method, and produ-
cing the least interruption.

The Map, which seems so necessary for the study of this Book, is drawn on
stone from a most recent and well-corrected English copy. The Illustrations
are abundant and of superior execution, such as will make the volume most
useful to the many readers in Families, Schools, and Bible Classes, who desire
the amplest helps. Some of these are from Dr. Thomson's late work, " The
Land and the Book," verified also by the Auttsrs own observations, in hia
Travels through the Lands of the Bible.

And no , in issuin tli s fourth volume of the Ifotes on the New Testament^
completing the Historical Books, all thanks are due to God, with the encour-
aging hope that this may find its way into as many hands, and repay the labor
by as many testimonies as the "Notes on the Gospels" have done.

AiiEOHENT, April 15th, 1859.

INTRODUCTION

TO THE

ACTS OF THE APOSTLES

AUTHOR, OBJECT, &c.

Ths Authorship of this Book is indicated by the introductory address. The
writer refers to a, former treatise, or Book I. of the History. And we recognize
at once " the Gospel by Luke," as that to which he refers. That Gospel narra-
tive was addressed to this same Theophilus, And among the Evangelists,
Luke was that one whose aim agrees most entirely with the object plainly
contemplated in this Book IT. of the History. We have seen that he writes
bis " former treatise " in the spirit of thai world-wide Gospel which Paul preached
—and that he wrote it under the eye of Paul ; so that it has borne the name of
the Pauline Gospel. Here, now, he undertakes to show the steps by which
the good tidings designed for all nations went abroad to the Jews and Gentiles.
In this Book II. then, we have the great opening Chapters of Church History.
And, as Steir has well remarked, " Luke shows that a true Church history can bo
comprehended only out of a true Life of Christ, as the Gospels give it." See
"Notes on Mark and Luke" — Introduction to Luke.

The Historian indicates his Object and Plan in the opening verses of this
Book. He states distinctly that he wrote the Gospel History as a summary
narrative of the Life of Jesus, until the Ascension. But he notes here at once,
as important for his present purpose, the Period of the Forty Days. And hero
he introduces the theme of our Lord's conversation and instructions, as it is
also his own theme in this Outline History of the Primitive Church, or Kingdom
of God.

This Kingdom had been constantly set forth by our Lord to His Disciples— in
parables and arguments, laboring to show its essential nature, its mode of ex-
tension, and its predicted progress and consummation. This is that which John
the Baptist and Jesus Himself announced as at hand— which Christ so variously
explained, as the seed secretly growing up, (Mark 4: 26;) the mustard seed,
the leaven, &c. (Matt. 13:33;) as coming not with observation, (Luke 17:
20;) which is preached since John's time, and every man presseth into it,
(Luke 16: 16 ;) whose membership is of such as little children, (Matt. 19 : 14;)
which cannot be entered into exo*pt a man be born again, (John 3:8;) and
which Christ forewarned the Jews should be taken from them and given to the
nation bringing forth the fruits thereof, (Matt. 21 : 43.)

(vii)

viii INTRODUCTION

Accordingly Luke tails us that the theme of Christ's instructions to His Dis-
ciples in his Resurrection flesh, during the Forty Days interval, was still the
Kingdom of God, (vs. 3.) It was precisely in furtherance of these doctrinal
instructions that He commsinded them to wait at Jerusalem for the Promise of
the Father — which, as had been declared by John the Baptist and by Himself
also, was the Baptism of the Holy Ghost. That was the Ascension Gift which
resulted immediately from His Glorification, (John 7 : 39,) and this was to result
at once in the diffusion of the Gospel to representatives of all lands, ch. 2 : 5.

This, therefore, is the natural Introduction of Luke's History, in which he
puts forward the vital question of the Disciples to our Lord in regard to ths
time for restoring again the kingdom to Israel. And the answer of the Great
Head of the Church is the key to Luke's plan. He relates tub Founding and
Extension of the Christian Chdkch under the Dispensation of the Holt
Spirit — according to the promise of Christ, "Ye shall be witnesses unto
ME BOTH in Jerusalem and in all Judea, and in Samaria, and unto thb
uttermost part OF the earth," (vs. 8.)

We see in this light how the Book before us has been regarded by some as &
History of the Spirit's work, and by others as " the acts " or doings of the Rises
Lord ; and how others have entitled it " the Gospel of the Holy Ghost." It is,
indeed, all of these together.

In accordance with Luke's plan, as above noted, we find this Apostolic History
dividing itself, naturally, into Three Books. First of all we are introduced to

Book I. — The Church amono the Jews.

This appears, originally, as that small membership of the ancient Jewish
Church which had embraced the doctrine and hope of Christ Jesus, and which
thus became the Nucleus in the formation of the Christian Church. The " Forty
Days " period after the Resurrection had been spent by our Lord in naore fully
expounding to these Disciples of the ancient covenant the true idea of the
Church in its New dispensation. The preliminaries to the glorious develop-
ment now at hand, are concerted and continuous Prater, with the transaction
of such Church business as related to supplying a vacancy in the Apostleship.
And then we have

(Part I.) The Founding and Manifestation of the Christian Church,
(chs. 1, 2.) Here occurs the Advent of the Spirit in the fullness of time, at
the first Christian Pentecost. The "Gift of Tongues" is a miraculous sign of
what is to be accomplished among all people — the universal promulgation of
the Gospel.

This introduces us, naturally, to the First Things of the New Testament
economy — the First Preaching of the Apostles. &c., as the step by which we
are brought to

(Part II.) The Spread of the Christian Church among the Jews,
(chs. 2-8.)

Here we find the Church enjoying her First Great Revival. The First Growth
•f the Church is now recorded — an accession of three thousand, who "were added"

INTRODUCTION. ii

to the original body, and were baptized. The Christian Life is also noted in its
primitive purity. Then, as a token of power and a means of progress, we find
recorded the First Miracle, (the lame man, ) in which Peter and John are the act-
ors— this leading also to the First Hostility, (from the Sadducees, who denied the
resurrection.) and this led to a still further accession to the membership, so that
it numbered j^y« thousand. Then, amidst all this increase and prosperity in the
face of powerful opposition from without, we have narrated to us the First Defec-
tion from within, growing out of a vain ambition to make a show of large lib-
erality, and to feign a gift of the Holy Ghost. The opposition of the Sadducees
increasing, resulted in the First Imprisonment of the Twelve, and their mirac-
ulous deliverance. But now another calamity, worse than any opposition from
without, befalls the Infant Church. It is the First Internal Dissension, growing
out of a complaint raised by the foreign element, (the Greek-speaking Jews,)
against the native element. Here, already, the native jealousy against any for-
eign tendencies was displaying itself, and the decision of the Apostles recognized
the equal right of all in the Church to the alms and care of the brotherhood,
without any such distinctions.

This event led to a further development of Church polity in the Instituticn of
the Deacon's office, and to the appointment of seven men to this work of super-
vising and supplying the poor. This controversy, however, tended to bring out
more fully these conflicting elements in the Church. Among the Deacons
was Stephen, supposed to be a Hellenist, who stood as the bold, uncompromising
champion of the foreign interest as against the exclusive Jewish doctrine and
claim. He took the wider view of the Mosaic institutions — that they were
preparatory to an extension of the Church to all nations ; and that the true
idea of Judaism was this, that it pointed to a world-wide Church of Jews and
Gentiles, in which the ^' hraelile indeed" would be recognized as the son of
wrestling Jacob, a man of prayer, and a believer in Christ Jesus as the true
King of Israel. This position of Stephen in favor of Church extension, brought
the conflict to a crisis, and this eloquent, godly witness for the truth, died at the
hands of the Jewish mob — the First Christian Marttr. This persecution,
however, extended to the whole Christian Church at Jerusalem, and scattered
the members everywhere publishing the word. Thus we are brought by very
natural and distinct steps to a great item in the development —

Book II. — The Church in its Transition from the Jews to the Gen-
tiles, (chs. 8, 9.)

Here we have, first. The Spread of Christianity beyond Jerusalem. This is the
first great step by which the Church passes from the confines of the Old cove-
nant, and the Apostles become " witnesses in Samaria." The Apostles are confined
to Jerusalem for their head-quarters, while the Disciples are scattered abroad.
But they become witnesses to Christ in all Judea, so that Peter makes a cir-
3uit of these Churches, (ch. 9 : 31-43.) Meanwhile, however, just at this
juncture, it occurs that while the Apostles are remaining by Divine direction
within J« dca, Philip, one of the Deacons, being driven out, preaches the Qosp^

X INTRODUCTION.

in Samaria. This was the mixed people who formed a connecting link between
the Jews and the Gentiles. They had been shut out from the first evangolizinj;
arrangement, at the order of Christ Himself. But He afterwards (as we saw
in John's history, ) proclaimed the good news to the woman of Samaria, and the
. first fruits were gathered by Him who admits others to reap from His sowing,
and to rejoice together with Him. (See Appendix, JVotes on John.) Peter and
John are now sent down to sanction this new movement under Philip. Here at
Samaria occurs, also, The First Conflict with Paganism, in the case of Simvin
Magus, who would purchase the gift of God with money. Yet by the agenc 7
of Philip, specially commissioned by the Holy Ghost, the Gospel goes stiK
further abroad. The Eunuch of Ethiopia is gathered into the Church and
baptized, as a first fruit of that uttermost part of the earth. Thus it comes to
pass, as the Evangelical Prophet had predicted, that there should no longer ba
any national barriers, (as in case of the Samaritans,) nor any personal
disabilities, (as of the Eunuch,) such as had obtained under the Old dispensa-
tion. Isaiah, chs. 55, 56.

We stand now on the threshhold of that great event — the opening of the door
of the kingdom to the Gentiles universally. In preparation for this grand de-
velopment, a new Apostleship is to be raised up, while the original Twelve fulfill
their office at, and about, the Mother Church at Jerusalem.

The narrative now takes us back to Jerusalem from the Dispersion,
and there we behold the youthful Saul of Tarsus, who had officiated at Ste-
phen's death, now prosecuting his murderous work from Jerusalem to Damas-
cus, sparing neither men nor women. But he is the man whom God has chosen
to be a new Apostle. Himself a Hellenist, and thus of the foreign wing of the
Jews, he is now converted and commissioned as the Aposlle of the Gentiles.
And now when the historian has pointed us to the Churches of Judea, as having
rest from persecution, and enjoying the care of the Apostles, he introduces
us to a new era in the history,

Book III. (Part I.) — The Spread of Co-ristianity among the devout
Gentiles, (chs. 10-12.)

The time has now arrived for the formal opening of the kingdom to the Gentiles
by the same Apostle of the circumcision who had already opened it to the Jews.
This new movement, therefore, is quite in harmony with all the foregoing His-
tory. Peter must have been familiar with the great idea of the Prophets, that
the Gentiles should be gathered into the Church and kingdom of God. But the
Jewish view had been that the Gentiles could come in by first becoming prose-
lytes to Judaism — and so through the Jewish gate. Peter now has a vision at
Joppa, in which the true doctrine is set forth — that the Gentiles are to be
regarded as equally admissible with the Jews. At the same time a devout
Gentile, a representative of Caesar's power, bad a corresponding vision, directing
him to send for Peter, and to receive instruction from him. This family at
Cesarea are brought into the Church, and are baptized ; and the Conversion of
tht household fulfills the JIotLsehold Covenant. Circumcision, we find is no longer

INTRODUCTION. xi

the seal of tie covenant, Tbut Baptism. Meanwhile, and without any knowledge
of this event, some disciples of the dispersion, who are spoken of as "men of
Cyprus and Cyrene," are publishing the good news at Antioch, (in Syria,) ^'tht
Queen of the East" — and through their unofficial Christian labors, the First
Chukch of the Gentiles is gathered. Barnabas was sent down to them from
Jerusalem by the Apostles, and he immediately went after Paul, of whose commis-
sion he knew as the Apostle of the Gentiles. Thus the Mother Church of
Gentile Christendom was founded. And here the Disciples were first called
Christians. Meanwhile, the persecution was raging at Jerusalem ; and now
at length one of the three chosen Apostles — James, the son of Zebedee — falls
by the sword of Herod. Another of that same honored trio, Peter, was im-
prisoned, ready to share the same violent death. But over night he was
miraculously released from prison by an angel, in answer to the special, earnest
prayer of the Church. Herein is the Power of the Church, in appropriating
by prayer the power of the Risen Lord. Instead of Peter's death, we read of
the horrible death of his persecutor, Herod Agrippa, at Cesarea — smitten by
the vengeance of God. The date of this event we know from cotemporary
history, to be A. D. 44.

This brings us to the last Division of the History,

Book III. (Part II.) — The Extension of the Church among the idola-
trous Gentiles, (chs. 8-28.) Up to this period Peter — the Apostle of the
Circumcision — had been the prominent actor, opening the door of the kingdom
to Jews and Gentiles. Henceforth Paul, the Apostle of the Uncircumcision,
chiefly appears.

The Church of Christ now enters fairly upon her Great Missionary Work.
The Era of Foreign Missions now commences. The Apostolical Commif-
bion of the Church to disciple all nations, is now to be carried out. Th
First Step taken by the Mother Church of the Gentiles, (after expressing
a true Christian charity toward the Jews, by sending them alms in their ex-
iremity,) is to commission Two Missionaries to the Heathen, This was by the
express direction of the Holy Spirit — and is a pattern to all Gentile Churches.
Here begins the First Missionaet Journey.

These First Missionaries of the Church were Saul (Paul) and Barnabas,
who take John Mark, of Jerusalem, as a helper. They go first to the Isles,
westward — to Cyprus, the native country of Barnabas — and there, at the
threshold of this great work among the Gentiles, Saul takes his new name,
"Paul" — and in the case of Paulus the Gentile, and Elymas the Jew, at Paphos,
he has a specimen of his further successes. The Jew rejects the Gospel, while
the Gentile believes.

Thence the Missionaries pass into Asia Minor, (John Mark leaving them
for his home.) They go preaching all along, " to the Jews first" — the syna-
gogues being the chief places of religious concourse— and offering them ftl9«

xli INTRODUCTION.

the means of access to the Gentiles who attended them as proselytes, oi
*' fearers of God." This course was every way consistent with the idea or
Paul's commission to the Gentiles, as it proved in the results. At the Pisidian
Antioch, the Apostle first declares himself in bold terms, announcing to the
Jews the great principle upon Avhich he labored — offering the Gospel first to them,
and when rejected by them turning to the Gentiles; who here invited it, as was
foretold, (Isa. 65 : 1.) This arouses the envy of the Jews, who persecute the
Missionaries, driving them from city to city — to Iconium, to Lystra and Derbe.
They return by the same route, nevertheless, organizing Churches where they
had labored, and they report themselves to the Church at Antioch. This in-
gathering of the Gentiles had now become the settled policy of the Church.

But here a great practical question is raised, just at the point where the old
Jewish exclusiveness found it hard to yield. The Judaizing view was that the
Gentiles were to come into tba Church through the Jewish door — by first be-
coming proselytes to Judaism, and in token of this, receiving circumcision.
This, indeed, ought to have been considered as already settled by God Himself,
who gave the Holy Spirit to the uncircumcised Gentiles as well as to the Jews.
Now, however, the question seemed to call for formal Church action.

Hence arose another development of Church polity. The First Synod was now
convened as a Court of Jesus Christ. It met at Jerusalem, and consisted of
Apostles and Elders. The returned Missionaries were sent up as Commission-
ers, with others. The question was discussed. The arguments of Peter and
James are given, and the motion of James was agreed to unanimously, as would
seem. This important decision was sent down in writing to the Churches, as
an authoritative settlement of the vexed question.

Now the Apostolic Missionaries are ready for a Second Missionary Journey.
Two pairs go out instead of one. Paul having declined to take John Mark,
Barnabas takes him, and Paul chooses Sil.^.s, and they take different routes,
and so the Missionary corps is doubled. We follow Paul, and find him with
Silas, going again into Asia Minor, to Lystra and Derbe. He finds Timothj--,
whom he adds to their force. Pressing on westward, and being strangely for-
bidden, at this time, to enter certain provinces, (as Bithynia, and Proconsular
Asia, of which Ephesus was the capital, ) they made their way westward still,
to the ooast, at ancient Troas. There, as they looked out over the narrow
Btrait to the European shore, they received a special call by vision to carry
the Gospel into Europe. Onward they go in this westward course. Thoiv First
Convert in all Europe is Lydia, of Thyatira. The First Church is the noble-
hearted Church at Philippi, to which Paul wrote an Epistle from his imprison-
ment at Rome. Luke has now been added to the company, or at any rate, he
BOW appears in the narrative — serving, it would seem, in the capacity of a Mis-
inonary Physician. Here again the Household Covenant is recognized as a lead-

INTRODUCTION. siil

Ing feature in the narrative. And whereas in the case of Cornelius tlic blessing
iignified in the Household Seal had been visited on the believing household — here,
in the case of Lydia, the Family was baptized at once upon her profession, to
seal to them the blessings promised in the Covenant. The Family of the
Jailor was brought in — baptized and believing according to their case. Thus
THE Fajiily is kept in view as the Nucleus of the Church. The Churches are
gathered by Households. God still, as unde*^ the Old Covenant, propagates Hia
Church by means of a pious posterity.

Thence to Thessalonica and Berea (without Luke, as would seem,) they pass,
and though persecuted still, they establish Churches, the former of which is
that Church to which Paul addressed his earlier Epistles. Southward now they
go to " the eyes of Greece" — Athens and Corinth — the chief cities of the world's
learning, where the Greeks sought after wisdom. At the former city, among
the classic temples of idolatry, he gathers in a representative man from the
highest court of the Sages — one Dionysius, the Areopagite — while at Corinth,
the seat of so much corruption, he founded a more prominent Church, to whom,
afterwards, he addresses two most comprehensive Epistles.

Having now carried the Church of Christ into Europe, and established it in
such chief Cities of that learned centre of the world, he passes, with his fellow-
laborers and friends, toward Jerusalem, taking on his way the great city of the
magic arts, Ephesus, the capital of Proconsular Asia, where he had before
been hindered from going. As the Jews invited him to remain, (instead of
persecuting him, as was usual elsewhere,) he gave them a promise of his return,
and goes forward to Jerusalem by way of Cesarea, and thence reports himself
to the Church at Antioch.

Thus we are brought to the Third and Last Missionary Journey.
According to his promise given at Ephesus, he makes his way to that famoua
Capital and seat of Idolatry, which became one of the Seven Churches of Asia,
and one of those to whom he afterwards wrote a great Epistle in his chains at
Rome.

At this point he tarries three years, making it a centre of his Jlissionary op-
erations, and writing letters to different Churches already planted, and speaking
already of his intention to reach Rome. He passes again into Greece, revisiting
and strengthening the Churches. Here again he discovers his plan and hia
ardent desire to visit the Metropolis of the World. Meanwhile, he addresses
to the "saints" there a great Epistle, and announces his determination to visit
them, if the Lord will.

Now he is about to take his departure from the scene of his Missionary labors.
He must go to Jerusalem, and only knows, by repeated assurances of the Holy
Spirit, that he goes to suffer bonds and imprisonment. He takes most affecting
leave of the Church at Ephesus, who formally part with him, (men, women and
children of the Church,) at the shore, and bids them a most touching Farewell.
Tiiey land at Tyre, and though friends beg him not to go up to Jerusalem, (aa
2

KT INTRODUCTION.

the Disciples begged our Lord on similar grounds,) and though the Spirit wit
nessed to him, by the Prophet Agabus and otherwise, what the fatal result
must be, onward he presses. He takes the most conciliatory steps toward the
hostile Jews, but he is soon arrested, and would have been cruelly sacrificed to
their rage but for the interference of the Roman arms. Thus occurs the first
step by which he is to pass to Rome.

Meanwhile, he has his Defenses to make before Jews and Romans, on five
different occasions. Before the Jewish multitude from the castle stairs, before
the Jewish Sanhedrim — before Felix, the Roman governor at Cesarca,
and confronted by the Jews of Jerusalem — and before Festus, his successor
there, in like circumstances. Now he appeals to C^sar, and as a last oppor-
tunity of addressing his accusers, he pleads before Agrippa II. the King, and
before the grand Court assembled at Cesarea.

Thus strangely is he to arrive at length at Pagan Rome. A Prisoner in
chains — shipwrecked and wintering at Malta — welcomed by a double escort of
Christians to Rome, and delivered over to the Pretorian Guard — he early calls
together his kinsmen according to the flesh, and defines to them his position as
an Ambassador in chains for Christ, and an Apostle of the Gentiles. Some of
them believing and some of them disbelieving, he avails himself of his partial lib-
erty in welcoming to his apartments all who came to him. And so, during two
years, he preaches the Kingdom of God, and witnasses in his chains for Christ.

Thus the History has traced the Inception, Transition and Extension of the
Christian Church, till we see it planted in the chief cities of the civilized world,
at the chief seats of its idolatries, learning and power, until it becomes firmly
rooted in the Capital of the Roman Empire.

The narrative here closes, at this establishment of the Kingdom of Christ in
the Metropolis of the Great Fourth Kingdom of Prophecy. (Dan. 7: 17, 18.)
Already by this crowning movement, which Christ Himself predicted to Paul, it
is virtually accomplished, that "the Kingdom and the greatness of the Kingdom
under the whole Heaven is given to the People of the Saints of the Most High,"
(Dan. 7 : 27.) The Risen Christ is preached as Kino of Kings, near the
Palace of the Cjesars. And it has come to pass, in effect, and according to
the order predicted by Christ, that the Apostles have received Power by thft
Advent of the Holy Spirit, and they hive become "witnesses unto Chbiss
BOTH IN Jerusalem and in all Judea, and in Samaria, and unto the uxteu-
MOST parts Of the eabxh."

INTRODUCTIOJJ.

DATE, &o.

For additional notices of the Author, &c., see "Notes on Mark and Luke"-^
Fniroducdon to Luke, p. 115-117.

It is quite generally agreed, except by the modern skeptical critics of the
German School, that this Book was written at the close of the two year's period
at Rome, (ch. 28 : 30)— about A. D. 63. Luke was then Paul's faithful
companion, as he had also been on so great part of his journeyings. And
when "all in Asia were turned away from him," (2 Tim. 1 : 15,) and De-
mas and Crescens, and even Titus, for one reason or another, had left him,
Luke remained faithful to him, even in his severest extremities and among bit-
terest enemies, (2 Tim. 4 : 11.) The style is such as characterizes Luke's Gos-
pel narrative ; and terms and phrases peculiar to the writer of the former are
found scattered through this Book.

The Credibility of the History is made apparent from various sources. The
coincidences, evidently undesigned, yet very striking and numerous, which are
found between the statements of this writer and those of ancient and profane
authorities, are most conclusive. The allusions to the secular history of the time,
indifferent parts of the Roman Empire— to the laws, customs, political consti-
tutions, &c., of different provinces, are found to agree most exactly with the facts.
And where, in some instances, critics had supposed there must be an inaccu-
racy, the difficulty has been solved by antiquarian research. For example,
as will be seen in the Notes, an ancient coin has served to confirm Luke's record
in the minutest particulars, where the mystery had been unsolved before. An
eminent writer has given, in two volumes, " The History of the Acts of the Holy
Apostles confirmed from other Authors, and considered as full evidence of the
Truth of Christianity." See Biscoe on the Acts. Dr. Paley has also produced
a powerful argument for the credibility of the History from the coincidences
between the Acts and Paul's Epistles. See Foley's Horcc Paulince — and the
argument extended, in Birk's Horcc Apostolicce. Besides these learned works,
one of the ablest modern chronologiats has applied his most exact criticism to
the same effect. See Z>r. Wieseler's Apostolic Chronoloc/j/, {I8i8.) In addition
to all these, a most singular and striking confirmation of Luke's statement has
been brought to light by the Nautical Researches of James Smith, Esq., F. R. S,
*' on the Voyage and Shipwreck of St. Paul," (1848.)

After what we have set forth respecting the Object and Plan of the Book, It
•will be plain that the Title, " The Acts of the Apostles," does not exactly ex-
press the drift of the History. This title was not given by the Author, and
arose probably from the same source as that ancient division of the New
Testament Books into two parts, called Gospel and Apostle. And of the second
and larger part — comprising the Epistles and the Apocalypse, besides this —
our History would be called, in general terms, " The Acts of the Apostles."
Only the doinga of Peter and Paul, however, are chiefly given — the former

xvl INTRODUCTION.

occupying ike early portion of the narrative, up to about A. D. 50 ; and tho
latter taking up the remainder. John appears occasionally with Peter, while
James also appears here and there.

The external evidence for .the Canonical authority of the Acts is ample. It
is found in all the early catalogues of the New Testament Books. In the wri-
tings of the Apostolic Fathers it is referred to. Justin Martyr, in the "Ad-
dress and E.\hortation to the Gentiles," makes allusion to it. In the ^'Shepherd
of Ilermas," reference is made to Acts 4 : 12. In Hegesippus we find allusion
to Acts 20 : 21, with a use of the same phraseology. The " Muratorian Frag-
ment " mentions, as next to the Gospels, *' The Book of the Acts, containing a
record, by Luke, of those Acts of the Apostles which fell under his own
notice." The Peshilo (Syriac) Version, made at the close of the First Century,
includes this Book, as we have it now. " The Epistle of the Churches of Vicnnt
and Lyons," in Gaul, (France,) A. D. 177, makes striking use of the same phra-
seology as w© find in the Acts. And Ireneus, Tertullian and Clemen* of AUoi'
tndria, refer to it in their writings.

SYNOPSIS OF THE HISTORY.

BOOK I.

THE CHUBCH AMONG THE JEWS.

Part I. Founding of the Christian Church. Jerusalem.
A. D. 30. Ch. 1— ch. 2:40.

\ ,. The Nucleus— " about 120," vs. 15— (" over 500," 1 Cor. 15 : 6.)

The Forty Days— The Ascension. Ch. 1 : 1-11. . . 25

{ 1. The Last Preparation — The Prayer Meeting of the 120 Disciples.

Jerusalem. Ch. 1 : 12-26 35

J 5. The Founding and Manifestation of the Christian Church — Pente

cost— Gift of Tongues. Jerusalem. Ch. 2:1-13. . . .48

§ 4. The First Preaching of the Apostles — Peter. Jerusalem. Ch. 2 :

14-36 60

Part II. Spread of Christianifi/ among the Jews. Chs. 2 to 8.
" Witnesses in Jerusalem." A. D. 30-36.

g 5. The First Fievival and Growth of the Christian Church — Accession
of Three Thousand Members — Christian Baptism — The Christian
Life. Ch. 2 : 41-47 82

§ 6. The First Miracle (Lame Man) — (Peter and John) — Peter's Dis-
course. A. D. 30-36. Ch. 8. 86

§ 7 The First Hostility (Sadducees)— Arrest of Peter and John— Further
Growth of the Church to Five Thousand Members. Jerusalem.
Ch. 4 : 1-37 103

J 8 The First Defection (Ananias atd Sapphira.) Jerusalem A. D,

30-36. Ch. 5 : 1-16 120

2* fivii)

Xviii SYNOPSIS OF THE HISTORY.

Page
29. The First Imprisonment of the Twelve (Sadduceau) — Miraculous

Deliverance (Peter) ^Gamaliel. Jerusalem. A. D. 30-36. Ch.

5:17-42 127

2 10, The First Internal Dissension — Hellenistic Widows — Institution of

Deacons. Jerusalem. Ch. G : 1-7. ..... 138

j 11. The First Martyr — Stephen — General Persecution and Dispersion

(except of the Apostles.) Jerusalem. Ch. 6: 8 to ch. 8. . 142

BOOK II.
THE CHURCH IN ITS TRANSITION FROM THE JEWS TO THE GENTILES.

Spread of ChristianifT/ heyond Jerusalem. " Witnesses in
all Judea and in Samaria." A. D. 36—40.

1 12. Spread of Christianity -without the Apostles. Ch. 8 : 1-4. . , 171

§ 13. Spread of Christianity in Samaria by the Preaching of Philip the
Deacon and Evangelist — First Conflict of Christianity with Pa-
ganism— National Disabilities Removed — "Witnesses in Sama-
ria." Ch. 8:5-24 173

§ 14. Spread of Christianity beyond the Holy Land — The Ethiopian Eunuch

—Ceremonial Disabilities Removed. Ch. 8 : 25-40. . . 180

J 16. Conversion and Call of Saul of Tarsus — (His First Visit to Jerusalem,

three years after.) A. D. 37-40. Ch. 9 : 1-30. . . .186

216. State of the Christian Churches in Judea — Peter's Circuit among

them. A. D. 40. Ch. 9 : 31-43 196

BOOK III.

THE CHURCH AMONG THE GENTILES.
Pabt I. Spread of Christianity among the Devout Gentiles. " Wit-
nesses unto the uttermost parts of the earth." A. D. 40-44. Chs.
10 to 12.

2 17. Vision of Cornelius at Cesarea and of Peter at Joppa — Reception

of Gentiles into the Church, independently of Judaism. Cesarea.
Ch,. 10. 200

2 18. Peter reports to the Church at Jerusalem his Vision, and the Recep-

tion of Devout Gentiles — and vindicates his course iu consorting
with them. Jerusalem. Ch. 11 : 1-18 214

SYNOPSIS OF THE HISTORY. xix

Pag«
1 19. The First Gentile Church. Antioch in Syria. Ch. 11 : 19-21. . 218

§20. Earnabas sent down to Antioch by the Churck at Jerusalem— Goes
nfter Paul to Tarsus — Paul's Second Visit to Jerusalem — The
Disciples first called "Christians." A. D. 42-43. Ch. 11:25-30. 221

§21. The First Royal Persecutor of the Church — Jewish Hostility at its
height — Murder of the Apostle James, the Brother of John, by
Herod — Peter Imprisoned — Miraculous Deliverance — Judicial
Death of Herod Agrippa, at Cesarea. A. D. 44. Ch. 12: 1-23. 224

Part II. Spread of Christianity among the Idolatrous Gentiles,
" Witnesses imto the uttermost parts of the earth." A. D. 44-62.
Chs. 13 to 15.

§ 22. Missionary Commission of Paul and Barnabas by the Church at

Antioch. Ch. 13 : 1-3 233

2 23. Paul's First Missionary Journey (with Barnabas) — First Success —
His First Encounter with Paganism — (Cyprus — Asia Minor.)
A. D. 45. Ch. 13 : 4 to 14 : 28 235

§24 Further Progress of the Church — Internal Developments — First
Apostolic Synod — Paul's Third Visit to Jerusalem. A. D. 50.
Ch. 15 : 1-35 259

§25. Paul's Second Missionary Journey (with Silas) — Europe. Mace-
donian Vision. A. D. 51. Chs, 15: 36 to 16 : 10. . . . 271

§26. The First Church in Europe (Philippi) — The First Convert in
Europe (Lydia) — The Pythoness — Imprisonment and Miraculous
Deliverance of Paul and Silas (Jailor.) Ch. 16: 11-40. . . 275

§27. Paul in European Greece. Athens. A. D. 52. Ch. 17:1-34. .288

§ 28. Paul at Corinth a year and a half— Writes Epistles to the Thessa-

lonians. (Gallio.) A. D. 52-54. Ch. 18:1-17. . . .298

§ 29. Paul's Fourth Visit to Jerusalem by way of Ephesus and Cesarea —
(Antioch in Syria.) Apollos at Ephesus. (Nero, Emperor.)
A. D. 54. Ch. 18 : 18-28 804

Paul's Third Missionary Journey through Galatia, Phrygia, &c. . 306

§ 30 Paul Three Years at Ephesus— Writes Epistle to Galatians and First
Epistle to Corinthians, and probably his First Epistle to Timothy
and Epistle to Titus. A. D. 54-57. Ch. 19:1-41. . -808

tx SYNOPSIS OF THE HISTORY.

Fags

2 31. Paal's Departure from bis field in Proconsular Asia — Three months
in Greece — Sails from Philippi toward Jerusalem — Writes Second
Epistle to Corinthians at Philippi and Epistle to Romans at
Corinth. A. D. 57. Ch. 20 to 21 : 14 321

§32. Paul's Fifth Visit to Jerusalem. A. D. 58. Ch. 21 : 15-17. . 338

g 33. Meeting of the Presbytery, the Apostle James being the Modera-
tor—Paul's "Vow and Arrest. Jerusalem. Ch. 21 : 18-40. . 339

g34. Paul's First Defense — (viz.) before the Jewish Multitude. Jerusa-
lem. A. D. 59. Ch. 22 : 1-30 346

§35. Paul's Second Defense— (viz.) before the Jewish Sanhedrim — Con-
spiracy against him — Escorted to Cesarea to Felix. Jerusalem.
A. D. 59. Ck 23 : 1-35 , .354

2 3G. Paul's Third Defense — (viz. ) before Felix the Roman Governor. Ce-
sarea. A. D. 59. Ch. 24 : 1-27. 367

1 37. Paul's Fourth Defense — (viz.) before Festus — (accused by the San-
hedrim)— Appeals to Ctesar — (Agrippa and Bernice.) Cesarea.
A. D. GO. Ch. 25 : 1-27 378

§38. Paul's Fifth and Last Defense — (viz.) before King Agrippa, &c.
(when about to leave the Holy Land for Rome.) Cesarea.
A. D. 60. Ch. 26 : 1-29 3£8

5 09. Paul sets sail for Rome — is Shipwrecked at Malta, but arrives safely.

A. D. 60. Ch. 27 : 1-44 401

{ 40 Paul's Wintering at Malta — Miraculous Deliverance from a Viper —
jVrrival at Rome, and two years residence there. A, D. 61-63.
Oh. 28 416

CONTEMPORANEOUS HISTORY.

DATE.

BOMAX EMPERORS.

HIGH PRIESTS.

GOVERNORS OP JUDEA, 4 3.

aTd.

Tiberius, sole Empe-

Caiaphas—appointed by

Pontius Pilate — from

ror from Aug. 19,

the Procurator Valeri-

A. D. 26, or early in

A. D. 14.

us Gratus, (Jos. Aiit.

27, [Jos. Ant. \^ -A, 2.)

18:2, 2,) A. D. 25.

Vitellius, Prefect of Syr-

ia, A. D. 34.

Pilate is sent to Rome
(to answer for his con-
duct) by Vitellius, late
in A. D. 36. Tiberius
died before his arrival
there. [Ant. 18:4,2.)

Caligula, Emperor

And is displaced by Vi-

Makcellus — appointed

from March 1 6. (Tac.

tellius at the Passover.

by Vitellius ETnfielrjTTiQ

Ann. 6: 50.)

A. D. 37.

of Judea. (Ant. 18:
4,2.)

Jonathan, son of An-

Maryllus— sent by Ca-

anus, {Ant.lS: 4, 3)—

ligula to Judea, as Hip-

displaced by Vitellius

parch. (^71^.18:6,10.)

at Pentecost. (Ant.l^:

Herod Agrippa — ap-

5,3.)

pointed by Caligula, a
few days after his ac-

Theophilus, son of An-

cession, King of the

anus. [Ant. 18: 5, 3.)

Tetrarchy of Philip—
i. e. Batanea Trachoni-
tis and Auranitis. [Ant.
18:6,10.)

P. Petronius Turpilianus,
Prefect of Syria, A. D.
39.

Agrippa returns from

His brother Herod made
King of Chalcia.

Rome to his new king-

dom, in the 2d year of

Caligula. (.4«<. 18:6,

11.

Antipas goes to Rome
to solicit the title of
King, but is banished
to Lyons, and his Te-
trarchy given to Agrip-
pa. [Ant. 18 : 7, 2.)
A. D. 39-40. (Ant.

19:8, 2,

(xii)

CONTEMPORANEOUS HISTORY.

BOMAN EUPERORS.

Claudius, Emperor
from Jan. 24. {Suet.
Calig. 58.)

HIGH PRIESTS.

Removed by Agrippa.—
{Ant. 19:6,2.)

Simon, son of BoetLns,
surnamed Cantheras ;
removed by Agrippa
in the same year, A.
D. 42.

Matthias, son of Annas.

Removed by Agrippa—
A. D. 43.

ELiONiEus, son of Can-
theras.

G0VEEK0R3 OP JTOEA, ftC.

emoved by Herod, King
of Chalcis. (^n^. 20:

1,3.)
Joseph, son of Cami.

Removed by Herod, King
of Chalcis — probably
in 47. [Ant. 20:5,2.)

Ananias, son of Nebe-
deis.

Agrippa — appointed by
Claudius, King over
the whole dominions of
Herod the Great, hia
grandfather. (Ant. 19 :
5, 1.)

Hekod Agrippa, King
of Judea, comes to his
kingdom in 42, in the
2d Consulship of Clau-
dius. (Ant. 19:5, 3;
6,1.)

Vihius Marsus, Prefect of
Syria. A. D. 42.

Death of Herod Agrippa
{Ant. 19:8, 2.)

Crispius Fadus, Govern-
or— the younger Agrip-
pa being retained at
Rome. (^wM9:ll,2.)

C. Cassias Lonffinus, Pre-
fect of Syria. {Ant.
20:1, 1.)

Herod, King of Chalcis,
obtains from Claudius
the power of appoint-
ing the High Priests,
and the custody of the
Temple and the sacred
treasure. {Ant. 20:1,
3.)

Ventidius C u m a n u s.
Governor of Judea. —
{Ant. 20 : 5, 2.)

About this time, "in the
8ih year of Claudius,'^
{Ant. do.) Herod, King
of Chalcis, dies. {B.
J". 2:12, 1.)

Agrippa the Younger —
appointed King of
ChiiMs. {B. J. 2:12,
1)

CONTEMPORANEOUS HISTORY.

yyTJi

A.V.
49

EOMAN EMPEnORS.

Neeo— Emperor from
Oct. 13. (Tac. An-
nals 12 : 69. Suet.
Claud. 45.)

HIGH FRIESTS.

Sent to Rome in 52 by
Quadratus, in conse-
quence of a dispute
with the Samaritans,
togetlier with Cuma-
nus, the Governor. Se«
Acts 23 : 2.

QOVERXORS OF JCBEA, 40.

Titus Ummidius Quadrat-
vs, Prefect of Syria.
(Ant. 20 : 6, 2. J3 J.
2:12, 5.)

IsnMAEL, son of Fabi
appointed High Priest
by Agrippa II. (Ant
20:8, 8.)

Having gone to Rome to

petition against Agrip-
pa, is displaced by him,

(in 61,) and Joseph

Cabi appointed. (Ant.

20:8, 11.)
Displaced by Agrippa,

(61, 62,) and Ananus

appointed. (Ant. 20 :

9,1.)
Displaced in 3 months

by Agrippa, (62) and

Jesus, son of Damnse-

us, appointed. (Afit.

do.)

(See Al/ord's Prolegomena.)

Nero presents Agrippa
II. with parts of Gal-
ilee and I'erea. CAnt.
20 : 8, 4.)

"That Egyftian" (Acts
21 : 38) leads a multi-
tude into the wilder-
ness. His followers
are routed by Felix,
but he escapes. {Ant.
20:8,6. B.J. 2:13,
5.)

About the middle of 60,
Felix is superseded by
PoRcius Festus. (24:
27; Ant. 20:8, 9.;

Death of Festus, prob-
ably in the summer of
62. Upon the news
arriving at Rome, Al-
BiN'us is sent as hia
successor. (Ant. 20:
9,1.)

ANTIOCH IN SYEIA,

The Seat of the First Christian Church among the Geatilea.

A-i. the Di-Cii-Ls weie c ailed 'Christians' first in Antioeh." Oh. 11 2^

THE ACTS OF THE APOSTLES.

CHAP TEE I.

1 The former treatise have I made, 0 ^Tlieophilus, of ''^'^"'•'■
all that Jesus began both to do and teach,

CHAPTER I.

BOOK I.

The CnuECH among the Jews.

Part I. Founding of the Chris-
tian Church. Ch. 1-2:40.
A. D. 30. Jerusalem.
§1. The Nucleus — '■'about 120," vs.
15, (500 and over of DLciples — see 1
Cor. 15:6.) The Forty Days— Ascen-
sion. Ch. 1:1-11.
The Evangelist, naturally enough,
openK with a reference to "■ the former
treatise" which he has already written,
and intimates that this narrative which
he here begins may be regarded as a
continuation of the History. From the
mention of " Theophilus" we are clear-
ly pointed to the Gospel by Luke
(which was addressed to this same per-
son, Luke 1 : 3,) as " the former book"
referred to. Luke, therefore, is the
writer, as we have seen. [Introd. ) Lite-
rally, the Greek would read, " the
first book." It -was " Book I." of the
history. It brought the record down
to the Ascensiou of our Lord. The
Evangelist now (v. 2,) refers back to
this event as the closing record of his
first book. But instead of stating what
he proposes to record in this subse-
quent portion of the history, (or Book
II.) he gives some additional particu-
lars. These, if we examine them, are
found to belong to the interval of "for-
ty days" between the Resurrection and
the Ascension- These things are such
as Christ's various personal manifesta-
tions to the Apostles, and His commands
and discourses to them concerning
" the kingdom of God," (vss. 2 and 3,)
His particular charge to them to tarry
at Jerusalem and pray for the proni-
iacd Spirit, (v3. 4,) as the great distia?-
3

tion of His dispensation from that of
the Old Testament, represented by
John, (vs. 5,) His answer, accord-
ingly, to their great question as to the
restoration of the kingdom to Israel,
(vs. 7,) and His designation of the path
which Christianity was to traverse, un-
der their ministry, as witnesses to His
name to the ends of the earth, (vs. 8.)
These items are important to be giv-
en just at this introductory point, for
they furnish a proper key to the
subsequent History, as a history of
the progress of the kingdom about
which, during those forty daj's. He
spake to the Apostles, and commanded
tliem, and answered their inquiries,
and opened to view its spiritual opera-
tions and sources, and gave assurance
cf the very paths and steps of its victo-
rious advance.

1. 0 Theophilus. See Notes on Luke
1 : 3. This man Avas a Christian Gen-
tile of rank, who resided probably iu
Italy, though some suppose iu Alexan-
dria. Luke addresses to him this his-
tory with the same object as iu the
Gospel narrative. \ Of all — lit., con-
cerning all things. Luke, in his Intro-
duction to the Gospel History, or for-
mer book liei'e spoken of, claims to
furnish a very full narrative, " having
had perfect understanding of all thiuga
from the verg first.'' (Luke 1 : 3.) Here
he refers back to that declaration with
which he commenced, as having bejn
met in so far as he had wrvtten a compl'.te
account of the saj'ings and doings of our
Lord, from his point of view and with
his full understanding and facilities.
f Began. This would imply that the
Gospel narrative was only the begin-
ning of the history of Jesus' doings
and teachings — and that this Book II.,
though commonly called " the Acts of
(25)

LithofEndicouiCMY

THE ACTS OF THE APOSTLES.

CHAPTER I.

1 The former treatise Iiave I made, 0 ^Theophilus, of "^"^^
all that Jesus began both to do and teach,

CHAPTER I.
BOOK I.

The CnuECH among the Jews.

Part I. Founding of the Chris-
tian Church. Ch. 1-2 : 40.
A. D. 30. Jerusalem.
§1. The Nucleus — ^' about 120," vs.
15, (500 and over of DLciples — see 1
Cor. 15 : 6.) The Forty Days — Ascen-
sion. Ch. 1:1-11.
The Evangelist, naturally enough,
openfj with a reference to '■'■ the former
treatise" which he has already written,
and intimates that this narrative which
he here begins may be regarded as a
continuation of the History. From the
mention of " Thcophilus" we are clear-
ly pointed to the Gospel by Luke
(which was addressed to this same per-
son, Luke 1 : 3,) as " the former book"
I'eferred to. Luke, therefore, is the
writer, as we have seen. {Introd. ) Lite-
rally, the Greek would read, "the
first book." It was " Book L" of the
history. It brought the record down
to the Ascension of our Lord. Tlie
Evangelist now (v. 2,) refers back to
this event as the closing record of his
first book. But instead of stating what
he proposes to record in this subse-
quent portion of the history, (or Book
II.) he gives some additional particu-
lars. Those, if we examine them, are
found to belong to the interval of "for-
ty days" between the Resurrection and
the Ascension- These things are such
as Christ's various personal manifesta-
tions to the Apostles, and His commands
and discourses to them concerning
" the kingdom of God," (vss. 2 and 3,)
His particular charge to them to tarry
at Jerusalem and pray for the proni-
laed Spirit, (v3. 4,) as thegreatdistins-

tion of His dispensation from that of
the Old Testament, represented by
John, (vs. 5,) His answer, accord-
ingly, to their great question as to the
restoration of the kingdom to Israel,
(vs. 7,) and His designation of the path
which Christianity was to traverse, un-
der their ministry, as witnesses to His
name to the ends of the earth, (vs. 8.)
These items are important to be giv-
en just at this introductory point, for
they furnish a proper key to the
subsequent Histoiy, as a history of
the progress of the kingdom about
which, during those forty daj'S, He
spake to the Apostles, and commanded
them, and answered their inquiries,
and opened to view its spiritual opera-
tions and sources, and gave assurance
cf the very paths and steps of its victo-
rioui: advance.

1. 0 Theophilus. See Notes on Luke
1 : 3. This man was a Christian Gen-
tile of rank, who resided probably iu
Italy, though some suppose in Alexan-
dria. Luke addresses to him this his-
torj' with tlie same object as in the
Gospel narrative, f Of all — lit., con-
cerning all tilings. Luke, in his Intro-
duction to the Gospel Historj', or for-
mer book here spoken of, claims to
furnish a very full narrative, " having
had perfect understanding of all things
from the verg first." (Luke 1 : 3.) Here
he refers back to that declaration with
which he commenced, as having be;n
met in so far as he had written a complete
account of the saj-ings and doings of our
Lord, from his point of view and with
his full understanding and facilities.
^ Began. This would imply that the
Gospel narrative was only the begin-
ning of the history of Jesus' doings
and teachings — and that this Book II.,
though ommouly called " the Acta of
(26)

THE ACTS OF THE APOSTLES.

[A. D.

2 " Until the day in -wliich he vras taken up, after that
he through the Holy Ghost "had given commandmenta
unto the apostles whom he had chosen :

the Apostles," is really the continua-
tion of the Acts of Jesus, only in
His risen and glorified state. This
is precisely -svhat we find, though it is
not thus definitely expressed. It is also
the history of the Spirit's work. ^ To
do and teach. This embraces Ilis
words and worlds — His miracles and
discourses.

2. 1/71111 the day. The Ascension
was properly the termination of the
Gospel naxrative. Luke had recorded
this event, (Luke 28 : 50, 51,) and
Mark also, (Mark 16 : 19,) though
neither of them, as would seem, had
been an eye-witness of it. Matthew
and John, however, though they had
been eye-witnesses of it, do not record
it, while they use language which
implies It. Matt. 26 : 64; 28 : 18 ;
John 20 : 17. Their silence may be
accounted for by supposing that they
viewed the Resurrection as properly
involving the Ascension as a necessary
consequence ; and so, indeed, they
spoke of it. The Apostles, who had
been habitual attendants on our
Lord, may naturally have regarded
His Resurrection as the proper close
of their narrative, which related to
His doings in the flesh. The "forty
days" period belonged, in this view,
more properly to his exalted estate, as
He was in His spiritual body, and be-
longed to the spiritual, invisible world,
from which He came when He appear-
ed to His Disciples. See John 13 : 1.
These doings, therefore, would be re-
garded by them as more, strictly per-
taining to the after history. Here,
then, is the manifold testimony. Mat-
thew, the Apostle, does not narrate
the Ascension, but closes with the Re-
surrection, which was the crowning,
closing event of His human history in
the flesh. Mark records the Ascension,
in giving an outline of leading events.
Luke records it in his fuller Gospel
history, as a connecting link to " the
Acts," John, who wrote long after

the others' histories were circulated,
omits it, as he omits many other im-
portant events as not needing to be re-
peated by him. And, besides, it is
enough to say that the Inspiring Spirit
did not deem it needful to the plan of
each narrative, nor to the general ob-
ject of the New Testament Scriptures,
that this event should be othervvise re-
corded than it is. Some will have it
that there is a contradiction in the his-
tories on this score ; as though from
the Gospel accounts of Mark and Luke
it might be inferred that the Ascension
followed immediately after the Resur-
rection, while the Acts gives the forty
days interval. But the two Books, or
parts of the history, (the Gospel and
the Acts,) contemplate this interval
from very diiferent points of view. The
remarkable period of the " forty
days" is a period of ti'ansition. It
marks the passage from the earthly
to the heavenly ministry of our Lord.
It forms, therefore, the close of the
former or the Gospel narrative, and
the Introduction to the latter or
"Acts." In the Gospel narrative it ia
regarded summarily as concluding and
completing the initiatory work of our
Lord. In the Acts it is viewed more
distinctly in its reference to the nature
and future progress of the kingdom
under the exalted ministration of the
Risen Lord. Listead, therefore, of
any contradiction in the different refer-
ences to the forty days period and to
what occurred therein, it is only what
we would naturally look for, consider-
ing the different connections in which
that period is treated in either case.
^ Taken up. The parallel word is used,
Luke 24 : 51 — borne vp. Mark 16 : 19
uses the same as here, which more of-
ten means taken back. This idea may
here be included in the sense which
has the force of snatched iip. The As-
cension was in a cloud which is said to
have "received Himoutof their sight."
I The event had ccne to be familiarly

CHAf.

3 ''To -whom also he shewed himself alive ifter his f^y^* wise."*
passion by many infallible proofs, being seen of them amiVfi-it""'
forty days, and speaking of the things pertaining to the icor. 15:0.
kingdom of God :

referred to under this term. — This re-
ference to the Ascension as the closing
event of the Gospel history, leads the
Evangelist now to narrate more in de-
tail some particulars which occurred
in the interval, and which serve an im-
portant purpose as introducing the
History of the Christian Church. Christ
did not ascend until after certain steps
had been taken for carrying forward
the kingdom to its glorious consum-
mation. He first gave certain com-
mandments to the Apostles ivhom He had
chosen. This, of course, includes the
great closing command, (Matt 28: 19,
20 ; Mark 16 : 15 - 18 ; Luke 24 :
44-49,) the Apostolic Commission.
This was the command in execution
of which they went forth as chosen
Apostles, to the works which are re-
corded in this history as the Acts of
the Apostles. The Evangelist also re-
cords still another command, (vs. 4,)
requiring them to tarry at Jerusalem
and wait in pr.ayer for the promised
Spirit. He did not ascend till He had
thus provided for His Church, and
made definite arrangements looking to
the ef&cierrey of the ministry whom
He had appointed. This he did, it is
said, through the IIo!y Ghost. Some
understand this phrase as qualifying
the word "chosen" — meaning that He
chose His Apostles through the Holy
Ghost. But it stands more natur.iUy
in our version, and presents our Lord
in His human nature as having given
His last commands in the ^^ower of the
Holy Ghost, (.John 20 : 22,) who was
to take His place in the earthly admin-
istration, and by whose commission
and impulse He is set forth as acting
from the outset of His official work.
So He was "conceived by the Holy
Ghost" — " led up by the Holy Ghost"
to be tempted — "anointed" by the
Holy Ghost. So He gave the Apostles
their commands by the authority and
power of the Holy Ghost, according to

the Divine and perfect plan of His
work. In this sense, indeed. He
"chose" them as well as "command-
ed" them by the Divine Spirit. ^ The
Apostles. It was the commandment,
and not the office alone, that was given
to them. It is to this we are to look.
They were commissioned as a Gospel
miui-stry, and their proper successors
arc they who, as ministers of the New
Testament, preach the truth of Christ
in its simplicity and purity. ^ Chosen.
For the choosing of the twelve, sea
Matt. 10; Luke G : 12-16. These
words are added to signify the proper
dignity and authority of the Apostolic
office, which, as such, has no succes-
sion.

3. Shoived Himself alive. The great
fact of the Resurrection is here refer-
red to, as most amply proven. And
as this was the grand truth which
sealed His ministry as Divine, and
which was to be every where preached
by the Apostles in proof of his Diviui-
t}', it is here declared with its abund-
ant evidence. Now, however, Jesus
is set forth, not as before the Crucifix-
ion, constantly with His Disciples, but
as "showing Himself" to them on vari-
ous occasions. He showed Himself,
also, to others as well as to the Apos-
tles, (1 Cor. 15: 6; Mark 16: 9, 14,)
as He would have others, also, to pub-
lish the news. This He did " after His
passion " — that is, alive from the dead
— after His suffering unto death on the
cross, (Rev. 1: 18.) The Crucifixion
had come to be spoken of in their fami-
liar languige briefly, as " His passion,"
just as His Ascension was called His
being " taken up," vs. 2. f Infallible
proofs. This term, which is found no-
where else in the New Testament, con-
veys the idea of indisputable proof.
The fact of his Resurrection was evi-
denced bej'ond any doubt, by such clear
proofs, and mang of them. ^ Bein^
3€zn. The term means being seen a

THE ACTS OF THE APOSTLES.

[A. D. 30.

4 ^And, II being assembled together with iliem, com-

II Or, eating to-

/Luk^'^"^«.""' iiianded them that they should not depart from Jerusalem
3G!'27!and*'i5: ^'^^ ^^^^^^ for the promisG of the Father^ 'which, saiih he,
ch.alss.^''' yc li^'^'G heard of me.

intervals, and not all the time. Yet it
vas not once nor twice, but often and on
different occasions, during the ''forti/
days" so that the proof was undoubted,
and it was each time a miraculous ap-
pearing. And as this was " after His
Buffering" unto death, there was the
certainty of His miraculous Resurrec-
tion, which proved Him and His work
to be Divine, as He claimed — since God
■would not indorse an imposture. His
recorded appearings are to Mary Mag-
dalene and the other Mary, (Matt. 28 :
1-9) — to the Disciples on their way to
Emmaus, (Luke 24: 15) — to Peter,
(Luke 24 : 34) — to the ten Apostles,
(.John 20 : 19)— to the eleven, (John 20 :
26)— to the seven Disciples at the sea
of Tiberius, (John 21: 1-5) — to above
five hundred brethren at once, (ICor.
15: 6)— to James, (1 Cor. 15: 7) and
to all tiie Apostles before and at His
Ascension. Observe, — He not only
showed Himself, but gave special proofs
of His being alive from the dead, and
of being the same well known personal
friend. He ate before them to show
that he was not a ghostly apparition.
He talked with them — walked with
them at different times, in different
companies — ate at the same meal,
■wrought miracles, and showed His very
crucifixion wounds to convince the
doubter — and these varied manifesta-
tions of Himself were carried on
through forty days— on Sabbaths and
other days. Thirteen different appear-
ngs are recorded. Odserve. — This is
the only place -(vhere the length of
time between the Resurrection and the
Ascension is recorded. ^ Speaking.
He conversed with them familiarly as
lie had done before His death, and on
the same great topics, also, proving
Himself to be the same person and hav-
ing the same great work in view both
Bides the gr^ve. He discoursed to
them of tlu Mnys pertaininff to — or
Hrhatevcr oncerued the kitiffdom or

Church of God, which he had come to
re-arrange and extend. He instructed
them fully, during this period, in the
plan and principles of the Church un-
der the coming dispensation of the
Spirit — in the nature and duties of
their office, and in the certainty of
their success. ^ The Mngdom of God.
The New Testament dispensation, or
Church of Christ, is here meant —
though sometimes the phrase refers to
the kingdom of glory in heaven. The
Christian dispensation properly dates
from the Resurrection of Christ, by
which His work was attested as Mediator
and Redeemer, (Rom. 1:4,) though the
great event in the public founding of the
Christian Church was the outpouring at
Pentecost. Prior to the Resurrection,
the preaching (as of John and of
Christ Himself,) had been preparatory
— calling for repentance, on the ground
that "the kingdom of heaven" was
"at hand." Observe. — Notwithstand-
ing these instructions, they did not yet
fully understand about the kingdom.
vs. 6.

4. Being assembled. It would seem
that He was now "with them at
Jerusalem, on one of His last inter-
views, when the Pentecost was "not
many days hence." (vs. 5.) Though
the Apostles, after the Pvesurrection,
had scattered to their homes in Galilee,
(Matt. 20 : 32 ; 28: 15 ; .John 21 : 1,)
yet they evidently had now returned
to the Holy City, where the parting
was to take place. "What He " com-
manded them " on this occasion is here
stated. This was a charge of solemn
moment. They were " ?iot to depart
f)om Jerusalem" lit., not to be separated
from — whether by choice or by force
They had work to do there. And it
was ordained as fundamental in the
plan tliat the law should go forth from
Zion, and the word of the Lord from
Jerusalem. (Isa. 2 : 3.) The word
here rendered ^Hommanded ,'^ \i\ a strong

A. D. 30.T

CHAP. I.

5 « For John truly baptized with water ; ^ but ye L'h^n'fo',"',
shall bo baptized with the Holy Grhcst not many days J,''!^.. 3: is.
hence. niis.*'""

term, and is used of a military com-
mand. They were there to "u-aitfor
the promise of Ike Father." It was the
"promise of the Holy Spirit's outpour-
ing," (vs. 5.) It is hei'e termed "the
promise of the Father," us the sum of
the Old Testament promises — as that
chief gift which was lacking under the
Old Dispensation, and which "was not
3'et, because Jesus was not yet glori-
fied." (John 7: 39.) Obseha^e.— They
were charged to remain together at
Jerusalem, because the Spirit was to
come upon them in their united capa-
city, not as scattered, but as together
— an assembly — the Church. And so
(ch. 2 : 1,) the Spirit came upon them
when " they were all, with one accord,
in one place." — This promise, "said
He, ye have heard of (from) Me." He
had spoken it to them in Luke 24 : 49.
The Old Testament Dispensation was
called "the ministration of the letter;"
the New Testament Dispensation, that
of the Spirit. 2 Cor. 3 : 6-8. This
had been promised under the Old Tes-
tament. Joel 3:1; Zech. 12 : 10.
He had said to them, " Behold I send
the promise of my Father upon you.
But tarry ye in the city of Jerusalem
until ye be endued with power from
on high." Luke 24 : 49. This is re-
corded by Luke in immediate con-
nection with the Ascension, which was
only ten days before the day of the
outpouring at Pentecost.

5. For John indeed. Our Lord thus
confirms the words of John himself as
now and thus to be fulfilled, (Matt. 3 :
11; John 1: 33,) in regard to the
higher Baptism. John's work was
typical of His, and was of no use apart
from His ; as preparing for and standing
in contrast with His. It might here
be asked whether the Apostles had been
baptized? If so, it had been with
John's baptism. This would have
been likely enough to occur when all
Jerusalem and Judea, and beyond Jor-
3*

dan, came to be baptized of Him, and
even our Lord Himself. Observe. — (] )
The Chuech is oxe under both econo-
mies— and the New Testament Church
is only the substance of the Old Testa-
ment shadow. The Gentile Church is
a branch of the wild olive grafted into
the old olive stock, and partaking of
the root and fatness of it. Rom. 11:
17. Hence, we have here the Old Tes-
tament (Jewish) Church, about to be
enlarged and reformed, not, however,
by any organic development of its own
life, but by the unfolding of the Divine
plan in the fullness of the time. We
have no trace of any new organization,
as if there had been no Church before.
On the contrarj% the old membership
convene and transact Church business
as a Church alreadj'. (2) The contrast
between John's baptism and Christ's is
represented as in the element. One
being ^-idth jca^er," the other "■with
the Hohj Ghost" though the latter is,
of course, a personal agency — and not
merely an influence. It may fairly be
inferred that the mode of baptism with
water will be like that of baptism with
the Holy Ghost. This latter is spoken
of as sprinkling, rainirg down, out-
pouring, (Isa. 32: 1.5,) &c., and we have
this light thrown on the mode of bap-
tizing with water. See Notes on Matt,
Observe. — As John had fulfilled his
preparatory work with this water-
baptism, so our Lord would fulfill His
higher work with the higher baptism
of the Spirit, which John's only sym-
bolized. The water-baptism of the
twelve is not recorded. In comparison
with this, their baptism with the Spirit
was as the substance to the shadow.
^ Not many days hence. Literally —
not after these many days — within these
few days. It was in about ten days.
They may have understood this as re-
ferring to the complement of days until
the Pentecost,

< Matt. 24:3.
llul. 1:26.

Dan. 1:27.
Amos 9:11.

THE ACTS OF THE APOSTLES. [A. D. 30.

6 When they therefore were come together, they asked
of him, saying, *Lord, wilt thou at this time ■'restore
again the kingdom to Israel ?

7 And he said unto them, 'It is not for you to know
the times or the seasons, which the Father hath put in his
own power.

6. Werfi. come together — in compli-
ance, it may be, with the command
to unite in prayer, ts. 5. T[ Wilt
thou — lit., "If thou art at this time re-
storing''— ("We -wouUl know) if thou
art — Art thou, &c. Tlie point of this
question involved mainly two things :

1. Whether Christ himself would re-
store the .ancient kingdom of Israel as
it flourished in its proudest times ?

2. Whether he would do it " at this
time" — NOW? They wished, perhaps,
to know whether this promise of the
Spirit, which had been referred to by
Christ as a special and glorious gift —
the promise of the Father — (which
was somehow connected witli their
tarrying in Jerusalem, the HolyCitj',)
was connected also \\\\.\\ their promis-
ed restoration. It was connected with
the " restitution of all things" which
He had promised by the mouth of .all
His holy prophets since the world be-
gan, lie had spoken to them of the
things pertaining to " the kingdom
of God." This kingdom had been fa-
miliar to them as predicted by their
prophets. Isa. 1 : 26 ; Dan. 7 : 27. It
was spoken of as "the kingdom of
David," &c., and the Messiah Himself
was prophesied of as " the King of the
daughter of Zion" — " the King that
Cometh in the name of the Lord."
Besides — a restoration or restitution
had been familiar to them in the Year
of Jubilee. It was, therefore, per-
fectly natural that they should ask
whether this that Christ called an
" enduing with power from on high,"
(Luke 24:29,) was that consumma-
tion to which they had been taught to
look forward. " Wilt thou at this time
fulfill oiar long-cherished hopes, and
IS this, indeed, what we are to look for
by tarrying now in our ancient capi-
tal ?" This, indeed, was the restora-
fc^«}n promised, (Micah4: 8) — this was

the glorious kingdom which David's
and Solomon's, at the most splendid
period, only dimly typified. Well
enough is it that they broach this
question now, only they are not pre-
pared for all the facts. (See Dan. 2 :
21 ; 7 : 12.) He had taught them to
pray, " Thy kingdom come." But
their views were erroneous or defec-
tive as to the nature of this kingdom.
They looked chiefly for the temporal
power and grandeur of their ancient
rule, to be won by force of arms. For
this view, David was punished when
he numbered the people. (2 Sam. 2-1 :
10.) It was external, secular domin-
ion that they had long hoped for,
when again, as of old, their oppressors
.and enemies should be vanquished by
the hosts of Israel. They did not yet
see how the Spirit could give "power,"
and how the kingdom of Jesus was to
embrace and overtop all earthly king-
doms— how "the King of kings" was
to win to Himself all authority, and all
power on the earth, and draw all unto
Him, in a "kingdom" which is "not
meat and drink, but righteousness,
and peace, and joy in the Holy Ghost."
(Rom. 14 : 17.) This was, indeed,
the very point of misunderstanding
■and difiiculty — (1) as regards the true
Israel — (2)the true power — (3) the true
means for the restoration of the king-
dom— and (4) the true glory of their
Messiah's reign. On these points they
would need enlightenment. And this
the Spirit would give. Ouserve. —
Christ's kingdom shall have more and
more visible power in the world — it
shall outwardly extend every where-^
and shall appropriate to itself human
means and material resources, and
shall attain to universal dominion.
But,

7. As to " the times or the seasons" it
did not belong to them to know. They

A. D. 30.]

CHAP. I.

8 " But ye shall receive 1| power, ° after that tli(
Holy Ghost is come upon you : and "ye shall bo wit
uesses unto me both in Jerusalem, and

:th.

of me Holy
Ghost coming
nil .Tnflp'i "pon you.

Jolml5:27.

T3. 22.

cU. 2:32.

were such matters as the Father had
set, led by His own proper j;62»e/-. They
■were to be rather witnesses of past
events, than prophets of future dates.
And on this point of "When shall
these things be V He would give them
no satisfaction, because this lay in the
prerogative of God to "hasten it in
His time ;" and any such disclosure
of dates or periods, would encourage
vain curiosity and self-dependence ra-
ther than a disposition to "wait on
the Lord." ^ Times or the seasons,
Daniel had already said " He changeth
the times and the seasons," (Dan. 2:21.)
He holds them in His own " poicer"
or prerogative. This declaration of
our Lord is in keeping with what we
find in prophecy ; that even though
figures are given, it is not with such
definite limitations commonly as to
define the actual boundaries of events
as to the very "day and hour." See
Mark 13 : 22.— Of the two terms here
used, the former relates to the general
idea of time, and the latter to the oc-
casion, or present circumstances. " The
times (seasons) of refreshing" — " times
of restitution" — "times (seasons) of
the Gentiles" — are spoken of. It Avas
not for them to know either the "times "
in general, or the particular "seasons"
or occasions, with the attendant cir-
cumstances, in the case of this and
other events. As regards the event
itself, the restoration of the kingdom
is admitted as about to come to pass ;
the thing itself is to be done, else there
would have been no time. — Bengal. But
instead of satisfying their curiosity
about the time when, He directs their
inquiry to the groat point how this
predicted kingdom is to come, involv-
ing their agency. Oeserve. — (1) It
is oui-s to wait on God with filial con-
fidence, in prayer — in con&erted prayer
— and to wait for the fulfillment of
ilia promises, and look for the opening

of II is gracious purposes, without un-
duly prying into what He has not re-
vealed. (2) So far as He has given
to us any definite dates in prophecy,
we are to use them for our encourage-
ment: and where He has withheld
them we are not to act as though we
had the gift of prophecy. The plan
of God is to furnish exercise to Chris-
tian faith.

8. But — while nothing was directly
answered by our Lord to their question
about the time of restoration of the
kingdom, it is fairly implied by His
reply that a restoration was contem-
plated, only as regards the time they
could not claim to know. And now
the nature of the gift to be sent down
upon them at Jerusalem, which was
referred to, (vss. 4, 5,) and which led
to their inquiry, (vs. 6,) our Lord ex-
plains— that this should be the gift of
power, yet not indeed of secular, tem-
poral power such as they had thought,
but of power in the highest sense.
ThisAvas the power t'lat had been sad-
1}' wanting in Israel, and the want of
which had led to their degradation as
a people. It was the power of Jacob
ns a prevailer. This gave him the new
name Israel, as one who "prevails
with God and with men" — and this is
the power which was to be given to the
true Israel — the Israel after the Spirit
— and this should be, in the highest
sense, the restoration of the kingdom
as a kingdom of prevailers, according
to the true purport of the prophecies.
OcsERVE. — It is here implied that the
Holy Spirit is the only source of pow-
er. For the Apostles, it is that power
spoken of, ch. 4 : 30, Avuich they should
have as witnesses of Christ's Resurrec-
tion. And "in the regeneration," (or
restoration,) they were to " sit on
twelve thrones, judging the twelve
tribes of Israel." H After that— lit,
the Uoly Ghost having come. This y owex

THE ACTS OF THE APOSTLES.

[A. D. 80.

9 PAnd when he had spoken these things, while they
beheld, "^ he was taken up ; and a cloud received him out
of their sight.

was to follow from the outpouring
of the Spirit upon tbeni. It was that
efficiency which consisted of miraculous
gifts, and "power with God and men"
for a mighty worLc in the world. Gen.
32 : 28. See Matt. 28 : 19. f Witness-
es. They were to go forth as living
witnesses unto Christ, testifying of
His Life, Death and Resurrection, and
preaching His doctrines. In this wit-
nessing-work they were to have " great
power." Seech. 4:33. They should
receive supernatural endowments, in-
cluding inspiration, &c. They had
already received "the keys of the
kingdom " with reference to their
powerful work of organizing and ex-
tending the Christian Church, (John
20 : 22.) t Both in Jerusalem, &c.
Here, most remarkably, our Lord
sketches the very path which Chris-
tianity was to travel. The successive
steps here traced agi-ee precisely with
the sections of the History. 1. They
beffan " at Jerusalem," chs. 3:1; 6:7.
2. The persecutions in the time of
Stephen drove out the disciples preach-
ing the word "in all Judea," ch. 8 : 1
- 4. 3. Then the ancient confines
were crossed and Christianity went
from .Jerusalem to Samaria first, to a
mixed people, ch. 8 : 4-40. ( These
were a connecting link between the Jews
and Gentiles. See Notes on John — Ap-
pendix.) 4. Then the preaching at
Antioch, and conversion of Paul, and
the vision of Peter, led to the exten-
sion of Christianity "to the utterinost
parts of the earth," ch. 9 — the end.
This last applies not only to the Apos-
tles' preaching throughout the then
known world, but to the preaching of
the future ministry, as included in the
apostolical commission, "Go ye and
teach all nations" — and in the prem-
ise, "Lo I am with you alway, even
unto the end of ihezcorld" — (" the age"
— referring to the entire Christian dis-
pensation, and thus embracing all
ipheres and localities of their labor.)

See Ps. 2 : 8 ; Isa. 49 : 6 ; Matt. 28 .
19 — which show that the whole woukl
is meant as the field for the Christian
ministry to cultivate. " The field ia
the world." Matt. 13 : 38.

9. The Ascension of our Lord is
now reeorded more in detail than in
the Gospel narrative by Luke. The
Ascension itself is just what we might
expect from His Resurrection ; for He
would scarcely have been miraculously
raised from the dead, except to ascend
bodily. Besides, the translations of
Enoch and Elijah under the Old Dis-
pensation pointed forward to this, and
are explained by it as the types of this.
The Ascension of Christ to the right
hand on high, is plainly supposed by
all the doctrines and ordinances of
Christianity. It lies at the foundation
of the whole system. And in the Scrip-
ture, the Resurrection calls for the
Ascension as a proper consequence of
it, and connected with it. Our Lord
clearly and repeatedly referred to it
beforehand. " I go to my Father," &c.
(John 16: 10.) "What, and if jq
shall see the Son of man ascending up
where He was before ?" John 6 : 62.
See also 1 Tim. 3:16; Eph. 2 : 6 ; 4 :
8 ; 1 Pet. 3 : 22 ; Matt. 26 : 64— where
the Ascension is clearly implied. He
had foretold His departure from the
earth to the Father, and the Spirit's
advent in His stead. (John 14 : 26.)
This event, therefore, was just what
they might Iwve expected. (For the
nece.'isity of His departure, see Notes
on John, ch. 14 : 15.) 1[ When Ue
had spoken, &c. That is — after He
had given His commands, and set forth
the course of His kingdom, of which
Ho had laid the foundation in His
whole previous ministry — "while they
beheld, He was taken up." It was done
before their eyes. They saw it. They
had seen Him repeatedly since His
Death and Resurrection, and now tliey
saw the same Person tc.ken up in tha
cloud, which enwrapped Him and bore

A. D. 30.]

CHAP. I.

10 And while tliey looked stedfastly toward heaven as he Li'te24fc"

Him, as in a chariot, to heaven. This
was not at all more remarkable than
many other wonderful miracles which
they had seen attesting His commis-
Bion. They might easily have judged
this event to be the natiu-al conse-
quence of all His previous history,
especially they who had beheld His
Transfiguration. Then, also, they
had seen "a bright cloud" (like the
Shecinah or symbol of the Divine
presence,) "overshadowing them," and
had heard the voice of the Father
out of the cloud, " This is my be-
loved Son." Matt. 17 : 5. Soon after-
ward the Apostles understood this
enthroning of the Risen Lord, for Peter
is soon found preaching, "Him hath
God exalted to be a Prince and a Sa-
viour." Acts G : 31. " Whom the heav-
ens must receive until the times of
the restitution of all things," &c.
See Acts 2 : 23. And we find them
praying to Him as the Kisen Lord,
(see vs. 24,) and recognizing Him as
actively administering the affairs of the
Church from His throne in heaven, as
"Lord and Christ." ^ Taken vp —
lifLed up — viz. from the earth. This is
not the same word as in vs. 2, and re-
fers not to the whole transaction, but
to the first lifting up from the ground.
He is spoken of as exalted by the
right hand of God. Could not these
Apostles see that the Glorious King
was thus escorted to His kingly seat on
high ? Could they not understand this
as His going to sit on the right hand
of til 3 Father till His enemies be made
His footstool, (Ps. 110 : 1,) as the seat-
ing of God's King upon His holy hill of
Zion? (Ps. 2 : 6.) 1[ A cloud received Him
— upbore Him. "While, therefore, the
going up of Elijah may be compared to
the flight of a bird wlfich none can fol-
low, the Ascension of Christ is, as it
were, a bridge between heaven and
earth " for all who are His people. Or
rather it is the ladder of Jacob, as He
Himself said. (John 1 : 51.) And ac-
cordingly we find " the angels of God
ascending and descending upon it," i. e.

"upontheSonof man." vs. 10; Heb. 1:
14. A cloud was the visible symbol of
the Divine presence which rested at tha
door of the tabernacle, (Deut. 31 : 15,)
which, as a pillar, led the way of tha
ancient Israel through the wilderness,
(Exod. 33 : 9,) and" from which had
been proclaimed His proper Sonship,
when the translated Elijah appeared in
glory and conversed with Him. This,
therefore, was the appropriate vehicle
for Him, as if borne up in the Father's
arms, to His heavenly throne. And
thus without any voice from the cloud,
it testified, " This is my beloved Son
in whom I am well pleased." Now
the event to Avhich the prophetic
Psalm (24) looked forward, came to
pass : " Lift up your heads, 0 ye gates,
and be ye lifted up, ye everlasting doors,
and the King of Glory shall come iu."
Jesus is "Jehovah of Hosts." Christ may
be contemplated as in his glorified body,
in heaven. "He maketh the clouds
His chariot." Elijah, the severer pro-
phet of the Old Dispensation, was
caught up in a whirluiiid. 2 Kings 2 :
11. Jesus, the Ambassador of Peace,
was taken up in a cloud. Observe. — •
When Christ had risen from the dead,
and thus had the Divine seal put upon
His mission, we should not be sur-
prised at His Ascension. He went
where He manifestly belonged. The
Ascension was (1) The glorificatioa
of His human nature. (2) The resto-
ration of His Divine nature to the ma-
jesty and glory which He had laid
aside for a time. (3) His enthrone-
ment as God-man in His mediatorial
kingdom. He ascended (1) To pre-
pare a place for His people, John 15 :
2. (2) To receive gifts for men, which
He would dispense to His children,
Eph. 4 : 8. (3) To be our liing, rul-
ing in us, and ruling all things for us.
(4) To be our Prophet, teaching us by
His word and Spirit. (5) To be our
Priest, presenting llis blocd and mak-
ing continual intercession for us, Heb.
7:25.
10. Looked stedfaitly — Ik., "Am

(oh. 2:1, ind
13:31.
IDan. T:13.
Matt. 24:30.
Mark 13: 2(3.
Luke 21 : 27.
John 1-1:3.
1 Tbess. 1 : 10,

;Tbe;

1:10.

THE ACTS OF THE AP0STLE3. [A. D. 30.

11 "Whicli also said, ■ Ye men of G-alilee, why stand ye
gazing up into heaven ? this same Jesus, which is taken
up from you into heaven, * shall so come in like manner
as ye have seen him go into heaven.

they were gazing earnestly iotcard hea-
ven, while He icas dqmriing^' thither.
The cloud seems to have continued
risible for a time. They were full of
amazement, and, as the term signi-
fies, they were earnestly looking' up
with fixed attention — so that there
was every evidence of the miraculous
fact. He did not ascend while they
were asleep, or gazing elsewhere.
They may even have continued gazing
after He had passed out of view, (vs.
11.) The terms rendered, as he ivcnt
up, me.au, tchile He was removing, [or
departing.) The verb is used twice in
this passage, (vs. 10 and 11,) and it
signifies elsewliere, aii ordinary remov-
ing from one place to another. It was,
indeed, only a proper return to the
heaven where He belonged — "ascend-
ing up where He was before," John
6 : 62 ; and so it is hinted in verse 2,
by the use of the term "taken up,"
or taken back to heaven. See Notes.
Observe. — While He is spoken of as
"taken up," He is here spoken of as
"removing" — going up, as by His own
power. This agrees with what we
elsewhere find, that He is sometimes
said to have been exalted by the right
hand of the Father, (ch. 2 : 33;) again.
He is referred to as "having gone
into heaven," (1 Pet, 3: 22.) T[ Be-
hold. This was surprising to them.
^ Tico men. Now that Jesus has car-
ried His humanity into heaven, the
heavenly beings appear cu earth as
men. Now that He has become the
ladder, as Jacob saw it, connecting the
two worlds, " the angels of God as-
cend and descend upon Him," as He
foretold them that they should see.
(Johr. 1 : 51.) These were doubtless
angels — as Luke has described them,
(Luko 24 : 4,) and probably enough
they were the same angels as appeared
after the Resurrection, explaining, di-
recting ai'.l comforting them. Alutt.

28 : 5. It has been suggested that
these "two men" may have been Moses
and Elias, who appeared at the Trans-
figuration, Luke 9 : 31 ; Matt. 17 :
3. Tf In white apparel. This is the
heavenly dress — a symbol of purity —
"raiment white as snow," (Matt. 28:
3; Rev. 1 : 14;) "white robes," (Rev.
7 : 9, 13, 14; 15 : 6;) "linen, clean
and white, which is the righteousness
of saints." (Rev. 19 : 8.) Observe.
— They who look steadfastly after Jesus
shall have heavenly communications
and directions, and shall be comforted
in the view of His second coming in
glory.

11. Which also said. They not only
appeared, but they spake to them in
comforting words, as at the Resurrec-
tion— as ministering spirits to the heira
of salvation. Heb.l : 14. ^\ Ye men of
Galilee. This mode of address may
have been intended to show that they
were recognized by the angels, and
their history known to them, that thus
their Divine authority, as God's mes-
sengers to them, might be manifest. It
would also remind them of their lowly
origin — their call to be Christ's Disci-
ples, and their consequent obligation
to obey Him, checking thus their am-
bitious thoughts. It would also hint to
them of their human relations, {'^men,
Galileans,") that thus they might not
be gazing idly into heaven — as if wait-
ing there for Him to return — but be
about their work as men in the various
actual relations of life. ^ Why Hand
ye? If these were, indeed, the very
same angels who appeared at the
sepulchre and charged the Disciples
who lingered around the tomb, to has-
ten and meet Him in the mountain of
Galilee where He had appointed, tliey
then asked, "Why seek ye the living
among the dead?" (Luke 24 : 5.)
Now, the question is, why seek ye tho
heavenly among the eartlily ? *' He \i

A. D. 30.]

CHAP.

12 "Then returned they unto Jerusalem from the mount «l»^«*':6«'
called Olivet, which is from Jerusalem a safcbath daj's
j ourney .

not here. lie is risen, as He said."
Andjustasthcy then told the Disciples
•where they would find Ilim, so here
they tell them when raid how they may
expect Him visibly again. ^ Into
heaven. They tell the Disciples first
■where Jesus had gone, or was " taken
up" — "«/?to heaven^ This was most
important forthem to know. So iJe de-
clared to Mary, "I ascend unto my Fa-
ther and your Father, and to my God
and your God." See John 13 : 1 ; 20 :
17. Thither they might follow Him in
meditation, confidence and prayer, and
thither they might look, in Christian
hope, awaiting joyfully His return.
If they should ever be tempted to
doubt the identity of His person, it is
liere assured to them that ^'■tlds same
Jesus" — the very one whom they had
known and loved, and whom they had
seen as crucified and risen — whom also
they had just now beheld ascending to
heaven — should return again. ^ So,
come — [thus) — in like via?iner, as — that
is, visibly — in human form — and in a
cloud. Luke 21 : 27; Matt. 17 : 4 ;
24:30. "Behold, He cometh with
clouds, and every eye shall see Him."
(Rev. 1:7.) "It is not here said," says
IJengel, " that they who saw Him
ascend, should see Him return. Yet
between the Ascension and the glorious
Second Advent, no event is here inter-
posed— so that these two arc connected.
Therefore, properly enough, the Apos-
tles, prior to the giving of the Apoca-
lypse, regarded the day of Christ as
very near. And it comports with the
majesty of Christ, that He should be
looked for the whole time between the
Ascension and the Advent, without in-
termission." Observe. — The Romish
notion of Christ's bodily presence in
the Mass, is here shown to be false —
since the man Christ Jesus, in the per-
sonality of His human natux-e ascended,
there to remain till He shall come to
judge the quick and the dead. Other
" omings " of Christ are spoken of in

Sci-ipture before that glorious Second
Advent in human form. But they aie
comings in power, as at Pentecost, and
at the destruction of Jerusalem, though
not in visible human form. Observe.
As His Ascension was His glorious en-
throning on high, His Second Advent
would plainly be the restoration of the
kingdom to Israel. This would be the
"restoration" — or "restitution," (the
same word in Greek, ch. 1 : 4 and 3 :
21,) promised by the mouth of all His
holy prophets since the world began.
" He shall come to be glorified in His
saints, and to be admired in all them
that believe," 2 Thess. 1 : 10 — the
true Israel, John 1 : 12. — "Thus the
Ascension opens to the Disciples the
future at a stroke — as well when they
look to what they have to do, as when
they ask what they have to hope — and
as the Evangelist Luke composes his
introduction under this impression, he
aiiords at one glance the most sublime
insight into the whole course of thrt
following events." Observe. — Angel 3
were the first to proclaim His Incarnn-
tion and Resurrection, and now thi.
are the first to proclaim His Asceusio
and Second Advent. Are they not all
ministering spirits, &c. Hcb. 1 : 14.

§ 2. The Last Preparation. — Jeru-
salem. Cli. 1 : 12-26.

Tlie Fraijcr Meeting of the 120 Disciples.

This secticn proceeds to narrate the
actual compliance of the Disciples with
the command of our Lord, (see vss. -1-8,)
and thus leads us onward to the great
results reconled at the opening of ch.
2. As yet, therefore, all is in prepa-
ration. The starting point of the new
state of things is to be the Advent of
the Holy Spirit, and their reception of
the gift according to the promise, vs. 8,

12. Then returned they unto JerusU'
lem " with great joy," Luke 24 : 62—.
and promptly, it would seem, as soo»

I ch. 0:37,39,

and 20:8.
K Matt. 10 : 3,

THE ACTS OF THE APOSTLES. [A. D. 30.

13 And -wlien tbey were come in, they went up '' into
an upper room, where abode both ? Peter, and James, and
John, and Andrew, Philip, and Thomas, Bartholomew, and
Matthew, James, the son of Alpheus, and ^ Simon Zelote.s,
and * Judas the hrother of James.

as til ey received this message from the
angels — and in obedience to the Divine
direction. INIust they not have gone to
the Holy City fiiH of hope, bent on,and
-wiiiting for,tlie jiromise of the Father,
as the fulfillment of their long cher-
ished desires? ^ The Mount called
Olivet — called Olive Yard— th.^ "Mount
of Olives." Luke, in the Gospel His-
tory, had spoken of the Ascension as
from Bethany, Luke 24 : 50. This
•was on the eastern declivity of Olivet,
and not on the summit nor the slope
overlooking Jerusalem. But the dis-
trict of Bethany extended beyond the
town itself towai'd the summit of Olivet.
Luke here gives the distance of the
mountain from the city, rather than
the distance of Bethany. This would
furnish a general idea of the locality.
Yet he seems to have nn object in stat-
ing the distance as being " a Sabbath
day's journey" — and this might be to
give a more precise account than that
in the Gospel History, and would seem
to show that that " district of Betha-
ny" fi-om which He ascended was with-
in the limits of the Sabbath day's jour-
ney. This was a sacred limit — the
outermost boundary of the camp in the
■wilderness, measured on any side from
the tabernacle — and hence it was the
utmost distance which the Israelites
might travel for worship. Mount Oli-
vet— the spot so frequented by our
Lord on Sabbaths and other days, is
here declared to be within this sacred
limit — within the holy boundai-y line
for sacred, devotional acts, or for the
Sabbath's travel to worship. (In Luke
24 : 52, it is said they worshiped Him.)
This distance was seven and a half
furlongs, or three-foui'lhs of a mile.
But the town of Bethany was tifteen
furlongs, (John 11 : 18,) and Josephus
gives the distance of Mount Olivet as
either five furlongs or six, according
to the point measured Drom. The read-

ing is literally, ''which (the Jlount) is
niijh to Jerusalem, having (amounting
to) a Sabbath day's journey." The
Mount of Olives is here spoken of ra-
ther than Bethany, because of the pro-
phecies vzhich mention it as the scene
of most glorious manifestations of God.
Ezekielsaw " the glory of Jehovah" as-
cending and departing from the temple
at Jerusalem, and again descending
and stiinding on the mountain on the
east side of Jerusalem, Ezek. 11 : 23.
It was in the attitude of departing and
at the same time remaining. This was,
indeed, the case — that while He visibly
withdrew from His Church, He would
be present by His Spirit. Ezekiel has
abundantly set forth this advent and
work of the Spirit in the Church —
making the dry bones live — sprinkling
clean water upon Israel to make them
clean, &c., Ezek. 3G : 25. So Zecha-
riah sees Mount Olivet as the spot of
that final and wonderful manifestation
of the Messiah, (Zech. 14 : 4,) which
should confound His enemies. " The
Church of the Ascension," so called, on
the summit of Olivet, is somewhat
more than six furlongs from the city —
though we have no good ground for
fixing upon that very spot as the true
locality, any more than for believing
that the print which they show in a
stone there, resembling the track left
hy one's foot in the snow or sand, is
the real foot-print of our Lord at tho
Ascension, as they assert. It may be
that Luke, in this notice, means to re-
fer only in the general to their return
to Jerusalem, and states that they
were no further distant than Mount
Olivet, which is so near to the city as
to be only a Sabbath day's journey.

13. It would seem that, from all that
Jesus had taught them about the king-
dom of God during the forty dayp, (vs.
3,) and from the explicit statement
and direction given them, (vss. 4, 8^)

A. U. 30.]

CHAP. L

Luke 23 : 49,

d 24: 10.

d Matt. 13:65.

14 ""Theso all continued with one accord in prayer and ^'^■'^■■^•*^
supplication, with ' the women, and Mary the mother of 55^
Jesus, and with "^his brethren

and also from His actual Ascension,
they Lad began to understand the na-
ture of the coming events so far as to
resort to prayer. It is stated in Luke
that they worshiped Him on the spot,
before their return to the city, (Luke
24: 52,) and now they seem united
and e:irnest in their supplication (vs.
14,) for the power to come from the
promised descent on them of the Holy
Ghost. ^ When they were come in to
Jerusalem — whither they returned
"with great joy," as Luke tells us,
(Luke 24: 52,) showing their joyful
apprehension of what they were to ex-
pect from their risen Lord, and the
great change in their views since the
first mention or His going away, (John
14.) \ The.y went up into an tipper
room. Literally, the upper chamber,
where abode, &c. It was some well
known place of religious resort for the
Disciples, probably in a private house,
and not in the temple. It is also re-
corded by Luke {'14,: 53,) that they
were continually (that is, at all seasons
of stated worship,) in the temple.
These seem to be distinguished from
each other. It may have been the up-
per chamber, where the Last Supper
had been taken, and consecrated by
that memorable transaction, (Matt. 26:
18.) That was a "guest chamber,"
provided, according to the custom, for
guests at the Passover, and it may have
remained in their use until Pentecost.
\ Where abode. Literally, ivherc ivere
remaining — sojourning usually. This
is not to be understood of actual resi-
dence and habitation, but of habitual
resort as a place frequented for reli-
gious purposes. It was customary in
Jewish houses to have an upper cham-
ber— sometimes like the observatory of
a modern house, rising above the level
of the flat roof — for exercises of devo-
tion. It was often a large apartment,
like a hall, and fit for social worship,
(ch. 9: 37, 20: 8.) They did not all
live in one house. John 19: 27. It
ie not meant that r>ter, and the rest

here named, were already there, but
that these all resorted thither as soon
as they came to the city from the As-
cension scenes. See ch. 9: 37; Mark
14: 15. The list of the Apostles is
here complete, Judas Iscariot excepted.
See Luke 0 : 13-16. Peter, and J.ames,
and John, and Andrew, and Philip,
were the first five who were called,
John 1 : 35, &c. 1 Bartholomeio.
He is generally regarded as the same
with Nathaniel, and this name is found
answering to the other in the different
lists, f James. It is still common in
Syria and Palestine to designate a son
by the name of his father. Liter.ally,
"James of Alpheus." ^ Simon Ze-
lotcs. In Matt. 10: 4, called "the Ca-
naniie," not Canaanite — but from a He-
brew terra meaning the same as " Ze-
lotes" in Greek, or a zealot in English
— probably from his former zeal in
support of Judaism, and so called to
distinguish him from Simon Peter.
See Luke 6: 15. The name was not
applied to a political sect until after-
wards. ^ Judas. Literally, Judas of
James The term brother is supplied,
because it is known that this was the
relation. .Jude 1.

14. These all continued — were continu-
ing. Here they were wont to meet for
prayer. See vs. 15. Their earnest-
ness and unanimity in prayer is here
recorded. It is only such whom the
Master hears — and hence it is here
given, in preparation for the narrative
of the successful result. The term
here used is elsewhere rendered "con-
tinuing instant" in prayer, Rom. 12:
12. "Attending continually" upon this
very thing, Rom. 13: 6. ^ With one
accord. This term is frequently used
in the History, and is applied to their
worship in public assembly. It means
really the same as unanimously, and
signifies their entire harmony of pur-
pose and desire. ^ In prayer, &c.
Literally, in the prayer and the suppli-
cation, viz. which they were engaged
in. This intimates that all the prayei

THE ACTS OF THE APOSTLES.

[A. D. 30.

15 ^ And in th:se days Peter stood up in the midst of
the disciples, and said, (the number "of names together
were about an hundred and twenty,)

and enti'eaty would be with a distinct
aim, and would be of small account
without harmony and unity among
themselves ; and it also points to the
prayer as the great business before
them, and that which was commanded,
and the only means of obtaining the
blessing. If With (the) women, i. e.
those who had been spoken of by
Luke, (8 : 2, 3,) where he names sev-
eral and speaks of many others. Some
of the number were doubtless Mary
Magdalene, Mary the mother of James
and Joses, the mother of Zebedee's
children, Joanna the wife of Chuza, and
Susanna. It would be natural to ex-
pect those who had been last at the
cross and first at the sepulchre, to be
present now: and hence when the wo-
men are spoken of, it is not necessary
to name them. " The women wlio fol-
lowed Him from Galilee" — the " davigh-
ters of Jerusalem" — "the Marj's" —
these were they. There is no ground
for understanding this term to mean
" the wives" of the Apostles, though
we know that some of them (as Peter,
Matt. 8: 14; 1 Cor. 9:5,) had wives,
who were probably present if they had
them now. ^ And Blary. Our Lord's
mother is here mentioned for the last
time — and her name is added here with
emphasis — as if to prevent any such
superstition as that of the Ptomanists,
who pay worship to her as the Queen
of Heaven. She is licre particularly
named as one of the praying Disciples,
and not claiming any superior rank
among them — acting with them as a
Disciple of her exalted Son, and a be-
liever in his proper Godhead. Who
would ever dream of her having or
claiming any rank with Him as an In-
tercessor or Mediator? Who could
justly suppose that she who here prays
to Him as the only Mediator, would
yeceive the prayers of the Church as
if she were Divine and a Goddess!
^ Uis brethren. If James and Jude
among the twelve were brothers of our
Lord, (or either of them,) as some sup-

pose, then these refer to the rest of
His brethren who are spoken of in
John 7:5, as not believing in Him,
Some understand, however, from the
language here, that none of his breth-
ren could have been among the twelve ;
though this does not necessarily follow.
They may be mentioned here so partic-
ularly to show the change that had
taken place in their views and feelings
since that period when they were spo-
ken of as unbelieving, [See Notes on
John 7: 5.)

Designation of an Apcsile in the room
of Judas.

15. In those days. That is, between
the Ascension and the Pentecost — a pe-
riod of ten days. ^ Peter stood vp —
literally, standing up — he said. Peter,
from the forwardness and impetuosity
of his nature, or from the fact of his
having been the first designated as an
Apostle by the significant new name
Cephas, which he was to have, (John
1 : 42,) is found taking the lead in these
early transactions. This, however, ia
quite a diflferent thing from any pri-
macy or supremacy in rank among the
Apostles, of which we find no trace in
the Scriptures, but quite the contrary.
^ The number of the names. That is,
the number of the persons, as the list
or roll of persons present gives the
"names." (See Rev. 3:4; 11:13.)
The terms here rendered " together,"
{cTTi TO avTo) may mean at (in) the same
place, or at the same time, or with tho
same object. The first of these is here
meant, and the idea is conveyed that
this was only the number who then
and there assembled, and not the whole
number of Disciples. In 1 Cor. 15: 0.
five hundred are spoken of. This asa
scmbly may not include even all tho
Disciples at or near Jerusalem. The
greater number were doubtless in Gal-
ilee. It is not to be supposed that all
the scattered Disciples, from all quar-
ters, were present at the Ascension,
nor is it necessary to conclude that all

CHAP. I.

16 Men and brethren, tLis scripture must needs liavo
been fulfilled, ^ which the Holy Ghost by the mouth of ^o^hntV^s.

;fore con
to them that took Jesus.

wlio -witnessed that scene returned to
Jerusalem. If it be asked, "Where
were the 500 on this occasion," we
might ask. Where •were the twelve at
the Transiiguration ? Nor need we
suppose that the same were absent
from the Pentecost. We can know
nothing beyond the record. It is plain
that there was an accession to the
group who gathered at first in the up-
per room, (vss. 12, 13,) and we infer
that the Disciples near at hand in the
city and vicinity were gathered by the
Apostles to their meeting, or joined
them of their own motion. Besides,
we are not to imagine that the assem-
bly was always the very same during
the ten days, or that they remained all
the time together, but re-assembled at
intervals in the same place, as in any
protracted meeting, continuing stead-
fastly and unitedly in prayer. The mini-
ber present at the time of this discourse
and transaction were about a hundred
a7id twenty.

IG. Men and brethren. Lit., Men,
brethren — that is, men who are our
brethren. The Syriac reads, " Men,
our brethren." So in y. 11, "Men,
Galileans." This is a common mode
of address, conciliatory and kind. (See
Ch. 13 : 2G.) Sirs, brothers. In thi'
first assembly of the Church for the
transaction of business, an Apostle was
to be designated in the room of Judas
the traitor. The number of the twelve
had been strangely broken in upon,
and a sad and remarkable vacancy had
occurred. If there had been any sig-
nificance in the number twelve as they
were chosen by our Lord, surely now,
when they were to go forward in Apos-
tolic work to the ends of the eartli, a
first necessity would be this, of filling
the vacancy. As the number of twelve
had reference to Israel, like that of the
twelve patriarchs, so now, when the
kingdom was, indeed, to be carried for-
waxl from a new start and "restored"

to Israel, the full number was necessa-
ry for the full work of the Apostolic
commission. See Matt. 10:5; Luke
22 : 30. Hence the names are hero
given, vs. 13. Peter introduces the
matter to the attention of the assem-
bly, and they proceed to the solemn
duty. He gives the Scriptural war-
rant. Observe. — It was necessary al-
ways that an Apostle be chosen by the
Lord Himself, see ch. 1:2; Luke 6 :
13 ; John 6 : 70 ; 13:18; 15 : 10, 19.
Hence they adopted the lot. Yet the
other Apostles in this case had some-
thing to do, and the body of Disciples
had also a part to take and a voice in
the election. Hence the distinct men-
tion is made of the whole number of
Disciples present, to signify, thus, theii
equality as called upon to express
their choice, so far as it could go.
"f This Scripture must needs — [needed) —
to have been fulfilled. He refers to the
part of the prediction already accom-
plished in the infamous defection and
death of Judas. The term here used
to express the need or necessity, is ap-
plied commonly to that necessity which
there is from the Divine plan or pur-
pose. Hence the meaning is, that the
fulfillment of this passage of Scripture
was necessary, according to the Divine
plan. This refers them for the de-
signation of a successor also to tha
plan of God. Even the traitorous
fall of Judas did not occur contrary to
the Divine purpose ; nor shall the
gates of hell ever prevail against the
Church. Of course, it is not meant
that Judas was, in any way, compelled
to the deed by God. T[ By the mouth
of David. These wox'ds clearly ac-
knowledge the writings of David to be
the words of the Holy Spirit, speaking
by the Psalmist, using "the mouth of
David," as it were, to speak His own
words. No terms could more distinct-
ly set forth the plenary inspiration of
the Scriptures, 2 Pet. 1:21. ^ Spak*

THE ACTS OF THE APOSTLES.

[A. D. 30

17 For

» Matt. 10
Luke 6: 16.

ch.^ilfM, and Pi^i't of ' this ministry.

20 ': 24," & -21 : 19. TO

was numl]ered witli us, and had obtained

k Matt. 27 : 5, 7

Now this man purchased a field with ' the reward
of iniquity; and falling headlong, he burst asunder in
the midst, and all his bowels gushed out.

before. Literally, predicted. ^ Con-
cerning Judas. It is here expressly
said, that this language of the Psalm-
ist was spoken concerning Judas, and
was a prophecy of what occurred in
his case, pointing distinctly to what
was to be done. The prediction is
quoted in vs. 20. T[ Guide—lit., Who
became leader of the way. See Matt. 26 :
47 ; John 18 : 3. Judas was the ring-
leader of the band — led the way —
pointed out Jesus by a signal, so that
they might know whom to seize.

17. For. That is, Judas, "being
one of the twelve," answered to the
description in the Psalm, as to " his
habitation" and "his bishopric;" and
the fulfillment therefore is made clear.
Hence, we find in the Gospel narratives
that where this traitorous transaction
is referred to, Judas is spoken of iu
these terms emphatically as one of
the twelve, (Mark 14: 20.) And we
must infer that this language is used
not merely to call attention to the hein-
ousness of his offense, but to the words
in which the very apostasy was pre-
dicted. ^ Obtained part. Rather, had
obtained the lot, inheritance, appoint-
ment or office of this ministry, that is,
the Apostleship. Our Lord had chosen
Him to this office. The term here ren-
dered "part" means properly "lot,"
and is the term from which we have
our word "clergy," implying also that
it is an office appointed by God. Yet
the term as here used, conveys a refer-
ence to the allotment of the land of
Canaan among the twelve tribes, and
"this office is the spiritual antetype of
their share in the land of Canaan under
the Old Covenant. Hence the use of
the term here suggests the employment
of the same moans for allotting the va-
cant portion, as in the Old Testament
had been commanded in similar case."
Bee Numb. 26 : 52-56. Observe.— It
is pot said of Judas that he was one of

God's elect people ; but only that he
was numbered with the twelve, and ap-
pointed to this office. "Have not 1
chosen you twelve and one of you is a
devil?" (John 6: 70.) Adam was ad-
mitted to the most intimate relations
with God, yet he fell. The depravity
of our fallen nature is illustrated in the
case of Judas. His testimony, also, to
the purity of our Lord's character and
life was valuable, as the testimony of
no prejudiced friend, but of an enemy.
His fall was a severe trial to the rest of
the twelve : and the results of the be-
trayal proved that the gates of hell
could not prevail against Christ's king-
dom. Observe. — K Judas, from his
high post of privilege, could fall, who
could not, but for Divine grace ? If the
fall of Judas did not ruia the cause,
what defection or apostasy can do it?
18. Noiv this [man.) This verse and
the next are thought, by most, to be
an explanatory passage thrown in by
Luke, as giving some additional lighi
upon this sad event. It is not seen
how Peter should have introduced it in
his discourse, when the facts must have
been so familiar, while Luke, as a
historian, would have found it expedi-
ent to make this fuller record. But
Peter could easily be supposed to make
this statement, as it presents the facts
in a very peculiar light entirely to his
point. He wishes to impress this idea
that Judas met with his awful end iu
the very field which he had bought with
the price of blood, and in this sense,
as also a type of a more dreadful and
eternal retribution, he " went to his
own place." This view, accordingly,
the whole assembly take of it from Pe-
ter's discourse, (vs. 25.) Judas "^ur-
chased" — rather, obtained or acquired by
purchase, (i. e. indirectbj.) Some sup-
pose that in a spirit of avarice, perhaps
using the money from the Lord's treas-
ury, he was led to buy city or suburban

A. D. ;30.]

:hap. I.

19 And it was known unto all the dwellers at Jerusalem ; iuso-
niuch as that field is called in their proper tongue, Aceldama, that is
to say, The field of blood.

20 For it is written in the book of Psalms, "Let his ™i'5-<59:25.

lots, called here "a field." But the
narrative in Matthew points to this
same field — having the same name, "tho
field of blood" — as the plot bought by
the priests -with the money which Ju-
das got from them for the betrayal of
our Lord. There is no real difficulty
in the statement that Judas bought it,
since here the whole transaction is spo-
ken of which resulted in the purchase.
If all the details of the purchase had
been given by Luke liere, as by Matthew,
(ch. 27,) it would probably have been
ditferently worded. But speaking of
it in brief, the deed was that of Judas,
the purchase was made with his money.
Peter'8 object here is not to give full
particulars, but to give a particular
Tiew of the transaction to which he
■would call attention. He wishes to
show the Divine retribution following
closely on the heel of Judas' trans-
gression. Hence he represents the field
that was purchased with his money and
" with the reward of ip.iquity" as pur-
chased by him — the emphasis, however,
being upon the terms " the reward of
iniquity," called in Matthew "the price
of blood." He proceeds to state the
horrible end to which the traitor came,
in the very field that he had thus made
his own, and which by his broken body
(the very opposite of our Lord's,) was
made doubly his own, the home of his
foul and defiling corpse. Stier very
plausibly suggests that this catastro-
phe occurring in this field, as is here
implied, may have given the place so
vile an association as to lead to its be-
ing »elected for a stranger's burying
place, as being defiled. It would nat-
urally enough have led the chief priests
to fix upon it when they wished to
make such use of Judas' money. They
thus bought with it tho field that he
had 80 shockingly set apart. Besides,
it is very common for one to be spokon
of as doing himself what he docs by the
agPDcy of another; as it is virtually

and essentially his own act, and he ori-
ginates it. It is plain that Matthew'a
object is to give a more particular ac-
count of the purchase, and Peter's of
the death. There is no disagreement
between the nari-atives. This shocking
incident given by Peter is added
here, as it falls in with his point of ar-
gument. Doubtless Judas hung him-
self as Matthew states, and then his
body fell, probably from the edge of
the precipice at the valley of Hinnom,
and hurst asunder in the midst, so that
all his bowels gushed out.

19. This was related as a fact per-
fectly well known to all the inhabitants,
so that, indeed, the field obtained tha
name of Aceldama. In Matthew it is
said, after the whole narrative of tho
hanging and purchase is given, "Where-
fore that field was called ' the field of
blood' unto this day." It was so called
in their proper peculiar tongue, that
is, the Syro-Chaldaic, and the name is
composed of two words meaning this.
Directly across the deep ravine of Hin-
nom, opposite the foot of Zion, we
climbed up the steep bank where the
vaults and grave-stones still mark the
infamous spot. See Jer. 18 : 17, to
which there is an allusion in the name
" Potter' s field," or the Prophet alludes
to the name. In Jer. 19 : 6, we are re-
ferred to "Tophet," and in Jer. 19: 26,
to the "Valley of Hinnom," and both
names carried with them "of old" an
association of foulest impurity, (2
Kings 23: 10.) In later times the
curse "f Jt'liovah was fixed upon the
place by tlie word of the prophets Jer-
emiah and Zechariah, Jer. 19 : 6 ;
Zech. 11 : 1.3. And this abomination
was fastened to it even to New Testa-
ment times. Observe. — Judas, as the
price of his wicked gains and barters,
obtained this "inheritance," instead
of happiness and his high ofiice.
" What shall it profit a man," &c.

20. For. That is, all this tock-

THE ACTS OF THE APOSTLES.

[A. D. SO.

iioJ;^«jf"cf habitation be desolate, and let no man dwell therein : and
cftario " njiig || bighoprick Ict anothcr take.

21 Wherefore of these men which have companied with us all the
time that the Lord Jesus went in and out among us,

place in fulfillment of the proplietic
passages in the Psalms. The predic-
tion is now given to which Peter refers
in vs. IG. This is founded on Psalm
69, which is IMessiauic, (see John 2 :
17; Matt. 27: 34,) referring, through
David and his kingdom and its foes,
to Christ's kingdom and its enemies.
In the Psalm the words are in the plu-
ral, and the enemies are referred to as
a class in all time. Judas being tlie
leader of Christ's foes, the Apostle
iices the words fulfilled in him, and
puts them in the singular. Ps. 109 is
also here referred to, where one adver-
sary is more specially pointed out.
The passage has its fulfillment in eve-
ry ringleader of Christ's enemies, but
it had a remarkable fulfillment in .Ju-
das, the betrayer of our Lord to death.
The Holy Spirit had this event in mind,
and put this passage on record, with a
view to this case as an eminent accom-
plishment of these prophetic words.
This sentence is here quoted by Peter,
(Ps. 69 : 2-5,) to show that it was here
divinely signified that a successor
should be clio'^en in the room of this
foe, on whom the curse of degradation
was pronounced. In the swift and
awful degradation which had been so
publicly pronounced upon Judas, in
his shocking death, Peter would have
the assembly see the Divine retribu-
tion, and rap.rk also the Divine direc-
tion. David, the " Lord's anointed"
of the Old Testament, had used this
language in regard to his enemies,
which were also enemies of the Church,
and now, of " the Son of David."
^ Ills hahitailon. This cui-se is pro-
nounced upon the ungodly leader and
representative of Christ's foes — that
his dwelling become desolate. The He-
brew adds in the parallel clause, "And
let none dwell in their (his) tents." That
is, let his abode be broken up, and his
family and friends be scattered, f Let
tnother This pa-t of the passage is

taken from Ps. 109 : 8, and is quoted
by Peter as directing to the course
now to be pursued by the assembly —
namely, to choose anotiier to take the
" ojjlce," or overscership, which Judas
had vacated. The term rendered here
j "bhhoj>rick'* is, in the Greek and Hebrew,
a term for the duties of a chief oSce
I in the Church, having the oversight of
j its aifairs. It is based on the term
[rendered "bishop" in our version —
and this is found to be used in the
same sense as " presbyter" — for the
bishop in the time of the Apostles was
clearly the same as a presbyter or el-
der. See ch. 20 : 28, where the elders,
or presbyters, are addressed thus,
" Take heed unto yourselves, and to
all the flock over which the Holy Ghost
hath made you overseers" — " bish-
ops." And Peter says of himself,
" Who am also an elder — a presby-
ter," (1 Pet. 5: 1.) The "presby-
ters" were " bishops" — that is, bish-
ops of a single church — simply minis-
ters, and not a class of ministers set
over other and inferior ones. Here,
however, the term is used in its gene-
ral, wide sense, of chief ofBcc in the
Church. This clause, therefore, points
them to the propriety of going for-
ward to fill the vacancy.

21. The Apostle, having now given
the Scriptural warrant, proceeds to
state some of the requisite qualifica-
tions for a successor to Judas. He
must have the same distinction as the
first twelve, of whom Christ said, that
they should bear witness of Him be-
cause they had been with Him from
the beginning, (John 15 : 27.) Sec,
also, Mark 3: 14. ^ Companied. This
was requisite, in order that he might
be Ciualified to bear witness cf Christ's
Life, and Death, and Resurrection, from
his own personal knowledge. Peter
may here refer to the seventy Disci-
ples. He must have companied — asso-
ciatedmthua — "all the time," not merely

A. D. 30.]

CHAP. I.

22 •Beginning from the baptism of John, unto tliat ;^f*i=»-
same day that ^he Avas taken up from us, must one be ^s'^'g'^^*'^^*
ordained i to be a -n-itness with us of his resurrection. <:ii.4:33.

from a late period, nor at intervals.
It was necessary for an Apostle to
have had such close, familiar acquaint-
ance with Christ, from habitual intei--
course, all the while He "went in and
out amoncj" them — that is, lived with
them. Thus only could ho bo a well-
qualified witness. Paul, indeed, was
an exception, and he was miraculously
informed and qualified.

22. Begitmmg. This refers to Christ,
whose intercourse with them is here
referred back to the time of John's bap-
tism— that is, John's ministry — from
the time or date of its close, whenChrist's
public ministry commenced. The min-
istry of John is called his "baptism,"
(as, " The baptism of John, whence
was it?" Matt. 21 : 25,) and this date
was also connected with John's baptiz-
ing of our Lord, which introduced His
public ministry, Matt. 4: 12-17; Luke
20: 4. It was from this point that the
Apostolic testimony must needs com-
mence. And it must extend to "that
same day in which He zvas taken up,"
at His Ascension. This would include
His entire minis ti-y ; and it was necessa-
ry that they should ))e witnesses of the
whole. % 3Iast one. The term here
for " must" is used to express that ne-
cessity which there is in the Divine
plan and purpose. God's plan so re-
quires. \ Ordained — lit., one must be-
come— be constituted — be made. \ Wit-
ness. An official witness — one whose
office it slioujd be to bear witness or
testify " of His Resurrection." This
was that gj-eat event which eet the
Boal upon Christ's work, and proved
His Divine mission ; and hence it was
this groat historic;U fact which was to
be borne witness of by the Apostles,
as at the basis of this supernatural sya-
tera. GusEUVE — Christitmity is found-
ed on FACTS connected with the life,
death and rising from the dead of a
real Person. These facts were always
abundantly attested by competent,
|?e]I- qualified and undoubted witness-

es. And the whole system of Chrjs-
tionity, with all its miraculous facis,
is as much matter of history, as any
thing of which we have any historical
knowledge. The great event of the
Resurrection, miraculous asit was, was
still a simple historical fact ; and it is
as much matter of history as any other
fact ever recorded in history. It is
impossible, therefore, to separate the
miracles from Christianity. The very
Incarnation of Christ, as well as His
Kesurrecuon, was a miracle. And,
with all its miracles, Christianity has a
historical basis that cannot be moved.
The proofs are greater than belong
to any other system. Its records are
more accurately handed down and
more fully searched and sifted than
any others. And, altogether apai-t
from any other question, (as the in-
spiration of the Scriptures, &c.,)
peculiar to Christianity, it rests as a
supernatural system, upon an unshaken
basis of history. The Apostle ap-
pealed to the principal cities and com-
munities in that enlightened age, as to
the fact of the abundant miracles
wrought among them by God in con-
firmation of their preaching. And
tliese facts were never denied nor dis-
puted. See "Restoration of Belief."
(See 2 Cor. 12:12.) Observe— The
special and peculiar work of the Apos
ties is here mentioned. They were to
be witnesses of Christ's Resurrection. Of
course, then, their office was confined
to that age. They could have no suc-
cessors as Apostles, for none after their
time could go forth as eye-witnesses
of Christ's Pvesurrection. Paul was
enabled to do so because it was grant-
ed to him by miracle to see t/ie Risen
Lord. Ajid this he makes the ground
of his claim to the Apostleship, (1 Cor
9:1.) OusEKVE — The Resurrection of
Christ is recognized in the Now Testa^
ment as a fundamental doctrine, and
the crowning proof of Christ's mission^
John 5 : 22 , Rom. 1 : 4 : 4 : 24 : 10; 7

THE ACTS OF THE APOSTLES.

[A. D. 80.

Jer. 11:20
17 : UO.
Ih. 15:8.

23 And they appointed tvfo, Joseph called 'Barsabas,
who T>'as surnamed Justus, and Matthias.

24 And they prayed, and said, Thou, Lord, * which
knowest the hearts of all men, shew whether of these two
thou hast chosen,

23. Thcij appointed two. Literally,
they placed — "jmt up" as wc sny — set
forth, as candidates, two persons. It
13 not the Apostles who did this, but
the -whole assembly whom Peter had
just addressed. They had been con-
vinced by his discourse, and especially
from the Scripture, that it was neces-
sary to fill the vacancy in the twelve,
and this is the way in which they pro-
ceeded. It is clear that the membership
were held to be on an equal footing in
regard to their vote or lot here. The
same entire body of members present
proceed to pray, (vs. 24.) and then to
cast the lots, (vs. 26.) They thus
recognize the necessity of the Divine
choice in case of an Apostle, (Luke 8:
13; John G: 70; 13: 18; 15: lG-19;
chs. 1, 2,) and for their part they
nominate two from those most abiui-
dantly qualified. They pray to God, to
whom they refer the decision, and so
they cast the lot, as a mode of indica-
ting the Divine choice. Of course this
election of an Apostle is altogether a
peculiar case, and hence this casting
of lots is no example for Church action
in our time. The Apostolic office, with
its miraculous gifts, was temporary,
and does not now exist. And hence,
we read of no election aftorwardsby
this method. " When, therefore, finally
not more than two were found, and set
forth as worthy of consideration, the
matter had been brought to the point
at which the assembly could proceed
no further of itself, and without trench-
ing on the prerogatives of the Lord."
"Hither," says Ecngcl, "the faithful
could arrive with their counsel, not
further. Therefore, here, at length,
the lot commences." Now, however,
the active part of the Church in the
election proceeds, in the way of prayer
to their Ascended Lord, entreating
Him to signify, by means of the lot,

which tif the two He chose. T Joseph
had also the name of " JBarsaban,"
which means Son of Saba, or rest, or
of an oath. It is not tlie same as Bar-
nabas, though some have confounded
this person with the one named, cb. 4:
3G. He had also the name Jristus, a
Latin name meaning Just, and very
often attached to other names, as a ti-
tle of integrity, as James the Just.
The name thus agrees with the cir-
cumstances, and confirms the history.
^Matthias. Nothing is certainly known
of this man, except that he was chosen
1 as the Apostle — as is here recorded.
Some traditions make him to have suf-
fered niartyi-dom in Etliiopia; others
in Greece; others in Judea; but they
agi-ee in testifying that he died a mar-
tyr's death. They were probably both
of the seventy Disciples.

24. A7id they prayed. Fraying, they
said: ^ Thou Lord. The term here
rendered "Lord," when used alone in
the New Testament, refers almost al-
ways to the Son: ch. 2: 36; 7: 59-
60; 10: 30; 1 Cor. 2 : 8; Phil. 2: 11;
Rev. 11:8; and in the context, vs. 21,
just preceding, it is expressly applied
to Jesus, in the language of Peter to
the assembly. It is, therefore, every
way improbable that they would at
once have used this title, if they had
not meant it to refer to the same as
Peter had just applied it to. Besides,
Peter had set forth the necessity of
choosing one who had been a compan-
ion of Jesus, and a witness of His
Life, Death and Resurrection. Would
they not naturally, therefore, have ap-
pealed to Hi?n to signify' His choice of
such an one. "Shew clearly whether
of these two thou hast chosen," (2-1.)
" The Apostles are simply the messen-
gers of Christ. li is He who selects
them, and of Him are they to bear wit-
ness." It was not because they could

A. D. 30. j

CHAP. I.

25 *That he oay take part of this ministry and ipostle- *"•"•
ehip, from which Judas by transgression fell, that he might go to hig
own place.

not ftgree upon either one of these two
that they appealed to Him, but be-
cause it was His proper prerogative.
Aa Apostle must necessarily be chosen
by the Lord Jesus. "Have not I cho-
sen you twelve, and one of you is a
devil?" (John 6: 70.) There is no
difficulty in regard to their worship of
Christ, for it is expressly recorded that
they worshiped Him on the spot at the
Ascension, and before returning to
Jerusalem. (Luke 24: 52.) ^ Which
laiowest the hearts. This is a preroga-
tive of God, and Peter ascribes the
same to Christ, which shows our Lord
to be God. See Jer. 17: 10, where
Jehovah claims this as His Divine at-
tribute. See John 2: 25. Thvs was
the habit of the early Christians to
render homage to Christ as God. So
Pliny testifies in his letter to the Em-
peror Ti'ajan, A. D. 102. And this is
required by Christ Himself, (John 5 :
23,) that all men should honor the Son
even as they honor the Father. See
Heb. 1:6; Phil. 2: 10-11; Rev. 5:
8-14 ; 1 Thess. 3 : 11-12. Observe.—
(1) Christ is God, as is also plainly
declared, John 1 : 1, &c. (2) He
claims our worship, as God, equal with
the Father and the Holy Spirit. So
the Christian doxologies and the Apos-
tolic benedictions show. Tf Show
whether. Rather it should read, ' ' Ap-
point one of these two, (him) lohom
thou hast chosen." The same term is
used, Luke 10: 1, where it is rendered,
" And the Lord appointed other seventy
also," &c. As Alford remarks, "they
did not merely ask for a sign to show
whether of the two was chosen, but
that the Lord would, by means of the
lot, Himself appoint the one of His
choice." Yet, in either case, the lot
was to indicate the result.

25. That he may take part, kc. Lit-
erally, To take the office of this ministry.
The same term is used here as in vs.
17, though some late critics decide for
Jhe readhig here of the same word as
is translated "place" at the end of the

verse ; in which case it would be — to
take the "place" or "post" of "thia
ministry and Apostleship" — that is, of
this Apostolic ministry. This was the
distinct object contemplated. Hence thia
language is made use of in the form of
some Churches, at the ordination of a
minister. At the close, his fellow min-
isters take him by the hand, and
say : " We give thee the right hand
of fellowship, to take part with us
in this ministry." ^ Fell — turned
aside, deserted. This was his willful
act. T[ That he might go, &c. Rather,
more exactly it would read — from
which Judas ivickedly turned aside to
go to his own place. By foul transgres-
sion he apostatized from the sacred of-
fice of the Apostleship to go where he
more properly belonged. For (1) He
was out of his place in the Apostleship.

(2) By all his willful apostasy he chose
perdition as his lot. (3) He went
where he was at home, and where he
deserved to be, and where he actually
and naturally belonged. Some en-
deavor to avoid the doctrine of this
passage by making this clause refer to
Matthias, and would have it read, to
take part of this ministry, that he
might go to the place or office suited
for him. But this is utterly impossi-
ble without violence to the Greek. (1)
The words are most closely connected
with those immediately preceding.
"He apostatized (fell) to go." The
sentence would require an additional
word, coupling the two clauses, "to
take part, and to go." (2) The phrase
"to go," &c., is never used of an of-
fice, but of a retribution. Thus, the
Jewish tract, Baal Turim on Numb.
24: 25, says: "Balaam went to his
own place, that is, to Gehenna" — hell.

(3) The force of the terms would bo
utterly lost by so connecting them.
They would add nothing to the first
clause. (4) " To go to his own place"
expresses a departure, and not a ccm-
panionship. Tf Ilis own place. Lit-
erally, The place which in Ms ovm

4.G

THE ACTS OF THE APOSTLES.

[A. D. 30.

26 And they gave forth their lots, and the Lt fell upon Matthias ]
and he was nuiubered with the eleven apostles.

Those, therefore, who cannot get rid
of the sense in this way, would under-
stand it of Judas going to his own
house. But there is no evidence of
his having done so; and if he did,
he could not be said to have aposla-
iized to do so. Others would refer it to
his going to the grave, as the house
ai'ipointed for all living. But this
could not be said to be " his own place"
in the sense of the term here used,
which means his own peculiar place.
It is found. Matt. 9:1, "His own
city;" 25: 14, "His own servants;"
Mark 15: 20, "His own clothes;"
Luke 10: 31, "His own beast;" John
1: Jl, "He came unto His own;" 1:
41, "findeth his own brother;" 10:
3, "his own sheep," — and so it is
used where "his own hired house,"
"his own Son," "his own reward,"
"his own labor," "his own lust,"
"his own vomit," is spoken of, as
something peculiarly one's own and
not another's — belonging to him per-
sonally. So in Jude, vs. 6, it is ap-
plied to the angels that sinned, avIio
" left their own habitation." This phrase
is found in early writers, in the same
sense. Ignatius, speaking of the end
of all things, says: "Each one shall
go to his own place." Our Lord had
plainly said of Judas, "Good had it
been for that man if he had not been
born." This could have been true
only on the supposition that Judas
would go to eternal perdition, and never
attain to eternal life. And as this
solemn and awful declaration of our
Lord was made in the hearing of the
other Apostles so recently as at the
institution of the Lord's Supper, and
they would not be likely to forget it,
they accordingly, as is natural, refer
to it now, in their prayer to the Risen
Lord. Besides, the praying assembly
do thus respond to the sentiment of
the Psalm, as cited by Peter, " Let his
habitation be desolate." They refer
also to his having perished by his own
act, in the place whose perpetual
abomindtion made it the image and

type of perdition — the Valley of Hin
nom — Gehenna. The wonderful ana
striking coincidence gives clear occa-
sion for this language, and makes it
express the Amen of the praying as-
sembly to the righteous retribution
which had overtaken Judas, in this life
and in the next — in Gehenna — hell.
Observe. — (1) A man's high position
in the Church is no positive proof of
his piety, and no absolute security
against perdition. (2) Wicked men
may be appointed to important posts
in the service of Christ. " He maketh
the wrath of man to praise Him, and
the remainder of wrath will He re-
strain." (3) The love of money led
Judas to betray his Lord to death. It
leads many to betray Him, and to
"crucify the Son of God afresh," (Heb.
0:6.) It may even enter the Church,
and lead away the officers, and mem-
bers, and even the minister. "For
the love of money is the root of all
evil — which, while some coveted after,
they have erred from the faith, and
pierced themselves through with many
sorrows," (1 Tim. 6: 10.) "They that
WILL BE EiCH, fall into temptation, and
a snare, and into many foolish and
hurtful lusts, which drown men in de-
struction. But thou, 0 man of God, flee
these things." Obseuve. — (1) Judas
apostatized from his sacred office to go
to his proper perdition, where his ava-
rice and infidelity naturally and neces-
sarily carried him. So every man will
go, from whatever position he may oc-
cupy here, to his appropriate place,
hereafter. (2) The r-etributions of
eternity will not be arbitrary, but the
necessary result of each man's course
in life — just as the stone sinks, and the
ark floats, of itself, according to its
own nature. "Except a man be born
again, he CA^•^•OT see the kingdom of
God."

26. They gave forth their lots. Some
read. They cast lots for them. Literally,
They gave their lots. Mosheim under-
stands this to mean, "they gave their
votes." But the term used is the same

A. D. -sa.]

iliroiTghout to express lot, and ciSce as
designated by lot. Petor nvij have
used this tormia reference to the office
to suggest this mode of election. The
phrase "the lot fell upon" — shows that
the use of lots, and not of -votes, is
meant. This mode was common among
Jews and Gentiles from earliest times,
especially in appointing to the priest's
office. (See ^ueid 2 : 201.) The
Levites were appointed by lot to their
daily service in the temple, Lev. IG:
8 ; ch. 13 : 19 ; Luke 1 : 9. It is said
that Zacharias' lot was to burn incense.
So the scape goat was chosen by lot,
and the Holy Land was divided among
the tribes by lot. Numb. 26 : 55. The
term came afterwards from this trans-
action, to be applied to the ministry as
a class in the name "clergy," though
no other instance of ministerial elec-
tion or appointment in this way is
found in the Apostolic age, or in the
first three centuries. Achan, also, the
Old Testament Judas, was detected by
lot. Josh. 7 : 16-18. Thus, this mode
of proceeding had the sanction of the
Mosaic law. The mode of casting the
lot was by writing the names of the
persons on a piece of wood or metal,
and casting them into the lap of a loose
robe. (Proverbs 16: 33.) Then they
were shaken up and the name which was
first shaken out was the chosen one.
Else, as some suppose, the names were
cast into one urn, and the offices or
portions into another, and the drawing
then would resemble the practice yet
in use often, where drawing is done to
decide questions of interest. Bat to in-
fer that this act, on so solemn and sacred
an occasion, gives any sanction to dice,
lotteries or games of chance, would be
as unreasonable as to infer that the
primitive Christian practice of living
upon a common fund to some extent,
sanctions the Fourierite "phalanxes"
and profane " communities" of our day.
Observe. — This was plainly no exam-
ple for the designation or election of
ministers by this method in the Church
of later times. This was to fill a va-
cancy in the Apostleship, not to appoint
a successor; for the Apostles, as such,
Viid no successors. It was not designed

I that there shoul i be a line of Apostles
continued in tie Church. TF A7id the
\ lot fell upon. So we say, " the choice
fell upon" such an one. This was the
I event, or issue of the matter. ^ He
I icas numbered. Some understand bj
! this, that as the result of the lot indi-
cated the Divine choice, the assembly
then voted accordingly and unanimous-
ly— either in formal election or by cor-
dial concurrence — for the chosen can-
didate, and that thus he was "voted
in" among the Apostles as the twelfth.
The term here used means "he was
voted in," (from a word meaning a
pebble, by which votes were cast.)
Yet this may only refer to the prior
election or nomination of the two candi-
dates, which was consummated and
completed by the issue of the lots. So
that it was the popular election decided
and confirmed by the Risen Lord, to
whom they appealed for the decision
of it. Others regard it that JLatthias
was formally and solemnly received into
the Apostolic College, so that by this
final act the seal of certain conviction
was stamped upon the whole proceed-
ing. Thus, along with the sacreduess
of the Apostleship, " the authority
and importance both of the collective
membership and of the individual are
most remarkably maintained in this
first Christian community." OBSEnvu.
— Here was the Church collected by
Christ Himself from under the Old
Covenant and from the pale of the Old
Testament Church. They were con-
vened by Divine appointment — engaged
in the ordinances of Divine worship —
pleading the great Old Testament
promise, as re-announced by Christ
Himself — showing thus the unity of
the Church in all ages and under both
dispensations, and transacting the m.ost
solemn and important business of the
Church in their collective capacity, ac-
cording to the Divine warrant. As
the Lord's Supper had been instituted
on the basis oi" the Passover — as that
to which the Paschal solemnity looked
forward, and into which it now prop-
erly merged, at tlie coming of the Great
Passover — so the Christian Church
was now to be formally instituted ou

THE ACTS OF THE APOSTLES.

[A. D. 30

CHAPTER II.

oI-«T. 23:15.
Dmit. 16:9.
cU. 20:1C.
b ch. 1 : 14.

1 And wlien "^ the day of Pentecost was fully come,
'' they were all with one accord in one place.

the basis of the Jewish Church, .and
as its proper completion to which it
all along looked forward and aimed.
Yet this was not by any natural out-
growth and organic development, as
that of a plant from the seed, but by
the fulfilling of God's wonderful pur-
pose and the unfolding of His plan in
"the fullness of time."

CHAPTER II.

2 3. The Founding and Manifesta-
tion OF THE Christian Chuech. —
Pentecost. Jerusalem. Ch. 2 : 1-18.

The New Testament Church is now
to receive its fuller manifestation.
Thus far the History has been pre-
liminary. The circle of the Twelve,
•which had been so sadly broken in
upon by the apostasy of .Judas, having
been now filled by the designation of
Matthias as his substitute, the whole
assembly of Disciples — the one hundred
and twenty, with such others as had
gathered in from various quarters —
were together in prayer ; and a mirac-
ulous advent of the Holy Spirit took
place, such as we might expect from
the Miraculous Advent, Resurrection
and Ascension of the Son of God. This
was the promise of the Father — to sprin-
kle all nations. It was the promise of
the Son, to send from the Father the
Comforter, which is the Holy Ghost,
(John 14 : 16-26.) For this glorious
Personal Advent, He had bidden tliem
to wait at Jerusalem, whence the law
of the Lord was to go forth, Isa. 2 : 3.

1. The day of Pentecost. Lit., On
the day of Pentecost having fully arrived.
The meaning is, on the fulfilling or com-
pletion of this interval which brought
the feasl of Pentecost — namely, the fif-
tieth day after the Passover. This was
called by this name, Pentecost, which
means fiftieth, because it was so many
days from the Passover. It was
reckoned from the second day of the
feast, or 16th of the month " Nisan."

seven weeks' interval, making forty-
nine days, the last of which, or the
fiftieth day, inclusive of the month Ni-
san, was the Pentecost, or fiftieth day
feast. On the fourteenth day of Nisan
the Paschal Lamb was slain between
the evenings. On the fifteenth was the
holy convocation, the first day of the
feast. On the sixteenth, or second
day, the first fruits of the harvest were
oifcred. As Jesus (the true Paschal
Lamb,) was slain on Friday, this day of
first fruits would be " the eighth day,"
"the day after the Sabbath," or the
day which is the Christian Sabbath —
prefigured all along in the ritual, as
the day for the waving of the first
fruits, (Numb. 28: 26; Lev. 23: 17.)
Hence it was the day when Christ "the
first fruits" was waved, or arose from
the dead as the first fruits of the Re-
surrection and of the glorious harvest
to be gathered in, 1 Cor. 15 : 20. This
would make the Pentecost forty-nine
days — (seven full weeks) — after; and
a Christian Sabbath day also. This
feast was called " the feast of harvest,"
(Exod. 23: 16,) because the barley
harvest, which began at the Passover,
ended at this time. It was called " the
day of the first fruits," because on that
day a meal-offering of the new corn
was offered. It was called "the feast
of weeks," (Ex. oi: 22,) because it
was a week of weeks after the Pass-
over. It was one of the three great
festivals at which all the adult males
were required to go up to Jerusalem.
It was that festival of all the three
which was most largely attended by
Jews from foreign parts. As a festival
of thanksgiving for the first fruits of
the harvest gathered during the seven
weeks interval, when now the grain
made into flour was first offered, (Lev.
23: 13,) it had an appropriate signifi-
cance as the day for ingathering and
presentation to the Lord of the sub-
stantial product of "His harvest."
The "corn of wheat" that had fallea

A.. D. 30.]

CHAP. II.

2 And suddenly there came a sound from heaven as of
a rushing mighty wind, and «it filled all the house where
they were sitting.

into the ground had indeed died, and
brought forth much fruit. (1 Cor. 15.)
And all this glorious ingathering of
souls is "His harvest"— the fruits of
His sacrificial death. It was also called
by the Jews, "the feast of the joy of
the law," having reference to the giv-
ing of the law at Sinai, which was
on the very fiftieth day from the Ex-
odu8, when the Passover Avas killed.
See Exodus 19 : 1. In this respect,
also, the day was remarkably suited
to be the day for the founding of the
Christian Church, when "the law" was
to "go forth from Jerusalem" — under
a new covenant according to which He
would write His law on their hearts.
(Jer, 81 : 33.) And as that festival at
Avhich the largest number would be
present from foreign quarters, it was
chosen in God'g wisdom as the fittest
period for this miraculous propagation
of His Gospel. — Some hold that the
day of Pentecost fell that year on the
Jewish Sabbath— Saturday. But if it
did, it was to be reckoned from the
Saturday, at evening, (the Jewish
morning,) after the Sabbath had closed,
and it embraced the subsequent day
till the evening of Sunday — our Chris-
tian Sabbath. The whole significance
of the event also makes this apparent.
On this festival day the Christian assem-
bly already referred to were all tcith
one accord together. Some think they
bad reason to expect the promised ad-
vent of the Spirit at this feast day. It
had been promised as "7101 many days
hence," where the remarkable expres-
sion, " after these not many days"

"after these few days"— might have
referreii them to the days that were
fast fulfilling for the Pentecost— which
had not then ''fully come," but had
now been filled up. ^ All. This in-
cludes such as may have assembled
besides the 120, and doubtless there
were many Christian Disciples who had
come to the feast, f With one accord,
(o/iodvfzadov.) This term is used eleven

times in the Acts, and is thought by
some to convey the idea of a religious
assembly met for stated worship. The
frequent use of the term in this con-
nection refers to the form of our Lord's
promise, iMatthewlS: 19, 20, "Where
two or three (a plurality) are met to-
gether (a body) in my name, (a Chris-
tian body) there am I in the midst of
them"— there is a Christian Church.
This whole phrase may be understood
as declaring their unanimity as a col-
lective brotherhood— having one pur-
pose and expectation. ^ In one place.
Literally, together. Though " the hour
of prayer" had arrived at the time of
Peter's address, (vs. 1-5,) yet we can-
not be sure that these were now met
on that occasion. It was rather in
continuation of the meeting for prayer
which had been kept up°during the
ten days. They assembled at first in
the upper room, ch. 1:13, and we see
not why they should have shifted the
place of meeting until the public ser-
vices of this festival would possibly
lead them to the temple. Yet from
the use here of the common term
"house," and from no reference being
made to the temple, we are rather iu-
clined to the idea that they were yet
assembled in a private dwelling— very
possibly (see 1 : 13,) in the same house
.and "upper room" where the Lord's
Supper had been instituted. It would
be a reason for their not being in the
temple, that they were charged to
meet for a special purpose, and one in
which the crowd of Jews who were
gathering at the temple could not sym-
pathize with them. It is also intimated
that this crowd of attendants at tho
festival was separate from this speci.al
assembly, (vss. 5, 0.) The hcuse is
spoken of as " the house where they
were sitting," not as the temple, or
porch of the temple, but as though it
were distinguished from other houaea
merely by their sitting there.

2. The miraculous Advent of the

THE ACTS OF THE ArOSTLES.

[A D. 30.

promised Spirit is now described. If
»bjcction was found by worldly critics
to the miraculous Advent of God the
Son, we should expect similar objec-
tions to be made to this miraculous
descent of God the Spirit. But if
miracles were needful or appropriate
at the introduction of Christianity, to
prove the commission of Christ and
His Apostles, no less would they be
necessary and fitting at this period of
the Church's more special establish-
ment. ^ Suddenhj. It was startling
— took them by surprise, and was cal-
culated to strike them with alarm.
Calvin says : " AVe must note the pro-
portion of the signs. The violence of
the wind did serve to make them
afraid, for we are never rightly pre-
pared to receive the grace of God, un-
less the confidence and boldness of the
flesh be tamed." ^ There leas a sound.
A sound, or noise (77jof=echo) was made
— or took place. At the giving of the
Law on Sinai — the institution of the
ceremonial economy — there were ex-
traordinary natural phenomena, as
"thunders and lightnings," &c. (Exo-
dus 19 : IG.) But they were given in
a miraculous way, as the earthquake
at the Crucifixion. And to regard these
physical demonstrations as mere natu-
ral phenomena, so as to set aside the
miraculous aspect of the matter, would
be destroying the whole significance of
these signs. A miracle, indeed, may
be not properly a suspension of the
laws of nature, so far as to involve any
violence done to the harmonies of the
universe, because it is the act of Him
who so sways all nature's laws as to
act above them, when He wills, with-
out acting contrary to them, as may
seem to us. And nature's laws are
only His ordinary modes of operation.
But it is in such a case, at least, acting
out of the sphere of those uniform
workings which God has been pleased
to adopt. No one, for example, should
be satisfied with that view of the de-
struction of the Cities cf the Plain,
•which refers it to a violent thunder
•term, in which a bolt of lightning,
falling on the bituminous soil of that
region, set the ground on tire. Be-

cau.3e such a view is not according tc
the inspired record, which reads, "Then
the Lord rained fire from the Lord out
of heaven," &c. And so here. The rec-
ord is not, "there came a sound of
rushing mighty vnnd," (the noise of
a hurricane) — but, "as of a rushing
mighty loind," which it was not. It
sounded like that. It conveyed to the
minds of the assembly that impression.
And it would serve to associate the
thing itself in their minds with the
mighty incoming of the Spirit, who
is likened in His operations to the
wind, blowing so that you hear the
sound, John 3: 8. "It was requi-
site," says Calvin, "that God should
stir up the bodily sense of the Disci-
ples. For such is our slothfulness to
consider the gifts of God, that unless
He awake all our senses. His power
shall pass away unknown." Nor was
this an arbitrary miracle. It finds its
explanation in the Scriptures, which
long ago contemplated this event, and
so it proves both the miracle and the
prophecy under one. How could these
Jewish converts fail to think of Eze-
kiel's vision, in which the man of God
was ordered to "cry to the wind, and
prophes}^ and say to the wind, 'Come
from the four winds, 0 breath, (Spirit,
the same term in the Hebrew,) and
breathe upon these slain, that they
may live.' " Had not Christ, just be-
fore His Ascension, called up this to
their mind, when "He breathed on
them, and said. Receive ye the Holy
Ghost?" (John 20: 22.) And now,
what their prophet saw is to be ful-
filled— that the breath came into the
dry bones of the house of Israel, as
they bleached upon the valley, and
they lived, and stood up upon their
feet, an exceeding great army. Ezek.
37: 9-10. ^ As of a rushing. As of
a might;/ icind, rushing (or sweeping)
along. The same term is used of the
Spirit, (2 Pet. 1 : 21,) "Holy men of
God spake as they were moved by the
Holy Ghost." This noise, observe,
was not a natural phenomenon, t/) be
accounted for without a miracle, as if
there had been a violent hurricane, of
which this was only a natural feature

A. D. 300

CHAr. a.

But altogether as if the thunder had
burst over them, out of a clear sky,
they felt it to be mirandous. There
was no storm — only this terrific, start-
ling noise, rousing them to what was
coming. The idea was also conveyed
of mighty power. [See Psalm 29,
where "the voice of the Lord" is li-
kened to a sweeping tempest, coming
down from the north — breaking the
cedars of Lebanon, and "dividing the
flames of fire." (See the phrase, vs.
•3, "cloven (or divided) tongues, like
as of fire, distributing itself." Then,
"shaking the wilderness, (as of Ka-
desh,) and rushing on to the temple."
" And in His temple does every one speak
of llis glory." (See vs. 5-12; Luke
24: 53.) Then '-The Lord sitteth
upon the flood — yea, the Lord sitteth
KINO for ever." (See eh. 2 : 24, 32-
35.) "The Lord will give strength
unto His people." (See ch. 1 : 8, "Ye
shall receive power after that the Holy
Ghost is come upon you.") "The
Lord will bless His people with peace."
(See Luke 24 : 36, " Peace be unto
you.")] f It filled all the house.
"Whatever noise it was that resembled
the noise of a mighty wind sweeping
along, " it was the chosen vehicle by
which the Holy Spirit was manifested
to their sense of hearing, as by the
tongues of fire to their sense of see-
ing." And this sound filled the whole
house where they were assembled for
prayer. Thus, of old, the whole tem-
ple was filled with the symbol of the
Divine presence. Isa. 6: 1-8, "the
house was filled with smoke," i. e. with
a cloud, such as appeared at the dedi-
cation of the temple, 1 Kings 8: 10,
and of the tabernacle, Esod. 40: 34,
which is also called the glory of the
Lord — "the Schecinah" — the visible
symbol of the Divine presence. "By
this sign, therefore, it was declared
that God had abandoned the temple of
the wicked nation, and thereafter would
not any more dwell there in a special
manner." — Eisner. Observe. — It is
distinctly said that there came a sound
from heaven. Then it was no trance in
which the whole assembly was held.
Thoy did not merely dream that there

was a sound, when there was none.
Nor was it any mere phenomenon of
nature, as a thunder storm with elec-
tric meteors — for in such case others
must have beheld them, as well as the
Disciples ; and these things would have
had no special application to them, and
thc3' would have had no right to con-
strue such tokens into a bestowment of
Divine power upon themselves. Nor
can Luke mean that this was only a
myth — and no historical event — for it
is related just as any of the other
events of the historj' — and no hint is
given that it is anything less than the
real truth. Plainly the historian here
means to relate this wonderful transac-
tion as the miraculous Advent of the
Holy Spirit, according to the promise
of Christ, which took place, as He had
foretold — upon His departure. Yet
there are those who seek to explain
away everything miraculous from the
Scriptures ; and like the men at the
grave of Lazarus, when the Divine
voice is heard, they say " It thundered."
(John 12: 29.) But "why should it
be thought a thing incredible that God
should raise the dead?" (ch. 20: 8,)
or that Jesus should go up to heaven
in a cloud — or that the Holy Spirit
should come down with a sound like
that of a rushing mighty wind — when
a wind is that element by which the
Spirit is commonly symbolized — (the
word " Spirit," both in Greek and He-
brew meaning "wind," "breath,") as
John 3:8; 20 : 22. And when some
outward sign, token or power was
proper to announce and mark such an
invisible presence, what more appro-
priate than this ? A miracle is some-
times in the New Testament called a
sign, (arjixELov,) and here it answered
very fitly this purpose, as a sign of the
Divine presence. It is elsewhere called
a wonder or prodigy, and here it suited
also this description. It is, also, in
other places, termed a power, and hero
it was a sound like that of a mighty
wind, borne along through the house,
with every mark of supernatural power
— making the sound to be like that of
a hurricane, when there was a perfect
stillness and calm.

THE ACTS OF THE APOSTLES.

[A. D.

3 And there appeared unto them cloven tongues like as of fire,
and it sat upon each of them.

3. There appeared unto them. The
noise filling the house where these
persons were sitting was a warning
that there was something at hand for
them. And now besides hearing this
miraculous noise, they see this mirac-
ulous sight. In condescension to their
weak natures, both the sight and hear-
ing were addressed. The historian
here describes what appeared to the
assembly and how the advent of the
Spirit was marked in its immediate
effects. As Jesus had now become
exalted at the right hand and received
of the Father the promise of the Holy
Ghost, He was ready to shed it down
on the waiting Disciples. Observe. —
As at the Passover under the Old Tes-
tament the sheaf of the first fruits
was waved before Jehovah, (Lev. 29:
9-14,) presented to Jehovah by being
borne up and down before tlie Taber-
nacle— so already "Christ, the first
fruits," had been presented to Jehovah
fcy being passed to and fro — from
heaven to earth and back again — and
this had made the true Passover to
which all previous ones had looked
forward. So, also, as at the Old Tes-
tament Pentecost, the product of the
harvest — iu the bread made from the
ingathtred grain — wa3 offered, (two
loaves, a plurality;) — so here, at this
first true Pentecost of which all the
former were but shadows, the substan-
tial product of Christ's work is pre-
sented. This giving of the Holy Ghost
is the fruit of his work as ready to be
partaken b_v men — the grain from the
wheat-shcnf has been converted into
bread. (Ps. C8 : 18; Ephes. 4:8.)
In this view it is striking that the Pen-
tecost points back to the day of offer-
ing the first fruits at the Passover;
since from this second day it was reck-
oned, and not from the first day of the
festival. And as the Pentecost has in
the Old Testament a striking reference
to the completion of the harvest, Christ
as our Forerunner has been gathered
in — and in Him already all his people
do enter into rest. (Hcb. 4 : 3.) He

is the Bread of Life. (John 6: 35.)
The Spirit is to take the things of
Christ and show them unto us. (John
IG: 14.) The fruit of His work ia
now made available to mankind, and
as a first and fit effect of it, we find
the Disciples all filled with the Holy
Ghost, and thousands of the various
quarters of the earth ingathered as a
specimen of the final harvest. So, also,
as the first Pentecost was the day of
the giving of the Law at Sinai, when
the people stood afar off and were not
able to come into close communion
with God on account of their sins, so
now on the first true Pentecost, Israel
is for the first time brought nigh to
God, and there is no terror, but thanks-
giving. And this difference in the
Pentecosts is just because of the dif-
ference in the Passovers. In the Old
Passover there was only the atonement
by the blood of a beast — shadowy and
typical at best — pointing forward to a
better to come. Now that better Pass-
over has come, and "Christ, our Pass-
over, is sacrificed for us." (1 Cor. 5:
7.) f Cloven tongues. Tongues dis-
tributing themselves. The appearance
was at first of a single fiery body which
parted so as to be distributed among
tiiem. There was but one object seen
in all. This — the same Power — seemed
to alight in the form of tongues as of
fire — distributed so as to belong to
each. Some have understood from the
terms here used that the tongues were
forked in shape. But this is not the
meaning. The fiery body that came
first to their view as a unit, sat not on
one alone, but on each, in the form of
a tongue of fire. This form was chosen
to represent the miraculous gift of
tongues which accompanied. The same
Holy Spirit that alighted on the head
of Jesus as a dove, alighted on tlie
head of each of these Disciples as a
tongue. This glorious Third Person
of the Trinity took a visible and sig-
nificant shape in both cases. The gift
of this true Pentecost was the tongiu
of fire. (See Isaiah 64: 1.) When

A. D 30.]

CHAP. II.

4 And ^tliey were all filled with the Holy Ghost, and fn'^Vkw^n
began "to speak with other tongues, as the Spirit gave J 9, 6*=*^'""*
them utterance.

Cor. 12 : 10,
28, 30, and 13:
1, and 14 : 2, &o.

Isaiah shrank from the prophetic office,
contemplating that he was a man of
unclean lips, his tongue was cleansed
by a live coal from off God's allar.
Isa. 6 : 5-7. Tiie tongue thus kindled
and purged by the Holy Spirit, is the
very opposite of "the tongue set on
fire of hell." Jas. 3: 6. This new
tongue was the proper expression of
the renewed heart — for out of the abun-
dance of the heart the mouth speaketh.
Matthew 12 : Si. And especially as
their commission was now to preach
the Gospel to every creature, as men
full of the Holy Ghost, the whole exter-
nal form of this miracle was most tit
to express the idea. ^ It sat upon each
Of them. The fiery body thus divided,
distributed, sat upon each in this shape
of a flaming tongue. Had not Christ
promised to baptize them with the
Holy Ghost and with fire ? And as
the sign at His Baptism had been di-
vinely interpreted to John, "Upon
■whomsoever thou shalt see the Spirit
descending like a dove and resting
upon Him, He it is who baptizeth with
the Holy Ghost," so here the inter-
pretation was easy — that those upon
whom the Spirit was seen to descend
like a tongue and rest upon them, they
were those who were to preach to all
nations with the tongue of fire.

4. Filled ivith the Holy Ghost. This
was the actual result at which all the
proceedings aimed. This was the great
fact of this new Pentecost. The speak-
ing with " other tongues" was only an
expression and demonstration of this,
and would have been of small account
iu itself, or except as a manifestation
of this. The great event was the advent
of the Holy Spirit for His iudv.-elling
among men. This is hero expressed
by the phrase, "filled with the Holy
Ghost" — and this was the case with
each one of the whole assembly of Dis-
ciples ; and we are to suppose that it
was such a fullness of the Spirit as had
been promised to them by Christ, as a
6»

Comforter and Advocate — Teacher — •
Leader into all truth — Reminder of
Christ's words — Revealer of the things
of Christ — and permanent indwelling
Agency, to abide with them for ever,
(.John 14 and 16.) It was a "baptism
with the Holy Ghost," as the living,
quickening element, in place of water.
It carried with it miraculous endow-
ments for the time then present. But
tJie great idea was that of the Divine
indwelling, which should put man into
communion and fellowship with God,
as the Spir t of adoption — the Spirit
of truth— the Spirit of Christ. This
was Christ's Ascension work, to " re-
ceive gifts for men, that the Lord God
might dwell among them," Ps. 68: 18.
^ With other tongues. This is giveu as
an immediate efiect of the Spirit's de-
scent. Doubtless the Holy Spirit'3
work had not just now commenced-
But He had wrought among men only
sparingly before, under " the minis-
tration of the letter," and not, as He
was henceforth to do, under " the
ministration of the Spirit." It was
wholly in keeping with the mode of
God's dispensation, to introduce this
new era in the Church by this new
manifestation. In regard to the form
of this miracle, Odserve — (1) That
this was promised to them by Christ,
Mark 16:17. " They shall speak with
new tongues," that is, " other tongues"
than those in which they naturally
spoke. (2) This was indicated by the
miraculous sign, or teken of fiery
tongues sitting upon the heads of the
assembly. What greater proof could
be given that it was the work of God ?
And if this tongue of fire still rested
on the head of each, when the mu'ti-
tude came together, it must have had
a striking effect in convincing them of
the miracle. We cannot suppose, with
some, that the miracle consisted in the
multitude hearing the same language
as if it were their own tongue, and so
as to understand it; for that -would

THE ACTS OF THE APOSTLES.

[A. D.

5 And there were dwelling at Jerusalem Jews, devout men, out
of every nation under heaven.

haYC been a gift of ears and not o*'
tongues. (.3) It is plain from the
whole record, that they began to speak
in the various hingiiages of the people
present, so as to be understood by
them, (vs. 8.) (4) This would seem
to have been given also as a sign to
the multitude, "(1 Cor. 14: 27,) as well
as an indication to the Disciples of their
world-wide work of preaching. It is
not stated, nor is it necessary to sup-
pose that they had the tongues im-
parted to them for the purpose of
preaching the Gospel afterwards. We
find no trace in history of this pecu-
liarity in their preaching. Nor can we
be certain that the speaking with
tongues in the Corinthian Church was
quite the same gift. There were " di-
vers kind of tongues," or "diversities
of tongues" — though it is said that
"all these worketh that one and the
same Spirit" — intimating that there
were varieties of this gift. In this
case, "at the birth-day of the Christian
Church," this spe.aking with tongues,
in the act of magnifying God's wonder-
ful works, was most appropriate as a
sign of God's presence by His Spirit to
dwell among mm, and, at the same
time, it was a significant prophecy that
the Gospel shall go from nation to na-
tion, till every tongue shall "confess
that Jesus Christ is Lord, to the glorv
of God the Father," Phil. 2:11. It is
to be observed, however, that in the
case of Cornelius and his friends, when
they received the Spirit, it was
manifested by their "speaking with
tongues," and this was, also, in the act
of " m.ignifying God," ch. 10 : 46. So
at Ephesus, Paul discoursed to " the
Disciples," and the Holy Ghost came
upon them, and thej/ spake icith tongues
and prophesied, cli. 19 : 6. In 1 Cor.
13 : 1, " the tongues of men and of
angels" are spoken of. " Tongues"
and "proph3cies" are to "cease" to
be exercised There shnll be no fur-
ther use iii: these gifts. And these
miraculous gifts of the Spirit were
withdrawn, when the truths of the

Gospel had been fully established, and
the scheme of Redemption developed
to the world. 1" As the Spirit. This
miraculous gift i.s expressly ascribed
to the Spirit. They spake as the Spi-
rit enabled them to speak, the words
being prompted by the inspiring agen-
cy. The effect to be secured was the
communication to the hearers, in their
own several tongues, of "the wonder-
ful works of God." On the part of the
speakers, we are to understand that
they poured forth their high praises
of God with the recital of His wonder-
ful doings. Of course, they would
speak of His Ascension, as well as of
His Life, Death and Resurrection, and
of the whole plan of yace and salva-
tion, as thus far carried on. And it
was the plan of God that they should
convey these great vital truths to the
hearers, in their several tongues. We
may even suppose that they spake as
mere mouth-pieces of the Spirit, so as
to exclude their own knowledge of what
they spake. But we are distinctly
told, that the multitude understood the
language in which they spake, and un-
derstood them to speak "the wonder-
ful works of God" — not to speak of
these works, but to speak them — to ut-
ter and publish them. Observe. —
We are not to suppose that each per-
son was enabled to speak all the lan-
guages, but that the assembly heard
his own tongue from one or another
of the speakers.

5. The Evangelist now proceeds to
relate what is very importantly con-
nected with the miracle — the fact of
so many varieties of tongues being
represented at Jerusalem at that time.
*\ Dwelling. This term, in the orig-
inal, means commonly, not sojourning,
but residing. It is not to be sup-
posed, however, that no strangers were
included, for "strangers of Rome,"
or Roman sojourners, are expressly
mentioned in the list. Many Jews
from foreign parts had taken up
their residence at Jerusalem, to be neap
the temple, and convenient to the

D. W.J

CHAP. II.

G Now "f when this was noised abroad, the muliitude L'^Je I^*' m'-td'.
.;<ime together, and were || confounded, because that every ■„"[.;,'™"""'
man heard them speak in his own hmguage.

I tions. Ill Alexanilria there were so m.iuj
' as to require the Old Testament Scrip-
tures to be translated into Greek nearly
tlii-ee hundred years before Christ.
They had been dispersed under Shal-
maneser, B. C. 721, (2 Kings 17: G ;)
under Nebuchadnezzar, B. C. 606, (2
Kings 2-1: 10;) under Ptolemy Lagus,
B. C. 320, who carried grer.t numbers
into Egypt. At the three great festi-
vals of the nation, and especially at
this of Pentecost, they came up from
all quarters, as the places mentioned
show. "And so, all Israel shall be
saved," says Paul to the Romans.
And the Jews shall be brought in
witli the fullness of the Gentiles. See
Matt. 3: 12; Johu 4:35-36; Matt.
0 : 37.

6. Noised ahroad. (Gr. (j>uvij.) Ra-
ther, As this voice, or sound, took place.
That is, the sound as of the rushing
mighty wind — here called a voice —
intimating, perhaps, that the "noise"
(so called in vs. 2) was not a mere nat-
ural phenomenon, like the noise which
it resembled, but a "voice" — the voice
of God— the Holy Spirit. So in John
3:8, " Thou hearest the sound (voice)
thereof." The same verb is used in
vs. 2, and rendered "came," (as here,
in the participial form;) and with the
noun it is, translated, " iioised abroad"
— or the noise came. Wicklif 's version
reads, " When this voice ivas made." We
infer that the sound which came down
from above, ("from heaven,") in the
direction of the house, was heard in
all the neighborhood, and, perhaps, in
all the city. Observe. — Just as at
the Ailvcnt of the Second Person of
the Trinity, there appeared a miracu-
lous meteor, which stood over the house
where the young child was, so here,
a miraculous sound marked the house
where the Third Person of the God-
head had descended among men. And
as the former sign was a token and
guide to the Magi, as the representa-
tives of the Gentile world, so this lat-
ter sign was a token and guide to tk«

feasts. Besides this, they would have
been attracted thither by the current
expectation of the Messiah, which had
for some time prevailed. ^ Dcvout
men. Their character is here given as
devout. They were not, therefore,
idle and curious listeners, but men
of weight and piety, in the Jewish
religion. Simeon was such an one
"just and devout," Luke 2 : 25. It
is applied also to the pious men who
carried Stephen to his burial, (ch. 8:
2. ) These were eminent specimens of
the Jewish people who had resorted to
the Holy City, in token of their de-
Youtness. This, observe, was so re-
cently after the eventful scenes of the
Crucifixion, that these must have been
rejecters of the true Messiah. The
Risen Lord thus pursues His murder-
ers (vs. 23,) with salvation, f Out of
every nation. As this is the glorious
birth-day of the Universal Church, so
it gathers in those specimens and rep-
resentatives of all nations, who should
yet hear, in their own tongues, the
wonderful works of God. This, then,
is true to the ritual meaning, the of-
fering of a plurality of loaves, from
the first fruits out of the whole hai--
vest of the race, as virtually gathered
in, in Christ, Levit. 23: 17. Here was
a specimen to be presented to God, of
the grand products of the harvesting,
which had just taken place, by antici-
pation, in the Ascended Head. Three
thousand of all these various tongues
and countries were to be presented as
the first fruits of the great harvest of
Bouls. It is frcm the dispersed people,
as speaking various tongues, and thus
it is a picture in miniature of what
■>«.'as seen by John in the Revelation,
" A great multitude out of every kin-
di ed, and tongue, and people, and na-
tion, before the throne and before the
Lamb," (Rev. 7: 8, 9-14, 15, 16,) cry-
ing salvation to our God, &c. 1[ Un-
der heavep,. This is a general expression,
meaning "from all quarters." The
Jews had been scattered iv all direc-

THE ACTS OF THE APOSTLES.

[A. D. 30,

7 xVnd they were all amazed and marvelled, saying one
/ohap. 1:11. ^Q another, Behold, are not all these which speak 'Galileans?

8 And how hear we every man in our own tongue, wherein we
were born ?

9 Parthians, and Medes, and Elaniites, and the dwellers in Meso-
potamia, and in Judea, and Cappadocia, in Pontus, and Asia,

dispersed Jews, as the representatives
of all lauds and tongues. TT The mul-
titude came together. As tbis sound so
definitely pointed to the very house,
the promiscuous throng just referred
to flocked together to the phce to see
what was the matter. f Were con-
founded. This term (translated in eh.
19:32, "was confused," and in ch.
21: 31, "was in an uproar,") means
were violently agitated, [amazed.) Ev-
ery man heard, &c. These men from
BO many countries, and speaking such
various tongues, heard these Jews
speaking, some one, and some another
language, so that there was none but
heard his own familiar tongue spoken.
No wonder this amazed them. There
could be nothing more clearly miracu-
lous than that persons, known to be
Galileans, and without any previous
training to it. should speak foreign
tongues familiarly as their own. This
is very different from the Irvingite fa-
naticism ill England, of speaking in
"unknown tongues" — mere gibberish —
which was never done in the Apostolic
age, though the language may have
been unknown to the person who spake
it. ^ In his ou-n tongue. The term is
dialect. Most of the Jews migrating
to other countries, as colonists, or in
commerce, adopted the tongues of the
respective countries, as they do to this
day in every laud. Some of these
here represented may have been dia-
lects of the same tongue, and not dif-
ferent languages. But however they
differed, the multitude heard each dif-
ferent dialect accurately spoken, l His
own is emphatic — his own particular
tongue.

7. Galileans. The ground of their
wonder was, that men known to be
" Galileans" should be found speaking
these various tongues. The ancient
Jewish prejudice looked with suspicion

upon any special attainment of foreign
tongues, as being Gentilism. — (Josrphu^
20: 1-2.) The Galilean people were
noted for their want of education,
(John 1 : 4G,) and their corrupt dia-
lect, iMark 14: 70. Yet they mixed
most with Gentiles, Matt. 4 : 15. But
how then could all these, being of one
province, (or nearly so, at least all the
leading ones,) be found all at once so
familiar with these foreign tongues ?

8. Wherein u-e ivere born? As we
say, "our native tongue." It is held
by some that the miracle consisted in
the impression received by the multi-
tude, and in their hearing each in his
own tongue, when, in fact, the Apos-
tles spake in their ordinary way. But
had this been so, the gift would have
been, not so much of new tongues, as
of new ears, and the ears of fire would
have been represented, instead of the
tongues of fire.

9. This list of nations is here given
to show the divers tongues represented
and spoken there, which would also
show the extent of the miracle. Luke
seems here to have inserted the list, in
order to convey the sense of their cur-
rent exclamations, rather than to have
us understand that any, or all of them,
repeated the whole list, in their re-
marks. IT Parthiajis. The countries
are given in order, beginning from tke
north-east, and proceeding to the west,
and adding also the south. Parihia
lay south of the Caspian Sea, having
the country of Aria on the east, and
of Media on the west, with llyrcania
on the north, and Carmania on the
south. They were of the Scythian
race, and were celebrated in war as
archers. Some of the crowd assem«
bled by this strange event at Pentecost,
were Jews from that country. TT Medes,
The country of the Medes was situa-
ted west of Parthia, and south- west of

A. D. 30.]

CHAP. II.

Hyrcania, north of Persia, and east
of Assyria. These and the Parthiana
•were probably descendants of the ten
tribes who had been carried away by
Assyrian kings, and had not returned,

1 Chron. 5 : 2i3 ; 2 Kings 17: 6. The
Medes and Persians were oft'^n associ-
ated in government, 2 Kings 18: 11;
Esther 1 : 3, 14, 18, 19. The tongue
spolien by these and the Parthians was
the Persian, f EUimilcs. This coun-
try was situated south of Media, run-
ning toward the Persian Gulf, and
seeming, at times, to have comprised
Susiana, whose capital was Shushan,
where Daniel resided, " in the province
of Elam," Dan. 8 : 2. According to
Pliny, the river Ulai separated Susiana
from Elymais. Chedorlaomei", king of
Elam, was chief of the allied kings in
Abraham's time, Gen. 10: 22. See
Ezra 2:7; 8:7; Neh. 7 : 12, 34 ; Isa.
11: 11; 21: 2; 22 : 2 ; 22 : 6. They
were celebrated in battle, like the
Parthians, as archers. The Elamites
were descended from Elam, son of
Shem, Gen. 10 : 22. 1[ Dwellers in
Mesopotamia. The same term is here
used as in vs. 5. Of those who were
now " dwelling in Jerusalem," some
were from Mesopotamia, where they
had been dwelling. This country lay
between the rivers Tigris and Euphra-
tes, as the name signifies, between the
rivers. It had a corresponding name
in the Hebrew, Arcun Naharaim, i. e.
Aram, or Syria of the two rivers. Gen.
21 : 10. It was separated from Arme-
nia by Mount Tam-us on the north. In
this tract of country were probably
situated " Ur of the Chaldees," whence
Abraham was called. Gen. 11: 27-28;
Haran, Gen. 11: 31-32; Sepharvaim,

2 Kings 17: 21, and Carchemish, 2
Chron. 35 : 20. The Syriac and Chal-
daic dialects were probably, at this
time, spoken there. Babylon was at
the southern extremity. [It has been
recently ascertained that the languages
anciently spoken in these regions of
Asia were very various. Col. Rawlin-
son, in decyphering the Assyrian in-
Bcriptions, speaks of five or six varie-
ties of language used in those records,
Tiz.:" Babylonian, Achoemenian, Medo-

Assyrian, Assyrian and Elymean, be-
sides, perhaps, the Scythic-Chaldean.
The ]3abylonian tongue was essentially
a primitive Hebrew — its roots are the
same — its structure is analogous — its
conjugations are very similar, and
the names of objects mostly identical.
The language of Elymais was anciently
Scythic and cuneiform. It became
modified by mixture with the Semitic.
Col. Rawlinson, speaking of the races
whose records were found lately in the
Assyrian inscriptions, says that the
Nimrod of Scripture and the original
Median dynasty of Berosus, is the same.
Then came the Scythian dynasty from
Susiana or Elymais, which was fol-
lowed by the Chaldean monarchy, 1776
B. C. After this came an Arab dy-
nasty, 1518 B. C, which, in turn, was
supplanted by the Assyrian, 1273 B. C,
when Assyria became independent.]
^ Judea. As Luke wrote at Rome, he
named Judea among the nations as
liaving a tongue difl'erent from those
just enumerated ; and they come in his
way in the geographical course from
east to west— from Asia to Asia Minor.
It is the dwellers in Judea who are
spoken of, who may not have been
native Jews, but who would be sur-
prised to hear Galileans speak pure
Hebrew, as they were noted for a bar-
barous dialect. Luke, moreover, was
in the habit of regarding the dialect of
Judea as a foreign tongue, since he
himself was a Gentile. And as his
object was to give the various languages
spoken, this would be counted as one
of them, at any rate. ^ Cappadocia.
This country was a province of Asia
Minor, and west of all the former. It
lay south of Pontus and the Black Sea,
and west of Armenia, east of Lycao-
nia, and north of Cilicia. The lan-
guage spoken there is uncertain, but
probably was akin to that of the Ly-
caonians, a compound of the Syriao
and Greek, Avhich the Apostles did not
understand, ch. 14: 11, This prov-
ince, along with Crete and Cilicia,
formed the trio of places beginning
with the same letter, which were most
celebrated among the Greeks for ini
quity. Peter included this people

THE ACTS OP THE APOSTLES.

[A. D. 30

10 PJirygia, and Pamphylia^ in Egypt, and in the parts of Libya
about Cyrene, and strangers of Rome, Jews and proselytes.

among those to whom he addressed his
first epistle, 1 Pet. 1:1. Basil the
Great and Gregory of Nyssa were from
this province. ^ Fontus — so called
from its bordering on the Black Sea.
This was another province of Asia
Minor, north of the former, and united
with it under the Romans as one prov-
ince. They were associated, also, in
the address of Peter's first epistle. It
was the birth-place of Aquila, one of
Paul's companions. Acts 18 : 2, 18, 26 ;
Eom. 16: 3; 1 Cor. 16 : 19 ; 2 Tim.
4:19. \ And Asia. This is the pro-
consular Asia — the west region of
Asia Minor, of which Ephesus is cap-
ital. See chap. 6 : 9; 16 : 6 ; 20: 16.
In this district the seven Churches of
Asia were located, P>-ev. 1 : 4.

10. Phrygia and Pamphylia. These
were provinces of Asia Minor. The
former at this time belonged to the
Roman province of Asia, having Bi-
thynia and Galatia on the north, and
Lycia and Pamphylia on the south.
The latter borders on the Mediterra-
nean Sea. In these provinces of Asia
Minor the Jews spake dialects of the
Greek. ^ Egypt. The country wa-
tered by the lliver Nile and south of
these just named, is here mentioned.
Great numbers of Jews resided in Al-
exandria— two-fifths, indeed, of the
whole population. They had been en-
'•.ouraged to settle there by Alexander
and Ptolemy Lagus, and their num-
bers had led to the demand for a trans-
lation into Greek of the Old Testament
Scriptures about 285 B. C. The lan-
guage of the country was Coptic, and
sojourners from "Egypt" in general
would speak that tongue. \ Libya
about Cyrene. Libya is the general
name for Africa, especially the north-
ern part. This region "about Cyrene"
was about 500 miles west of Alexan-
dria in Egypt, and was called Pentap-
olis, from its having five celebrated
cities in its bounds. It was a Greek
colony. The Jews composed a fourth
cf the populat.on in Cyrene, and formed

an independent body, with a gov-
ernor of their own, just as in Alexan-
dria they had ethnarchs of their own.
Jos. Ant. xiv. 7, 2 ; xix. 7, 2. Si-
mon, who was compelled to bear our
Saviour's cross, was from this region,
Matt. 27 : 32. And the Jews of Cy-
rene were so numerous in Jerusalem
as to have had a synagogue of their
own. (ch. 6:9.) \ Strangers of Rome.
Literally, the Romans sojourning, (i. c.
in Jerusalem.) There were so many
Jews in Rome that they had eight
synagogues there — according to Jose-
phus. The term here rendered "stran-
gers" is probably to be distinguished
from that rendered "dwellers," vss. 6-9,
and denotes more temporary sojoura.
The term is used in ch. 17 : 21, of the
"strangers" ( rather foreigners,) so-
journing at Athens — and here it is
meant to denote tho<e from Rome who
were more transiently in Jerusalem
than the persons before named as
" dwelling" there. These were proba-
bly there at the feast. They spake
the Latin tongue. We suppose that
of these pilgrims from Rome, some,
who were converted at this time,
founded the Church which grew to so
much importance there, and to which
Paul addressed his letter " to the Ro-
mans." Many Jews had been carried
as captives and colonists to Rome at
the conquest of Judea shortly before
the Christian era, and a separate quar-
ter of the city was assigned to them,
as is still the case. The Papal govern-
ment confines the Jews to this cramped
and filthy district of Rome, callect the
Ghetto, and no Jewish merchant or
citizen is allowed by the law to have a
residence or shop outside of it. ^ Jews
and proselytes. That is, all the people
named in the previous list were of twa
classes, native Jews, born of Jewish pa-
rents, and proselytes, or heathen, con-
verted to the Jewish religion. The
Jews were noted for "compassing sea
and land to make a proselyte." Huti.
23; 15.

50.]

CHAP. II.

11 Cretes and Arabians, we do bear tliem speak in our tongues
'bo v/onderful works of God.

11. Cretes and Arabians. These
were added to the list as a kind of af-
ter-thought in the catalogue, and would
more regularly have come before the
last clause, for these, also, were both
of the native and proselyte class — both
attending now upon this festival of
the Jewish religion. Crete is that isle
of the sea, in the Mediterranean, now
called Candia, about half as large as Pa-
lestine, and about 500 miles southwest
of Constantinople, and nearly the same
distance west from the Syrian coast.
Paul touched at this island on his way
to Rome, ch. 27 : 7, 8, 13, and Titus
was left here to set in order things
that were wanting among the Churches,
Titus 1 : 5. The inhabitants are
spoken of by Paul as notorious for
treachery and all immorality, Titus
1 : 12, 13. Their language was pro-
bably the Greek. Philo records that
the Jews were numerous in Crete. —
Arabia is the peninsula in which
Mount Sinai is situated, having for its
western boundary the Red Sea, and
lor its eastern, the Persian Gulf and
Euphrates. It has the Indian Ocean
on the south, and the Holy Land on
the north. The Arabic language is
aliiu to the Hebrew, as it is of the
S:uue stock; yet it is widelj' different
i.s a spoken tongue. The district
known as Arabia comprised the whole
region of Pcrea, east of the Jordan,
etretching north as far as Damascus,
into which region Paul is said to have
},'one after his conversion, (Gal. 2: 17.)
"f We do hear them. The question in
vs. 8 is continued — "How do we
Lear ?" This was the ground of as-
tonishment, that people of these differ-
ent nations and languages heard these
Galileans speaking their tongues, in-
stead of their own peculiar dialect.
The wonder of it was, that they heard
these men using language perfectly
familiar to them all, and all as though
these strangers were countrymen of
theirs, speaking these strange tongues
ns fluently as them^lves. — We were
fit Jerusalem at the season correspond-

I ing with that of the Passover, when
such promiscuous crowds were flocking
! to the Holy City, from Europe, Asia,
I Egypt, Abyssinia, and the islands of
I the sea. There were Russians, Prus-
sians, Italians, Romish sojourners,
Greeks, Armenians, people from differ-
ent parts of Asia Minor, and from the
remote East, in various costumes —
also, Copts, Cocgos, Abyssinians and
Arabians — quite such a promiscuous
gathering as is here named ; repre-
senting very much the same parts of
the world. We saw all colors and
shades of complexion mingling in the
Church of the Holy Sepulchre, kneel-
ing together at the same shrines,
and joining in the same processions.
And we could imagine what amazement
must seize these foreigners of different
tongues, if, in any house where one
hundred and twenty or more were as-
sembled, they should hear their own
languages freely and familiarly spok-
en by persons from Galilee. At Pen-
tecost they heard this done in a most
marvelous way — not here and there a
man speaking in a tongue that would
be recognized by one of these foreign-
ers, but among them all, this whoi^
list of foreigners heard their own se\
eral tongues at the same time. And
all the assembly were speaking on the
same great theme. There were at
least eight or nine tongues spoken, be-
sides the various dialects of different
provinces using the same tongue dif-
fere^itly. The miracle was manifest.
It was plainly connected with the su-
pernatural noise, and the flaming
tongues, and none could doubt that
something very wonderful bad occur-
red. T[ The ivonderful ivorks. Ra-
ther, The great things of God— as the
Incarnation, Resurrection, Ascension
and Plan of Salvation by Christ— such
as Peter soon after discourses to them.
We need not suppose that this speak-
ing was a mere exhortation to these
strangers to embrace Christ. It was
commenced before they flocked to-
gether, and doubtless it consisted o^

THE ACTS OF THE APOSTLES.

[A. D.

12 And they were all amazed, and were in doubt, saying one to
another, What meaneth this ?

13 Others mocking said, These men are full of new wine.

14 ^ But Peter, standing up with the eleven, lifted up his voice,

praise and exaltation of God's " great
things." So also it occurred, cli. 10 :
46. Yet thus they would publish these
great facts to these strangers, (Ps. 51 :
12, 13; Rev. 5: 13,) and thus propagate
the truths of the Gospel in these vari-
ous tongues, as they could not cther-
■wise so promptly have done. Thus,
also, would the Gospel be circulated
by these pilgrims and foreigners, to
the very ends of the earth.

12. In doubt. The term is applied
to a state of balancing between differ-
ent conclusions, as between two roads,
which is the right one. Thej' Avcre
perplexed — did not know what to make
of it. f What vieaneth this? Literally,
What may this will to he? What may
this possibly mean? This is Avhat the
serious, pious portion said, and the lan-
guage shows how they were already
partly convinced of the miracle.

13. Others moclcing. There were two
classes of beholders there, as there arc
every where : some disposed to take
a serious and sensible view of the mat-
ter and asking for information ; others
mocking — cavilling, scoffing — turning it
to ridicule. \ Full of new wine. They
called the work of the Holy Spirit the
work of intoxicating wine. This is
only next to making it the work of Be-
elzebub. How the carnal mind can
pervert the highest truths and plainest
facts of Christianity. How little power
is there in miracles of themselves to
convince men, even if one arose to
them from the dead ! (Luke 10: 30.)
To such an absurd and blasphemous
theory are men driven who deny what-
ever is miraculous and supernatural in
Christianity. What wonder that such
ridiculous explanations are yet given
to the "wonderful works of God" by
mocking rationalists. Those "others"
were probably such native Jews as did
not recognize these varic is tongues ;
and to them, of course, it seemed a
crazy jargon as of drunken men. So,

in 1 Cor. 14 : 23, Paul points out this
as the natural effect rpon unbelievers,
" If, therefore, the whole Church be
come together into one place, and all
speak with tongues, and there come in
those that are unlearned or unbelievers,
will they not say that ye are mad ?"
That is, in the case of various tongues
being spoken in the hearing of those
not familiar with the tongues — ^just as
it would seem to many people here if
an assembly were to break out in He-
brew, Arabic, Persic, &c. which they
had never heard. ^ New tvine. It was
not so much " }iew" as siveet wine, as
the term is. It was often of the last
year's vintage, but kept sweet and
strong. It was this kind of wine which
they preserved from ordinary ferment-
ation, and which they commonly drank
in the morning. Some suppose it to have
been made of a very sweet small grape,
as referred to in Gen. 49 : 11 ; Isa. 5 : 2.
The wines of Jerusalem, as we tasted
them, and those of Mt. Lebanon, were
"sweet wines," and were so called ; be-
ing boiled £0 as to prevent ordinary fer-
mentation, and not regarded as intoxi-
cating except in great excess. They
are sweet, like the celebrated classic
" Falcrnian," or "Laehryma Christi,"
near Naples, but more of a syrup.

^ 4. The Fikst Preaching of the
Apostles! — Peter, vss. 14-38.

14. Here, then, in the Christian
Church, we find the ordinance of public
preaching, according to the Apostolic
commission, "Go teach all nations" —
"preach my gospel to every creature."
But we sliall see that the Church is not a
new Institution, and that this is not the
first founding cf the Church, for it is
"built upon the foundation of the Apos-
tles and Prophets together, Jesus Christ
Himself being the chief corner-stone,
in whom all the building (of Jew and
Gentile walls,) fifly framed together.

A. I>. 30.1

CHAP. II.

and said unto them, Ye men of Judca, and a'.l ye that dwell at Jeru-
salem, be this known unto you, and hearken to my words :

15 For these are not di-unken, as ye suppose, ^seeing it ffiTUisa. s:j.
is hut the third hour of the day.

16 But this is that which w-is spoken by the prophet Joel;

growetli into a holy temple in tiieLord."
(Eph. 2:21.) \reUr. Feter, jis per-
haps the first specially called to be an
Apostle, (Matt. 4: 18; Mark 3: 5,)
and characteristically forward — the Ce-
phas, also, at the bottom of this work,
is he by whom Christ here begins to
build His Church upon "this rock" of
the public confession and preaching of
Christ as the Son of the living God.
(M.itt. IG : 13-20.) Yet observe, it is
the preaching of great historical facts
by which this fundamental truth of
Christ is made known. Preaching is
originally and properly a publishing of
the great facts of the Gospel. 1 Sland-
ing up. Boldly, and with all the manly
dignity and force which his conviction
of the truth gave him. *[ With the
eleven. ISIatthias was now numbered
with them — and they all probably rose
up as the public, official representatives
of this Christianity which was now so
Blandered. (See vs. 37.) It may be
that the twelve spake in the different
languages to the same effect. (See vs.
37. ) Peter's speech alone is given here,
and he was the chief speaker. ^ Said
unto them. Ilather, discoursed, or de-
livered an address unto them. This is
the first formal testimony of the Chris-
tian Church. It embraces two points.
I. The defense from the charge of
drunkenness and the true explanation
of the phenomena, as the work of the
Holy Spirit, (14:-20.) II. The proclama-
tion of Christ as the living and glorious
source of all this, and the adorable Sa-
viour, (vs. 21,) risen from the death to
which they had cruelly consigned Him.
(22-36.) f Ye men of Judea. Liter-
ally, Men, Jews. Native Jews ; as in ch.
1: 11, "Men, Galileans." These are
first addressed in keeping with the com-
mand to go first to the lineal descend-
ants of Abraham, (ch, 1 : 4,) the lost
sheep of the house of fsrael. \ All ye
UkU dwell at Jerusalem. This is said to

include ethers who were then dwelling
at Jerusalem — not Jews, but proselytea
— from foreign parts. " All ye" dwell-
ers or sojourners here, as well as the
native Jews who were born of Jewish
parents. ^ Hearken. Literally, give
ear to. Attentively listen to.

15. For these. Peter cannot intend
here that only the Disciples and not
the Apostles themselves had spoken
with tongues — for in vs. 4 all are in-
cluded. But he stands out from the
body of Disciples " with the eleven " as
the ofiicial leaders and apologists of
the Church—" the twelve" of God's Is-
rael— according to the ancient patriar-
chal number, and thus calculated to im-
press and conciliate these Jews. ^ As
ye suppose — assume. ^ Seeing. Liter-
ally, for. He gives the reason why.
TI Thethirdhour. This was nine o'clock
in the morning by our time. The Jews
divided the natural day into twelve
hours from sunrise to sunset The
third, sixth and ninth hours were de-
voted to public worship. The civil
day, as used in their common reckon-
ing, was from six in the evening till six
the next evening, and not from mid-
night to midnight, as the Roman day
and ours. The utter improbability of
tbeir being intoxicated at this hour was,
1st. From the rule among the Jews not
to eat or drink before morning prayer.
(Derach, 28:2.) The fourth hour
(ten o'clock) was the hour for break-
fast. 2d. From the improbability in
any case, of men being intoxicated at
so early an hour. See 1 Thess. 5:7;
Isa. 5:' 11. 3d. From the fact that
the " sweet wine" would intoxicate
only when taken to great excess.

16. This is that, &c. This is the
very thing predicted by the prophet
Joel eight centuries before. They knew
the prophecy full well. The Old Tes-
tament prophets pointed forward to this
very time and event. The Old lea-

THE ACTS OF THE APOSTLES.

[A. D. 3(T

Jilsa. «:S.
Kzek. 11 : 19,

Bnd 36 : 27.
Joel 2: 28, 29.
Zeoh. 12 : 10.
Johu 7 : 3S.
i ch. 10 : 45.
k ch. 21 : 9.

17 ^And it shall come to pass in the last days, saith
God, 'I will pour out of my Spirit upon all flesh : and your
sons and ''your daughters shall prophesy, and your young
men shall see visions, and your old men shall dream
dreams :

tament religion was a religion of the
future. This would be calculated to
convince the serious Jews. See Joel
2 : 28-32. This citation was the more
striking and impressive as these words
of the prophet had just been read in
the Pentecostal service of the syna-
gogue.

17. In the lastdaj/s. In the original
it reads " aflcr thene things'' — a general
expression pointing to an indistinct fu-
ture. Peter, unckr the inspiration of
God, defines it, by so altering the lan-
guage in the quotation as to read "m
the last days'" — by which he shows that
this is the last Dispensation — and that
this advent and outpouring of the Spirit
is the beginning of the end. In vs. 29
accordingly, this is connected with the
dissolution of the world as the comple-
tion of "the last days." Peter thus
expounds the language of the prophet
so as to fix the reference to that time
of Pentecost, as the time of the Messiah
and the closing Dispensation to which
their prophets so often referred, Isa. 2 :
2; Mic. 4:1. See 2 Tim. 3:1; Heb.
1 : 2. This phrase was so familiar as
applying to "the Gospel times," that
Peter would not be understood as
meaning that the world was just now
coming to an end — but that now had
commenced the train of events belong-
ing to the closing dispensation, which
should conclude with the dissolution of
the world. Hence, also, our Saviour
used the expression, " the last day," for
the closing day of all — the day of judg-
ment, John G: 39, 40; 11: 21; 12: 48.
— If, then, these closing times have
commenced, these cavillers might well
tremble at these tokens, while to this
Christian assembly the dawning of
these last times is full of blessedness ;
because, as Peter will show, (vs. 21,)
there is a way of escape from the wrath
to come. T[ / loill pour out. The gift
of the Spirit was often represented by

the prophets under this figure of water
(as rain) poured out, "Until the Spirit
be poured upon us from on high and
the wilderness become a fruitful field."
See Prov. 1 : 23 ; Isa. 45 : 3 ; Zech.
12 : 10. So it is called by our Lord a
baptizing with the Holy Ghost. And
speaking of the blessings of Messiah's
reign it is said, " He shall come down
like rain upon the mown grass and as
showers that water the earth.'' So in
Titus 3 : 5-G, "The renewing of the
Holy Ghost which He shed on us abun-
dantly." ^ My Spirit. The Holy Spir-
it— the Third Person of the blessed
Trinity— is here referred to. He is
called God's Spirit, and "the Spirit of
Christ." (1 Peter 1: 11.) He would
pour out of the Ascension gifts received
by Christ, that the Lord God might
dwell among them. Ps. 68: 18; Eph.
4 : 8. And this outpouring of the
Spirit would be in different measures at
different times under the Gospel, until
at length it should be universal. ^ Upon
all flesh. The Spirit was promised to
be outpoured upon all classes of men and
nations, not upon all without excep-
tion— but upon all without distinction.
The time has yet to come when this
prediction will be more fully realized
and exhausted, and when "all flesh
shall see the salvation of God." \ Your
sons, &c. The blessing was to come
upon their households. This was ac-
cording to the Abrahamic covenant,
and so it was realized in the family of
Cornelius the jailor, Lydia, Timothy,&c.
So Peter further declares "the promise
is unto you and to your children." So
it was promised, "I will poui- out my
Spirit upon thy seed, and my blessing
upon thine offspring. And they shall
spring up as among the grass, &c."
Isa. 44 : 3, 4. So Malachi also proph-
esies, "Atd he shall turn the hearts
of the fathers unto the children, &c."
\ Shall prophesy. Females shared ia

i. D. HO.]

CHAP. IT.

18 And on my servants and on my handmaidens I will
pour out in those days of my Spirit ; ' and they shall [
prophesy : "

11:1,^.

these remarkable influences of the
Spirit, as in case of Philip the Evan-
gelist, who had four daughters that
prophesied — ch. 21: 9. Under the
Old Testament, Miriam, Deborah,
Huldah and Anna -were prophetesses.
(Exodus 15 : 20 ; Judg. 4:4; Luke 2 :
36.) In the Church of Corinth women
eoem to have shared in the gift of proph-
ecy, (1 Cor. 11:5,) though they were
not allowed to speak in public, (1
Cor. 14: 34.) Tiie word has divers
senses, as (1) to foretell future events,
(2) to teach the doctrines and duties
of religion, as the prophets of old. In
this sense it seems to be understood in
1 Cor. 14th ch., including also (3) the
public praises of God — while it is there
distinguished from speaking in foreign
tongues. 1 Cor. 14 : 2-5 ; 1 Cor. 12 :
10. It wa.s doubtless a special influ-
ence of the Spirit which carried with it
strong convincing evidence of power
from above, whether in singing praises,
or in instructive speech, or both.
1[ Your young men, &c. In the He-
brew, the order of these clauses is in-
verted, and "the old men dreaming
dreams" comes first. The Apostles
were young men, and Peter refers to
them first, as meeting the case more
directly, f Visions. God often re-
vealed Himself to the prophets by vis-
ions. Hence they were formerly called
seers. The Divine revelation was
made to the spirit of the prophet, so
that the sccue seemed to pass before
Mm. To Joel, the outpouring of the
Spirit appears as a general extension
of the three forms of Divine revelation,
which occur in the Old Testament.
Hence, Isaiah saw the vision concern-
ing Judah. Ezekiel beheld the vision
of dry bones, (87 : 8.) Micah saw
the word of the Lord, (1 : 1,) and
Habakkuk saw the burden. So in
the New Testament, John in the Rev-
elation bears record of " all things that
lie saw." Rev. 1: 2. The Prophet
was in an ecstasy. The Lord spake
" to Ananias in a vision," ch. 9 : 10.

Saul ^'' saw in a vision" a man namecj
Ananias. Cornelius " saw in a vision"
an angel of God coming to him, ch.
10: 3. ^ Dream dreams. Another
mode of Divine revelation was by
dreams, in which God suspended the
personal consciousness and made the
scenes pass before the mind juet as
when we dream. Such prophetic
dreams were had by Jacob, Solomon,
Daniel, and others in the Old Testa-
ment. Joseph, the husband of Mary,
received a revelation in a dream. Matt.
1 : 20 : 2: 19 ; see Gen. 20 : 3 ; 31 : 11 ;
31: 24; 37 : 5 ; 40 : 5 ; 41 : 1-7 ; 1
Kings 3 : 5. The idea here intended
is that God would reveal Himself to all
classes without distinction of age, or
sex, or rank, or nation, sons and daugh-
ters, young and old, servants and hand-
maids, of all flesh.

18. And. Rather, And even The

Hebrew reads, "upon the servants,"
Gal. 3:28; Coloss. 3: 11. " There is
neither bond nor free." The Septua-
gint and Vulgate give, however, the
same rendering as Peter — or rather,
Peter quoting from the Greek version,
as most familiar to the dispersed Jews
and those of Jei'usalem, would natu-
rally give it as found there, especially
if this contained a sentiment more fully
suiting its application to that time.
And as he spake by inspiration, Pe-
ter's alteration would give only a fur«
ther unfolding of the inspired senti-
ment. All classes are here designated
as alike belonging to God and all equal-
ly His servants, 1 Cor.7 : 22. "The
Lord's freeman" — " Christ's servant."
Some understand this clause as refer-
ring to ministers, or worshipers of
God. But the former is the best suit-
ed to the connection. Tlie prophet
evidently refers to persons of servile
condition, and the Apostle merely adds
the pronoun which designates them,
however humble in life, as the Lord's,
who would vouchsafe his special grace
to them ; so that, tJiough the servitude
to man might continue, it would merg«

THE ACrS OF THE APOSTLES.

[A. D. 30

m Joel 2: 30, 31. ]^g m ^jj^j J ^jjj g]jg^ -vvoiiclers in heaven above, and
signs in the earth beneath ; blood, and fire, and vapour of smoke :

and be forgotten in the honorable,
filial servitude to their Heavenly Fa-
ther,

19. He goes on to show that this
prophecy of Joel also calls for grievous
visitations, wliich, therefore, they Avere
to expect. These predicted blessings
upon the Church are to be accompanied
by judgments upon the ungodly world,
and both for the upbuilding of His
kingdom. The reference first and im-
mediately is to the destruction of Je-
rusalem, and next to the destruction of
the world. The prophecy was not ex-
hausted by what occurred in those
Apostolic days, but remained to be ful-
filled more completely in the last day.
That outpouring of blessing, and of
judgment, was only the beginning of
the end. The fearful portents belong-
ing to the closing up of temporal af-
fairs, are immediately connected with
the opening of this dispensation of the
Spirit — for these were the two covers
of the book — as these were the two
halves of Christ's ministry — gathering
His wheat and burning up His chafi^.
The connection between the time of
vengeance and the day of Redemption
is indicated, Isa. 59: IG, 18; Isa. 63:
4 ; Luke 21 : 22, 28. He now proceeds
to show that these prodigies which
they saw, were part of what was con-
templated by Joel's prophecy, and were
thus to be explained, as Divine mani-
festations. ^ Sheiv u-07iders. Literally,
/ will give portents, or prodigies. [The
word here used, repara, is one of three
terms employed in the New Testament
to denote miracles. Sometimes it is
used together with the word for siff7is,
{Grjfieia,} and they are then rendered
"signs and wonders," Matt. 24: 24;
Mark 13 : 22 ; John 4 : 48. The other
term, which is most commonly ren-
dered "miracles," is dwafiei^ — "pow-
ers"— because they are wrought by
Divine power — while repara, "prodi-
gies," is used of miracles, because
they are inexplicable to men, and
OT/fieia, " signs," because they are sipis,
«p tokena of the Divine presence; and

thus are seals of the Divine missioo
of those who work them. So Nicode-
mus inferred. " No man can do these
('signs') miracles that thou doest ex-
cept God be with him," John 3:2. In
chap, 2: 22, Peter takes the same
ground, viz.: Miracles, "wonders and
signs" were sufficient attestations of
one's Divine mission and claims.
Hence the doctrine held by some, that
miracles only bespeak a hearing for
him who works them, and that he must
first show that his doctrine and aim
are good, before the miracles can prove
his Divine commission, is fallacious.
Miracles are granted just for the
purpose of proving his doctrine to be
good, and worthy of acceptance as
from God. And if by a miracle we
understand a work which requires Di-
vine power, the case is clear that a
miracle can be wrought only as a Di-
vine attestation. And if we should
not call a work of Satan, however
marvelous, a "miracle," or a "sign,"
or a "ivonder," in the New Testament
sense, then there is no ground for this
theory that we must wait till we know
about the doctrine that is to be con-
firmed by it, before we can tell whether
the miracle is wrought by God or by
Satan.] The ancient belief was, that
wonders in the natural world, such as
earthquakes, eclipses, &c., were tokens
of the Divine wrath. This may have
been gathered from the plagues of
Egypt, Exod. 10:21. Similar lan-
guage is used iu Matt. 24, in referencfc
to the last day. Tf Signs — ariiiEij,.
Moses was furnished with Tepara^
(prodigies,) which served as cijiiELa—
signs of the Divine presence, and cre-
dentials of his mission, Exod. 4 : 1-8.
These wonders in the heavens above,
here promised, were to be accompanied
with signs — tokens in the earth be-
neath— and they are described in the
following terms. Such wonders and
signs, to some extent, attended the
destruction of Jerusalem, as described
by Josephus. But more especially
they will mark the last day. The pro-

A. D. 30.]

CHAP. II.

20 " Til 3 sun shall be turned into darknesS; and
moon into blood, before that great and notable day of the Luiie2i:25.
Lord come :

21 And it shall come to pass, that "-whosoever shall call »Kom. lona.
on the name of the Lord shall be saved.

phetic vision contemplates tliem both !
as merging into one. At Pentecost a ■
series of wonders commenced, wliich j
looked forward to the second coming |
of Christ. 1[ Blood and fire. Some I
understand this to refer to bloodshed
and conflagration. These terms pre-
dict calamities, such as were generally
supposed to be indicated by such por-
tents. It is not meant that such signs
may themselves bi expected, but ra-
ther tlie events which they foretoken,
IT Vojor of smoke. Dense smoke — in
Hebrew, " Pillars of smoke," or col-
umns of it darkening the sky — even
blackening the sun. Dr. Thomson
suggests that the allusion here may be
to the sirocco, or sand-storm of the
desert, which has such phenomena. —
The Land and the Book, p. 311.

20. The sun, &c. These figures
were often used by the prophets, Ezek.
32: 7; Isa. 13: 10; Amos 5: 18-20.
They are commonly employed to de-
note great and afflictive changes in
governments, as gloomy as if the sun
were turned to darkness, and as bloody
as if the moon were turned to blood.
See Rev. 8 : 8, where John saw the
same vision. Here, doubtless, the
downfaJl of the Jewish State is prima-
rily signified ; and further on, it points
to the dissolution of despotic worldly
governments, such as are hostile to
Christ's cause. Such events are inti-
mated, also, by the same terms, in
Matt. 24: 20, "The powers of heaven
shall be shaken." If Notable. The
Greek term e-mtliavri — epiphane — means
manifest — epiphanous — or illustrious :
signal in its character as an exhi-
bition of Divine justice. It will be
a day of revelation. Matt. 25. '* The
Son of man shall be revealed from
heaven in flaming fire, taking ven-
geance, &c." The Hebrew term in Joel
means fearful. This " day of the Lord,"
ofieu spoken of in the Scriptures, may

refer to any day of judicial infliction,
but always looks forward, more or less
distinctly, to the final day of Ilis wrath.
It was here seen by Peter as the proper
close of these last days which have
now begun, and hence he warns the
people of the solemn and awful times
upon which they had entered. " His
fan is in His hand," and His judgment
is already going on, in preparation for
the final, universal trial. Hence, the
Apostles spoke of that closing event —
His final judgment — as at hand. If
they even expected the second coming
of Christ very soon, (which is not cer-
tain,) this would not at all affect the
authority of their inspired writings on
the subject, for they spake in words
which the Holy Ghost taught them,
and it was only in accordance with the
declarations of Christ, Matt. 24: 36.
The beginning of the end had already
taken place. They were living in the
last times ! The " coming" at the
destruction of Jerusalem was immedi-
ately at hand, to be succeeded by the
time of waiting for Christ, (as known
to the Father only, Mark 13 : 32,) till
all things shall have been put under
His feet. Then the tokens shall be
repeated with fuller and more signal
manifestation, and the day of the Lord
shall arrive.

21. Whosoever. Meanwhile, during
these latter days of portent, all of
which point on to the hastening end,
this is the covenant of the Spiritual dis-
pensaticii, that whosoever — Jew or
Gentiio, i.'.iid or free— shall call upon the
name of the Lord, as the Messiah made
known by the prophets, (see Rom. 10:
11-14, and 1 Cor. 1 : 2,) and with a re-
liance on Him as made known in the
CTOspel, in His revealed character and
ofFxce-work, as God in Christ the Sa-
viour — shall be saved. So in Genesis 4 :
26, it is recorded, " Then began men
to call on the name of JehoFah," ibi

THE ACTS OF THE APOSTLES.

[A. D. 80

22 Ye men of Israel, bear these words : Jesus of
?/'io"n.^'^°* Nazareth, a man approved of God among you ^by miracleg
H^b!'*2?4*; ^^^ wonders end signs, which God did by him in the
midst of you, as ye yourselves also know :

by the name Jehovah, Lord. This can-
not denote the beginning of public wor-
ship, for it had begun before. But it
must refer to the invocation of God
under a special name "Jehovah," or
His name, as that whereby He makes
Himself known : His revealed name —
thus acknowledging the attributes
which He claims, and calling upon Him
m the way and according to the plan
prescribed in His Word. ^ The Lord.
This term is almost universally used
in the New Testament to designate
Christ as the Second Person of the God-
head : and it is the term which is em-
ployed in the Greek version of the Old
Testament to translate "Jehovah."
This is a strong verbal proof of Christ's
Godhead. The passage in Gen. 4: 26,
agrees well with this. ^ Shall be saved.
Salvation is proclaimed in Christ to all
people. This is the glory of the latter
times. It is not to any exclusive pale
of a nation or a denomination, but to
individuals — "whosoever will." Yet all
who truly call upon the name of Christ
will call upon Him as Prophet, Priest
and King — will receive Him in all His
offices in whioli lie acts for the govern-
ment and salvation of men, and will
come unto Him, and embrace Him by
faith for salvation. This is the invita-
tion— " Look unto Me and be ye saved,
all ye ends of the earth, for I am God,
and there is none else." (Isa. 45 : 22. )
Peter thus prepares them to hear who
is the Lord who is to be called on for
salvation. Observe. — (1) If such are
thus to be saved, all others who refuse
to call upon Christ and embrace His
ofl'ered salvation, must be lost. "Nei-
ther is there salvation in any other —
for there is no other name given under
Heaven among men, whereby we must
be saved." (ch. 4: 12.) (2) Peter
proclaims the coming wrath in prep-
aration for the preaching of Christ the
Saviour.
22 Peter now goea on to proclaim

Jesus of Nazareth as "the Lord" spo-
ken of by Joel, — the only hope in tho
coming times of trouble, and the Christ
the Messiah of their prophecies and
hopes as a nation. Peter goes on to
prove this great truth of Jesus' exalta-
tion as Lord and Messiah, from three
considerations. I. The miraculous at-
testation and approval of Jesus, by
God, thfough signs and wonders, &c.
(vs. 22.) II. The Resurrection of Je-
sus, (vss. 24-32.) III. The gift of
the Holy Spirit (vss. 33-35,) from Him
as the Risen Lord. For the 1st, He ap-
peals to their knowledge of the facts,
" as ye yourselves also know." (vs. 22.)
For the 2d, he shows that whatever
they might have thought of His death
it was provided by God, and His Re-
surrection by God the Father proved
His Divine origin and mission — as it
set the seal of the Godhead upon His
Life and Death, indorsing all his
claims. For the 3d, he points them to
what is now passing before their eyes
as the proof that He is risen, and that
this which they now see and hear He
hath shed forth. T[ Ye men of Israel —
7/e Jeivs. AVhether native or foreign.
^ Jcsiis of Nazareth. This was the fa-
miliar title of cur Lord, which went
with Him to His cross, as was predicted,
"He shall be called a Nazarene."
(Matt. 2: 23.) This title, which was
given Him in reproach, Peter uses in this
first preaching of His name. See John
18 : 5-7. See ch. 22 : 8 ; 26 : 9. \Ap-
proved. Rather, demonstrated, accredited
unto you — shown to be that which Ho
claimedtobe. (See vs. 19, note.) ^ Of
God. It was important in arguing
with the Jews to show that Jesus had
the authoritative commission of the
Father,whom they professed to worship.
This was the point which Christ Him-
self constantly urged with them. (See
John 5: 19, 30, 36.) 1 Which God
did. None but God could have dona
these miracles — as the raising of Jairua'

A. r». CO.] CHAP. II. 67

23 Him, <J being delivered by the determinate counsel ?^k^;^;;f2i,'i;,
and foreknowledge of God, ""ye have taken, and by wicked caistis.anot*!
hands have crucitied and slain : rch. 5:3n.

daughter and Lazarus, as well as of
the widow's son ; besides giving the
blind sight by a word, &c. So Nic-
odemus admitted, for himself as a ru-
ler of the Jews, and for others, John
3:2. It is idle to say that such mir-
acles were attested by His doctrine and
thus only were shown to be from God,
and not from Satan — for Satan could
not have wrought them — and if he
could, then they would have been in
themselves no attestation of Jesus as
the Christ. And furthei-, if we must
wait to know of the doctrine whether
it is good, before we can tell whether
the miracle is from God or from Satan,
when it is the worthiness and Divinity
of the doctrine which we want to have
attested by the miracle — then, how
shall we know about the doctrine inde-
pendently of the miracle which attests
it? If we could, we shou'.d not need
the miracle, for then we should know
beforehand just what it comes to attest
to us — and then, too, the miracle would
have no important end to serve, and
could be dispensed with. Observe. — •
Peter here shows that the whole course
of yae man Christ Jesus was ordained
and carried through by the direct agen-
cy and aathority of the God of Israel.
f Yourselves also. As well as we — or
as in fact you know without being told.
These facts He brings up to them as
well known to themselves. The Jews
did not dispute His miracles. They
rather admitted them, but either as-
cribed them to the agency of Beelze-
bub, (Matt. 9: 31; Mark 3: 22,) or
found fault with Him as breaking the
Sabbath by working them. (John
G: 16.)

23. Him — This one — emphatic : the
very one so divinely utiested, to their
certain knowledge. ^ Being delivered
— IkSotov — delivered up. The term, in
this form, is used only here. The verb
is used in the New Testament of kiting
tut a vineyard, and in no other sense.
Here it conveys the idea of His being
put into their hands by the voluntary

plan of the Father. It was by no
chance nor compulsion. He was not
wrested from the Father's hands. He
Himself was voluntary in it all. Ob-
serve.— "Because the cross of Christ
doth commonly trouble us at first
sight, Peter declares to them that He
suffered nothing by chance, nor be-
cause He wanted power to deliver
Himself, but because it was so deter-
mined (and appointed) by God. For
this knowledge alone, that the death
of Christ was ordained by the eternal
counsel of God, did cut off all occasion
of foolish and wicked reflections, and
did prevent all offenses which might
otherwise be conceived." — Calvin. To
the Jews the cross was a stumbling-
block and an offense. They could not
be reconciled to so shameful a death
for the Messiah. They even at length
invented the doctrine of two Messiahs
— a suffering one and a victorious one.
In no other way could they satisfy the
plain predictions of their Scriptures.
But they did not see as we do, how
both these features meet in one and
the same Jesus of Nazareth. Tf By
the determinate counsel. By the definite
Uvill) plan of God, or in accordance
with that plan. God works according
to a plan. Hence the Atonement it-
self is definite and particular — not
general without a plan — nor universa"
without a principle — but well define
in its application and execution. The
verbis elsewhere rendered, "ordain-
ed" — "declared" — "limitcth." See
Acts 10 : 42; Rom. 1:4; Heb. 4 : 7.
It means something fixed. " He hatb
determined the times before appoint-
ed," &c. " He limiteth a certain day,"
&c. The dative has here the adverbial
force, and indicates the cause or rule
— in either case referring the transac-
tion to the definite, particular purpose
of God to this effect, " The Son of
man goeth as it is written of Him,"
&c., Luke 22 : 22, 23. This remark
is now understood by Peter, as it was
not when it was uttered. Whether tht

THE ACTS OF THE APOSTLES.

[A. D. 30

act of delivering up be referred to
Judas' betraying Christ, or God the
Fatlier giving Him into tlie liands of
His betrayers, it is clearly attributed
to the definite purpose of God — and
this properly puts a new aspect upon
it in the sight of these Jews to whom
the cross was an offense. This shame-
ful death, which seemed so inconsistent
with the dignity of their Messiah, was
in jiccordancc with the previous and
settled design of God. See John 19 :
10, 11 ; 10 : 18. ^ And foreknowledge.
" That Peter may tench that the counsel
of God is not without reason, he coup-
leth also therewitli His foreknow-
ledge." "God's works of providence,
ivherein He cxecuteth His decrees, are
His most holy, wise and powerful pre-
serving and governing all llis creatures
and all their actions." His foreknow-
ledge is not alone, nor is His counsel
alone. It is neitlier without the other,
but both concurring in the event and
all the means by which it was brought
about. All the steps were as much
ordained and foreknown as the event
itself. The event could not have been
foreknown by God except as it was
fixed. Nor was it foreknown merely
as another's act uncontrollable, but as
planned and provided for by Himself.
It wa^, therefore, a wise foreknow-
ledge, compassing all that belonged to
it, with all the results, and arranging
all the particulars, so that He was not
disappointed or baffled in any thing.
Nor can He ever be thwarted by wick-
ed men, hov,'ever dark and deep their
plots against His cause. " His coun-
sel shall stand, and He will do all His
pleasure," Isa. 4G : 10. T Ye have
taken — Having taken. God's secret
decree did not make it any the less
their free act. He now ciiarges upon
them their own voluntary deed. They
found no excuse in the doctrine of de-
crees preached by Peter. They knew
they had acted without compulsion
and according to their own impulse
and choice. They had cried, "Away
with Him, crucify Him," and probably
some of those very persons were
among Peter's hearers. And the
?effs generally, " men of Israel," had

fully indorsed the foul crucifixion.
Observe. — Some men will have ug
deny that God decrees all things, or
that He has any fixed and eternal plan,
lest sinners make this a ground of ex-
cuse. But Peter preached the doc-
trine so as to exalt God, and to hum-
ble men by the conviction Ihat it is
vain to fight against God, and that no
plots of the wicked, or of S.atan him-
self, can circumvent or disappoint God.
1" By icicked hands. Literally, By the
hands oflaivless ones — [dvo/iuv — wicked)
— the Roman soldiers — the heathen —
outlaws. This made the death of
Christ more ignominious, that it was
by heathen hands. The Jews had
urged Pilate to put Him to death, con-
trary to his own convictions of His
innocence — so that they had done it,
through the Romans. They had not
the right to put any one to death at
that time. The sceptre had thus far
departed from Judah, as the Shiloh
had come. Besides, the ignominious
punishment of crucifixion was owing
to the heathen having done it. Yet
for all this, the Jews were responsible,
as Pilate would have released Him but
for them. ^ Ilave crucified. Literally,
Ilaving nailed Ilim up, (i. e. to the
cross,) ye sleiu Him This unusual
term is here employed to express the
harshness and cruelty of the deed.
Truly, it was a heathenish punishment
— which the Jewish law would not tol-
erate. It was, indeed, by the hands
of the lawless. They were lawless in
the sight of the Jews, as being Gen-
tiles— but they were more truly lawless
in this crucifixion of our Lord. Ob-
serve.— (1) The doctrine of God's
decrees is everywhere taught in the
Scriptures, and it is a doctrine which
exalts God to His proper control and
government of the universe. (2) This
is more than mere forehioxdedge — and
even foreknowledge implies something
already fixed, else it could not be fore-
known. (3) In this first Apostolic
preaching the doctrine of the Divine
decrees is boldly proclaimed, and it
ought not to be covered up or kept
back. (4) It is here preached in order
to produce conviction. It is calcrilatesl

A.. D. 30.]

CHAP. II.

« vc. 32.

24 •Whom God hath raised up, having loosed the pains lo'AnlmTilf
of deith: because it was not possible that he should be aSan-st^*'

holdenofit. Kom.4:24,an4

1 Cor. 6:11.

to make the sinner tremble, when he
finds himself in the hands of such a God
— Omniscient — Sovereign — Almighty.
(5) It is also calculated to encour.nge
him th.at this throne is "the throne of
grace." Hence, they who refrain from
preaching this doctrine, for fear that
the sinner may frame an excuse from
it, reject this Scriptural example, and
follow their own device. (G) The
preaching of God's decrees, not as a
mere theological point, but as a prac-
tical matter, showing the greatness of
the God against whom they had freely,
and willfully, and awfully sinned, re-
sulted in the conviction of these multi-
tudes. It was the Scriptural truth which
the Holy Spirit blessed to their con-
version. (7) We see that God's decree-
ing any act of men does not lix the act
alone, but takes in all the circumstan-
ces leading to the act, from the verj^
beginning. And part of the decree is,
that the sinner shall act in pursuance
of hia own choice — without compul-
Bion. Hence, there can be no less sin-
fulness in the deed, on account of the
decree of God, since He decreed that
it should be done freely and from
choice. The actors in this awful crime
were not conscious of being moved to
do it contrary to their will. It was
done by their own impulse. They knew
this to be so, and hence they make
no excuse on the ground of God's de-
cree, though it was so boldly admitted
and preached by Peter. The sinner is
fully responsible for his sins, yet he
cannot thwart the plans of God. And
the thought of this offended Judge
compassing his path and his lying down,
and being acquainted with all his ways,
might well make him tremble. Yet
how encouraging to know that God's
will "is good will to men" — and that
while He "will be gracious to whom He
will be gracious," yet He will be gra-
cious to "whosoever will."

21. The Apostle noAV urges the sec-
Kud point — that God the Father had

not only predetermined the death of
Jesus, (of which they had been the
guilty perpetrators,) but had also
raised Him from the dead. The Re-
surrection of Christ set the infallible
seal of God upon His claims and His
work. Hence it was the great fact
of which the Apostles were to be wit-
nesses, and which they were to preach.
And here it is pressed as proving to
the Jews that Jesus was commis-
sioned by the Father, f Rained up.
The word here used is the same
which in the substantive form means
" resurrection," and it is the raising up
from the dead that is here referred to,
as is also plain from the connection.
He comes afterwards to use this fact in
explanation of this miraculous out-
pouring of the Spirit, verses 32-38.
^ Having loosed. God raised Him up
from the gi-ave, having loosed the cords,
or bands of death, in which the Lord
was held captive. The term here ren-
dered pains, is translated sorrows in
Matt. 24, 8, and travail in 1 Thess. 5:
3. In the Old Testament it is used
to translate the Hebrew word that
means (1) cords, or bands — and (2)
the pains of travail. It is found in Ps.
18 : 5, in this same connection — '' the
snares, bands, or pains of death." And
the phrase here is based on this usage
of the LXX. so that it would mean the
nets or bands in which death held the
Lord Jesus. See Ps. IIG: 3. IT Be-
coTise. A reason is here given for this
rtrlease, that it was impossible, according
to the plan of God, as it was, indeed,
also according to the essential life of
Christ, who is the Resurrection and
the Life, that he should be holden by it.
It was also impossible, according to the
Scriptures. The impossibility did not
belong to the peculiar constitution o'
Christ's body, nor did it pertain simply
to the Divine nature of Christ, for in
such case,it would have been equally im-
possible for Him to die. But, "through
death He destroyed him fbnt h."v] t.'^s

THE ACTS OF THE APOSTLES.

[A. D. SO,

25 For David speaketh concerning him, *I foresaw the
Lord always before my face, for he is on my right hand,
that I should not be moved :

power of death, that is, the devil."
Heb. 2 : 14. " He hath the keys of
death and of hell." Rev. 1 : 18.

2-5. For. The Apostle proceeds hero
to show the impossibility according to
the Scriptures, that Christ should have
remained under the power of death,
lie here proves from tlie 16th Tsalm,
that such special exemption from the
power of the grave was promised to the
Messiah as a high personal peculiarity.
This very fact characterized His case,
as he goes on to assert, appealing to
His fellow Disciples as witnesses of
these things. ^ Concerning Ilim — Li
reference to Him. There is every rea-
son to suppose that David has the Mes-
siah in mind in this passage. True,
the prophets often " searched what or
what manner of time the Spirit of
Christ, which was in them, did signify
when it testified beforehand the suffer-
ing of Christ and the glory that should
follow." (1 Peter 1: 11.) The pas-
sage stands here on record as it was to
have its fulfillment in Christ. The
Jewish Rabbis who acknowledged the
reference of many of the Psalms to the
Messiah, did not generally so under-
stand this at that time. David here
expresses his high confidence in God's
peculiar promises respecting him —
stretching as they did to perpetuity.
The promise that he should never fail
of a son to sit upon his throne he saw
fulfilled in Christ, (vs. 30,) and here he
spake of Him, yet as though he wore
speaking of himself. He spake here
as a prophet, (vs. 30,) setting forth his
great successor, the son of David. All
the terms of this prophecy were never
fulfilled in David himself, for he saw
corruption. Often when he spake of
himself, the Spirit of Christ which was
in him spake of Christ rather, as He
in whom the prediction was most emi-
nently to be fulfilled. Peter shows in
Vss. 29-31, that this passage could not
bave referred to David, but to Christ.

And Paul, in ch. 13 : 36, takes the same
ground, and declares it to have sole
reference to the Messiah. There is
] here, therefore, a direct prophecy of
! what was so remarkably fulfilled it
j Jesus, and it is one of the most stri-
1 king predictions of Holy Writ, f /
I foresail'. This is commonly rendered,
"/ saw before me" — as being near at
hand — a present God — looking unto
Him, as my available helper. The He-
brew reads, "I have placed Jehovah
always before me." Here the Greek
particle in the verb refers rather to
time than to place. The latter is ex-
pressed in the separate words ivuKiov
' fiov. Inch. 21:29, the same verb is used,
and not elsewhere in the New Testa
ment, ''For they had seen before with
him," &c. where also it refers to time,
(beforehand.) The Psalmist here inti-
mates that prophetic forecast by which,
through the Divine Spirit, He brought
Jehovah (Christ) before his face, and
thus he expressly declares the prophetic
nature of the remarkable passage.' It
means, " I had vividly present to my
mind" by prophetic foresight. \ Al-
ways— continually, as an ever-present
God. His faith fixed upon Christ " and
He was the end of his conversation, the
same yesterday, to-day and forever."
(Heb. 13:8.) ^ For — Because. He now
states what he saw in Him to engage his
confidence. ^ On my right hand. Tlie
right is the position of power and fa-
vor. Ps. 73 : 23 ; Ps. 110 : 1 ; Ps. 121 :
5. The right side is spoken of as the
favorable side, (Luke 1:11.) He who
stands on our right hand is understood
to be our dependence and strength.
^ That I should not be moved. This is
the effect of such a trust, in the expe-
rience of the Psalmist. It keeps him
from being seriously disturbed either
in his affairs or bis feelings. "Thou
wilt keep him in perfect peace whose
mind is stayed on thee, becavise he
trusteth in thee." (Isa. 26 : 3.) Christ

A. D. 30.]

CHAP. II.

26 Therefore did my heart rejoice, and my tongue was gkd;
moreover also my flesh shall rest in hope :

27 Because thou wilt not leave my soul in hell, neither wilt thcu
suffer thine Holy One to see corruption.

is oil our riglit liand for this purpose,
and because he is there, this is the ef-
l\':t upon our mind. The verb is used
sixteen times in the New Testament,
and in every other case is translated
"shaken," except ch. 17: 13, where it
ij rendered "stirred up."

26. 'Therefore. David here expresses
his triumphant confidence and joy in
God, as he foresaw Christ in whom the
promises to him should be fulfilled.
The Hebrew reads, ''therefore my heart
is glad." T[ My tongue. Hebrew, my
glory — meaning the soul, which they
thus spoke of as their proper glory.
And the tongue, as giving expression to
the soul, is here substituted, while the
sense is the same. (See Ps. 30: 12.)
^ Was glad — was exceeding glad.
^ Moreover also. Literally, But fur-
ther also. This is the climax. Heb.
Yea, surely. ^ My flesh. INIy bod_y, as
distinct from the soul, with which it is
here associated. ^ Shall rest. This
term is used elsewhere three times in
the New Testament, and in each case
of the birds lodging in the branches of
a tree. It expresses a secure lodg-
ment— for it has reference to their ta-
king safe shelter there, and yet it car-
ries in the very form of the word the
idea of a temporary lodgment ; corres-
ponding exactly to the Hebrew term,
which is based on the word "tabernacle,"
and then means "to dwell safely." This
describes precisely the Psalmist's idea,
that his own flesh should rest in hope
— because His greater self — His Di-
vine antitype — the New Testament
David, had this full security of a prompt
Resurrection. But especially, (2)
Christ's flesh should lodge in the grave
temporarily, as a bird on the bough,
yet securely as safe from corruption,
because of this Divine pledge to which
he refers. This language, in the lower
measure, might be understood of him-
self, yet it is so connected with the
higher and fuller reference to Christ,

to whom alone some of the terms can
apply, and who alone can exhaust the
meaning, that it shows us David speak-
ing prophetically of Christ, whom he
knew as having been promised to him
as "the fruit of his loins to sit upon
his throne." vss. 30-81.

27. My soul. In the Hebrew this
tei-m is commonly used for myself — 7/iy
life, but in an emphatic sense. The
meaning of this clause is, " Thou wilt
not leave, or rather, give up, abandon
me — myself, to hell." "ji In hell. Rather,
to the dark abode of the dead. The He-
brew term does not mean the grave.
There is another word for that. This
is a general term, and denotes the in-
visible world of the dead, without refer-
ence to the happiness or misery. The
Hebrew term means the pit, as a gene-
ral receptacle or place of the dead.
The Greek term means originally a
dark region, where disembodied spirits
were believed to dwell. There is an-
other term in both languages for
"hell," as a place of fiery punishment,
jt-Evpa, Gehenna, Matt. 5 : 22 ; Luke
12 : 5. In the Revelation the phrase
is "death and hell." Rev. 1: 18; 6:
8; 20 : 13, 14. In Luke 16 : 2-3,
where it is used of the rich man, the
general term is defined, " In hell he
lifted up his eyes, being intormer.ts." lu
the world of spirits he was in torments.
Here, however, it is to be understood
in the general sense. " Thou wilt not
leave me among the dead." This was
the triumphant confidence expressed
by the Psalmist, with special and pro-
phetic application, however, to Christ,
who was to come from his loins, and
who was, therefore, at that time in
his loins, as " Levi was in the loins
of Abraham, when Melchizedek met
him." Tl Not siifcr — allow, permit,
give up. ^ Thine holy One — "oaiov aov>
Some read this in the plural, (in the
Hebrew,) as though it were " thy holy
ones." But the Jews who denied ih«

THE ACTS OF THE ArOSTLES.

[A. D. 30

28 Thou Last made known to me the ways of life; thou sbalt
make me full of joy with thy countenance.

ti Or, imay. oQ ^j^jj^ „,jf^ brcthrcn, II let me freely speak unto you
jj.ij^\'i*'-io- "of the patriarch Davi.!, that he is both dead and buried,
and his sepulchre is with us unto this day.

reference to Christ, would have a mo-
tive for so altering the text. Yet, if
we read it in the plural, it only em-
braces God's people with Christ as in-
cluded in Him, and sharers of His
Resurrection. The term means rather,
*' Thi/ beloved one," or favorite, corres-
ponding thus with the phrase "belov-
ed Son," as applied to Christ in the
New Testament. It is used, however,
rather as the person.ally Holy One, as
in Heb. 7: 26, "Who is holy, harm-
less, undefiled and separate from sin-
ners." E.ev. 15 : 4, "For thou only
art holy." When the devils speak of
Christ as " the Holy One of God," a dif-
ferent term is used, meaning original-
ly "separated to a sacred use" — conse-
crated— set apart — expressing official
holiness, while the term here used de-
notes rather, personal holiness. David
here loses himself in Christ. If To see
corruption. That is, to experience pu-
trefaction, rottenness, such as is natu-
rally experienced in the grave. The
confidence is, that God would not give
Him up to the world of spirits — nor
permit His Holy One (Jesus,) to re-
main so long in the grave as to see or
experience decay. Of course, it was a
prompt and triumphant Resurrection
that was predicted for David's greater
Son ; and it was by this means that
the promise was to be fulfilled to him
of not failing of a son to sit on his
throne, (vs. 30.) This clause could
not possibly apply to David himself
personally, (Job 19 : 26.)

28. Thou hast made knoicn. Hebrew,
Thou wilt make known. This refers to
the Resurrection of Christ (vs. 30,) as
future in the eye of the Psalmist, but
as past in the eye of the Apostle.
Uiider the same Spirit of Inspiration,
this appropriate variation is made, to
express the more advanced sense as
now actually fulfilled. ^ The ivays of
life. The way by a blessed and glori-

ous Resurrection from the dead, to life
in the highest sense. This is the sense
in which Peter understood the Old
Testament passage, and he spake un-
der the guidance of the Spirit. And
this was the way, also, for His people.
"Christ is the Resurrection and the
Life." The wf.y was shown, or made
known to Christ by personal experi-
ence, as no one before Him had trod-
den that way by which He found out
eternal redemption for us, Heb. 9:12.
Tf Full of joy with thy countenance. In
the Hebrew, "Fullness of joy before thi/
face — pleasures at thy right hand for
evermore." This is the blessed hope
of Ascension and a blessed life beyond
the Resurrection. In the mouth of the
Messiah this expresses His confidence
in " the joy that was set before Him,"
the happy anticipation of which led
Him to " endure the cross, despising
the shame," (Heb. 12 : 2.) It was a
fullness of joy from the Divine Pre-
sence. He is "set down on the right
hand of the throne of God." In a
smaller measure and in Christ, every
Christian may say, " I shall be satis-
fied when I awake with thy likeness,"
Ps. 17 : 15. Chi'ist will welcome each
to " enter into the joy of his Lord,"
Matt. 25: 21 ;■ Eph. 1: 20-22.

20. The Apostle proceeds now to
show the application of this prophetic
passage to Christ, on the ground that
it cannot apply to David personnlly,
and can have its fulfillment exhausted
only in Christ. ^ Men and brethren-^
Lit., 3Ien (who are) brethren, according
to the flesh — brothers — Israelites. This
application is introduced in a most
conciliatory way. ^ Let me, &c. Ra-
ther, It is lawful — I may properly speak.
1 Freely. Rather, with boldness, with
freedom — without any charge of disre-
spect to David. Great and honored aa
David confessedly was, yet he was ad-
mitted to be dead and buried, and re-

A. D. SO ]

CHAP. II.

3) Tlicrefore being a prophet, '"and knowing tliat God fj^

sit on liis throne;

maining in his sepulclire -without hav-
ing had a llesurrection. He calls him
here, " the Patriarch David" out of
highest i-espect. The title was com
luoiily applied to the twelve patriarchs
— •Abraham, Isaac and Jacob, &c., as
founders and fathers of the nation,
Ileb. 7:4; Ex. 7 : 8, 9. Peter gives
this title to David as the most illustri-
ous head of the nation, its most glori-
ous king — the founder of the royal
line. He was, also, the most exalted
type of Christ, the lineal father of the
man Christ Jesus, though he ca'le I
Ilim Lord. ^ Dead and buried. The
fact is recorded in the Old Testament.
From 1 Kings 2 : 10, and Heb. 3 : 16,
we learn that David was buried at Je-
rusalem, in the city of David, on Mount
Zion, the stronghold of Ziou, 2 Sam.
5 : 7. The kings were commonly bu-
ried there. The tomb of the kings is
now shown outside the city. Jerome
speaks of David's tomb on Mount Zion
as having been visited in his time, in
the 4th century. Josephus says that
it was robbed of its treasures by Ilyr-
tjanus, the high-pi-iest, who took out
of it three thousand talents. Ilerod
afterwards further despoiled it. But
Peter appealed to their well-est.ablish-
ed belief that David had not risen.
Ilen^e the passage could apply not to
David personally, but to Christ. The
patriai-ch, who died over a thousand
years before, had seen corruption.
According to the Apostolic interpre-
tation, a class of prophecies which
might seem to refer to David are un-
derstood as fulfilled in Christ. The
building up of the Christian Church is
the building up of the tabernacle of
David, &c., ch. 15 : 15-17.

30. Peter now shows how David
could have spoken in this way, and
how his language is to be understood.
It is a prophetic reference to Christ.
4'irst of all, David was a Prophet^u,
foreteller of future events under Di-

vine inspiration. Hence, he was at le
to predict this of one who was to come
so long after him. If he had not been
a prophet, he could not have referred
in this passiige to Christ. That he
was inspired, Christ Himself declares.
(Mark 12: 3t3.) See also 2 Sam. 7 :
12; 23: 2. See ch. 1 : 1(5 ; 4 : 25,
where the Holy Ghost is said to have
spoken by the moutli of David. TT -4n^
knoii-ing. It had been made known to
him by God in the promise. He was
sure that God had sworn with an oath
to him that he should never fail to
have a son to sit upon his throne. See 2
Sam. 7: 12-1(3, where he received this
information from the prophet Nathan.
See Ps. 182 : 11 ; 80 : 35-37. Besides
this, he knew as a prophet that this
was to be fulfilled in Christ, and he
foresaw this very event of Christ's Re-
surrection, vs. 31. In Ps. 89: 3-4,
this covenant is distinctly recorded.
He knew that it Avas to be of the fruit
of his loins — that is, of his lineal de-
scemlants according to the flesh. Solomon
was his immediate son and successor ;
and some passages wliicli refer directly
to Solomon are applied in a further
and fuller sense to Christ. (Heb. 1 :
5.) Christ was descended from Da-
vid according to the fl?sh, but accorj.
ing to the Spirit he was of a higher
nature, and was " declared to be the
Sou of God with power by His llesur-
rection from the dead." Kom. 1 : 3--J.
IT Raiss up Christ. David plainly
looked forward to the coming Messiah,
as we sec from the more explicit Mes
sianic Psalms — asPs. 2, 110, 22, 72, 45,
16, 40. Some editions leave out these
words as not found in some MSS. and
found in others with so many variations
as to malie it possibly a marginal note of
explanation that has crept in the text.
In such case it would read " that God
had sworn with an oath to him from
the fruit of his loins that there should
sit upon his throne.'' In the oex'

THE ACTS OF THE ArOSTLES.

[A. D 30

31 He seeing this before spake of the resurrection of
Clirist, ^that his soul was not left in hell, neither his flcsb
dii see corruption.

32 ^ This Jesus hath God raised up, "whereof we all
are -witnesses.

verse it is'plainly declared tbat David
foresaw Christ as promised here, and
thus spake in this prophetic Psalm of
His Resurrection. The Jews in the
time of our Lord so understood the Old
Testament predictions, and looked for
the MessLih to come from the family
of David. The children had been so
instructed that they sang hosannas to
Him as "the son of David." (Mark
11:9.) See Matt. 12:23; 21:9; 22:
42-46 ; Mark 11 : 10 ; John 7 : 42. It
was seen that these promises to David
could not be exhausted in the case of
Solomon, or of any line of successors.
And David's kingdom that was to have
no end could not be that kingdom
which was divided under Rehoboam,
and which fell less than 400 years after-
wards. It came to be understood as the
Kingdom of the Messiah which D iniel
predicted, which was to be forever.
He knew that in that promise Christ
was meant, the Messiah of the Old Tes-
tament, who was to be raised up espe-
cially to occupy the throne of the cov-
enant people. He was to be "raised up"
miraculously from the dead for that pur-
pose. Ps.132: ll;89:35-37. As the
Now Testament Israel are the true peo-
ple of God, (Rom. 1 : 28 ; 9 : 6, ) and as
the Christian Church is the tabernacle
of David, (ch. 15 : 15, 17,) so Christ is
the successor of David upon his throne.
The Apostles and Christ Himself show
plainly that this is the interpretation
of these Old Testament terms in their
New Testament sense, as the Old Tes-
tament constantly pointed forward to
the New as its substantial explanation
and fulfillment.

31. Seeing this before. Rather —
foreseeing this. It is here distinctly
declared not only what David spake,
to stand on record for future ages, but
what he saw beforehand. Unless Da-
vid had some positive foresight of the
Messiali, as referred to in this remark-

able promise, why should it be here so
expressly mentioned that he saiv this
before? There is here a repetition of
what had just been said in the terms,
"being a prophet and knowing." He
knew by the spirit of prophecy, by
which he spake, as the prophets did
not always know. It is not necessary
to suppose that David had a clear fore-
sight of all the particulars of Christ's
Resurrection, but as he was searching
what or what manner of time the Spi-
rit of Christ which was in him did sig-
nify, when it testified beforehand the
sufferings of Christ, and the glory that
should follow, the event itself seems
to have been disclosed to him through
these remarkable words, f That Ilia
soul. The soul of Christ — the Messiah
— and not that of David.

32. What David thus foresaw had
indeed come to pass. This Jesus (who
is thus proved to be the Messiah of the
Old Testament,) hath God raised i/p ac«
cording to the promise, and according
to David's substantial foresight oi the
case. AVhat was prophecy liad now
become history. Jesus of Nazareth
was of tlie lineage of David, and was
born in the city of David, according to
the predictions respecting the jNIessiah.
And now at length He had been raised
up, (from the dead,) so as to sit forever
on tlie throne of David — so as to oc-
cupy the throne of the true covenant
jieople, as " David their king," Hos. 3 :
5 ; Ezok. 37 : 24. "^ Whereof ov. Of
whom — '-r, of n-hich fact. It may mean,
" u-ht-'ir irii.-irs.srs ire all are," namely, as
bo n;; til • I'.is 'n Ijovd — for He was seen
by n^.'irp t-;i:i five hundred brethren at
om-i'. (1 C(ir. io: (j, ) including, most
■■•nlrl.ly, this liiniured and twenty.
This rend rirg £i!'o.^tantially involves
the othtT— '•':/' which fad" — namely,
that God had raised up this Jesus from
the dead, and thus had put His seal
upon His finished ^ork. T[ We all.

A. D. 30. J CHAP. II. 76

S3 Therefore "being by the right hand of God exalted, i'fifk
and "having received of the Father the promise of the ^,f^']?.^^^ -^1,3
Holy Ghost, he "^hath shed forth this, which ye now see ch!!'-'!;

nnrl boar dch. io:45.

auu iJL,ai. Eph. 4:8.

Referring first to the Apostles, who
were appointed for this very purpose
of bearing public testimony to the
vital fact of Christ's Resurrection, and
then to the company of Disciples Avho
had also seen the Lord. Observe. —
(1) This testimony was to a plain mat-
ter of fact, as to which they could not
have been deceived. Christianity is
amply attested as historically true —
even in its miraculous features. The
Resurrection of Christ was a great
miracle, and this fact was witnessed
to, so as to be beyond doubt. (2) So
many saw and conversed with Christ,
after His Resurrection — saw Him eat,
and heard Him speak — that the evi-
dence was most conclusive.

33. Therefore. Peter comes now to
show that the miraculous events of
Pentecost were from the Risen Lord,
and a proper fruit of His Ascension.
From the well attested fact of Christ's
Resurrection, the Apostle points to
His Ascension as a necessary conse-
quence— showing that — as the Risen
Lord, who was raised from the dead in
order to he exalted to Heaven — He
there, at the right hand on high, had
received the very gifts which He dis-
pensed to men, and that this would
fully account for all the wonders at
Pentecost. ^ By the right hand. The
dative here may express either the
cause or the locality. In vs. 34, the
locality is referred to in the prophecy
as though it were meant here. IBut it
is also an important idea, included in
this, and elsewhere expressed, that
this was done by the God of the Jews,
whom they acknowledged and wor-
shiped, and that, therefore, they were
bound to own Jesus as their Messiah.
^ Exalted. Christ's exaltation con-
Bisteth in His Resurrection nnd Ascen-
sion, as the very opposite of His hu-
miliation. "Him hath God exalted,
"with His right hand, to be a Prince
And a Saviour, to give repentance to

Israel, and remission of sins," (ch. 5 :
31.) ^ Having received. So the Psalm-
ist prophetically sings, "Thou has*
ascended on high — thou hast led cap-
tivity captive, and received gifts for
men," Ps. 68: 18. The Holy Spirit
was promised to Him " without meas-
ure," as the fruit of His finished work,
and as the result of His glorification,
(John 3: 34.) "If I depart," said
He, "I will send Him unto you."
" Whom I will send unto you from the
Father." "Whom the Father will
send unto you in my name," (John
14: 26; IG: 26.) This promise was
called by Christ, "the promise of the
Father," (ch. 1:4.) ^ The promise of
the Holy Ghost — means the promised
gift of the Holy Spirit to be sent down
upon the Church. "It was not yet,
(while Christ was on earth,) because
He was not yet glorified," (John 7:
89.) Its bestowment was dependent
upon His exaltation to the right hand
on high. He received it accordingly
when He ascended, and so also He
shed it down. T Shed forth. Pound
out, (according to the promise, vs. 17.)
This was only His dispensing of what
He had received, according to the
promise of the Father. He had pur-
chased this Divine gift for men, Ps.
G8 : 18. In vs. 17, it is called " 3h,
Spirit." Here, "this" refers to that
gift. And its outpouring thus, as they
had seen and heard, was only what
was to have been expected, and what
had been fully provided for. In vs.
17, it is God who pours it out. Here
it is Christ — who is God therefore.
f Which ye. " Ye" is here emphatic.
Their witness also he would thus chal-
lenge to the facts. ^ See. This may
imply that there was something of the
miraculous appearance visible to the
multitude — as the tongues of flame
But it is objected, that in such case
they could not have attributed the ef-
fects to drunkenness, as in vs 18. The

THE ACTS OF THE APOSTLES.

A. D. 80.

«rs. 110:1.
Matt 22:44.
1 Coi . 15 : 25
Eph. 1:20.
Heb. 1 : 13.

34 For David is not ascended into the heavens : hut ha
saith himself, * The Lord said unto my Lord, Sit thou on
my right hand,

35 Until I make thy foes thy footstool.

36 Therefore let all the house of Israel know assuredly,

outward effects upon the Disciples
were visible, at least; and we rather
infer that as the tongues were to be a
sign to the unbelieving, the visible
eymbols would be for them also. And
nothing is too unreasonable for unbe-
lieving men to assert, even in the face
of miracles, as in vs. 13. ^ Hear.
The hearing would refer, of course, to
the languages spoken, vs. 8. All
these miraculous manifestations, says
Peter, have been sent down by Christ
Jesus — the Risen Lord.

34. Peter now presses upon them the
conclusion, that this outpouring is to be
referred to the Resurrection and Ex-
altation of Christ, which David's pre-
diction in Pa. 110: 1 distinctly contem-
plated, and the language could not be
applied to David himself, f For. He
goes on to show that Christ is exalted,
(vs. 33,) FOR David is not thus exalted,
and Christ alone could be referred to
by David in the Psalm. David had,
indeed, gone to Heaven, but had not
ascended, as Christ ascended in his body,
nor for this purpose, to be enthroned
for the conquest of his enemies, vs. 35.
Yet, though this passage has not been
fulfilled in the case of David, the
Psalmist gives the explanation himself,
that it has another and higher fulfill-
ment. ^ But he saith himself. This is
what David expressly says, in the
Psalm 110: 1. He speaks of Jehovah
as saying u7ito his (David's) Lori, which
was the Messiah, "Sit thou," &c. Ob-
serve.— Jesus had used this very pas-
sage to confound His enemies, "David
therefore himself (He said,) calleth
Him Lord, and whence is He then his
Son?" Mark 13 : 3G-37. Besides thi?,
Jesus says that David so spake "by the
Holy Ghost," which is the same as to
say that David was Divinely inspired
and spake under the influence of inspi-
ration. Peter shows that David, by
this language, called the Messiah his

Lord, and that this was the very same
Person whom Jehovah exalted to His
right hand, vs. 33— that David there-
fore looked forward to the glorious ex-
altation of this Person — his Lord, who
was also his Son — and that this is ful-
filled only in Christ Jesus. Therefore,
it is clear from his own words, that Da-
vid acknowledged the same Person who
was his descendant according to the
flesh, as being his Lord and superior —
the Son of God. Rom. 1 : 3-4. The
use which our Saviour made of this
prophetic language of David to silence
His persecutors, shows that the pas-
sage was commonly applied by tliein
to the Messiah. Observk. — Jesus,
alone, is He who is both David's Lord
and Son. If Mi/ right hand. To sit on
the right hand of a king, meant to
share in his dominion. Sec Heb. 1 ; 8 ;
10: 12 ; 1 Peter 3 : 22 ; Rom. 8 : 34 ;
Mark 16: 19; Phil. 2: 6-11 ; Eph. 1 :
20-23. This dominion, lioweviT, is not
that original partnership in the tliroue
which the Son of God has, as the Sec-
ond Person of the Trinity. It i.s a .st;i-
tion to which He is "■exalted'' as Me-
diator, in pursuance and reward of His
Mediatorial ofiice-work. (I'hil. 2: 6-
11 ; Heb. 12 : 2.) This right hand se:it
of dominion He fills as the Incarnate
Lord — the God-man — as exalted far
above all angelic principality and power
— and made Head over all things to the
Church. This fact makes the argu-
ment of Peter most appropriate. lie
shows now that this exakation of Je-
sus after His Resurrection is tliat which
was predicted and had been fulfilled.

36. Therefore. Peter now presses
upon his Jewish hearers the fair infer-
ence from all that had been seen and
heard by them, and testified and proved
from the Scriptures — that is, thnt they
were bound to recognize the fulfillment
of their own prophecies in this very Je-
sus as tlie only Person to -whoia they

A. D. 30.]

CHAP. II

that God 'batli made that same Jesus, whom ye have -^"^ *•"•
crucified, both Lord and Christ.
37 ^ Now when they heard this,

could apply. This is the point which
Peter lays down as proven, and which
he urges them to understand and ad-
mit, that God, the Father, whom they,
the house, or family, or people of Israel,
worshiped, had exalted this same Pn-
son Jesus, whom they had wickedly
crucified, to be both Lord — that is.
Sovereign and Partner of the tlirone —
and Christ the Messiah. ^ All the house
of Israel. All the household, or peo-
ple from this covenant family of Israel.
He appeals to these, for the people
(assembly) were "Jews and prose-
lytes," and the proofs which Peter had
brought forward were such as tb.ey
ought to admit. *^ Know assuredly. Let
them certainly know, as admitting of no
mistake. "^ God. The Father, spoken
of in vss. 32, 33, whom the Jews ac-
knowledged and professed to worship^
the God of Israel. Thus Peter met
them on the ground of their own Scrip-
tiu-es, and showed that by their own
religion, it was necessary for them
ti> admit all the claims of Christ, and
to admit these events of the Pentecost
as the doings of the Risen, Exalted
Lord. "T Hath made, &c. Hath consti-
tuted— hath appointed or made Jesus to
be. The exalted office and station
which Jesus held came from the au-
thority and appointment of the God of
the Jews — and thus they were bound
ii recognize Him. ^ That same Jesus.
The words here are the same as in vs.
32, "This (very) Jesus." Peter means
to press this point, that this very same
Person known as Jesus of Nazareth,
whom they, the house of Israel, the
people of God, had lately crucified, is
He whom the Father had exalted to
greatest authority and dignitj', as the
glorious ^Messiah predicted in their
Scriptures, • ^ Have crucified. Thus he
charges them with the awful impiety
of cru ^ifying Jesus, while he shows Plis
exalted character as their long promised
ICing and Messiah, f Both Lord. The
Jewish people had long expected the
Messiah to come as their Sovereign,

filling the throne of David — a great
King of kings. Peter points them to
the fact that all these predictions were
accomplished in this very Person, and
that this outpouring of the Spirit is the
evidence of His having been exalted to
the right hand of power. This fact
was calculated to alarm them — for if
tliey had, indeed, treated so cruelly
this exalted Personage, who had been
raised by the Father to such a throne
of power, wliat should become of them?
Observe. — The Lord Jesus occupies
a throne. Thi? may well alarm those
who trample upon His claims and
crucify Him afresh. But it is " the
throne of grace,^' •,xn<\ this may yet en-
courage the vilest sinners to accept
His offered salvation. ^ And Christ.
Tliat is, Messiah — the glorious, anointed
One whom their nation had all along
expected, and in whom they had set
their highest hopes. If now they had
treated Him so cruelly, and had even
crucified Him, they had not only slain
iheir own Lord — the hope of Israel —
but had made this exalted, glorious
Sovereign their enemy and their indi-
vidual destruction miglit be expected.
Observe. — Peter, in all this discourse
set forth the great, simple facts about
this well known Person, and brought
them home to his hearers as to their
part in the matter. And they were
led to inquire for salvation and to be-
lieve in this same crucified Jesus.
What a proof that the Omnipotent
Spirit wrought in their hearts to pro-
duce such results, making them give
up their deep-seated and bitter pi-eju-
dice and unbelief upon the testimony
of this Galilean preacher.

37. Heard. It was the hearing of
these undeniable facts which moved
them, through the power of the Holy
Ghost, Ptom. 10: 17. IT Were pricked.
The peculiar term here used, and only
here, corresponds to our English term
compunction, and means to prick or
pierce with any sharp pointed instru-
ment, the effect of which is sharp aad

THE ACTS OF THE APOSTLES.

[A. D. 30.

3h.i:8.a-diG: ^j^gjj. i^gart, aud Said unto Peter and to tLc rest of the
apostles, Men and brethren, what shall we do ?

l^^'i^'-"- 38 Then Peter said unto them, " Eepent, and be bapt izod
every one of you in the name of Jesus Christ fur the

remission of sins, and ye shall receive the gift of the Holy Ghoit.

sudden pain. This was tlic feeling
produced upon their hearts. They
had a painful sense of their sin and
danger. " This," says Calvin, " is the
beginning of repentance." "Repent-
ance unto life" commonly begins with
a true sense of one's sins. It is plain
that they had a deep and painful con-
viction of their danger .also, as they
cried out for a way of being saved.

(1) They saw the dreadful part which
they had had, each for himself, in the
death of Christ. (2) They saw that
this person whom they had crucified
was the adorable ]\Iessiah. (3) They
saw that the last times were at hand.
(4) They saw that they had incurred
the just displeasure of God Almighty,
and had put to death the Prince of
Life, their only deliverer. This was
calculated to send distress to their
hearts. But they saw, also, that the
promises were fulfilled, and that the
Messiah had come. If Mm end breth-
ren. Men, icho nre brethren — no longer
despised as Galileans, (ch. 1 : 7)— no
longer charged with being drunk with
wine, (vs. 13.) What a sudden and
entire change was this in their feelings
toward these Disciples. Observe. —
True conviction tf sin works such a
change toward ministers and members
of the Church. Those who lately re-
viled them are not ashamed to entreat
them for counsel and instruction.
Tf What shall we do ? This is the inquiry
of men who were filled with anxiety
and alarm, not knowing which way to
turn, or what must be done. True
conviction of sin leads to anxious in-
quiry for the right oourse to be pur-
sued in such extremity. It implies (1)
a sense of ignorance and dependence.

(2) An earnest, anxious desire to know
the right way. (3) A willingness to
do whatever is necessary in the case.
So Saul cried out, "Lord, what wilt
ibou have me *.o do I" ch. S : 6, And

the "jailor at Philippi," ch. IC: f.O,
30, " Sirs, what must I do to be saved '.'"
(4) It implied, also, a readiness to ac-
knowledge now this Jesus as " raised
up," "exalted," and empowered to dis-
pense the Holy Ghost, vss. 82, 33.

38. Eepent. The term indicates a
change of mind, with a view to a chango
of conduct. There is a repentance
like that of Judas, which is a sorrow
of the world, and worketh death, (Rom.
7 : 10.) These inquirers had already
experienced a great change of mind — ■
in regard to their sin, and in regard to
their Messiah. " Repentance unto life
is a saving grace, whereby a sinner,
out of a true sense of his sin and ap-
prehension of the mercy of God in
Christ, doth, with grief and hatred of
his sin, turn from it unto God, with
full purpose of and endeavor after
new obedience." John the Baptist
preached, "Repent, for the kingdom
of heaven is at hand." Jesus preached
the same, meaning that the promised
kingdom of the Jlessiah was ready to
be introduced. And now Peter preach-
es. Repent, for the kingdom had truly
come. Jesus had been constituted
Lord. He was enthroned as the Risen
Lord and Messiah. Therefore, they
were also to be baptized into His name,
publicly expressing thus their faith in
the kingdom as having come, and their
trust in Jesus for remission of sins,
and the gift of the Holy Ghost, includ-
ing all the blessings of the great sal-
vation. The Papists have perverted
this language, by rendering it "Do
penance," confining it chietly to out-
ward ceremonies. This is just the
opposite to that change of mind which
is denoted by the word, and which is
the source of all change in the con-
duct. Observe. — There is no genu-
ine repentance that does not include
an apprehension (a perception and em-
brace) of the .salvation by Christ. It

A. D. 30 ]

ciiAr. II.

NS thus a turning from sin to God, and
from false refuges to Christ, the only
refuge. The great Gospel encourage-
ment to repent is found in the news
of forgiveness, through the mediation
of Christ. This idea is, therefore, in-
cluded in this direction of Peter. We
feel most deeply the heinousness of
our sin, when we see the love of God
in Christ Jesus our Lord. ^ Eoery
one of you. They could not rely upon
any national covenant any longer. Re-
pentance and faith are individual, per-
sonal exercises. \ In the name. Upon
the name. Baptism " into" the name
of one signifies the open confession of
one's claims, and the public embrace
and espousal of one's cause by this
badge of discipleship, ch. 8: IG; 19:
5. Baptism is here spoken of as upon
the name, that is, upon the basis of it
as the foundation of confidence and
hope for forgiveness and salvation.
" The name" of Christ is His titles, at-
tributes, ordinances, words and works
— that by which He makes Himself
known. Here the name of Jesus Christ
is that upon which, as a platform, they
were to be baptized. It was a plat-
form of doctrine and of hope. It was
not the baptism as a mere form. The
name of Jesus Christ was everything in
the matter. The emphasis is upon
this. Calvin says, " Although baptism
hi no vain figure, but a true and ef-
fectual testimony — notwithstanding,
lest any man attribute that unto the
element of water which is there offered,
the name of Christ is plainly expressed,
so that we may know that it shall be a
profitable sign for us then, if we seek
the force and efi"ect thereof in Christ.
Wherefore eveiy one profiteth in bap-
tism, just so far as hs learneth to look
unto Christ." Observe. — (1) There
is no reference here to the precise for-
mula of baptism, but only to the great
essential of the ordinance, as implying
a public profession of Chi'ist. See
Matt. 28 : 19. Observe.— (2) Here is
the first notice of Christian Baptism.
John the Baptist and the Disciples of
our Lord had baptized as introductory
to the Christian dispensation of tJie
Spirit, Luke 3: 3. But "repentance

and remission of sins were thencefor-
ward to be preached in the name of
Jesus Christ," (Luke 24: 47.) Chrisi
had now been "exalted as a Prince
(Lord) and a Saviour, to give repent-
ance to Isrs,el and remission of sins,"
(ch. 5:31.) Observe. — (3) The name
"Jesus" means Saviour. "He shall
save His people from their sins," (Matt.
1: 21.) The name '^Christ" meana
Messiah — Anointed — and together
these names comprise the claims which
they were to acknowledge. So, also,
every inquiring sinner must be directed
to make this open and hearty profes-
sion of Christ. Observe. — (4) The
Jews were here directed to be bap-
tized, as something which they were
familiar with. They certainly knew
the meaning of the ordinance ; and,
therefore, no explanation is given.
(5) At first, of course adults were ad-
dressed. And only after there came
to be Christian households were there
those who, having been baptized in in-
fancy', would not need adult baptism.
Even those who had been circumcised
would be required to take this New
Testament seal also. We are not in-
formed whether the Apostles were bap-
tized or not — because they so specially
had what was signiSed by baptism —
" the gift of the Holy Ghost." ^ For
the remission. Literally, Unto — to this
end. It was not the ordinance of bap-
tism which gave remission of sins, but
" the name of Jesus Christ," as turned
to and embraced for this end — His fin-
ished work, as Jesus, Saviour, and as
Messiah, the Incarnate and Risen Lord.
There could be no hope of forgiveness
proclaimed to the sinner but of free
forgiveness in His name — for His mer-
its. It is this good news — the Gospel
— to which we are to turn, and which
we are gladly to receive. And bap-
tism is that ordinance — one of the two
sacraments of Christ's house, whereby
this promise of forgiveness and salva-
tion is sealed, confirmed to us, and by
receiving which we publicly profess
Christ as our only hope of forgiveness.
See ch. 3 : 19 ; 22 : 16. ^ Ye shall re-
ceive. Peter could not have meant that
they could repent and embrace Christ

THE ACTS OF THE APOSTLES.

[A. D. 30

39 For the promise is unto you and Ho your children,

< Joel 2: 28.
th. 3:25.

finsKdu'! and " to all that are afar off, evm as many as the Lord our

without having the Holy Spirit, for He
ftlone could work in thorn a genuine
repentance fuul faith. But He prom-
ises them this Divhie gift, which they
had seen was shed dow.T from heaven,
by Christ, according to the ancient
prophecy, as the great blessing of the
latter days. This may have been un-
derstood as more or less including ex-
traordinary miraculous gifts of the
Spirit, as of tongues, &c. But not
these alone. All the gracious gifts of
the Spirit were promised as the fruit
of their repentance and embrace of
Christ, John 16: 8-10; Gal. 5: 22-24.
He would direct them to Christ for all
needed grace and blessing, as exalted
to give repentance, &c., (ch. 5: 31,)
and faith is the gift of God, Eph. 2: 8.
39. I'or the promise. He urges now
a strong consideration, drawn from the
HOUSEHOLD FE.\TURE of the Covenant.
That which the Aposlle here speaks
of as " the promise," is the promise
of the Spirit as the great blessing of
the latter days. It was what Christ
had termed '■'■ the promise of the Father,"
for which He directed them to wait,
and to receive from Himself as the
Risen Lord. He explained it at the
time, as the baptism of the Holy Ghost,
tvhich they were to receive not many days
thence. This promise Joel had distinct-
ly expressed in his prophecy. Its form
was in keeping with God's ancient dis-
pensation, including with the believing
parent the infant offspring also. This
had been the tenor of the covenant pro-
mise to Abraham, " I will be a God to
thee and to thy seed after thee." And
the Jews, who had so mvich valued this
household feature of the Abrahamic
covenant, were now assured that the
same feature should be extended to the
New Dispensation of the same covenant
of grace. " For the promise is unto you
and to your children." So Paul assured
them. " And if ye be Christ's, then
are ye Abraham's seed, and heirs ac-
cording to THE PROMISE ' So Galat.
I f 14, Paul explains "the blessing of

Abraham" to be " the promise of the
Spirit" — to be received through faith.
The Apostles call it the promise, because
it is the same covenant of grace under
both economies. The promise of the Spi-
rit was " the promise of the Father" —
the great promise of the Old Testament.
It was that which was signified by bap-
tism, and the outpouring of which He
called a baptizinywith the Holy Ghost.
Hence, as circumcision was a hou.se-
hold ordinance, and the covenant with
Abraham was a household covenant,
so baptism is a household ordinance,
taking the place of circumcision as only
different seals of the same covenant
of grace under different dispensations.
" Peter te,acheth that all the children
of the Jews are contained in the same
covenant, because His promise Is al-
ways in force, "I will be the God of
your seed." — Calvin. Yet not that they
were therefore saved, of course, nor
that their actual salvation was to be
presumed from their covenant birth,
but that they were thus brought nigh
to s.alvation, and obligated to it. Joel
had recognized this feature of the pro-
mise, when he said, "Your sons and
your daughters shall prophesy." So had
Isaiah, ch. 4-1 : 3. And these prophets
and others were recording " the pro-
mise of the Father," with reference to
these latter days. Observe here — In
the first Apostolic preaching, where
these Jews are first instructed in the
principles of the New Dispensation,
after Christ's departure, this household
feature with which they had formerly
been familiar, was brought forward
and insisted on by the Apostle, and
here announced as part of the good
news, and a reason why these parents
should repent heartily and embrace
Christianity — "For the promise," &c.
Parents may well repent for their chil-
dren's sake. ^ And to all, &c. By those
"who are afar off," Peter doubtless
meant the Gentiles, who are spoken
of in these terms, Eph. 2:11, &e.
The call and conversion of the Gentiles

A.. D. 80 ]

CHAP II.

40 And with many ether words did he testify and exhort^ saying,
Save yourselves from this untoward generation.

was distinctly predicted by most of the
Old Testament prophets, as to take
place in these latter days. The Apos-
tles could not have doubted this. They
were only, as yet, somewhat in the
dark as to how they were to be brought
in, rather supposing that they were to
come in by first embracing Judaism
as proselytes. "All thai are afar off"
were included in the promise. " I will
pour out of my Spirit upon all flesh."
This could not mean all people with-
out exception, but all without dis-
tinction of nation — and so the wall
of partition should be broken down,
and there should be neither Jew
nor Greek, circumcision nor uncircum-
cision. So it came to pass, ch. 12 : 18.
^ Eoen as many. As to how many and
to whom this gift should be imparted,
it must belong to the sovereign pleas-
ure of God to show hy the results. He
could only say it would be granted to
as many as the Lord our God shall call.
He hath broken down the middle or
dividing wall of partition between
Jews and Gentiles, and hath come ajid
preached peace unto those which were
far off and to those which were nigh,
(Eph. 2 : 17,) and the covenant pro-
mise is not any longer restricted to a
certain nation, but it is extended to as
many of all nations as He shall effec-
tually CALL. If The Lord our God.
This is a recognition of His covenant
relation to His people. He who, to
the Jews, was " the Lord our God,"
would nevertheless bring in the Gen-
tiles. The Great Shepherd would
bring in His sheep of other folds,
John 10 : IG. t Shall call. The term
means, shall call unto — " bring nigh."
OiisERVE. — (1) The repentance, even
in these miraculous times, was in view
of the truth presented. It was in view
of personal sin, and of Christ as the
true Messiah. (2) It is not mere distress
of mind that is true repentance. This
cannot save, nor tend to save, except
as it may lead to Christ, who alone
can save, (3) The invisible Church con-

sists of those only whom God calls out
from the world. The visible Church
is the body or society having the ordi-
nances. The true invisible Church ig
included commonly in the visible body.
40. It is here stated that Luke has
given us only a sketch, or summary,
of Peter's discourse and appeals. He
testified (bore witness as to facts,) and
exhorted, (with appeals,) saying this
and such like things as these, "f Sav*
yourselves. Rather, be saved. This is
the true meaning of the term as here
found. A reference is made to the
fearful times coming — of which he had
said that "whosoever shall call upon
the name of the Lord shall be saved,"
vss. 19-21. Now he exhorts "be saved,"
that is, by such earnest calling upon
God, and by that repentance and pub-
lic profession of Christ in baptism,
which he just now enjoined, vs. 38. Be
saved, he says, as if, like the angels at
Sodom taking Lot by the hand, he
would draw them out of such wicked
associations. It is the great privilege
and duty of every man to be saved.
^ Untoward generation. The sam»
terms are rendered "crooked nation,"
in Phil. 2:15, where they are accom-
panied by a term meaning perverse.
The Greek word yei'ed is commonly
rendered "generation," as here. It
refers to the Jewish people at that time.
They were the bitter enemies and the
base murderers of our Lord. He had
all along described them as " an evil
and adulterous generation," (Matt. 12:
39,) a "generation of vipers," (Matt.
3; 7,) &c. From the great body of
the people who rejected, reviled, and
slew the Messiah, they were exhorted
to seek deliverance, to be separated
from them by casting in their lot with
the friends of this Nazarene whom they
had crucified. And as the Jewish
Church was a body called out from the
world, so the Christian Church was to
be a body (jailed out from the Jewirt
Church and nation.

THE ACTS OF THE APOSTLES.

[A. D. SO

41 ^ Then they that gladly received his word were baptized : and
the same day there were added unto them about three thousand souls.

Part II. Spread of Christian-
ity among the Jeios. Chs. 2-8.
A. D. 30-36. " Wit7iesses in
Jerusalem."

\ 5. The Fiest Growth of the Chris-
tian Church — Accession of 3000
Members by Christian Baptism — The
Christian Life. Ch. 2 : 41-47.

41. Then they. Rather — Theythere-
f>re having gladly received the word.
See vs. 37. It was not so much the
compunction and distress, as it was the
glad reception of the Gospel message,
to which it led, that was the vital mat-
ter. This, therefore, is here recorded
as the happy result of what is stated in
vs. 37. The term rendered ''gladly" de-
notes the sweet comfort and peace with
which these wounded hearts received
the Gospel message as proclaimed by
Peter. He preached to them Christ, as
exalted to give the Holy Ghost; forgive-
ness of sins in His name, and salvation
offered through Him; and they willingly
and cheerfully embraced the message as
for themselves. Calvin says, " Peter
here declares the nature and force of
faith that with a prompt and ready mind
they embraced his word." "There-
fore faith must begin with this readi-
ness and willing desire to obey." This
showed their repentance to be luito life
— that they turned from their sin unto
God with full purpose of and endeavor
after new obedience. Observe. — (1)
The Gospel is good news — glad tidings.
To whomsoever it is glad tidings and
good news, to him it is the Gospel. It
has come to make troubled consciences
peaceful, and wounded hearts wliole,
and anxious distressed spirits glad.
Sinner! does this doctrine of Christ
crucified and risen to give repentance
and forgiveness, make you glad ? Then
it is yours. (2) The great command
of the Gospel is, be saved. Avail your-
selves of this great salvation and re-
joice in it. Pveceive the benefits of
Christ's finished work, and have justi-

fication and peace with God. 1 Were
baptized. The Apostle had exhorted
them to "Repent and be baptized in
the name of Jesus Christ for the remis-
sion of sins" — and now they applied
for Christian baptism with this view.
It implied the confession of Christ and
of forgiveness of sins, as in His name,
and it supposed repentance. They
made at least a credible profession of
this, and from the statements which
Luke adds in vs. 42, we infer that these
multitudes were genuine converts. By
their baptism they publicly professed
Christ before men. The doctrines
were the great cardinal truths of Chris-
tianity which they received in the sim-
plicity of their faith. They matured
afterwards in knowledge. Observe —

(1) Here is a most important record
of the riRST Christian Baptism. It
was not enough to receive the truth
gladly — they must confess Chrst open-
ly. (2) It was not so much a pro-
fession of themselves, (as having cer-
tainly every right exercise,) as it
was a profession of Christ as the only
name for remission of sins. Some
will not venture to profess Christ un-
til they can rather profess themselves.
They wait for worthiness to come to the
Lord's table, not considering that it is
unworthiness which they are to pro-
fess, along with Christ's worthiness —
their sins, along with His name for
remission of sins. ^ The same day.
Peter began his preaching at 9 o'clock
in the morning. How long he continued
is not recorded. But it is plain that
the three thousand were added to the
body of professed believers by baptism,
that same day. This baptizing, wo
think, could not have been by immer-
sion, (1) Because there would not have
been time during the remainder of the
day after preaching, to note the con-
version of so many and go through the
tedious process of immersing them all.

(2) Because there were no adequate
facilities for this in the city. Besides
the fountains and cisterns in the houses,
which would not allow of it from their

A. D. 30.]

CHAP. II.

42 'And they continued stcdfastly in the apostles'
doctrine and fellowship, and in breaking of bread, and in
prayers.

Rom. 12: W.
Eph. 6:18.
Col. 4:V!.
Heb. 10:25.

construction, there were only the rivulet
Kidrou and the pools of Siloara, Gihon,
&c. outside of the city. But to have
baptized so many persons in these, had
it been otherwise possible, would scarce-
ly have been allowed by the authori-
ties. We must suppose that the form
of baptism at that time was by sprink-
ling or pouricg. OnsERVE. — (1)
Here was the fruit of the first great
outpouring of the Spirit. The means
used was the simple presentation of
the truth, not any fiery rant. It was
a single sermon which the Spirit could
bless as well as many. " Whereas,"
s:iys Calvin, " there was a great mul-
titu !e converted unto Christ with one
sermon, an hundred sermons can scarce
m jve a few of us." (2) We are to pay
jir.iper Divine honor to God the Holy
S|urit. ^Vllat mighty results can fol-
low His working. The simplest ser-
in 1113 which present the plain truth as
it is in Jesus can be made to result in
the salvation of thousands. (3) We
arj to look for the further and more
complete fulfillment of Joel's prophecy
ill these last days, when the Spirit shall
be poured out upon all flesh. We are
to wait in earnest, continued, believing
pr.iycr for the blessing. We are to
preach and send abroad the truth, plead-
ing the promise that it shall not return
Void. (Isa. 55:11.) (4) Here are the
greater works promised the Apostles
that they should do through the Spirit.
More are converted under this dis-
course than under all the three years
ministry of our Lord,

42. This verse contains a description
of the Christian life of these early
believers. This may be understood as
an enumeration of the different branch-
es of Divine worship practiced in the
early Church at Jerusalem, in which it
is here recorded by Luke that the
early believers continued steadfast- See
the terms as used in ch. G : 4 — of the
Apostles. These are, indeed, the four
tssential elements of aU true Christian

association and devotion. They re-
ceived the teachings of the Apostles in
a system of instruction and edification,
and maintained, faithfully, the distinc-
tive doctrines which they preached.
They observed, also, what is here
i^vniQiUhc fellowship — kolvuvlu — which
means, not BQ\il\xch.comv^unionT^scomnm-
nication — a liberal distribution of their
worldly goods, as is noticed more fully
in vss. 44, 45 ; see Rom. 15 : 26 ; 2 Cor.
8 : 4 ; 9 : 13 ; Heb. 13 : 16. If this pas-
sage be taken, as some suppose, for a
sketch of the mode in which their re-
ligious assemblies were conducted, we
may suppose it to mean that (1) the
Apostles preached, and (2) the Disci-
ples, who were present, came forward
with gifts and olFeriiigs for the poor,
as an act cf worship. This was done
previously to the administration of the
Lord's Supper, at their social meal.
This would explain the great and awful
heinousness of crime in the case of An-
anias and Sapphira. It was an act of
public hypocrisy in the worship of God.
And for this they were made a specta-
cle, the better to enfoi-ce the principles
of God's worship. (3) The third serviv
was that of " breaking of bread,'' which
refers to the Lord's Supper ; not alone,
however, but in connection with the
(lyd-ai, or love-feasts, which always
accompanied this ordinance in the
early Cliurch. The phrase here is
taken from the custom of the master
of the feast breaking bread in asking
a blessing, ch. 27 : 35. (4) The fourth
item of Divine service here mentioned
is prayers. No set times or forms of
Christian worship existed as yet. The
Christian Sabbath was indeed observed
by public devotion — not, as yet, in ecJ-
iiices erected for the purpose, but from
house to house. The hours of prayer,
also, were observed in the temple,
(3 : 11.) Observe.— The Lord's Sup-
per is the ordinance of the New Testa-
ment Church, instead of the Passover^-
an ' Baptism, instead of Circumcisioa.

THE ACTS OF THE APOSTLES.

[A. 1). 30

} Luke M: 53.

43 And fear came upon every soul : and " many wonders
and signs were done by the apostles.

44 And all that believed were together, and °had all
things common :

45 And sold their possessions and goods, and "parted
them to all men, as every man had need.

46 PAnd they, continuing daily with one accord "Jin the

43. The etfect of their religious
living upon the outside ■ys'orld is here
described. 1 And fear. This was a
religious aAve which came upon " every
souV — that is, of the multitude who
-were njt of the Church. The very
persons who had a little while before
derided the Christian assembly, (vs.
13,) were now struck with reverential
fear at the evident tokens of the Divine
Presence with the Disciples. The effect
of the holy character of these Christian
men, and of their elevated devotion
and communion with God, would be to
fill the multitude with awe. Besides,
the events in connection with the pro-
phetic forewarnings, pointed to most
solemn crises at hand, of which they
had good reason to be afraid. ^ 3Iany
ivonders. This is a general statement,
covering what follows in the succeed-
ing history. It is here mentioned,
perhaps, as accounting in part for the
awe and dread which fell upon the be-
holders.

44. All that believed. It is probable
that by this time the Christian Disci-
pleship numbered four to five thousand.
Before Pentecost there were more than
five hundred Disciples. On that day,
three thousand were added to this
body. Daily additions are mentioned,
vs. 47. At the miracle at the Beau-
tiful Gate, they who believed amount-
ed to about five thousand in all, cli. 4 :
4. In ch. 5 : 12, we find them meeting
for worship in Solomon's Porch, pro-
bably because they had become too
numerous to assemble in anj- private
place. By this time they were recog-
nized as a distinct society or commu-
nity. See Notes, ch. 5 : 12. ^ Tor/e-
ther. This refers to their practice of
public religious assembling. It must
be remembered, however, that this as-
Mmbliog here mentioned includes only

such as remained in Jerusalem aftei
the feast, and that the great multitude
had dispersed to their foreign homes.
^ All things common. See vs. 42, Notes.

45. Possessions and goods — are here
mentioned to express various kinds of
property — as we say ^^ goods and chat-
tels." I" Parted them. Distributed the
proceeds — "their price." ^ As everi^
one had need. Bather, As every cm
might have need. The particle which
expresses contingency is here used.
It was not an actual distribution
of all their goods, but a treasuring
up for whatever need there might
be to any, and a supplying of necessi-
ties from this common fund. Gieselei
remarks that it is not a community of
goods, but a spontaneous arrangement
of property, according to the precept
in Luke 12 : 33, " Sell that ye have
and give alms," &c.

46. Continuing. This term is some-
times translated, To continue stedfastly,
(ch. 2: 42) — " Continue instant " (Rom.

12 : 12) — ^^ Attend continually ," (Rom.

13 : G.) It carries the idea of special
persistence and adherence to the work
or practice. Tliey continuing earr.eitly
every day. It was in the business of
daily prayers in the temple that the
body of believers continued earnestly.
We find Peter and John going up (ch.
3: 1,) thither at one of the stated
hours. We read of three appointed
hours, (Ps. 55 : 18 ; Dan. 6 : 11.) More
commonly, perhaps, there were but two :
at 9 o'clock (third hour) in the morn-
ing, and at 3 o'clock in the afternoon,
called the ninth hour. ^ With one ac-
cord. This term is several times used
in this narrative, and seems to refer to
public assemblies — expressing their
harmoniouf-, united meeting. ^ Break-
ing bread. This would seem to be th«
same as is mentioned in vs. 42. wher*

A. D. 30.]

CHAP. II.

temple, and 'breaking bread || from house to house, did *'J,-i,*'2o^-,.
eat their meat with gladness and singleness of heart. iior, a«*«M.

47 Praising God, and "having favour with all the •iJ;'f.*3^;^--
people. And ' the Lord added to the church daily such as f^'.-i'^ufiad
should be saved. " = ^*-

it plainly referred to the special ser-
vice of the Lord's Supper, and the
accompanying feasts of love. ^ From
house, &c. Rather, at home, as dis-
tinct from "in the temple." A church
in the house is mentioued, Rom. 16:
5; Colos. 4: 15; 1 Cor. 10: I'J. This
does not mean "from house to house,"
but in the home — at home — privately —
they celebrated the Lord's death daily
in the appointed social meal — the
Lord's Supper. Tlie celebration of
the Lord's death Avas instituted as a
social meal, so as to sanctify and
sweeten our commonest living, and to
make our daily meals sacred, that we
might eat and drink to His glory.
Hence it is added in immediate con-
nection with this, that tliey did eat their
meat — partook their food. This describes
the effect of their religion upon their
domestic and social life. They even
partook their ordinary meals with
gladness. Religion, when in lively ex-
ercise, makes life most truly happy —
even gives relish to humble fare be-
yond what the banquets of princes af-
ford. So we are taught by our Lord
to pray, " Give us this day our daily
bread," and to partake it, of course, in
glad and grateful recognition of Ilis
bounty. The Lord's Supper makes
every meal come to us with gladness.
^ Singleness. Child-like simplicity and
sincerity of heart accompanied their
gladness. There were no complainings,
nor cravings after luxuries and dainties.
A single eye, and heart easily satisfied —
with gladness and peace — characterized
this primitive body of believers.

47. Praising God. This they did,
as well as ate their meals. They not
only gave pi-aise to Him for common
mercies, but they were especially and
habitually occupied in acts and services
of social praise. The early Christians
are described by Pliny in the opening
of the 2d century, as singing hymna to

Christ with each other — and Paul ex-
horts the Ephesians and Colossians to
sing to each other in psalms and hymna
and spiritual songs, singing and making
melody in their hearts unto God. ^Hav-
ing favour. So it resulted by God's
power and grace that those -who were
so lately mocked were joined by the
men who mocked them, and were treat-
ed with favor by the people generally.
IT The Lord added. This great work is
here recorded as the doing of the Risen
Lord actively operating in His Church.
Peter planted and others watered, but
God gave the increase. He added — or
kept adding, day by day. T[ To the
Church. — tKKT^rjaia. This term means
the body of people called out — separated
from the world — namely, as Christians.
In its common classic sense it denotes
any assembly, and so also in Acts 19:
39-41. The visible Church consists of
the professedly called. The Church
invisible and real, consists of the in-
wardly called — or called out from the
world. The term is here first used of
the Christian community as actually
existing. As the Lord is said to have
added these, tiie invisible Church is im-
plied, which is Included, however, in
the visible Churcn. The term frequent-
ly occurs in the Greek version of the
Old Testament to denote the whole con-
gregation of Israel. It was not merely
a collective name for many dispersed
individuals having a common character
or faith or practice, but a defined body,
a distinct society called out from the
world at large, and called together for
a special purpose, and possessing with-
in itself an organization for the attain-
ment of that purpnse. Such was the
Church of the Old Testament. And
the New Testament Church was not
a totally different one, but the samo
reorganized under a new Dispeusatioa
Seech. 5: 11 ; 8 : 1-3 : 9 : 31 ; 11:22;
12 : 1-5. IT Should he saved. Rather,

THE ACTS OF THE APOSTLES.

[A. I). 80

CHAPTER III

• oi. 2:46. 1 Now Peter and John went up together "into the

kPs.55:iT. temple at the hour of prayer, ^ being the ninth Jiour.

the saved — those wh? iccre saved. Those
who obeyed the exhortation " be saved,"
vs. 40, and embraced the Gospel of
Chiist as the power of God unto salva-
tion, vs. 21. The term is used (1 Cor.
1: 18; 2 Cor. 2: 15,) of those "who
are saved," according to the Divine
purpose. Here, it refers back also to
the promise of being saved, made to those
who should call upon the name of the
Lord Jesus, vs. 21. Observe — The
New Testament Church was the true
succession of the Old. It was com-
posed at fir^?*- cf Old Testament mem-
bers ; the same Cnurch as before, only
enhrged and reformed, according to Old
Testament predictions, ch. 3 : 25 ; 2 : 39;
Eph. 2: 17; Isa. 59: 20; G5 : 1 ; 60 : 2.
The converts, therefore, are said to have
been addedto the Church alreadyexisting.
(2) The Church accordingly recognized
by Divine authority the same house-
hold feature as in the Ohl Covenant,
ch. 2 : 39 ; 3 : 25, 20. The promise had
come to them according to the Abra-
hamic covenant made with their fa-
thers. They were addressed as chil-
dren of the covenant, and so liliewise
the promise is distinctly declared to be
to them and to their children, and to
those afar off, (Gentiles,) on the same
household principle. Ti ley are exhorted
to repent on this account, and be bap-
tized, as thus able to claim the cove-
nant blessings, through faith in Him
in whose Name they were baptized.
(8) The visible Church is contemplated
to which the thousands "were added"
by baptism, (ch. 2: 41.) (4) As yet
the first Christians continue in the old
place of worship, the temple, and use
the old forms of worship, ch. 2 : 46 ; 3 :
1 ; 5:12, recognizing in all these events
only what was to be looked fcr fi-om
prophecy, and only a different dispen-
sation of the same Church and cove-
nant. They, however, band together
as a distinct community from the mass
cf Jews, and worship also in private
uouses. uj-per chambers, &c. They

are marked by their profession of the
name of Jesus Christ, and into thi."
name they are baptized. (5) The
Jewish Passover had found its fulfill-
ment in the crucifixion of Chi-ist, as the
Paschal Lamb. The Pentecost was
fulfilled in the great outpouring and
ingathering at that festival. It only
now remains that the feast of Taber-
nacles be fulfilled in that great con-
summation, when all flesh shall cele-
brate the glorious event typified by
that festival in which thanks were of-
fered for the ingathering of all the
fruits of the land— the closing feast of
the year. Zech. 14:16. Thus we have
seen the Christian Church grafted en
the ancient Jewish stock, and enla'-ged
by means of Apostolic preaching, at-
tested by miraculous power, and blcssci'
by the Holy Spirit. Now the Church
is to be still further enlarged by mean?
of the preached word, carried home h\
the same Spirit, amidst violent opposi-
tion, " God also bearing them witness
both with signs," &c. (Heb. 2:4.)
Observe. — The First recorded Miracle
of the Apostles now leads to the First
Hostility, which the Risen Lord turns
to the conversion of many.

CHAPTER III.

I 0. The First Miracle. — Lame Man.
— [Peter and John.) — Peter's iJis'
course.~A. D. 30-36. Ch. 3.

Already in the wonderful scenes at
Pentecost, the Apostles had been ena-
bled to do " the greater u-orks," accord-
ing to the promise of our Lord, (John
14 : 12. ) Now, as had also been prom-
ised, (Mark 16: 17, 18,) they began to
work miracles, one of which is here re-
corded. (See ch. 2: 43.) Such mir-
aculous gifts were at once a fruit of
the Spirit's descent upon them, and a
proof of their Divine commission. ^ Ic
ter and John. These two Apostles, so
different in age and character, were
closely united in personal friendsbiy

A, 1). 30.]

CHAP. III.

2 And "a certain man lame from his mother's womb "•^''■"'t
was carried, whom they laid daily at the gate of the temple

(See Introduction to Notes on John.) |
Y Went up. Rather, icere going up.
«[ Togcthor. Alford, in liis edition,
connects the words here rendered
"together," with the previous chapter.
But there seems no good ground for
this. There is emphasis in the idea
that these two Apostles, who were to-
gether preparing the last Passover,
(Luke 22 : 8,) running to the Sepulchre,
— John believing, Peter perhaps doubt-
ing, (John 20,) — and afierwardi togeth-
er fishing, (John 21,) .as if having,
partly at least, returned to their trade
in that interval — were now found to-
gether again, not merely as of the
twelve, but as a loving pair of brethren,
each more attracted to the other than
to the brother which each of them had
in the Apostolate — Peter even more
drawn to John than to Andrew, and
John more drawn to Peter than to
James. IT I'^to the temple. Rather,
unto. It is plain that the Apostles and
brethren at Jerusalem had not aban-
doned the Jewish worship, ch. 2 : 46 ;
Luke 24 : 53. This was not denounced
as sinful or evil, but it was to be grad-
ually supplanted by the Christian wor-
ship. When it came to be contended
for as to be adhered to, in preference
to Christianity, it was then pronounced
against. Yet the Jewish ordinances
were observed by them in a new and
Christian spirit, as setting forth Christ
as having come. Besides these, how-
ever, thay had their distinct Christian
services. Tf At the hour of prayer. Lit-
erally, at the (that) hour of prayer, which
was the ninth. There were three hours
of prayer, (the third, sixth and ninth
hours,) and this was the one which was
last. As the natural day was divided
among the Jews into twelve hours of
irregular length, from sunrise to sun-
set, the ninth hour was about three
o'clock in the afternoon, which was
the time of the evening sacrifice. The
third hour, or nin3 o'clock in the morn-
ing, W3« *he time of the morning sac-
rifice. The early Christians seem to
have had atatcJ times in the day, but

they are not mentioned. At the closa
of the second century these hours wera
in use, and were very probably the sta-
ted times from the beginning.

2. Lame, &c. As he was born a
cripple, there was no room for decep-
tion, lie was well known as lame from
his birth, and any cure of such a case
could not be disputed. ][ Was carried.
Was being earned. This cripple was
just in the way of being carried thither,
as they were going up. ^ Whom they
laid daily. Whom they used to place
daily, &c. The habit of this man's
friends was to carry him daily thither
in the morning, and carry him back at
evening. It was the common custom
among the Jews and Gentiles to sta-
tion their beggars at the temple gates,
or at the gates of the rich, (as Lazarus,
Luke 16: 20,) inasmuch as they had
no public hospitals or almshouses be-
fore the introduction of Christianity.
[The pool of Bethesda was indeed a
house of mercy which had been reared
around a mysterious water. But that
was a Divine dispensary, typical of
Christ's salvation. An angel miracu-
lously stirred the water, and thus it
became available to the cure of one only
at a time, and he (as in the Gospel
pool,) the one first stepping in, ma-
king it the first business and pressing
in as for his life — taking it violently
and as if by force. ] The custom prevails
more or less in all countries, but espe-
cially in Papal Europe, to station
beggars at the doors of hotels, at
the entrance of bridges, and wherever
they will be likely to be in the path of
most passers by, of whom they can ask
alms. In some cities of Italy the po-
lice regularly assign the beggars their
station early in the morning for the
day, at hotel doors, bridges and gates.
See ]\Iark 10 : 46 ; Luke 18 : 35 ; John
9: 1-8. At the gates of the temple
many would be passing in and out, and
it could fairly be presumed that theit
devotions would dispose them to give
liberally to the aiflicted poor. Begging,
however, was often made a trade, aud

THE ACTS OF THE APOSTLES.

[A. D. 80

rfj«im9.8. •vphich is called Beautiful, *to ask alms of them that en
tered into the temple ;

3 Who seeing Peter and John about .;0 go into the temple asked
an alms.

4 And Peter, fiisteniug his eyes upon him with John, said, Look
on us.

5 And he gave heed unto them, expecting to receive something of
them.

became a source of imposition upon the
kind-hearted. But alas ! for this crip-
ple. He had been in this case over
forty years. 1 Beautiful. There were
nine gates, as Josephus mentions, cov-
ered with silver and gold. This gate
13 thought most likely to have been that
splendid one covered Avith bas-relief
lily work of Corinthian brass which Jo-
sephus describes, B. J. 5 : 3. It was
erected by Herod the Great, and called
Nicanor. It was on the east side of
the temple toward Kedron, and formed
the eastern entrance. The gate Susan
or Shushan, was near to Solomon's
porch, whitlier the people ran, (vs. 11.)
It separated the court of the Gentiles
from the inner court, and was in a line
with the gate of Nicanor and the inner
entrance of the temple. And it was
nearthe sheep-market, where the crowd
would likely have been greatest. Hence
some incline to understand this as the
gate referred to, though there seems no
trace of such a name as this of " Beau-
tiful," belonging to it. The blind man,
John 9:1, was probably at the temple
gate. IT To ask alms. Charity — bene-
faction. Their object in taking their
station there was to solicit some charity
from those who were about to enter
.nto the temple. The poor will nat-
urally expect that worshipers of God
will be charitable to the destitute.

8. Seeing Peter and John. They
asked of these probably just as of
others, and without any knowledge of
them as Apostles. They asked of them
because they saw them about to enter
the Temple. The forms in use among
the Jews in asking alms were such as
these — "Be generous to me" — "Help
yourself by helping me." ^ Asked —
lit., asked to receive. Observe. — The
poor cripple, never tJuaking that his

lameness could be removed, asked only
for a pittance to help him in his disa-
bility. God can, and will, give him
more than he asks or thinks.

4. Fastening his eyes — Looking in-
tc7itly. This term is used by Luke
twelve times, and by no other New
Testament writer, except by Paul
twice. He looked on the man thus, in
order to excite his attention and to
raise his expectation. ^ Look on us.
It would show that these Apostles
claimed to have some special power,
and that the cure which they would
work was of their deliberate purpose
— not by accident nor by artifice — in
which latter case they would rather
have said, " Look away from us."
Calvin also suggests that the Apostle
wished, before proceeding, to be cer-
tain of the purpose and intent of God,
and hence that this preparatory look
was by the motion of the Holy Spirit.
Obsekve. — How much more anxious
are men by nature for the healing of
their bodies than of their souls ; and
how much more ready to ask an alms
of their fellow men, than to ask the
proffered salvation of God.

5. Gave heed — Fixed his attention.
The natural effect of that address upon
the man is here recorded. Most of
those whom the poor cripple solicited
had probably paid no attention, or had
carelessly cast down a mite at their
feet and hurried on. And now to see
these two men stop at his cry, and by
their manner, and tone, and words,
"Look on us," to get a hint of some
special interest in his case, was alto-
gether rare and exciting. Was ho
not already looking on them, to see
if some charity might not be bestow
ed ? This call, then, to look, meant
something. So the Saviour calls U

A. D. 30.]

CHAP. III.

G Then Peter saiJ, Silver and
such as I have give I thee : - In t
of Nazareth rise up and walk.

gold have I none; but
he name of Jesus Christ "'"'•* *°-

Biuners in their disability, '^ Look unlo
VIC and be saved." Oh that every poor
cripple from the fall would give heed,
and expect to receive what Jesus h;is
to give!

(3. This man was not of the Disciple-
ehip, and hence he was not a regular
Bharer in the free distribution which
they made of their goods, ch. 2 : 45.
Yet it is plain that they gave liberally
to others who were not of the Disciple-
sliip. Peter, at this time, had no
money to give, or not so much as would
avail to relieve the man's necessities.
And especially, as he purposed to do
him a greater service, he tuvns away
the beggar's attention from silver and
gold. Perhaps he meant: "/ am no
rich man — money is not ivhat I have to
tjioe." What a disappointment for the
moment, when the man hears that he
is not to get any money, as he had
hoped 1 What then ? Is it good wishes
—charitable words? " Be thou warmed
— be thou filled" — cheap, and often
empty? ^ But such. The Apostle left
tlie man in no long and painful sus-
pense. Money is not even to this poor
beggar the only good. Many gifts
would have been better to him than
failver and gold. To be taken home
and insured a comfortable living for
life, would have been better than a
liberal .alms on the spot. It was quite
clear that the speaker meant to do him
some service, aud now he says he will
give him such as he has. AVell was it
for the poor cripple that Peter had no
money, and that this gift of healing —
the greatest gift — was such as he had
to give. So Jesus gives us not silver
aud gold in the Gospel. But let us not
despond, since what he has to give, is
*'dui'ablo riches and righteousness" —
" the unspeakable gift." Observe. —
The Pope uses these words profanely
and falsely — denying that he has
money, when he has it, as the Apostles
had not — and professing to have spi-
ritual gifts to bestow in his benediction,
when he has them not at all. lie
8*

cannot say, ^^ Arise and walk," as Peter
here said it, with healing to the cripple.
He will not say, "Arise and walk," aa
he might say it, in an inferior sense,
to his crippled and impotent people, if
h-^ would. Observe. — Peter does not
here claim that this healing is by his
own power, but this is what he has to
bestow, in the name (as he avows) of
Jesus Christ. This gift of working
miracles in Christ's name was promised
to them. Mark 16, 17, 18. *i In the
name. He does not say, "In the name
of Jesus Christ, I command you," but
the name of Jesus is that in which^
by tlie power of which — the "rise up
and walk" is to be accomplished. He
says that this is the work and benefit
of Christ — that Christ was the author
of the miracle; that it was not by their
"poivcr or holiness," vs. 12, but "Ilia
name, through faith (of the Apostles)
in His name," and " the faith which is
(wrought) by Ilim," or which He has
introduced as the only way of salvation,
could alone give him a cure. Observe,
— Jesus Christ wrought miracles in
His own name. The Apostles wrought
them only in His name, and not in
their own — and this they did only by
faith in His name. ^ Jesus Christ of
Nazareth. This was the name of con-
tempt and reproach which His enemies
had fastened upon Him, and which
went with Him to His Cross. The
Apostles mean now to say that it was
in virtue of this hated, despised name,
and for the glorifying of it before men,
that this mighty work was to be done.
The beggar had probably heard of this
Jesus of Nazareth ; and even if not,
Petei [ii. claimed that this miracle is
ChrislV, .ind not theirs; and thus Ha
preaches the Crucified One as thtf Risen
Lord, as alive aud active in his Church
and in the world. ^ Jiise up and walk.
The cripple here had some faith in thi?
"Wonderful" name. Elss why should
he not have taken it all in jest ot
derision, and replied that it could only
be a tantalizing of his helpless condi-

THE ACTS OF THE APOSTLES.

[A. D. 30

7 And he took him by the right hand, and lifted him up: and
immediately his feet and ankle bones received strenaith.

Heaping up stood, and walked, and entered with

/ISO. 35;

And he
them into the temple, walking, and leaping, and praising God

tion, to tell him to do -what he was
BO powerless to accomplish. " Ilert!
appears both the force of the word,
and the fruit of faith. The cripple is
so touched by the word, that he obeys
without delay; aud it gives strength to
his dead members, and after a sort
renews the man. And faith also hath
her reward, in that the cripple obeyeth
him who commandeth him to rise, and
not in vain." — Calvin. Odserve. — The
command carried with it the enabling
power. All that was required, was
confidence, and an effort on the basis
of the command. The commands of
the New Testament come to us with a
provision of grace and strength suffi-
cient to ' ' whosoever will. " The Gospel
message to the disabled sinner is, Rise
up and walk. But it comes from One
who at the same time furnishes the
requisite ability. Therefore, it is no
demand upon us for impossibilities. It
is rather a message of mercy, since it
bids us to do it all in Ilis freely offered
Btrength. So the command to the man
of the withered hand. Stretch out thy
hand, was not the language of stern
severity. It \v:is rather a command
which provided, also, power to the
paralyzed limb, and hence it was a
message of great joy to the poor suf-
ferer; and rightly apprehending it, he
acted on the basis of the command —
took it for encouragement, and not for
discouragement, aud was healed in the
very act. It was the word laid hold on
with cheerful confidence, that brought
the healing. The name of Jesus, the
Messiah, however despised as the
Nazarene, is the only name under
lieaven given among men whereby we
must be saved.

7. Took hhn, &c. This was a clear
evidence of the fact that help was
furnished ^uith the connnand. It could
not have been merely in Peter's thus
giving him the aid of his hand. This
tnly iudicated the greater aid that was

furnished by Divine power. Thus,
indeed, God not only grants us the es-
sential and omnipotent strength within,
but gives us also the aid of outward
means of grace. 1[ Tmmediatchj. In
any other cure, the most that could
have been done would have been a
very gradual restoration to the use of
his limbs. Here the cure was imme
diate, and by a word. \Feet and ankle
bones. Properly, his soles and ankles.
Luke commonly gives these minute de-
scriptions in such cases, as was natural
for him to do, being a physician ; and
thus an undesigned coincidence proves
that the book was written by him.
1[ Received strength — Rather, Were made
firm.

8. Leapir.y up. This was a natural
expression of his joy, while it was a
clear proof of his recovery. The mira-
cle was not merely in giving strength
to his limbs. The art of using the
limbs freely is acquired by long prac-
tice. Persons who have been confined
many years by sickness, or in prison,
cannot readilj' walk, even Avhen their
strength is restored. ^ Stood and
^calked. These were the different ways
in which the man expressed his first
delight, as if scarcely knowing how to
contain himself, or what to do. Leap-
ing, standing, walking — how must he
have joyed in exercising his recovered
limbs, glad to prove to himself and
others the blessed reality of the
change. So is it with the truly regen-
erate. Christian exercises are a pleas-
ure, not a task. It is a delight to move
in any way that sets in active opera-
tion these new-born powers. The ac-
tivities of Christian devotedness are
only the free expression of Christian
gratitude and joy. Thus it comes to
pass in the days of the Messiah as
Isaiah foresaw, " then shall the lame
man leap as an haj-f,^' Isa. 35 : 6. ^ Un-
tered. The healed cripple used hia
restored limbs for enteriug the plac«

A. D. 3U.]

CHAP. III.

9 "And all the people saw him walking and praising *"''•*= ^-■'*
God:

10 And they knew that it was he which "sat for alms at ^Liiejohngi^
Uie Beautiful gate of the temple : and they were filled with wonder
and amazement at that which had happened unto him.

11 And as the lame man which was healed held Peter and John,

of public worship — following the exam-
ple set him by the good men who had
thus befriended him, and also follow-
ing his heart's fresh impulse to give
public thanks to God. The regenerate
man will seek at once to put forth all
his energies in the service and praise
of God. He will naturally and at once
seek to worship in communion with
God's people, entering with them into
the temple. He that loves Christ and
feels his indebtedness to Him alone for
salvation, will seek to profess Him,
and would do it even if He had not so
commanded, f Praising God. True
Christian activity must spring from
lively Christian gratitude. It is a deep
sense of the immense benefits received
from Christ that makes us feel that we
cannot do enough for Him, nor suffi-
ciently speak forth his praise. He
praised God, " walking and leaping,"
in the use of his newly restored facul-
ties. So we should put forth all our
regenerate faculties in His service, and
delight to use all our resources for His
glory. Observe. — He praised not the
Apostles, but God. This shows his
intelligent faith "in the name of Jesus
Christ of Nazareth," that was profess-
ed as the source of the miracle. Every
truly new-born man will give all the
glory of his salvation to God. "To
conceal God's mercies is ingratitude.
To attribute them to others is sacri-
lege."

9. All the people. This miracle was
to affect not only the single individual
restored. It was to have great effects
upon beholders. So it is in the case
of any true conversion. But, more
especially, in well-known and conspic-
uous cases. This is the mighty re-
sponsibility which some men have,
■whose conversion to God might move
thousands to reflection and inquiry,
wd, through the Divine blessing, to

salvation. ^ Saio him. This is here
recorded to show that the miracle was
not done in a corner. The multitude
saw the miraculous cure.

10. The people of Jerusalem, who
frequented the temple, had often seen
this cripple stationed at the gate.
They knew him well. And now they
recognized this happy man as the very
same. Thus they were able to bear
witness of the facts, and the wondrous
deed had ample confirmation. There
could, therefore, have been no impos-
ture. Like all the miracles of Christ
and the Apostles, the facts were most
evident and the proofs were most abun-
dant. The facts were — That the man,
now forty years old, (ch. 4 : 22,)
had been a cripple from his birth, (vs.
2.) The proof of his having been
really helpless was found in the pains
which friends had so long taken with
him to bring him there and to carry
him back daily, (vs. 2.) and in the
wonder and amazement which all the
people expressed at his being sudden-
ly able to walk. There were, no doubt,
most abundant proofs of his being no
impostor. The Apostles may have
seen him before at the same place,
though there is no positive evidenc
of his having known who they were.
All (he people who were now so con-
vinced of the miracle, were not mainly
the friends and followers of Christ,
but His enemies ; such as had recent-
ly joined in the scenes of the Cruci-
fixion. The man, who would him-
self be likely to know whether a cure
had been wrought or not, gives his own
glad testimony, and the multitude see
and know that it is even so. Wh.at
room could there have been for decep-
tion ?

11. Ucld. Held fant — grasping, so
as not to be separated from them
Some understand it of adhering t«

THE ACTS OF THE APOSTLES.

TA. D. 30

',h'5°i"'"' ^11 the people ran together unto them in the porch ' that is

called Solomon's, greatly wondering.

^12 And v/hen Peter saw it, he answered unto the people, Ye men

( f Israel, why marvel ye at this ? or why look ye so earnestly on us, as

though by our own power or holiness we had made this man to walk ?

them in his principles. But as in ch.
2: 49, the word is to be taken in the
sense of physical clenving to them iu
the crowd, which was most natural.
The other idea would be expressed in
another word. He tlms testified to all
that these men were his benefactors.
^ I'he p'jrch. The outer wall of the
temple court was lined with piazzas,
verandahs, or porches, and on the east-
ern side was this one, originally built
by Solomon, and not entirely destroyed
by Nebuchadnezzar, but restored by
Zcrnbbabel, and renewed with great
magnificence by Herod, and still retain-
ing its name. It was a double row of
marble columns 25 cubits high, with a
richly carved roof of cedar wood, and
30 cubits wide. This porch was on the
east side toward the valley of Jehosha-
phat, and near to "the Beautiful gate."
This was a place where the Apostles
commonly met, ch. 3: 11 ; 5: 12, and
Christ walked, John 10: 23. \ Greatly
tvondering. That is, the people ran
together, greatly ivondering — very much
astonished at vfhat they saw had taken
})l;ice. The people were united in this
natural amazement.

12. lie answered. Their manner was
such as to show that some statement
was called for to satisfy their inquiry,
and very possibly, as they congregated,
they asked, also, for an explanation of
this event. Yet this term is often
found as here, where no formal ques-
tion has been asked. The analysis of
tills Second Discourse of Peter which
now follows, is thus: he says, (1) This
is not our work but God's, and in or-
der to glorify His Son Christ Jesus,
(vss. 12, 13.) (2) Him (Jesus Christ,)
ye denied and killed; but God has
raised Him up, (verses 13-15.) (3)
Through His name this man is made
whole, {vs. 16.) (4) Ye did it in igno-
rance, but God thereby carried out His
gracious purpose, (vss. 17, 18.) (6)

Repent, in order that ye may be for-
given and saved by this Jesus Christ at
His coming, (vss. 19-21.) (6) Hia
times have been the theme of prophecy
from the beginning, (vs. 21,) as for ex-
ample in citations given, (vss. 22-24.)
(7) Application of this to the hearers
as Jews, (vss. 25, 26.) \ At this. At
this vian, or at this thing. It would
seem that they had cause for wonder-
ing, as Bengel remarks. But they
ought to acknowledge God from whom
the healing benefit came, and not to
have their wonder terminate upon tho
thing itself or upon the instruments.
As Jews they ought to have recognized
the Divine power in such a wonderful
work.as they were familiar with miracles
in their whole history. ^ On us. This
was their fault, that they were ready
to think of such a work as proceeding
from mere men. Calvin says, "This
is the first part of the sermon wherein
he reproveth superstition." T[ Power.
This in men could be only some magi-
cal craft, or else some preternatural
power for working miracles. TJ Uoli-
ness. "Meritorious efficacy with God
so as to have obtained this from Him
on our own account." The Apostles
directly contradict any such doctrine as
that God bestows any benefits upon us
by virtue of the merits of the saints.
Observe. — They might here have ta-
ken advantage of the popular impres-
sion if they had pleased to exalt them-
selves. But they would have all tho
glory given to God. This is an exam-
ple for the ministry in all time. It was
a Jewish notion that if a man arrived
at a high degree of holiness he would
be able to woi-k miracles. This is tha
origin of the Romish doctrine of super-
erogation, that a man by extra piety
can lay up a store of merit beyond
what he will need for himself and whick
may be made available for otheriu

A. D. 30.]

CHAP, iir

tch.5: 30.

13 '^The God of Abraham, and of Isaac, and of Jacob, L-Titlnd'i"^
the Grod of our fathers, 'hath glorified his Sou Jesus; n^^uliu'w.
whom ye ™ delivered up, and "denied him in the presence r,ftMo«"i,.„
of Pilate, when he was determined to let him go.

desired a murderer to be granted unto you

Luke 1:35.
poh.7:52,&22:14.

13. The God of Abraham, &c. The
God of the Jews -whotn he addressed —
of the Patriarchs, their fathers— in
•whom they boasted, as a nation. This
■was to show them that he did not seek
to introduce the worship of any new
God, but only a new form of worship
of the same; and that the Jehovah
whom their fathers had professed, had
shown Himself to be the Author of
this religion. That hence, as children
of Abraham, they were directly inter-
ested m it, as it was, indeed, the ful-
fillment of the great covenant promise
to Abraham, that in him all the families
of the earth should be blessed. Gen.
12 : 3. See Gal. 3:16. T[ Hath glorified.
Peter ascribes the miracle to Jehovah,
their fathers' God; and declares that
in this way He had put distinguished
honor upon His Son, whom they had
crucified. The object of John's Gospel
narrative is to show how Christ was
glorified by His miracles, and by various
testimonies, as well as by the Father's
direct act in His Resurrection, John
13: 32; His Ascension, John 12: 16;
and miracles, John 6 : 14. The Apostle
aimed also to show here, that the
Crucified One was living, and that this
was the evidence of His being glorified,
and of His active presence and power
in the world. T[ Ills Son Jesus, (7ra«f.)
The terra here for "Son," refers to the
oflice of Christ as the "Servant of
Jehovah," spoken of by Isaiah, (chs.
40-56,) and familiar to the Jews. The
more common term for Son of God —
denotes His Divine nature. ^ Ye de-
livered up. "Ye" is here emphatic —
Ye yourselves — and is in contrast with
"the God of Abraham" on the one
band, and Pilate on the other. Though
ye delivered Jesus unto Pilate, and
thus incurred the greater sin, as He
Baid,(John 19: 11,) "the God of your

fathers hath glorified him" by this very
miracle ; and even Pilate, in contrast
with you, had given his decision to
release Him. '^ Detiied Him — (1) Re-
jected Him, as your promised Messiah
— (2) in the presence of Pilate, a heathen
governor, who sought to release Him —
at the tribunal, where he was arraigned
at your instance. ^Determined. This
they did, when Pilate had actually given
his judgment in favor of releasing Him.
Matt. 27: 17-25; Luke 28: 16-23.
Pilate seems to have made at least
five distinct attempts to procure the
release of Jesus, in a way that would
conciliate the Jews. At length, these
very men, it may be, warned him that
if he should let Him go, he would prove
himself an enemy of CiBsar. This was
too much for Pilate. This shows how
aggravated was their guilt, that they
urged on His cruel death, against the
decision of the heathen governor. Luke
23: 14-16, 20; John 19: 4-12. And
how dare they also be found fighting
against God?

14. Peter now shows how enormous
was their sin — that they rejected such
an one as Christ, and chose in preference
such an one as Barabbas. The contrast
of these representative characters is
strongly given. Jesus was "the IIoli/
One and the Just." The former title
was found in Ps. IG: 10, and cited ch.
2: 27— "thy Holy One." He was also
the Just One. He was so, by Pilate's
own verdict, as well as in His own
essence. "I find no fault at all in
Him" — no legal ground of accusation.
So Stephen (ch. 7: 52,) called Him
'*the Just One;" and Ananias (ch. 22:
14,) called Him "that Just One." It
wculd seem to have been a title of tb
Messiah which the audience would re
cognize. In contrast with this, was the
character of Barabbas "a murderer,'''

THE ACTS OF THE APOSTLES.

[A. D. 3^.

5 And killed the ]] Prince of life, 'whom God hath
raised from the dead ; "■ whereof we are witnesses.

16 'And his name, through faith in his name, hath made
this man strong, whom jc see and know ; yea, the faith
which is by him hath given him this perfect soundness in
the presence of you all.

cb. 1: 16; 2: 14; Matt. 27: 21. Jesus
was THE Sinless One. Barabbas was
the ringleader of sinners — a robber, a
leader of sedition, and a murderer.
^ A murderer. Literallj', a man, a
murderer — a Hebrew idiom. This is
put in special contrast with " the Prince
of Life," vs. 1-5. ^ To be granted. "To
be given as a gratuity for your gratifi-
cation"— or rather to be given to you
as your choice, and as if to your
embrace. This was your affinity, ch.
25: 11, 16; 27; 24. "If Pilate had
brought forth Barabbas to you, you
ought to have desired Jesus to be
released instead." — Benrjcl.

15. The Frince of life. The double
contrast is here brought out. Ye killed
Him who was the Prince of Life, and
chose a murderer — one who takes
away life — in preference to Christ, the
Giver of life, John 5 : 21, 25, 26.
Isaiah prophesied of Christ, " Behold

1 have given Him for a Leader and
Commander to the people," Isa. 55 : 4.
And this term rendered " Prince'" means
Leader. In ch. 5:31, Christ is called
" a Prince and a Saviour," and in Heb.

2 : 10, the " Prince or Captain of Sal-
vation." In Heb. 12 : 2, it is "Author
(and Finisher) of faith." Christ is
the Prince of Life, called in 1 Johu 1 :
1, " the Word of Life," which was from
the beginning — "in whom was life,"
John 1:4; 5:11, 12 — because He has
introduced the spiritual and eternal life
into the world, and guides His followers
to it; and because He has conquered
death in His Resurrection. See 1 Cor.
15 : 20-40. 1" Whom God hath raised—
awakened^from dead, (ones.) Though
they had put Christ to death, this did
not destroy Him. He was proved to
be the Prince of Life by His glorious
rising from tlie company of the dead.
And thus they were shown to be fight-
ing against Jehovah Here Peter per-

forms the Apostolic work of preaching
Christ's Resurrection. And this event
put the seal of God — the God of Abra-
ham— their fathers' God, upon Christ's
work. 1[ Whereof. This was their
business as Aoostles, to be witnesses
of this fact, (ch. 1 : 22.)

16. Peter, in accounting for this
miracle, has now come to the import-
ant point, that it was through the
working of His Divine power whom
they had wickedly put to death. The
inference would be, that He is alive
and active in the world as the Risen
Lord, and that they had done their
utmost to put out of existence the
Author of life and of healing. ^ His
name — (His office work as the Prince
of Life.) This refers to the fact that
they had wrought this miracle in His
name, (vs. 6,) by virtue of His power
— not as though the mere calling of
His name had any chiirm or virtue in
it. The explanation is given in the
next clause emphaticall3\ ^ Through
faith. That is, upon — through — by
ineans of faith in His name. This faith
was the means, and His name was the
efficient cause, Matt. 17 : 20. It is not
the faith of the lame man that is here
referred to, though he seems to have
had some faith, (vss. 6, 7,) nor to pro-
duce faith in the lame man and in
others," as some understand. Christ's
name, power, authority, so set at
nought by them, yet believed in by the
Apostles, had produced the wondrous
results which they beheld. There could
be no mistake, as the facts were well
known to them, ch. 4:16. ^ Yea, the
faith. The Apostle gives every empha-
sis to this truth, and seeks to impress
it. " When he is occupied about the
showing and setting forth of the grace
of Christ, he thinketh that he hath
never spoken enough touching the
same."— -C(.Zyi;i. T By Him. The

If. 30.]

CHAP. Ill

17 And now, brethren, I wot that * through ignorance eu!
: did if, as did also your rulers. \ ^

18 But "those things, which Grod before had shewed "h^
)uth of all h

suffer, he hath so fulfilled.

f.i.ith -which is wrought by Ilim, or
'• which owes its existence and effect
to what He is and has done." See 1
I'et. 1:21. Benr/el says, "He refers
not only the miracle to Christ, but the
faith which he himself exercised."
But this seems to state a further fact,
and may refer to the lame man's faith.
He is exalted to give not only healing
of the body, but healing of soul — " re-
pentance and remission of sins," and
faith. T[ Perfect soutidiiess. This term,
used only here, means completeness,
wholeness, freedom from defects — sig-
nifying that the cure was entire, and
that he was perfectly restored. ^ In
the presence of you all. He appeals to
their knowledge of the ficts as eye-
witnesses. He also challenges their
denial of the miracle, and this shows
how clear it was to all that a miracle
had been performed.

17. And now hrelhrcji. He tenderly
uddresses these murderers of our Lord
as breihi-en — of the same nation and
coucnani, and his "kinsman according
to the flosh," Rom. 12 : 1. He speaks
hero in a conciliatory strain, and gives
them any advantage which they could
fairly claim from their ignorance.
" Because it was to be doubted lest,
being cast down with despair, they
should refuse his doctrine, ho doth a
little lift them up." — Calvin. ^ / zvot
— I know — I am well aware — as Christ
Himself admitted, Luke 23 : 34.
T Through ignorance. The ignorance
was no sufficient excuse, for it was it-
self blamable, as the fruit of pride
and prejudice. But the offense would
have been more heinous if it had been
committed against full light and gospel
Icnowledge. Our Lord had declared
on the cross, that they knew not what
they did, Luke 23 : 84. Paul declared
the some, 1 Cor. 2 : 8— and of himself,
1 Tim. 1:13. Doubtless they did not
taow that He was the Messiah, though

the ignorance of some of them was
more positive than that of others. Ig-
norance of the law is no extenuation
of guilt. They were also guilty of
their ignorance. It was their duty to
have known the law. And many of
them doubtless would have known Him
to be the Messiah, but for their rebel-
lious and proud unbelief. Yet how
could they have done this awful deed
if they had known what they were do-
ing? ^ Your rulers. " For had they
known it, says Paul — (God's scheme
of salvation by Christ) — they would not
have crucified the Lord of Glory," (1
Cor. 2:8.)

18. But those things — in reference to
Christ's death. "For they that dwell
at Jerusalem, and their rulers, because
they knew Him not, nor yet the voice
of the Prophets which are read every
Sabbath day, they have fulfilled them
in condemning Him." Ch. 13:27.
"Ignorance, he says, has made you
guilty; yet God has brought that to
pass which He had determine'l, that
Christ should redeem men by His
death." — Calvin. Observe. — "Christ
was not given up to the malice of the
wicked, but God was the chief Author
by whose will His only Son did sulfer."
Calvin. ^ Before had shewed. Had
showed beforehand — predicted. T[ All
His prophets. For "the testimony of
Jesus is the spirit of prophecy." (Bev.
ly : 10.) So in vs. 24, " all the proph-
ets" are said to have spoken of the
days of refreshing and restitution. The
prophets are regarded here as a body
actuated by one spirit, and that the
testimony of Jesus. "The spirit of
Christ was in them and testified be-
forehand the suiferings of Christ .and
the glory that should follow." 1 Pet.
1: 11. '^ Hath so fulfilled. He hath
fulfilled these things thus, in this way,
by the stubborn, ignoi'ant, raurderoua
rejection of Christ on tho part of ths

THE ACTS OF THE APOSTLES.

[A. D. 30.

jrca. 2:38. 19 •][ ^ Picpcnt jQ., tliereforo, and be converted, that your

sins may be blotted out, Avhen the times of refresliing shall
come from the presence of the Lord ;

rulers. These were the means which
God employed, and thus He made the
vrrath of man to praise Him. But
Observe. — (1) Themurderers of Christ
acted freely, they crucified and slew
Him by wicked bauds. (2) The pre-
determining and predicting of the event
did not lessen their guilt. (3) God's con-
trolling of their wicked acts, so as to
have His glory promoted, did not at all
excuse them. So Joseph said unto bis
brethren, (Gen. 50: 20,) "But as for
you, ye thought evil against me, but
God meant it unto good to bring to
pass as it is this day to save much peo-
ple alive." It is not the sinner nor his
deeds that thus promote God's glory.
It is neither his intention nor the ten-
dency of his work. But it is God's won-
derful prerogative that the gates of hell
shall not prevail against His cause.
Meanwhile Observe— It is a great proof
of the Scriptures that such an amazing
plan could have been so brought about
even by wicked agencies, according to
ancient prophecies, all moi-e or less bear-
ing upon this point. And so the Risen
Lord, " beginning at Closes a?id all the
prophets, expounded unto them in all
the Scriptures, (history and prophecy,)
the things concerning Himself." (Luke
24: 27.)

19. Peter had thus preached to them
the Risen Jesus as the author of this
miracle and as their Messiah — whom
they had rejected — and faith in His
name as the grand soui-ce of power to
men. Thus naturally he comes to
preach to them Repentance, because
he had shown to them that there was
yet room for pardon and salvation.
*^Rcpentye, therefore — changeyoiir minds.
The Gospel motive for repentance is
involved in this. Christ and John the
Baptist preached, "Pi.epent, for the
kingdom of heaven is at hand." Peter
here preaches, Repent, for the Messiah
has come, and here is the proof of His
living and exalted power. Thus the
miracle was pointed to as the evidence
that He whom they had put to death

was alive and active in the alFairs of
men. So in the case of Saul, where
Christ said, "I am Jesus whom thou
persecutest." And this work of heal-
ing was the further evidence that Christ
was alive and aative for human deliv-
erance and salvation. ^ And be con-
verted. Rather, turn. As the fruit of
repentance, carry on a true and thor-
ough conversion. In regeneration, the
sinner is passive. lie is acted upon
by Divine and efficacious power. Con-
version follows this, and is a turning
from all evil ways. In this the man ia
active, Ezekiel 18: 31. "Workout,"
or carry out, "your own salvation,"
graciously begun in you by God. (Phil.

2 : 12.) Yet in conversion Divine grace
is just as requisite as in regeneration.
See Isa. G : 10 ; Matt. 13 : 15.' f That—
in order that. Ch. 2 : 38. They were
exhorted to turn away from their sinful
habits and tenets as a people, so that in-
iquity should not be their ruin (Ezek.
18:30.) ^Blotted out. See Isa. 43 : 25.
God claims to be " He who blotteth out
our transgressions for His name's sake,
and will not remember our sins." Re-
pentance does not merit pardon. It
does not cancel sin, nor undo a wicked
deed. But repentance is to this end —
it looks to this, as the object and result
to be attained. It is a turning the face
to God — to seek Him — to cease forsa-
king and denying Him as He who for-
gives and saves. The term here ren-
dered blotted out, "refers to the mode
of expunging from a book or tablet,
or canceling a debt — icipedout — smeared
out." (It is used in Col. 2 : 14 ; Rev.

3 : 5. And in Rev. 7 : 17 and 21 : 4, it
is used of wiping nway tears. See Isa.
44 : 22, "I have blotted out, as a thick
cloud, thy transgressions, and as a cloud
thy sins : return unto me ; for I have
redeemed thee.") The ancients wrote
ou tablets covered with wax, and when
they wished to blot out what they had
written, they used the flat end of the
iron pen, and thus obliterated every
trace of it. So the repeating sinner

A. D.SO.J

CHAP. III.

20 An J he .sliall send Jesus Christ,
uuto you :

hich before was preached

who turns to this Risen Saviour has the
promise of an utter expunging of his
sins — rubbing out every trace of tlicni
— from God's book of account. ^ JV/ien
'he times. This does not mean that
ihey would not be pardoned till some
future time. The more literal render-
ing is ^' that the times." This was tlie
end they were to have ia view, that
" the times and seasons" which they had
Eo anxiously inquired about, miyhl
come. These were also "times of restora-
tion" or restitution, {uKOKaTua-aaic rrap-
Tuv) such as God had promised, thougli
not such as they were lookii.g for. lie
exhorts them to repent and turn to
God, with a view to this, and as contrib-
uting to bring abjut the glorious con-
summation whicli Gcd had promised by
His prophet •-. They would have no part
in these times unless they repented.
Observe. — It was with them as with the
lame man. They gathered around their
temple asking a very inferior blessing
of temporal preferment, not dreaming
that their crippled and helpless condi-
tion was the thing to be cared, and the
refreshing and restoration to be sought.
While they are asking an alms, God
will have them receive healing and sal-
vation, by trusting in the Name of this
Crucified but Risen Redeemer. This
miracle, therefore, is wrought as a sign
for Israel. ^ 0/ refreshing. As the
same terms Katpoi and xP^vol are used
in these two phrases, "■seasons of re-
fi-eshing" and " times of restitution,"
and as the term in vs. 20 rendered
"restitution," is the same term as is
used in vs. 6, rendered " restore," and
more properly Ijere (the noun) to be
rendered "restoration," it is plain that
Peter refers the Jews to that very ciues-
tioning and to the reply of our Lord,
ch. 1 : G, 7. These are " the times and
the seasons." And he addressed his
hearers as directly concerned in bring-
ing them about. Connected with the
ancient promises for the restoration of
the kingdom to Israel, is the covenant
promise of seasons of rafreshing "from
thepresence of the (Risen) Lord." These

seasons are such as at Pentecost, which
He shed forth, (ch. 2 : o3,) and such as
should result now from their repent-
ance, swelling the numbers of the
Church to five thousand, ch. 4: 4; and
such as Joel predicted as coming upon
all flesh for the millennial times. These
are like the seasons of spring to the
earth from genial rains, and the out-
pouring of the Spirit is likened to these
refreshing showers from heaven. These
times look constantly forward to the
" times (epochs) of restoration," which
are but the glorious consummation, as
a millennium, the reign of Christ on the
earth, when His kingdom will have
fully come. There may be a I'ef'cr-
ence to that time as the Great Sabbath
and Jubilee of the Church.

20. And he shall send. Rather, And
that he may send. Christ is to come
again. Tliis was their great expecta-
tion, according as the angels announced
it at the Ascension, (cii. 1: 11.) He
is to come for the final consummation
at the last Judgment. Peter declares
that the times of i-el'reshing arc con-
nected with this. The millennial times,
when, according to tlie fullness of Jool's
prophecy, the Spirit shall be poured
out upon all Hesh, will be a coming of
Christ in power and glory to reign.
And this shall usher in the consumma-
tion— the restoration or restitution of
all things promise 1 by the prophets.
Thus He would " restore the kingdom
to hrael." Meanwhile, it is necessary,
according to the Divine plan, that the
heavens receive Him until the final con-
summation— that, though active in this
work and sending down these refresh-
ings, He should be ofliciating in heaven,
and exalted as "Head overall things to
the Church," (Eph. 1:22) — "crowned
with glory," (Hcb. 2: 9.) See 2 Pet.
3: 9. Observe. — (1) The second
coming is here spoken of as that for
which the first was only preparatory —
and is therefore this "sending" or
mission of Christ. (2) The conversioa
of the Jews, especially, is closely con-
nected with the consummation of all

THE ACTS OF THE APOSTLES.

[A. D. 30.

21 ^ Whom the heaven must receive until the times of
'restitution of all things, *• which God hath spoken by the
mouth of all his holy prophets since the world began.

things. They shall be brought in
when the fullness of the Gentiles is
come in, (Rom. 11: 25.) {'^>) The re-
pentance and conversion of sinners are
the condition of the speedy npproach of
thcs« blessed times. (4) All may help
by their conversion and by laboring for
that of others, in bringing forward the
millennial times. 1 Which before tvas
preached. The more correct text reads :
" Who ivas before appointed to you" as
your j\Iessiah — Him who was predes-
tined as your iMessiah — namely, Jesus.
This is the most approved reading,
found in the ancient Syriac and Arabic
yersions.

21, Whom the heaven. Rather,
Whom heaven — literally, ichom it is
necessary that heaven receive. The Apos-
tle takes this rapid survey of the
entire Gospel Dispensation, and here
accounts for the present temporary
absence of Christ from the earth. The
Jews expected their Messiah to reign
in the flesh. ^ Must receive, (c5«.)
This necessity, according to the Scrip-
tural usage, is that which grows out
of the Divine plan. It is the necessity
which belongs to the Divine arrange-
ments. Some read: "AVho must pos-
sess, or take possession of, or receive
the heaven." But the Engli.sh version
gives the most correct and approved
rendering. It was necessary that
Christ should enter heaven while the
glorious consummation is going for-
ward, and until it comes fully to pass.
He needed to appear there in the holiest
of all as our Great High Priest, (Ileb.
7: 15,) and Forerunner, (Heb. 6: 20,)
occupying His throne there as Head
over all things to the Church, (Eph. 1 :
20-22,) and as exalted "to be a Prince
and a Saviour, for to give repentance to
Israel," (ch. 5: 31,) and for sending
the Comforter, John 16. See 1 Pet.
3 : 22. ^ Until the times of restitution.
Christ shall continue in His heavenly
abode until these appointed ti7ne3 shall
arrive, called h^re "the times of
restitution," &c. The term here used

means restoration, and refers back
again to the term employed by the
Apostles in their inquiry, ch. 1: G,
"Wilt thou at ih\3 time restore again
the kingdom to Israel?" Our Lord
had answered them generally that as
to the precise periods they were not to
know, but their power should come
from the Holy Ghost, so that they
shou'.d be witnesses to Him throughout
the world. And now that consumma-
tion is further contemplated — the uni-
versal diffusion of the Gospel, called
by our Lord "the Regeneration:" when
the Son of man shall come in His
glory, and when the restoration of the
kingdom should so far be realized to
them as that they should sit on twelve
thrones, judging the twelve tribes of
Israel, (Matt. 19: 28.) The term here
rendered "until" refers forward to the
arrival of these times as a future
event, bui Joes not exclude the idea
of •'during," as regards the operations
going on toward that result. He must
remain in the heaven during these
Gospel times, and until the millennial
times have ushered in the consumma-
tion. OnsERVE. — As Christ is here
declared to be bodily in heaven, and
under the necessity of remaining there
until the end or winding up of this
closing dispensation, He cannot bo
bodily present in the Sacrament of the
Lord's Supper. "The natural body
and blood of our Saviour Christ are in
heaven, and not here." Tf Of all things.
This restoration or restitution or re-
generation is that creation of "new
heavens and a new earth," predicted by
Isaiah, and referred to by Peter (2
Pet. 3: 13,) in his Epistle, and by
John in the close of the Revelation,
(Rev. 21: 1-5.) The terms here used
were employed by our Lord, (Matt.
17: 11,) in speaking of Elias as to
restore all things, (using the verb, cor-
responding with the noua here.) and
this is explained as referring directly
to the thorough reformation which
John the Baptist was to undertake as

A. D. 30] CHAP. III. 99

22 For Moses truly said unto the fathers, "A prophet Jg'i'i""'"'
shall the Lord your God raise up unto you of your '=''•'■ "•
brethren, like unto me; him shall ye hear in all things whatsoercr
he shall say unto you.

a preparation for Christ, (Luke 1: 17.)
This restoration or new creation, how-
ever, was in a higher sense to be
effected only by Christ himself, as the
Great Restorer from the ruins of the
fiill. The issue here contemplated is
that often referred to in the Old Testa-
ment by Isaiah and David, &c., (Ps.
110: 1,) and in the New Testament, as
the subjugation of all enemies, (1 Cor.
15,) the reconciling of all things to
Himself, both in earth and in heaven,
(Col. 1: 20,) and the recapitulating —
gathering together in one, under one
Head— all things in Christ, (Eph. 1:
10,) of Jews and Gentiles. Obsebve.
— To the Jews the idea of a universal
restoration was familiar in their Jubi-
lee, when all forfeited estates were to be
restored. And Christ is our Goel or
"Kinsman Redeemer,"' whose office it is
*o redeem our forfeited inheritance.
It is also thought by some that that
very year was a year of Jubilee, A. D.
30. \ Which God hath spoken. This
consummation is the great leading
topic of prophecy from the first promise
in the garden to the close of the Old
Testament. And again the New Tes-
tament prophets reiterate it, as here.
Observe. — From the whole tenor of
these prophecies, it is plain that the
Bestoratiou promised is not, as sojue
vainly imagine, a recovery of fallen
angels and of the lost souls in hell.
This is nowhere predicted norpromised,
but the contrary. % Since the world
began. Pwather, From the beginning —
from the earliest times of prophecy.
This would show the hearers that the
Apostles did not reject their prophets,
but rather gloried in them and ex-
pounded them. Observe. — (1) "The
testimony of Jesus is the spirit of
prophecy," (Rev. 19: 10.) (2) The
coming of Christ in glory is a truth
most terrible to His foes, and an
incentive to repentance. We do not
•ufficiently feel the force of this great

motive to diligence, that to us, at least,
the day of the Lord speedily cometh,
as a thief in the night. We are to
look for and hasten unto the coming
of the day of God as at farthest near,
and at any rate hastening, 2 Pet. 3 : 12.
22. For Moses truly said. The Apos-
tle having referied generally to their
prophets as having predicted the glo-
rious Restoration through Christ, now
refers to Moses, in whom they trusted,
(John 5 : 45,) and shows that he had
predicted Christ as a Prophet, and had
commanded obedience to Him on pain
of excommunication from the common-
wealth of Israel, t Unto the fathers.
To their ancestors in common — Peter's
and theirs. Tf A prophet. Though
Moses here foretold of the succession
of prophets that God would raise up,
that succession was regarded as culmi-
nating in Christ, the greatest of Pro-
phets. See Deut. 18:15-19. He was
called " that Prophet" — " that Prophet
which was to come." See John 1 : 21.
This promise to the nation of a line
of prophets, was as a security to them
against the false reliances of the hea-
then, such ns divinations and necro-
mancy. Each of the prophets was
one of a line that led on to Christ.
Each prefigured Ilim and gave further
promise of His coming. And as none
of all the prophets fulfilled this descrip-
tion of being like unto Moses, in most
important particulars, the Jews ex-
pected "the coming one," though of-
ten with gross misunderstanding of his
nature and work. 1 Unto you. To be
your Teacher and Guide. ^ Like unto
me. Christ alone was like unto Moses
as the Mediator of a covenant and the
Lawgiver of Israel — and a Deliverer
of His people, and their Leader out of
bondage tlirough the wiliierncss — the
Head of a dispensation and a Ruler to
be obeyed. See Gen. 3:19; cb. 7: 35.
The chief reference in the original
passage is to the office of Mediator.

IOC

THE ACTS OF THE APOSTLES.

[A. D.

23 An.l it shall cfune to pass, that every soul which will not hear
ttat pmpuct, shiill be destroyed from among the people.

24 Yea, and all the prophets from Samuel and those that follow

The idea is that "since tlie Israelites
had been uuable to endure the terrors
of the Divine Majesty, God would, at
Bome futiu-e time, send to them another
Mediator, through whom He could
communicate with them as lie had
done through Moses." Yet Moses was
far inferior to Christ. See Gal. 3 : 19;
Heb. 9 : 15. And now their inquiries
of John and of Christ, as to their be-
ing this Prophet, show that they ex-
pected Ilim, John 1 : 21, 25. Moses
spake trull/, says Peter. He does not
dispute nor discredit Moses. Shall
they do so, and this deny the tcsti-
nionj' of the Great Founder of their
nation? — That God had now raised up
this Prophet and sent Him to them,
he shows and presses home, (vs. 20.)
][ Shall ye hear. They were thus most
solemnly charged to receive the in-
structions of this Prophet, and yield
obedience to Him iu all things what-
soever He should say unto them, ch.
2 : 21. Observe. — It was in Moses
that Christ was first clearly set forth
and typified as a rcrsonal Saviour.

23. It shall come to pass. Literally,
It shall be. These words are inserted
by Peter in m-akiug the citation from
the Hebrew, in order, as the Spirit
prompted him, to arrest their special
attention. This is not Peter's lan-
guage that follows, but that of Moses,
whom they boasted and professed to
believe and trust. "Moses wrote of
me," said Christ, (John 5 : 46.) How
dare they so deny Moses and disobey
the predicted Prophet of prophets, in
the face of this judgment so plainly
denounced against such transgression?
^ Shall be destroyed. Literally in the
Hebrew passage it reads, I will require
it of him — I will take vengeance upon
him. This declares that God Himself
woul i visit punishment upon such an
one. Peter uses this common mode
of expression to denote the kind of
punishment, namely, cutting off from
the body of the people. Exod. 12 : 15,
19; SO : 03; Numbers 19 : 13. This

phrase was familiar, and was under-
stood as signifying excommunication
from the special privileges of God's
covenant people, so as to be regarded
as heathen. This was the Old Testa-
ment language for expressing the most
fearful judgment ef God. (See 1 Cor.
10: 22.) So it was enjoined, (Exod.
22 : 20,) that an apostate Israelite
should be anathema, or as our Eng-
lish version reads, "utterly destroyed."
The New Testament language is, " shall
be cast into outer (outside) darkness"
— "everlasting destruction from the
presence of the Lord," (2 Thess. 1:9;
Matt. 8 : 12.)

24. Peter's aim is here to re-assert
the unanimity of the prophets (their
own boasted prophet.^,) in regard to
these glorious times of the Church in
the Messiah's days. Samuel is here
named as the head of the prophetic
line, because in his time prophecy be-
came an established function, and an
order of prophets was instituted, of
whom he was the head. A "school of
the prophets" was founded under him.
1 Sam. 19 : 20. Besides, the song of
Hannah at hfs birth was referred to
and adopted in part by Mary at the
salutation of Elizabeth in regard to the
holy child Jesus, and thus Marj' reaches
her hand over the whole line to Han-
nah. See 1 Sam. 2 : 1-8; 10: 35. Be-
sides, only two prophets are spoken of
between Moses and Samuel, and these
only delivering occasional messages.
Thenceforth as the kings were allowed
to the people, the prophets were estab-
lished as a regular order, to stand be-
tween God and the king; and these
were//-07« Samuel down ; and from this
time onward the days of the Great
Prophet have been the subject of
prophecy by these very prophets, who
thus confessed that they were neither
of them the Prophet whom Moses fore-
told. ^ As many as have spoken.
Though all of them had not perhaps
in very words spoken of the glori-
owi cousummatioa in Messiah's txma.

4. D. 30.]

CHAP. III.

10\

after, as many as have spoken, have likewise for (.told of thesa
days.

25 * Ye are the children of the prophets, and of the cov Rom.glfs,
enant which God made with our fathers, saying unto ^Vl/:^

" the testimony of Jesus is the spirit
of prophecy," — "the spirit of Christ
was in them, and testified beforehand
the sufferings of Christ and the glory
that should follow." " And beginning
at Moses and all the prophets, He ex-
pounded unto them in all the Scrip-
tures the things conoerning Himself."
(Luke 24: 27.) The passages in Sam-
uel here more especially referreil to,
may be 1 Sam. 2 : 10-35 ; 2 Sam. 7 :
16. After the application of these pre-
dictions to our Lord, the .Jewish Rab-
bis, who had always before confessed
their reference to the Messiah, tried to
prove their reference to some other of
the prophets and any other than Christ,
though in our Lord's time it was uni-
versally admitted by them that the
Great Prophet had not j'et appe.ared.
John 1 : 21 ; G : 14. Observe. — As
the kingdom of Israel began in Sam-
uel's time, and flourished in the time
of David and Solomon, prophecy more
clearly set forth the kingdom of Christ,
and the mother of Samuel is the first
who makes mention of the Lord's /u«y
and Anointed, (Messiah.) 1 Sam. 2 :
10-35.

25. Peter now brings the matter of
personal privilege and obligation home
to them, by showing their relation to
God's ancient people and covenant. He
shows them that they were inheritors of
these promises — that these very proph-
ets were their ancestors, and that these
were reasons why they should apply to
themselves the benefits that .Jesus
Chri.'it, the true Messiah, " the hope of
Israel," brings. They were children
(or sons) of the covenant, because they
Avere included in the outward pale of
God's Church, "to whom were com-
mitted the oracles of God," (Rom. 3:2,)
" whose are the fathers, and of whom
ns concerning the flesh Christ came."
(Rom. 9: 4.) As the chosen seed of
Abraliam, and the covenant people,
they enjoyed very distinguished privi-
9*

leges. The blessings promised to Abra-
ham to come through the Jlessiah,
were brought very nigh to them. They
had thus a birthright by an outward
calling which specially obligated them
to the obedience of faith. "They were
bound to act as the true, spiritual chil-
dren of faithful Abraham. For he ar-
gueth thus, 'God made his covenant
with our fathers — therefore we, who
are their posterity, are comprehended
in the covenant.' 1 grant, indeed,
tiiat many which are the children of
the faithful according to the flosh are
counted spurious and bastards, be-
cause they thrust themselves out of the
holy piogeny through tlieir unbelief.
But this doth no whit hinder the Lord
from calling and admitting the seed
of the godly into fellowship of grace.
And so although the common election
be not effectual in all, yet may it set
open a gate for the specially elect." —
Calvin. See Rom. 11 : 23. This is
the tenor of the Abr.ahamic covenant.
With the believing pare^j it includes
the infant ofl^spring also ; and by this
household feature God promises to bo
a God to the children of His people.
The children of the covenant are thus
born within the outward pale of the
Church — are children of the Church —
the seal of the covenant has been ap-
plied to them in infancy, and they are
born in such a relation to God as no
other children are born in, and they
are put under special obligations to
act as becomes the children of God.
Yet, as in case of these very Jews, if
they reject Christ, the covenant doca
not save them, in their unbelief and
rebellion. And if they are only "Jews
outwardly" and not "Jews inwardly,"
they are not saved by their hereditary
privilege. They only bring upon them-
selves deeper condemnation. And un-
less they give evidence of inward piety,
no matter how holy their ancestors
were, they must perish. Alas! "raany

102

flG*n. 12:3, &
18:18, & 22:15
fc26:4,&28:lt
Gil. 3:8.
/Matt. 10:5,
and 15 : 24.
Luke 24:47.
ch. 13: 32, 33: 46.

THE ACTS OF THE APOSTLES.

[A D. 30.

Matt.

:21.

Abraham, 'xVnd in thy seed shall all the kindreds of the
earth be bles.scd.

26 'Unto you first, God, naving raised up his Son
Jesus, 8 sent him to bless you, ""in turning away every one
of you from his Iniquities.

shall come from tlie east and from the
west, (who were born of Gentile and
uncovenanted parents,) and shall sit
down with Abraham, and Isaac, and
Jacob, in the Idngdom of God, while
tJie children of the kingdom shall be
cast out." The Apostle here exhorts
these Jews, though thoy were children
of the covenant by birth, to turn away
from their iniquities, (20,) and that
without such true, hearty repentance
and embrace of Christ, they would not
be saved. ^ An'1 in thy seed. Gen. 3 :
29; 4: 1-7. (1) This" ble.=sing prom-
ised in the covenant to all families of
the earth, was to come in the Abra-
hamic seed as the lineal posterity
through whom Clirist should come, the
chosen people, the visible Church,
through whom tlie covenant blessings
should be transmitted to all generations
and be extended to the Gentiles. (2)
This blessing could come only in Christ
— who was most eminently Abraham's
SEED, (Gal. 3: 16,) the Head of the
body — the Son in the house, greater
than iMoses and Abraham, Heb. 3 : G ;
7 : 4, &c. for whose coming in the cov-
enant line the family of Abraliam was
chosen. Observe. — The Messiah and
His people, arc often in the Old Testa-
ment set forth as a complex Person —
He the Head and they the body — and
both are spoken of as "the Servant of
Jehovah." Sometimes with more spe-
cial reference to Christ and at other
times to the people. Isa. 42 : 1 ; 52 :
13. So they were both to be "a light
to the Gentiles." (Isa. 42 : G ; Luke
2:32.) And accordingly He Himself
says at one time, "lam the light of
the world," (John 8: 12,) and at an-
other time, " Ve are the light of the
world." (Matt. 5:14.) ^ The kindreds.
It is expressed in Gen. 12:3; 28 : 14,
as all the tribci ("families") of the
earth— in Gen. 18: 18; 22 : 18, as all
the nations of the earth. Here the

term denotes those who have a common
ancestor, and is applied to kindred or
families. The promise was that by the
coming of the Jlessiah in the line of
Abraham's chosen seed, all the nations
of the earth (not the Jews only) should
be blessed. Tlie extension of covenant
privileges to the Gentiles, so that the
Church of Gcd should embrace all kin-
dreds, without regard to nation, was
clearly foretold by the prophets. The
Apostles were certainly aware of this,
though they seem to have expected
that the Gentiles would come into the
Church through the Jewish pale, by
Circumcision and the Passover, instead
of Baptism and the Lord's Supper.
This was the scruple that Peter had,
(ch. 10) in regard to the admission of
the Gentiles.

26. Unto you first. See vs. 22. This
was the birthright of the Jewish peo-
ple, as Peter here declares unto them.
They had the precedence above other
nations. The call was to them first.
The Gospel call was first made to them.
The Apostles were charged to begin
their work at Jerusalem, Luke 24 : 47,
(though Christ was lately crucified
there,) and the law was to go forth out
of Zion. Here Peter implies that the
Gospel was to be preached to the hea-
then. (Isa. 2:3.) In their Apostolic
labors for gathering the early Chris-
tian Church, they were to preach first
to the Jews, and make to them the first
offer of the Gospel, and only upon their
rejection of it, (as at Antioch in Pi-
sidia, &c.) did they turn to the Gentiles.
Acts 13 : 46. They recognized this as
the established order of their ministra-
tions. Our Lord confined His publio
ministry to the Jews, except incident-
ally, as to the Samaritan and Syrophe-
nician woman. Tf Having raised up.
As Moses had predicted that "a Proph-
et should the Lord their God raise up
unto them," &c. (vs. 22,) so here Petei

A. D. SO.]

CHAP. IV.

CHAPTER 17.

1 And as they spake unto the people, the priests, aad
the II captain of the temple, and the S-iddaeees, came upon l^i'^Z'
them:

shows that this is fulfiUel in Christ,
and that this Prophet of God's ap-
poiatiag is His Son Jesus. This dojs
not refer to His beihg raised from (ha
doad, but raised up for His work —
brought forward ia Hi's huina;i natur^i,
of the seed of Abraham an I David,
Rom. 1: 1, and commissioned according
to prophecy. ■ ^ Jlis Son. Rather,
His Servant. The term is not the com-
mon one for i^on, {vloc) but Trdtf, the
same as is used in vs. 13. It was as
"the Servant of Jehovah" that Isaiah
prophesied of Christ often, in the char-
acter of the Head of the covenant peo-
ple ; " His Servant to bring Jacob
again to Him," Isaiah 49 : 5, G ; 42 ;
4:5: 10; "And my Servant, whom I
have chosen, that ye may know and be-
lieve me and undcrsta-.id that I am
He," &c. ^ Senl Hm. This refers to
the appointment and mission of Jesus
Christ and His ministry, continued udw
by His Spirit, 'i To bless yoii. Rather,
Blessing you — as one whose province it
is to b!Q^s you ; and this is the way in
which H J does it — not in any vain, te;n-
poril promotion, such a^ you m ly im-
agiut!, but in turni'ij aw.iy euenj one of
ijou from his iniquities. This is wh it
lie aims at, and proposes in His Gos-
pel. So this Apostle had already
preached to them to repent, and while
he urged them to turn, he declared also
to them Christ's power and oflFer to turn
them ; exalted as He is to give re-
pentance unto Israel and remission of
Hins, as the great gift and blessing of
the Gospel, ch. 5: 31. Observe. — (1)
How griat is the blessing that the Gos-
pel brings to us Gentiles. (2) Baptized
•shildren ai*e "bynatui-a the childreu
of wrath, even as others," (Eph. 2: 3,)
iiud (hough they are children of the
covenant and of the Church, they are
not the spiritual children of God except
by faith in Christ Jeais. Gal. 3: 26.
(;i) God does not send the Saviour to

bless U5 in our sins, but to bless us in
turning us from our sins. (4) We may
judge whether we are of the saved or
not, by inquiring whether the salvation
from sin is going on within us : by ex-
amining whether this work of turning
us from our iniquities is going forward
or not.

CHAPTER IV.

I 7. The First Hostilitt — (S.\ddu-
CEEs) — Arrest of Peter .vnd John
— Further Growth OF THE Church
to Five Thousand INIembers. Je-
rusalem. Ch. 4 : 1-37.

Peter was addressing the multitude
in Solomon's porch of the temple, ch.
3 : 11. The Jewish authorities thus
pressed with their guilt, must either
confess it, or suppress the testimony
against them. As the kingdom of light
advances under the ministry of these
Apostles, both by miracle and the
means of grace, so the kingdom of
darkness is also aroused, and sets
itself in active opposition. This has
been the history of the Church in all
age3. Exo I. 7 : 11. Satan aims to nip
the truth in the bud. But God has or-
dained that by these very coaflicts the
truth shall be brought out to view in
its most precious aspects, and the
Church militant be disciplined for tiie
glories of the Church triumphant. Wo
shall see how at every step of her ad-
vance the ground is sharply contested,
so that through much tribulation every
conquest shall be made for entering
fully into possession of the kingdom.
This rocord belongs not many days
after Pentecost. Some think the fes-
tival had not yet closed.

1. Af! the;/ spake. It was the strong
and wide impression that this miracle
and discourse were making upon the
people, which aroused the public offi-
cers against the Apostles. It was " at

104

THE ACTS OF THE APOSTLES.

[A. J). 80.

iJusaA!'^ 2 "Being grieved that they taught Jie people, and
preached through Jesus the resurrection :'rom the dead
3 And thoy laid hands on them, and put theyr. in hold unte the
next day : for it was now cventido.

the;/ spake, unto the people" that the as-
sault upon them began from three
classes. ^ The priests. These were the
religious teachers of the people, and
thejwere ofFeniled because these men,
■who were not taught in the llabbinical
schools, (vs. 13,) — should be assuming
to teach, and thus be bringing their
priestly office into discredit before the
multitude. See Mai. 2 : 7. The priests
and Levites were also stationed as
guards of the temple. It was probably
in this capacity that they now inter-
pose, under their commandant, who is
here called, " t!ic Captain of the Tem-
ple." This was not a Roman officer,
as some have supposed, but a Jewish
one : the twenty-four bands of guai-ds
had each its leader or commander.
But a commander-in-chief is here spo-
ken of. These priests and this chief
officer of the watch would take occa-
sion from the symptoms of popular
disturbance. But the Sadducees were
probably the chief movers in the oppo-
sition. They had a controlling influ-
ence in the Sanhodrim at this time, as
ATOuld seem, (ch. 5 : 17.) They were
the first to take an open stand against
the doctrine of the Apostles, because
the Resurrection, which it was their
business to proclaim, and which Peter
aow preached in the strongest light,
they utterly denied. They were the
more bitter now in the denial of it,
because it was set forth in the case of
Jesus whom they had crucified. It
was the Pharisees who persecuted
Christ because He exposed their hypoc-
risy. These were so opposed to the
Sadducees that they now rather sided
with the Apostles from this party feel-
ing— or perhaps did not think it worth
while to persecute them. ^ Came
upon them. The term here used im-
plies commonly a hostile intent — that
they came against them, using their
•iithority an*' force against their pro-

ceedings. See ch G : 12 ; 17 : 5 ; Luko
20: 1.

2. Beinff grieved. This term means
rather aggrieved — [vexed and indignant.)
These authorities of the Jewish peo-
ple, who ought to have taught them
the true doctrine o^ Christ, were griev-
ously offendod at the Apostles for
teaching it. See Matt. 21 : 23. In-
stead of embracing the truth them-
selves, they are most aggrieved at
seeing their office of " teaching the
people" assumed by private, unofScial
men. ^ Through Jesus, hit., In Jesus
— in His case. With the Sadducees the
special vex!ition was, that these new
teachers preached (proclaimed) in the
case of Jesus, the doctrine of the Re-
surrection— that is, that thcj proclaim-
ed tlie fact of Christ's Resurrection as
a proof of the doctrine, and published
it as exemplified in His personal case.
Their office was to bear witness of
Christ's Resurrection, as they were
raised up to be personally eye-witness-
es of the fact, ch. 1 : 22. And in pro-
claiming this great fundamental truth,
they placed the doctrine of the Resur-
rection in a light the most strong, and
yet most oifensive to these murderers
of Christ, ch. 5 : 23.

3. 7%vy/ laid hatids on them. These
officers of the guard, with the counte-
nance of the Sadducees, arrested the
Apostles and put them in hold — that is,
in prison — literally, a place of custody.
There was such a place near the tem-
ple, and probably under ground.
^ Eventide. They could not proceed
with any trial until the next day, as
it was already' evening, and it was con-
trary to the law to try any one and
pass sentence at night. The Jews
reckoned two evenings — one at three
o'clock and the other at six. This
must have been the latter of these, as
they went to the temple at three, (vs.
1.^ It -was, therefore, in the dnsk ol

A D. 30. ]

CHAP. IV

105

4 Howbcit many of them which heard the word believed; and
the number of the men \yas about five thousand.

5 ^ And it came to pass on the morrow, that their rulers, and
elders, and scribes,

6 And "Annas the high priest, and Caiaphas, and John, John^nVi; aa*
and Alexander, and as many as were of the kindred of the ^'^'■'^^■
high priest, were gathered together at Jerusalem.

the evening when the Apostles were
Boized. Thus, says Bengel, their faith
was sharpened.

4. Uowbeit. Notwithstanding this
pex'secution of the Apostles by the
Jewish authorities, which was calcu-
lated to keep bacii many from joining
them, there were many believers in
the Word, (the Gospel,) who professed
their faith; and thus the Church of
one hundred and twenty, (ch. 1: 15,)
which, at Pentecost, had three thous-
and added, and still others daily, (ch.
2 : 47,) was increased till the number of
the members amounted to five thousand.
This was probably not many days after
the Pentecost, and some have thought
it was before the close of that festival.
liut see ch. 2: 47. This shows the
rapidly increasing numbers of the
Church, in the face of persecution.
And such was everywhere the history
of its advance in the first centuries,
proving the Divine presence and power
with His people, f Of the vien. Of
the persom — the members ; as it is said,
(ch. 1: 15,) "the number of the names,"
and in ch. 2: 41, "three thousand
souls." T[ Was — literally, became, or Aac?
become; and not, as some think, that
five thousand were converteJ at this
time.

5. The Apostles are now put on trial
before the Sanhedrim, the highest court
of the nation, as soon as the day time
arrived, when it was lawful to carry
on and issue a trial before the court.
T Their rulers, &c. These terms to-
gether, denote the diflferent classes who
made up the Sanhedrim, (vs. 15.) See
Matt. 2:4; 2G: 59; ch. 5: 21. It is
oftener written "the chief priests, with
the elders and scribes," (Mark 15: 1,)
•'chief priests and elders," (vs. 23.)
Luke here speaks of " their rulers," as
though writing for Qentiles, and mean-

ing the rulers of the Jews. The term
"rulers" may relate to the court in
general, and the two following classes,
together with those mentioned in vs. 6,
will then denote those who made up
the court, (see Ezra 10: 8,) all of
whom were "rulers," (ch. 3: 17; Luke
24 : 20 ; John 3:9.) f Elders— Presby-
ters. These were a class of rulers in
the synagogues, some of whom sat in
this highest court. Elders, as a class
of civil and church officers, had been
known among the Jews from the time
of the Exodus. They are called "elders
of Israel," (vs. 8.) Stephen was con-
demned by these, (ch. ti: 12.) Paul
was persecuted by these, (ch. 23: 14,
24; 25: 15.) \ Scribes. AVriters and
expounders and guardians of the law.
The elders were the representatives of
the people, and the scribes were the
spiritual leaders.

6. And Annas. This man, who is
also spoken of in the Gospel by Luke,
(ch. 3:2,) with Caiaphas, as being
both of them high priests, was prede-
cessor of the latter, and his father-in-
law. This is he to whom our Lord
was first taken at his trial, (John 18;
13,) .as having some priority of rank.
This is accounted for from the fact
that while by the Jewish law the office
of high priest was held for life, it was
shifted at pleasure by the Roman
authorities. Hence, while but one
would be the high priest in the Jewish
view, the office might have passed to
several others by the authority of the
Romans, who deposed and appointed
whom they pleased. Here Annas is
designated as the high priest, (in the
eye of the Jewish law the only one,)
while Caiaphas is named also, as hold-
ing the title under the Romans. See
ch. 22 : 5, notes. T John and Alexander.
These were relatives of Annas and

106

THE ACV'S OF THE APOSTLES.

[A D. 80.

eExod. 2:11.
Matt, n : 23.
ch. 7:27.

7 A.nd -when they had set them in the midst, they
asked, "By who.t power, or by what name, have yo done
this ?

8 *Thcn Peter, filled with the Holy Ghost, said unto
them, Ye rulers ot' the people, and elders of Israel,

Caiaphas, and must have been •well
known ; though besides this, little can
be said of them with certainty. ^ The
kindred. Of the family of the high
priest, "whose ancestors lately enjoyed
the high priesthood." — Grotius. The
attendance of so many persons of
eminent station, here expressly named,
shows the excited state of public feel-
ing ; and the interest felt in the case
personally by Annas and Caiaphas is
shown by the fact that their priestly
line were all summoned to attend.
Five sons of Annas reached the high
priesthood. What wonder that these
two men. who had taken such a con-
spicuous part in the death of Christ,
were agitated now by the preaching of
His actual Resurrection, and by the
fact that it was believed by increasing
multitudes ! Some take -yhovg to mean
" order," instead of ^'family." So Jo-
sephus uses the term. In this case, it
would refer to the chief priests — heads
of the twenty-four courses, who per-
formed a weekly service in the temple.
These formed part of the Sanhedrim,
(Matt. 26 : 3 ; ch. 5 : 24.) ^ At Jeru-
talem. This was formerly the only
place where this court sat. But just
prior to the time of our Lord, the
increase of crime was so great that the
court was removed from place to place.
(See Lightfoot.) Others suppose that
this refers to the summoning of some
members from the neighboring towns,
on this occasion.

7. In the midst. The Apostles were
placed in open court, before the San-
hedrim and the people. The court
itself sat on an elevated platform in a
semicircle. The lame man was with
the Apostles, (vs. 14.) ^ By what power.
The term here used ifi that commonly
rendered miracle, and refers to the
efficacious power. The fact of the
wonderful cure was admitted. The
fact that it was by some preternatural

power is implied in this questioning.
If they should answer that it was by
Divine Power, then they would be
challenged to prove their commission,
as it was the business of the Sanhedrim
to try the pretensions of all such as
claimed a Divine mission. If, however,
this was not the claim, it would havo
been ascribed to sorcery, and thus the
Apostles would have been condemned
to the severest penalty of the law. A
similar question was put to our Lord,
(Matt. 21 : 23.) t By what name.
Supposing it to have been done by
sorcery, then they would ask, " By the
invoking or pronouncing of what magi-
cal name it had been done." The
Jews were familiar with such a magical
use of the names of the patriarchs or
of God, in their exorcisms. They
knew that this deed had been done in
the name of Josus, but they accused
Jesus of casting out devils by Beelze-
bub, and they meant to insinuate that
it was likewise with the Apostles.
^ This. Not the teaching or the
preaching of the Resurrection, but the
miracle is here meant. See vss. 9, 10.
The pronoun "ye" is emphatic. This
is tho very question that will bring
out the choicest truth, (vs. 10.) So
assaults upon the Church have brought
the truth out in fuller light and force,
as the Romish errors brought out the
Epistle to the Romans and Galatians
to be more studied and prized and
published,

8. Filled with the Holy Ghost. This
phrase refers always to a special
miraculous gift of the Spirit. See ch
2 : 4, The Apostles had been promised
such an inspiration whenever they
should be thus arraigned before rulers
for Christ's sake, (Luke 12: 12; 21:
14, 15; Mark 13: 11.) f Ye rulers of
the people. This is the ancient title of
the high court of the Jews ; and tha
Apostle acknowledges their authority,

A. D. 30.1

CHAP. IV.

1C7

9. If we this day be examined of the good deed done to the impo-
tent man, by what means he is made whole ;

10 Be it known unto you all, and to all the people ot
Israel, ^that by the name of Jesu? Christ of Nazareth^ «ch. 3:6-ic.
whom ye crucified, ^whom God raised from the dead, even f"^-^'-^*-
by him doth this man stand here before you whole.

and calls them ' rulers" also, (aud
"builders," vs. 11,) and refers to them
under this nane, (vss. 26, 27.) ^ Elders
of Israel. These were anciently the
beads of the tnbes — " the chiefs of the
fathers of the children of Israel" —
called Presbyters, who were "rulers
of the people" from the begiunin'g, (Ex.
12 : 21.) This high court of the Jewish
nation, called the Sanhedrim, consisted
of seventy (or seventy-two) persons of
rank — made up chiefly of the chief
priests of the twenty-four courses who
served weekly in the temple; and of
ciders or presbyters, the most ancient
class of officers among the Jews ; and
of scribes — the lawyers, writers and
teachers of the law.

9. Jf ice, Ac. — as though it were
scarcely credible. Or rather, Shicc we
are tfiis day called to account. The par-
ticle " if" is sometimes used in this
sense. " I, if I be lifted up " — not im-
plying doubt, but rather conveying the
idea of certainty. So Ep!i. 3 : 2, " If
ye have heard" — rather, " Since, or as
surely as ye have heard." The terra
here rendered "examined" means called
to account, as a defendant or witness.
See 12: 19; 28: 18. ^ Of the good
deed — upon, or in ref<pect to a good deed.
It could not be denied that it was "a
good deed" — and as it was done to an
■impotent (weak, disabled,) man, what
fault could be found with them for this ?
Yet they pretended only to inquire by
virtue of their authority as the spirit-
ual guardians of the people, by what
means they had done this. Literally,
in what — whereby — in possession of
what preternatural power. ^ Jle. This
one — emphatic. The man was present
in company with the Apostles, vs. 14.
Ojservk. — Modern infidelity goes be-
yond the Sanhedrim, and denies the
possibility of the miracle.

10. Be it known, &c. This is the

bold stand that Peter now takes. The
very man who at the trial of his Lord
was so afraid as to deny Him at the
; questioning of a maid — the man who
declared with an oath that he did not
know Him — now does not shrink before
this high court of inquisition, but most
boldly in the face of all the danger
confessed his Lord, and denounced
these judges as His murderers. Ob-
j SERVE. — This was because Christ had
looked upon Peter with a converting
look — because Christ had not denied
Peter. Now Simon proves himself a
i rock. If To all the people. Peter, in
i addressing the court, remembered that
i he was preaching Christ to the nation
whom they represented. lie was the
Apostle of the circumcision. U By the
name. They had asked by what name
this miraculous cure had been wrought.
He replies, by the name of Jesus. They
had, hy their own question, implied
that it must be a powerful name, un-
less they could think of a Satanio
miracle. (Matt. 12 : 24. ) And as ti.
Jewish prophets were required to work
their miracles in the name of the true
Jehovah, this declaration of Peter
would be understood as claiming Jesus
Christ to be Jehovah, which the Sanhe-
drim would pronounce to be false. See
ch. 3 : 6-1 G, where Peter professes to
work by the power of this name alone.
Peter uses this very title and name of
Jesus in the act of healing, vs. 6. He is
" Jesus," as Saviour — " Christ," as the
Messiah of the Jews, predicted in the
Old Testament, and He is "of Naza-
reth" as the despised name which fol-
lowed Him to the cross, but which is
thus to be glorified. Yet, as the San-
nedrim denied that Jesus was the Christ,
or Messiah, this profession would be
very offensive to them. If ^Yhom ye cru-
cified. Peter now brings home to them
their own guilty part in the crucifixion.

1C«

THE ACTS OF THE APOSTLES.

[A. D. 30

LPi. 118:22.
&. 26: 16.
M»U. 21 : <2.

11 eTliis is the stone wliicli was set at naught of you
builders, which is become the head of the corner.

12 ''Neither is there salvation in any other: for there
is none other name under heaven given among men,
whereby we must be saved.

They were the persccutingleiiders excit-
ing the people, and urging Pilate to pro-
nounce the sentence. These, therefore,
were responsible for this bloody deed —
tke most opposite to their "good deed."
^ Whom God raised. Peter, in the face
of the SadJucces, further declares the
frlorious fact of Christ's Resurrection.
This would prove that Jehovah, the God
whom they acknowledged, liad owned
Christ and His work. And this, of
course, would prove them " guilty be-
fore God." Observe. — He had al-
ready charged this crime upon the
people, ch. 2: 23; 8: 14, 15. Now the
questioning of the Sanhedrim gives
him opportunity to expose their crimi-
nality as prime-movers in the death of
Christ. ^ By Ilim. Or by this (name, )
yet the next verse continues the refer-
ence, and shows it to be Christ Himself.
Of course it was not by Ills 7}a?ne, as
having any magical charm, but by
Himself that the miracle was wrought.
11. This (Jesus) is the Slo7ie re-
ferred to in Psalm 118 : 22. The pas-
sage had already been cited by Christ
as applying to Himself. See Matt. 21 :
42, Notes. It is quoted or referred to
in the New Testament as referring to
Christ, Eph. 2 : 20 ; 1 Peter 2 : 4-6.
Peter inserts vuuv — " of you " — as his
inspired interpretation and application
of the prophecy herein fulfilled, f 0/
you builders — the builders. The priests
and the scribes were by their office ap-
pointed to be the builders of the Jewish
Church: to teach the people the true
religion, and to attend to the watch and
care of the Church, as the Apostles and
Christian ministry were to do under
the New Testament. Yet these Jewish
leaders had set at naught, repudiated^
Christ as the foundation Stone, on
"which alone the Church could be built.
This explains His humiliation, at which
they stumbled. ^ Head of the corner.
Though these oflBcers of tbe Jewish

Church and people rejected Christ and
refused to build upon Him, He had be-
come the corner stone — the " chief cor-
nerstone"— as the key-stone at the cci-
ner, on which both walls rest, and which
holds the whole building, and without
which it must fall, vs. 12. Peter, in
his Epistle, dwells upon this only
foundation, in the sense in which it is
expounded in the next verse. Their
rejection of Christ went to prove Him
to be the true stone prophesied. " This
Jesus" is that stone, which, as the
prophets foresaw, " you huilders" have
rejected as a refuse stone. See Isa.
28: 16; Rom. 9 : 33. Observe.— (1)
God's gracious purposes cannot be
frustrated by wicked men or devils.
He will save whom He wills. (2)
Christ's humiliation was no good ground
of objection to His claims, for His ex-
altation followed.

12. 'Salvation. Literjilly, the salva-
tion. This Jesus is the author of all
salvation. The miraculous cure of the
body is only the lower department of
His salvation — only points to the high-
er work of healing the soul. The sal-
vation which is above all, is by Him
alone and not any other. The mira-
cles of Christ and His Apostles were
redemptive acts. Tliey delivered men
from calamities which they were suf-
fering l)y the fall : and they were also
designed to point them to a higher de-
liverance from sin and death and hell.
Tke salvation proclaimed by Jesus com-
prehends all deliverance, and will at
length restore all the ruins of the fall —
banish all sickness, sorrow and want
as the fruit of sin — so that to the be-
liever there shall be no more pain. Rev.
21 : 4; 22 : 3. His name was called
Jesus because He should save His peo-
ple from their sins — in their power and
consequence. This decl.aration of the
Apostle was intended to cut off thcb
vain theories, and their hopes of somo

A. 1). 80 ]

CHAP. IV.

J 09

To ^ Now wlicn they saw the boldness of Peter and
John, 'and perceived that they were unlearned and igno- {^"""i:
r.iur. luf.'n, ihey iiiiirvoiled ; and they took knowledge of
thorn, that they had been with Jesus.

other Messiah. ^ For. The reason is
given why the grout salvation is placed
80 exclusively in the hands of Christ.
\ None other name. They had asked
the question, " iy whose i<ame" this
work had been done ? He here declares
that there is none other name under heav-
en, (than this of Jesus Christ,) which
is given (by God,) amonrj men whereby
(it is necessary in the Divine plan that)
we must be saved, (from sin and death
and hell.) This points them to their
own Scriptures, where Cod's plan of
salvation is revealed and Christ's name
is clearly given, and to the prophecies
of the Messiah which Jesus so clearly
fulfilled in Himself. The inference wna
as Christ Himself urged it, " Search the
Scriptures ; for in them ye think ye
hii70 eternal life; and they are they
wliicb testify of Me." (John 5 : 39.)
It is repeatedly declared in the Scrip-
tures that there is no SJilvation possible
to men except by the mediation of Je-
sus Christ. Paul shows this in his
Epistle to the Romans, that neither the i
highest eflFort of Gentile learning, nor '
the covenant privilege of the Jews, could
procure for any man salvation. It was
by Christ Jesus alone. Observe. — (1)
Christ is the only Saviour, for no other
has been provided by God — there is
none other name which is given — none
in all the earth. (2) Unless we are
willing to be saved on the foundation
provided by God, we must be lost for-
ever. See John 3 : 16 ; 17 : 4 j 1 Cor.
3:5; Gal. 1:4; 2 : 20 ; Eph. 1 : 22 ;
6 : 25 ; 1 Tim. 2:0; Rom. 5 : 15-18 ;
6 : 23; 2 Cor. 9 : 15. (3) The Jews
hoped to be saved by the name of Abra-
ham, whose lineal descendants they
claimed to be, (John 8 : 33-39,) or of
Moses, in whose religion they boasted
and trusted, (John 5 : 45, 46,) but
Abraham and Moses pointed all along
to Christ, John 8 : 56. (4) How im-
portant to preach the Gospel to every
creature.
10

13. When ihey taw. That is— lit.,
perceiving from their whole manner,
and especially from this outspoken pro-
fession of Jesus in the face of all oppo-
sition. T The boldness. This term
means openness and freedom of speech —
without restraint from fear. 1[ Un-
learned— lit., Unlettered. Rather — Un-
educated [in Rabbinical knowledge.)
They noticed from their mode of
speech, that they were not brought up
in the Rabbinical schools. They did
not show the modes of thought and
doctrine and speech peculiar to the
Jewish doctors. The term here used
does not necessarily mean illiterate, but
without professional education. ^ Ig-
norant. This term is not rightly trans-
lated. It means literally, private men,
in distinction from public men — as
magistrates — public teachers. It means
also, men of humble station — not great,
wealthy, or honored. It was evident
that these men, though able to speak
so freely and so well, had not received
their learning in the ordinary way, and
the Sanhedrim could not understand
how they should know so much and
speak so fluently about the law and the
prophets, without any formal training
in the Rabbinical schools, which, in
their view, was the only way to know-
ledge. This, therefore, puzzled them.
^ They marveled. Instead of taking
severe measures against the Apostles,
they were set to wondering by Peter's
remarkable discourse. And, as Meyer
has said, "their wonder sharpened
their recollection." ^ Took knowledge
of them. Rather, they recognized them.
" In their astonishment and while their
attention was the more aroused, they
recollected having seen both of them in
the company of Jesus." For these
were the two Apostles who were pre-
sent in the judgment-hall when Jesas
was tried before this same Sanhedrim,
(John 18 : 15, 16.) It suddenly occura
to them that they bad seen them thef^

THE ACTS OF THE APOSTLES.

[A. D. 30.

& oh. 3: 11. 14 And beholding the man which was healed •= standing

with them, they could say nothing against it.

15 But when they had commanded them to go aside

out of the council, they conferred among themselves,
.jtoiiiT iQ Saying, 'What shall we do to these men? for

that indeed a notable miracle hath been done by them is
mcii.3:9,io. n manifest to all them that dwell in Jerusalem; and we

cannot deny if.
17 But that it spread no further among the people, let us straitly
threaten them, that they speak henceforth to no man in this name.

IT That they had been — that they were
in company with Jesus on that occa-
sion of His trial.

14. Not only the open and bold free-
dom of the Apostle's discourse, but the
presence of the healed cripple as a
living witness for the miracle, restrain-
ed the Sanhedrim ; for they could not
deny the facts, and they had reason to
fear the people. They had marveled
in like manner at Jesus : " How know-
eth this man letters, having never
learned," John 7 : 15. What, then,
could they say or do against this de-
monstration? They did not pretend
to deny the possibility of a miracle in
the nature of things, as modern skep-
tics do. And they surely were the
men who had every opportunity to
know whether it was an imposture or
not. How readily would they have so
declared, if there had been even the
shadow of a doubt about the reality.
The cured man had probably come vol-
untarily to testify on their behalf. It
■was an admitted principle that a mira-
file like this was satisfactory evidence
of a Divine commission. This was the
highest proof they were authorized to
require. Observe. — It is here record-
ed that with all their bitter enmity and
their talent at perversion, as shown in
the case of our Lord, these Jewish
rulers could say nothing against this
miracle. Shall they, then, yield to the
faith, and Join themselves to the follow-
ers of the despised Nazarene ? The
high court o^the Jewish nation is now
to decide and take acUon upon the in-
fant cause of Christianity. How im-
portant the result !

15, 16. These rulers confer together,

as to what they shall do. They would
not have their misgivings known to the
Apostles. Hence they ordered them
to go out of the council — literally, tht
Sanhedrim. It was open, however, to
others, who would report what they
heard as Luke has here reported it,
though Luke received his report from
the Holy Spirit also. Instead of
inquiring, " What shall ice do to bo
saved?" they ask each other, " What
shall ice do to these men?" They could
either scourge and imprison them, or
forbid them to preach any further.
Their chief object was to prevent their
increasing influence with the people ;
and it would seem that already tho
Apostles had so far gained public con-
fidence as that the Sanhedrim were
restrained from adopting violent mea-
sures. 1[ A notable miracle — rather,
a notorious, u-ell-knou-n iign. The term
rendered miracle here means si^in, and
is used of a miracle as a sign, a token
of the Divine presence and power.
These rulers admit that here was a
confessed, undisputed miracle wrought
as a proof of the Divine authority. It
sealed the Divine commission of those
who wrought it. This confession ia
most strongly expressed here. That
the miracle was a sign was well known
— was manifest to the whole popula-
tion, and that it was vain to attempt
any denial of the fact. ^ Cannot — lit.,
We are not able to deny it. This implien
that they would have been glad to deny
it against all the evidence, if the^
could have any hope of succeeding.

17. After these ndmissions were
made to each other by tho members of
the court, they concluded upon a mildei

A. D. .'?).]

CUA?. IV.

18 "And they called them, and commanded them not cu^f^
k) speak at all nor teach in the name of Jesus.

19 But Peter and John answered and said unto them,
'Whether it be right in the sight of Grod to hearken unto <"=^-^-
you more than unto God, judge ye.

20 PFor -we cannot but speak the things which ' we ^.'^g'^-.^'
have seen and heard. V-td^

course as the wiser one, hoping to gain
the important end of hushing up the
matter. ^ 2'hat it spread no further, &c.
This must refer to the doctrine which
the Apostles preached, as the miracle
■was already known throughout the
city, (vs. 16.) The term here rendered
•' spread" is applied to the spread of a
gangrene. See 2 Tim. 2 : 17. The
object of the Sanhedrim was to suppress
their teachings in the name of Cliriat.
T[ Siraitly — severely. Literally, Let us
threaten them with a threat. That is,
according to a common Hebrew idiom,
Let us severely threaten them. ^ Speak
henceforth to no man. This was the
command which they would warn them,
with special threats, not to disobey.
They were anxious that nothing more
should be spoken, in this name of Jesus,
to any man, lest any one should be
converted to that faith, and thus the
doctrine should further spread among
the people.

18. They command them most strict-
ly not to speak (familiarly) at all, nor
teach — shutting off any and all discourse
t!iat should have this name of Jesus
for the subject or object. Observe. —
That "only name" given for men's saloa-
tion, these religious rulers would utterly
suppress. These were the Papists of
that day.

19. This reply of the Apostles shows
the strong ground which they took —
that as God spake by the miracle, this
court, however authorized, had no right
to contradict God. It was the business
of the Sanhedrim to inquire whether
those speaking produced any miracu-
lous sign of their Divine authority.
And their right extended no further.
They could not suppress any doctrine
which God thus attested. " Even Ba-
laam bore witness to the truth w'aich
the rulers of Israel overlooked." (See

Numbers 3 : 18.) And so even a
" dumb ass" had a right to speak, if
commissioned by God. ^ Whether it bi
right. The Apostle put the question to
these rulers as to the right of their po-
sition ; and the question turned upon
this, whether the Sanhedrim were su-
perior to God Himself. Observe. —
We are commanded to be subject to the
powers that are in ofiSce, (Rom. 13 :
1,) and those who were in Moses'
seat were to be obeyed. (Matt. 23 : 2.)
But here was a miraculous witness
against the rulers, authorizing disobe-
dience, according to a clear rule laid
down in Scripture. This was the
Apostle's bold claim to private judg-
ment and liberty of conscience, not
against God's truth, but for God's
truth as most undeniably attested. In
their case there could be no doubt.
They were put beyond any uncertainty
as to the truth and the right. It was
so clear that even the rulers, on their
own professed principle of judging for
God, ought to have readily yielded.
Observe. — The strongest and most un-
deniable evidence is required to war-
rant our disobedience to the rulers.

20. For. They give the sufficient
reason. Literally — " We (emphatic,)
are not able not to speak the things which
we have seen and heard." These Apostles
had seen such clear proof of the Divin-
ity of Jesus Christ, and had heard such
direct commands to preach in His name,
that they could not do otherwise than
go forward. They had the firmest con-
viction and determination. Observe.
— (1) This was every way diff"erent
from a fanatical zeal in publishing one'a
own notions — claiming Divine author-
ity without any Divine signs, or incon-
testible evidence from God's word. (2)
The Bible, and the Bible alone, is the
religion of Protestants. No power of

112

THE ACTS OF THE APOSTLES.

[A. D. 30

21 So when they had further threatened them, they let
r Matt. 21-26. thcm go, finding nothing how they might punish them,
^aiT'Vi^'^' 'because of the people : for all men glorified God for "that
Jo']u3':'7, 8. which was done.

22 For the man was above forty years old, on whom
this miracle of healing was shewed.

Job. 12:12. 23 ^ And being let go, Hhey went to their own com-

pany, and reported all that the chief priests and elders had
fiaid unto them.

Church or State has any right to bind
the conscience, or compel men to a be-
lief or subscription of any creed or
confession. Yet no man has a right to
exercise his faith or private judgment
in a way to interfere with others, or
disturb the peace of society. Nor is
any one at liberty to put his private
judgment in the p'nce of God's revealed
wiU. Yet for this he is to answer to
God. No one can plead for flagrant
social sins against tlie Decalogue that
these are part of his religion— as Mor-
monism, or Papal oppressions — because
these interfere with the rights of others
and with the plain law of ten com-
mands. Hence, we do not dispute the
right of Papists or Mormons (o hold
tlieir own religious views unmolested
by the laws of the land ; only, we op-
pose their system so far as it has po-
litical ends under the guise of religion,
and so far as it aims to set at naught
the law of God in a system of author-
ized iniquity. Observe. — The true
Christian cannot do otherwise than
speak for God. And the ministers of
Christ, like Paul, feel " Wo is me, if I
preach not the Gospel." Amos 3 : 8.

21. They added further threatenings
than in vs. 18, and then they let them
go free, not because they were recon-
ciled to them, much less because they
were converted to their doctrine ; but
because they were unable safely to
take severe measures, finding nothing
how (on what lawful ground, or on
what pretense,) they might punish them;
because of the people, (lest the populace
should rise up against the rulers,)
for (the miracle was so manifest and
■o -well known and so glorious, that)
all (th(9 people) glorified Ood for that

ivhich tvas done; and, therefore, would
be ready to take the part of the Apos-
tles against their persecutors. Mark
12 : 12 ; ch. 2 : 47. £engel here re-
marks that "the people are often wiser
than their rulers."

22. The miracle was so great, and
created so much sensation, because it
was the cure of a man more than forty
years old, who had been a cripple from
his birth. Besides, the man had been
well known among the people during
most of this time. It is plain that the
Sanhedrim themselves recognized him
as one whom they had seen daily at
the temple during many years. Be-
sides, it is fair to suppose that all pos-
sible means had been resorted to du-
ring so long a period, and therefore
that it was the cure of a hopeless case.
Further, all human cures could at best
have been only very gradual. This
was immediate and by a word. ^ On
ivhom this miracle of healing was shewed.
Rather, to, or upon, whom this miracle
had occurred.

23. The Apostles, as soon as they
were released, went to their own, {people
— company,) that is, to the circle of the
Christian brotherhood, as in ch. 24 : 23.
See ch. 2 : 44, 45. The whole Chris-
tian assembly of thousands would,
of course, be very deeply interested ia
the trial of these their leaders, and
would naturally all be awaiting the re-
port. We need not suppose that all
the membership were actually togethei
at the same time, but they were rep-
resented there, f Reported. Though
these Apostles were decided upon thei*
own course, they wish to make known
to the assembled Church all that had
been said and done to them in th«

A. D. 30.]

CHAP. IV.

Ill

2-i AdcI when they heard that, they lifted up their voice
to God with one accord, and said, Lord, " thou art God,
VFhich hast made heaven, and earth, and the sea, and all
that in them is :

25 Who by the mouth of thy servant David hast said,
*TVhy did the heathen rage, and the people imagine vain
things ?

court, for as they all had one interest,
their decision and action ought to be
the same. The Sanhedrim is here
called "the chief priests and elders."
The Church, as an organized body, is
here called their (the Apostles') own,
(people.)

24. The Prater of the Church
UNDER Persecution. The Apostles
and members doubtless looked upon this
threatening as a symptom of that deop-
tseated opposition which the rulers
would make against the Church. It
was no incidental outbreak. Here
was a significant and severe threat of
■what was to bo expected, unless they
would utterly and at once abandon the
cause of Christ. It was the kingdom
of darkness arraying itself against the
kingdom of light. It is a declaration
of war on the part of the powers of
this world against the Church of Christ.
How natural, then, that they should
recur to the Second Psalm, in wliich
this very condition of the Church is
prophetically set forth. It is suppos-
ed that the whole Church sang the
words of the second Psalm, and prayed,
and that then Peter made an applica-
tion of the Psalm to their present case,
in the words here recorded. It is plain
that some one led them in prayer, in
which all the assembly joined. It is
Baid, " They lifted tip their voice" — one
voice leading many hearts — " with one
accord." T[ Lord. — SeaTzora. From
this word we have the English word
despot. It refers to absolute, uncon-
trolled dominion. It is applied to
God, Luko 2 : 29 ; Rev. G : 10 ; Judo
4 — and to Christ by Peter, 2 Peter 2 :
1. The prayer addresses Jehovah as
the absolute Governor of the universe,
and above all earthly rulers. The
tame God who mado the world has
10*

prophesied of Christ, and provided
against rill His enemies. Observe.^
"The Creator of the universe is He
who has effected the redemption of His
people, and directly presides in the
government of the Church. This is a
truth which lies at the foundation of
Christianity, and is opposed to Saddu-
ceeism, Epicureanism and modern Pan-
theism."— This passage is taken from
Psalm liQ : G; comp. Rev. 14 : 7.
They first ascribe to God all power
and glory in all His created dominions.
Observe.— (1) The safetyof the Church
is not in human helpers, but in a cov-
enant God. Nor is its peril so much
from most fierce and powerful opposi-
tions of men, as from unbelief and
prayerlessuess of the members. (2) The
absolute sovereignty of God is our
ground of hope and comfort — that He
can do as He please, unhindered by
Satan and his helpers — and we know
that Ills will is " good-will to men"
in the Gospel.

25. Who by the mouth. This refers
to the second Psalm, which was ad-
mitted by all the ancient Jewish Rab-
bis to refer to the Messiah, ["Kiss the
Son," &c.,) and modern German wri-
ters cannot deny the reference. — Meyer,
Be Weite. Here its plenary inspira-
tion is asserted in the strongest terras
— that God spake by the mouth of Da-
vid— used David's organ of speech,
and henra the words were both the
words i>f David and the word of
God. Also, the Apostle's quotation
shows that the Psalm was a prophetic
reference to Jesus Christ, in whom it
was so remarkably fulfilled. Even if
it could have had a primary reference,
in part, to David, it was composed for
the use of the Church in the worship
of the sanctuary, and pointed forward

THE ACTS OF THE APOSTLES.

[A. D. 30.

26 llie kings of the earth stood up, and the rulers were gathered

together against the Lord, and against his Christ.

^'"a-tiid 27 For yof a truth against 'thy holy child Jesus,

uk^i:35. 'whom thou hast anointed, both Herod, and Pontiua

mw-.m: Pilate, with the Gentiles, and the people of Israel, were

gathered together.

to great David's greater Son. f W/ir/
did the heathen, &c. " In the combina-
tion of all the public authorities against
Jesus, that rebellion of the world
against the Lord's Anointed, which
David describes, had, truly speak-
ing, come to an outbreak." It was
" the heathen," the Gentiles, who
were not of Israel, and "the people"
generally, including the Jews, allied
for the overthrow of Christ's kingdom.
" Herod and Pontius Pilate," (as Peter
applies these terms,) vs. 27, the Jew-
ish and Roman (heathen) governors,
were banded together against Jesus,
the Messiah. T" Raffe, in a restive,
refractory opposition, foaming and
tearing like the fierce horse, of whom
this term is elsewhere used. This the
Psalmist foresees, and triumphantly
wonders at, in his song, as a most im-
potent attempt against the Almighty.
The Church of God, under the Old
Testament, had seen the raging heathen
— the bands of Philistines, Moabites,
and Idumcans, rise up against her
when Daviil was king. But even then
she was delivered. How much more
now under Christ. T] Iinaijine vain
things. Conceive or plan empty things
— abortive, ineffectual designs. This
Psalm is applied to Christ, (ch. 13 :
33 ; Heb. 1:5; 5:5; Rev. 2 : 20, 27 ;
12: 5', 19: 15.)

26. The kings of the earth. The rul-
ers and governors, as Herod and Pilate,
and now also the Sanhedrim, with all
their mighty power, are accomplishing
what was predicted, and thus are, on
their part, proving Christ to be the
Messiah. ^ Stood up — rose up, in op-
position. In the Hebrew original it
reads — xvill set themselves, or take their
stand. T[ Were gathered together. As-
sembled. In Hebrew it reads, sat to-
gether in concerted hostility. The
Hebrew poetiy consists commonly of

parallel lines, in which very much the
same sentiment is repeated in different
terms. So here the main idea is the
same in both clauses of the verse.
^ Against the Lord. Hebrew, Against
Jehovah. Christ is "Jehovah" as the
covenant God, revealing Himself in
His Church, f Bis Christ. Hebrew,
His Messiah. The term "Messiah," in
Hebrew, means anointed one ; and this
is also the meaning of the term Christ,
in Greek, which is the corresponding
title. This is one of the few passages
in the Old Testament, in which the
term Messiah, or Anointed One, is di-
rectly applied to Him of whom all
anointed ones — king, priest, or pro-
phet, and even Cyrus, ( who is so
called,) — were types, Isa. 45 : 1. It
is here implied that opposition to Christ
is opposition to Jehovah. This was
a confounding argument against the
Jews, for they professed and boasted
that they worshiped the true Jeho-
vah. Christ, therefore, and the Apos-
tles, always aim to show them how
directly they assault the God of their
fathers, and bring down His wrath
upon them, John 5 : 23 ; 12 : 44, 45.

27. For. Here the Apostles and
assembly, (Peter leading the rest,)
apply the Psalm to the events then
taking place around them. They do
not mean that this is a full accomplish-
ment of the Psalm, such as it was and
is, more and more to have; but that it
is herein fulfilled "of a truth" — really
— certainly. ^ Thg Holy Child Jesus.
Rather, Against thy consecrated Servant
Jesus. See Notes, 8:13. The use of
this term — not the usual one for Son,
but the term answering to "the Servant
of Jehovah," in IsaiaJi, is expressive,
(Isa. 42: 1 ; 52: 13 ; so Zech. 3:8.)
See vs. 25. He was the one to whom
the prophets looked forward, and He
is "the Son" to whom this Psalm refers

A. D. 30.]

CHAP. iV.

28 "For to do whatsoever thy hand and thy counsel 5.^8.^''"'"''
determined before to be done. *

29 And now, Lord, behold their threatenings : and ch"9?27,^aLi
grant unto thy servants, "that with all boldness they may and*i9*°'*"='

speak thy word,

:26, & 28:31.
. 6 : 19.

30 By Stretching forth thine hand to heal; ^and that ^,^2;^ = *^'''°^

as the One to whom cordial homage is
due. "Kiss the Son." It is Jesus as
the ofiacial Mediator, who is here
meant iu the sense in which this Psalm
speaks of Him. "Thou art mt/ Son,
this day have I begotten thee," (Heb.
1 : 5 ; 5 : 5. ) "My King, upon my holy
hill of Zion." Jesus was "holy," not
only in Himself, witluut spot, but as
set apart, appointed, consecrated to His
office work as Mediator. Hence it is
added, " ivhom thou hast anointed'' —
inducted as King, ( Luke 4 : 18. )
If Both Herod, (Luke 23: 1-12,) "and
Pontius Pilate," though they had been
at enmity with each other, " made
friends," so as to join in putting Jesus
to shame and death, (Luke 23: 12.)
And not only these rulers, representing
Jewish and Gentile nations, but these
united " with the Gentiles" themselves,
(Pvomans, &c.,) "and the people (tribes,)
0/ Israel," — were all collected to do
whatever God had purposed without
any knowledge of theirs.

28. For to do. The Church here
join in their ascription of praise to
God, that when these rulers aud people
did 'and should do their utmost, they
could only do what God Himself had
already included in His plan from all
eternity. Hence it is triumphantly
asked, why do they so vainly rage and
plan, when it must all end only in
furthering the plans of Him whom they
oppose — ^by His making their wrath to
praise Him, and restraining the re-
mainder. See ch. 2 : 23 ; 3 : 18. Ob-
serve.— These enemies did not meet
for the object or with the design of
fulfilling God's purposes, but God over-
ruled their doings to accomplish His
own plan. Men none the less do their
worst. But how idle and vain their
hostility, when it turns out that what
they have done, God not only provides
against, but predetermined and pro-

vided for beforehand. ^ Thi/ hand
"Luke uses the term 'hand' as well aa
' counsel' the more plainly to declare
that the events of things are not only
governed by the counsel of God, but
that they are ordered also by His power
and hand." — Calvin. See Isa. 10 : 5-7,
the case of Sennacherib. ^ Determined
before. Literally, preordained. Ob-
serve.— Christ crucified is to the
Jews a stumbling block, and to the
Greeks foolishness; but to them that
are saved, both Jews and Greeks, Christ
the u-isdom of God and the power of God
unto salvation, (1 Cor. 1 : 24.)

29. Lord. This title is elsewhere,
without exception, in the Acts used of
Christ. Here the address is to God
the Father all along — as anointing the
Son, &c., (vs. 27,) though here it may
be a turn in the address, (to Christ.)
^ Behold. This seems to keep up the
reference to the Psalm, where it is said
that " He that sitteth in the heavens
shall laugh." Look (with derision,)
upon their threatenings, thou who wilt
break them in pieces as a potter's
vessel. ^ And grant. They do not
pray for the destruction of their
enemies, but rather always for tha*
triumph which these Apostles acliievc
by open, bold speech, and by Divine
gifts of healing. They pray only for
what their Great High Priest had asked
for them in His intercessory prayer,
(John 17: 15.) \ All boldness — entire
freedom of speech. This they wanted
for a free and full deliverance of the
Gospel message, rather than for their
own personal release. This, accord-
ingly, was granted them as the sub-
stance of their prayer, (vs. 31,) namely,
that all, not only the Apostles, spake
the Word of God with unrestrained
boldness.

30. By stretching forth. Rather, "/n
thy stretching forth thy hand for healing"

lie

THE 4CTS OF THE APOSTLES.

[A. D,

-3&.

» vs. 29.

,ana

(ch. 5:12.
Rom. 15:5
2 Cor. 13 :
Phil. 1:27,

1.
and

signs and wonders may be done «by the name of 'thy holy
child Jesus.

31 ^ And when they had prayed, ^ the place was shaken
where they were assembled together ; and they were all
filled with the Holy Grhost, ^ a,nd they spake the word of
God with boldness.

32 And the multitude of them that believed ' were of

&c. Goil's work of bealing and other
iiiir:iciilous works through them, would
embolden them to speak the Word, as
in tins case. This would furnish them
the Divine attestation in the face of
tln'ir enemies. All they asked for was
the Divine signature to their work.
Tliey did not plead for safety, but for
tlii.i glory to the name of Jesus to
accomp:iny their work. ^ And that
si//ns and wonders (see ch. 2: 43, note,)
7n<ii/ be done, (rather, may come to
pass,) in the name of (his consecrated
Servant Jesus. See vs. 27, where the
same terms are used as here for the
designation of Christ. They prayed
that He against whom the princes of
this world had taken such a stand and
would continue to do so, might have
His name honored by the working of
signs and wonders by means of His
name, as in this case, only more abun-
dantly, (ch. 3:10,) by that name which
they were forbidden to speak.

31. Result of the Prayer. — Imme-
diately, and as a manifest answer to
their prayer, the place where they
were assembled loas shaken. This was
a token of God's mighty power re-
Bponding to their cry. He who will
shake the nations, and once more shake
not the earth only, but also heaven,
shook that place of prayer. The term
denotes a violent shaking, as of a
tempest or an earthquake. As there
was no natural cause for it, it was a
miraculous token to them of the Divine
prusence and protection. It was a
testimony to them to assure their con-
fidence by a visible sign — not the same
as at Pentecost, for that was significant
of the peculiar occasion. Then it was
rather a noise, and now a motion.
Then it was the gift of tongues : now
the gift of free and well-certified
preaching, (cli. 16 : 25, 26.) See Ps.

29 : 8 ; Isa. 2 : 19-21 ; 13 : 13 ; Ezek.
38: 19; Joel 3: 16; Haggai 2: 6, 7.
1 All filled with the Holy Ghost. This
eflfusion of the Spirit produced the same
effect as at Pentecost — " they were al!
filled with the Holy Ghost," and though
not now "speaking with other tongues"
yet with freer tongues and new confi-
dence, and endowed with miraculous
gifts of healing, (signs and wonders,)
for confirming the truth. As an imme-
diate result and an express answer to
the prayer, it is here recorded that
"they spake the Word of God with
boldness," as they had begged to do.
See ch. 5: 3, 4, 12, 10, 21, 29-33, 42.
The next chapter is indeed a wonderful
record of what they were enabled to
do in direct answer to this prayer.
Observe. — (1) All Christians, as well
as ordained ministers, ought to speak
of Christ with freedom. (2) Prayer is
answered just as directly when oifered
by the humblest believer, as wheii
offered by this Apostolic Church, be-
cause the promise is for the sake of
Christ, to glorify the name of Christ.

32. The character of the Church.
\The multilude. This may refer, as some
think, to the recent converts under thia
last discourse of Peter, in which case
it would simply state that they were
of the same character as the former
Disciples, described in ch. 2 : 42-47.
Or, it may be a repeated statement
now in regard to the whole member-
ship, in the light of these threatening
circumstances. In the face of all this
positive interdict of the rulers againsT
any pi'eaching of Christ, what will
they do about their worldly goods and
means of living ? Are they all prepa-
ring for the coming storm by hoarding
up all they have ? Or, are all scatter-
ing and shifting each for himself ia
terror of the evil day, and in feai- of

A.. D. 30-36.] CHAP. IV. 117

one heart and of one soul : ''neither said any of them that *'>»'-2:**-
aught of the things which he possessed was Liis own ; but
»hey had all things commim.

33 And with 'great power gave the apostles " witness |„'^^u.^if22.

being stripped of their all ? The mem-
bership was already five thousand be-
fore this last discourse. Doubtless many
more had been added. Yet this multi-
tude was one — in heart and soul — as
Jesus had prayed they might be. John
17:21. Attention is thus called to
the fact that they were a perfectly har-
monious and united Church up to this
time, though soon to be disturbed by inter-
nal defection, oh. 5 ; 1-5. Observe. —
"God comforts His persecuted pastors
by the increase of their flock, and He
confirms the flock by the constancy of
their pastors." 1[ Of one heart and
one soul — " both in creed and in con-
duct one. Wonderful character of the
Church." — Bengel. How different the
present state of the Church : yet the
Great High Priest prays for its oneness,
and it shall yet be gloriously one, again,
Tf Neither said. Literally, Not even
one (in so great a multitude,) said —
. reckoned and claimed. This was the
highest degree of concord. IT That
aughL Literally, that any thing of the
goods belonging to him were his own —
for his private exclusive use. It is
clear, (1) That some of these Church
members had property. (2) That they
did not hold it solely for their own sel-
fish use, but for the benefit also of those
that had need, (vs. 35.) Observe. —
The CHARITY of this Apostolic Church
was a cherished rule of living — not an
impulse, nor an act of charity now and
then — but a habit, a principle, a life of
love. They did not aim at hoarding
riches, but at dispensing their means
to make others comfortable. The poor
contributed what they could, of service
and oflove and of prayer, to the common
cause, and to each other. And the
rich contributed of what they had to
give, not only love and prayer and ser-
vice, but money also ; and this not as a
piece of patronage, but as a free offer-
ing to brethren in Christ. They held
these meana that were intrusted to

them as not exclusively their own, but
as the Lord's ; and themselves as His
stewards for their proper distribution.
See Notes, ch. 2 : 44. ^ All things com-
mon. Not in common possession, but in
common use. Plainly the property be-
longed to some and not to others. This
providential inequality gave room for
the exercise of such a precious Chris-
tian grace, as it cannot be exercised in
heaven. The charm of it was in the
light in which they regarded their prop-
erty— not contending about the ' ' mine"
and " thine" — not oppressing a poor
brother — not aiming at laying up treas-
ures and acquiring riches to hoard ; but
holding all that they had at the demand
of each other's necessity, and on the
principle that the goods belonged to
those who had need, just so far as God
had cast the needy brethren upon their
care and resources. And so this mu-
tual aid was cheerfully and universally
carried on. Observe. — (1) The reli-
gion of Christ, as here set forth, is the
most perfect system of mutual aid which
the world has ever seen. (2) The
Church is the Institution above all
others, appointed by God to universal
beneficence — " to do good unto all men,
especially to them who are of the house-
hold of faith." (3) Christians are just
as much required to be charitable and
liberal in their contributions, as they
are bound to be honest and true. An
avaricious, grasping Christian is as
much a contradiction in terms as a
lying or stealing Christian. (5) The
Church ought to inquire into the be-
neficence of its members as strictly as
into their fidelity and duty in any other
respect. (6) True piety, after the ex-
ample of Christ and His true members,
will prompt to open hearted liberality,
the world over. True Christian love
will do more than new societies and
new regulations. System is needed.

33. Besides the unity and liberal
communication of the members, (a great

118

THE ACT3 OF THE APOSTLES.

[A. D. 30-86

of the resurrection of the Lord Jesus : and "great grace
was upon them all.

34 Neither was there any among them that lacked :
"for as many as were possessors of lands or houses sold
them, and brought the prices of the things that were sold,

power in the Church,) the Apostles
were powerful, also, ia their public and
open testimony of the Resurrection.
Besides that freedom of speaking the
word which all the membership shared,
(vs. 31,) though not all in public
preaching, the Apostles, who were
raised up to be eye-witnesses and tes-
tifiers of Christ's Resurrection, were
blessed with unusual power, ch. 1 : 22.
They received special gifts for publish-
ing, vindicating, explaining,confirming,
arguing and enforcing the great facts
of which they bore witness. The term
rendered "poiver" is that often used
for "miracle," and refers to their mir-
aculous gifts with others, as contribu-
ting to make their preaching powerful,
through God. 1 Great grace. This is
Divine grace, which wrought in them
this graciousness of living, and pro-
duced toward them the grace or favor
of the people, which it is said in a sim-
ilar connection that they enjoyed, ch.
2 : 47. And this was a further mark
of the Divine favor toward the Church
at this first persecution. T[ Them all.
All the members of the Church. Ob-
serve.— The Jews were noted for a
want of liberality, so that Julian said,
" No one begs of the Jews, while the
Galileans nurture the disabled both of
their own and of others," So also it
is recorded that the Jewish populace
remai'ked this peculiarity of the Chris-
tians as afterwards the Gentiles did,
when they exclaimed, "See how these
Christians love one another."

34. Neither. Rather, For there was
not any, &c. This is given as an effect
of the Divine grace, and as ground,
ilso, of the public favor. TT That lacked.
This describes the condition of the
membership growing out of the habit
df liberal distribution to meet each oth-
er's necessities. Thus it was fulfilled
as God had promised — that there
•konld not be a destitute man among

them, Deut. 15 : 4, and this is recorded
therefore as a sign of God's exceeding
grace upon all the members. Tf As
many, &c. This was not compulsory,
nor did every one owning property at
once sell all that he had for the com-
mon good ; much less was all thrown
into a common stock or fund, for the
whole membership to share equally.
This was done so far and on such oc-
casions only as there was need, vs. 35.
But the needs of giver and receiver
were consulted. From the case of An-
anias and Sapphira, we see that it was
by no law of the Church, and that there
was no compulsion. In ch. 12 : 12, we
find an example of a house in posses-
sion. Hence it is recorded in one emi-
nent instance, (vss. 3G, 37,) as a spe-
cimen case. And a false view of the
matter leading to a show of the same
liberality, only in a feigned way, a
mimicking of the true, is set forth in the
next chapter. Bengel says, we ought
to have the same free distribution of
our means at this day, without com-
munity of goods, T[ Possessors of lands.
Some suppose that all who owned lands
or houses sold their estate and put the
money to this use. Yet tiicy were un-
der no law of the Church to do so.
Bcngct suggests that by selling thclr
real estate before the destruction of the
city, the Christians obtained money of
the Jews, as the Israelites did of the
Egyptians. There was also in this act
a meaning that they sought a better
country ; and were ready to sell out
their fast property so as to have their
means at command for active Christian
charity. 2 Cor. 8 : 9. Observe. — (1)
Giving all one's goods to feed the poor
is not of itself a proof of true piety.
There must be true Christian love to
God and man, actuating it, and not any
false pretense like that of Ananias, 1
Cor. 15 : 3. (2) This conduct shows that
the J were not looidng for the temjiioral

A. D. 30-36.]

CHAP. IV.

llf

35 ^And laid them down at the apostles' feet: •Jand fi^^gfj;
distribution was made unto every man according as he l.'i'^-^-*' "*
had need.

36 And Joses, who by the apostles was surnamed Barnabaa,
(which is, being interpreted, The son of consolation,) a Levite, and
of the country of Cyprus,

87 'Having land, sold it, and brought the money and chT^sfij^f"
laid it at the apostles' feet.

reiga of Christ at Jerusalem, however
they may have looked for His coming.

35. At the Apostles' feet. Thus, of-
ferings were laid at the footstools of
kings in the east, and of Roman prce-
tors. Here it was in token of acknowl-
edgment that the cause which the Apos-
tles officially represented has a claim
to all we have and are. ^ Distribution
was made. Literally, It ivas distributed,
or they distributed it. The tense ex-
presses the idea that this practice was
common and habitual among them.
^ According as he had need. Rather,
any one. The idea of contingency is
included, as any one had at any time (or
in any respect might have) need.

36. A special instance is here given.
It was the case of a Levite, who, ac-
cording to the Jewish dispensation,
was by descent a minister of the sanc-
tuary. To the Levites it was provided
that they should hold no landed pro-
perty as others : aud God had pro-
raised to be their sufficient portion.
There was a deep meaning in that
ancient law. And now, in the true
spirit of his Levitical rank, moved by
the Holy Ghost and not by the dead
formality, he would be a Levite indeed.
Numbers 18:10; Deut. 10:3. f Bar-
nabas. This surname was significant,
and was given him by the Apostles to
indicate his particular excellence or
gift. It means the " son of prophe-
cy," or ^^ son of inspired eloquence.^'
The Greek interpretation here given is
^'aon of consolation" — lit., of paraclet-
ism — in the double sense, however,
of the term Paraclete — an advocate
and comforter, (John 14: 16.) Happy
are the Gospel ministers who, besides
Bpeaking comfort to the poor, can also
iiapeose it from their means ; but few

of them have land or houses to sell, or
silver and gold to give. This Barna-
bas is the same whose sister had a
house in Jerusalem where the Church
was entertained, (ch. 12 : 12.) Her
son, John Mark, was the companion
of Paul and of Bai'nabas his uncle, in
their first missionary journey, on which
they were sent forth by the Church
at Antioch. For the history of Bar-
nabas, see ch. 9 : 26, 27 ; 11 : 22-30;
12:2.5; 13:1, 2, 50; 14:12; 15:12;
1 Cor. 9:0; Gal. 2:1,9. 'J, A Le-
vite. A descendant of Levi, whose
business it was to attend upon the
priests, music, &c., in the service of
the sanctuary. The whole tribe of
Levi was devoted to the service of
religion. They were divided into two
classes, priests and Levites. The
priests were such only as were de-
scended from Aaron, who was de-
scended from Levi's son, Kohath. The
Levites were such as sprang from
Gershon and Merari, the two other
sous of Levi, Numbers 3. Deut. 12 :
18, 19; 18 : 6-8; 1 Chron. 23, 24.
^ Of Cyprus — lit., a Cyprian by birth.
This is the largest island in the Medi-
terranean except Sicily, and is near to
Syria. This was the scene of the first
labors of Paul and Barnabas, when
they went out as the first missionaries
of the Church at Antioch. See ch. 13 :
4 ; 15 : 39. Both these distinguished
propagators of Christianity were born
out of Judea in heathen countries, and
belonged to the class of Hellenists — •
Jews speaking Greek — and thus, by
their foreign connections, were special-
ly fitted to give the Gospel to the
heathen. The Jews had settled extea<
sively in Cyprus.

87. Having land. Though tho Le*

120

THE ACTS OF THE APOSTLES.

[A. D. 80-36.

vites, as a tribe, had no inheritance in
Israel, on the groiind of God's claiming
to be their special inheritance, yet
tliey had cities and lands assigned
to them, Deut. 35 : 1-5, and it would
seem that individuals of them could
acquire and eell landed property in
and around their forty-eight cities,
Numbers 35 : 1-8 ; Leviticus 25 :
32 ; Deut. 18 : 8 ; Jer. 1:1; 32 :
6-9, though, as Bengel suggests,
it was probably only outside of the
Holy Laud that they coidd hold any
estate. '^ Land" here means an es-
tate or farm. And it was in the spirit
of the law that they should not have
an earthly estate, like other classes of
men. His land was probably in Cy-
prus, where he belonged. Some sup-
pose that Barnabas set the example
of this practice. ^ The w.oncy. The
price for which the land was sold.
\ Laid it at the Apostles' feet. This he
did in the spirit of a true Levite — a
true servant of the sanctuary. This
he did in connection with speaking the
word with boldness : a true " son of
consolation," and worthy of the name,
which possibly he derived from this
transaction. Viewed in connection
with the missionary career of this man,
it shows his deep and cordial devoted-
ness. He gave up his worldly interests,
and applied himself to the work of the
Gospel. He was not an Apostle, though
he is once so called, but in the sense
of a messenger or Apostolic missionary.
Observe. — (1) Every Church member
is just as much bound to give up all for
Christ, as any minister is. (2) Members
of the Church, who have the qualifica-
tions and means, ought to devote them-
selves and their property to the great
work of evangelizing the world. (3)
Until those Church members who have
lands and houses, will give them up
to the cause of Christ as the work re-
quires, there will be no adequate pro-
gress made in the extension of the
Saviour's kingdom. The Church needs
Buch " sons of consolation." " If ye
know these things, (such as the wash-
ing of the Disciples' feet,) happy are
y3 if ye do them," John 13 : 17. "All ,

things are as nothing to him to whom
God is all in all." — Quesnel. (4) "We
are, by this example, reminded that
while the authorities in Israel had
leagued themselves together with the
raging heathen against the Anointed
of Jehovah, the Church of Christ had
through God's miraculous protecting
and fostering grace, exhibited a state
of things corresponding to that original
model of the people of Israel which
the word of God has sketched."

CHAPTER V.

§ 8. The Fiest Defection — [Ananiui
and Sapphira.) Ch. 5:1-16. Jeru-
salem. A. D. 30-36.

The troubles of the rising Church
are not merely from without. They
spring up even more seriously from
within. This has been the case in all
its history. It arises from " the form
of godliness without the power there-
of." We see here that a profession that
is empty already disturbs the peace of
Zion, and calls for the discipline of
Christ's house.

The "fellowship" of the believers,
(ch. 2: 44,) in which "they continued
steadfastly," seems to be enumerated
among the ordinances as an act of
worship. As a religious rite, it appears
as a confession of the second table of
the law : love to our neighbor as our-
selves. The practical expression of
this was the community of goods, in
the sense already set forth, (ch. 2: 44;
4 : 34-37.) This religious devotement
of property to the wants of the suffering
membership being an act of worship,
they who falsely professed to perform
this, are said to have "lied unto the.
Holy Ghost." Thus it occurred with the
ancient Israel when, passing through
her first struggle with the Canaanites,
(Josh. 7: 24,) Achan, one out of the
very midst of Israel, sinned in stealing
the wedge of gold. In that case, also,
the Church suffered, and severest mea-
sures were culled for, to purge the
membership. Here arises the New
Testament Achan.

A. D. 30-36.]

CHAP. V.

121

CHAPTER V.

1 But- a certain man named Ananias, with Sapphira his wife, sold
a possession,

2 And kept, back part of the price, his wife also beiag
privy to it, *and brought a certain part, and laid it at the <"=''■*="•
apostles' feet.

3 " But Peter said, Ananias, wny hath « Satan filled cfur^s-" i?
heart |lto lie to the Hoi

part of the price of the land ?

1. But. — Now the historian turns to
the dark side of the picture in the
History of the Early Church. ^ Ana-
nias. This name, quite common among
the Jews, means " the grace of the
Lord." Sapphira means ^^ Beautiful."
Yet all this is in the name, as Bengel
suggests, while the habits are evil. It
is twice mentioned that he did it "with
Sapphira his u-ife," to show that it was
the result of previous concert. ^ Sold a
possession. From vs. 3, we infer that
this possession was a field — a farm —
landed property, as in the case of
Barnabas.

2. Kept back part. This term means,
Secretly separated for his own use. The
same term is used in the Septuagint
respecting Achan's sin, (Josh. 7: 1.)
In Titus 2 : 10, it is rendered purloining.
The nature of the sin is plainly signified
here. They professed to devote the
whole proceeds of the land, and brought
forward apart, professing it to be the
whole — keeping back a part for private
use ; not avowedly, but fraudulently.
Professing to separate it all to God,
they separated a part to themselves
secretly. ^ His wife also being privy,
&o. They sinned all the more griev-
ously, as they could and should have
dissuaded each other from the sin. —
Bengel. *\ Brought a certain part. No
matter how large a part, since they
professed that it was the whole, and it
was not. T Laid it at the Apostles' feet.
This was done in a solemn, formal act of
devotion. It was probably done in pub-
lic assembly, at the time of public wor-
ship, before the face of the congrega-
tion, and at the feet of the Apostles, who
ftOted in the nama and authority of

Jesus Christ. These are the features
of the act which made it so aggravated
an oflfense against God and the Church,
and which called for the severest
punishment.

3. In the case of Achan, death was
visited by the word of God and the
hand of man. " Here it is by the
word of the Apostle, and the hand of
God." — Bengel. ^ Why — Alas! that
Satan, &c. This grievous sin is ascribed
to tlie Old Deceiver of our first parents,
who always has been on the alert to
oppose the rising cause of God in the
earth. The kingdom of darkness here
takes a stand against the advancing
kingdom of light. So, in the case of
Judas, the crime was traced to Satan's
filling the heart, (Luke 22: 3; John 13:
27.) This implies a thorough harden-
ing of the conscience — a filling full of
the spirit of evil, as contrary to that
Holy Spirit who fills the heart of
believers. Satan is here referred to
as a personal agent, the antagonist of
the Holy Ghost. He is said also tc
have entered into Judas, (John 13:
27.) f To lie unto the Uoly Ghost.
At the very time that this pair of
hypocrites pretend to be full of the
Holy Ghost, they are found to be
full of Satan, and lying unto the Holy
Ghost. This was the object of Satan,
thus to deceive the Third Person of
the Blessed Trinity; and in these false
professors, this fas the nature of the
attempt as far as in them lay. It is
called a lie unto the Holy Ghost, because
it was a solemn counterfeiting, before
the Church, of a special, spiritual
grace, and the profaning of a holy
ordinance. The aim of it was to palm

122

THE ACTS OF THE APOSTLES.

[A. D. SO-^6

4 WLiles it remained, was it not thine own? and after it was sold^
was it not in thine own power ? why hast thou conceived this thing
in thine heart ? thou hast not lied unto men, but unto God.

off the work of Satan as the work of
the Spirit of God, and to defy the Holy
Spirit as dwelling in the Apostles and
the Clmich. Had it succeeded, it
would have gone so far to wipe out all
distinctions between the works of the
flesh and of the Spirit, and to destroy
the very foundations of Christ's house,
as the ^'■habitation of God through the
Spirit." Observe. — The Holy Ghost
is here shown to be a Person of the
Godhead distinct from the Father and
the Son. "The sin against the Holy
Ghost" is elsewhere spoken of as so
peculiarly aggravated as to be un-
pardonable, {Matt. 12:31, 32; Mark
3: 28, 28,) while all sin against the
Son of man may find pardon. That
the Holy Ghost is a Person, and not
a mere influence, is plain from the
language. He is ^'lied unto," which
could not be said of an influence ;
and in vs. 4 this is said to be It/inff
unto God. Hence we infer that the
Holy Ghost is God. This is else-
where clearly revealed in the Scrip-
ture, (Matt. 28: 19; Luke 2: 26; 2
Cor. 13 : 14.) See also ch. 1 : 16 ; 5 :
3, 9; 28: 25; Heb. 9: 14; 1 Cor. 2: 10;
Luke 1:3-5; Rev. 2:23. ^ And to keep
back. This was the way in which the
lie Avas acted out. Observe. — Peter
knows surely of the hypocrisy of these
persons, as he could not know except
by Divine power enabling him to dis-
cern the spirits. Observe. — The sin
■was like that of Judas pretending to
care for the poor, (John 12: 6,) but
falsely.

4. From this it is clear that the offer-
ing of their property was voluntary,
and hence that this was a willful at-
tempt at deception. The land was
their own, while it remained undevoted
to this sacred purpose : but by that act
of special consecration it was made
" holy to the Lord," — separated to His
service — and then it became sacrilege to
separate any part of it stealthily to
themselves. Lev. 27 : 28. And even
when the land was Bold, the proceeds

were in their oivn power to uso them aa
they pleased. There was no law com-
pelling them to dispose of the property
in this way and until the vow wns
made devoting it to God, they could
have kept it entirely, except so far
as they were bound by the great
law of charity. Observe. — The great
duties of religion are binding upon us
whether we profess it or not. Here
was a case where a special vow made
a special obligation to do accord-
ing to the thing avowed. But none
can excuse themselves for not profess-
ing the religion of Christ by the plea
that it is better not to profess than to
profess and not perform. For, (1) It
is not left to their choice to profess
Christ or not. Thig is their solemn
duty, (2) While they pretend to have
fear of making a false profession, they
should fear also the dreadful sin of ma-
king no profession of Christ. \ Con-
ceived. Literally, Put in thine heart.
The sin which was put in their heart
by Satan, was also put in their heart
by themselves. Ananias is charged
with putting it there, and it would seem
that he suggested it to his wife: contrary
to the case of our first parents in the
garden. Observe. — The suggestion of
Satan does not become sin in us unless
it is entertained by us. Evil thoughts
may be put into the mind by the temp-
ter. It is only when they are harbored
and indulged that they become ours.
^ Unto men — not so much as unto
God. The lying to men, cf which he
was guilty, was not the special nature
of the crime, as he might have thought,
but lying unto God. The peculiar enor-
mity of his guilt was this, that he had
probably very much overlooked, ordis
regarded. — How careful men are tc
provide against human detection, nnd
careless about the searching eye of
God, Ps. 41 : 4. If Unto God. Com
pare John 3 : 6 with 1 John 5 : 4.
Matt. 9 : 38 with Acts 13 : 4-24. 2
Tim. 3 : 16 with 2 Peter 1 : 21. John
6 : 45 with 1 Cor. 2:13. 1 Cor. 3 : M

A. D. 30-36.J

ClliP. V.

138

5 And Ananias hearing these words * fell down, aad * "• '" ''•
gave up the ghost : and great fear came on all them that
heard these things.

6 And the young men arose, * wound him up, and '^^''°^^■*''•
carricd him out, and buried him.

with 1 Cor. 6 : 19, and Tve find that the
Deity and Personality of the Holy
Ghost are plainly taught. To ''lie unto,"
here expresses the opposition or hos-
tility intended hy the act. Observe.
— (1) "Ananias has lied to God the
Spirit, not to men and Peter. Dare,
if you can, 0 Socinian, thus to read it,
' He has lied, not to the Spirit and Pe-
ter, but to God.' -'—Bengel. The Holy
Ghost so far from being less than God,
is He against whom the sin (against
the Holy Ghost,) is more heinous than
against the Father or the Son. (Matt.
12 : 31.) (2) The judgment is the
same as was pronounced against Judas
— who also concealed his love of money
under a hypocritical regard for the
poor.

6. Peter in those words pronounced
his inspired verdict against the hypo-
crite. Some have found nothing mir-
aculous in the effect of this upon Ana-
nias, but only the working of his deli-
cate sensibility — the severe and sudden
shock of such a terrible detection be-
fore the whole Church, where he had
thought to succeed in his deception,
and to obtain nothing but praise for such
large liberality. But here was plainly
the visitation of God — the hand of Di-
vine judgment, and thus it was in both
cases the same. Observe. — (1) Many
who carry the public applause for large
gifts, do yet not give according to their
large means, in any proper proportion,
but after all, keep back part of the price.
God alone can search the heart. But
His judgment day will reveal the true
character of our deeds. (2) How aw-
ful will be the terror with which sin-
ners will be struck at the final judg-
ment, when Christ Himself shall pro-
nounce the sentence. Depart. (3) How
fearful is the sentence of the sinner's
own conscience. " Every mouth shall be
Btopped, and the whole world shall be-
come guilty before God." f Oave up

the ghost. Literally, expired. It would
be possible for one to be so shocked
and overwhelmed by sudden detection
as to fall down dead. But the fixct
that both the man and his wife drop
down so instantly would imply that this
was by the direct act of God. This wo
can see would make a fearful example
of these persons, and tend thus to deter
others from similar hypocrisy in tho
Church. T Great fear. The immedi
ate effect upon the whole community
was this of great fear. The judicial
infliction had this desired effect of stri
king terror into the mind of the entira
people. It was not only the sudden death
of this unhappy couple, but the awful
power accompanying the Apostles,
which would naturally excite great and
universal fear : so that it is repeated in
vs. 11. This reverential fear would go
far to prevent the intrusion of false
brethren into the Church.

6. The young men. This may refe»
to a class in the congregation accus
tonied to do the work of preparing the
room and attending upon the services.
On the general plan of the synagogue
there were such, called servants, Luke
4 : 20. These would naturally be the
younger men, as those of some import-
ant office would naturally be elders.
They are also called veavlaaoi, youths,
(vs. 10,) and without being a class of
ecclesiastics, they were probably the
younger members of the congregation
acting in accordance with the Jewish
custom, or perhaps now at some spe-
cial direction Incidental services like
these were necessary, and without anv
formal erection of an office these du-
ties, as of sexton, doorkeeper, fee.,,
came to be performed by the young
men. \ Wound him up. Wrapped
him up in some loose covering. The
Jews commonly bound the limbs sepa-
rately with many folds of linen, in ordef
to embalm the body. Often, however,

124

THE AOTS OF TML APOSTLES.

[A. D, 80-86

7 And it was about the space of three hours after, when his wife;
not knowing what was done, came in.

8 And Peter answered unto her, Tell me whether ye sold the land
for so much ? And she said. Yea, for so much.

9 Then Peter said unto her, How is it that ye have
£irtt.'4:T. agreed together 'to tempt the Spirit of the Lord ? behold
the feet of them which have buried thy husband are at th«
door, and shall carry thee out.

a loose shroud was thrown around the
fresh corpse : which was done in this
case, probably, on accountof the great
haste. Some think that they wound
him up in their own mantles, which
they took off preparatoiy to carrying
him out. — [Hackett. ) Others, that they
wrapped him hastily in his own loose
cloak or robe. — {Lightfoot.) ^ Car-
ried him out — lit.. Having carried him
forth — they buried him. Out of the
house and out of the city. The Jews
were accustomed to bury their dead
outside the city walls. And this was
done on the day of the death — partly
because of the rapid putrefaction of
the body in that warm climate, and
partly because of the defilement which
they suffered from contact with a dead
body. Numbers 19 : 11. The burial,
in this case, may have been hastened
by the extraordinary circumstances of
the death. This was more in accord-
ance with the Divine visitation. Those
who have suffered capital punishment
for crime, whether hy the law or di-
rectly by the hand of God, have .al-
ways been regarded as entitled to ne
consideration after death, and so their
remains have been treated with con-
tempt. Observe.— The crime of this
man, as a false professor and deceiver
in the Christian Church, was deeply
aggravated, and his punishment was
merited.

7. Three hours after — lit., It came to
pasi at an interval of about three hours.
The woman, as the weaker vessel, had
a longer space for repentance. "Pre-
cious three hours." — Bengel. This
may indicate that the Christians ob-
served the Jewish hours of prayer, ch.
8:1; 10 : 3. The corpse had not
beea carried to the house, but buried

at once , so that his wife did not know
what was done during that three hours'
time. ^ Came in. That is, to the
congregation where they were assem-
bled for worship. It was so ordered
in providence that this wicked pair
should be sep.arately tried and pun-
ished.

8. Peter answered. This may mean,
addressed her, or replied to her address
or salutation on her entrance. ^ For
so much. He asks whether they two
sold the land for the sum stated by
Ananias, perhaps also pointing to it at
his feet. ^ Yea. She protested and
insisted upon it, that this was the real
and exact sum. She intended to de-
ceive, and this was the essence of the
lie. Even though they received this
amount and more, she told a deliberate
falsehood, because it was her purpose
to deceive the Apostles with the idea
that this was the full amount.

9. Ye have cgreed. Lit., That it has
been agreed by you. The term expresses
open agreement in terms, with pre-
vious concert. It is used in classic
writers to signify conspiracy. ^ Tempt
the Spirit of the Lord. That is, to put
to the test the Spirit of God, by lying
to the Holy Ghost, and attempting to
palm off hypocrisy for piety, as though
He could not detect the difference, or
as though He were alike the Author
of both. T[ At the door. Near at hand,
returning from the burial. See Mark
13 : 29, " nigh even at the doors."
This was three hours after the death
of Ananias, and this length of time
would be necessary to carry the corpse
some distance outside of the city, and
to dig the grave, and finish the burial,
and return. ^ Carry thee out. As
Peter knew beforehand that sho wag

A D 80-36,1

CHAP. V.

13ft

10 "Then fell she down straightway at his feet, and »"•*•
yielded up the ghost : and the young men came in, and
found her dead, and, carrying her forth, buried her by her
husband.

11 ''And great fear came upon all the church, and upon
as many as heard these things,

ch. 2:43, and

19:17.

icli. 2:43, anil

12 f And 'by the hands of the apostles were many J^Vm-^'J^g*'"-

" ■ 2 Cor,

Hel). 2:4.
*ch. 3:11, and
4:32.
lJohn9:22, auv

were all with one accord in Solomon's porch.

13 And ' of the rest durst no i
" but the people magnified them.

to die also, on the spot, for her crime,
it is plain that it was by the special
visitation of God, as a judicial inflic-
tion. (See vs. 5, Notes.)

10. Yielded up the ghost. This is
fcxpressed in the Greek by one word,
which means simply expiring, and is a
better rendering. It is plain that the
historian here understands this death
as supernatural. It was n^t only in-
stantaneous like the former, but it was
precisely as Peter foretold. Tf Came
in, ka. Lit., When they came in, found
her dead. ^ By her husband. In the
same grave with her husband.

11. Great fear. The same is re-
corded (vs. 5,) in the case of Ananias.
Of course, there was now additional
reason for this public sensation, as the
Divine judgment was repeated. It was
intended not only to visit just puniah-
ment upon the ofi"enders, but also to
express God's special hatred of hypoc-
risy in His Church. See Matt. 23. An
example was made of these, at this
early stage of the Church's history,
that should stand as a permanent warn-
ing against false profession and willful
deception in Christ's house. So Cain,
the first murderer, was signally pun-
ished by God. So Nadab and Abihu,
for offering strange fire instead of the
true. Korah and his company, for
setting themselves against Moses —
and Uzziah, for profanely laying hands
upon the staggering ark, were judicial-
ly destroyed by God. Achan, for his
corresponding crime in the first period
of Israel's history, needed to be
promptly thrust out by the Church,
and was put to death. Observe, —

11*

Even the persecuting Sanhedrim were
awed, in some measure, by these won-
drous and fearful judgments of Gcd,
so swiftly visiting death upon th*
sinner.

12. Not only were there these awful
demonstrations in the Church, that
made it seem as the sacred fire of the
altar which broke forth and consumed
everything impure, (Levit. 10: 1-10,)
there were also other manifestations
of power in their miraculous gifts,
which were now greatly increased. If
the former would keep some such insin-
cere ones standing aloof for dread, the
latter would lead many to believe.
^ Signs and xcoiiders. See ch. 2 : 43.
TJ" Among the people — who are said, in
vs. 13, to have magnified them — that is,
the whole Church. Some read thia
clause as connecting immediately with
vs. 15, and that what comes between
is to be read as a parenthesis. But
this is not necessary. It is plain that
these verses aim to give us an account
of the Church's progress after the
astonishing events just recorded. ^All.
The Apostles and the Disciples — as a
Church. ^ With one accord. In reli-
gious assemblage at the times of public
worship. See Notes, John 10 : 23.
They were wont to assemble now as a
separate body, in Solomon's Porch ; the
"upper chamber" (1: 13,) having be'
come too small for them.

13. And of the rest. The general
idea here is that this reverential awe
kept back the promiscuous multitude—
"the people" — "those that are without"
— from intruding themselves upon the
membership as false Disciples, and

126

THE ACTS OF THE APOSTLES.

[A. D. 80-86.

14 And believers were tlie more added to the Lord, multitudea

both of men and women ;)
.^foeicry ^5 lusomuch that they brought loxth the sick || into

the streets, and laid them on beds and couches, " that at

the least the shadow of Peter passing by, might overshadow

some of them.

n Matt. 9 : 1
and U: 36.
«•«. 19:12.

especially that none who were like
Ananias and Sapphira, deceivers and
hypocrites, dared to mingle in their
assemblies, much less to join them-
selves to the Christian Church, as that
false-hearted couple had done. Only
true believers were more largely added
to the Church, (vs. 15.) This was the
desired effect of such signal judgment
of God. There were doubtless many
more who were just as insincere as
they were, and who stood ready to
join themselves to the Church just as
lightly and as falsely as they had done.
But of the remainder of this class, in
whom it would indeed have been an
act of daring, none of them dared to
join himself to them, fearing the con-
sequences now as they naturally must
do after so awful a visitation of God's
wrath. '^ But the people. The common
people of the Jews regarded the com-
pany of believers with respect and
admiration, and paid them honor. The
Christian cause was thus making pro-
gress in the community. See ch. 4 :
21. The people generally were so far
satisfied that this work was of God.
Hence the fear that was aroused in
some minds did not drive the people
away in dread of any connection with
the Church. It only infused a salutary
awe, and the results were blessed and
glorious.

14. And believers, &c. Literally,
Believing persons. Though the unbe-
lievers— "those without" — "the rest"
— dared not obtrude themselves falsely
and join their assemblies, true believers
were the more largely added. In this |
way it was shown how much the people
held the Chi'istians in respect. This
was the progress which the Church
made among the people. Though mere
•ieceivers, like Ananias and Sapphira,
were struck with awe, and dared not
to join the Church, as those hypocrites

had done, yet true believen were added
all the more. That is, these events,
which kept back the worldly and
insincere from falsely joining them-
selves to the Disciples, served to bring
forward true believers "all the more."
They proved a means of grace to such
as, with good and honest hearts, re-
ceived the Word. And the result was
that the membership received still
larger accessions, and the cause gained
a new impulse, f To the Lord. Not
merely to the Church, as Ananias.
Here the new converts are said to be
added "to the Lord," (?. e. to Christ,)
as in ch. 2 they are spoken of as added
to the Church by the Lord. Christ is
the Head of the Church, which is His
body. These members are added to
Him. The numbers are no longer
given, as in ch. 4 : 4, since the Church
grew to greater size. 1 Women are
here distinctly mentioned for the first
time as among the converts — perhaps
because Sapphira's case had just been
related, and the effect upon her sex
may be signified thus.

15. If we read the foregoing verses
without a parenthesis, as is most
natural, then this verse connects tho
large increase of converts with this
extensive presentation of their sick for
miraculous cures. The connection,
however, is with the whole paragraph
preceding, and looks back to the record
in vss. 12 and 13 also. The object is
to show how largely the membership
increased, together with the influence
of the Church upon the community
every way. The term rendered "inso-
much" sums up the various antecedents
which account for the practice about
to be related. Miracles were wrought,
(vs. 12,) the Disciples met together as
a distinct body in Solomon's Porch —
the people held them in great rever-
ence, (vs. 13,) — the memljership was

A. D. 30-36.1

CHAP. V.

1S7

16 There came also a multitude out of the cities round

ahout unto Jerusalem, bringing " sick folks, and them {^""^ *" "•
which were vexed with unclean spirits: and they were ""'''°"=^--
healed every one.

17 ^PThen the high priest rose up, and all they that ^'=''-*-' ''"•

very much increased, so that, (as a
result of all this,) they (the believers)
brought forth the sick for miraculous
healing by the Apostles. ^ Into the
streets. Rather, Down to, or Throughout,
or Along the streets. The exact reading
is, " So as along the streets to bring
forth the sick." " Streets," including
open squares — the places of public
resort, such as are found iu Oriental
cities, around the gates, and elsewhere.
^ Beds and couches. The sick were
brought forth and laid on these beds.
The dilferent terms here used, may
refer to the beds of the richer and
poorer classes. The former term is
found nowhere else in the New Testa-
ment. The latter was probably the
coarser pallet used by the common
people. Alford thinks the distinction
unfounded. But the oldest and best
lexicographers favor it. The idea is,
that the rich and poor alike were
engaged iu this — the rich on their beds,
the poor on their pallets. ^ That at
(Jiy least — In order that. This was their
object in so doing. Literally, That
Peter coming, (when he came,) even if
(if only,) the shadow might overshadow
any one of them.. That is, in his daily
passing to and from the public assem-
bly in Solomon's Porch. They crowded
around where he was passing along,
and their simple confidence was such
that they hoped for some efficacy even
from his shadow, if they could get no
nearer. This was the faith which
Christ commended in the woman, who
in the crowd strove to touch (if it were
but) the hem of his garment, which in
itself could have no more virtue than
the shadow here, (Matt. 9: 22.) The
power was of God, and the weakness
of the means would show the presence
of such Divine power in them. It is
not said that Peter's shadow had any
miraculous effect, but only that the
people 80 zealously and confidingly

crowded along his path, aiming to get
within his shadow, if no more, and
saying iu themselves, (as the woman
with our Lord,) "If I may but be
reached by his shadow, I shall be
healed." That this does not prove
Peter's primacy or Popeship, is plain,
since we find a similar account of
Paul's miracles, (ch. 19: 12.)

IG. This is the first notice that we
have of converts from out of Jerusa-
lem, since the Pentecost. The Wiclif
version has it, "And the multitude of
the cities nigh to Jerusalem ran."
There came "also," besides this, ^ A
multitude. Rather, the multitude — the
mass— the body of the people. ^ Out
of the cities. Rather, the population of
the surrounding cities came together into
Jerusalem. See Isa. 2 : 1-4. T Bring-
ing. Literally, bearing, carrying. ^ Sick
folks. Literally, the side. ^ Vexed.
Literally, disturbed, perturbed — as if by
a crowj of evil spirits. Here is the
fir.-:t mention iu this history of demoni-
acal possessions, which are so ofteu
referred to by Luke iu his Gospel nar-
rative. (See Luke 4 : 33-35.) They
are here distinguished from diseases,
(see in the preceding clause,) yet they
doubtless often produced disease.
^ They were liealed every one. Literally
they were healed all. "VViclif — ivhich all
ivere healed. This is the gracious re-
sult. It was made unto them according
to their faith. Those who sought to
come within the shadow, if they could
get no nearer, may be supposed to be
included.

^ 9. The First Imprisonment of tub
Twelve — (Sadducean) — Miracu-
lous Deliverance — Peter — Ga-
maliel. Jerusalem. A. D. 30-36.
Ch. 5: 17-42.

We see here another step taken m
that hostility which Judaism haa ol-

128

( Or eitvf.
tLnke21-. 12.

THE ACTS OF THE APOSTLES. [A. D. SO-dB.

were with him, (which is the sect of the Sadducecs,) and
were filled with || indignation,

18 "iAnd laid their hands on the apostles, and put them
in the common prison.

ready set up against Christianity. AVe
saw the two Apostles (Peter and John,)
thrust into prison over night to await
their trial in the morning, (ch. 4:1.)
Now we see "the Apostles," all of them,
imprisoned without any apparent lim-
itation, and on the ground of a previous
decision and condemnation of their doc-
trine,(see vs. 28.) Besides, here we find
the High Priest entering into the strife,
and thus this imprisonment assumes a
more official and national aspect, as the
act of the Jewish Church through its
official representative and head.

17. Then. Not only after that, but
as a consequence of the foregoing, and
occasioned by it. This wonder-work-
ing power so amazingly popular, alarm-
ed the chief functionaries. The Sad-
dui^ees were yet taking the lead in the
opposition, as in ch. 4: 1. "^ The high
priest. This was probably Annus, who
is named (ch. 4 : G,) as high priest, or
it may have been Caiaphas, who was
the acting high priest at the ti-rae, but
by Roman authority and not by Jewish
law. According to the latter, Annas
was the high priest until his death. (Ex.
9 : 44.) But as the Romans usurped
the prerogative of appointing or remo-
ving from this office according to their
pleasure, within the priestly line aixl
order, the greatest confusion obtained.
Hence, Luke names both Annas and
Caiaphas as being both of them high
priests (Luke 3:2.) at the same time.
^ Rose up — having risen up. The term
implies some special excitement, (and
not any formal judicial act,) under
which he proceeds to the hostilities
named, vs. 18. ^ They that were iviih
him. Meaning not the Sanhedi-im, (who
are mentioned in vs. 21, as distinct
from these, ) but those who joined with
him in his views and plans — his
party. See ch. 4 : 14 ; 19 : 38 ; 22 : 9.
This is explained in the next clause as
referring to the sect of the Sadducees.
The language in the Greek implies that

the whole sect of the Sadducees were
of the high priest's party in opposition
to our Lord, and that it was the Sad-
ducees' party in the Sanhedrim, See
vs. 21, Notes. AVhether Annas and
Caiaphas were of this sect, or whether
they were Pharisees, as some suppose,
(ch. 23 : 6,) cannot be determined,
though some think the meaning to be
that they were of this sect, and in a
manner represented them. Certain it
is, that the party with him were mainly
of that sect, and this is recorded to call
our attention to the fact that these, who
denied the resurrection and the world
of spirits, were the first opposers of
Christianity, and this because the Apos-
tles preached the doctrine of the Res-
urrection, as shown in the case of Christ.
Meanwhile, the Pharisees hated the
Sadducees so much that they rather
kept silence and almost sided with the
Disciples, while these their enemies
were in the opposition. At a later
time, however, the Pharisees were the
prominent party in the hostilities :
and these rival sects were joined at last
against Christ, like Pilate and Herod.
(See ch. 4 : 1.) T Sect. The term here
used is that which we in English have
transferred directly from the Greek —
heresy. It is used as we would use
the word party or division, and not in
the modern sense, with reference to fa-
tal errors — though the Sadducees were
heretics. Originally, the word means
simply option or choice, as we say "per-
suasion." \ Indignation. Here wo
have another Greek term which is
transferred to the English word, zeal.
It means commonly any ardor of mind
in a good or bad sense, but here it ex-
presses envy and party spirit. They
were moved at the popularity of the
Apostles, and afraid of their own cause
being lost with the people, and indig-
nant at the currency thus given to the
doctrine of the resurrection.

18. Laid their hands. This refers %a

A. D. 30-36.]

CHAP. V.

129

19 But 'the angel of the Lord by night opened the Ista!' •'•'""'
prison doors, and brought them forth, and said,

20 Go, stand and speak in the temple to the people "all 'j!'^''^--^'''^^
the words of this life. _ uohnsai.

21 And when they heard that, they entered into the
temple early in the morning, and taught. *But the high "=''•* •s.s.

tlieir arrest. The next clause relates
the result, f The Apostles. That is
the twelve, vs. 29. IT Common prison.
The terms mean public custody. No
reference is had to an inferior jail for
lowest criminals. The public prison
was used as being more secure. In ch.
4 : 3, the term here rendered prison is
translated hold. The Wiclif version
has it the common ward.

19. The angel. Literally, ^;i angel,
without anj' particular reference to one
rather than another angel. "The Angel"
in the Old Testament sense would moan
the Covenant Angel, the Lord Jesus
Christ, who, we suppose, is not meant
here. The deliverance was plainly
miraculous. Angels are employed by
God on such errands of salvation. Hob.
1 : 14. AVhile the high priests, the
servants of the Old Israel, prove faith-
less, the angels, the heavenly servants
of the New Israel, most conspicuously
fulfill their office, f By night. The
deliverance was wrought between the
days, as being thus more surprising and
alarming. The men that were seen
safely in their coafinemeut at night-
fall, were missing in the morning, and
no watchman disturbed, and no trace
of the mode of escape ! The effect of
this upon their enemies is seen in vs.
23. ^ Opened the prison doors. The
miracle consisted in opening the barred
doors as no human power could do it.
It would seem also that the doors were
closed again by the same miraculous
agency. This added to the surprise,
vs. 23. How could they have escaped,
would be the question. Through what
opening, as the doors were shut '■^with
all safety ?" By what intervention in
spite of these iron doors and bars ?
How else, indeed, than by God ?

20. Go— Lit., Go forth. They were
set free, and this address of the angel
is that they exercise their freedom

without any feeling of restrain*.
1[ Stand — having taken your stand —
implying firm, free and calm action.
If In the temple. That is, as publicly
as before, and more. Instead of in
"Solomon's Porch," they wore to take
their stand in the second inclosure it-
self, as distinguished by the term hero
used from the building as a whole.
Their instructions are, to speak or
discourse to the people, now that their
priests and rulers would not hear.
T[ All the words — concealing or keep-
ing back nothing, however odious —
withholding not even the doctrine of
"the Resurrection and the life," for
fear of this violent hostility of the Sad-
ducees. f Of this life. This life which
embraces the Resurrection: as Christ
Himself is " the Resurrection and the
Life," (John 11 : 25,) and has brought
life and immortality to light through
the Gospel, (2 Tim. 1 : 10.) " In Him
was life; and the life was the light of
men," John 1 : 4. This life, spiritual
and heavenly, is quite different from
that which the Sadducees held, who
denied the soul's immortality and the
life eternal. " Christ is the way, and
the truth, and the life," (John 14: 6.)
The Gospel is called " the word of this
salvation," (ch. 13: 26.)

21. When they heard. This is said
to show their prompt obedience to the
angelic directions. ^ Early — Lit.,
about, upon, or at daybreak. Strictly
understood it may mean. Just before
day-dawn. ^ Came. Lit., The high-
priest having arrived — that is, at the
session chamber of the Sanhedrim in
the temple, ch. 6 : 14. ^ And they
that wtre tviih him — the same as spo-
ken of in vs. 17 — those of his party.
Tf The council. The supreme council
or court of the nation — the Sanhedrim.
The Greek shows that those who weM
with him took part io the call of tli«

THE ACTS OF THE APOSTLES.

[A. D. 30-8».

priest came, and they that were with him, and called the council
together, and all the senate of the children of Israel, and sent to the
prison to have them braught,

22 But when the officers came, and found them not in the prison,
they returned, and told,

23 Saying, The prison truly found we shut with all safety, and
the keepers standing without before the doors: but when we had

opened, we found no man within.
cu''*'?!."'*' 24 Now when the high priest and "the captain of the

temple and the chief priests heard these things, they
doubted of them whereunto this would grow.

council, and the term denotes a formal
convening. ^ All the senate — the tlder-
ship. It would seem that besides call-
ing the Sanhedrim together, a part of
whom were elders, they summoned,
also, all " the elders of the Jews,'" though
not belonging to this supreme court,
(see ch. 4:8; ch. 25: 15,) yet im-
portant as representing the synagogues,
and as men of wisdom and counsel, for
such an emergency. They were noted
as foes of Jesus and of His doctrine.
^ The prison. This term is not the
same as is used in vs. 18 or 19, but
another, signifying a place of confme-
ment — (the whole building.) The term
used in vs. 22, (same as in vs. 19,)
conveys the idea of a guard — as we
say, " watch-house," the particular
ward or cell. ^ To have them brovght.
Lit., For them to be brought — com-
manding them to be brought.

22. The officers. Lit., The servants
(of the Sanhedrim) having come — ar-
rived— (the same word as is used of
the high-priest, vs. 21,) did not find
them in the prison (cell) ; and having
returned they reported.

23. The prison. This is the term
used in vs. 21, m.eaning the building
itself. They found the jail shut vp (an
emphatic term) "M7;;/ia//«(7/"e/?/,"(perfect
security,) no trace of being broken
open, all the doors and bolts just as
they ought to be, thoroughly secure.
Wiclif — " with all diligence." The an-
gel who miraculously opened the pris-
on doors, (vs. 19,) had closed them
after him, so as to leave them precise-
ly as they were found. This puzzled
m gfilcers most of all. ^ Keepers.

Lit., Guards — from which the term for
"prison," in vss. 19 and 23, is taken.
This would show that the guards had
been at their post ; and that the Apos-
tles had not escaped by their absence
or inadvertence. T[ Before the doors.
The guards were found standing before
the very prison c?oors that the angel had
opened and closed after him, vs. 19.
1[ When we had ope^ied. Lit., Having
opened. They opened now in a natural
way, the very doors that the angel
opened miraculously. But they found
no one inside.

24. The high-priest. Lit., The priest.
That is, by eminence, in chief — mean-
ing, of course, the high-priest, as al-
ready referred to. TI Captain of the
temple. This ofiScer was the guardian
of the sacred house, one of the chief
priests, perhaps a member of the San-
hedrim, and set to enforce the Mosaic
observances. (See ch. 4:1.) He was
one of "those that were with the high-
priest," vss. 17, 21. ^ The chief
priests — high-priests — the heads of the
twenty-four courses appointed by Da-
vid, 1 Chron. 24, or possibly, also,
those who had been high-priests under
the Roman appointment, just as Annas
and Caiaphas, (and doubtless several
others at least,) were high-priests in-
stead of one, as provided for by the
Jewish law. See ch. 4:6. TJ They
doubted. The word is more forcible,
and means, they u-ere in perplexity.
II Concerning them — these things, or
these Apostles. \ Whereunto, &c. Lit.,
What would come of this, or. What this
would become — how it would turn out.
They were at an utter loss to conceira

A. D. 80-3G.]

CHAP. V.

181

25 Then came one and told them, saying, Behold, the men whom
ye put in prison are standing in the temple, and teaching the people.

26 Then went the captain with the officers, and brought

them without violence: ^for they feared the people, lest *"«" 21:2s.
they should have been stoned.

27 And when they had brought them, they set them before the
council : and the high priest asked them,

28 Saying, ? Did not we straitly command you that ye v^'-^-^s-
should not teach in this name ? and, behold, ye have filled ;, 011.2:23-36.
Jerusalem with your doctrine, 'and intend to bring this ^'^l^''^'^''^^
man's * blood upon us. b^It'ik;^^'

what this would result in, if tilings
went ou in this amazing manner as
regarding these men.

25. They get no-w some light upon the
Bubject. The prisoners are found, at
least. ^ Came one. Literally, one ar-
riving— the same word as used before.
The (very) men whom ye put in prison,
are (not there, but on the contrary,)
standing in the temple and teaching the
people.

2G. The captain — of the temple — the
commander of the Lcvitical guard. (See
vs. 24 ) *f With the officers — the servants
of the court. Literally, Then the captain
having departed with ike officers. ^Brought
than, not by force — not binding them as
else they would have done. Matthew
27 : 2. This refers not to the unresist-
ing manner of the Apostles so much as to
the manner of the ofScers, as is shown
by the reason annexed. T For. This
bhows that the people, to whom they
discoursed, were warmly in their favor,
and they feared that any attempt at vio-
lence or craclty in bringing them to the
court would result in themselves being
stoned. Lit. , in order that they might not
be stoned. The Apostles might have ap-
pealed to this popular feeling, but they
did not. They submitted to the lawful
authority. It was not from the Disci-
ples that they apprehended the stoning,
but fcom the fickle multitude whom
they afterwards used as instruments of
persecution. Stoning was now the cap-
ital punishment under the Jewish law.

27. When, &c. Literally, having
brought them. ^ They set them— set them
up — stationed or presented them. See
ch 1 ; 23, where the eamo word is used.

28. Did ^^otive, &c. One would sup-
pose, 6a3's Chrysostora, that the first
thing asked would have been, how did
you escape ? But as if nothing had
happened, he asked about their teach-
ing. The high priest was the chief
religious functionary of the nation —
the representative of the religious in-
terest of the people, (see Zech. 3:1,)
and hence the presiding officer in the
Supreme Court. ^ Straitly. The phrase
used here is. Did we not command you
ivilh a command. He is ashamed to
speak of threatening, (ch. 4 : 17,) for
tli-ey had not the power to punish.
How he sets up their command, and
the enormity of violating it, while God's
command would pass for nothing ! Tlie
question implies thattlie Apostles were
bound to obey the order of the Sanh
drim, as tiiey would have been, had
not the command of God been most di-
rectly and clearly contrary to it, vs. 29.
1 In this name. i. e. of Jesus. Bengel
remarks that, "The high priest avoids
using the name of Jesus. Peter uses
it and glories in it." vss. 30, 31. Lit-
erally, upon this name, (as their author-
ity, ch. 4 : 18.) IT And, behold, (on
the contrary,) you have filled Jerusa-
lem with your teaching, so that it has
spread throughout the city and among
all classes. ^ Bring this man's blood
upon us. This was indeed what the
high priest and his followers profanely
said, " Ilis blood be on us, and on our
children." Matt. 27 : 25. They began
now to fear being held responsible fo-r
Christ's murder, and that, by the very
people whom thoy had urged on to tho
crucifixion. Conscience was condemn"

132

CHAP. V.

[A. 1). 30-Stt.

Sch. 4:19.
cch. 3:13, 15,
aud22: It.
deb. 10:39,
audl3:l'9.
Gal. S: 13.
1 Pet. 2:24.
ech. 2:33, 30.

29 ^ Then Peter and the other apostles answered and
said, •* We ought to obey God rather than men.

30 "The God of our fathers raised up Jesus, whom ye
slew and ^ hanged on a tree.

31 "Him hath God exalted with his right hand to be

ing them. This doctrine -which had
so spread among the people did indeed
teach that Jesus veas wickedly put to
death by the Jews. But this was not
with any intent to excite the popular
vengeance against the leaders, but
rather to urge them to repentance in
order to pardon and salvation. Ob-
serve.— This miraculous deliverance
was not wasted, because of the Apostles
being retaken. It was intended as a
sign from God, and it had its effect upon
the Sanhedrim, vs. 24.

29. Peter arid the (other) apostles. Pe-
ter, as usual, appetirs as spokesman.
The phraseology is peculiar, and would
read, " And Peter answering, the Apos-
tles also said." Peter spake for them
all. They expressed their concurreuce.
^ We ought, &c. Literally, It is ne-
cessary to obey. They acknowledged
the Sanhedrim as the ordinary religious
authority whom it would be right to
obey except in case of such a clear,
unmistakable command of God to the
contrary. And here they declare they
have no option. There is an absolute
necessity laid upon them. The term
here rendered to obey, is peculiar, and
expresses the idea of obedience to au-
thority, translated "to obey magistrates,"
Titus 3:1. In ch. 4 : 19, they had
challenged their persecutors to deny
this clear, unquestioned principle ; and
here they say (not, "we ought," but) it
j» necessary, in every case as well as in
ours. It is a necessity which cannot
be set aside. Observe. — There could
bo no doubt of the Divine command in
thi.? case, at it was expressly signified
by the angel, (vs. 20.) Observe. —
They made no forcible resistance to the
authorities, but patiently bore the pen-
alties and gave their testimony.

30. After stating the principle of
their obedience to God, they gave a
eynopsis of Christ's history as being
tiia •work of tho God of their Jewish

fathers, cf the very Jehovah whom
they, tlie Jews, boasted of worshiping.
This would bring the necessity of obe-
dience home to the Sanhedrim also,
and all the accusers, f Raised up.
Their treatment of Christ is put in di-
rect contrast with that of "the God of
their fathers," Abraham, Isaac and Ja-
cob, whom they all, as Jews, boasted.
While they slew Him, their national
covenant God raised Him up, i. e. from
the dead. And this act of Resurrec-
tion was the Divine seal set upon Christ's
work, and thus it authorized their obe-
dience in preachingand teaching in the
name of Christ. ^ Ye slew and hanged.
Literally, Ye slew, having hanged — slew
by hariging. The term here rendered
"slew" is different from those else-
where used, (to kill, crucify, &c.) and
expresses a more personal action — lit-
erally, handled — as elsewhere he urges
home their personal participation in
Christ's death "by wicked hands," (ch. 2:
23.) '^ On a tree— (crncifted.) Though
the Jewish law pronounces every one
accursed who "hangs on a tree," its
reference is not distinctly to the pun-
ishment of crucifixion, -which was a Ro-
man punishment and not Jewish. It
referred originally to the ignominious
exposure of the dead body of a crimi-
nal on a post or a tree. Yet the curso
of the law is so worded that it appliew
to this punishment of crucifixion, espe-
cially as the custom was to leave the
dead body exposed on the cross. Seo
Deut. 21: 22; Gen. 40:19. The point
of this is that He whom they held to
be accursed and treated most ignomin-
iously had been glorified by God. (Rom.
1:2.)

31. Jlim — This one (rovrov) hath
God exalted. God has lifted Him up
to honor and glory, as ye lifted Him
up to shame. T[ With his right hand.
Rather, At, or to His right hand,
to sit there, (Psalm 110 : 1,) aaao-

A. D. 30-30.]

CHAP V.

'a Prince and ^a Saviour, ^ for to give repentance to If rael, ^Mif,.!^:.
and forgiveness of sins. ch.'5:u;.'& i

32 And ' wo are liis witnesses of thase things; and m is cSi!'iVu.
also the Holy Grhost, * whom Grod hath given to them that iil',''"?!-^
obey him. i"-*^-

ciated in the dominion, (Psalm 45 :
9,) or if, as some take it, the sense
13, " iviCh or 6y His right hand," then it
is to show God to be the doer of this
omnipotent act, Rom. 1 : 2. The l.at-
t"i- is favored by the parallel reading,
'jh 2 : 33. (To be) a Prince — Cap-
tain— "Author of salvation," Heb. 2 :
10, elevated Ilim as a Prince — this
Oue who is a Prince — " Prince of Life,"
(ch. 3: 15,) leading the way; ob,
elevated Him (to sit) as a Prince upon
His throne, as Mediator, for the pur-
pose of giving repentance. So Heb.
2:9. " We see Jesus crowned with
glory and honor that lie, by the grace
of God, should taste death for every
man." So Pa. 110:5. *^ And a Saviour.
A Prince, as having all authority and so
to be obeyed ; and a Saviour, as using
His authority to give salvation, able
to save to the uttermost, &c., Heb. 7:
25. "All power is given unto me iu
heaven .-uid on erarth. Go ye, therefore,
and teach all nations," &c. Jesus
must be Prophet and King to all to
whom He is Priest. He is a Saviour
to those only who accept Him as their
Lord. ^ To give repentance. He uses
His supreme power for this end. It
requires Omnipotence to work true re-
pentance, which implies a new crea-
tion. It is of the now birth, which is
not of the will of the flesh, nor of the
will of man, but of God. So faith is
said to be the gift of God. See ch. 11 :
18 ; 2 Tim. 2 : 25 ; Eph. 2 : 8. Ben-
gel remarks, that " repentance is a
joyous gift, not a sad business." As
Prince and Saviour, Jesus gives repent-
ance. This is His royal prerogative
as the Prince of Life. So, as Prince
and Saviour, He gives forgiveness of
sins. Tkey are bcth His free gift.
Ho does not give forgiveness as a re-
ward of ri'pentance, but the one is as
truly a gift as the other. "Free for-
giveness iu His name." Repentance,
12

however, must precede forgiveness,
but grace in the heart must precede
both. If To Israel. Even to yoa, Israel.
The grace is preached even to these
blood-stained sinners, (who confess
that theyliave shed Kis blood, vs. 28,)
for "the goodness of God leadeth us
to repentance," (Rom. 2 : 4.) It was
as much as to say, " He i.s exalted to
give repentance to y^u and forgive-
ness." It also intimated that the offer
was made first to Israel, (see ch. 8 :
2G,) and that He gives these to the
true Israel, the people of Ilis new and
better covenant, His own elect. This
implies that Peter still cherishes a
special hope for Israel, yet he sees
that there is no hope for them, except
in the Divine favor and grace. ^ And
forgiveness. John the Baptist preach-
ed to Israel " the baptism of repent-
ance for the remission of sins," (Luke
3 : 8,) the baptism that sat forth those
great ideas, and involved a profession
of such repentance. But Christ gives
repentrmce in order to the forgiveness
which He also freely gives.

32. His witnesses. As Apostles they
were chosen by God to be witnesses
of thei-e things — these worda histories,
things expressed in words — as of) His
Life, Death, and especially of His Res-
un-ection, vs. 30 ; ch. 1 : 8-22 ; 2 : 32,
40. Hence they could not ceaso to bear
witness. They had no optioB, for they
had no right to cease, if they would.
1[ The Holy Ghost. They were not
alone in this witness, for the iloly
Spirit bore witness also to these great
truths, by miraculous signs which ac-
companied their testimony, and by the
inspiration of their written Sobxptitre—
witness. So it was promised iu John
15 : 20. f To them that obey Him. Lit.,
That yield obedience to Him as their Lead-
er, Captain, Prince. This term refari
back to vs. 29, where it is used in tho
same sense. The whole drift then is •

134

forth

THE ACTS OF THE APOSTLES.

[A. D. 30-86L

"* 33 ^'Wlien tliey heard thaf,, they weie cut to thi
'heart, and took counsel to slay them.

34 Then stood there up one in the council, a Pharisee,
named " Gamaliel, a doctor of the law, had in reputation
among all the people, and commanded to put the apostles

little space ;

It is necessary for us to yield obedience
to God as our Priace and Saviour,
rather than to man. The very Jehovah
of the Jews has clearly recognized Him
by most miraculously raising Him from
the dead ; and now He has glorified
Him as the Saviour of Israel. We are
Bct to be His witnesses to men, and
hence we cannot be silent ; nay, we
have the Holy Ghost also bearing wit-
ness with us, in miracles and by inspi-
ration, and how can we forbear? And
especially, since the Holy Ghost is
given to tJiose loho obey God, (vs. 29,)
and thus we must give His witness,
since we cannot consent to disobey God.
"Wc cannot but speak the things that
we have seen and heard." " We can
do nothing against the truth but for
the ti-uth." See Rom. 8:16; Gal. 4 :
6 ; 1 John S : 24.

33. Cut {to the heart.) The Wiclif
version reads. Were tormented. Tyn-
dale, They clave asunder. The idea ex-
pressed is of being saitm asunder, or
ground in pieces, as with the teeth of
a saw, "cut through >vith rage." See
eh. 7 : 54. It was not that experience
of being "pricked to the heart," (ch!
2:87,) which was so salutary in its
results, but that tormenting "sense
of guilt mixed with wrath," which
was a more mangling sensation. Tf Ihok
tounscl. The Geneva roads, " They
sought mcaris." More exactly, They
were deliberating, or purposing — taking
counsel with the intent to slay them.
This was a further advance in their
persecuting movements. They now
began to plot for their lives, as they
had done for the life of the Master
Himself.

34. Stood there up. Literally, A ar-
iein one rising up, or having »isen, (as
If to say or do something important.)
T In the council. In the Sanhedrim, as
the wori meaning council ox aeacmbly

is transferred to our language. Ho
was a member of this court. If A Phar-
isee. He was of the party opposed to
the Sadducecs, and therefore having
no sympathy with them in their perse-
cution of the Apostlea for their doc-
trine of the Resurrection. We need
not suppose that he favored the Apos-
tles at all as followers of Jeeus. He
was probably the Gamaliel who was
the teacher of Saul of Tarsus, (ch. 22 •
3.) He is said to have boon one of the
seven Rabbis, to whom the Jews gave
the title Rabboni, "My Master," (John
20 : IG,) the son of Syraon. supposed to
be the same as Simeon, Luke 2 : 25,
and the grandson of Hillel. Some tra-
ditions would make him to have be-
come a Christian, but there i» no evi-
dence of this. ^ Gamaliel. The namo
means "reivord from God." See Num.
1 : 10. ^A doctor of the law. This is
expressed by one term meaning a teacher
of the law. lie is thought by many
without reason, to have been presi-
dent of the Sanhedrim on account
of his legal fame. ^ Had in reputa-
tion. This is expressed in the Greek
by one word, which means highly
prized — highly esteemed — honorable.
Wiclif reads, a worshipful man. T All
the people. Even though not es-
teemed among the opposing sect of
the Sadducees. These latter Avere more
influential with the higher classes,
while the Pharisees were more gener-
ally popular. He was evidently a leader
of the opposition to the Sadducees.
^ Commanded. Proposed, or, as wo say
in deliberative bodies, moved — not, as
some understand it, with any authority
as if he could have been president of
the Sanhedrim, for this chair belonged
exclusively co the high priest. IT To
put the apostles forth — <■' to cause them
to withdraw." Wiclif roads, * Com-
manded the men to be put without

A. D. 30-3G.]

CHAP. V.

136

35 And said uuto them, Yc men of Israel, take heed to j'ourselves
what ye intend to do as touching these men.

36 For before these days rose up Theudas, boasting himself to be
somebody ; to whom a number of men, about four hundred,

joined themselves: who was slain: and all, as many as "or,J«ii«.rf.
II obeyed him, were scattered, 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 ail, even as many as obeyed him, were dispersed.

forth for a while." ^ A Utile space.
A little while — whfob may be what is
meant by our version — "a little sea-
son— space of time."

35. Unto them — to the Sanhedrim —
not, as might seem, to the Apostles.
^ Yt men of Israel — Hen, Israelites —
take heed to yourselves, in respect to these
men, what ye are about to do. He thus
cautions them against carrying out
their purpose to slay them, (vs. 33,)
and he refers them to previous in-
stances of insurrection which resulted
disastrously to the insurgents.

36. Before these days. This was a
historical fact which was probably fa-
miliar to the council, and he does not
give the date, except in these general
terms. It was probably about the time
of Christ's birth. ^ Rose up — Arose.
^ Theudas. Because Josephus names
such an one as leader of an insurrec-
tion some fifteen years after this time,
Luke has been charged with putting
into Qamaliel's mouth an error. But
it would be necessary to suppose th;it
Luke invented this whole reference to
Theudas, and that Gamaliel did not men-
tion him at all, if we are to believe that
ho arose not until twelve or thirteen
years after Gamaliel's speech. Josephus
fcjpeaking also of this very time, refers
to thousands of such insurgents, among
whom there might easily have been one
of this common name; as there were
three Judases witbin ten years, all
leaders of insurrections. Josephus
might more easily have made the mis-
lake, as he is fuU of inaccuracies. Yet
as this was only a leader of 400 men,
the Jewish historian woOli not likely
have noticed him. Moreover, it could
not be the same Theudas as is related

by Josephus, since he was judicially
beheaded, and therefore it would not
be a case in point, as he wished to
show that there was no need of official
interference, but that it would come to
nought if let alone. Observe. — "God
can every where raise up defenders."
Bengel. If Boasting himself, &c. Lit-
erally, Saying that himself teas somebody,
a person of importance. He claimed
to be a great prophet. He persuaded
his followers to go with him to the Jor-
dan, and promised that he would divide
the river and lead them across. ^ Obey-
ed him. Rather — Believed in him.
7 Brought to nought. Notwithstanding
his lofty pretensions.

37. This case is related by Josephus,
(Ant. xvii. 10, 6 ; xviii. 1, 1,) who
twice speaks of this Judas as a Galilean
and once as a Gaulonite, probably from
his having been born in Gaulonitis.
^ The taxing. The term properly means
the emolument or registi'ation of names
or property for census and taxation.
It is the same term used in Luke 2 : 2,
and here it is probably the payment
that is referred to, while in Luke 2 : 2;
( see N'otes, ) it is the preparatory en-
rollment. This view explains also
that passage, "This enrollment (for
taxing,) first too?c effect when Cyrenius
was governor of Syria." It was the
enforcement of this tax that led to
the insurrection here named ; inas-
much as the Jews did not hold it to
be right to pay tribute to a foreign and
oppressive power. This Judas excited
the people against the payment of the
tax. Josephus Aniiq.xy lii. 1,6. Though
it was one and the same, anoypafj] as is
referred to by Luke in his gospel history,
(2 : 2,) this payment was about ten

186

THE ACTS OF THE APOSTLES.

[A. D. 80-36.

n Prcv. 21 : 30.
laa. 8: 10.
Matt. 15:13.

0 LuVc n : 15.

1 Cot. 1: 25.
7-51, aua
and 23:9.

38 A.nd now I say unto you, Refrain fiom those men,
and let them alono : " for if this counsel or this work bo
of men, it will come to- nought :

39 "But if it be of God, ye cannot overthrow it; lest
haply ye be found even •'to fight against God.

40 And to him they agreed : and when they had

years after the enrollment there men-
tioned. This Judas represented that
the decree for this taxing was an in-
troduction to slavery, and that the pay-
ment would be a violation of their alle-
giance to Jehovah. ^ lie also perished.
Josephus records the fact that his sons
were cut ofiF, but says nothing of the
fate of Judas himself. Tf Dispersed,
{"Scattered abroad" Tyndale, &c.) as
by sudden violence.

38. Gamaliel having cited these two
well-known cases in point, urges the
practical counsel, which he introduces
by the earnest words, "Now, I say unto
you." *^ Refrain from. lAi&raWy, stand
off from these men — that is, from laying
hands upon them, as they were propo-
sing to do. T Let them alone. Rather,
suffer them — to do as they are doing.
Leave them undisturbed in their work.
That this is the meaning is plain from
the context. If For if, &c. This is
the ground of his advice — that their
■work could fairly be left to the dealing
of God, which, in case of Theudas and
Judas, as cited, had brought the wicked
counsels to nought. ^ This counsel —
purpose, plan, enterprise. ][ Or this work.
That is — Whether the scheme itself or
the working of it be considered — "if
it be of men " — of mere human origin.
Tf It will come to nought. Literally, it
will be dissolved — it can and will be dis-
solved, "either by you or by others, or
of itself." — Bengel. This cannot be re-
lied on as a certain rule, because many
religious systems of merely human or-
igin have stood a long while. And on
such principle we must wait to sec the
end before we can decide. Yet, as a
general rule it may be asserted, espe-
cially in a case like this, of introdu-
cing new religious tenets and observ-
ances. But this is not an inspired rule.
It is Gamaliers doctrine, as the Phari-
wes vere inclined to fatalism. Some

; suppose he could not have advanced it
, had he not been half convinced of the
I truth of this religion. But this does
I not follow. Gamaliel, who presented
a very common sense view to the peo-
ple as Jews, might easily argue that
if Jesus were indeed the Messiah, then
the promises made to Israel must bo
realized, and that, fairly enough, tho
result might be relied on to decide it.
Doubtless every religious system of
mere human origin will at last come to
nought. OBSERVE.-Gamaliel tho Phar-
isee, may have been influenced to this
moderation by the opposition of tho
Sadducees, and by the fear that they
would take such measures against the
Apostles as would give their sect the
popular advantage. This "let-alone"
policy may even have been a show of
moderation to compromise the matter,
and merely from fear of the people. Seo
vs. 26. Observe. — The Christian reli-
gion has proved itself to be from God,
as it has met every form of opposition,
and still advanced.

39. But. It was just as clear that
if this system which the Apostles
preached was really of God — as waa
claimed — it was immovable by any hu-
man assault. ^ Ye cannot overthrow it.
Ye are not able to work its dissolution^
The term used here is the same na
in the former verse is rendered, " come
to nought." \ Lest haply — Lest at any
time, (if you think to be able, and make
the attempt) — ye be found also fight-
ers against God — lest ye turn out to
be — not only opposers of these men,
but also opponents of God Himself.

40. They agreed. Rather — they were
persuaded by him : that is, so far as to
refrain from putting them to death;
but not so as to let them alone, as ad-
vised, vs. 38. They even beat them,
and forbade them to go on teaching
their doctrine. ^ Called the Apot.

k. D. 30-3G j

CHAP. V.

137

* called the apostles, 'and beaten them, they commanded 'jiVt'io-n,
that they should not speak in the name of Jesus, and lot M^ark^is"".
them go.

41 If And they departed from the presence of the council, K^'sfs'/-'
'rejoicing that they were counted worthy to suffer shame phu%^29^°'
for his name. ' ?£s'\^t

ceased not to teach and preach Jesus Christ.

ties, (having summoned them to ap-
poiir before the Sanhedrim,) whe/i theij
had beaten them, (literally,.feyec;them —
expressing the severity of the scourg-
ing)— theij commanded them (as before,)
not to speak in the name of Jesus, — and
(then) loosed (released) them. This
Bcourging was commonly done by "a
whip with two lashes knotted with
bones or heavy indented circles of
oronze, or terminated by hooks, in
which case it was aptly denominated a
scorpion." This punishment was re-
sorted to as a compromise. Yet it was
either too little or too much. See
Deut. 25 : 2. Paul suffered this five
times, 2 Cor. 14: 24. — They act like
Pilate, Luke 2-3: 16. They can only
express their spite by the scourging —
and must be content with repeating a
command which had just been violated.
41. And they departed. Rather, ZAey,
however, (notwithstanding all this beat-
ing and command,) departed, rejoicing,
from the pretence, &c. They went
out from the council with joy beaming
in their faces. The joy of suffering
for Christ's sake so greatly outweighed
the pain that many in the latter ages
even coveted martyrdom. (TertuU.
ad Scap V.) But the primitive Church
sets no such example. So long as they
could at all continue preaching they
did so, (vs. 42.) But when the perse-
cution grew furious (as ch. 8: 1,) they
fled to another place, as Christ had di-
rected them to do, (Matt. 10:23,) ch. 12:
17. ^ Counted worthy. Counted wor-
thy (by God) to suffer shame (from man)
for IIL<i name, (Luke 10: 15,) worthy
to be disgraced for Christ ! See Phil.
1: 29; Matt. 5: 12; Luke 6 : 22; James
1: 2; 1 Peter 2: 19. They left the
presence of the men by whose order
uud before whom thay had been scour-
12*

ged, not with a sense of degradation
and shame, but with exultation and
joy. Luke 23 : 40. They esteemed
themselves highly honored in being
regarded by the Sanhedrim as de-
serving such treatment, since it wa«
their testimony that they were con-
spicuous and bold in Christ's service.
And they counted it all joy that God
had thought them worthy to use them
as His suffering servants. This put
most distinguished honor upon them
while they were most disgraced before
men. This is the true Christian spirit
in all ages. Even lately in India, this
is the spirit with which men and women
— native and foreign — have met the
most fiendish persecutions. ^ His
name. For all that the profession of
His came involved — as His Disciples —
casting in their lot with His cause.
They rejoiced that they were "made
partakers of Christ's sufferings," (1
Peter 4: 13,) and that "their reward
was great in heaven," (Matt. 5: 12.)
and that they could " fill up that which
is behind of the sufferings of Christ,"
and they " counted it all joy, knowing
that the trial of their faith wrought pa-
tience, that they might be perfect and
entire, wanting nothing," (Jas. 1: 2-4,)
and "knowing that in heaven they
had a better and more enduring sub-
stance," (Heb. 10: 34,) "esteeming
the r^nro'ich of Christ greater riches
th:iu t I ■ treasures in Egypt, for they
had respect unto the recompense of
the reward."

42. Besides tlieir feeling of joy in-
stead of humiliation, their conduct
evinced their superiority to all the vio-
lence and command of the Sanhedrim.
They did what was most consistent with
their Christian principle ; not swayed
at all froa their fixed course by all

i38

THE ACTS OF THE APOSTLES.

[A. D. 80-Sb

CHAPTER VI,

*:°i!'a.la^6':uf 1 And ill thoso dajs, *when the number of the discipL'-i
i'^^h.l-Lb.and was multiplied, there arose a murmuring of the ** G-reciaa".

11:20.
e ch. 4 : 35.

against the Hebrews, because their widows were neglected
in th3 daily ministration.

that their enemies had done. They
were commanded to cease teaching and
preaching, (vs. 40,) but tliey ceased
not. They were commanded not to
speak in Christ's name, but they
spake daily and diligently in the tem-
ple and in the house — in private
houses, not " m every house," but in
their social assemblies which were held
in different parts of the city in private
houses, as distinguished from their
more public labors in the temple, ch.
2 : 46. ^ To teach and preach — to
teach, (as a doctrine,) and to preach,
(as good news.) This is the sense of
the latter term, literally rendered evan-
gelize— to preach the Gospel, to proclaim
as good news Jesus Christ as the pro-
mised Messiah, the Saviour of sinners.
"Jesus" (Saviour) " Christ" (Messiah,
anointed as Prophet, Priest, and King
of Israel.) This was the subject of
their preaching — "Jesus Christ and
Him crucified," (1 Cor. 2 : 2.)

CHAPTER VI.

§ 10. The Fikst Intern^\l Dissen-
sion— Hellenistic Widows — In-
stitution OF Deacons. Jerusalem.
Ch. 6 : 1-7.

The object of the historian is now to
give the further development of the
Church, as it grew out of the first dis-
sension in the body, leading to the m-
stitulion of a new office, (deacon's,) and
introducing us to the history of the
persecution unto death of one of these,
Stephen. Some have supposed that
deacons had already existed. But
t'lough doubtless the exercise of this
function had been temporarily intrust-
ed by the Apostles to some persons,
not formally chosen and ordained, who
are charged with neglect, this account
conveys the idea of an altogether new
Institution. The origin of it is stated,

and all the narrative is such as implies
that a new office is here established to
suit the necessity of an increasing
Church. This has been the universal
belief of the Church from the earliest
time. It would seem that the proper-
ty devoted to the common fund had
been placed at the disposal of the
Apostles, ch. 4 : 37 ; 5:2.

1. In those days. This is an indefi-
nite expression, meant here to keep up
the historical connection, but implying
some considerable interval. About that
time, and in the course of that growth
which the Church constantly received
from the preaching and persecution
already narrated, and such like, the
Disciples viultiplying, or becoming numer-
ous, and thus more liable to such a dif-
ficulty, from conflicting interests of
many thousand people. ^ There arose.
This dissension was suffered to spring
up as an occasion for the fuller and
more complete regulation of tho
Church, in a way better suited to its
future enlargement. This is a devel-
opment within the Scripture, however,
not beyond it. It gives no ground for
the theory of a certain school, that all
the novelties of the Papacy are but tho
development of the Church ; for thosa
are outside of, and beyond the Scrip-
ture, and find no warrant nor counte-
nance there. ^ A murmuring — ^lit., a
ivhispering, as of discontent, Phil. 2 :
14 ; 1 Peter 4:9. f Grecians. Not
Greeks, or people of Greek descent,
but Hellenists, as they were called, who
being Jews, were dispersed among
foreigners and spake the Greek tongue.
This was regarded by the strict, exclu-
sive Jews as a step toward heathen-
ism. It proved soon in the history to
be a connecting link with the outsido
world, of great importance for tho ex-
tension of the Church. Stephen, tlie
Hellenist, soon ri-sep w) as the great

A. D. 30-36.]

OHAP. VI.

isd

2 Then the twelve called the multitude of th.3 disciples
unto them, and said, "^It is not reason that we should leave '^^^•isaT.
the word of Grod, and serve tables.

representative of progress, against the
bigoted, restricted Jewish exclusive-
ness. Such Grecians, or Hellenists,
were very numerous. Of this class
were a majority of those converted at
rentecost, ch. 2. Already, in Alexan-
dria, they had required the translation
of the Jewish Scriptures into Greek,
nearly three hundred j'ears before
Christ. In the Talmud it is said,
"Cursed be the man that cherisheth
Bwine, and cursed be he that teacheth
his son the wisdom of the Greeks."
" And the Rabbis labored to show
tiat the judgments of God followed
those who, in opposition to the decree
of the Sanhedrim, studied the Greek
learning." See Biscoe on the ^Ic^s, vol.
I., 89, 90. TT The Hebrews. Those
Jews of Palestine who used only the
Hebrew tongue and Hebrew Scrip-
tures, and counted the Hellenists an in-
ferior and cursed class, Phil. 3 : 5.
This would account for the neglect
complained of. It was not looked
upon as an inadvertence, but as a
working of this animosity, which was
carried by some of the early Disciples
into the Church-membership. T[ Be-
cause. Rather, that. This was the com-
plaint, whether it was the fact or not.
"|[ Their widows. This class, as being
particularly helpless, are often named
in the Scriptures as specially entitled
to the care of the Church, Exod. 22 :
22 ; 1 Tim. 4:5; 5:3, and they are
here instanced as representing all the
poor and helpless among them. Pro-
bably, in their case, the neglect seem-
ed most flagrant and aggravated ; and
some of their number were the imme-
diate occasion of the complaint. Their
widows, the widows belonging to the
Grecians or Hellenists, were neglected
— lit., overlooked. This term, couvej'-
ing the charge or complaint, does not
nbcessarily imply ill-will, but only ex-
presses the fact alleged, that they were
passed by. ^ Daily ministration. Lit.,
iu the daily deaconing. The name of
" deacon" is not mention&d in this nar-

j rative ; but this term, describing the
I otfice-work as that of ministering or
! dispensing, distributing, is that from
which the official term comes after-
; ward in common use. It was proba-
bly a distribution of food rather than
of money, as we infer from its being
daily, and from '^serving tables" being
another designation of the work. The
neglect or omission here charged, may
have arisen from too great pressure
of this business, on account of the in-
creasing numbers, while the difficulty
is such as would require a separate
and regularly constituted and authori-
tative office. This will account for
the tenor of the narrative.

2. Then— So, accordingly, f Th«
twelve. The body of the Apostles being
now complete by the choice of Matthi-
as, (1 : 26,) — having called together (or
convened by authority,) the multitudt
of the Disciples. It is not to be sup-
posed that the entire membership in
all parts was summoii^fd, but an as-
sembly of the whole Church in Jeru-
salem ; all of whom, however, would
not necessarily be present. Thus the
people are called to their proper share
in the rule of the Church, while the
divinely appointed officers of the body
give direction and exercise control.
These are to be remarked as the two
leading principles of primitive Church
polity as set forth in the New Test"
mcnt. ^ It is not reason — It is not sat-
isfactory— It is not otir pleasure. This
is spoken officially, and declares the
pleasure and will of God through them.
It is not fitting, suitable, and must bo
discarded. Tyudale — It is not meet.
1" That we, (Apostles, who have the
higher and more important woiic to
do of preaching the word,) leaving the
word of God, (as would be the result,)
should serve tables. The verb here ren-
! dered to serve, is akin to the noun ren-
dered ministration, (vs. 1,) and from
these the term deacon, (minister or ser-
vant,) is taken. To serve tables meani
I to distribute the daily supplies fol

140

THE ACTS OF THE APOSTLES.

[A. D.

-36

3 Wherefore, brethren, •look ye out among you seve?
men of honest report, full of the Holy Ghost and wisdom,
whom we may appoint over this business.

4 But we *■ will give ourselves continually to prayr.r, and
to the ministry of the word.

meals, Luke 4 : 39 ; 8:3. The word
for "iflSZe*" is sometimes used for
money tables, John 2 : 15, but as it was
"a daily ministration," and as the
term for " serving" has a usage incon-
sistent with this, we infer that the
tables for meals are referred to. Many
understand the sacramental tables to
be meant, and they take this language
as authority for the deacons to serve
the table or tables at the Lord's Sup-
per. In the early Church the Lord's
Supper was often connected with the
family meal, and offerings were made
on that occasion for the poor. In this
way the idea may have, more or less,
obtained.

3. Wherefore, on this ground, as
stated. Tf Brethren, fellow Disciples.
1 Look ye out. The term here used
means to look at in order to select, to
seek out as persons for office. See Gen.
41 : 33. The body of the members
here make the election, yet the Apos-
tles reserve to themselves the right to
confirm the election by their own offi-
cial designation. The rights of the
people were held sacred, while the
ministerial right, also, in government,
review and control, was maintained,
as the two distinctive features in primi-
tive Church polity. How easy for
the Apostles to have assumed the ab-
solute and undivided rule, with no ref-
erence to the popular element. Yet
they were far from such an usurpation
in the Church of Christ, f Seven men.
We ventures no' reason for this number,
except that it is a sacred number in
the Scriptures, owing to the original
Sabbath appointment, a seventh part
of time being held sacred, and one day
in seven a sacred day. Yet some con-
venience at the time may have regu-
lated the number. Some refer it to
the number of nations of which the
Hellenistic Jews would at this time be
wmposed. Some, to the total number

of believers, say seven thousand. ^ Of
honest report. Lit., testified to, witness-
ed of, "well reported of. " See 10 :
22; 16 : 2; Heb. 11 ; 2, 39. So,
"a bishop must be a man of good
report," (1 Tim. 5 : 10.) It is not
honesty that is insisted on, but a pure
character and eminent Christian ser-
vice, (implying honesty.) Tf Full of
the Holy Ghost. This phraseology is
several times used, and in regard to
high spiritual gifts and also miraculous
powers, (ch. 2 : 4 ; 4 : 8.) \ Wis-
dom. Not only distinguished piety,
but ^visdom, also, is a necessary quali-
fication for this office : that practical
sagacity, good sense, and sound judg-
ment, which arc requisite for the ad-
ministration of the temporal affairs of
a Church, and especially the wisdom
that is from above, directing in all
emergencies. The two former qualifi-
cations are the same as are prescribed
for bishops or elders, (1 Tim. 3 : 2, 7.)
See vs. 5. Tf Whom loe may appoint.
Rather, may constitute. There is no em-
phatic pronoun we, here used, in con-
trast with YE, in the former clause;
as is found in vs. 4, "We will give
ourselves," &c. Hence it would seem
that the constituting here spoken of
is to be done by the Church — Apos-
tles and members jointly. This would
agree well with the record in vs. 6.
Ordination to a sacred office is to be
done not by the ministry alone, but
also by the representatives of the peo
pie, who are joint rulers in the Church.
This record is specially important, as
showing us the principle of such pro-
cedure. T[ Business. Lit., necessity,
duty, or necessary business. The ob-
ject was to have a set of men who
should be charged with this particular
duty, leaving the Apostles to their ap-
propriate work. — Tliere should be dea«
cons in every Church.

4. But we. We, Apostles, as distin-

A D. 30-36.]

CHAP. VI.

141

5 T[ And the saying pleaaed the whole multitado : and

they chose Stephen, «a man full of faith and of the Holy ftch.8:5.26,
Ghost, and ''Philip, and Prochorus, and Nicanor, and f?f^^'^i;^-6.i5.
Timon, and Parmenas, and ' Nicolas a proselyte of Antioch : f^t'i-it and
6 Whom they set before the apostles : and Mvhen they fTuk^rfufand
had prayed, Hhey laid their hands on them. 2Tiiu.i:6.

guished from ye, the brethren — the
people. We, for our part. ^ Will give
ourselves continually. This is one word
in the Greek, and means, steadfastly
adhere to. Rom. 12 : 12 ; Col. 4 : 2.
^ To prayer. Not private prayer,
merely, but here in the sense of public
worship, (16:13.) "Prayers," says ^e/i-
ffel, also "are more powerful than the
ministry of the word." T Ministry, &c.
Dispensation of the revealed word —
preaching of the gospel messages and
doctrines. The same term used here
as in vs. 1, is rendered ^^ministrations.''
All these officers are ministers in the
Bense of servants. And the term in this
connection is striking, as it implies
that it is only a different kind of ser-
vice in either case, whether it be dea-
con or bishop. Observe. — In the Jew-
ish synagogue, from which the Chris-
tian Church was modeled, there were
such officers called Parnasim or Pastors,
commonly three. See 1 Tim. 3 : 8-10.

5. The saying. The discourse of the
Apostles. TT Pleased. Literally, Was
pleasing in the sight of (a Hebraism,)
the whole multitude, or membership.
There was no dissent in the meet-
ing. They unanimously concurred in
the direction of the Apostles, and
proceeded accordingly. \ They chose —
Chose out of their number. T[ Stephen,
&c. His name is first given, as most
conspicuous in the coming history, (ch.
7,) one who proved himself all that is
here narrated. ^ A man full of faith.
" Wisdom" is not mentioned here, but
faith, as the root of wisdom and of
all Christian virtues. See ch. 11 : 24.
TT Philip. This one is also noted in
the subsequent history, and appears as
an "evangelist," (ch. 21 : 8.) Nothing
is said in the record of any call for
preaching in connection with this office
of deacon. But the contrary is all
ftlong implied. The Apostles would

adhere earnestly to this work of preach-
ing, and just for this they claimed to be
released from this secular business of
the Church, which they would commit
to deacons. It is observed that all the
names here given are Greek names,
and from this fact it has been inferred
that they were all Hellenists, and cho-
sen from this class, to satisfy the pres-
ent complaint. Yet Nicolas is spoken
of as a proselyte, as though all the rest
were native Jews. Nothing can be
positively inferred from their Greek
names. The Apostles Andrew and
Philip, had Greek names, though in
the circumstances it seems likely that
they were of the aggrieved party. Nic-
olas was not the founder of the sect of
Nicolaitans. (Rev. 2 : 6-15.) He was
chosen as a man full of wisdom and of
the Holy Ghost. The other four names
we find nowhere else referred to. — An-
tioch was the birth place of the Gen-
tile Church of Christ, ch. 11 : 19-22,
where the Disciples were fii-st called
Christians, ch. 11: 22.

0. Whom they set. The brethren —
the members set — set up, (the same term
as is rendered appointed in ch. 1 : 23,)
these seven. It denotes the presenta-
tion of these as the proper persons —
looked out, selected, chosen from .among
them — as was directed, vs. 3. They
recognize in this act the authority of
the Apostles, and having proceeded aa
far as they could go, having done their
part in the election, they bring forward
the men of their choice for the Apos-
tolic act necessary. Tf When they had
prayed. The Apostles prayed in con-
nection with the laying on of hands.
It properly belonged to any such official
transaction, and recognized Christ as
the Supreme authority and Head of the
Church, the source of all power, f Laid
their hands on them. This practice waa
common in the Old Testament GJiurcb

142

THE ACTS OF THE APOSTLES

[A. D. 30-30.

fach.l2:24, laS

:»:20.

Col. 1:6.

7 And "" the word of God increased ; and the number
of the disciples multiplied in Jerusalem greatly; and a
great company ° of the priests were obedient to the faith.

from the time of Moses. The leading
idea was that of communication or
transfer. Guilt, liability to punishment,
■was thus ceremonially transferred to
the victim. Lev. 2: 2 ; 8 : 13. It was
also the ancient mode of conferring a
blessing, Gen. 48: 14; Matt. 19: 13,
or setting apart to office. Numb. 27 :
18. It was an outward sign, carrying
in itself no efficacy, but used in the
New Testament in cases of bodily heal-
ing to indicate that something was im-
parted. Matt. 6 : 5 ; 8 : 23 ; Luke 4 : 40.
So also in imparting the Holy Spirit,
ch. 8:17; 19:6, or both this and heal-
ing together, as ch. 9 : 17, or setting
apart to office. (1 Tim. 4 : 14 ; 2 Tim.
1 : 6 ; ch. 8 : 19.) Here it was plainly
an authoritative ordination to this of-
fice. Though the deacons had been
elected by the Church, they derived
their commission and authority from
Christ through the Apostles. And the
laying on of their hands was a sign and
symbol of this.

7. The word of God. The gospel in-
creased in power, and in success and
prevalence among men, ch. 12 : 24 ; 19:
20. How far this was owing to the new
movement in the Church just recorded,
we are left to conjecture. The Apos-
tles were certainly relieved thus of a
great load, divisions were healed, in-
creased efficiency was secured by the
appointment of such good men to office,
as appears in the labors of Stephen
and Philip presently recorded. ^ The
priests. Over 4000 priests had re-
turned from Babylon, and their num-
ber was much increased since that
time. Though they were a persecuting
class, the Spirit of God could convert
them, and did. See Ezra 2 : 36-39.
In the conversion of these sons of Levi,
the prophecy of Malachi began to be
fulfilled. Mai. 3 : 3. Their conversion
is mentioned here as a remarkable in-
stance of the increased power which
attended the word, f ^^ere obedient.
They gave in their adherence to the
Sospel. This would serve to take away

the reproach of Christianity that it had
only the lower classes for its adherents.
And the conversion of this body of
leaders, was one of the w.ays in which
the Great Head of the Church was pre-
paring for its further extension soon
after. See chap. 8:1. Observe. —
" This was the period when the Church
at Jerusalem seems to have attained
its highest popularity and power. As
yet all seemed going on very prosper-
ously for the conversion of Israel. The
multitude honored the Apostles — the
advice of Gamaliel had moderated the
opposition of the Sanhedrim — the
priests were gradually being won over.
But God's designs were far different.
At this period, another great element
in the testimony of the Church is
brought out in the person of Stephen,
its protest against Pharisaism. This
arrays against it that powerful and
zealous sect : and henceforward it finds
neither favor nor tolerance with either
of the parties among the Jews, but in-
creasing and bitter enmity from them
both."— Alford.

^11. The First Martyr — Stephen-
General Persecution and Disper-
sion. Jerusalem. Ch. G : 8 to Ch. 8.

The object of the historian is to show
the steps by which the Infant Church
had its advancement and increase.
This further organization in the ap-
pointment of deacons to meet the ne-
cessities of the growing body, was
attended with signal results, through
the agency of one of these officers,
whose name is given first on the list,
a-nd who was the leading man among
them. AVe stand now on the eve of
the great crisis in the history. The
position taken by Stephen accords with
that of Luke in his Gospel narrative,
and with that of Paul in the Acts and
Epistles — the position of universality
and progress in the Chui-ch of Christ
— that it is designed to extend to the
Gentiles as on a level with tho Jews

A. D. 30-36.]

CHAP. V^I.

143

8 And Stephen, full of faith and power, did great wonder,? and
miracles among the people.

9 ^ Then there arose certain of the synagogue, which is called the
sijnagogue of the Libertines, and Cyrenians, and Alexandrians, and
of them of Cilicia and Asia, disputing with Stephen.

This leads him into a discussion. As a
llelleaist, he was looked upon by the
atrict native Jews as having some ten-
dency to Gentilism, from cultivating
the language and society of foreigners.
But he roused the ardent opposition of
the Hellenists ; yet this was God's
plan, that by means of this Hellenistic
element His religion should overflow
the ancient banks. Stephen's minis-
try among the Hellenists probably
brought him into collision with their
Hellenistic relatives and friends.

8. Fall of faith, &c. The AViclif
vei'sion reads, '•^ Full of grace and
strength,'" and the weight of critical
authority seems in favor of the word
Xii-ptTor, '■^ grace, ^^ rather than TTLareuc,
faith. The former word points to the
source of his special gifts, of which
the latter was one, viz. miraculous
power — by which he wrought great
wonders and miraclei among the peo-
ple. In the exercise of his office as
deacon he was brought into contact
with all classes of the community,
especially the sick and afllicted. This
would be a proper sphere for the work-
ing of miracles as of healing. The
terms here used are repara, " wonders,"
prodigies, aadav/zaa, signs, (miracles,)
while the term rendered "power" is
that commonly used for miracles. This
miraculous power had hitherto been
confined to the Apostles, so far as the
record is concerned — and though Ste-
phen was charged with ministering to
the temporal wants of the people, he
could not fail to exercise his spiritual
gifts. Indeed, though he was, in the
circumstances, an extraordinary dea-
con, as the Apostles were extraordi-
nary ministers, the deacon's field of
labor among the needy and distressed
and bereaved, is one most eligible for
spiritual ministrations. Neither does
it need that one be ordained to the sa-
cred office in order to be a dispenser

of Gospel truth in connection with
such ministrations of mercy. They
who would help the body, if they ara
true Christians, " full of faith " — will
seek also to help the soul.

9. There arose. Some of the syna-
gogue, &c., rose up in opposition to
Stephen. There were in Jerusalem a
large number and variety of syna-
gogues. Jews from foreign parts who
came to reside or worship at Jerusa-
lem had their own synagogues — some
of which are named here — or they had
founded them, or were chief in influ-
ence among them. Those from Cyrene
had a "synagogue of the Cyrenians,"
with whom perhaps the Alexandrians
were united, as from the same quarter
of Africa — or they may have formed a
separate synagogue ; while the Cili-
cians and those from proconsular Asia,
had another. So it came to pass that
there were 460 or 480 synagogues in
Jerusalem about that time. ^ Tht
Libertines. These were probably Jew-
ish freedmen from Bome, who had been
taken captive by Pompey and after-
wards manumitted with the privilege
of retaining their religion. They were
assigned a district by themselves be-
yond the Tiber, and the Jews are still
restricted to a wretched quarter of the
city called the Ghetto. From Tacitus
we learn that Tiberius banishedthese
Jews from Rome on account of their
religion. It was natural that many of
these refugees should resort to Jerusa-
lem. T[ Cyrenians. Simon of Cyrene,
who bore the cross of Christ to the cru-
cifixion, was *ne of this class of Jews.
f Alexandrians. The multitude of
Jews at Alexandria (Philo says one
million) was such that they occupied
two of the five quarters or districts of
the city. It was indeed the metropolis
of the Hellenists ; and here they had
called for the translation of the He-
brew Scriptures into Greek nearly

144

THE ACTS OF THE APOSTLES.

A. D. 30-36

• Lake 21 : 15.

oh. 5 : 39.

See Ejc. 4:12.

Isa. 54:17.

D 1 Kings n :

Matt. 26 : 59, CO

10 And °they were not able to resist the wisdom and
the spirit by which he spake.

Up Then they suborned men, which said, We have
heard him speak blasphemous words against Moses, and
against Grod.

12 And they stirred up the people, and the elders, and the scribes,
and came upon him, and caught him, and brought Mm to the council,

13 And set up false witnesses, which said, This man ceaseth

300 years before Christ. 1[ CUicia.
This was the province of Asia Minor
to which Tarsus, Paul's birth-place, be-
longed, and it is inferred, of course,
that he was one of this synagogue, ch.
7 : 58. There were either three syna-
gogues or five, of these here mentioned,
f" Disputing. The term denotes "seek-
ing together," implying mutual antag-
onism— well expressed by the word
disputing, debating. IT With Stephen.
He was conspicuoutf for his labors, and
the narrative leads us to the great
event of his martyrdom.

10. Theg were not able. Rather — Therj
did not prevail to loithsland the wisdom
and the {Holy) Spirit (vs. 3,) by which
(under whose inspiration) he spake.
Stephen here liad fulfilled to him the
promise in Luke 21 : 15 : " I will give
you a mouth and wisdom, which all
your adversaries shall not be able to
gainsay nor resist."

11. From this verse we infer the
real subject of dispute, and the char-
acter of Stephen's arguments. He set
forth boldly the nature of the Old Tes-
tament system as a religion of the fu-
ture, and as incomplete in itself; as
pointing always to the New Testament
fulfillment, and therefore shadowy and
transitory — ready to merge into the
substance. ^ Suborned. They — the
Hellenists — unfairly procured false
witnesses, whom they privately in-
structed to give their false testimony.
^ Blasphemous words. They accused
him of blasphemy against Moses be-
cause he declared that the Mosaic sys-
tem was inferior to the Christian, and
preparatory to it, and that the ritual
was near its end. Stephen is guilty
of no such thing. On the contrary he
makes a faithful exposition of the Old
Testament system, and sets it forth in

its true nature and intent. If Against
God. As God had given to Israel the
Mosaic institutions, they insieted that
Stephen's doctrine of their inferiority
and dissolution was a blasphemy
against God, (see vs. 14,) and came
within the scope of the law against
blasphemy, Deut. 13: 6-10. It was
on this charge that the Jews pro-
nounced Jesus worthy of death, Matt.
26 : 60.

12. They stirred up. This term de-
notes a commotion which is not at any
impulse of right reason. The agitators
here referred to, are the Hellenists and
not the witnesses. They are spoken
of again in vs. 13, in a way to make
this clear. They stirred up first of all
the people, so as to excite a popular
tumult and thus act upon the Sanhe-
drim. It was among the multitude
that Stephen wrought, (vs. 8,) and it
was probably the danger of his carry-
ing them away by his wondrous works
that led to this counter movement. Up
to this time the people had on the whole
remained well disposed toward the
Church and its leaders, ch. 2 : 43, 47 ;
3: 10; 4: 21; 5:11. ^ And the elders .
They stirred up the leaders of the peo-
ple also — the Sanhedrim. ^ Came upon
him. Literally, Coming upon him — un-
awares and violently ; while he was en-
gaged in his work, as would appear
from the term here used. They seem now
to be acting under the authority of the
Sanhedrim. '^ Caught him — Seized him.
The opposers of Stephen, (vs. 9,) to-
gether with the false witnesses and peo-
ple, and such of the Sanhedrim as
they had won over to their interest.
TT Brought him to (into) the council — the
Sanhedrim.

13. Set up. They formally brought
forward into the council, (before tfeo

A. D.

-36.]

CHAP. VI.

146

not to speak blasphemous words against this holy place, and the
law:

14 iFor we have heard him say, that this Jesus of i'^-^-^-
Nazareth shall ''destroy this place, and shall change the »■»">•»: 2*.
II customs which Moses delivered us. iior,rii«.

15 And all that sat in the council, looking stedfastly on
him, saw his face as it had been the face of an angel.

court) the persons suborned, (vs. 11.)
5 Falie witnesses. Their testimony was
false as regards the construction put
upon Stephen's words. It was a ma-
licious perversion of his meaning, just
as in case of our Lord where such sub-
orned false witnesses perverted Jlis
words about the temple. (Matt. 26:

60, 61.) ^ Ceaseth not. This was in-
tended to exaggerate the case. And
now instead of blasphemy "against
Moses and God" (vs. 11,) being charg-
ed, it is against this holy place and the
law — that is, against the temple, because
he said it was of temporary use, and
against the ceremonial law, because he
said it was to vaaish away. See ch.
4:11; 5:27. The next verse explains.

14. They now pretend to give liis
words. \ This Jesus of Kazarelh. Je-
sus, thi^ Nazarene — (a term of con-
tempt.) See Mark 16 : 6. This im-
plies that Jesus was He whom Ste-
phen set forth, and whose predictions
he cited. He probably repeated such
of Christ's prophecies as in Matt. 24 ;
Luke 21. See John 4 : 21. These ac-
cusers represented him as declaring
that Jesus would Himself destroy the
temple, though this had not been said.
\ The customs that Moses delivered us.
The ceremonial rites and institutions
were indeed changed by the destruc-
tion of the temple. Heb. 12 : 27, 28 ;
8: 13; Matt. 17: 1. The false witnesses
allege this same thing against our
Lord, " This fellow saith, I am able to
destroy the temple of God." Matt. 26 :

61. Jesus had predicted the destruc-
tion of the temple, but it was to be by
the Gentiles. The Mosaic system was
to pass away under the influence of
Christianity, but only as the shadow
merges into the substance. They per-
verted Stephen's words as thouj2;h he

had represented the old economy as
essentially hostile to the new, and as to
be overturned by violence. He had
undoubtedly "taught, as Paul after-
wards did, that the Christian dispensa-
tion was superior to that of Moses" —
that the Gospel was designed to super-
sede Judaism — that the law was una-
vailing as a ground of justification,
and that henceforth true worship would
be as acceptable to God in one place
as in another. His accusers availed
themselves of the popular religious
prejudice to put a construction on his
words which would provoke the bitter-
est opposition.

15. Just at this stage of their hos-
tility, the record is here made of Ste-
phen's most remarkable appearance,
as observed by all the members of the
council. 1[ Looking stcdfuathj on him —
gazing intently upon him. This was
doubtless something more tlian an}'
benign and meek expression of the
man It, was like the shining of Mo-
ses' face— a mark of the Divine favor
and of personal communion with God,
Exod. 34 : 29, 30. And it is more
clear from ch. 7 : 55, that the remark-
able angelic glory of his countenance
was preternatural, f As it had been
— As ?/(it had been). See Luke 2: 9;
ch. 12: 7. His face was lighted up
with a divine radiance. The mildness
of the high priest's question, (ch. 7 :
1,) indicates some such influence over
him as this a.spect may be supposed
to have had. This was the preternat-
ural effect of the Spirit of Jesus,
which filled with heavenly light the
very features of the first martyr, in
the hour of his last and greatest need.
It was a witness fi>r Christ against His
enemies, and for the consolation of His
friends.

146

THE ACTS OF THE APOSTLES.

[A. D. 30- 56.

CHAPTER VII.
1 Then said the high priest, Are these things so ?

CHAPTER VII.

Tills DEFENSE OF STEPHEN SecmS, at

first view, to be mainly a condensed
recital of the Jewish history, from the
time of Abraham to the Temple. This
would be conciliatory so far as it would
show his knowledge of their annals, and
his interest in them, as well as his be-
lief in God's covenant relation to the
people, which he everywhere puts for-
ward. The facts, also, they could not
deny. But, in this simple and sum-
mary statement of the truth, we find
60 much that makes for his great doc-
trine of universality, that we suppose
him to have had this all along in view,
though he does not roughly obtrude it
upon them at the outstart. The accu-
sation brought against him (vs. 13,)
furnished the clew to his defense. Of
course, his immediate object must be
to repel the charge of "blasphemy
against Moses and the law, and against
the temple, and against God." He
shows a plain course of development in
all the history, with changes in the
path of progress — changes in the insti-
tutions of God's worship, from altars
to tabernacle and temple. From the
calling of Abraham and the Abrahamic
covenant, to the temple, he shows a de-
velopment not of any organic and inde-
pendent life, as though Judaism could
develop of itself into Christianity, any
more than a shadow has life in itself
which grows into the substance ; but a
development all along of God's pur-
pose. And now he goes on to show
that, according to a most consistent
plan, and according to the prophecies,
as of Isaiah, (so also of Malachi, &c.,)
the whole scheme looked toward the
universality of the Church, and that
God could not be confined to the Tem-
ple, and that an exclusive locality was
not contemplated as the highest glory
of His worship. lie shows, therefore,
in all tlie prominent periods of their
history, that God did not confine Him-
f«lf to the Uoly Land, nor to the tem-

ple, but appeared to Abraham in Aleso-
potamio, io Joseph and Israel \n Egypt,
to Moses in the u-ilderness of Sinaij and
through him to the nation in all the
history of the Exodus and entrance to
Canaan, when the Church was in the
wilderness — when the shifting tabernacle
there was the place of God's presence
and worship, until Solomon built liim
an hoiise — so that the temple that they
boasted was a modern thing in tJio
history of the nation. Hence ( ] )
God's glorious appearings to their
fathers were outside of the Holy Land,
and before the temple had an existence.
Even Moses was before the temple, and
the promise was before the law, while
Moses prophesied of a greater Prophet
than he. (2) God, by His prophet
Isaiah, expressly declares, in distinct
reference to this very transition period
at which they had now arrived, that
He is not to be confined to any exclu-
sive locality, (Isaiah C6 : 1, 2.)— But,
Observe. — This entire narrative is in-
terwoven with most striking instances
of their national disobedience and re-
bellion. And he means to show tliem
that just ns their fathers rebelled
against Moses, the Old Testament law-
giver, mediator, and leader, whom they
now professed to boast, so they, in the
same spirit, were found rebelling
against Christ, vs. 25, vs. 39, vs. 51.
He shows, also, that " the law was only
an additional element in the fulfillment
of the promise then made, "(See Rom.
5 : 20; Gal. 3 : 19,) and only a step
by the way. [Some have puzeled them-
selves to inquire how Luke could pos
sibly have had a report of Stephen's
speech before the council. But it is
plain that Saul of Tarsus, who was pre-
sent, was deeply impressed with it, aa
we find him afterwards using the very
same drift of argument. See ch. 7 : 24 ;
Galat. 3 : 19 ; Ileb. 8 : 5. Besides,
many of the priests had now recently
become converts to the faith. Yet it"
neither of these sources existed, the
Holy Spirit could and would commu-

^. D. 30-36.]

CHAP. VII.

i;7

2 And he said, *Men, brethren, and fathers, hearken; •<">•"!>•
The God of glory appeared unto our father Abraham,
when ho was in Mesopotamia, before he dwelt in Charran,

nicate it to Luke for the purposes of
this inspired revelation.] Observe. —
" Stephen traces the history of Israel
from its very beginning to the highest
climax that it reached in the Old Tes-
tament. And since three periods are
to be found therein — the times of the
Patriarchs, (vss. 2-16,) the times of
Moses, (vss. 17-45,) and the times of
David and Solomon, (vss. 46-50,) he
brings out of each of these periods those
points and events which, in contrast
with the Jewish prejudices that Ste-
phen had to combat, would set the
relation between God and His people
in their true light.

1. T/.e high priest — who presided in
the Sanhedrim. As Caiaphas in the
trial of our Lord, so his successor now
in this same court, is proceeding to
compass the violent death of the first
martyr. They had felt awhile quite
satisfied with the death of Jesus, as
giving a death blow to His religion.
But they see it making such progress
and distinguishing itself by such won-
derful works that they can rest no
longer, f Are these things so ? This
is milder language than that used to-
ward Christ, Matt. 26 : 62, and this
may be accounted for from the angelic
lustre of Stephen's countenance at this
moment. The formula, however, is
equivalent to the question of Guilty or
not guilty?

1. Stephen gives here his History
OF Redemption, beginning with the
rEiuoD or THE Patriarchs, vss. 2-16.

2. Men, &c. Men, (who are) breth-
ren and fathers, as "Men, Galileans,"
&c. He addressed the bystanders as
"brethren," and the court as "fathers,"
according to the Hebrew custom. So
Paul, ch. 22 : 1. t The God cf glory.
He means to show by this title "that
God's relation to Israel depended
purely on the absolute free grace of
God." How at once this reverent
language must put to the blush their

I charge of blasphemy ! The God, Jeho-
vah, who in the Shechinah manifested
forth His glory, in the symbol of Ilia
visible presence. See Exod. 24:16;

: 25 : 24 ; 40 : 34 ; Isa. 6:3; Psalms 24 :
7-10, for the sense of the term. \ Gur
father. How could he be a blasphe-

! mer of their ancient institution, when

[so faithfully he calls Abraham "our
father." Matt. 3:9. He begins with
the calling of the father of their na-
tion ; for the narrative is to set forth
the successive steps of God's dealings
toward them under the Abrahamic cov-
enant. The term rendered appeared,
refers to a vision. Stephen recites the
outline of their histor^^ as it was re-
cited in their triumphal Psalms. See
Ps. 105. T Mesopotamia. The vision
is net recorded, but implied, as it is said
that God brought him out of Ur of the
Chaldees. Gen. 11 : 31 ; 15 : 7 ; Neh.
9 : 7. The region between the rivere
Tigris and Euphrates is known as Mes-
opotamia, and Ur is spoken of by sec-
ular authors as in this region. The
geographical boundaries were not al-
ways very distinctly defined. This pre-
cise locality is now unknown. In Gen
12 : 1, Abram is said to have beer
called after he dwelt in Haran. But
the inference is that he had two calls.
Certain it is that G od commanded Abram
to remove from Ur, and more specially
called him afterwards. Though from
Gen. 11 : 31, it would seem that Terah
took Abram his son and removed of
his own accord, yet this was in obedi-
ence to the Divine plan, and does
not disprove such a command. '^D^celt
— abode — settled. T Charran. Haran.
It is also in Mesopotamia, 150 miles
from Ur, in the north-west. Here Te-
rah died. Gen. 1 1 : 32. Jacob retired
hither when he fled from Esau. Gen.
27 : 43. It is located in a sandy plain
among hills and inhabited by a few
Arabs for the delicious water. It was
called Carraj by the Greeks and Ro-

148

THE ACTS OF THE APOSTLES.

[A. D. 30-36

»Gen 12:1. 3 ^^^ g^^J^^ yj^^.^ J^J^^^ b Q^^ ^^^^ ^^^ ^^ ^^^ COUlltrj,

and from thy kindred, and come into the land which I

shall shew thee.
'Z^H;!!' 4 Then "came he out of the land of the Chaldeans, and

dwelt in Charran : and from thence, when his father was
dead, he removed him into this land, wherein ye now dwell.

5 And he gave him none inheritance in it, no, not ao much as to

mans, and was famous for the defeat
of Crassus by the Parthians.

3. Get thee out, &c. This is not quite
the same language as is used in the
call at Haran, (see Gen. 12 : 1,) where
he is commanded to leave also his fa-
ther's house. His countrymen and
his kindred were idolaters. Josh. 24 :
2. Though Terah went with him as
far as Haran, yet Abram was to go
away from his relatives to a farther and
Tinknown land. ^ Come. Literally,
hither — an adverb of command. ^ To
the land. Literally, To a land which-
ever I shall show to thee — most inderinite,
and therefore requiring most implicit
faith. So, in Heb. 11:8, it is said
"he went out not knowing whither he
went."

4. Land of the Chaldeans. From Ur
of the Chaldees. Genesis 11 : 31.
^ ^ne.n {after) his father was dead. A
difficulty has been started here, since
Terah died at Haran at the age of 205,
(Gen. 11 : 32.) Vet if Terah is to be
understood as having been only 70 years
old at Abram's birth, (Gen. 11:26,)
he must have been only 145 years old
when he died, since Abram was 75
years old when he left Haran. But it
is not said in Gen. 11 : 26, nor anywhere
else, that Terah v^•as only 70 at Abram's
birth. But it is said that Terah was
70 years old and he begat Abram, Na-
hor, and Haran. That is, he lived 70
Tears before Le begat either of these.
And then Abram is mentioned first, on
account of his prominence in the his-
tory, though he was not the eldest but
the j'oungest of the three. This is ac-
knowledged by Jews themselves. Be-
sides, Sarah, Abram's wife, was the
daughter of Haran, as Josephus relates,
and as is generally granted, and he
was but ten years old when Sarah was

born, Gen. 17 : 17, and Milcah, Nahor's
wife, was probably older than she.
Gen. 11 : 25-29. Hence, Haran was a
father before Abram was 9 years of
age. Abram was easily 60 years
younger than Haran, and Terah would
then be 130 years old instead of 70, at
the birth of Abram, which would bring
him to 205, the date of his death, when
Abram was 75 years old, at his depart-
ure to Canaan. So the sons of Noah
are given as Shcm, Ham and Jnphct,
but the last named was the eldest.
Others explain it by making Terah to
have lived GO years after Abram left
Haran, and that God did not actually
"remove him into the land" of Canaan
till 60 years after, but that he sojourned
in Egypt and dwelt in tents in Judea
during these threescore years before
he was fixed in Hebron. The former
is the better explanation. JBiscoe on
Acts, vol. 2, p. GOO. It is idle to sup-
pose that Stephen made a blunder in
these familiar facts of the history.
Yet even if he did, it would be nothing
against the inspiration of the Scripture,
since it was Luke's object to give a cor-
rect report of Stephen's discourse, as
he proposes to do. ^ Removed him.
Stephen recognizes here the second call
of Abram at Haran. T[ Wherein. With-
in which ye now abide — dwell.

5. None inheritance. This was the
relation of Abraham, their covenant fa-
ther, to the Holy Land — only very grad-
ually getting into possession of it.
First was his call in Ur, (vss. 2, 3,)
then his removal to Haran, (vs. 4,)
then his father's death in Haran, so
that in this covenant relation he was to
be regarded as separate from his fa
ther, (vs. 4.) Then his journey to Ca-
naan, (vs. 4,) and now the remarkable
fact that God gave him not the least

A. D. 30-3G.]

CHAP. 711.

14«

set his foot on : *yet he promised that he would give it to u^Allindi"*
him for a possession, and to his ssed after hiiu, when as ■/s'-ls^^"''^'*'^
yet he had no child.

6 And God spake on this wise, <= That his seed should jgGea.i5:i3,
sojourn in a strange land : and that they should bring
them into bondage, and entreat them evil 'four hundred ^GS'A'.lf'
years.

inheritance in the land of Canaan, (vs.
5.) Then follows the fact of his living
there childless, (vs. 5,) his prospect of
the 400 years of oppression for his pos-
terity, (vs. 6,) his own circumcision,
(vs. 8,) and then the birth of Isaac, (vs.
h,) and his circumcision, (vs. 8.) IT To
%et hisfaot on. That is. Afoot-breadth —
a footing. (A proverbial expression.)
Abraham sojourned as a stranger in
the Holy Land, though it was promised
to him — '* dwelling in tents with Isaac
and Jacob, the heirs with him of the
same promise." For he was put upon
his faith, and his religion looked to the
future for a realization of its hopes.
So the whole Jewish system was a re-
ligion of the future — pointing forward
and waiting to be fulfilled in the New
Testament dispensation. True, Abra-
ham bought a burial place for his dead,
(Gen. 23 : 20, ) yet this was only a proof
that he had no inheritance in the land
as yet, while it was an expression of
his confidence that he should after-
wards inherit it ; wherefore he would
bury his dead there, where his poster-
ity would certainly live. ^Yet. Though
it was not given to him in possession,
it was given to him by promise, calling
for the exercise of faith. So that even
their covenant father Abraham had no
personal interest given him by God in
the land of Canaan except what he
could lay hold of by faith. See Heb.
11. *^ To his seed. It was a covenant
grant to his posteritij, and this was
while he had as yet no child ! So grad-
ual was the accomplishment — so slow
was the full opening of the promise.
So entirely was it all along a training
for the exercise of faith.

6. But there was still another step

in this same direction. Though the

land was promised by covenant to his

posterity, it was soon made known to

13*

him that that posterity (of which he
had not yet any child) should first so-
journ in a strange land and be treated
as slaves 400 years. This was another
item in the same series of delays and
disappointments by which God would
exercise the patriarch's faith, and devel-
ope His own gracious plan and purpose
toward His covenant people. All this
history, too, was to be outside of Ca-
naan, in " a strange land." This, too,
was altogether aside from Mosaic rites
and temple worship, which had not yet
been instituted. See Paul's reasoning
to the same effect. Gal. 3: 17. "Com-
eth this blessedness then upon the cir-
cumcision only, or upon the uncircum-
cision also ? For we say that faith was
reckoned to Abraham for righteous-
ness," Rom. 4: 9. ^Strange land—
foreign, not their own — Egypt, and not
Canaan. ^ They. The people of the
strange land — Egyptians — should bring
them into bondage — make slaves of
them, as the Egyptians made slaves
of the Israelites, Exod. 1:11. ^ En-
treat them evil. Literally, injure, abuse
them: as they did under the task-mas-
ters. *^ Four hundred years. This pe-
riod is thought by some to be given in
round numbers for 430. In Exod. 12 ;
40, the period of 430 years is given aa
"the sojourning of Israel who dwelt
in Egypt." In Gen. 15: 13, their af-
fliction there is given as 400 years,
Paul in Gal. 3: 17, speaks of the
whole time fi-om the time of the
promise till the giving of the law, as
430 years. Now it is not said in Exod,
12: 40, that they dwelt 430 years in
Egypt, but that the sojourning of the
children of Israel ivho dtvelt in Egypt
was of this duration. This peculiar
form of expression allows us to under-
stand by it, all their sojourning from
Abraham's entrance into Canaan, bIdoo

160

THE ACTS OF THE APOSTLES.

[A. D. 30-36.

7 And the nation to whom they shall be in bondage will I judge,
J. 3. 12. said God : and after that shall they come forth, and « serve

me in this place,
eu. 17:9, 10, g h^^^ j^p g^^^e him thc covenant of circumcision : * and
Gen. 21:2,3,1. g^ ^jjydJiam bcgat Isaac, and circumcised him the eighth

day ; ''and Isaac begat Jacob ; and ' Jacob hegat the twelve

patriarchs.

ftG

*Gen

J Gen. 29: 31. &c
and 30:5, &c.
and 35: 18-23.

a leading portion of it w;is the sojourn
in Egypt. And this agrees with the
other passages. It should be observed,
however, that Abraham at first passed
directly through Canaan and sojourned
in Egypt on account of the famine.
So that the whole period from the
Promise to the Exodus, is fairly inclu-
ded. From the time of this first so-
journ of the patriarch in Egypt, that
land was the main source of their af-
fliction. Josephus thus explains the
facts. And the Samaritan text and the
Septuagint version both add, " And in
the land of Canaan."

7. The nation. The Egyptians espe-
cially. ^ Judge. Execute judgment
against them — visit them with punish-
ment— as the plagues. ^ Said God.
He refers them to the passage, Gen.
15: 14, where these words are found.
^ And serve me — Worship me. This
last clause is not found in the original
passage — but simply "s/^a/^ they coine
out with great substance." In Exod. 3 :
12, however, it is found in the promise
to Moses. "AVhen thou hast brought
forth the people out of Egypt, ye shall
ysrve God upon this mountain, Horeb."
So in Gen. 15: IG, it is impliedly con-
tained in the words " they shall return
hither." Stephen seems to intimate
by this coupling of the promise to
Abraham with that of Moses, that the
latter was virtually involved in the
former, and that though already in
Abraham's time this prospect was held
out, yet the fulfillment was delayed
through a long interval and by such
difficult processes. Still it was an
exercise oi faith — under a religion of the
future — and the covenant people was
for the most part outside of the Holy
Land. All along, this is yet the drift
»f Stephen's argument.

8. The covenant of circumcision. This

was still another stage of the develop-
ment. In Gen. 17: 11, Stephen, showing
that the God of glory, in His free
grace, orders and carries on this entire
development, says here, that God gave
to Abraham this covenant, the seal of
which was circumcision ; which seal
was given as a distinctive sign, setting
apart the covenant people. Gen. 17:
2-8. This God did in His gracious
majesty and glory — Himself appoint-
ing all the particulars ; and how theu
is He to be held bound to any given
locality or to any law of development
such as they chose to prescribe?
^ And so. That is, accordingly — being
in covenant as a federal head — Abra-
ham begat Isaac, who, as the son of
promise, was given by God, and ho
performed the rite of circumcision,
as directed. See Gal. 3. Observe. —
The term for^ covenant, meaning ar-
rangement, disposal of anything; also
testaryient, as applied to one's last will
and bequest of goods, Heb. 9 : 16, 17,
denotes a compact between parties.
The first stage of the covenant with
Abraham, was God's stipulation (Gen.
ch. 15,) for Himself. The second stage
was the prescribing of the seal of cir-
cumcision as binding Abraham and his
seed. Gen. ch. 17. The point which
Stephen would make here, is that Isaac
and .Jacob and the twelve patriarchs
were born under this covenant estab-
lished with Abraham when he was yet
in uncircumcision. See Rom. 4: 11-10,
where Paul makes the same point as
his forerunner here, to prove the same
thing — the possibility in God's plan of
grace, that the blessings of the cove-
nant should extend to the uncircum-
cised; and that it was not circumci-
sion and ceremonial sanctity— not holy
places and rites — that were essential
with God; but the faith, as of oui

A. D. 30-3^.]

CHAP. VII.

lb\

9 "And the patriarchs, moved with envy, sold Joseph "Pal?'"'*'
into Egypt : "but God was with him, ro^^M^.s-

10 And delivered him out of all his afflictions, "and f 0^^41.37
gave him favour and wisdom in the sight of Pharaoh king *°<i*2:6
of Egypt ; and he made him governor over Egypt and all

his house.

11 pNow there came a dearth over all the land of ^^'*°-"-'*-

father Abraham, Rom. 4 : 12. 1" The
twelve patriarchs. The term means the
head, beginning or founder of a family
— then of the tribes.

9. In this development of the Divine
and gracious plan, another item is
now noted in the history of Joseph.
He shows how God developes His
Church all along by allowing afifairs to
come to a crisis, and then interposing
for deliverance and so carrying it for-
ward to the purposed advance. He
would show thus from all this familiar
history of the Church, that all along
there is progress — a further unfolding
of God's purpose — so that they could
reasonably look for a change now in
the present state of things, and not
insist on it as being immutable.
^ Moved with envy. With this main
drift of argument, he carries along the
idea of the unfaithfulness and wicked-
ness of the covenant people as in-
stanced in this case of the great ma-
jority— all the eleven patriarchs against
one. By this he means to hold up the
idea of their cruelty and treachery to
Jesus, the New Testament Joseph.
f Moved ivith envy. Literally, having
envied Joseph, sold him into Egypt, Gen.
45:4. ^ But. Literally, and — as
part of the same course of providen-
tial unfolding. ^ God tvas with him —
interposed against his treacherous
brethren — as now in the case of Jesus
against their successors — the Jewish
people. And this presence of God
with him was not restricted to the
Holy Land, but it was in Egypt. Thus
all along, Stephen makes good his
points.

10. And delivered him, &c. So Christ,
the New Testament Joseph, was de-
livered. See Ps. 22. ^ Out of all his
afflictions — tribulations — straits. ^ Fa-
vour and wisdom. It is remarkable that

these are the very same terms used of
Jesus, in Luke 2: 52, "Jesus increas-
ed in icisdom and in. favor with God
and man." God gave to Joseph both
these — the wisdom to interpret dreams
and so to conduct himself as every
I way to gain favor. Gen. 41 : 38. \ In
the sight of. Literally, over against —
in presence of, and notwithstanding his
first opposition. ^ King of Egypt. A
foreign lord.- ^ He made him — constitu-
ted, appointed. This may be under-
stood of God or of Pharaoh. But the
same subject being continued, it is
natural to understand it of God, and
thus it expresses the Divine agency in
the whole matter. ^ Governor — leader
— prime minister. Tf Over Egypt. Jo-
seph's exaltation was thus outside of
the Holy Land, and it was part of
God's covenant plan of redemption to
exalt Joseph to this dignity and au-
thority not in Judea but in Egypt.
^Over all his house. That is, Pharaoh's.
This is the designation of an Oriental
prime minister or vizier. The house
is the court or palace, whence all the
legislative judicial and executive acts
of the government go forth. On-
SEEVE. — As in the case of Joseph, the
envy of the house of Israel had con-
spired to betray Jesus into the hands
of His enemies. Yet He meets with
that reception and devotion among
straHgers (Gentiles) that He had not
found in His own house, (John 1:11, 12.)
May not then this New Testament
Joseph, like the Old Testament one, as
a son in the house, be superior to Mo-
ses, (Heb. 3: 3,) and change the cus-
toms and ordinances, (ch. G: 14.) See
Gen. 47 : 13-27. See the 105th Psalm.
11. Here another stage in the his-
tory is noted as part of the same
plan of providential development in
the case of the covenant people.

152

THE ACTS OF THE APOSTLES.

[A, D. 30-80

Egypt and Clianaan, and great aflSiction : and car fathers found bc

sustenance,
f Gen. 42:1. 22 "^ But wheu Jacob heard that there was corn in

Egypt, he sent out our fathers first,

13 •■ And at the second time Joseph was made known to
his brethren ; and Joseph's kindred was made known untc
Pharaoh.

14 °Then sent Joseph and called his father Jacob to
him, and 'all his kindred, threescore and fifteen souls.

15 ° So Jacob went down into Egypt, '"and died, he, and
our fathers.

rOen. 45:4-10.

• Gen. 45:9-27.
I Gen. 46: 27.
Deut. 10: 22.

There occurred a dearth (famirie) (Gen.
41: 54,) over [upon) the ichole land.
^ Our fathers. This expression is used
to keep before their minds the fact
that it is the continuoiis progressive
history of the covenant people Avhich
he narrates, and in whom he witli them
is interested, and that the plan of that
dispensation is such as has an analogy
in the advance through conflict
from Judaism to Chrutianity. ^ No
sustenance — provisions — properly for
cattle — and by implication much less
for men.

12. But. Jacob having heard, &c.
^ Com. Grain in general — breadstuif.
\ Sent out. Sent awuy, as to a dis-
tance and with urgency. ^Our fathers.
The same covenant leaders as are
spoken of before, (vs. 11,) whose his-
tory is traced to show the design and
plan throughout ; and the analogy of
dealing as vindicating Stephen's doc-
trine. ^ First. The first time is no-
ticed to prepare for a second time, when
the special event took place.

13. This recognition and reunion
was not brought about on the first
visit, but on the second. This is noted
to show the gradual method of develop-
ment, under the one Divine directing
mind. '^Madeknou-n. 1\Vii\\&Y, was made
known again — recognized — after en-
Btrangcment and forgetfulness. ^Kin-
dred. Literally, the race of Joseph he-
conu manifest — the fact of their arrival
and their presence there, Gen. 45: 16.
This is the progressive unfolding.

14. Literally, And Joseph having sent,
called for his father Jacob and all his
Unidrtd, {or family,) {in all) seveniy-fke

souls. The object is to show that this
small number became in Egypt a great
nation. But only sixty-six of Jacob's
descendants went down into Egypt,
Gen. 4(3:26. But in Gen. 46 : 27, there
are added to these, Jacob himself, Jo-
seph and his two sous ; making the
total seventy. But in this vs. 27, the
Greek (Septuagint) adds: "And the
sons of Joseph who were born to him
in Egypt were nine souls," which
number added to the sixty-six would
make seventy-five. This was the reck-
oning in their familiar version — and it
was true in the sense intended — that
Jacob and all his family consisted of
seventy-five souls. Now in Gen. 40 :
27, it is said that " the sons of Jo'
seph" were among "the souls of the
house of Jacob"' that came into Egypt
with him — the descendants being re-
garded as already existing in their
piogenitor. We cannot tell precisely
on what details the reckoning is found-
ed, but it was cui-rent among the Jews,
as their Greek version shows ; and it
is not supposable that Stephen mtde
any blunder here. His object was to
show that this family, who, at the ut-
most calculation, consisted of only
seventy-five persons, became a great
NATION in Egypt.

15. So. Rather, And, or but — js
indicating the crisis in the history —
the death of Jacob and the patriarc^.s
— and that this was in Egypt, also,
outside of the Holy Land, though it 'is
especially to be noted that they wet-B
buried in the land of promise, throu£i
the same faith in the future possessif ^
of that land by their ijostcrity r^

A. D. 30-36.]

CHAP. VII.

168

IG And 'were carried over into Sychem, and kid injo^h.-jjjjf
y the sepulchre that Abraham bought for a sum of money LdTs: il! '
of the sons of Emmor the father of Sychem.

Abraham exercised in purchasing a
burial-place there for his dead. Tf Our
fathers. This phrase is again repeated,
ibr the third time in this narrative, to
show that it is the history of their cov-
enant ancestors — in which they were all
interested ; and that this is the law of
gradual development in the redemption
of the chosen race.

16. Were carried over. They — that
is, '■• our fathers," not including Jacob,
who is separated from the rest in the
preceding context. " He died, and our
fathers, and they were carried over into
Sychem." Jacob was buried in the
sepulchre of Abraham at Macpelah,
Gen. 49 : 30; 50: 13, which was in
Hebron, Gen. 23 : 19. It is expressly
recorded that the bones of Joseph were
carried over from Egypt into Canaan,
and buried in Shechem. The place of
burial of the rest of the patriarchs is
not elsewhere recorded ; but we have
every reason to suppose that Stephen
knew the facts, and that if he had
stated incorrectly he would have been
contradicted by those who must have
known. Jerome asserts that the tombs
of the patriarchs were still to be seen
at Shechem.— ^y)/si;. 80, A. D. 389.
TT Sychem. The Greek form of the He-
brew word Shechem, also called Sychar,
and now known as Neapolis, Nablous.
^ Abraham bought. There is a diffi-
culty here. Jacob bought this land,
Gen. 33: 19; Josh. 24 : 32, but Abra-
ham bought the sepulchre at Hebron,
Gen. 23 : 3-20. Both are briefly re-
ferred to, mid some understand that as
the factii were so familiar to those
wham he addressed, and must have
been perfectly well known to Stephen,
he meant to have them supply what
was left out. " Jacob was laid in the
sepulchre bought by Abraham," and
" our fathers" in that bought "of the
sons of Emmor," &c. Others hold that
as the difficulty lies in a single word,
which ought to be read Jacob for
Abraham, it is much easier to suppose
that it was the mistake of an early

copyist than that Stephen made such a
needless mistake, and that there should
have been several mistakes in one verse.
This, indeed, is absolutely unsupposa-
ble, considering the notoriety of the
facts in question, and Stephen's ad-
mitted familiarity with all (such lead-
ing) items of the Jewish histoi'y. But
Luke, as an inspired historian, was to
give an accurate report of Stephen's
discourse. So that even if Stephen
committed an inadvertence or error, it
would not impeach the accuracy of
Luke's narrative. It is plain that
such leading facts, such as any school-
boy would have known, could not have
been incorrectly given through any
" historical blunder" of Stephen, espe-
cially as this is a discourse where the
speaker shows the clearest, most dis-
criminating views of the history. Ste-
phen is plainly doing something more
than to recite these common, well-
known items of Old Testament history
in a dry detail. He is insisting on
certain great principles, which here lead
him to group together certain kindred
facts. Here he is speaking of the faith
of the patriarchs as contrasted with the
unbelief of after generations and of his
own times, and in proof of this he ad-
vances this fact — their pui-chase of this
land in Canaan as a burial-place for
themselves and their posterity, in the
confidence that the land should belong
to their seed according to the promise.
Of course,to establish this point he need
not distinguish between their separate
acts, but may group them in one. And
especially as Abraham originated the
whole matter of such purchase, he may
be said to have done it in Jacob after
him, who only followed in his steps
and acted in the faith of his father
Abraham. The ground at Sychem is
thus i-egarded as virtually his purchase,
just as Judas is said by Peter to have
purchased the potter's field with the
reward of iniquity, (ch. 1 : 18,) when !♦
was known to every child of the peo-
ple that the ctief priests actually pur

154

THE ACTS OF THE ArOSTLES.

[A. D. 30-30.

r Gen. 15:1!

17 But when »the time of the promise drew nigh,
pl^mihSi- '"■liich Grod had sworn to Abraham, *the people grew and

multiplied in Egypt,

chased it; but in the deeper sense of
Peter, and in the view of his argument
and discourse, Judas himself was to
be considered as the purchaser. So
hpre their father Abraham, as having
originated this plan and having given
the example of it in the purchase at
Hebron for a sepulchre, is, in the
sense of Stephen's argument, to be re-
garded as the purchaser of this field
at Sychem — for the speaker was show-
ing how the faith of the patriarchs was
evidenced by their buying land in Ca-
naan for a burial-place — so confident
that the land would all come into pos-
session of their posterity, according to
the promise, that they arranged to have
their bones deposited there. And it is
expressly recorded of Abraham that he
bought the land at Hebron for this
vert/ purpose of a burial-place, while
this is not stated in regard to the pur-
chase of Sychem by Jacob, only that
" he bought a field," and afterwards
that he was buried there. Josh. 24 : 32.
Stephen, therefore, grouped the two
transactions as, in his view, belonging
to the same great work of patriarchal
faith — and instead of blundering, which
would be inconceivable, he has only
taken the profounder, more compre-
hensive view of the whole. Stephen
could not say, in strict historical ex-
actness, that " the sepulchre" was
bought by Jacob. " The field" was
bought by him, (Gen. 33 : 19,) but it
was put to this use as a patriarchal sep-
ulchre, according to Abraham's exam-
ple and by virtue of Abraham's faith.
This is the very point of his argument.
Stephen, therefore, is more historical-
ly correct than his skeptical critics
would be. Besides, observe this very
Sychem was the first place of which
Abraham gained possession, and where
Jehovah announced to him the cove-
nant promise to give him the land, and
where he raised an altar unto God,
Gen. 12 ; 6, 7. And that transaction
was, indeed, the basis of the after pur-
chase there for a burial- pla je ^ Sum

of money — one hundred pieces of money
— some suppose about two hundred and
fifty dollars. Lit., silver price. \ S0713
of JEmmor — Sons of Hamor, Gen. 33 :
19,

II. Stephen here reaches a second
PERIOD in his History of Redemption
— the TIMES 0? Moses, vss. 17-45.

17. But luhcn. Lit., But as — ac-
cording as. Stephen now proceeds to
another and (2d) prominent stage in
the development of God's covenant
plan — the history of Moses, who, also,
like Joseph, was a type of Christ. As
the future deliverer of the ancient cov-
enant people, who had grown to be a
nation not in the Holy Land, but in
Egypt, Moses was adopted by a for-
eign princess, (21,) raised in a foreign
court, (21,) learned in all the wisdom
of this foreign people, (22,) till, when
he had reached his full maturity at
forty years of age, he volunteered as
the deliverer of his brethren, (24, 25,)
but was refused as such, (35,) and
forced to fly from the land for his life,
(29,) until after forty years more, God
appeared to him, not in any sacred
spot of the land of promise, but in the
wilderness of Sinai, (30,) in Arabia.
Yet " the Church in the wilderness''
(38,) was there — and God by this deal-
ing shows that He is not bound to any
nationality, nor tied to any special lo-
cality, but pursues the good pleasure
of His own will, where, when, and how
He pleases. This is altogether in the
line of Stephen's argument, as we have
seen. \ Time of the promise. The time
referred to in the promise — the time
for the fulfilling of the promise, (vs. 7,)
wh'en after the four hundred years of
sojourning and bondage, Abraham's
seed should come forth and serve God
in the Holy Land of promise, f Tht
people grew. It was in God's plan tc
have the family grow into a nation by
their separate location in Egypt for so
long a period, which was at least two
hundred and fifteen years. See Eiod.
1 : 7-9.

A. D. 30-36.]

CHAP. VII.

16S

18 Till another king arose, which knew not Joseph.

19 The same dealt subtilly with our kindred, and evil
entreated our fathers, "so that they cast out their ycung **i*-i-*»-
children, to the end they might not live.

20 'In which time Moses was born, and *was || exceed- d^eb.iuis.
lug fair, and nourished up in his father's house three cS/"*^'"
months :

18. Till another king. That is, they
continued to increase up to this time,
when a new liing ascended the throne.
This term "until" does not limit the
ti.Tie of their growth, but marks an-
other item in the history. Who this
king was, is not certainly known.
Wilkinson understands it to have been
Amosis or Ames, the first of the eight-
eenth dynasty. Others, that it was
Ilameses, the sixth of that dynasty.
ChampoUion holds that it was Mando-
nel, 1585 — 1565 before the Christian
cr.i. The doubts on this point may yet
bo cleared up. In a library lately dis-
covered at Memphis, the history of this
period is said to have been found.
If Arose. Came to the throne. \ Who
knew not Joseph. This may mean that
he was ignorant of his fame and public
services, which may have occurred
from his being a shepherd king, or
from "the lapse of time or intervening
revolutions." — Others understand it
that he had no respect or esteem for
Joseph; but this sense is not sanctioned
by the usage of the Greek term. In
any event, he did not favor Joseph, nor
pay such regard to his patriotic meas
uras as they deserved.

19. Stephen now introduces the his-
tory of the distress and humiliation of
the covenant people— an exigency which
God allowed to come to a crisis when
He interposed and developed His gra-
cious plan in a glorious deliverance.
iMoses is now to be shown as the man
raised up by God to be a deliverer of
this oppressed people, and thus a stri-
king type of Jesus. ^ The same.
llather. This one — this strange king.
^ Dealt suhiilly. Having dealt deceit-
fully, (see Exod. 1 : 10,) that is, in his
crafty device to compe' the people of
Israel to expose and destroy their male
children so as to prevent their suffer-

ing the same oppression with their pa-
rents. By this means he aimed to
weaken their strength and utterly hin-
der their increase. ^ £vil entreated.
Rather, injured — abused. Tf Our fa-
thers. The same prominence is given
as before, to the fact that this is the
history of the covenant people in God'a
wondrous progressive treatment of
them, and His gradual development of
His plan for their redemption. ^ So
that. Tiie parents were thus compelled
to abandon their children. Exod. 2 :
2, 3. This was probably the plan and
purpose of this king, as it was also the
result. T[ To the end. He would have
the children suffer death by forcing
their parents to "cast them out," or
abandon them, as the parents of Mo-
ses abandoned him. Exod. 2:2, 3 ;
see vs. 21.

20. In which time — at which juncture.
This was the Providential unfolding of
God's plan, that just at this crisis of
the people's grievous distress and Phi.
raoh's persecution, the great deliverer
should be born. Thus God is secretly
preparing for them release from bond-
age through a P^edeemer who was a
type of Christ. In such misery and
oppression was Israel involved when
the time for the promised deliverance
arrived, (vs. 17.) *^ Exceeding fair. Lit-
erally, Fair to God. Thus in the He-
brew, Nineveh is called "a great city
to God" — meaning a very great city.
Jonah 3 : 3. Our version expresses
well this idea, "Uxceedinyfair" — divinely
fair, as we might say. Josephus speaks
of the extreme beauty of Moses ; " a
boy divine in form." In Heb. 11 : 23,
the same term is used and rendered in
ourversion "proper," "a proper child,"
in the old English sense of " handsome."
This is a hint of Him that is "fairer
than the children of meru " But " fait

156

^I,nke21:19.
; Ex. 2:11, 12.

TFIE ACTS OF THE APOSTLES.

[A. D. SO-30.

21 And 'when he was cast out, Pharaoh's daughtei
took him up, and nourished him for her own son.

22 And Moses Avas learned in all the wisdom of the
Egyptians, and was ' mighty in words and in deeds.

23 8 And when he was full forty years old, it came into
his heart to visit his brethren the children of Israel.

to God" may also more properly mean
fair in God's sight, with a beauty rec-
ognized by God, in the sense of his be-
ing " well pleasing to God." This was
the great point, important in Stephen's
argument to show that the choice of
Moses was owing entirely to the good
pleasure of God, who was well pleased
in him, as Stephen knew from the fact
that this comeliness is expressly re-
corded by the Holy Spirit. See Exod.
2:2. ^ Nourished up — brought up —
nnrlurcd — " in his father's house," Am-
ram's. Exod. 6 : 20. \ Three months.
This was the period in which he was
hid by his mother Jochabed, because
she saw him to be "a goodly (hand-
some) child." Exod. 2:2.

21. Cast out. See vs. 19. Erposed
— outcast in the ark of bulrushes by the
river bank — given up to that forlorn
hope. At such a time of the future
deliverer's extremity — outcast among
the flags of the Nile, and exposed
to crocodiles and destruction, Pha-
raoh's daughter — (Some have given her
name, but it is only a conjecture. Jo-
sephus says it was Tliermeuthis, the
daughter of Rameses) — took him up —
adopted him. This does not refer to
picking him up out of the ark or the
water, but to the act of adopting ; and
the term is founded on the practice of
laying new born childi-en on the ground,
so that the act of taking them up was
that by which the father acknowledged
them as his own. ^ For her oicn son.
Nourished or nurtured him to herself
for her son — to be such an one as son.
Thus the steps in the development of
God's plan are noted.

22. It grew out of this step that Mo-
Bes " was learned," &c. Literally, tvas
tducated — was put to learning — was
trained — schooled. This fact is no-
where expressly mentioned in the Old
Testamen'i. but was deducible from the

common impression and from all th«
fair inference in the case. ^ Wisdom
of the Egyptians — which was notorious
and proverbial, and thus compared
with Solomon's wisdom. 1 Kings 4 ; 30.
It consisted chiefly in mathematics, nat-
ural philosophy and medicine, and the
teachers were the priests. Philo, in his
Life of Moses, enters into particulars,
p. 606. Bishop Warburton draws from
this verse a proof of the Divine legation
of jMoses, on the ground that he framed
a system so different from that in which
he had been educated, which is to bo
accounted for only on the supposition
that God directed him. Some, on the
contrary, have contended that he drew
his system so directly from the Egyptian
that he needed no supernatural qualifi-
cation to account for his works. Dr.
Prichard, in his treatise on Egyptian
Mythology, has shown, 1. That his the-
ological tenets are not at ail drawn from
the Egyptian. 2. That the social insti-
tutions— the civil and criminal laws, cS:c.
of Moaes, are totally distinct and dif-
ferent from those of Egypt, and that
though in sacerdotal offices and cere-
monial rites there are many striking re-
semblances to those of the Egyptian
hierarchy, he must have been divinely
inspired to put forth a system of such
holy and pure morality and worship,
instead of the corrupt and superstitiou.?
system in which he had been educated.
H Mighty in words, &c. — Forcible in
discourse and in execution. This, all
the history of Moses sufficiently proves.
And though naturally he was slow of
speech, at least according to his own
estimate, (Exod. 4: 10-12,) yet he was
made by Divine inspiration mighty in
speech and in action. This came by
faith. Heb. 11 : 24.

23. Stephen dwells so minutely upon
the history of Moses, because they
chiefly appealed to him as the author*

A D. 20-36.]

CHAP. VII.

157

24 And seeing one of them suffer wrong, lie defended him, and
avenged him that was oppressed, and smote the Egyptian :

25 jj For he supposed his brethren would have under- " ""■■ ^'"•
stood how that God by his baud would deliver them : but

they understood not.

2(5 ''And the next day he shewed himself unto them ''^^•^•""•

ized law-giver and leader of the cove-
ii:uit people, (ch. 6 : 14 ; John 5 : 45,
47.) He now passes to that stage of
the history when Moses came forth as
a deliverer, first volunteering before
he was sent. He comes forth, having
been reared in a heathen court and
trained in heathen learning — unlearned
in Rabbinical lore — untaught in the
schools of the Jewish doctors. ^ For-
ty years old. Literally, When there xoae
fulfilled to him a forty years time, or a
fortieth anniversary. In Esod. 2:11,
it is simply said, "AVhen Moses was
grown," but the tradition of their doc-
tors was that INIoses was forty years
each, in Egypt, in Midian, and in the
wilderness. ^ It came into his heart.
This form of expression is used to de-
note that it was of his own volunteer
motion that he first came forth as a
deliverer, and before he was sent of God.
This is in contrast with the expression,
"Satan put it into the heart." God
calied him to this work afterwards, vs.
34, 35. What came (or arose, j^ now of
its own prompting, into his heart, was
"/o visit" his brethren — that is, for
their deliverance, according to his own
notion of being their appointed deliv-
erer, vs. 25. ^ The children of Israel.
This is noted to keep in mind that it is
the history of the covenant people in
its unfoldings that is here narrated.
See Ps. 105.

24. Seeing one. Literally, Seeing a
certain one. ^It was an Israelite, doubt-
less; who was oppressed by an Egyp-
tian, and the facts were familiar to
Stephen's hearers. f Suffer wrong.
Literally, wronged — abused. Tf He de-
fended. There was an Egyptian law
which made this to be his duty. Biod.
Sic. i. 77. But Moses was actuated
Dy another and higher purpose than
merely to obey the law of the country.
See V3. 25. The claw.se should be ren-
14

dered, "//e defended and redressed him
that urns oppressed." The words ren-
dered "avenged," mean "lor ought re-
dress." ^ And smote. Literally, Smi-
ting, or having smitten, the Egyptian
secretly, and hiding the body. Exod.
2 : 12. This is the way in which he
wrought redress to the oppressed Isra-
elite, by smiting the Egyptian to death.
This is said by tradition to have been
one of Pharaoh's task-masters. Exod.
2:12.

25. For he supposed — He was thinking.
This is nowhere stated in the Old Tes-
tament, yet it is recorded (Heb. 11 :
24, 25,) that "when he was come to
years he refused to be called the son
of Pharaoh's daughter; choosing rather
to suffer affliction with the people of
God than to enjoy the pleasures of sin
for a season." ^ Would have under-
stood. Rather, that they (renlly) un-
derstood that God by his (Moses') hand,
or agency, would deliver them. Rath-
er, is giving, in this transaction as a
beginning, is about giving a deliverance.
Stephen introduces this feature of af-
fairs to show how their fathers had
acted toward Moses as they had lately
acted toward Jesus — when " He came
unto His own, His own received Him
not." (John 1:11.) ^ But they un-
derstood not. John 1 : 5, 10. Hence
Moses, when he was afterwards called
to this important ofiice, at first refused
to undertake it.

26. The next day — after slaying the
Egyptian. Tf Shewed himself — specially
and as officially. Literally, He icas
seen — appeared to them fighting one
another. " Two men of the Hebrews,"
(Exod. 2: 13,) as the facts were familiar
to the hearers. ^ Would have set them
at one. Literally, Impelled them together
unto peace — with an urgency as if au-
thoritative. T[ Sirs, Literally, Mm,
I'i are brethren. "An example," says

158

THE ACTS OF THE APOSTLES.

[A. D. SO-SOl

that strove, and would have set them at one again, saying. Sirs, ye
are brethren ; why do ye wrong one to another ?

27 But he that did his neighbour wrong thrust him
• seeL=kei2: ^way, Sayings 'Who made thee a ruler and a judge
eh-. 4:7. over us?

28 Wilt thou kill me, as thou diddcst the Egyptian
yesterday ?

29 ^ Then fled Moses at this saying, and was a stranger
in the laud of Madian, where he begat two sons.

jEi.s:2. 3Q i^ijd when forty years were expired, there appeared

to him in the wilderness of mount Sina an angel of the
Lord in a flame of fire in a bush.

J: Ex. 2:15-22,
and 4: 20, and
IS : 3, 4.

Bengel, " of fraternal correction."
If W/iy do ye wrong ? Why do ye abuse,
ill-treat one another? In Exod. 2 : 13,
Moses gives tlie words, also, "Where-
fore smitest thou thy fellow?"

27. But he that ill-treated his neighbor,
thrust him away — implying that Mcses
interfered to separate the combatants —
and showing the temper of the wrong
doer, adding sin to sin. ^ Who made.
Who constituted — appointed thee, &c.
They question the authority of Moses
in most arrogant terms, as the Phari-
sees questioned Christ's authority.
They seem not to have known how
great a man he was at court. ^ A ru-
ler. They seem to have understood
him as claiming some official authority
and prerogative, which they were not
disposed to admit. This accounts for
the harsh question.

28. Wilt thou. Art thou willing, or
dost thou wish to kill me. ^ As. In the
same manner — after the same fashion as,
&c. — that is, secretly — hiding the body
in the sand. Exod. 2 : 12. 1 As thou
didst. Literally, As thou killedst. This
Hebrew, so far from recognizing his de-
livering act as such, charged it upon him
as the murder of an Egyptian, for
which he could be held accountable.

29. This angry reception caused Mo-
ses to flee. In Exod. 2 : 15, we read
that Pharaoh sought to take Moses'
life. Philo states that Pharaoh was
afraid of Moses conspiring against
him. Tf At this saying. Literally, on
this tvord, or upon this being said. He
Baw that he had failed in his attempt
to conceal the murder and he was now

compelled to flee from Pharaoh for his
life, see Exod. 2 : 12. Yet afterwards
this same fugitive came to the court
of Pharaoh as God's messenger, and
demanded boldly the release of his
brethren ! % And was a stranger. Lit-
erally, and became a sojourner. If Madian
— Gr. for Midian. Gesenius makes this
tract of country to have extended from
the eastern shore of the Elanitic Gulf to
the region of Moab, on the one hand,
and to the vicinity of Mt. Sinai, on the
other. The people were nomadic in
their habits — wandering from place to
place. At this time they seem to have
been encamped in the neighborhood of
Sinai and lloreb. See Exod. 18:5;
Numb. 31:2. \ Where he begat. Thus
his history is traced so far as to show
that here he became sufficiently settled
to marry Zipporah, and to beget two
sons, Gershom and Eliezer, Exod. 2 :
15; 4: 20; 18: 3.

30. Forty years. Literally, and for-
ty years having been fulfilled. Moses
was now eighty years old. See vs.
23. Tradition said that Moses dwelt
in Pharaoh's palace forty years —
dwelt forty years in Midian, and ruled
Israel forty years. Tf Sinai. The wil-
derness of Mt. Sinai, so called, is the
desert in which Mt. Sinai is located,
which thus gives its name to the tract
of country. The mountain itself is
called Sinai, but the range or group is
called Iloreb : and thus the names
seem interchangeable. See Exod. 3 : 1.
^ An angel of the Lord appeared to
him — or was seen by him. This was the
glorious Second Person of the blessed

A. D. 30-30.]

CHAP. VII.

166

31 When Bloses saw it, he wondered at the sight : and as he drew
near to behold it, the voice of the Lord came unto him,

32 Saying, ^ I am the God of thy fathers, the God of gm?6:""
Abraham, and the God of Isaac, and the God of Jacob.

Then Moses trembled, and durst not behold.

33 "Then said the Lord to him. Put off thy shoes from "of^.'s/fs.
thy feet : for the place where thou standest is holy ground.

34 "I have seen, I have seen the affliction of my people "^^■3:''.
which is in Egypt, and I have heard their groaning, and

am come down to deliver them. And now come, I will send thoe
into Egypt.

Trinity — the Angel of His presence,
(Isa. 63 : 0,) the Revealer of the God-
head, (John 1 : 18,) called in vs. 31, Je-
hovah Himself. Compare Exod. 3 : 2, 4.
" This second appearing of God to Mo-
ses (see vs. 2,) introduced the legal
dispensation, as the first to Abraham
introduced the patriarchal." ( See
Slier.) II In a flame of fire in a bush.
Literally, of a bush. See Exod. 3 : 2.
This was the token of God's visible
presence, as in the Shecinah or cloud
of glory, and in the pillar of fire in
the wilderness. Christ was the light
which all along was shining in dark-
ness, (John 1 : o,) the brightness of the
Father's glory — the AVord of God —
the Angel of Jehovah — the Messenger
(angel) of the covenant, (Mai. 3:1,)
Exod. 23 : 20, 21 ; Hos. 12 : 3-5. He
it is whom Stephen preaches — the
Prophet like to Moses — promised, (vs.
37.)

31. When. Literally, Moses seeinj
— ivondered at the spectacle ; and he draw-
ing near to observe (closely) " why tlie
bush was not burned," the voice of ViP.
Lord (Jehovah) became (occurred, took
place) to him. In the Old Testament
narrative, it would seem that the first
word was the command to put off the
shoes; though it is said that "more-
over," in addition to this, whether be-
fore or after, — the words in vs. 32 were
spoken.

32. Stephen records this announce-
ment of Jehovah to Moses as the liv-
ing God, (Matt. 22: 32,) and the au-
thor of the covenant-promises to the
fathers. Thus he still keeps before
bia hearers the important truth, that

this was in the line of God's dealings
with their nation. Tf Trembled. Lit-
erally, becoming fearful. See Heb. 12:
21. So at times "so terrible was the
sight that Moses said, I exceedingly
fear and quake." ^ To behold. To
observe, as he drew near to do, vs. 31.
"He hid his face," Exod. 3 : 6.

33. Then said. Rather, And the
Lord said. H Fut off — loose the sole
(sandal) of thy feet. This was under-
stood in eastern countries as an act
of reverence. The shoes are put off
when persons enter any sacred place —
when visitors enter a dwelling, or
when scholars enter a school. In Da-
mascus, Cairo, &c., we were compelled
to put off our shoes at the entrance of
the mosque, and to wear a straw slipper
furnished for the occasion at the door.
See John 13 : 10. ^ For the place.
The reason is here given for this Di-
vine direction. God here declares that
even that wilderness spot was made
holy by His presence ; and it is clearly
implied that the Temple owes its sane-
tit}' to the same ; and that, therefore, it
has no essential holiness, and is not ne-
cessarily perpetual, (see Isa. 66,) but
that any place is holy where Godpleasea
to reveal Himself.

34. / have seen. Literally, Seeing 1
have seen — a Hebrew idiom, meaning
/ have sur^lg seen. f The affliction.
Rather, the maltreatment, oppression —
referring to their bondage under task-
masters. T[ Mg people — who are iu
Egypt — my covenant people who are
suffering there. ^ Their groaning, un-
der their oppressions. Their outcries
of distress went up into the ear of

160

THE ACTS OF THE APOSTLES.

[A. D. 30-30.

35 This Moses whom they refused, saying, Who made thee a
picx.u:i9. ruler and a judge? the same did God send to he a ruler
^™:i2:«;and and a deliverer Pby the hand of the angel which appeared
r^Ex 7 ands. to him iu the bush.

a°dn,\°ndu. 36 iHe brought them out, after that he had 'shewed
f Ex^H-'i, 27, wonders and signs in the land of Egypt, " and in the Eed
fEx'^e:!, 35. sca, ' aud in the wilderness forty years.

Ond. ^ Come down. I descended
(from heaven.) This is the preface to
Moses' commission. This shows the
occasion of such Divine interference.
These and such like expressions in
which God represents Himself after
the manner of men, seem designed to
prepare the mind for the Incarnation,
and to anticipate the fact. *K To de-
liver. God undertakes deliverance for
His people, else it could never be had.
For this end He commissions Moses,
as he gave His only begotten Son,
whom Moses foreshadowed, as a deliv-
erer, vs. 35. 1 And jioiv come; or,
rather as an adverb of address, devpo,
hither ! I u-ill send.

35. Moses' Divine commission as a
deliverer, and his rejection by the peo-
ple, is here stated, to show that the Pro-
phet like unto Moses, who was rejected
by them, was likewise commissioned
for the covenant people's deliverance.
1[ This Moses whom they denied. This
very rejected one, whose authority as
ruler and judge they disputed. T[ The
same. Literally, this one. The repe-
tition of the demonstrative pronoun
here, is very emphatic, and is used to
call attention to the parallel between
Moses and Christ, as deliverers of the
covenant people appointed by God,
and rejected by those whom they came
to save. See ch. 2 : 23, 24 ; 3 : 13-15.
*^ Deliverer, IvrpuTjjv. The term here
means properly Redeemer, and is used
in the Septuagint to express the office
of the Goel, or kinsman Redeemer, but
onlyasapplied toGod. Ps. 18(19): 15;
77 (78) : 85. Properly, it is one who re-
deems a captive by paying a ransom ;
and the work of ransoming His true
covenant people, is often applied to
Christ in the New Testament. Moses
did not pay a ransom, but God by
Moses ransomed His people there —

bought them out of captivity, Isa. 45 :
13, 14. And this deliverance was typ-
ical of Christ's ransoming believers
from the bondage and the curse of sin.
Even Moses' work of deliverance was by
the hand of — by the power and prerog-
ative and Divine work of — the Angel
of the covenant, who "led his people
like a flock, by the hand of Moses and
Aaron," (Ps. 77 : 20,) and by whose
efficient interposition Moses fulfilled
his office-work. Numb. 20 : 16. Al-
ready then in that time of their fathers'
deliverance it was Jesus Christ who
was the great Deliverer, working by the
instrumentality of Moses.

36. He. Rather, This one — Moses.
He who was sent by God as the deliv-
erer, actually led them out. |' After
that. Rather — having ivrought — or,
working — or, by tvorking. All the mir-
acles were not wrought prior to the
Exodus. This is noted as the means
by which he led them out, ivhile it is
declared, also, that he wrought mira-
cles through their wilderness route.
f Woiideis. Prodigies. \ Signs. Mi-
raculous signs of the Divine presence.
^ In the land of Egyvt. By the ten
plagues, Exod. 4-12. ^ Red sea. It
was in the sea — dividing it so as
to make a passage for the people and
then engulf their enemies in its return-
ing waves, Exod. 14. See Ps. 136 : 13
-16. The miracle was wrought at the
northern extremity of the sea. In
Hebrew it is called Tarn Suph — the sea
of sea-weed, and is supposed by some
to take its name from the redness of
the weed. Others think it was nanica
rather from the Edomites — red men- ■
who dwelt on the northern coast. It
still bears the traditional name among
the natives which refers back to this
history — the Sea of Destructiim. ^ For-
ty years — that is, in all — ineluding aU

A. D. 30-36.]

CHAP. VII.

161

37 ^Tliis is that Moses, which said unto the childien
of Israel, "A prophet shall the Lord your God raise up "g.^*""-'®-"'
unto you of your brethren, pike unto me; ^hini shall ji'^pr^/^^y^y,
ye hear.
I
ness Avith ^ the angel which spake to him in the mount ^txfiili
Sina, and xcith our father
■* oracles to give unto us :

the miracles, and in round numbers a
year for every day in which the spies
Iliad searched the land, though the ac-
tual wandering in the wilderness was
more exactly thirty-eight years. In
the first month of the fortieth year they
encamped a second time in Kadesh, on
the southern borders of Canaan, thirty-
eight years from their first arrival
there early in the second year after
the Exodus, Numb. chs. 13, 14, 20 : 1
-13; Deut. 1 : 19.

37. Here Stephen links 3foses with
Christ — the Moses whom they boasted
with the Jesus Christ whom they re-
jected. And this he does to give
point to the parallel between the re-
jection of Moses by their fathers and
the rejection of Christ by the nation
now. He here definitely refers to the
promise of a Messiah, and to their sa-
cred obligation to hear and obey him.
This was the great prophecy which was
60 specially fulfilled to them in their
long line of prophets, terminating in
Christ, ivhom they all foreshadowed,
Deut. 18 : 5. It is by such steps that
Stephen advances to the fuller procla-
mation of Jesus as their promised De-
liverer and Messiah. This was the
Messianic prediction which they were
most familiar with, and which they
frequently brought forward, (Matt.
21 : 11; John 1 : 21, 25 ; G : 14; ch.
3 : 23; 7 : 40.) Stephen connects all
the personal history of Moses as deliv-
erer of the covenant people with this
explicit testimony that be gives to
Jesus Christ, showing him to be at
once a witness and a type. ^ A pro-
phet. Peter had cited this prophecy
in ch. 3 : 22, and had interpreted it.
Christ was that Prophet that was to
come; though Stephen does not yet
14*

expressly say so, but leaves it to be
inferred. He was to be like Moses,
raised up to them (for their service,)
from among their brethren, (one of
their own nation,) and to be as Moses
also, a Lawgiver, and Deliverer, and
Mediator, as well as a Prophet — one
of the same peculiar rank and ofiice-
work. TT Him. Their own Moses en-
joined upon them a strict obedience to
this Prophet, (see ch. 3 : 23,) as Peter
had lately reminded them.

38. This is he. This Moses, whom
they so rejected, (vs. 35,) was the dis-
tinguished mediator of the ancient
Church and covenant. If That was^
rather, that became — indicating a change
in his relations. Tf The church. This
term, iKK?iTjaia, was used in ch. 2 : 48
and 5 : 11, (see JVotes,) and was famil-
iar in the Old Testament usage, as the
assembly or congregation of Israel,
separated from all other nations, and
journeying through a wilderness to
the land of promise. This, also, is the
primitive idea of God's Church in the
world. Hence this term was used by
our Lord as denoting the whole body,
and any organized community of be-
lievers. Matt. IG : 18; 18 : 17. And
so God " led His people like a flock by
the hand of Moses and Aaron" (as pas-
tors.) This Moses was mediator be-
tween the covenant Angel and the
father.-, an the next and closing clause
more expressly shows. See Gal. 3 : 19.
He was xcith both — in close communi-
cation. In all this, Moses was a type
of Christ, as well as a witness of Him.
^ The Uvehj oracles. The living (and
life-giving) oracles were received by
Moses from God. The condition of the
Jews in the time of Stephen was very
similar to that in Egypt, under aubjeo

162

THE ACTS OF THE APOSTLES.

[A. D. 30-Sft.

39 To whom our fiithers would not obey, but tlirust Mm fron\
them, and in their hearts turned back again into Egypt.

.Ex. 32:1. ^Q ogj^yJQg ^Q^Q Aaron, 3Iake us gods to go before us :

for as for this Moses, which brought us out of the land of
Egypt, wo wot not what is become of him.

F^l'iw^is!^' 41 ^And they Uiade a calf in those days, and offered
sacrifice unto the idol, and rejoiced in the works of their

own hands.

tion tc a foreign power. And now,
also, God has raised up for tbem a De-
liverer whom the^'have already reject-
ed and crucified. But yet again He is
presented to them in His word and
Spirit, and they are just about to re-
ject Him again, Heb. 4: 12; 1 Thess.
2 : 13; 1 Pet. 1 : 23.

39. To whom — i. e. Moses. ^ Our
fathers. He thus keeps up the refer-
ence to the heads of the Jewish nation,
to fasten the conviction on his hearers
that in their present rebellious conduct
they were showing themselves to be the
proper successors of those who rejected
Moses, God's appointed messenger.
See vss. 51,52. '^ Would not. Rath-
er, Were not ivilling. See Exodus 32 :
1-3. f To obey. Literally, To be-
come obedient. \ Thrust. The same
term is used in verse 27, and inti-
mates that the people repeated toward
Moses what the individual Hebrew did
at first, and tlii:.s it shows that ihis was
the character of their nation. T In
their hearts. They longed after the
flesh-pots of Egypt, and turned back to
its idolatries. Numb. 11 : 5; Exod.
32 : 1, 4. At length they openly pro-
posed to return again to that land.
Numb. 14 : 4; Exod. 16 : 3 ; 17 : 3.
The chief idea seems to be that "they
apostatized in heart to the Egyptian
idolatries."

40. This seems to describe their
apostasy, and to define the sense in
which thsy returned, &c. % Maka us
gods. (Exod. 32 : 1.) They asked of
Aaron to make for them idol gods. It
is supposed to have been the Egyptian
worship of the Sacred Bull, from which
they got the idea of the Golden Calf.
The Egyptians, under this image,
adored the creative principle in nature.

T[ To go before us. As Jehovah had
done in the pillar of cloud and fire.
Exod. 13 : 21. 1 For. The reason is
here given why they wanted such idol
gods — namely, because of Moses con-
tinuing so long absent in the mount.
1[ This Moses. This man — this one —
Moses — this leader and representative
of Jehovah — who went before us in the
Exodus — we know not what has hapi-
pened to him. This is given as a rea-
son for resorting to some other depend-
euce, now that Moses had failed them,
and they propose to adopt idol gods, as
the alternative system which Mosea
had so strenuously opposed.

41. They made a calf. One verb,
used only here, is employed to express
this. i>e?i^e^ remarks, "A crime very
notable is expressed by a remarkable
and newly coined word." Literally,
They calfificd. This was done probably
in imitation of the Egyptian idolatry.
The Sacred Bull ("Apis,") was wor-
shiped as the image of Osiris, the in-
ventor of the plow, the god of Agri-
culture. At iMemphis, in 1850, we
saw the French engineers excavating
the magnificent marble remains of the
celebrated Serapion, or Temple of the
Bull. It was not far from the Pyra-
mids of Sakhara. We rode up just as
they came upon the first marble figures
that stood in a row around the altar.
Botta and Layard, at Nineveh, have
unburied colossal bulls, and they aro
set up in their huge granite forms in
the British and French Museums.
1[ Offered. Literally, Led vp a sacrifice
— as a national solemnity. The lan-
guage used by the people in the wilder-
ness is the same that was used by Je-
roboam when he introduced the wor-
ship of the golden calves at Dan and

A. D. 30-S6.]

CHAP. VII.

163

Ez. 20 : 25-39.

'the host of heaven : as it is written in the bodk of the fTOesV.'^-n.
prophets, ^0 ye house of Israel, have ye offered to me {,^4^.3:^''
slain beasts and sacrifices hy the space 0/ forty years in the a,Jd"i!3"'^^
wilderness ? ';i:^l- ^^^ .g.

43 Yea, ye took up the tabernacle of Moloch, and the
star of your god Remphan, figures which ye made to worship them :
and I will carry you away beyond Babylon.

Bethel. 1 Kings 12 : 28. 1[ Rejoiced,
made mtrry, (Exod. 32 : 6,) in dances,
&c. as a feast in honor Oi their idols.
Not only so, but they confidently re-
joiced in, gloried in, the works of (heir
own hands. This latter clause is an ex-
posure of the absurdity of idolatry,
that men should rejoice not in God who
made them and made all things, but in
a god which they themselves have
made! (See Isa. 44 : 14, 15.)

42. Turned. Turned away — from
His former protection of them, (Josh.
24: 20,) and gave them up — ^judicially
abandoned them. Jer. 7:10; Hosea
4:17; Rom. 1 : 24, 28. \ The host
of heaven. 2 Kings 17:10. The heav-
enly bodies — the stars, the moon, the
sua. Stephen refers to a passage in
Amos 5 : 25, 26. This fact is not re-
corded in the Pentateuch, but may re-
fer to Baal worship. Afterwards there
are frequent traces of star worship. 2
Kinss 17 : 26 ; 21 : 3, 5 ; Jer. 19 : 13.
If The hook. The twelve Prophets
were contained in one book, roll, or
volume, called the Book of the Proph-
ets ; another book was called the Book
of Psalms. ^ Have ye offered. This
may mean not to imply a negative an-
swer, but rather to intimate that as
surely as they had offered any of the
prescribed sacrifices to Qod in the wil-
derness, they had all worshiped Mo-
loch, &c. " Yea," &c. as if it were
said, " Have ye done the one? Yea,
(rather,) ye have done the other." Or
it may mean, "Have ye indeed offered
these sacrifices to me. No! But rath-
er to yourselves or to devils." (1 Cor.
10: 20.) Or, as Jlumphrcy suggests,
"Did ye sacrifice to me forty years in
the wilderness and yet adopt the wor-
ship of Molooh ?" Alford understands
the idsa to bo that God does not receive

as offered to Him, sacrifices in which
He has been raade to share with idols.
^ Slain beasts and sacrijiccs. The va-
rious kind of offerings prescribed by the
luw.

43. Yea. Rather, And, or whereas;
perhaps meaning, "while ye did not
really sacrifice to me, ye really took up,
Si,(i." Or it may mean, " Did ye sacri-
fice to me, whereas ye took up — carried
about." TF The tabernacle. Not my tab-
ernacle, but that of Moloch, the idol
god, ye carried about — some suppose,
in religious processions, but more prob-
ably in small shrines as amulets for se-
cret charms, as at the temple of Diana.
^ Moloch. This is a name taken from
the Hebrew word for "A-my." Hence
the Greek version uses the term for
king. In the Hebrew the prophet uses
the terms " of your king," (malkken. )
Sometimes it is read " Milcom." Mo-
loch was, as some suppose, the proper
name of Saturn among the Phenicians,
with whom Baal means lord. It was
the national god of the Ammonites. 1
Kings 11:7; 2 Kings 21 : 3, 4. Hu-
man sacrifices were offered to this ido.^
in the form of a hollow brazen imag'
with the head of an ox and the human
arms outstretched, and heated by a fire
kindled within the statue, so that chil-
dren were offered alive to the idol by
laying them in its heated arms. This
abominable superstition was practiced
in the deep valley of Ilinnora at the
foot of i^Iount Ziou. It was known in
Moses' time and prohibited. (Lev. 18 :
21 ; 20 : 25. ) It was pi-obably derived
from tlie Egyptian worship of the Sun,
wliich was regarded as the residence
of the soul of Osiris, under the symbol
of an ox. The priests offered these
children, and drowned theii cries with
a drum. Hence, the place was called

164

THE ACTS OF THE APOSTLES.

[A. D. 30-36.

44 Our fathers had the tabernacle of witness in tho
iiEx.^s'io^anj ■"'ilderness, as he had appointed, || speaking unto Moses,
ueb*'8:5. ''that ho should make it according to the fashion that he
iJosh.3:u. had seen.
r^cciJ!^"'" 45 'Which also our fathers |1 that came after brought

Tophet, from toph, a drum. Solomon
built a tumple to this god on the Mount
of Olives. Miinftsseh made his children
to pass through the fire in honor of
this idol. 2 Kings 21 : 3, 6. f And
the star. An image of a star worshiped
as God. The Hebrew reads, "Chiun
your images, the star of your god."
The Greek translators use the Coptic
name Eemphan, (or Rephan,) for the
Arabic name Chiun. Amos 5 : 25. This
seems to have been a star which was
worshiped, probably Saturn, which was
so called in Arabic. Some take Chiun
to mean a frame work, or carriage for
transporting the idol. Remphanin the
Coptic means light-giver — king of heav-
en— and hence understood of the Sun.
^ Figures. Types — images. Tf Which
ye made. This was the point of Ste-
phen's rebuke that they (their fathers,)
were such idolaters of old. % And [on
this account, ) I will carry you away —
{make you migrate) beyond Babylon. This
is expressed more fully in Amos 5 : 27.
The people of Israel were never cured
of their idolatries until their captivity
at Babylon. In Hebrew it is Damas-
cus— but "beyond Damascus" was Bab-
ylon— and the general idea was that
God would scatter them eastward in
that direction ; especially in the great
and notorious captivity in Babylon.
Stephen mentions Babylon, therefore,
as referring to the later captivity of
Judah, wliich was that most commonly
known. The prediction was accom-
plished not in one dispersion, but in
many, and hence the fulfillment rested
not in either name, but in the general
fact.

44. He comes now more directly to
speak of the Temple, which he was ac-
cused of profaning. He approaches
the subject by referring to the holy
places of their fathers, showing that
these were changed, and that God was
«o( confined to a locality for ever, but

that in the wilderness lie was worship-
ed in the tabernacle, a shifting tent,
made by Moses according to the pat-
tern given him by God. ^^ Tabernacle
ofu'itness. In contrast with "the tab-
ernacle of Moloch," (vs. 48,) is the tent
of the testimony. This phrase was fa-
miliar to them in their Greek version
of the Old Testament. It was used to
translate a Hebrew plirase, meaning
"lent of appointment," or of assem-
bly— as the tent or tabernacle appoint-
ed by God for the meeting of God and
the people. There is another sense in
which the tabernacle was called a tab-
ernacle of testimony, (Numb. 9 : 15,
17, 23,) as containing the two tables
of stone, the testimony of God's cove-
nant with their nation, (Hcb. 8 : 5,) or
as being itself a testimony of God's
presence with them. ^ Appointed.
God Himself appointed, in His own
sovereignty, the place of His worship
— and He was not bound by any local
obligations — and His command to Mo-
ses was that ho should make the tab-
ernacle according to the fashion that he
had seen. Tliis fact shows clearly (1)
that the whole matter depended upon
God's sovereign pleasure, and was tied
to no outward necessity — (2) that this
structure being after a Iioavonly con-
ception, or plan, or model, was design-
ed as an image or type of heavenly
realities, (see Ep. to Ileb. chs. 8, D)—
and (3) that (he sanctuary was of com-
paratively recent origin, no more an-
cient than Moses' tirce, and could be
changed, aci he shows it had been.

45. To show that the Temple is
not necessp.rily permanent, this verse
glances at the changes through which
the tabei-uaele or icildcmess sanctuary
passed, until the days of David, when
it was superseded by the temple.
^ That came after. Rather, Which also
our fathers having received by succession,
or inherited it, (from the generation

A. h. 80-86.]

CHAP. VII.

165

tNeh.9:24.

in with Jesus into tbo pDSsession of the Gentiles, *whom L'.'is'fi*^*''*'^
God drave out before tlie face of our fathers, unto the days jsaJT'T^-i'^'

of David. ^:^;^«; •

46 ' Who found favour before God, and
a tabernacle for the God of Jacob. ^■

47 " But Solomon built him an house. l",

48 Howbeit °the most High dwelleth not iu temples l\
made with hands ; as saith the prophet, l^

that fell in the wilderness, ) brought in
(hither to Canaan) with Jesus (Joshua)
into the possession (in the taking pos-
session, or at the conquest) of the Gen-
tiles, ^ With Jesus. This is the Greek
form of writing the name Joshua in the
Septuagint, (or Greek version of the
Old Testament Scriptures,) and it
bhould have been here rendered Josh-
ua. This is also the case in Heb. 4 :
8, and in Josephus, and in the apoc-
I'j'phal book Ecclesiasticus. Yet the
name of Joshua was originally Oshea,
(Numbers 13 : 8,) meaning salvation.
The reference here, of course, is to
the occupation of the promised land
by the covenant people, with Joshua as
tjieir leader. In this capacity Joshua
was a type of Jesus, as Paul shows in
the Hebrews. \ The Gentiles — the
Canaanites — whom God drave out.
Though the tabernacle was brought
"into the land which God gave them
for a possession among the Gentiles,"
(Syriac version,) it was carried about
Irom place to place, while God was
driving out the Gentiles, and so it con-
tinued that God had no fixed abode, but
only this movable tent for His sanctu-
ary, until the days of David.

III. Here Stephen reaches the THIRD
PERIOD in the History — the times of
David and Solomon, vss. 4(3-50.

46. David established the worship
of God in a fixed locality, on Mount
Zion, and he was the first to meditate
a more fixed structure for the sanctua-
ry, Wq found favor before God — as
"the man after God's own heart" — and
one greatly honored, and helped, and
blessed by God. He desired to find (ask-
ed permission — sought leave to find
out,) (see Ps. 132 : 5; 2 Sara. 7:4,)
a tabernach — OKi^vuua — not the word

for a tent, but a fixed shelter — a place,
or fixed localilj for what has been mov-
able. He sought to build an house,
where the ark that had been carried
about in their wanderings and wars,
might be deposited, 1 Chron. 22 : 7.
The inference is, that as David, the
favored one of God, was denied this
request, it was not at all essential to
the Divine worship ; and that God has
all along exercised His sovereign pleas-
ure in the plan for His sanctuary.
^ The God of Jacob. The covenant
God of Isrne!, in allusion to Psalm
132 : 2-5.

47. But Solomon, though inferior to
David, was allowed this privilege, alto-
gether according to God's sovereign
pleasure, (2 Chron. G : 7, 8, ) and for
so long a time the covenant people
wci-e without a temple. Solomon was
indeed the Prince of Peace, as his
name imports — under whose peaceful
reign the kingdom of Christ was set
forth, (Ps. 72 : 17.) He was the son
of David, and so he was the type of
great David's greater Son. David
was denied this privilege, because he
had been a man of war, 1 Chron.
22 : 8.

48. Howbeit. Though Solomon did
build for God so grand a sanctuary as
that first temple on Mount Moriah, yet
he himself declared that this did not
imply that any material structure
could contain God, or th.at he is con-
fined to any earthly locality, 1 Kings
8 : 27. So David iu his prayer, 1
Chron. 29: 10-19. Besides, the Gospel
prophet Isaiah, at the close of his
prophecy, looking foward to this very
time of the transition from Judaism to
Christianity, predicted this very change
from the temple worship to a universal

136

THE ACTS OF THE APOSTLES. [A. D. 30-36.

49 P Heaven is my throne, and eorth is my footstool :
■what house will ye build me ? saith the Lord : or what ^s
the p lace of my rest ?

50 Hath not my hand made all these things ?

51 ^Ye <! stifFnecked and "■ uncircumcised in heart and
ears, ye do always resist the Holy Ghost : as your fathers
did, so do ye.

extension of the true religion, Isa. C6 :
1, 2. Paul, adopting Stephen's sen-
timent ai'.d argument, uses similar
language in addres.sing the Greeks at
Mar's Hill, (ch. 17 : 24. ) Jesu^ Christ
Himself came to be the true and Ly-
ing Temple — the personal residence of
God on the earth — -which would dis-
pense with the stone structure, (Mai.
1 : 11 ) So He said, " Destroy this tem-
ple " — " spe.aking of the temple of His
body." IT Place of mij rest. Of my
fixed residence, 2 Sam. 7 : 6.

50. Stephen reminds them how God
said by Isaiah, that in the nature of
the case He could be confined to no
material structm-e, for all mnterial
things were only the work of His
hands. And the prophet, in that re-
markable passage, closed his predic-
tions by prophesying of the abrogation
of the temporary ceremonial economy.
He even declared that they who would
count it essential and cleave to it after
it \7as abolished, would be regarded by
God as no better than idolaters, em-
bracing a false religion. Stephen thus
Bhows them, on the authority of Solo-
mon and Isaiah, that the very doctrine
he was charged with, as a profanation
of the temple, had been all along
taught in their Scriptures, and that
God had expressly disavowed any con-
finement to any house or place. Spir-
itual religion and worship had been
always that which God sought. Ste-
phen had all along shown the progres-
sive development of God's plan iu the
history of the covenant people; and
now he has come to the crisis then
pending — the change in dispensations
contemplated by the builder of the
Temple, by Isaiah the prophet, and by
God Himself, as also by Malachi, the
last of their prophets, (Mai. 3: 3, 4.)

This is the point which he aimed at in
his review of the covenant history.
This was also the very point in which
the coveiinnt people showed their blind
and peivcise imjiiety, for they had
come to cleave to the temple of wood
and stone all the more stiiHy, as they
raged moie vehemently against the
perfect Temple — the body and Church
of Christ.

51. Thus Stephen launches out upon
the applir.ntion of all his doctrines
and arguments. All along he has re-
ferred to such rebellions of the people,
(vss. 9, 25, 35, 3'J, &c.) as characteris-
tic of their history. There is no need
of supposing (as some have done) that
the speaker was here interrupted, and
thus was led to this sudden change in
his tone and to this langunge of severe
rebuke. He had come to his own time
and to the practical matter, and now
he chnrges upon them, that so far
from his being the profaner of God's
house and worship, it is they who
have rejected God. ^ Stiff-necked.
This was a term often applied to tho
people by Moses and the prophets,
Exod. 32 : 9 ; S3 : 3-5 ; and in Deut.
10: 16, associated with uncircumcision
of heart. The term is taken from the
resistance of oxen that will not bend
their necks to receive the yoke, and
applies to rebellious, stubborn people.
^ Uncircumcised in heart and ears —
means, heathenish in feeling and in
hearing or understanding. As the
covenant people were circumcised, so
the uncircumcised were aliens and
heathen. Stephen therefore charges
them, even the Sanhedrim, with being
stubborn and rebellious against God,
and aliens and heathen iu thought and
feeling — the veriest opposite to all that
they boasted. See Rom. 2 : 29. f Yi

A. 1>. 30-36.1

CHAP. VII.

l6V

52 ' Which of the prophets have not your fathers perse- J3' chron. se:
cuted ? and they have slain them which shewed before of ^'s*";^^**'"'
the coming of ' the Just One; of whom ye have been now Jch^ffi//'^"
the betrayers and murderers :

53 ° Who have received the law by the disposition of eS^bfig.^'
angels, and have not kept it. mh.'z-.'i.

do alwai/s. Stephen applies this charge
to the nation in all their history, al-
ways rebellious, and rejecting God,
from the time of Joseph and Moses, as
ha had shown. They had rejected the
messages of the Holy Spirit, 1 Thess.
5 : 19, 20. They had, indeed, most
stiflBy cleaved to the outward form of
worship, but in it all had resisted (he
Holy Ghost — (literally, to fall out ivith
— withstand) — and were now most bit-
tei'ly opposed to any spiritual ideas of
worship. See Isa. G3 : 10. He had
thus far spoken all along of their
fathers — now he comes to themselves,
.ind charges them with the same
imspiritual and perverse feeling and
conduct as their fathers had shown.
Y As your fathers did, vss. 27, 35, 39-
43.

52. Which. This is a strong mode
of declaring that they, as a nation,
were in the habit of persecuting the
prophets, so much so that he chal-
lenges them to say which of them they,
as a people, had not persecuted. See
2 Chron. 36 : 15 ; Matt. 21 : 35; 23 :
34-36; Luke 13: 33. Jeremiah utters
a similar complaint against the Jews,
Jer. 2 : 30. All those who were God's
messengers to the people and who
foretold of God's purposes, even to the
coining of Christ, they had pursued
with violence, so that Jesus cried out,
" 0 Jerusalem, which killest the proph-
ets, and stonest them that are sent unto
tliee," (Luke 13 : 34.) And this they
themselves were ready to do with Ste-
phen. The nation had slain them —
(the prophets) — ivhich shewed before
(foreshowed — predicted) of the coming
of the Just One. Their hostility to the
Holy Ghost had been shown in tJieir
putting to death those who (as their
chief oiiice) foretold of Christ under the
previous dispensation, a dispensation
which waa altogether a shadov/ing

forth of the advent of Jesus Christ.
T[ The Just One. "The Holy One anc:
the Just;" "the end of the law for
righteousness," to whom the law looked
forward, and wlio alone could bi-ing in
the perfect dispensation, (see ch. 3 :
14.) This title, "the Just One," was
in use among the Jews to designate
their Messiah. He is thus spoken of
three times in speeches to the Jews,
ch. 3:14; 22 : 14 ; see Luke 23 : 47.
T Of tvhom. Of Jesus Christ. T Ye
have been. Literally, Ye (emphatic)
have now become (true to your origin
and your national character) the be-
trayers— for this Sanhedrim had been
instigators of Judas in his betrayal,
Matt. 26 : 14-16. Stephen here charges
his judges with the high crimes of be-
traying and putting to death Jesus ; and
lays emphasis upon the term " now,"
as contrasted with former times ; and
"ye " as contrasted with their fathers.
But those had even murdered Him,
while their fathers had only murdered
the prophets who predicted Him.

53. Our Lord argued in the same
way for His own defense and for their
conviction: "Did not Moses give you
the law, and yet none of you keepeth
the law ? Why go ye about to kill me?"
John 8: 19. ^ Who. Ra-ther, ye iv ho
(as further explaining the case.) Ye,
(the last of all who ought so to have
acted.) Ye, Jews, rvho have received
the law, " to whom were committed the
oracles of God," (Rom. 3 : 2,) and yet
who had so far fought against its prop-
er spirit and sought to defeat its end :
murdering Ilim who came to be its end
and fulfillment. 1" J3y the disposition of
angels. Rather, at the orders or arrange-
ments of angels. The fact that the taw
was given at Sinai by the agency of an-
gels, is used to exalt the honor conferred
upon the people, and to enhance the
guilt of their disobedience. So Paul

168

THE ACTS OF THE APOSTLES.

[A. D

-36.

rch.3:3s. 54 ^ » Whcii thcj heard these things, they were cut to

the heart, and they gnashed on him with their teeth.

^oh.6-.5. 55 j5yt jjg^ y being full of the Holy Ghost, looked up

stedfastly into heaven, and saw the glory of God, and

Jesus standing on the right hand of God,

(Ileb. 2:2,) saj's, "for if the law sjyo-
ken by angels was stedfast," and in
Gal. 3: 19, he speaks of it as '^ordained
by angels in the hands of a Mediator."
The same term is used in the latter in-
stance as here, only in the verbal form,
and here it might read, "by the ordi-
nance, communication or arrangement
of angels." All we know is, that an-
gels were ministers on that occasion,
and that some of the solemn and im-
pressive circumstances were carried on
by their agency. The trumpets and
thunderings and other attendant dem-
onstrations may have been due to their
agency. They are spoken of as being
present "at Sinai in the Holy Place,"
and the Lord as being among them.
Ps. 68: 17; see Deut. 33: 2, 3. Their
agency may be referred to where the
mount is spoken of as that "which
burned with fire, with blackness, and
darkness, and tempest, and the sound of
a trumpet, and the voice of words," &c.
(Heb. 12 : 18, 19.) This allusion to so
stupendous a demonstration, angelic
and preternatural, in their history, at
the giving of the Law, when they were
specially constituted as a nation chosen
of God, forms the most stirring climax
in the discourse of Stephen, and his
bold and earnest enforcement of all
these facts to show the enormity of
their disobedience, could no longer be
endured by the Sanhedrim. \ Ilave
not kept it. "With all your phylac-
teries."— Bengel. They violated it in
seeking to kill Him, ch. 7 : 13.

54. When they heard. Literally, and
hearing these things, — especially vss.
61-53, but rather as the pungent prac-
tical application of the whole discourse.
T[ Cut to the heart — as with a saiv. See
ch. 5 : 33, Notes. Tyndale, " Their
hearts clave asunder." Geneva, "Their
hearts burst for anger." They were
not "pricked in their hearts" with genu-
ine conviction, (as ch. 2 : 37,) but sawn

through in the most irritating and man-
gling torture of their consciences and
passions. Tf Gnashed on him. Liter-
ally, gnashed the teeth upon him. "Wiclif
has it, " Grenneden (grinned) ivith teeth
on him." This expresses their spite
and violence of rage, in which they
gnash the teeth not only at him, but
upon him, as if they would seize upon
him with their teeth — snapping at him,
like a dog or beast of prey.

55. Being full. Literally, He exist-
ing, full, &c. not merely being filled at
this moment, but being in this condi-
tion all along, as is mentioned at first
of him, (ch. 6: 5.) *\ Looked up. Bath-
er, Having gazed, or looked intently, into
the heaven. It is not necessary to sup-
pose that he was where he could see
the open sky, any more than we are
to suppose that he saw with his natu-
ral eye into the heaven. But this vis-
ion was supernaturally given to him.
He saw their ferocity and rage, and
with true Christian faith, he cast his
eyes upward, and fixed the eye of child-
like confidence on "the things above,
where Christ sitteth at the right hand
of God." (Colossians 3:1.) ^ The
glory of God — the visible manifestation
of God as in the Shecinah — some glo-
rious exhibition of God Himself, which
was granted to confirm the faith of the
dying martyr. See vs. 2. See Matt.
16 : 27. % And Jesus standing. Some
of the ancient commentators under-
stand this standing posture as denoting
Christ's active assistance of Stephen in
this extremity, having risen from His
seat for his help. But it seems rather
to signify Christ's active office-work as
the Great High Priest, ofiiciating for Hia
people. He is usually referred to as
sitting on the right hand in the attitude
of a Governor and Judge. (Matt. 26 :
61; Mark 16: 19; Eph. 1 : 20 ; Heb.
1:3.) Reference may be intended to
the vision in Zech. 8 : 1, where Joshua,

A. D. 30-3G.]

CHAP. VII.

169

xBi. 1:1.
Matt. 3 : U
jh. 10:11.
1 Dan. 7 : 1

5G And saidj Bohold, ' I see tlie heavens opened, and
the * Son of man standing on the right hand of God.

57 Then they cried out with a loud voice, and stopped
their ears, and ran upon him with one accord. Lukf'":*!

58 And '' cast him out of the city, " and stoned him : "teV! h'
and ^ the witnesses laid down their clothes at
man's feet, whose name was Saul.

young 5^°-l-i7:-f'

oil. 8 : 1, ancl. 22:

tlie high priest, stands before the angel
of the Lord. He sees now the Great
High Priest standing as the represen-
tative of His people, and they are justi-
fied in Him. But standing on the right
hand of God denotes active oflSce-work,
and co-equal power, (Ps. 110: 1 ; 5 : 6,)
.IS Mediator, Intercessor, Deliverer,
Redeemer. Stephen saw the heavens
open, ( John 1 : 51,) not shut, and this
glorious Representative and Atoning
High Priest assuring his confidence,
and inviting his entrance — standing
ready to receive him, as He was actu-
ally exercising His kingly power on
high.

56. The heavens opened. This was
according to the promise made by our
Lord to Nathaniel, John 1 : 51, only
that here it is " opened," not merely
'•open," that he sees them as if just
now opened to his view and for his en-
trance. So in Matt. 3 : 16, at Christ's
baptism, the heavens were opened.
1[ l^ie Son of man. This title is taken
from Daniel 7:13, 14, where Jesus is
prophesied of as seated at the head of
the Universe. See also Ps. 8. It is no-
where else in the New Testament ap-
plied to Christ except by Himself: and
here Stephen uses it, repeating the
very words which Jesus Himself had
used before this Sanhedrim when He
foretold His glorification. Matt. 26 : 64,
thus most impressively testifying to
them that He who had thus spoken,
and whom they had crucified, was ac-
tually exalted as He had foretold. He
also saw Jesus in His human form — the
glorified God-man — Mediator — Surety
and Judge.

57. Cried out. Rather, crying out,
with a clamorous shout and tumult.
So also it was in the trial of our Lord.
Matt. 26:64, 65. *|[ Loud voice — great
voice. ^ Stopped their ears. This may

I have been the people, but it is more
likely to have been the Sanhedrim
themselves who led the way. See ch.
23 : 7-10. The language of Stephen,
just uttered, was regarded as blasphe-
vaj, and they stopped their ears to show
their abhorrence of such profane lan-
guage, as they regarded it. ^ Run upon
him. Rather, rushed upon hini — luith
one accord — in a mob.

58. Cast him out. That is, in the case
of a blasphemer the law directed tli:it
he should be stoned without the camp,
as an accursed thing. Lev. 24: 14:
Numbers 15 : 35, 36 ; 1 Kings 21 : 31 ;
compare Heb. 13 : 12. T[ Stoned him.
They proceeded to stone him in the
manner prescribed by the law, though
this was otherwise an illegal and riot-
ous proceeding. The Jews had no
authority to execute capital punish-
ment at this time. John 18: 31. Yet
it would seem from this instance and
the bloody persecutions that followed,
that they did put persons to death,
perhaps in the absence of the governor,
or in a tumultuous way, without being
authorized by the Roman law. This
stoning of Stephen must have been
by an unlawful proceeding, as there is
no appearance of formal sentence, but
of summary violence. ^ The witness-
es. The law directed that those who
bore witness against a criminal should
throw the first stone, (Deut. 17 ;
7,) and if this, which was very large,
did not prove fatal, then the whole
congregation should join in the ston-
ing. Lev. 24 : 16. The law thus
compelled those who took the respon-
sibility of giving their witness against
•A man in a capital crime, to take also
the main responsibility of inflicting the
capital sentence. This was calculated
to make men cautious in bearing such
witness. The witnesses laid dovm

170

THE ACTS CF THE APOSTLES.

[A. D. 30-36.

/p.'.si^s. 59 And they stoned Stephen « calling upon God, and

''ch^sfio'oBi saying, Lord Jesus, ''receive my spirit.
StS;*' 60 And he e]:neeled down, and cried with a loud voice,
Luke^6:28,and ^j^q^^^^ lay not this sin to their charge. And when he
had said this, he fell asleep.

their clothes — their loose outer gar-
ments, which would be in the way
of any active exertion, (Matt. 5 : 40,)
at a young man's feet — either in to-
ken of his being stationed there as an
official personage — perhaps the leading
antagonist of Stephen in the contro-
versy with his synagogue — or possibly
as a passing incident only, used here
by the Spirit to bring first to notice
the important character who is soon to
figure so largely in the history. The
term here for "young man" is applied
to persons all along from 24 to 40 years
of age. From ch. 22 : 19, 20, it is in-
ferred that he could not have been
younger than 30 at this time, ^ Saul.
He was of the tribe of Benjamin, a
member of the synagogue of the Cili-
cians, and having been a student of the
law under Gamaliel, was a noted doctor
and member of the Sanhedrim. He was
high in the confidence of the court, for
he received a special commission from
them to persecute the Christians.
Some understand that Saul himself was
a member of the Sanhedrim.

59. They stoned. They toent on to
stone Stephen. This stoning seems to
have been without the forms of law
— and we find from other passages
that the mob were ready to take the
law into their own hands, as in the case
of our Lord, John 8 : 59 ; 10 : 81, and
in the case of Paul afterwards, ch. 21:
30, 31. Though the ivitnesses are here
spoken of, we have no account of a
formal trial and sentence, but only of
an arraignment with a view to this, yet
terminating in a violent outburst and
furious execution. In John 18 : 31,
the Jews declare that they had no legal
right to put any man to death : and
the tradition is, that about forty years
before the destruction of the temple
this right was taken away by the Ro-
mans. Though there vas some show
of law, it was only as & pretense, and

their rage did not allow them to wait
the formal process. ^ Caliing, i. e.
Stephen calling upon and saying (or in-
voking, and saying) Lord' Jesus. Of
course the prayer was to the Lord Je-
sus, to whom the petition, " receive my
spirit," is directly addressed; so that it
is worse than useless to supply an-
other word, "God." The primitive
Disciples are described as "they who
call upon this name," (ch. 9 : 14-21 ;
see 22 : 16; Rom. 10 : 12,) and they
prayed to Christ as God, the soarchei
of hearts, ch. 1: 24. ^ Receive my
spirit. Like his dying Lord, he says,
" Into thy hands I commend my
spirit," (Luke 23 : 46.) And what won-
der that he should so pray, when he
saw the Lord Jesus standing on the
right hand of God, crowned with glory
and honor. So Paul afterwards ex-
presses himself, 2 Tim. 1 : 12. Such a
believing view of Christ, will alv^ays
encourage us to die triumphantly.
While the stones of the cruel persecu-
tors were falling heavily upon him,
and he was mangled by the blows, he
sees his way clear to the arms of the
risen Lord.

GO. Kneeled down. Literally, and
placing the knees. Qilcumenius remarks
that " Stephen prayed even more earn-
estly for them than for himself— for
it would seem that he prayed for him-
self upon his feet, but for his enemies
he prayed upon his knees." He may
have been brought to this attitude,
also, by his failing strength — as he
was just ready to expire. ^\ Lord — •
Jesus, — as in the previous verse.
^Laynot — [set not— place not) — set it not
down as a charge against them. This,
also, is after the example of the dying
Lord : (Luke 23 : 34,) " Father, for-
give them." No example of this last
can be found in common history. It
belongs to the Christian character to
forsrive our enemies for Christ's sake.

A. D. 36.]

CHIP. VIII.

171

CHAPTER VIII.

1 And *Saal was consenting unto bis death. And at j^f^'-^'
that time there was a great persecution against the church
which was at Jerusalem; and ''they were all scattered * '''•" = ''•
abroad throughout the regions of Judea and Samaria, ex-
cept the apostles.

Some make the word here to mean,
" weighnot out to them (or against them)
this sin." By the Lord, actions are
■weighed, 2 Sam. 1:3; Dan. 5 : 27.
The Egyptian symbol of justice and
judgment is a scale and balance, in
which men's actions are weighed.
^ Fell asleep. This, also, properly un-
derstood, is the language of Chris-
tianity, which reveals death as a sleep
to the Christian — a "sleep in Jesus,"
John 11 : 11, 12 ; 1 Cor. 11 : 30 ; 15 :
51; 1 Thess. 4: 14; 5 : 10. This is
not the heathen idea of death, as a
sleep to the soul without any awaking
— but it belongs to the assured hope of
the resurrection of the body. So the
early Christians called their burial
places dormitories—from which we have
our word cemeteries.

CHAPTER VIII.
BOOK II.

The Church in its transition from
TUE Jkws to the Gentiles.

Part I. Spread of Christianiti/
beyond Jerusalem, " Witnesses
in all Judea." A. D. 36-40.

§12. Spread of Christianity with-
out the Apostles. Ch. 8 : 1-4.

The Church is brought now to a cri-
sis when it is ready to break through
its ancient banks, according to proph-
ecy. It is in the conflict of the king-
dom of darkness with the kingdom of
light, that the latter is to spread
abroad. Now we mark the advance
of the Church according to the plan
indicated by our Lord, ch. 1 : 8.
Having been " witnesses unto his name
In Jerusalem, they are next to be wit- |

nesses in all Judea, and in Samaria, and
unto the uttermost parts of the earth."
In the language of Tertullian, "tho
blood of the martyrs is to be the seed of
the Church." The persecution seems to
have been aimed especially against the
deacons, and we find Philip going out
from his charge in the Mother Church,
to act in quite another capacity, as an
"Evangelist." The Apostles, how-
ever, remain behind in Jerusalem, at
the very time that the advancing
Christianity is to go abroad among the
nations. This indicates that for the
Jews distinctively the prerogative is
giving way, and the Judaic system is,
step by step, giving place to that
which it all along foreshadowed — call-
ing for a new Apostolate, to the Gentiles,
and bx-inging into use the active work of
the entire membership.

1. This clause properly belongs to
the former verse, f Saul. The nar-
rative takes up the history of Saul,
and from ch. 13, follows it alone.
f Consenting. Not merely consented
to his death, but was acting in hearty
concurrence with the murderers, ap-
proving their conduct. ^ Death— vio-
lent death — murder. Paul gives his
own narrative of the case, ch. 22 : 20 ;
26 : 10. 1 At that time. Literally,'
in that day. This refers to that very
day and date, and means that there
was at once a general persecution set
on foot. It did not stop with Stephen.
It was not satisfied with his death, but
aimed at exterminating the hated sect,
which they saw to be growing so
alarmingly. 1[ The church. Here first is
mentioned " the Church at Jerusalem,"
which now was to become scattered so
as to result in many Churches As
yet the growing thousands of disciples
constituted one Church — the Christian

172

THE ACTS OF THE ArOSTLES.

[A. D.

Church at Jerusalem. Tf Thoj were all.
Literally, all tcerf scattered. This only
denotes the general dispersion, not,
however, meaning that all actually
fled, except the Apostles, but substan-
tially so — as vie still read of "the
Church" there, (vs. 3.) and of the
Disciples and brethren, ch. 9 : 26-30.
TT Throughout the regions {countries) of
Judeaand Samaria — as is more partic-
ularly narrated in the subsequent his-
tory. ^ Except. The direction of our
Lord had been, " when they persecute
you in one city, flee ye to another."
And it would seem that the twelve
must have had express direction from
God to remain amidst the persecutors
for an express object. Probably it
was that they might thus guard and
Btrengthen the Mother Church, and
from this ancient seat of the holy reli-
gion, might set forth an example of a
regularly constituted Church, from
which the law should go forth from
Zion and the word of tlae Loi-d from
Jerusalem, Isa. 2:3; Micah 4 : 2.
It would seem, also, that henceforth in
the active extension of the Church
among theGentiies, the old Apostolate
is to be cast somewhat into the
shade — and a new Apostolate is to
be brought forward — that of Paul —
and that Philip, not one of the twelve, is
to preach at Samaria, and that a very
prominent part, also, was to be taken
by unofficial disciples, who were chief-
ly instrumental in gathering the first
Gentile Church at Antioch, ch. 11 : 19,
20. The same reason that had led to
a careful filling up of the vacancy
made by Judas, so as to retain the
number of twelve while the Church
was yet confined to the Jews, (ch. 1 :
21,) would now warrant this retiring
of the twelve to the back ground in
the progress of the Church among the
Gentiles. They were Divinely appoint-
ed to stand in the breach — at that post
of special danger and duty. They
were charged with foundation-work.
They had "iA« keys" given them for
opening the kingdom to the Avorld.
Their official function was to cease with
themselves, upon the full establish-

ment of the Chirrch among the Jews
and Gentiles. And this crisis of tran-
sition required them to remain at the
seat of the ancient dispensation as a
Divinely constituted authorit}% to give
their sanction to the new movement,
as at Samaria, (ch. 8: 14,) preaching
the Gospel also in many villages of the
Samaritans, as Peter and John, (ch.
8 : 25, ) yet making head-quarters at
Jerusalem, and missionating also (as
Peter, ) throughout all the Jewish Chris-
tian Churches, (ch. 9:32.) imparting
the Spirit also, and working miracles,
for the same great object of laying
Apostolical foundations for the Church ;
setting an example, also, of the Apostoli-
cal work of preaching the Gospel to the
Gentiles, as Peter at Cesarea, (ch. 10:
34,) and thus introducing the Church
of Christ to the world. Besides, they
take a leading part in the Synod at
Jerusalem for settling great questions
at the outstart, (ch. 16.) Now, how-
ever, a vacancy is soon to occur, not aa
that of Judas by suicide, but by mar-
tyrdom, in the case of James the broth-
er of John, (ch. 12: 2,) and we read
of no attempt to fill the vacancy as be-
fore. Now it is made to appear that
the Apostles, as such, were to have no
successors. And when another Church
springs up, besides " the Church at Je-
rusalem," viz. " the Church at Anti-
och," we find that this first Gentile
Church was planted without the Apos-
tles. While it belonged to Peter, " the
Apostle of the circumcision," to have a
vision of " the mystery' hid from ages,
but now revealed unto His holy Apos-
tles and Prophets by the Spirit," and
to enunciate with Divine authority the
great principle that the Gentiles should
be fellow-heirs, it was reserved for
"some of" the dispersion — "men of
Cyprus and Cyrene" — to plant the first
Church of Gentile Christendom by
their " publishing as good news the
Lord Jesus" — while the Apostolic Mis-
sionary, Barnabas, was sent down thith-
er by the Church at Jerusalem to re-
joice with them and join in the good
work, and carry it forward with Pauij
the Apostle of the Gentiles.

A. D.

CHAP. VIII.

178

2 And de\'out men carried Stephen to his burial, and ^^"^^l^
'made groat lamentation over him. 2 3am.3:3i.

3 As for Saul/ he made havoc of the church, entering ^:f i3,'t?;ana
into every house, and haling men and women, committed lo.'ti.'""^^''
tham to prison. Garina.*'

4 Therefore °they that were scattered abroad went every fT',-„^iti3.
where preaching the word. ch!n:i9.'"^"

2. The historian proceeds now, in
passing, simply to note tiie honorable
iittention given to Stephen's body, and
the active persecution carried on by
Saul. 1[ Devout men. These were
probably such as were Simeon and
Zacharias, (Luke 1 : G7 ; 2 : 25,) pious
Jews. They had listened to Stephen,
but were not yet formally enrolled
among the Christiana. The foreign
Jews, who attended the Pentecost, are
60 called, eh. 2 : 5. This designation is
nowhere applied to Christians as such.
This incident shows that there was a
class of Jews not yet converted to
Christ, who held Stephen in high honor
and regarded him as innocent. Among
such the seed had been sown which
•would yet spring up, and be gathered
in by the Apostles. ^ Carried. Lit-
erally, joined to bear away, (to the
grave.) ^ Lamentation. This was a
Btrictly Jewish practice, which the
Christians did not approve, and it
strengthens the inference that these
devout men were Jews. Literally, the
rendering is, They made a great beating
(of the breast) over him.

3. As for Saul. Literally, But (at the
same time, or on the contrary,) Saul.
While these pious Jews were bewailing
Stophcnand joining to give him honor-
able burial, Saul, on the contrary, was
vi'iking havoc of — literally, tearing to
p'eces, as a wild beast — the church. The
burial and the bitter persecution were
g)iug on the same day. ^ Entering into.
R itlicr, entering, (as an inquisitor, the
houses, ) from house to house. ^ Haling
—dragging. The same term is used by
h'hn of dragging the net full of fishes,
_(ch. 21: 8.) "t Women. The sever-
ity and malice of the persecution are
here shown, that the women were also
dragged to prison.

16*

4. Therefore. Rather, then— so then
— connecting with vs. 1, and continu-
ing the narrative of the persecution, in
its results for the spread of the Church.
^ Weyit everywhere — icent throughout —
went about the districts named, vs. 1,
ch. 11 : 19, &c. 1 Preaching the icord.
Literally, Evangelizing the ivord. Pub-
lishing it as glad tidings, good news.
This was not mentioned .as any offici.al
preaching, but only such a joyful pub-
lishing of the Gospel as belongs to all
true believers. Here first the Gospel
is called simply "the Word."

1 13. Spread of Christianity in Sa-
maria, BY TIIE PrEACIIINO OF PuiL-

ip, THE Deacon and Evangelist —
First Conflict of Christianity
with Paganism — " Witnesses in Sa-
maria." Ch. 8 : 5-2i.
The history now reaches the actuai,
transition of the true religion from Je-
rusiilera to the outside world. Like
its Master and Head, it " must needs
go through Samaria." (John 4: 4.) As
our Lord passed from the Jews to the
Samaritans, and thence to the Gali-
leans, so He commanded His Apostles
to do. ( John 7:1.) This mixed
people formed the bridge between Jews
and Gentiles. Christianity must here
be promulged on the way to all nations.
The Gospel was to go abroad to the
ends of the earth by way of Samaria,
as our Lord in His own labors had
shown. (John 4 : 3, 4.) These, with
whom the Jews had no dealings, and
who were bitterly hated as a rival sect,
had nevertheless a mixture in them of
the ancient covenant people, and form-,
ed thus the connecting link to the out-
side world. This is now the stepping
stone to the progress which Christ's
true religion was to make.

174

THE ACTS OF THE APOSTLES,

[A. D. 8G.

'*.«:». 5 rpjjgjj f Philip went down to tie city of Samaria, and

preached Christ unto them.
6 And the people with one accord gave heed unto those things
which Philip spake, hearing and seeing the miracles which he did.

5. Then Philip. His work as a dea-
con in Jerusalem was brought to an
end by the dispersion. Now we find
him preaching (vs. 12,) and baptizing,
and elsewhere he is called "the Evan-
gelist," (eh. 21:8.) It cannot be in-
ferred from this that the deacon's office
as such was to preach. 1. Because it
is not at all included in the reasons for
their appointment, but the very oppo-
site is the case. Ch. C : 3, 4. They
were appinted to serve tables, that so
the Apostles might give themselves con-
tinually to prayer and the ministry of
the word. 2. It cannot be shown that
the other deacons preached. 3. The
difiSculty is settled when we find that he
was an "evangelist" as well as a deacon,
and this office is recognized. Eph. 6: 11.
The term used for Philip's preaching
here is that which is commonly used
of official preaching, though it might
refer to that " evangelizing" just be-
fore spoken of as dona by all the Dis-
ciples. *^ The city of Samm ia. Rather,
A city of Samaria. This is understood
by some as meaning the city of Sama-
ria, but in John, ch. 4 : 5, it means
more properly "a city of Samaria," as
Shechem, Sychar, now Nablous, be-
tween jNIount Gerizim and Mount Ebal.
There Christ Himself had sown the
good seed, in the conversation with the
woman of Samaria at the well of Jacob.
See Notes on John, ch. 4, and Appendix.
This people was a mixed race, consist-
ing partly of the Israelites remaining
there after the captivity of the ten
tribes, and partly of the Assyrian col-
onists sent there to supply the place of
the captives; or, as some think, they
were entirely heathen, consisting only
of the Assyrians. 2 Kings 17 : 24. They
had circumcision. The Apostles had
at first been strictly forbidden to enter
into any city of the Samaritans. (Matt.
10:5.) But now, this was the path
which Christianity was to take in pass-
ing cut beyond Jerusalem. This peo-

ple formed a connecting link between
the Jews and the heathen. And so
we find a Hellenistic Jew, and not one
of the Hebrews, sent down to them.
f Preached Christ. As Philip is ex-
pressly called an evangelist (ch. 21 : 8,)
as well as a deacon, (ch. 6: 5,) there
is, of course, no propriety in supposing
that it belonged to the office of deacon to
preach ; but that he did this as an evan-
gelist. Here the work goes forward,
not under Apostles, but an Evangelist.
He preached, or heralded Christ, an-
nouncing that the Messiah had come,
and that Jesus of Nazareth was He.
The Samaritans, we find from our
Lord's interview, (John 4 : 25,) were
expecting the Messiah as the Great
Prophet promised to come ; and though
they hated the Jews so as to have no
common dealings with them, and had a
separate and rival worship on Mount
Gerizim, yet Christ Himself had
"preached Christ" to them, and had
gathered the first fruits of a harvest
which His Apostles were to reap. (John
35, 38.) Here, in the progress of the
Gospel beyond Jerusalem and Judea,
we find the way opened, and the first
great step taken in the development of the
universal Christian Church. Note. —
The preaching of Christ is the sura of
the Gospel message.

G. This remarkable success of Phil-
ip's preaching would indicate such a
preparation as had been made by
Christ's evangelizing work among
them. \ The people — [the multitude —
the mass) — yare heed — attended to, as
Lydia did to Paul, when her heart was
opened, (ch. IG : 14,) and this they
did u-ith one accord- generally, and with-
out jarrings. The term here used is
that so commonly employed in the
early chapters, seeming often to refer
to a public assembling. T[ Those thingt
— the doctrine of Christ and his salva-
tion. \ Hearing. Lit., In the hearinff
— as they were hearing and seeing.

A. D. 36. 1

CHAP. VIII.

178

7 Fjr ^unclean spirits, crying with loud \oice, came ^ """*'="•
out of many that were possessed with them : and many

takon with palsies, and that were lame, were healed,

8 And there was great joy in that city.

9 But there was a certain man, called Simon, which
beforetime in the same city ''used sorcery, and bewitched ^■'=^■'^^^■^•

the people of Samaria, ' giving

out that himself was some

great one :

10 To whom they all gave heed, from the least to the greatest,
saying, This man is the great power of God.

7. For. Lit., For from many who
had unclean spiriU, &c., they came forth.
They were conviEcecl by these miraca-
lous proofs, John 3:2. ^ Crying — as
they did when they bore witness to
Jesus as the Christ, the Son of God,
Mark 3:11; Luke 1 : 41. Sometimes
they cried out with rage, see Mark 1 :
26; 9 : 26. T[ Palsies — paralyzed.
Here two very severe disabilities are
distinguished from demoniacal posses-
sions. This, and other similar passa-
ges, disprove the theory of some, that
the demoniacal possessions of the New
Testament were nothing more than
diseases.

8. Great joy. Lit, There became, or
came to be, great joy. It was the joy
predicted by our Lord in His charge to
the Disciples, as He looked forward
from His own planting in Samaria to
their present reaping, when " both he
that soweth and he that reapeth may
rejoice together." See John 4 : 36, and
Notes. It was now the beginning of
the joy of tabernacles, at that great
harvesting of the outside world that
was here only initiated. It was joy
in believing, as a fruit of the Spirit,
Gal. 5 : 22 ; Rom. 15 : 13.

This brings us to a new feature
in the History — the first conflict of
Christianity with Pag.vnism.

The narrative now brings to view
the fact that the kingdom of darkness
is always found rallying in opposition
to the kingdom of light. And as it
was with the magicians in Egypt
against Mv^=>es, so is it yet with this
magician against Philip — there is a
strenuous olfort to destroy the good,

or to make a trade of doing the aamo
with their enchantments.

9. Simon. This man is supposed by
Neander to be the same as is mention-
ed by Josephus ; but more likely, ac-
cording to the account of Justin Mar-
tyr, he was one born in Samaria, who
studied philosophy at Alexandria, and
practiced magic arts. In the Apos-
tolic times such sorcery or divination
was rife thereabouts, probably on ac-
count of the prevalent expectation
that some " great power of God" was
to arise about that time in the East.
So at Ephesus, (ch. 19 ; 13.) He is
said by the Fathers to have originated
the Gnostic and other heresies. And so
Elymas, (ch. 13 : 6.) ^ Before time.
Lit., ivho teas there before in the city — that
is, before Philip's arrival there. He was
already on the ground, aud was pre-
occupying the minds of the people.
^ Used sorcery — /layivuv — practizing
magic — acting the part of a magician.
The Magi were a class of icise men,
sages, philosophers of the East, Per-
sians, Chaldeans, or others, as those
who were led to worship the infant Je-
sus. But this Simon, called Magus,
was rather a magician — skillfully
imposing on the people. ^ Bewitched.
Kather, Confounded — amazed — startled.
'^ The people, linthcv, The nation. It
would seem that he may have been a
wandering juggla-, only not without
learning aud skill. The Samaritans
wp.ro looking for some new revelatiom
at Christ's coming, John 4:26. ^ Giiy-
mg out. Lit., Saying that himself waa
some one great — some great personage^
such as was commonly expected.

10. The people were all giving at'

17«

THE ACTS OF THE APOSTLES.

[A. D. 86.

11 And to him they had regard, because that of long time he had
bewitched them with sorceries.

12 But when they believed Philip preaching the things
sch.i:3. " (jQQ(,gi.^j„g ^\^Q kingdom of God, and the name of Jesua
Christ, they were baptized, both men and women.
13 Then Simon himself believed also : and when he was baptized,

tPTition to Simon, and were believing
in him as a sort of Incarnation of God,
and this on account of his wonderful
■works, that seemed to them preter-
natural. But when Philip came for-
Wiird and confronted all such jugglery
liy working real miracles, they all gave
heed to him in preference, (6, 7, and
12.) ^ Frojn the least. So universal
■was the success of Simon's sorceries,
in carrying away the people of all
classes and ages. ][ Tke great power
of God. Whether this title was drawn
from the philosophy of Alexandria,
which spake of the Logon, and Sophia,
a,nd Dunamu, (the hitter term here
used,) or whether, as some hold, this
refers to the Samaritan belief of a
great angel, whom they called " the
power of God," is not necessary to de-
termine. It is plain tliat they regard-
ed him as some one possessed of Divine
power, somewhat answering to the
common ,expectations of the I\Iessiah.
It is recorded by the Fathers that Si-
mon claimed to be the Logos, the Par-
aclete, &c.

11. Had regard. Lit., Gave heed —
attended to — the same term as is used
in vss. 10 and G. This is here repeat-
ed to give the reason why they had, up
to this time, been followers of Simon —
namely, that he had /or a long time
confounded them, (vss. 9, 10,) and his
undisturbed sway for so long a period
had established him firmly iu the pub-
lic confidence, "jf Sorceries. Literally,
3Iagics.

12. But. This spell, however, was
broken by the arrival of Philip. This
heathenish delusion, under which they
lay, was dissipated naw, by their be-
lief iu Pliilip and liis works and doc-
trines. They were led to distinguish
between the counterfeit and the true.
^ Preaching. Lit., Evangelizing — pub-
lishing as glad tidings-^-<Ae things con-

cerning the kingdom of God — namely,
the advent of Christ to set up His
kingdom, and the principles of His
peaceful and spiritual reign, (ch. 1:3.)
The Samaritans expected a Restorer,
whom they spake of as "the Saviotu*
of the world," (John 4 : 42.) ^ The
name. His preaching was a proclama-
tion of the glorious name of Christ
— "Jesus," meaning Saviour, and
"Christ," meaning Messiah, or anoint-
ed. His Person and ofBces were set
forth, and His Gospel in which Ho
makes Himself known. Philip preach-
ed the "Name" into v.'hich they were
to be baptized. And now having sig-
nified their faith in " this Name,"
they were led to express and con-
fess it openly in the ordinance of
baptism. *i[ Both men and women.
Unlike the rite of circumcision, which
could be administered only to males,
the Gospel ordinance extends to both
sexes, as the system is intended to bo
universal, and to embrace all mankind,
" where there is neither male nor fe-
male, but all are one in Christ Jesus."
Observe. — These Gentiles, so called,
were much more ready to embrace the
Gospel than the Jews, We shall note
this feature of things, and while Christ
is all along to be preached first to the
Jews, they are the last to embrace
Him, and at length they are rejected.
13. Simon. Lit., And Simon also
himself believed, as well as the multi-
tude who were, up to this time, his
followers. This is plain proof of Phil-
ip's wonderful works, that this soi'-
cerer, with all his magic arts, should
express his belief in Philip's doctrines
and powers, so far as to make an open
confession of Christ's name. Of course,
there was no real faith in Christ.
^ Jle continued. Rather, he was cleav-
ing to him — in close discipleship, adher-
ing to him. Perhaps his first impulat

A. D. 86.] CHAP. VIII. 177

le continued witi Philip, and wondered, beholding the

■}• miracles and signs which were done. l^ut'^i^^

14r Now when the apostles which were at Jerusalem
heard that Samaria had received the word of God, they sent unto
them Peter and John :

15 Who, when they were come down, prayed for them, jch. 2:38.
Hhat they might receive the Holy Grhost : mch. i9:2.

16 (For ""as yet he was fallen upon none of them : only "h^'z-m!*'^^'
"they were baptized in "the name of the Lord Jesus.) o^cu. lo : 48, and

was to cover Lis defeat by this means.
Or he clearly saw that Philip was pos-
sessed of wonderful powers, which he
could not commajid, and he may have
hoped to get some insight into the
secret, as he wondered, beholding. —
Lit., And beholding the signs and great
miracles which were done, he was con-
founded—^nst as others had been by
his pretended miracles, (vss. 9, 11,)
where the same word is used. In Si-
mon there was only an apparent be-
lieving. It was professed, and we
cannot see the heart, nor can we go
further than a credible profession. It
is plain that his was a mere animal
excitement, and no inward spiritual
faith. He was moved merely by the
signs and wonders, and he was one of
those to whom Christ would not com-
mit himself as entitled to any confi-
dence, (John 2 : 24.) He professed
his faith in a sy.'item which he could
not dispute nor rival, hoping perhaps
to make capital of it in his own way.

14. The apostles which were at Jeru-
salem. Attention is here called to the
fact that the twelve were all there ;
and that this is a feature of affairs to
be noted, as before, (vs. 1,) and in ac-
cordance with the plain design of God.
Now, behold, under the Gospel, tlie
Jews have dealings with the Samari-
tans. ^ Samaria. That is, the Sa-
maritans— the people of Samaria. The
wonder was that they who were so
hostile .and hateful to the Jews had re-
ceived the Gospel, though at first
Christ himself had charged the twelve
not to enter into any city of the Sa-
maritans with the Gospel message.
Matt. 10 : 5, 6. They saw that now,
indeed, the true religion had brokea

over the ancient banks, and that in
this passage of the Gospel to Samaria,
a most important event had taken
place toward its universal progress.
'^ Had received. Thatia, Joyf till g. ^They
sent. This delegation of two Apostles
was plainly to give this movement
their Apostolic recognition and sanc-
tion as the authorized founders of the
Church, and as bound to enter this
open door, and to show that the old
barriers between Jews and Samaritans
were broken down by this religion of
love. They came to supervise the pro-
gress of Christianity under Philip.
S[ Peter and John. The two Apostles
who wrought the first Apostolic mira-
cle, (ch. 3:1.) They who had follow-
ed Christ to His trial, now follow Him
to His reward. Observe. — Peter was
sent by the body of Apostles. Hence
he could not have been chief or pri-
mate, as the Romanists assert. IIo
opened the door to those at Pentecost,
so also here. This is the last we read
of John in the Acts.

15. When. Rather, having corns
down. ^ Prayed. This would seem
to have been suggested by what they
saw on their arrival. This was not
any exclusive Apostolic act, or in ex-
ercise of any special Apostolic author-
ity. It was in virtue of their common
Christian office-work to pray. In vs.
17, they lay on their Apostolic hands.
But they sought the power of God
upon them — in extraordinary spiritual
gifts. This is what is meant by their
receiving the Holy Ghost, vs. 17.
\ That — with this purport and object
they prayed.

16. Thia verse is a parenthesis in
the sense. For as yet. The Kol/

178

THE ACTS OF THE APOSTLES.

[A. D. 38.

i9?t;.^ *'"'* 17 Then Plaid they tlieir hands on them, and they
H.b.6:2. received the Holy Ghost.

18 And when Simon saw that through laying on of the apostles'
hands the Holy Ghost was given, he offered them money.

19 Saying, Give me also this power, that on whomsoever I lay

hands, he may receive the Holy Ghost,
li^fkings's: 20 But Peter said unto him, Thy money perish with
"ch. 2:38, and thcc, because "thou hast thought that ''the gift of God may
io:«,andii: |jg purchascd with money.

Ghost had not yet fallen upon them
in any visible manifestations, such
as were at Pentecost and were soon
after this, apparent, (vs. 18.) They
seem generally to have been converted,
(vs. VA,) but not to have received the
extraordinary gifts which were impor-
tant to attest their religion among un-
believers. If Only. This is all, though
commonly the two things went togeth-
er. \Thcy were baptized. Rather, <Aey
itood baptized, or had gotten baptized.
This was their case. They continued
thus and no more, as regards any
miraculous gifts, ch. 9 : 17, 18 ; 10 :
47; 11 : 17; 19: 5, 6. *\ In the name.
Rather, into (unto) the name — unto a
professed union with Him — embrace of
His doctrines, and subjection to His
authority.

17. Then laid they. This was done
after prayer, as in ch. 13:3; and the
inference is plain, that of itself it con-
veyed no grace, but was symbolical of
a Divine impartation which was to be
expected in answer to prayer. It was
not to do what Philip could not, but
rather to give the work their recogni-
tion and sanction, as founders of the
Church. It was no ordinance of "con-
firmation," as a completion of baptism,
here or elsewhere. They received
miraculous gifts — perhaps that of
tongues, or of working miracles, or of
prophecy, as an immediate result of
the laying on of hands.

18. Simon saw, vs. 9. The effects
were such as could be seen, and of course
the spiritual gifts are not here meant.
He had seen the miracles, and was awed
by them into a kind of outward belief.
But now seeing that this wonder-work-
ing power could be transferred, be, at

once, without waiting to present him-
self for this laying on of hands, of-
fered the Apostles money — thinking
that they would make merchandise of
it, as he desired to do, thus judging
the Apostles by himself. He evident-
ly hoped, by falling in with this sys-
tem, to make capital of it in his way,
and practice it only as a higher sort of
jugglery. ^ Money. Literally, moneys
— probably a liberal amount; for he
saw how he could make large amounts
by this means. From this mercenary
proposal has the name of Simony been
applied to the traffic in Divine things
— as the sale of livings in the Church,
and Church offices and prerogatives
— though this proposal to buy and sell
the Holy Ghost is very different.

19. To one, also — in common with
yourselves, that I may exercise the
gifts as you do. Tf Ihat on tchomto-
ever. He wishes to purchase the pow-
er of imparting these miraculous gifts
to whomsoever he pleased.

20. 'Thy money. Literally, thy silver
with thee be for destruction. This was
said as the reply to his impious pro-
posal. Rather than that we should
entertain such a base and heinous
thought as trafficking in this Divine
gift, thy money and thyself be ac-
cursed ! See Dent. 7 : 26 ; Josh. 7 :
15, 24. But it is plain that this was no
absolute imprecation, but is qualified
by vs. 22. " Repent therefore," &c.
1 Because. This is the iniquity— that he
was thinking so blasphemously of the
Holy Ghost, as to suppose and inti-
mate by his offer, that Avhat was so
essentially a free gift, could be pur-
chased with money, and that God't
free gift of the Holy Spirit uould ba

A. D. 30.]

CHAP. viir.

21 Tliou hast neitbor part nor lot in this matter '. for thy hear'
is not right in the sight of God.

22 Eepent therefore of this thy wickedness, and pray

given thee.

23 For I perceive that thou art in ' the gall of bitterness,
and in the bond of iniquity.

bought with man's filthy lucre — think-
ing God to be altogether such an one
as himself.

21. Part nor lo*. Thou hast neither
part (possession) by purchase, nor by
lot — by inheritance or free gift. You
neither got it by buying nor by lot.
The Apostle thus declares Simon's utter
separation from these Divine things,
though he had been baptized and was
professing experience of them. 1 In
this matter. Literally, in this u-ord, or
interest, i. e. of the Holy Ghost. The
Apostle was Divinely enabled to under-
stand his true character, as in the case
of Ananias and Sapphira. ^ For. He
gives as a reason the real state of Si-
mon's heart, as he was enabled to un-
derstand it. " For with the heart man
believeth unto righteousness." *^ Right.
Correct — rightly disposed. ^ In the sight
of God. As God sees it — in His pres-
ence and estimation.

22. Repent therefore. Even for Si-
mon, with all this profane and blasphe-
mous suggestion, there was room for
repentance. Hateful and horrid as
was his misconception of the truth, the
Apostle exhorts him to immediate re-
pentance. His awful state is given as
the reason for his repentance of his
wickedness. Why it was not allowed
to Ananias and Sapphira, we know not,
except that their light was greater and
their damage done to the Church was
more serious. Theirs was pronounced
"a lie unto the Holy Ghost." This
was a thought of the heart derogatory
to the Holy Ghost. Both were under
the temptation of money. ^ Of this.
Lit., from this — calling attention to
this wickedness as an enormity to be
repented of before God. ^ Pray God.
beseech, entreat God. The Apostles
could not grant him absolution or for-
giveness. They never claimed to 4o

it, as their pretended successors pro-
fanely do. They exhorted Simon t^o
pray earnestly to God for it ; and they
clearly intimate to him that the result
lies with God alone, and they could
not even assure him that forgiveness
would be granted at his prayer. T[ If
perhaps. This expression denotes un-
certainty, yet with some ground for
expecting a favorable result, ch. 17 :
27 ; Mark 11:13. This form of ex-
pression was used, it would seem, as
suited to Simon's pi-esumption that he
who had thought that the gift of God
could be purchased with money, might
not think now that it could be pur-
chased or earned with prayer, ^f The
thought — the device — purpose — including
all his presumptuous intent, as show-
ing also the depraved state of his
heart.

23. For I perceive. Lit., for unto
gall of bitterness and bond of iniquity I
see thee being. This is given as the
reason why he should at once repent
not as though for this sin alone, but to
repent as he had not yet heartilj' done,
for all his sin. The Apostle was di-
vinely enabled to perceive or see this to
be the state of his heart before God.
Steir takes it to be the Apostle's pre-
diction of Simon's career in future.
"I see thee being for (becoming) gall of
bitterness, (to others a poisonous influ-
ence,) end bond of iniquity , (a source of
iniquitous combination, or a centre of
evil associations.)" Butit is more pro-
bably tlie Apostle's inspired view of his
present case. T Gall of bitterness. Ths
gall, which is the essence of bitterness.
The poison of serpents was regarded
by the ancients as seated in their gall.
The expression would therefore denoto
his natural and total corruption, Rom.
3:14. % Bond of iniquity. Tyndale and
Cranmer read it — ''full of bitter gall,

180

THE ACTS OF THE APOSTLES.

[A. D. SO

S.J!8°8!*" "'■ 24 Thon answered Simon and said, "Pray ye to tlio
fSig?H:6. Lord for me, that none of these things 'which ye have
James 5^16. spokcn comc upon me.

25 And they, when they had testified and preached the
word of the Lord, returned to Jerusalem, and preached the gospel in
many villages of the Samaritans.

26 And the angel of the Lord spake unto Philip, saying. Arise,

and wrapped in iniquity." This lattei'
clause has reference to Satan's power
over him, 2 Tim. 2 : 20 — in the bond-
age of evil — taken captive by Satan
at his will. Simon, therefore, was as
yet nnregenerato. Even Apostolic bap-
tism, we see, was not regeneration. —
Josephus speaks of one Simon as a
magician after this ; and tradition
makes this Simon to have been the
author of the Gnostic heresy.

2i. Pray ye — instead of myself.
Having no idea of prayer as a Chris-
tian exercise, and only impressed with
the Apostles' power with God, he nat-
urally enough thinks their prayer will
avail more than his. This is the spirit
also of Papal superstition, which de-
pends on the intercession of ecclesias-
tical superiors, and is ready even to
buy their prayers for money. Tf That
ii07ie. He will have them pray, not
" that the thought of his heart maybe
forgiven him," but that the punishment
of his sin may not come upon him.
He cares only to escape the damage
he may have incurred. All his views
are mercenary to the last that we read
of him. (1) Sinners must pray for
themselves. (2) They must pray for
forgiveness of sin, as well as for deliv-
erance from punishment. God would
have us to be moved by the terrors of
the Lord, but we must have a sense
of sin such as will lead us to Christ,
and make \is rejoice in His salvation.

25. And they—lhs^i is, Peter and
John without Philip. T[ When they had
testified. Literally, having testified —
borne witness to the word of the Lord
— or, promulgated it as a witness or
testimony. See on ch. 2 : 40. f And
preached. Lit., having spoken the word
of the Lord. Tf And preached the Gos-
pel, &c. Lit., And evangelized many
villaga qf the Samaritans. This may

refer to their preaching on their way
back to Jerusalem, or to what they did
after their return. Oeserve. — Luke
recoi-ds (Luke 9 : 52,) that the same
John, on entering a village of the Sa-
maritans and being rejected, proposed
to call down fire from heaven upon
them, as Elias did. But one of the
Parables in which Christ had best de-
lineated Himself, was that of the Good
Samaritan, who wrought good deeds
to ruined man, when bigot, priest, and
Levita turned aside frqm him.

^ 14. Spread of Christianity beyond
THE Holy Land — Ethiopian Eu-
nuch — Ceremonial Disabilities
REMOVED. Ch. 8 : 26-40.

The progress of Christianity is still
onward, traveling in the very path
marked out by Christ Himself, and in-
dicated also by the prophets. Having
passed from Jerusalem to all Judea
and Samaria, it now advances beyond
the Holy Land, and takes another step
toward the uttermost parts of the earth.
Isaiah had prophesied also of this latter
time, when the devout Eunuch, who had
been excluded as a class from the con-
gregation of the Lord, should no longer
say, "I am a dry tree," but should be
made a member of a great and blessed
family, (Isaiah 56: 3, 4.)

26. A7id the angel. Lit., an angel.
The Apostles having departed, this
Divine messenger addressed Philip.
The ministration of angels is elsev/hcre
employed in the outset of the Churcli,
ch. 5 : 19 ; 10 : 3 ; 12 : 7 ; 27 : 23. This
occurred in Samaria. A special com-
mand was necessary for Philip to goon,
so soon beyond Samaria. ^ Arise.
Rise up — with reference to going for-
ward to a further work. Tf Go. Pro-
ceed—^om-ncy onward from SamarL*

A D. 36.]

CHAP. VIII.

ISl

and go towards t'ue south unto the way that goeth down from Jeru-
salem unto Graza, which is desert.

27 And he arose and went: and, behold, *a man of 'Zeph.ano.
Ethiopia, an eunuch of great authority under Candace queen
of the Ethiopians, who had the charge of all her treasure,
and ^had come to Jerusalem for to worship, »joiini2::o

T[ Towards the south. This was the course
which Philip was to take to strike the
road Irom Jerusalem to Gaza by a short-
er way than through Jei'usalem. Gaza
was about sixty miles south-west from
Jerusalem. It was a very ancient city,
mentioneil in Gen. 10 : 19, a city of
the Philistines, lying on the confines
of Egypt and at the end of the desert
route from Cairo, not far from the
coast, near Askelon ; and one of the
five chief Philistine cities. Samson
carried away its gates. Judges 16 : 2, 3.
^ Which is desert. Rather, it is desert,
or this is desert, (not the desert one.) This
is added to designate this particular
road that led from Jerusalem to Gaza.
It may have been added by tlie angel,
and if so, it was to describe to Philip
the road on which he would find the
eunuch. Or, if inserted by Luke, it
would signify to the reader the kind of
voAd where the event occurred, yet not
necessarily to distinguish it from other
roads thither. Dr. Robinson has re-
mai-ked that one of these roads, viz.,
through Wady El Musurr to Eleuther-
opolis and thence to Gaza, does pass
through desert — that is, through a tract
of unsettled country inhabited only by
the nomadic Arabs. It is plain that
Gaza is not referred to as desert, since
it was the road that was to be described
as the scene of Philip's labor, and not
the city ; and it would be nothing to
the purpose in this brief instruction to
Philip to tell him that Gaza was desert,
since he was not to go to Gaza but only
to the road that led thither. Besides,
Gaza was not destroyed till about the
time of the destruction of Jerusalem,
and after the date of this history.

27. Philip obeyed the very letter of
the command. ^ And behold. As
much as to say, though this road was
" a desert one," where he could scarce-
Ij have expected to meet an'? traveller,
Itt

behold this Ethiopian. Literally, a man
— an Ethiopian. This country was the
ancient Cush of the Old Testament, and
corresponds with the district now known
as Nubia, together with the adjoining
parts of Abyssinia. \ An eunuch. As
this man was an officer of state to a
female sovereign, it is most probable
that this term is intended to designate
a literal eunuch. Throughout the East
it was customary to employ such mu-
tilated men as attendants of females,
and such is the custom still. It often
means a chamberlain, or state officer,
and is thought by many to mean this
here ; especially as, according to the
law. Dent. 23: 1, an eunuch was ex-
cluded from the congregation of the
Lord. But it may include both mean-
ings. He was probably a state officer
and an eunuch, as was often the case.
He was also a Gentile proselyte, as we
suppose; possibly a foreign Jew. Baum-
garten thinks that there is no difficulty
in supposing that so zealous a Gentile
was admitted into the congregation of
Israel, even against the letter of the
law, as was indeed the case in the in-
stance of Ebed-melech, the Ethiopian.
Jer. 38 : 7-13 ; 39 : lG-18. But may
he not have been "a worshiper of
God," as Cornelius was "a devout man"
in that sense, though excluded by this
physical disability, as the uncircumcised
Gentiles were. — This event is introduced
just here in the history as another impor-
tant step in the breaking down of the
old partition walls. It was now to be
shown that not only distinctions of na-
tion, as in case of Samaritans, were to
be no longer any barriers to admission
into the Church, but those phj'sical
disabilities which had excluded per-
sons under the old economy were not
to be a bar to Christian privileges.
Isaiah (5G: 3,)foresee3this very state of
things when "the eunucli shall bo

THE ACTS OF THE APOSTLES.

[A. h. 36.

28 Was returning, and sitting iu his chariot read Esaias the
prophet.

29 Then the Spirit said unto Philip^ Go near, and join thyself to
this chariot.

30 And Philip ran thither to Jam, and heard him read the prophet
Esaias, and said, Understandest thou what thou readest ?

31 And he said, How can I, except some man should guide me ?
And he desired Philip that he would come up and sit with him.

ioHger say I am a dry tree," but sliall
be introduced to higher household
relations in the family of Christ, bet-
ter than the relation of sons and daugh-
ters. Hence, he is expressly distin-
guished by Isaiah from "the son of a
stranger," as of a distinct class, f Of
great authority. K potentate — an officer
of high rank and power. ^ Candace.
This was the royal name of the Ethio-
pian queens in the island of Meroe, in
the upper Nile, as " Pharaoh" was the
name of the kings. 1 Who had the
charge. Literally, who ivas (vpon or)
over. ^ All her treasure. This is a
Persian term, applied to royal treas-
ures. Tf Had come to Jerusalem to icor-
ship — and from this we infer that if a
Gentile, he was at least a "devout
Gentile." He had probably been up
to one of the great festivals at Je-
rusalem. ^ Was returning. He was
on his way home to Egypt, and the di-
rect route was then probably, as it is
now, by way of Gaza, and the short
desert route of twelve days to Cairo.
f In his chariot. Of course, therefore,
he had attendants suited to his rank.
T Esaias. The prophecy of Isaiah.
Tie was probably reading the Greek
translation, as the Septuagint was com-
monly used by the Jews in foreign
countries, and was made in Egypt.

29. The Spirit. This was more than
an inward influence. It was a person-
al communication, which Philip would
recognize as such ; just as in vs. 26,
it was "an angel of the Lord." He
was conscious of being instructed by
the Holy Spirit to do this particular
thing. "IT Go near and join thyself— go
unto and cleave to this chariot. The
idea is expressed that he should go up
to the chariot and attach himself to it.

Observe. — Now that the Gospel is to
go abroad to the world, the Spirit of
God appears prominently as the per-
sonal Dispenser of affairs on earth.
It is "the ministration of the Spirit."
See John 14 ; 2 Cor. 3 : 8.

30. Ran thither. Some suppose that
it was at the junction of the road from
Samaria with the road from Jerusa-
lem, that Philip came upon the chariot,
and was instructed at the moment of
his coming in contact with it. The
eunuch had probably seen something
of the persecutions in Jerusalem, and
heard of the controversies about Jesus
as Messiah, and was likely enough
searching the Messianic passages.
^ Heard him read. It was common at
the East to read aloud even in private.
\ Understandest thou. Literally, Yea,
but knowest thou what thou readest 9
The two verbs here used are closely
allied, one being a compound form of
the other, making it thus more ex-
pressive.

81. How can I. Literally, for how
could I? — how would I be able? It is a
reason given to the negative implied
in the question preceding ; and it is
given in a tone of humbleness and
teachableness. Tf Guide me. Lite-
rally, lead me in the way. Little did
he dream that God was ready to guide
him by " an angel," and the Spirit. He
seems to intimate his hope that this
stranger may be the very guide he
needs. Doubtless the mind of the eu-
nuch was prepared by the same Spirit
who directed Philip to him. If He de-
sired. This is the verb from which the
term " Farachte" is taken. It means
to call to one's side and aid. This re-
quest shows plainly his desire t) kno'W
the truth, and his anxiety to be in

A. D. 30.]

CIL4P. VIII.

188

32 The place of the scripture which he read was this,

»He was led as a sheep to the slaughter; and like a lamb «i»*m:t.(i.
dumb before his shearer, so opened he not his mouth :

33 In his humiliation his judgment was taken away : and who
shall declare his generation ? for his life is taken from the earth.

34 And the eunuch answered Philip, and said, I pray thee, of
whom speaketh the prophet this ? of himself, or of
other man ?

35 Then Philip opened his mouth,
same scripture and preached unto him Jesus.

36 And as they went on their way, they came unto a certaiu

structed. " Then shall ye know, if ye
follow on to know the Lord. His go-
ing forth i3 prepared as the morning."

32. The place. Now the passage of
the Scripture which he was reading was
this — or, the section of the Scripture which
he read was this. The quotation is al-
most word for word from their Greek
version of Isa. 53 : 7, 8. ^| He was
led. That is, the servant of Jehovah
— the Messiah — as was admitted by
the Jews before the coming of Christ.
But after Christ came they sought to
refer it to divers persons, and to any
other than Christ. This passage de-
scribed prophetically the voluntary
sufferings of Christ, and not merely His
uncomplaining submission.

33. In ku humiliation, ka. Our ver-
sion of the Hebrew is, " He was taken
from prison and from judgment,"
which might be rendered, "from or
through violence and punishment, he
was taken away." This is substan-
tially the sense as given here, wliile
the idea is expressed that in the hu-
miliation (contempt or ignominy) whicli
He suffered, all justice was denied Him ,
at His trial. ^ And who shall declare, i
&c. Who shall properly describe the
wicked, " untoward" generation among
whom He lived 1 — the impiety of those
Jews who persecuted Him to the death 1
Others think it was a call for witness-
es to His character at the trial. T[ For
his life. Their wickedness was such
as to seek His life, and not be satisfi-ed
till it was taken away.

34. The eunuch's desire was to
know to whom this passage referred.
This was, indeed, thg vital point in the

controversy of that time, whether these
and such like prophecies referred to
Jesus as the Messiah, or to some other
person. The Jews had held that they
referred to the Messiah before Christ
came. But when He came, and they
were pi-essed with these predictions as
fulfilled in Christ, they sought to in-
vent other applications, as to Isaiah
and to the Jewish people. The eu-
nuch asks if the reference could have
been to Isaiah, or to some other per-
son.

35. Philip, of course, pointed out
the reference to Jesus as the Messiah,
and went on from this to other passa-
ges of the Old Testament, showing that
*' the testimony of Jesus is the spirit
of prophecy." ^ Preached unto him.
Lit., Evangelized to him Jesus — preach-
ed to him the good tidings of Jesus,
showing that Jesus of Nazareth was
such an one as the prophecy contem-
jibited, and that He was the fulfillment
of all these Messianic predictions.
Thus it is that sincere iaquirers after
Divine truth will be furnished with
Divine helps suited to their case.
When men are prepared by the Spirit
for the embrace of His truth, other
men or means are directed by the same
Spirit, to give them the needed light.

36. A certain water. Literally, Somii
water. As the road was "desert' —
and for the most part destitute of
water, their coming upon this water
suggests to the eunuch the opportuni-
ty of professing his faith. But how
did the eunuch know of baptism as
necessary ? In the previous context
of this verso which the eunuch wa«

184

J[att. 28: 1».

9:35-G3, aadU

THE ACTS OF THE APOSTLEU, [A , D. \i{y

■water: and the eunuch said, See, here is water; ""wliat
doth hinder me to be baptized ?

37 And Philip said, " If thou believest with all thine
heart, thou mayest. And he answered and said, ^ I be-
lieve that Jesus Christ is the Son of God.

38 And he commanded the chariot to stand still : and
they went down both into the water, both Philip and the
eunuch ; and he baptized him.

roiiding, and wliicb Philip would be
led to expound, is a distinct reference
to baptism, and even to the mode of it.
"So sliall He sprinkle man}' nations,"
ch. 52 : 15. This is a natural way of
accounting for the eunuch's request,
and Philip would not surely h.ave used
a mode contrary to that marked out
in the prophetic passage. Dr. Thom-
son of Syria says—" The Wady Surar,
which flows during the summer, was
entirely dry in the month of April, at
which time the transaction took place,
[ suppose. I know of no brook on
the route from Bethshemesh to Gaza,
but there maybe one." — Tlie Land and
the Book, p. 310. If See here. Lit,
Lo, water— as if it was an unexpect-
ed sight. But the means for obey-
ing Christ's commands are found just
when and where they can be used.
Obsekve. — They who truly believe in
Christ will seek to profess Christ, and
their faith in Him, publicly.

37. Though this verse is not found in
some ancient manuscripts, it is found
in others, and is quoted by Cyprian, &c.
It may have been very early omitted to
get riii of its testimony against delay-
ing baptism, which was becoming com-
mon iu the latter part of the third cen-
tury. Or, as others suppose, it may
have been added for opposite reasons,
or as favoring forms of profession in
administering the Sacrament. But in
either case, it may be safely retained,
as teaching only what is implied in the
whole narrative, and amply taught else-
where. Faith in Jesus Christ, and
faith with all the heart, is required of j
any one whe presents himself for bap-
tism. And wo are baptized in the
Name which we profess. H Jesus Christ,
fee. This belief in the Divinity and

Messiahship of Jesus was understood
as involving a full profession of Christ,
(1 John 5:1.)

38. Commanded. The eunuch com-
manded the charioteer to stop the
chariot. ^ They went down both into
the water. The preposition here used
and rendered into, is that which ex-
presses motion to a place, or direction
u'hiiher — ei^ (u?ito) — and terminating
at. So in vs. 40, " Was found (carried
away as far as) at Azotus." There
is another preposition for express-
ing rest in a place, (in — ev) as where
the angel went down into (ei') the
water. John 5 : 4. But where it is,
"Go wash in (at) the pool of Si
loam," (John 9:7,) and the washing
of the eyes seems referred to, it is eic-
If it were intended to convey the idea
of "under" the water, there is another
preposition which would express it
(vno.) The most that is said is, that
they went down both unto or into tlie
water. We may infer that they both
entered into the water. This was most
natural in a country where they wore
sandals, and where it was no inconve-
nience, but a luxury, to step into the
water. Dr. Robinson understands
that they descended into the valley
where the water was. But there would
be no difficulty in supposing that they
both went into the water (ankle deep,
for instance, or more,) for the greater
convenience of sprinkling ar pouring, in
the baptismal ceremony. But it is not
said that either went under the water.
And it is twice said th.at both went into
(unto) the water. So that if this phrase
teaches that one was immersed, it
teaches that both were immersed. The
terms here used do not point out at aij
the mode of baptism. ^ Baptized hir\.

A. D. 36.]

CHAP. VIII.

185

39 And .rlicn they were como up out of the water • the 5 LSl^aW^
Siiirit of the Lord caught away Phi'ip, that the eunuch ^^■^■^''•^
saw him no more : aud he went on his way rejoicing.

40 But Philip was found at Azotus : and passing through ha
preached in all the cities, till he came to Cesarea.

I'kilip baptized, not as a Deacon, but
ns an Evangelist — as he preached, also,
by rirtue of this latter office, (ch. 21 :
8.) It is expressly repeated that both
"went downinto the water," inasmuch
as only one retui-ned to the chariot.

39. Come up. As we have just re-
marked, we may admit that they both
wont down into the water. That proves
nothing about the mode of baptism
any more than their coming out does.
The most that can be made of the
terms here used, is that " Uwi came np
from (or, out of) the icater ;'' but with
a reference to the previous expression.
As opposed to Ev, it would signify
out of — as opposed to elq, it means
from; yet carrying with it the idea of
ooming from immediate contact with
the water, yet not at all of coming
from under the water. Tf Caught away.
It is plainly implied here, that this
was a miraculous removal of Philip
by the Divine Spirit. It is surely not
a mere impression on the mind, or a
passing impulse, that is here intended.
It indicates a personal seizure, as in
divers other passages. It may have
Doon so ordered for the purpose of con-
firming the eunuch's faith by miracle.
Similar instances may be found in 1
Kings 18 : 12; 2 Kings 2: 10; Ezek.
3 : 12 ; 8 : 3. Though the eunuch
saw him no niorc, he did not go in
search of him, but was so filled with
pleasure aud satisfaction with what he
haU learned of Christ, that he went
on Ins wa;/ rejoicing. Bengel says that
'•by a like mode of transit, one or two
Df the -Ipostles may have reached even
AiiLCrica, if no other way was open to
tliom." Obseuve. — {l)The same Spirit
who expressly directed Philip to take
that road, caught him away. (2)
Those who have truly found Christ,
have peace; and can rejoice in Him,
nnd go on their way rejoicing, even
though they may have lost their hu-
IG*

man teacher. " Who then is Paul,
and who is Apollos, but ministers by
whom ye believed," (1 Cor. 3:5.)
(3) The Abyssinians hold that their
Church was founded by this convert,
whom they name Indich. That Church
is said still to retain an orthodox con-
fession of faith. Neander, p. 89, and
note.

40. The language nere shows plain-
ly that a miracle was wrought, and
that Philip, who was caught up on the
road to Gaza, was found at Azotus,
thirty-four miles north, not in any or-
dinary way of travel, but as the result
of this miraculous conveyance. ^ At.
He was found (carried away) imto — as
far as — Azotus. ^ Azotus — Ashdod—
a seaport between Gaza and Joppa, of
some importance on the Philistine
coast. It now is called Usdud. It
was one of the five capital cities of the
Philistines, Josh. 13 : 3 ; 1 Sam. 6:
17. It was famous for the idol Dagon.
^ To Cesarea. The road led through
Ekron, Pv,amah, Joppa and the plain of
Sharon, to Cesarea. In this city the
Roman procurator of Judea resided.
It was named from Augustus Ctesar, in
whose honor it was built by Herod.
It lies on the sea coast, about sixty
miles north-west of Jerusalem. It
was chiefly inhabited by Gentiles.
Philip seems to have made this city
the centre and head-quarters of his
missionary work. He is mentioned
only once after this, and then he is
stiU at this same citj', and Paul is en-
tert.i::i ' I hy him in the bosom of his
family. Ch. 21 : 8. We visited tke ruins,
which consist of a solid mole of stone
work, and broken columns standing and
lying about the shore, with no solitary
inhabitant. Observe.- (1) The eunuch
made use of all the means furnished
him under the Old Testament, and ia
their use he was blessed with a discoT-
ery of Christ. (2) Reading the Scrip*

188

THE ACTS OF THE APOSTLES.

[A. D. 8T.

ah. n. 3.
Gal. 1. 13.
1 Tim. 1. 1

CHAPTER IX.

1 And 'Saul, yet breathing out tbreatenings and
slaughter against the disciples of the Lord, went unto the
high priest.

lures with humbleness and teachable-
ness, was blessed with a fuller rev-
elation. (3) The Scriptures contain
the perfect warrant of a sinner's hope
— Faith credits and relies on it. (4)
Obedience to God in the most dark and
difficult things, results here in Philip's
being caught away somewhat like Eli-
jah, in a chariot of God. "Blessed
be God," says Burkitt, "for the minis-
try of His holy angels."

CHAPTER IX.

§15. Conversion and Call of Saul
OF Tarsus. — His First Visit to
Jerusalem — A. D. 37-40. Damas-
cus. Ch. 9 : 1-80.

The Gospel has now been introduced
to the half-way Gentiles, by the labors
of Philip at Samaria, and to the Ethi-
opian who was also an eunuch. But
these instances seem to be given rather
as signs of the glorious future ; as hints
of what was shortly to come to pass.
We are bronsrht now to the immediate
preparation fm- the .actual introduction
of the Church to the Gentile world.
In order to this, a new Apostle was to
be raised up, to be specially commis-
sioned to the Gentiles, and to have the
ordering and care of the Gentile
Churches. This history is given, vss.
1-30. At the same time it is to be
shown that the same crisis — the perse-
cution of Stephen — which first brought
Saul to view, the future Apostle to the
Gentiles — resulted, also, in the disper-
sion of the Jewish Christians, and the
establishment of Christian Churches
among the Jews in different parts of
Judea, under Peter. These two as-
pects of affairs, arc given together in
order to a comprehensive view of this
juncture. Tliough the Gospel is to go
to the Gentiles, yet the Jews are not to
be c rerlooked. Peter's labors are re-

corded as successful in that direction,
while the new Apostolate of Paul ia
to be raised up for the new and wider
field. It will soon appear that the
Gentiles are not to come into the
Church through the door of Judaism
— and that the Jewish Christian Church
here noted, is not the type for the
great universal Church of the future.
In the subsequent chapter, (10,) Cor-
nelius is to be brought forward as the
first formal instance of a Gentile
brought into the Chui'ch without pass-
ing through the door of Judaism.

1. The narrative now having given
the immediate fruits of the dispersion
in the labors of Philip, starts from the
same point (ch. 8: 3,) to give the dif-
ferent part which Saul takes in the
dispersion. He had already been in-
troduced as making havoc of the
Church, (8 : 3,) and now he is pre-
sented to us as still animated with the
same ferocious purpose. ^ Breathing
out. Bather, breathing. This was his
SPIRIT. As we say of a man, his words
" breathe" love — this is the spirit of
his language. So here Saul, in every
word and action breathed nothing but
ferocity. ^ Threatenings. Rather,
threatening — fierce menacing, (in malice
and rage.) 'i Slaughter — murder. This
is what he breathed. Every breath
was full of threat and intent of murder.
Those against whom he so violently
raved arc noted as " the disciples of the
Lord" — the followers of Jesus Christ —
Christians. In this spirit he went,
(literally, going ixs of his own motion.)
^ To the high priest — the president of
the Sanhedrim at Jerusalem, who was
the supreme officer of the highest reli-
gious court of Judea, and whose eccle-
siastical authority extended even "to
strange cities," as Damascus. It waf
probably Theophilus, the brother and
successor of Jonathan, successor of Cai
aphas.

A. D. 87]

CHAP. IX.

187

2 And desired of him letters to Damascus to the syna-
gogues, that if he found any f of this way, whether they If^: ''•^'**
were men or women, he might bring them bound unto S'"**- i9:».a
Jerusalem.

2. Desired. This shows the zeal of
Saul in this persecution — that he pray-
ed of him (literally,) letters — namely,
official dispatches — letters of authority
and commission to this work — in the
name of all the Sanhedrim, ch. 22 : 5.
^ Damascus. This most ancient city,
the capital of Syria, known as early as
the time of the Patriarchs and "Elca-
zer of Damascus," (Gen. 14: 15,) was
inhabited by large numbers of Jews,
as well as Greeks and Syrians. The
Jewish interest was so extensive there
as to warrant the deputation of such an
one as Saul to look after it, especially
when so many Jewish Christians were
escaping thither to carry the leaven of
their Gospel principles. It is about
five to six days' journey, or one hun-
dred and thirty miles north-east of Je-
rusalem. "We came upon it, after a
hot journey on the desert plain which
borders it from the south. From seeing
here and there an oasis, one vast
ocean of verdure broke upon our view
in that surrounding wilderness ; and
soon we came upon the thick foliage —
the bowers of trees and the rich lawns
which skirt the city. And soon in the
gardens and vales we saw the secret of
all this verdure in the rushing streams
of the Barrada, or Pharphar, which irri-
gate the plain. The city is built chiefly
of stone, stuccoed, has two hundred
and fifty thousand inhabitants, of whom
seventy thousand are Christians of the
Greek and Syrian Churches. The
mosques, with their glistening domes
and spindling minarets, give a very
picturesque vieiv to the city. The
English Hotel is in the street which is
yet called "Straight," (vs. 11.) T!ie
bazaars are extensive, and supplied by
caravans with the richest goods from
Persia and India. The walls of the
city are massive, but have been severe-
ly battered in the assaults of Ibrahim
Pasha aud others. Some of the dwell-
ingii of very wealthy Jews were visited

by us. As it was the season of Pass-
over, we found the inmates in their
richest dress — ladies glistening with
diamonds — the men reading their Psal-
ters. We endeavored to tell in He-
brew our route from Jerusalem, And
our object, nation, &c., and were well
received. The female porteress (John
18 : 17,) showed us in and out for a cus-
tomary fee. Josephus speaks of ten
thousand,audof eighteen thousand Jews
being massacred at ditFerent times in
insurrections while Nero was Emperor.
The houses are built in the oriental
style — an open square — a small door
in the street-wall opening to the vesti-
bule leading to the court, in which is
a fountain, with trees planted round it.
*![ To the synagogues. These were the
strongholds of the Jewish religion,
and their officers would be ready to
aid in such an exterminating work.
The presidents of the synagogues
would acknowledge the orders of the
Sanhedrim, and the Ethnarch would
allow their authority in religious
matters. The city was subject to
the Romans under Pompey, B. C.
G4, but we find it in the hands of Are-
tas, king of Arabia Nabatea, shortly
after this time. ^ Of this way. Lit.,
any who were of the ivay — the Chris-
tian way — of thinking and living, Ps.
G7 : 3, or of salvation, ch. 16 : 17.
^ Alen or women. It is thrice repeated
that Saul's bitterness was such that he
included even the women in his search
and severity, ch. 8 : 12, ^ Bound.
Julius Ca3sar and Augustus decreed that
the Sanhedrim, as the highest court
among the Jews, should have authority
in religious matters, to bring Jews
from foreign cities, for trial at Jerusa-
lem. Biscoe, ch. 6, part 2. Saul must
have had a large escort, for such a
purpose. The Romans permitted these
outbreaks for political reasons, as in
the case of Christ and of Stephen ; and
60 it occurred that Jews and Gentilea

188

fish. 22:6,
ond 26 : 12.
1 Cor, 15: 8.

THE ACTS OF THE APOSTLES.

(A. D. 37

3 And "as he journeyed, he came near Damascus : and
suddenly there shined round about him a light from
heaven :

4 And he fell to the earth, and heard a voice saying
unto him, Saul, Saul, "why persecutest thou mo ?

5 And he said, Who art thou, Lord ? And the Lord

conspired against both the Master and
His followers. There were Christians
there from Pentecost probably, and
from Stephen's persecution, vs. 13.

3. This account of Saul's conversion
given by Luke agrees in substance
with the two other accounts given by
Paul himself, ch. 22 : 1-G ; 2G : 9-18.
^ As he journeyed. Lit., In the act of
journeying it occurred that he dreie near,
&c He probably traveled by the route
which is yet taken, and which we took,
by way of Tiberias, Cesarea Philippi,
&c. \ Shined around. Lit., Flashed
around (as lightning.) Paul further
states that it was at mid-day, and that
it shone above the brightness of the
sun. Of course, it could not have been
mere lightning, as some would try and
maintain in order to escape the mira-
cle. The spot was pointed out to us
by our guide, where tradition has lo-
cated it, not far from the Jerusalem
gate. And over the gate is a window
built in the wall, like that from which
Paul was afterwards let down in a bas-
ket, (vs. 25.) \ A light. This is never
the expression used to describe light-
ning, but it denotes " the glory of the
Lord" — the Shechinah or visible sym-
bol of the Divine Presence. Stephen
saw it, ch. 7 : 55.

4. Fell to the earth. The general
supposition is that he was on horse-
back, and this language would agree
with tliat opinion. Besides, it would
be fair to infer that he would make all
haste in his pursuit. Such vivid im-
pressions of the Divine glory have
brought others to the ground, Daniel
10: 8; Job 42 : 5, 6; Rev. 1 : 17.
Tf Heard a voice. That is, he heard
the words as afterwards given, though
these words were for him only, and it
was part of the miracle that those who
■»rere with hira heard not the voice but
law the light, ch. 22 : 9. This voice

spake in the Hebrew tongue, ch. 26 :
14. 1 Saul. " It is a remark,able, un-
designed coincidence, that the form
'Saov?. should have been preserved in
this account, and rendered in Greek
in the translation of Saul's speech in
ch. 22." — Alford. ^ Why persecutest.
This agrees with our Lord's descrip-
tion of the final judgment. " Inas-
much as ye did it unto one of the least
of these my brethren, ye did it unto
me," (Matt. 25 : 40;) Isa. G3 : 9;
Zech. 2 : 8. Jesus here appeared to
Saul doubtless, (vss. 17, 27 ; 2G : 16,)
for here he "saw the Lord," (1 Cor.
9:1,) and this revelation to him of the
great truth that Christ and His mem-
bers are one, and that the Church is Hig
body, deeply impressed him, so that
he afterwards, in his Epistles, especial-
ly insists on this doctrine, (Eph. 1:8;
1 Cor. 12 : 6.) There is a plain simi-
larity in the appearing to Stephen and
to Saul. Saul heard Stephen's words
and esteemed tkem blasphemy, (ch. 7 :
5G. ) He now beholds the sight, and
probably associates it at once with the
death of Stephen, and feels alarm.
Observk. — (1) How tender is this ex-
postulation. How it opens the heart
of Christ toward His people, identify-
ing Himself with them as afflicted in
all their afHiction, (Isa. G3 : 9 ; Zech.
2:8; Matt. 25 : 40,) and toward
the persecutor, stooping to reason with
him as to "w%" he so treats Him.
(2) Saul's conversion was not miracu-
lous iu any such way as to dispense
with means — the truth was preached
and urged, and motives were pre-
sented.

5. ^Vho art thou ? This is the lan-
guage of surprise. Already he knew
enough to indicate who He was. The
point .of his exclamation was this. Is
it so 1 Can it be that this Josus, lately
crucified and buried, is alive and

A.. D. 37.]

CHAP. IX.

18d

, 10:1

See cb. 22 : ?
12a; 13.

eaid, I am Jesus whom thou persecutest : ^it is hard for <»«»•»•• *3-
thee to kick against the pricks ? .^ ^ . » ^ . .take 3-io

6 And he trembling and astonished said, Lord, "wliat „;,. 2.3,, and
wilt thou have me to do ? And the Lord said unto him, ^'•^'■
Arise, and go into the city, and it shall be told thee what

thou must do. 1 . j ^

7 And 'the men which journeyed with him stood ^,
speechless, hearing a voice, but seeing no man.

clothed with Divine power ? Hence

he acknowledges Him as ''Lord."

f / am Jesus. Christ at once reveals

Himself to the terrified man. His

fears were powerful with him. But

this name "Jesus" was more than a

mere surname. It was significant. It

meant Saviour. Christ revealed Him-
self here not as anointed, (Messiah —

Christ,) but as Saviour. This is His

grace even to His persecuting foes.

And so at once the persecution is set

in contrast with the grace. Besides,

this Jesus was the one lately put to

death. Is He, indeed, risen 1 If so,

this seals His commission and claims.

If so, then Saul sees himself condemn-
ed at the bar of God, and struggling
against his Almighty Friend and Sa-
viour, t ^t «« hard— painful. How
tender! He says not, It is hard for
thee to do, but it is hard for thee to
bear. Not, "It is hard for me," but
" It is hard for thee." What pity for
His enemies ! T[ Pricks— c/oads. Sharp
iron points with which the rods or
staves were armed for driving oxen.
The more one kicks, like a foolish
and fractious animal, against these
sharp spikes, the more must he be la-
cerated. This expresses that impotent
rage that wounds itself instead of its
object. This last clause ia thought by
some to have been added here from
ch. 26:14.

6. A7id he. Saul evidently saw the
Lord, as well as heard Him, on this oc-
casion. See vs. 13 ; ch. 22 : 14 ; 26 :
16; and Jesus appeared to him in
bodily person. It was the requisite for
an Apostle, that he had seen the Lord.
And on this occasion doubtless Jesus re-
cited to him that which Paul delivered
to thij Corinthian Church, (1 Cor. 11 :

23,) about His betrayal, the last sup-
per, &c. T[ Trembling, &c. No won-
der : if Christ was thus alive, aud deal-
ing with him in such love. ^ What
wilt thou. He was convicted — con-
vinced—converted. He asks now only
to know the will of his Lord. His de-
sire is converted. His heart is changed.
Where there is this sincere question as
the principle of daily living, there is
the new nature. Self-will sub-dued, tho
Divine will consulted and delighted in,
and an earnest active prayer, "Thy
will be done on earth as it is done in
heaven." IF Arise and go. That is,
into the city of Damascus, near which
they were, vs. 3. 1 Shall be told thee.
No sincere inquirer after duty wilt be
left without information and direction.
The light upon one's course does not
always, nor commonly, come all at
once, but gradually often.

7. The men. Probably persons at-
tending him as aids in his commission
from the chief priests. ^ Stood speech-
less. In ch. 26 : 14, it is said they fell
to the ground— and here what is meant
is, that they were speechless — without
reference to their posture. Though
they first fell to the ground, they
doubtless soon arose, and stood silent
with awe. ^ Hearing a voice. That
is, hearing a sound of a voice, but not
so hearing as to distinguish what was
spoken. See John 12 : 28, 29. ^See-
ing no man. He saw the glorious Per-
son of the Lord Jesus, and his eyes
were closed for the glory of the vision,
ch. 22 : 11 ; but the rest of the com-
pany saw no man — and he saw no one
when his eyes were opened, for he waa
blind after the dazzling brightaeafV
vs. 8.

100

THE ACTS OF THE APOSTLES.

[A. D. 87

8 And feaul arose from the earth ; and when his eyes were opened,
he saw no man : but they lei him by the hand, and brought Mm
into Damascus.

9 And he was three days without sight, and neither did eat nor drink.

10 ^ And there was a certain disciple at Damascus,

j7oh. 22:12. e named Ananias; and to him said the Lord in a vision,

Ananias. And he said, Behold, I am here, Lord.

11 And the Lord said unto him. Arise, and go into ^^e street

which is called Straight, and enquire in the house of Judas

^?3.''= ''•""' for one called Saul, ^-of Tarsus : for, behold, he prayeth.

8. A-'ose. "R^ihGT, IV as raised. ^Open-
td. His «ycs having been opened, after
the dazzling effect of the light. *^ Saw
no man. This may mean that he was
BO blinded by the supernatural bright-
ness of Christ's revelation to him, that
he could not see any one, or anything
— though his eyes were opened — or it
may mean that after his eyes were
opened the person whom he had seen
had disappeared. But this last does
not agree so well with vs. 9, where it
appears that he was sightless during
three days ; so that he needed to be
led by the hand into the city. There-
fore this clause is only another way of
recording the fact that he was blind.
See ch. 22 : 11.

9. Three days. This was a mir.aculous
sign to Saul himself. The vision was
especially for him, and this effect was
for his special warning and conviction.
^ Neither eat, &c. It would seem that
he fasted entirely — being so stunned
and overcome as to be indifferent to
the use of food. The Jews, however,
reckoned the parts of two days with
one intervening, as three days. Sume
understand this period of time to have
had a reference to our Lord's time in
the grave, and Jonah's in the whale's
belly, Jon. 1 : 17; Matt. 12 : 39, 40.

10. Ananias. He was a discip,c — a
believer in Christ, who was converted
from Judaism, ch. 22 : 12, residing in
Damascus, but present perhaps at the
Pentecost in Jerusalem, or converted
afterwards. He was not alone of the
disciples in Damascus. \ In a vision.
Both Ananias and Saul were prepared
for each other by a vision, as Cornelius
And Peter were ch. 10. So God con-

trols human hearts. By a vision is hera
meant a Divine message or revelation,
or a communication made by a speaker
seen in vision. ^ Behold me. Lite-
rally, Lo I, Lord : the Hebrew form
of reply to a personal salutation of a
superior.

11. The street. Such a street still
called " Straight," is Avell known in
Damascus, running through the city in
a direct line from east to west. On it
is the English Hotel, frequented by
English-speaking travelers, and it runs
to the great bazaars, and is about three
miles long, and the best and most pub-
lic street in the city. The site of the
house of Judas here mentioned was
pointed out to us, but only as it has
been located by tradition, without any
solid grounds, as we suppose. "The
house of Ananias" we also visited, de-
scending by twelve or fifteen steps to a
grotto with a rocky roof; the light ad-
mitted from above in the modern in-
closurc, which is a Romish chapel. It
is on a narrow lane, some two hundred
yards to the right of the street called
Straight. ^ I'arsus. Hei-e Saulis for
the first time called Saul of Tarsus — or
literally, Saul the Tarsean. This city
was the capital of Cilicia, the south-
east province of Asia Minor, on the
banks of the river Cydnus, which flowed
through the city. It was celebrated
for its schools of philosophy, and was
even a rival of Athens and Alexandria.
It was here that Saul received the ed-
ucation of his boyhood. It was a free
city, that is, had its own municipal
government, though subject to Rome.
It has now some twenty thousand in-
habitants. \ He prayeth. This ia

A. D. ST.]

CHAP. IX.

191

12 And hath seen in a. vision a man named Ananias
coming in, and putting his hand on him, that he might
receive his sight. ivs.Vi.

13 Then Ananias answered, Lord, I have heard by many icIt^\V^'^*
of this man, * how much evil he hath done to thy saints ^S^/it^and
at Jerusalem : _ Kom.'ifi?'^"-

14 And here he hath authority from the chief priests Gari/is/""
to bind all ''that call on thy name. fTL^2%!'

15 But the Lord said unto him. Go thy way : for 'he is ^R|^a";ai,i
a chosen vessel unto me, to bear my name before " the g^j'^^-. t_ „.
Gentiles, and "kings, and the children of Israel : "s^^d^a.^"^

■what he was doing, and this was a
clear evidence of a changed heart and
life. Ananias would have rather ex-
pected to hear it said, " For behold he
persecuteth," but instead of this it is,
"behold he prayeth." As a Jew he
had prayed, and prayed much and
long, but the intimation is here, he pray-
eth to vie, and prayeth especially and in
reality. Besides, it was in the way of
his praying thus that he saw the vis-
ion, &c. which gave him comfort and
led him to the light. "Ask and ye
shall receive ; seek, and ye shall find."

12. In a vision. The particular
time and further details of this vision
are not given. We are only informed
that Saul had his mind thus supernat-
uralJy prepared to receive Ananias, as
Ananias was similarly prepared to re-
reive Saul. ^ Light. Ananias was
thus informed of Saul's blindness at
the same time that he was directed
what to do. Saul in vision saw the
man and learned his name.

13. / have heard. Probably from
the numbers who fled from Jerusalem.
It would seem from the whole narrative
that they were not personally acquaint-
ed. Tl What evil. Lit, Uow many ov
great evils. T[ Thy saints. The Chris-
tians at Damascus had heard of Saul's
bitter persecutions at Jerusalem. Many
refugees from the Holy City were there
lo tell the awful story. This is the
first instance in which the Disciples
are called satnts, though so commonly
afterwards, (Rom. 1:7; 1 Cor. 1:2.)
The term " saints^' — holy ones — accord-
ing to the Old Testament usage, meant
ratner such as were separated to a

sacred use. In the Acts, the term here
first occurs. In the New Testament
it is used, especially by Paul in his
Epistles, of those who profess to be
holy in heart and life — the Church
membership — yet without pronouncing
them to be holy, and rather presum-
ing that they are not all such. Eph.
1 : 1 ; 5 : 3. f To bind. To put in
bonds, to imprison. The Christians
were distinguished as they who worship
Christ as God. So Pliny, in his letter
to Trajan, A. D. 102, characterizes
them as singing praise to Christ as
God. Observe. — If Christ was not
God, this was idolatry.

14. And here — even at this distance,
Ananias already knew of Saul's mis-
sion. It had probably been made
known to the Christians at Damascus
by their brethren in Jerusalem, or by
those who had fled from thence — ot
possibly, as some suppose, by the com-
panions of Saul. TT Fhat call on thy
name — in devout worship.

15. Go thy way — Depart, as on a
journey. To all Ananias' objections,
this was the simple answer, the com-
mand to go and do what he was bid-
den. ^ A chosen vessel, &c. — utensil, or
instrument. Literally, a vessel of choice
unto me — a vessel of my choice. He
(Saul) is such an agent or instrument
as I have chosen. ^ To bear. This
term is dependent on the former — a
vessel or instrument for bearing my
name, communicating the knowledge
of me, and defending my name before
the Oentiles — the heathen, Rom. 11 :
13, 15, IG ; GaL 2:8. f Kings. Sea
ch. 25 : 23 ; 26 : 1-32 ; 27 : 24. \ Chil

192

:he acts of the apostles.

[A. D. 37.

0 ch. 20 :
<ic,l n : 1
•2 Cor. 11

23,
23.

pch.22:

12,13

soil. 8:17.

rch.2:4,
*:31,and
Olid 13: 5.

and
8:17,

IG For " I "will shew him how great things he must suffer
for ray name's sate.

17 PAnd Ananias went his way, and entered into the
house; and "J putting his hands on him said, Brother Saul^
the Lord, even Jesus, that appeared unto thee in the way
as thou earnest, hath sent me, that thou mightest receive
thy sight, and "" be filled with the Holy Ghost.

18 And immediately there fell from his eyes as it

drm of Israel. The Jews were not to
be utterly passed by, though they were
to fall into the background by their
unbelief. See vss. 20-22 ; ch. 13 : 46 ;
25 : 23; 26 : 32 ; 27 : 24; 28:17;
2 Tim. 4 : 16, 17. The Gospel was
offered first to the Jews, and when
they rejected it, as at Antioch in
Pisidia, the Apostles turned to the
Gentiles.

16. For. That he was such a cho-
Ben instrument is further insisted —
even in the Divine plan to show him
how much he must suffer for Christ's
name. ^ Shew him — (by experience)
or perhaps, ffive him a glimpse. '^IIow
great things, (or, ichat sort of things,) it is
necessary that he should suffer for the sake
of my name — in testimony to my per-
son and religion ; which he was re-
cently persecuting. See ch. 20 : 23,
25; 21 : 11; 2 Cor. 1 : 8-10; 4: 8-
12. Observe. — It is not how great
things Paul should do for Christ that
he was to be shown, but how great
things he was to suffer for Christ.
This is the highest duty and dignity.
And Christ's sufferings for us, make
all our sufferings for Him sweet. The
suffering with Him, is also a necessary
condition of the reigning with Him —
so that it becomes the highest priv-
ilege.

17. Then Ananias. This word from
the risen Lord was conclusive, and sat-
isfied the doubts of Ananias, so that
he went on his errand. The two
words, ivent his way, and entered into,
are different compounds of the same
verb, and would be more exactly ren-
dered went away and went into. ^ The
house — viz., of Judas, see vs. 11. I
^ Putting his hands. This was the im- I
position of hands frequently spoken of i
63 an official act. He did it here un-

der a special Divine commission. Ho
was not an Apostle, nor any officer of
the Church, but a private Christian ;
and thus the unofficial men are brought
forward, as in the founding of the first
Gentile Church at Antioch, that the
excellency of the power might be of
God and not of men. (See ch. 8: 37,
and notes.) ^ Brother Saul. An ex-
pression of Christian recognition, show-
ing the confidence which Ananias now
felt in Saul, whose name he bad before
spoken only with dread, vs. 13, 14.
^ The Lord, &c. More exactly it
reads. The Lord hath sent me, even
Jesus who ivas seen by thee in the way
ivhich thou earnest. " The Lord Je-
sus," was the title applied to Christ.
They called Jesus "Lord," and recog-
nized him as God, (ch. 1 : 24.) And
Ananias gives him now another proof
of the fact that this crucified Jesus
was alive, and active in his personal
salvation. He came to Saul with a
commission from the same Jesus who
revealed Himself to him on the way to
Damascus. ^ That. There were two
objects in view for which he was sent.
1st. To have bis blindness removed.
2d. To be filled with the Holy Ghost.
It was important that he should not
receive his Apostleship or authoriza-
tion from the other Apostles, Gal. 1 :
12, 15-19, but directly from God.
And so we see the Spirit imparted to
him with miraculous gifts, and as a
seal to his commission, not by the in-
tervention of Apostles, but by the
agency of this private Christian. The
participle here used with the verbs,
expresses the idea that the object con-
templated is definitely occurring and
continuing, (Kiihner's Gram. § 330.)

18. Lnmedictely. The instantaneous
cure would be enough to show that it

A. D. 37.]

CHAP. IX.

i98

had been scaJes : and he received sight forthwith, and arose, and was
baptized.

19 And when he had received meat, he was strength-
ened, "Then was Saul certain days with the disciples •'"'•^=*-
which were at Damascus.

20 And straightway he preached Christ in the syna-
gogues, ' that he is the Son of God. tch.s-.s-.

21 But all that heard him were amazed, and said : "Is Gah'iVil^Ja.' ^'
not this he that destroyed them which called on this name

in Jerusalem, and came hither for that intent, that he might bring
them bound unto the chief priests ?

■was miraculous. "Whatever can be
done for blindness, is only gradual in
its effects. But the elfect here described
proves that the blindness as well as the
cure, was supernatural. This was the
impression intended to be made upon
Saul and upon others. Such scale-like
covering could not have been imme-
diately formed, nor immediately re-
moveal, without a miracle. And no
natural means were used. It is not
said that it was scaler, but something
like scaler, that fell from his eyes. It
is not that the effect of the restoration
was as if some such substance fell off;
for the terms " as it had been," qualify
the scales, and are used to describe
the substance that fell off. This was
also given him, perhaps, as a sign of
the conversion of his people — that the
veil should be taken from their eyes in
the reading of Moses. (2 Cor. 3 : 13-
16.) It is thought by many that Paul
suffered afterwards from some effects
of this blindness. See Gal. 6 : 11,
and ch. 13: 9; 23: 1. Luke, as a
physician, is wont to describe minutely
such physical facts. T[ Was baptized.
From ch. 22 : IG, we learn that this
was at the call of Ananias. As his
blindness had been to him a sign of
God's judicial rebuke, wherein he was
held under treatment, (as the dumbness
of Zacharias, Luke 1 : 20,) so now
his restoration betokened God's favor,
and was to him a summons to go for-
ward in Christian duty. Hence he
made his prompt confession of Christ
in baptism, as was the appointed oi'di-
Dfiuce in thp Church, ch. 2 : 41 ; 8 :
12, 3G-39, From ch. 22 : IG, we in-
17

fer that he was baptized in the house
at once. — A great honor done to bap-
tism, that even Paul could not go with-
out it. Observe. — Here is no baptis-
mal regeneration, but baptism as the
privilege and duty of one already re-
generate.

19. Meat — Food, gener.ally, is meant
by the term. He was now strength-
ened by natural means. Tf Was Saul.
Literally, Saul became — implying the
change of relation. % Certain days.
Literally, some days, as we still say.
This is not the same with "mani/ days,"
(vs. 23,) which covers the period of
three years, during which he was in
Arabia, yet going in and out of Da-
mascus, as would seem. (See Gal. 1 :
17, 18.) There was a company or
Church of Disciples at Damascus with
whom Paul first stayed and showed his
transformation, and then preached in
the synagogues. See Gal. 1 : 12.

20. Straightway. After his brief so-
journ with the disciples for afer; days
to prove his conversion and to gain
their confidence ; or it may be as soon
as he was baptized and cured of his
blindness. ^ Preached Christ. Lite-
rally, heralded {^announced — proclaimed, )
the Christ, that (He) this one is the Son
of God — that this one — Jesus — is a Di-
vine Being, and the Christ, the Mes-
siah of the Old Testament; as he says,
Rom. 1:4, " declared to be the Son
of God with power by the resurrection
from the dead." So in vs. 22, "pro-
ving that this one (Jesus) is the very
Christ."

21. Were amazed. All those hearing
him were amazed at his preaching " this

194

THE ACTS OF THE APOSTLES.

[A. D. 40.

■eh.i8:a. 22 But Saul increased the more in strength, 'and con-

founded the Jews which dwelt at Damascus, proving that
this is very Christ.

^^ch.!3:i2,«d 23 If And after that many days were fulfilled, Mho

2Cor. 11:26. jg^s took counscl to kill him :

z2Cor.ii:3i. 24 ' But thclt laying await was known of Saul. And
they watched the gates day and night to kill him.

a_so.josh.2: 25 Thcu thc disciplcs took him by night, and Met hhyi

1 Sam. 19: 12. (Jo^q \)y thc Wall 1X1 n baskct.

name" (Jesus) as "the Christ," when
he had so recently destroyed (laid
waste) all those who called on Him (in
worship,) at Jerusalem, (in the perse-
cutions there,) and had come hither (to
Damascus from Jerusalem,) nnto this
(end) in order that he might lead them
hound unto the highpriest, from whom he
had his commission, (ch. 4 : 23,) the
Sanhedrim, or supreme court of the
Jews at Jerusalem.

22. Increased the more. Rather, loas
more strengthened — had more ability, or
power, as one of the true Israel — hav-
ing power with God and with men, and
prevailing (Gen. 32 : 28,) in prayers
and labors. ^ Confounded. " So that
they should contradict themselves." —
Bengel. See chap. 6 : 10, where the
same is recorded of Stephen, Paul's
forerunner. 1[ Proving — confirming.
The word means "putting together the
chain of an argument" or points and
proofs. T That this. That this one
(Jesus) is the Christ. See vs. 20.

23. Many dags. Literally, sufficient
dags. Under this general phrase we
find the interval of three gears from the
time of his conversion, (A. D. 37—40,)
which he spent chiefly in Arabia, (Gal.
1 : 18,) not in the peninsula, but in the
Peraean district. It was not needful to
mention that visit here ; and Paul men-
tions it (Gal. 1 : 17,) to show that he
did not receive his Apostleship from
men ; but that instead of going up im-
mediately to Jerusalem to get author-
ity from the Apostles, he went to that
retired district. There he probably
preached and planted Churches, f Took
counsel. lAtavaWy, plotted together. The
term expresses the idea of concerted
action.

24. Their laying mcait. The term
here has close connection with the fore-
going word, and means plot. ]f Was
known of Saul — became known, or was
made known to him. f They luatched.
The Jews, and, as it appears from 2
Cor. 11 : 32, certain soldiers of Aretas,
whose aid the Jews procured, were en-
gaged in watching. Damascus came
into the possession of Aretas about
this time. He was king of that Arabia
whose capital was Petra, and was en-
gaged in war with Herod Antipas, on
account of his having divorced Aretas'
daughter through the influence of Ile-
rodias. Aretas was successful, and
Damascus, either by conquest or by
cession from Caligula, became his pos-
session ; and the Jews were accustomed
to call on the civil governors of the
provinces for aid. ^ The gates. Every
one must come in and go out at the
gates of walled cities. Hence, they
kept watch of these in order to seize
and kill him. The governor seems to
have stationed guards at the gates and
kept the city under special watch, in
order to apprehend him.

25. The disciples. These are here
referred to as a well known class — the
Christians or followers of Christ — hav-
ing taken him — let him down through the
laull, or, (as explained 2 Cor. 11 : 23,)
through a windoiv in the wall. Such a
bow window, projecting from the wall,
we noticed near the gateway which is
pointed out as the same, and which be-
longs to that roadway toward Jerusa-
lem. It is the window of an apart-
ment built on that part of the wall. See
Josh- 2:15. *^Inabaskct. lAt.,hav-
ing lowered him in a basket. This refers
to a larger kind of basket, ommou ai

A. D. 40.]

CHAP. IX.

195

26 And "when Saul was come to Jerusalem, ho assayed oafiaT.'k
to join himself to the disciples : but they were all afraid

of him, and believed not that he was a disciple.

27 ''But Barnabas took him, and brought him to the Jj''.^*-"''"^
apostles, and declared unto them how he had seen the Lord

the East for carrying loads, though used
of food baskets, as Matt. 15 : 37, in the
miracle of feeding the thousands. And
there it is used in a large sense, of the
abundance left after they had eaten,
and our Lord uses it emphatically in

His question, "How many (large)
baskets took ye up ?" Mark 8 • 8, 20.
Pilgrims are drawn up into the Jlontvs-
tery at Mount Sinai by a basket frc m
a window.

26. Came to Jerusalem. This was
Paul's first visit to Jerusalem, A.
D. 40, of which he speaks, Gal. 1:18. His
object was to see Peter and James, "the
pillars," and this was after his three
years sojourn in Arabia and Damascus.
T JEssat/ed ~ endeavored, attempted — to
Join himself— to unite himself with them
as an associate and fellow-Christian.
TT Afraid of him. If the disciples at
Damascus had been afraid of him from
all they had heard, much more would
these disciples at Jerusalem be in fear
from all they had experienced of his
persecutions. Even if they had heard
of his conversion, they would naturally
be suspicious of it, and slow to believe
in th« reality of the change. They had

probably heard little of him during the
three years since his conversion, and
this in itself would be a suspicious fea-
ture : as they might have expected him
to be at once very public and prominent
as a disciple. Here Saul is thus kind-
ly introduced to the Apostles by one
who is to be his companion and fellow
missionary.

27. Barnabas. This man's high
standing (ch. 4: 3G; 11 : 22,) gave his
word great weight with the Apostles.
He was from C^'prus, which was an
island near Tarsus, and some have sup-
posed he must have known Paul. ^Tbok
him. Took him up — laid hold on him.
The same word is used Heb. 2:16; ch.
21 : 30 ; 16 : 19. "They laid hold
upon one Simon," Luke 23 : 26. ^ Tht
apostles. Not to the disciples, who
were afraid of him and were so loth to
recognize him, but to Peter and James,
who were competent to discern his true
spirit. Gal. 1 : 18, 19. If Declared.
Gave a detailed account of h<yw, in
what manner, he (Paul J had seen the
Lord in the road, and that he (Jesus,)
had spoken to him — and how (in what
circumstances,) he had preached cold^

196

THE ACTS OF THE APOSTLES.

lA. D. 40.

fch. « : 1, an!

in the way, and that he had spoken to him, * and how he
had preached boldly at Damascus in the name of Jesua.

28 And ®he was with them coming in and going out at
Jerusalem.

29 And he spake boldly in the name of the Lord Jesus,
and disputed against the 'Grecians : « but they went about
to slay him.

30 Which when the brethren knew, they brought him
down to Cesarea, and sent him forth to Tarsus.

31 ''Then had the churches rest throughout all Judea

ly (with freedom of speech,) at Da-
mascus, in the name of Jesus. One
who had been thus miraculously visited
by Christ for his conversion and di-
rectly commissioned by Him, and who
had proved thus faithful as a Disciple,
was not to be rejected by them.

28. This interposition of Barnabas,
on Saul's behalf, led to his reception
and recognition as a Christian, and he
came in and went out freely, (during fif-
teen days,) Gal. 1 : 18.

29. Spake boldly. Lit., He was speak-
ing boldly, (in Jerusalem, as at Damas-
cus, vs 27.) ^ Disputed. This term
denotes a joint inquiry — a debate, dis-
cussion between two parties. T[ Against
— with the Grecians, the Hellenistic
Jews, those of his own class who spake
the Greek tongue, and were foreigners.
It would seem to have been at a fest.i-
v.al season, when numbers of this class
came up to Jerusalem. He probably
entered the foreign synagogues, and
preached Christ where he had former-
ly denied Him against Stephen the
Hellenistic deacon. T But they went
about— were attempting to slay him —
that is, while he was engaged in these
discussions, they were engaged in at-
tempts to put him to death.

30. The brethren. This epithet, "the
brethren," is here first used historical-
ly to denote a Christian society. The
Jews commonly used it at this time,
as expressing their close relationship
to each other as Jews, ch. 22 : 5 ; 28 :
17; and when it was adopted by Chris-
tians it signified the cordial " commu-
nion of saints," and distinctive charac-
ter, 1 Jno. 3 ; l4. Tf Brought him down
—from Jerusalem, whence it was down

to Cesarea, on the coast. To Jerusa-
lem, from any quarter, it was up, as
being the elevated and more important
locality. T Sent Mm forth. Lit., Apos-
tled him away — Sent him aicay forth.
The intimation is, that it was by sea,
perhaps by Seleucia to Antioch. ^ To
Tarsus. Toward in the direction of
Tarsus. See Gal. 1 : 21.

§ 16. State of the Chkistian Chtjecu-
E8 IN Judea, &c. — Peter's cikcuit
AMONG THEM. A. D. 40. Ch. 9 :
31-43.

Here occurs a General Review of
THE Churches in Judea, Galilee
AND SAMAPaA, before proceeding to
record the new developments for a
Gentile and universal Church. In ch.
8:1, it had been already noted that
by the persecution at Jerusalem, the
dispersed Cliristians scattered abroad
the word in these quarters of Judea,
&c. And now it is recorded that the
Churches which had thus sprung up,
were enjoying rest, peace and prosper-
ity. And this was the aspect of the
Jewish Christian Churches. As a natu-
ral consequence of this, it is stated
that they ivere edified, built up, "a
spiritual house," as well as an outward
body, 1 Cor. 0: 19; 8 : 10.

31. Then had the churches. The
term used for Church, kKK^rjCiia, is from
the verb signifying to call out from,
and means an assembly or body called
out by summons or invitation from
the mass or community at large. The
Christian dispensation is distinguished
as summoning men from all the woi'ld
to form a society. The Jewish dispen-
sation had the term avo-yuyri, meaning

A. D. 40.]

CHAP. IX.

197

Rnd G-alilee and Saiiiaria, and were edified ; and walking in tlie fear
of the Lord; and in the comfort of the Holy Glhost, were
multiplied.

32 "^ And it came to pass, as Peter passed 'throughout <'='»• ^^i-
all quarters, he came down also to the saints which dwelt

at Lydda.

33 And there he found a certain man named ^neas, which had
kept his bed eight years, and was sick of the palsy.

34 And Peter said unto him, jEneas, * Jesus Christ ^^a'^iffo^-'^-

a gathering together, union, as among
the members of an existing society.
That dispensation was distinguished
as drawing and holding together those
■who belonged to it. IT Walking —
proceedi7ig in their course, in the filial
fear of the Lord, passing the time of
their sojourning in fear. ^ Comfort —
ttrengthening, (and consolation,) con-
nected with the term for Paraclete.
These particulars describe the upbuild-
ing. \ Multiplied. The Churches and
their members were greatly increased.
This verse is introductory to the nar-
rative of Peter' s tour through these
Churches of Judea, &c. and it is inserted
here to show that these Jewish Chris-
tian Churches were not to be overlook-
ed, and indeed if these had been a fair
specimen of the Jewish people at large,
there would have seemed no reason
against the Gentiles coming in through
the Jewish pale. But they were only
a small minority of the nation. While
therefore the Jews had hei-e a speci-
men of what Christianity could do for
them, they were still to have the first
ofiFer, and only on their rejection of it
was the Gospel to go to the Gentiles.

32. The Circuit of Peter among
these Churches of Judea, &c. is here given
in brief, leading to the account of his
vision in regard to the Gentiles being
admitted to the kingdom of Christ. It
is not unlikely that when the Gospel
spread in Samaria and Galileo, the
Apostles began to make circuits from
Jerusalem and to visit the Churches.
Peter's labors extend as far as to the
Apostolic Synod, A. D. 50. The fol-
lowing event may belong to the three
years of Paul's absence and before his
visit to Jerusalem. In that caso wo
17*

have the parallel histories of what is
going on at different points. Having
closed Paul's history for the time,
Luke begins back now with Peter, as
he started out on this Apostolic tour
soon after the spread of the Gospel
beyond Jerusalem. ^ Throughout all.
Our translators have supplied the word
"■quarters'' — others supply the word
"saints;" passing through among all
the saints. On this tour he came doion
also to the saints that inhabited Lydda.
This town is in the neighborhood of
Joppa, and about one day distant from
Jerusalem. We passed through the
fine rich orange groves and olive yards
on the road from Joppa to Lydda, and
found there the ruins of a Church,
said by some, but without authority,
to have been built by Richard Coeur
de Lion. The village has about two
thousand inhabitants, and is surround-
ed by the most luxuriant orchai-ds and
fields of grain.

33. JEneas. As the name is Greek,
it has been inferred that he was a Hel-
lenist, or Greek-speaking Jew. It is
also inferred that he was already a
disciple, as his conversion afterwards is
not mentioned, see vs. 34. ^ Kept his
bed. Literally, from (or since) eight
years, laid down upon a bed, who wa!> par-
alyzed.

34. Peter calls the man by name, to
bring home to him most personally the
good news of his healing by Jesus
Christ. jSlneas seems to have under-
stood the personage spoken of without
exi^lauation, and hence it is inferred
that he was a disciple. T[ Maketh.
Is making thee whole. He does not say,
"Jesus will heal thee on certain con-
ditions " — but this is what He does, and

198

THE ACTS OF THE i^POSTLES.

[A. D. 40.

maketh thee whole : arise, and make thy bed. And he arose im

mediately.
ichron.5:i6. 35 j^^^ ^^ ^hat dwelt at Lydda and 'Saron saw him,
« ch. 11 : 21. ^^^ m turned to the Lord.

36 ^ Now there was at Joppa a certain disciple named
ii^or, Doe, or, Tabltha, which by interpretation is called || Dorcas : this
t/Js's-s!' "■ woman was full ° of good works and almsdeeds which she did.

37 And it came to pass in those days, that she was sick,
» ok. 1: 13. g^jj^j (jjgjj . ^Ijopj when they had washed, they laid hei- in " an

upper chamber.

what He has come for, and He is even
now applying His cure to thee. Rise up
at the joyful message and act as a cured
man — "arise and make thy bed."
Literally, spread for thyself (thy bed.)
^ Immediately. The man acted in
prompt obedience to the gracious com-
mand. He found strength to obey the
command. Christ's commands are not
grievous but gracious; and carry ■with
them and in them the promise of His
strength, for the performance. The
promptness of his action showed his
willingne?s and joy in Christ.

85. Lydda and Saron. See vs. 32.
Leaving Joppa at seven and a half in
the morning and taking the road east
to a fountain, through paths skirted
by orange groves, we came at eight
and a fourth, to Tazur, also called Sa-
ron, lying in sight from the suburbs of
Joppa, on a knoll in the plain. At
twenty minutes of eleven we came to
Ramleh, and at twelve to Lydda. Sa-
ron seems to have been the ancient me-
tropolis of that region, and was called
Lesharon, or Lasbaron, which belong-
ed to Saron. Among the Kings con-
quered by Joshua, is the King of La-
sharon, Josh. 12 : 18. "In the Judaic
map, (says Du Veil,) it is a royal city
upon a hill called the Hill of Saron,
in the tribe of Ephraim." Luke seems
to call this place the Saron, here, by
an emphasis, for there is another city
called Saron, beyond Jordan, in the
tribe of Gad, upon the river Arnon.
See 1 Chron. 5 : 16. ^ And turned.
Who also — as a result of the miracle —
iurned to the Lord. A general conver-
eion of the inhabitants followed this mi-
raculous work. The fame of it also led
to another miracle by Peter at Joppa.

30. Joppa, by the sea-side, is a
most thriving port, now called Yaffa,
about forty-five miles north-west from
Jerusalem. Here we are soon to be
introduced to the wonderful vision of
Peter, looking out toward the sea,
ch. 10, and beholding the abolition of
ancient separating lines between Jews
and Gentiles. Meanwhile he works a
notable miracle, the first of the kind
that was performed by the Apostles.
Christ raised from the dead an only
son, (of the widow,) an only daughter,
(of the ruler,) an only brother, (of the
sisters at Bethany ; ) and here Peter
raised a pious maiden, whom all ad-
mired and loved. According to the
custom, she had two names. Both
these signify the same thing — a gazelle
— a common female name in Palestine.
Tabitha was the Aramaic name, corre-
sponding with Dorcas, the Greek name.
It is here shown what rich fruits the
Spirit of Christ had matured in this
maiden, and what power her goodness
gave her in the community — how many
excellent deeds she did, and how many
warm friends she won, who were also
friends of Christ. 1 Full. She abound-
ed and persevered in good works, par-
ticularly in alms deeds, making gar-
ments for the poor, vs. 39. See 1 Tim.
2: 10; Titus 2: 7.

37. She was sick. Literally, it came
to pass that she, having taken sick, died;
and having washed her, they placed (her)
in an ripper room. Among the Greeks
the corpse was always washed by wo-
men, though here the participle is
used indefinitely. The upper room
was that most commonly devoted ta
sacred pui'poses, as of devotion, (ch
1 -13.)

A. D. 40.]

CHAP. ^X.

linf

38 And forasmuch as Lydda was nigh to Joppa, and the diisciplea
had heard that Peter was there, they sent unto him two

men, desiring Tiim that he would not || delay to come to no"". *'?»»«»■**
tnem.

39 Then Peter arose and went with them. When he was come,
they brought him into the upper chamber : and all the widows stood
by him weeping, and shewing the coats and garments which Dorcas
made, while she was with them.

40 But Peter P put them all forth, and i kneeled down, ?efu"":e:.^"
and prayed; and turning him to the body ''said, Tabitha, j.^Mar^^:*!,
arise. And she opened her eyes : and when she saw Peter, ■'^''° " = ^^•
she sat up.

41 And he gave her his hand, and lifted her up, and when he
had called the saints and widows, presented her alive.

-38. But Lydda being nigh to Joppa —
the disciples having heard that Peter was
in it — Lydda, (from the fame of his re-
cent miracle,) sent two men unto him,
exhorting (him) not to delay to come
through even unto them. Lydda was only
about six miles distant from Joppa;
and there were disciples at .Joppa as
well as " saints" (professed disciples,)
at Lydda. They sent for Peter, as it was
a case which interested the Church,
among them. T Not to delay. On ac-
count of the trouble. Tyndale has it,
''not to Oe grieved." So Cranmer. The
Ilheims has it, not be loath. ^ Two
7ncn. A pluralit}', as more urgent and
respectful than one.

39. Arose. Literally, then Peter,
having risen up, ivcnt with them; whom,
being come, they led up to the upper cham-
ber, (where the corpse was laid, vs.
37. ) ^ All the widows — belonging to
that place, and for whom she used to
make garments. This class of persons
were specially cared for by the Church,
ch. 0 : 1 ; 1 Tim. -5 : 3-10, IG. (Some
suppose that the widows here referred
to, are a class of deaconesses having
charge of the poor and sick, and show-
ing the garments which were there
made up for distribution.) ^ Coats
and garments. These are called in
male attire, the coat and cloak — the
tipper and under garment — the loose
flowing robe and the tunic or vest —
which made up the Eastern dress, then
and since. ^ Which — how many and

of what sort. ^ Made. Was in the
habit of making — used to make.

40. Put them all forth— after Christ's
example, when Peter was present, and
because they were noisj' in their grief,
Luke 8 : 54. So Elisha, 2 Kings i : 33.
Literally, Peter having put forth all out-
side, (of the room,) placing the knees,
(kneeling, in proof of his earnestness,
says Chrysostom, ) he prayed, lie ac-
knowledged the Divine efficiency; and
even he who summoned the lame man
to walk in the name of Christ, here
prays, confessing himself to be but the
instrument. So Jesus Himself prayed
when Ho would raise Lazarus from
the dead. T Turning. He first turn-
ed himself to God, then to the body.
He spake to the corpse as though it
could hear, and in full confidence of its
return to life. ^ Arise. This com-
mand to the dead body was given in
faith of the Divine and quickening
power which alone could raise the
dead. ^ Opened. The minute particu-
lars are given with every mark of real-
ity, just as an eye-witness would natu-
rally describe the scene. ^ Saw Peter.
Her eye rested upon Peter, not as
would seem in any friglit, but only so
as to cause her to sit up, in the con-
sciousness of her restored powers.

41, He pave, &c. Lit., And giving
her the hand, he raised her up. Natural-
ly enough he offered her help, which
she may not absolutely have needed,
and rather to signify to her that sh»

200

THE ACTS OF THE APOSTLES.

[A. D. 40

42 And it wa? known throughout all Joppa; 'and
many believed in the Lord.

43 And it came to pass, that he tarried many days in
Joppa with one * Simon a tanner.

slioulJ i-ise up in full possession of her
physical powers. She had doubtless a
feeling of entire calmness and securi-
ty, probably recognizing Peter as her
instrumental restorer, and hence she
takes his hand and rises .at his motion.
^ Called. He at once summoned those
to whom she was no well known, to be
the witnesses of the miraculous resto-
ration. To those who had so lately
lamented her death, he presented her
living. 1 Kings 17 : 23.

42. This miracle, like that at Lydda,
was so remarkable as to become noto-
rious throughout the city. The result
was also in this case that "■many be-
lieved in {upon) the Lord," as in the
other case, all the inhabitants " tamed
to the Lord,'" (.Jesus Christ,) vs. 35;
John 12 : 11. It was not in the power
of the miraculous evidence to convert
them, but God blessed these demon-
strations to the renewing of their souls.
Observe. — These miraculous works
of the Apostle of the circumcision are
shown, along with the happy state of
the Jewish Christian Cliurches, in or-
der to lead the way to the great change
now about to be initiated by Peter's
rision, and also to show that all honor
is to be put upon the circumcision
and upon the ancient Apostolate, even
though now the uncircumcision are to
be admitted to the same privilege,
and the new Apostolate is to go forth
upon its woi-k. See vs. 15. The true
Israel is the remnant according to the
election of grace. It had been expect-
ed that the Gentiles would be admitted
into tho Church, but only through Ju-
daism— coming into the covenant by
circumcision. But it begins to appear
that it was to be a Gospel of the un-
circumcision also. Stephen took broad
views in this direction, and probably
before Peter's vision the men of Cyprus
and Cyrene were gathering the first
Gentile Church at Antioch, ch. 11 : 20.

43. Tarried. The narra^jvo now

leads us to the wonderful event which
took place while Peter was providen-
tially, or by the Spirit, detained at
Joppa. ^ It came to pass — according
to God's dii-ection, and as part of the
Divine plan, though not as would seem
any part of Peter's plan. God had a
purpose for Peter to serve by tarrying
in Joppa. ^ Many days. Literally,
sufficient days — just as many as were
needed for the consummation, f A
tanner. Skins are very much used in
the East for bottles, as well as for oth-
er domestic purposes. The business
referred to here was that of preparing
skins for various uses. As it led
to contact with dead animals, the busi-
ness was held in dishonor by the Jews.
Chrysostom takes this to be a mark of
Peter's humility, that he chose to lodge
with a despised countryman. The
trade was held in disrepute by other
nations also.

CHAPTEPv X.

BOOK III.

ClIUKCH AMONG THE GeNTILES.

Part I. — Spread of Christian-
ity among the Devout Gentiles
— " Witnesses to the uttermost
parts of the earth." A. D. 40-
44. Chs. 10-12 .

2 17. Vision of Cornelius at Cesa-
REA, AND Vision of Peter at Jop-
pa— Reception of Gentiles into
THE Church independently of
Judaism.

The Gospel had now been preached
by the Apostles to Hebrew, Hellenist,
and Proselyte, Samaritan and Ethi-
opian, successively. It is henceforth
to go to the Gentiles resident in
Judea. Up to this point the ad-
vance of Christianity had been from
Jerusalem among the Jews, through

"lAlfi^lii.

Iin'iiI,

ill

A. D. 40.]

CHAP. X.

CHAPTER X.

1 There was a certain man in Cesarea called Cornelius, a con-
turion of the band called the Italian band.

2 ^A devout man, and one that "feared God with all his cb'kT-ini^i:
house, which gave much alms to the people, and prayed to V^s. ss.
God alway.

ml Judea, and also in Samaria, and by
the eunuch toward the uttermost parts
of the earth. Now occurs the first re-
ception of devout Gentiles to the
Church, without coming through the gate-
viay of Judaism. The devout eunuch
was at any rate an exceptional case,
as one of an extraordinary class. The
Apostle of the circumcision is brought
forward as instituting this new move-
ment, himself having the vision of
this change, and introducing Corne-
lius as the first fruits of the half-
way Jews, uncircumcised. Peter ap-
pears, thus, as stretching his hand
over the transition gulf to Paul, and
bridging it over for a free passage to
all. It is the rejection of the Gospel
system by the Jews as a nation, (sav-
ing only a remnant according to the
election of grace,) that leads to the
admission of the Gentiles at Cesarea
without the intervention of Judaism.
The connection between Cornelius and
Judaism was at most not formal but
only spiritual, and had not led to his
enrollment as a member of the Jew-
ish Church by circumcision. He was a
Gentile, embracing the leading truths
of the -Jewish religion, and worshiping
the true God. Uncircumcised Gen-
tiles ABE NOW TO BE RECEIVED INTO

THE Christian Church and Baptized.
1. Cesarea. This city on the coast
was at this time the political capital
of Palestine, the seat of the Roman
ProcuratoES, though the government of
Judea was transferred to Herod Agrip-
pa, A. D. 41. 1[ Cornelius. This is
a distinguished Latin name ; and this
Roman officer, belonging to the last
great empire, God had chosen as the
first fruit of the Gentiles, in the new
movement for introducing them into
the Church. \ A centurion. This ti-
tle is commonly understcod as desig-

nating the commander of a hundred
men. He was the subordinate officer
over the sixth part of a cohort. \ The
band. This was an independent co-
hort and not part of a legion, levied in
Italy and not in Syi-ia, (and probably
designed as a body-guard for the pro-
curator,) soraewhat as English ofiicers
and regiments now in India.

2. A devout man, &c. These terma
denote Gentiles, who, though not pro-
selytes, had abandoned heathenism,
and, by living among Jews, had be-
come worshipers of the true God. In
this Gentile mind there was thus a
preparedness for the reception of
Christianity, brought about by the
Spirit of truth, and pointing to Christ.
^ With all his house. He was not only
pious for himself and privately, but
he gave proof of his sincerity, by so
guiding and conti'oUing his household.
"I know Abraham," &c. Personal
religion will lead to family religion,
and prove itself by its fruits in the
household. Tf Much ahns. Lit., Do-
ing many charities to the people, (the
Jewish people. ) This is also remarked
of the other Roman centurion, Luko
7 : 5, and it is always a fruit of true
piety if not a proof of it, James 1 : 27.
Yet this conduct was strongly contrast-
ed with that of these heathen officers
in general, who plundered the people
of the provinces wherever they could.
^ Prayed — praying. It would seem
most probable that this relates to his
habitual devotions at the regular hours
of prayer. Not unlikely he was pray-
ing for guidance in the way of life,
and for light on the subject of this new
faith spreading every where in Judea
and through the empire. See vss. 4,
5. And the very difficulty then in hia
mind may have been this, as to the ne-
cessity of Judaism and circumcision ia

THE ACTS OF THE APOSTLES,

[A. D. 40

'h^ii'fis. 3 'He saw in a vision evidently about the ninth houf

of the day an angel of God coming in to him, and saying
unto him, Cornelius.

4 And when he looked on him he was afraid, and said, What is it,
Lord ? And he said unto him, Thy prayers and thine alms are come
ap for a memorial before God.

5 And now send men to Joppa, and call for one Simon, whose

surname is Peter :
dch.9:43. Q jjg lodgcth witli one * Simon a tanner, whose house is

ecii.u:u. |3y {^}jg ggg, side: *he shall tell thee what thou oughtest

to do.

order to union with Christ and His
Church. As he " always prayed" and
did not faint, he received gracious an-
swers, in fulfillment of the promise,
" Then shall we know, if we follow on
to know the Lord," (Hos. 6:3.) Even
to the darkened Gentile, who has such
preparedness of mind and really seeks
after Christ, God will raise up teachers
and guides, as He sent Philip all the
way from Samaria by the road to
Gaza, to instruct the inquiring eunuch,
and as here He sent Peter to Cornelius.
As Philip lived and preached at Cesa-
rea, (ch. 8 : 40,) Cornelius had heard
the Gospel, (vs. 37.)

8. Vision. Rather, in an apparition
— not in a dream, but with his bodily
eyes. ^ Evidently — openly, manifestly,
in human form, vs. 30. ^ Ninth how —
three o'clock in the afternoon, one of
the JcAvish hours of prayer, ch. 3:1;
5:7. IT An angel of God. The im-
portance of the occasion was so great,
opening the Church to a Gentile and
thus to the Gentile world, and receiving
such an alien and stranger into the
household of God, that the mission of
an angel was warranted. The person
of this angelic being was seen comi?ig
in to him, standing before him, and
was heard calling him by name.

4. Looked — Looking steadfastly upon
him and becoming very fearful, (full of
awe at the sight of such a celesti.il vis-
itant,) he said. What is it Lord 9 As
176 say, " What is it'' that has brought
you hither ? ^ Thy prayers and thine
dims. These are the services spoken
of (vs. 2,) as those which were Ihe
habit of Covnelins, "^ Are come uj- as

incense, "vials full of odors," Rev. 8 •
3, 4. ^ For a memorial. This term ia
used in the Greek version of the Old
Testament for sacrifice. Lev. 2:2, 16.
His prayers and alms were for a re-
minder in God' s "book of remem-
brance," Mai. 3 : 16; Neh. 13: 14,
22, 31, and noted down as calling for
the Divine action. This only shows that
already this man must have had some
faith leading him to pray, and jjuch a
faith as brought forth its fruits in his
life, and made him already yearn for
the benefits of the Gospel. There is no
idea here of any thing meritorious in
his prayers and alms. But that he
went forward in duty so far as he had
the light, and in such case he had the
promise of more light, and grace for
grace, John 1 : 16.

5-6. And now, since this is so, and
the time has come for your prayers to
be answered, send men to (unto) Joppa.
The directions are definitely given.
^ Call for. Lit., Send for, the same
word as in vs. 22. Tf Lodgcth, as a
guest, see ch. 9 : 43. Tf Whose house.
\ The site of Simon's house was pointed
out to us by the sea-side in Joppa.
There we found skins and oil still dealt
in, and we saw abundant reasons for
such a trade being located near the
sea, and in the suburbs of the city, as
it was required by law. ^ Ought-
est. Lit., What is necessary, (namely,
according to God's plan.) This made
it his duty. Observe. — (1) How
could Cornelius imagine what duty o»
burden was noAv to be laid upon him,
and what would be shown hira that he
ought to do ? Yet he went forward.

%^^^

Jacobus' Acts.

A D 40.]

CHAP. X

208

. 7 And when the angel which spake unto Cornelius was departed,
he called two of his household servants, and a devout soldier of them
that waited on him continually :

8 And when he had declared all these things unto them, he sent
them to Joppa.

9 ^ On the morrow, as they went on their journey, and

drew nigh unto the city, 'Peter went up upon the house- ■'"'"'• " = ^'*''-
top to pray, about the sixth hour :

10 And he became very hungry, and would have eaten : but whilo
they made ready, he fell into a trance.

11 And 8 saw heaven opened, and a certain vessel fj°,^;jV.^i\

ready and anxious to learn his duty.
(2) God might have revealed to Cor-
nelius His will by direct disclosures.
But He would employ human instru-
mentality, and bade him send for Peter.

7. Cornelius promptly obeys the Di-
vine direction. He was not thrown
into perplexitj', but was met in the
way of his prayers, and doubtless saw
this to be the answer fiom above.
^ Household servants. Lit., Domestics.
if Devout soldier. One of the private
soldiers who attended on this officer.
Matt. 3:9; Matt. 8:9. Da Costa,
in his work entitled, " The Four Wit-
nesses," holds that this soldier was
most probably Mark the Evangelist,
and that so he was the first convert of
Peter, or one of the very first, and
hence called his son. — A whole house-
hold is thus placed in contact with
Christianity, when they are in a state
of readiness to receive the truth, all
in sympathy with Cornelius. Several
witnesses were provided to testify to
the mii-acle. Cornelius docs not stern-
ly command, but kindly opens the case.

6. Declared. Lit., Given an exegesis,
or historical statement, of these things,
which had occurred, vss. 4-6. T[ Jop-
pa. From this same place Jonah was
sent to preach to the Gentile Ninevites,
and Peter now to the Gentiles at Cesa-
roa, ch. 9 : 36. Starting at four or
five, P. M., they would travel in the
cool of the evening and next morning,
arriving about noon. This we did.
The distance was thirty Roman miles.

9. These messengers being on their
way to Joppa, God was at the same
time Drdering all the circumstances

there, so as to"&e ready for their call.
Peter went up upon the house, the flat
roof used for sleeping, airing, meditation
and devotion, so as the better to pray
toward Jerusalem, (1 Sam. 9 : 26 ; Jer,
19:13.) The term is dufia, from which
we have dome, a circular, arched roof.
1[ To pray. It was the second hour
for prayer, at noon-time, twelve o'clock,
the hour for the mid-day meal.

10. Very hungry. As it was meal-
time, and as he was to be thus prepared
for his vision of food. 1[ Would have.
Rather, desired to taste (eat) food.
^ While. (While) ^/ie^/ now (the people
of the house were) preparing. Tf Fell
into. Literally, an ecstasy fell upon him.
" A ravishing of spirit fell on him." —
Wiclif. The same is used by the Sev-
enty of the "deep sleep" which ft.
upon Abraham. Gen. 15 : 12. In such
a supernatural absorption of mind
some of the most important revelations
appear to have been made. Acts 22 :
17; 2 Cor. 12 : 2. This was not like
the vision of Cornelius, where the ob-
jects were seen by the eye, but more
like a dream.

11. Heaven opened. See ch. 7: 56,
where Stephen saw '^ heave?i opened,"
the token of a new and special revela-
tion to him. Nathaniel is promised the
same, in order to a vision of the Son
of man, as the ladder of Jacob's vision.
John 1:51. ^ Vessel. This is a very
general term meaning utensil, or fabric,
or instrument, to be explained by the
context, as a sheet, canvas. ^ K7iif
Literally, bound, fastened — by the four
corners, or, literally, by four beginnings
—four ropes, the beginnings of whick

THE ACTS OF THE APOSTLES.

[A. D. 40

descending unto him, as it bad been a great sheet knit at the four
corners, and let down to the earth :

12 Wherein were all manner of four-footed beasts of the earth,
and wild beasts, and creeping things, and fowls of the air.

13 And there came a voice to him, Rise, Peter; kill
and eat.

14 But peter said, Not so, Lord : ^ for I have never
eaten any thing that is common or unclean.

15 And the voice spake unto him again the second
time, ' What God hath cleansed, that call not thou
common.

ft Lev. 11 : 7,

and 20 : 23.
Deut. 14:3-7
Rz. 4:14.
i Matt. 15: 1]
vs. 28.

Rom. 14: 14, :
20.
1 Cor. 10 : 20.

only were seen, and suspended from
above by an unseen hand. ^ Let down.
This was the ai>pearance in vision, that
such a fabric was let down to the
earth. Observe. — God adapts His
teachings to our case. He lets down
His Divine instructions to our neces-
sities. See Luke 13: 28-30.

13. This singular receptacle con-
tained all manner, &c. Rather, all
the four-footed beasts, &c., " the whole
animal world, without any other dis-
tinction than that of their order in the
creation " Gen. 1 : 26. Hence, both
the clcjin and unclean animals were
there, as they were distinguished by
the Mosaic law. (Lev. 11:2.) The
text reads, " All the quadrupeds," not
" all manner of.'' Yet this may be the
idea — " a/Z," as regards the varieties —
the article being used generically, to
signify that some of all the kinds were
there.

13. This is a command, involving a
privilege. So is it with all God's com-
mandments, "^e saved, be healed."
Peter being hungry, has this vision.
"So God adapts His teaching to our
circumstances, and Divine instructions
are grafted upon human infirmities."
^ Kill. This is the term commonly
applied to sacrificial slaying, and here
it is the same as to say, " Go to work,
Peter, and of all these animals slay in-
discriminately, with no regard tc the
Slosaic distinctions of clean and un-
clean." They were all set before him,
■without restriction or limitation, to
use as he pleased, of all kinds.

14. Not so. Literally, by no means,
Jjord. Petet revolted at this idea as

altogether contrary to all his religious
principles and practice. The Jewish
law, which he had always strictly ob-
served, set a special difference between
clean and unclean animals, in order
to train the people to the important
distinctions between holy and sinful —
holiness and sin — and also to separate
them in all their daily living from ail
other people. ^Common, not consecrated
— unholy — as explained by ^^ unclean."
Peter could point to the written law.
But a miracle or revelation could show
it to be abrogated.

1 5. This natural reply of Peter, con-
sidering all his religious prepossessions
and customs as they were authorized
fully by the word of God, is answered.
1[ Cleansed. God had, in this sj-mbol-
ical representation, cleansed ih& unclean
boasts, &c. — that is, had declared them
cleansed — had removed their ceremo-
nial defilement, by His authority. And
this Divine revelation was to show Peter
this fact. •iThat call not. Literally, /A#
things ivhich, ij-c, do not thou vulgarize —
{profane. Make not — count not, common. )
This last is expressed in one word.
And Jews and Gentiles were no longer
to be kept asunder, but to be regarded
as one in Christ — "where there is
neither Jcav nor Greek," Eph. 1 : 10;
Col. 1 : 20 ; 1 Tim. 4 : 4, -5. " A res-
toration of all things" has now been
produced, (cli. 3 : 21,) but only in the
hint and earnest of it. The wall of
partition was broken down, and th?
whole Gentile world was to be admit-
ted to the fellowship and privileges of
the Gospel, Eph. 2 : 14; Gal. 3 : 28

A. D. 40.]

CHAP. X.

20&

16 This was done tlirice : and the vessel was received up again
into heaven.

] 7 Now while Peter doubted in himself what this vision which he
had seen should mean, behold, the men which were sent from Cor-
nelius had made enquiry for Simon's house, and stood before the gate,

18 And called, and asked whether Simon, which was surnamed
Peter, were lodged there.

19 '^ While Peter thought on the vision, "the Spirit *"="•"= "•
said unto him, Behold, three men seek thee.

20 'Arise therefore, and get thee down, and go with '"^'^•'^^ ^•
them, doubting nothing : for I have sent them.

16. This {thing.) Meaning either
Vie voice, whicli in tlie previous verses
is said to have spoken "again the
second time " — or the vision, voice and
all. It would seem that the latter is
meant, because the pronoun cannot
agree with the term for voice, but
means "■tins thing." Yet as the verb
is the same as is used with '^ voice" in
vs. 13, it may denote that this thing
occurred, that is, the voice repeated
the third time in connection with the
one vision; and the neuter pronoun is
xised to give the declaration a wider
range. This is the more clear from
the last clause, which tells us that the
vessel was only at the close taken up
into heaven, and not three times taken
up and let down.

17. It was at the moment of Peter's
doubt and inquiry, that light was fur-
nished, and all according to the Divine
plan, that employed different agents,
independent as they were, to bring
about His purpose. If Should mean.
Literally, might be. ^ The men sent
from Uornelius. The men who had
been sent by Cornelius and who had
come from him, having inquired out —
h.iving inquired thoroughly until they
found out — as they were instructed to
iaquire, (5, 6,) and the tanner was an
obscure man. ^ Stood. Were present
at the gate — the door opening upon the
sourt from the street. This is the
stylo of the more ordinary Oriental
houses. Others, and superior ones,
have a porch or vestibule between the
gale and the court. The Eastern cus-
tom is for strangers to stand at the
outer gate and call o-.:t, "Who lives

here?" or to give warning of their
coming.

18. And called. Literally, and hav-
ing cried {or called) out, they inquired if
(whether or not,) Simon, he who is sur-
7iamed Peter, lodges here — is entertained
here as a guest, or visitor. The name
of Simon was so common, that it was
necessary to be particular — and he was
now better known by this name given
him by our Lord, than by "Simon,
son of Jonas." It is the custom at the
East to stand at the outer gate and
call out. See Deut. 24 : 11.

19. Thought. Rather, earnestly revol-
ving in mind, or pondering in viina
concerning the vision. This state of Pe-
ter's mind, is recorded as so exactly
corresponding to the arrival of the
men, as it was ordered in God's all-
wise and wonderful providence. Tf The
Spirit. The same Spirit that gave Pe-
ter the vision and Cornelius another
vision to match, now notified to Petei
the arrival of those men whom He di-
rected to be sent to him. Observe. —
Here is the momentous, glorious cri-
sis ! As when certain Greeks came to
the feast, saying to Philip, "Sir, we
would see Jesus. And Jesus replied,
The hour is come that the Son of man
should be glorified." John 12 : 20-23.

20. Arise therefore. Rather, but
arise. The " but " turns the discourse
to the matter in hand, as to what was
to be done in the perplexity. ^ Gel
thee down — from the house-top to where
they are. ^ Go. Depart (on a jour-
ney) with them. T[ Doubting nothing-
making no hesitation, about going with
these heathen — for I have tent than,

THE ACTS OF THE APOSTLES.

[A. D. 40

21 Then Peter went down to the men which were sent unto him
from Cornelius ; and said, Behold, I am he whom ye seek : what is

the cause wherefore ye are come ?
«T«.i, 2,ic. 22 And they said, "Cornelius the centurion, a just
nch. 22:12. niau, aud one that feareth God, and " of good report among
all the nation of the Jews, was warned from God by an
holy angel to send for thee into his house, and to hear words of thee.
23 Then called he them in, and lodged them. And on
IZ'iifu. the morrow Peter went away with them, °and certain
brethren from Joppa accompanied him.
24 And the morrow after they entered into Cesarca. And Cor-
nelius waited for them, and had called together his kinsmen and
near friends.

rather than Cornelius. This would
lead him to expect some disclosure as
to the meaning of the vision. He was
already charged to make no objection
to consorting with them, and he would
soon hear further from them.

21. Peter obeyed the direction ex-
actly— went down from the roof to the
gate, or door, opening from the street.
The men seem to have made the com-
mon inquiry, and had probably stood
without until Peter came. See vs. 23.
Peter at once frankly presents himself
as the person for whom they were in-
quiring, and without assuming any su-
perior knowledge, asks of them their
errand — waiting to be enlightened on
the subject by the event. All that he
knew beyond the vision, was that there
were three men, and that these were
the ones sent by God. ^ Ye are come.
Literally, ye are present.

22. The centurion. Rather, a centu-
rion. Tf A just 7«a7i^righteous in the
eyes of the law. In vs. 2, he is called
devout — pious, 'i Feareth God — the
God, (of Israel.) ^ Of good report.
Literally, witnessed of. See ch. 6:3;
IG : 2; 22: 12. So of the centurion
in Luke 7 : 46. All the people of the
Jews, as well as his own people, bore
ample testimony of his excellent char-
acter and deeds, ^f Warned from God.
Was divinety instructed. This is ex-
pressed by one word in the Greek.
^ By a holy angel. This was the per-
son who was seen by Cornelius in the
Tision, (v8. 3.) \ Send for. The

same word as in vs. 5, rendered ^^ call
for.'" IT To hear words. It was said in
the vision, " He shall tell thee what
thou oughtest to do," (vs. 6.)

23. Called he them in. Literally,
Having called them in, he lodged them.
This refers to an invitation to the hos-
pitalities of the house, to lodge, &c.,
and seems to imply that they stood
outside, or at least in the court as yet.
^ Lodged them. Rather, treated them
as guests. Though the house was not
Peter's, he was at liberty to do this ;
to invite others as guests where he
himself was such a guest. The term
is the same as in verse 18 is used of
Peter. This is his first "consorting
with men uncircumcised and eating
with them," as is also probably im-
plied. Seech. 11:3. ^ On the morrow —
after they had tarried over niglit — 2'e-
ter went aivay ivith them, according to
the Divine direction, (vs. 20,) and cer-
tain brethren, (some of the brethren,) six
in number. See ch. 11 : 12. Some of
the Christian brethren went, probably
as personal friends, or it may be, from
an expectation of some important
event. It was plainly, however, to
serve a useful purpose in bearing wit-
ness and being appealed to in defense.
See ch. 11 : 1-12. Wiclf has it,
"that they might be witnesses to
Peter." This doubtless was God's
plan.

24. The morrow after — after leaving
Joppa — one night on the road, thirty
miles. For the time occupied in the

A. D. 40.]

CHAP. X.

20"'

25 And as Peter was coming in, Cornelius met him, and fell dowa
at his feet, and worshipped him.

26 Bat Peter took him up, saying, p Stand up; I myself ^'^.-//.Vo^i*
also am a man. ^^'^•

27 And as he talked with him, he went in, and found
many that were come together.

28 And he said unto them, Ye know how nhat \t 'il°t^^'-^''^*
is an unlawful thing for a man that is a Jew to keep c!ki"2;i2, u.
company, or come unto one of another nation; but "" God Ep^.f^'g.'*'
hath shewed me that I should not call any man common

or unclean.

journey, see vs. 9 and notes. % Wait-
ed— was expecting them. This shows
the confidence of the man in the result
of his mission as Divinely promised,
find his zeal in having all in readiness
for the instructions expected on the
arrival of Peter. See vs. 6. % Called
together — having convened. *[ Kinsmen
— his relatives. ^ Near friends. Lit.,
necessary friends — very intimate friends.
This shows the piety of Cornelius,
which led him thus to influence these
friends and bring them within the
reach of these means of grace. It
would seem that they had at least be-
come favorably disposed toward the
true religion as against idolatry. Ob-
serve.— How natural and obligatory is
it to seek to bring our kindred with us
to Christ.

25, 26. And as Peter. Literally,
and as it became (or came to pass) that
Peter was entering. ][ Fell down. Lit-
erally, falling at the feet, worshiped. It
is not said whose feet, or whom he wor-
shiped, but it is clearly implied. Tliis
act of prostration seems not a mere
courtesy, as among the Orientals, but
an act of homage and worship, as to a
superhuman being. As he had received
Divine notice of such a messenger and
message from God, we cannot wonder,
that especially to one born and trained
a heathen, this prostration should have
been his first impulse. Or even if it
was not meant for worship, but only as
an expression of profound reverence,
Peter resists it as at least seeming to
be an unwarranted homage, which he,
as being only a man, could not accept.
^ Imysel/aho. Peter saw in Cornelius a

possible misapprehension as though he
was taking him for a Divine being ; and
implies that this might be inferred from
his act. But as Peter had been plain-
ly set forth in the vision as being a
man, we may suppose that Cornelius
had no settled intent of paying him Di-
vine worship, but that Peter revolted
at such an appearance of evil. He had
in the vision been shown that all men
are on the same footing in God's sight.
Our Lord was often so worshiped and
did not resist it. Matt. 8 : 2 ; 9 : 18 ;
14:33. The Pope permits such adora-
tion of himself, and thus profanely puts
himself in the place of God. 2 Thess,
2:4; see Rev. 19 : 10 ; 22 : 9 ; ch. 14:
14, 15.

27. Talked with him. Rather, asso-
ciating familiarly with him, to show how
he put himself on a level with him,
both as a man with fellow man, and as
a .Jew with a Gentile, vs. 28. ^ En-
tered in — ta^he room from the court.
IT Many. The number was remarkable
enough to be noted here.

28. Ye. Peter here at once cornea
to the point explaining his presence.
He declares that the law or custom
which they were so well aware of and
so much interested in, prohibiting the
association of Jews with Gentiles, had
been expressly set aside by God. The
Jews professed at this time to find such
a prohibition in the laws of Moses ; and
though no express command could be
found, this was the interpretation oi
their Rabbins or Doctors, and it was
the common practice of that time. Ju
venal and Tacitus tell us tl»at even the
Jews who lived at Rome observed thi*

808

THT ACTS OF THE APOSTLES

[A. D. 40.

29 Therefore came I unto you without gainsaying, as soon as I
was sent for : I ask therefore for what intent ye have sent for me ?

30 And Cornelius said, Four days ago I was fasting
'Matt.Vs%. until this hour; and at the ninth hour I prayed in my house,
and, behold, » a man stood before me ' in bright clothing.
31 x\nd said, Cornelius, "thy prayer is heard, ^ and
thine alms are had in remembrance in the sight of God.

Mark 10; 5.
Li:ke -li ■ 4.
u vs. i. &c

rule. T[ IIoic that it is — that it is. The
epirit of the Mosaic economy was
doubtless to keep the Jews separate
from the heathen, and to prevent their
intermingling -with the Gentiles, until
the coining of Christ should bring in
the time for the universal spread of the
true religion. ^ Keep company. Lit-
erally, to cleave to. The term is used
in the sense of adhering to a party, and
implies very habitual association, such
as lodging and eating together, as being
on a level. ^ Come unto. That is, on
terms of social equality — such as eat-
ing and dwelling with them would
show. In ch. 11:3, it is defined as
eating zvith them. The Jews did not re-
fuse all intercourse with the Gentiles.
John 4 : 8, 9. ^ But. Rather, and.
He means to say, "ye know" the rig-
orous custom ; and yet, for all that,
God hath showed me (by the vision,)
no one common or uncleati to call (tvho is)
a man. Though Peter in his discourse
at Pentecost declares that the Gospel
is to be universally spread abroad, (ch.
2 : 39,) yet it was necessary to show
him by vision this simple truth, so un-
welcome to the Jewish pr^udice and
so contrary to their practice, that men
of all nations were to be acknowledged
as on the same footing in the sight of
God. The first idea was that the
Gentiles were to come into the Church
only by becoming converts to Judaism.
29. Therefore. Therefore also I came.
Not only had God showed him this
truth, but for this reason he had
come. This would account f,)r his
presence there among them. \ With-
out gainsaying. Literally, without say-
ing anything to the contrary — without
disputing or debating. ^ As toon as.
Literally, Having been sent for. This
is introduced not to show the prompt-
ness cf his compliance, but the fact of

their call — and this was to introduce
the question which follows. ^ / ask
therefore. Literally, / ask then. If For
■what intent — on what account. Peter
had heard from the messengers that
Cornelius was directed by an angel to
send for him and to hear words of him,
(vs. 22.) But this was indefinite, and
would naturally excite in Peter a de-
sire to hear from Cornelius himself the
full particulars in so important a case.

30. Four days ago. Literally, from
the fourth day. Cornelius sent the
messengers to Joppa on the day of the
vision, where they arrived the day
following, (vs. 29.) The next day
they started for Cesarea, and reached
it on the fourth. He means here to
say, that on the fourth day previous, he
had fasted until this hour of that day —
that is, until the hour in which he was
speaking — the sixth hour ; the hour of
the mid-day meal, or twelve o'clock at
noon. This is mentioned by the cen-
turion, to show that he was observing
the Jewish ordinances of fasting and
prayer, as a convert from heathenism
to the true religion. Tf The ninth hour.
Three o'clock, P. M. The fast contin-
ued until then. "^ In my house. Not
ostentatiously, but domestically. Ob-
serve.— Household worship — family
prayer and the family altar — will be
established by every true worshiper of
God, and God will honor domestic piety
to the salvation of the household, vs.
44. f A man. The same that Luke
in the uai'rative calls an angel, vs. 3.
He was a supernatural messenger in
human form, and in bright shining rai-
ment, showing the Divine glory by
which he was commissioned.

31. Arid said. Cornelius here gives
the main ideas of the Divine message
in his own language. This is accepted
as sufficient for all purposes in making

A. D. 40]

CHAP. X.

;>2 Send therefore to Joppa, and call hitbei Simon, whose surname
is Peter ; he is lodged in the house of one Simon a tanner, hj the
sea-side : who, when he cometh, shall speak unto thee.

well done that thou art come.

:Chron. 19:7.

Now therefore are we all rJ;'^*,'.'?;

manded thee of God. ifj.'uh.

34 ^ Then Peter opened his mouth, and said, ? Of a L°m.lVil-2T,
truth I perceive that God is no respecter of persons : w'^H'^is!^'''

35 But * in every nation he that feareth him, and oars?!?"'
workcth righteousness, is accepted with him. audslc"'^^'

an accurate report. f T/iy prayer.
Not referring to any particular prayer,
necessarily — but thy praying in gene-
ral. Or it may refer to a very special
prayer made by Cornelius on the fast
day for Divine illumination. The lat-
ter is more probable. God does not
regard prayers that are made without
an object, but answers particular re-
quests : and this He does not in the gen-
eral but in particular. Yet his prayer
at this time was doubtless the represen-
tative of his other prayers — the bur-
den of which was, that he might be
enlightened and guided in the truth —
for the answer was to this effect. If -^«
htard. Rather, was heard, at the time.
^ Had ill remembrance. Rather, were
remembered — as if noted in God's book
of remembrance at the time. In vs.
4, it is, "thy prayers and thine alms
have (ascended) come up for a memo-
rial before God."

32. Call hither. In vs. 5, "send
for." 1 lie is lodged. In vs. 5, the
same word is rendered "ho lodgeth."
^ When he cometh. Literally, who hav-
ing come — when he is come. \ Shall
speak unto thee. " Shall tell thee what
thou oughtest to do," vs. G — "hear
words of thee," vs. 22.

33. Immediately therefore — for this
reason — see vs. 7. '^ Good ground,"
says Bengel, ^'from ivhich there is so
quick a yield." ^And thou — (emphatic)
— on thy part, f ITast done ivell. Pe-
ter's coming entirely falls in with the
message of Cornelius to him, and gives
great satisfaction. This is said, to put
Peter's mind at rest — that he had
some in obedience to the .Divine call

18*

tlirough Cornelius. % Before God —
with a sense of the Divine presence,
and as expecting to receive a message
from God. Observe. — The message
from the sacred desk ought to be at-
tended upon as in the presence of God.
T[ To hear all things. This is the right
spirit of docility — to "hear what God
the Lord will speak," (Psalm 85 : 8.)
f Commanded thee. Expressly appoint-
ed—ordered. This is a military term,
and denotes special orders given. Cor-
nelius does not doubt that God, who
had promised that Peter would speak
to him and tell him what he ought to
do, had given a message to Peter for
him. He recognizes no authority in
Peter personally, but only as the mes-
senger of God to him. It is God, and
not Peter, that he and his household
worship.

34. Opened his mouth. This denotes
a solemn and special address. See 8 :
35. ^ Of a truth, &c. / apprehend
clearly, (not any longer dimly'and un-
certainly,) that God is no respecter of
persons— literally, "no lifter up cf the
face " — from the Hebrew phrase
which denotes a partiality in adminis-
tering justice. He means that God does
not nceept a .Jew because he is a Jew —
nor wy.-ci a Gentile because he is such.
He is not swayed by any such mere
outward and national considerations,
as is the case with men, Jas. 2 : 1-9.
Peter, in his first Epistle, again refers
to this important truth that was now
so clearly conveyed to him, 1 Peter 1 :
17. See 2 Chron. 19:7; Lev. 19 : 15.

35. But (on the contrary) in every
nation — without respect to mere na-

210

THE ACTS OF THE APOSTLES.

[A. D. 40.

elsa. B7:

Eph. :i:14

,16,

Col 1:20.

fc Matt, a

:1R.

Rom. 10:

■1.

• Cor. 15:

■n.

K U, 1 : 2(

1 let. E:l

Rev. 17:1

,and

19:lr>.

c Luke t :

36 The word which God sent unto the children of
Israel, •preaching peace by Jesus Christ; (''he is Lord
of allj)

37 That word, / say, ye know, which was published
throughout all Judea, and " began from Galilee, after the
baptism which John preached ;

tional distinctions, as niiglit have been
inferred from the Jewish economy —
for in Christ Jesus there is neither
Greek nor Jew (Col. 3 : 11,) Rom. 2:
28, 29. 1 Feareih him. This does not
put all religions on an equality, but all
nations. This fear of God is that filial
fear which leads to a cheerful obedience.
Peter in his Epistle speaks of the same,
(1 Pet. 1 : 17, 18,) "If ye call on the
Father who, toithout respect of persons,
judgeth according to every man's work,
pass the time of your sojourning here
iu fear. Forasmuch as ye know that
ye were not redeemed with corruptible
things, as silver and gold, but with the
pi^cious blood of Christ." This shows
that Peter did not teach that fearing
God and working righteousness were
in themselves to make us accepted
with God — but he declares the fact,
that whoever is of such character and
conduct is one who is accepted, being
redeemed with the precious blood of
Christ — and this no matter of what
nation he mny be — Jew or Greek. See
vi3. 43. PiMre c.'income only by Jesus
Christ, vs. oij. Peter had received in-
formation on this point, viz. that na-
tional distinctions could put no barrier
in the way of a man's salvation, and
hence that a Gentile, because he is a
Gentile, is not excluded. He, on the
other hand, means to teach that some-
thing more than a mere external, cer-
emonial obedience is necessary, and
that a Jew, because he is " a Jew out-
wardli/," is not accepted. He does not
teach that every heathen's natural light
is sufficient, nor that a moralist's good
works can save him, for he immedi-
ately proceeds to preach Christ, and
^^ peace by Jesus Christ," as the vital
word or doctrine.

2u. The word — the doctrine, ov teach-
ing. Peter appeals to them now In re-
gard to the notable facts of the Qcs- .

pel history and of the Gospel message.
Some connect this wijth vs. 34, as
the thing perceived by Peter. The
construction might admit of this, but
the sense is not so appropriate. This
Divine communication was first made
to the children of Israel in the Gospel
of the Old Testament ; but especially
in the preaching of the New Testament
by Peter himself at Pentecost, (ch. 2 ;
22, 38 ; 3 : 26. ) 1[ Preaching. Lite-
rally, Evangelizing — publishing as good
news. This was the fact of which they
had heard, though they had not as yet
apprehended it by faith. \ Peace.
Peace with God. Zech. 6 : 13. '< The
counsel of peace." " He is our Peace
who hath made both one, and hath
broken down the middle wall of parti-
tion between us." "Preached peace
to you that were afar off and to those
that were nigh." Eph. 2 : 14, 17 ; Col.
1 : 20 ; Rom. 5 : 1 . \ Heis Lord of all.
This clause is thrown in here to ex-
press the great pertinent truth that
this Jesus Christ, who is preached,
sustains the same original relation to
all men, Jew and Gentile. This is in-
deed the very vital point. Rom. 1:16;
3:29, 30; 10:12.

37. That uwrd. Literally, the matter
iL'hich became — the thing which came to
pass, or the history which went abroad.
They had learned something of Christ's
life and works already in Cesarea.
Philip resided there, ch. 8 : 40, and
may likely have preached there, as he
preached before at Samaria, &c., and
was the "Evangelist." Some have
supposed that this was the centurion
who was present at Christ's crucifixion,
since troops from Cesarea were often
sent to Jerusalem to keep the peaco
during the great festivals. IMatt. 27 :
44. *^ Began from Galilee. Christ did
some preliminary works in Judea be-
fore John was put into priscn. But

A. D. 40.]

CHAP. X.

38 How *God anointed Jesus of Nazareth with the fb^'^Vj^'i
Holy Ghost and witi power : who went about doing good, Hlb"'i:9.
and healing all that were oppressed of the devil; e f^^ e.iohii3:2.
God was with him.

39 And 'we are witnesses of all things which he did, f^^-^-^'^-
both in the land of the Jews, and in Jerusalem; « whom s=i>. 5;3o.
they slew and hanged on a tree :

His regular formal entrance upon His
ministry began in Galilee, wUither He
departed and began His public labors
as soon as John was imprisoned. Matt.
4 : 12, 17. T After the baptism. John's
ministry is called the baptism which
he preached, for it is so described Ly
the Evangelists, that he preached the
baptism of repentauce for the remission
of sins. (Mark 1:4.) Observe. —
The belief of Christians is based on
great matters of fact, in the personal
history of Jesus Christ.

38. How. Literally, Jesus, the one
who was from Nazareth, how God anoint-
ed Him. This Jesus was the Person
who was the subject of the word preach-
ed. It was not an idea, nor a mere
theory. But it was fact in x-egard to a
Person who was well known. And the
religion of Christ rests upon a solid
historical basis, and the facts are as
fully attested as any history whatever,
the supernatural facts along with the
rest, so that it is matter of history that
this religion is from God. ^ Anointed.
This anointing of Christ by the visible
descent of the Holy Spirit upon Him
at His baptism, was the opening fact
in the history of His public ministry,
(Matt. 4 : 12-17,) though He was wit-
nessed to as the Messiah in His incar
nation. Observe. — How entirely the
Apostle confiaes himself in his preach-
ing here to the Person, and offices, .and
work of Christ, as he did also iu his
preaching at the Pentecost, (ch. 2 :
14, &c.) 1" With power. The Holy
Spirit was given without measure unto
Him, and " all power in heaven and
on earth," (Matt. 28:10.} His mir-
acles were the standing proof of His
Divine commission. ^ Who went about.
This is the inspired description of our
Lord's life and labors of love. Who
went about, or went every where, (as

i the word is rendered, ch. 8:4,) do-
ing good. The use which Christ made
of this Divine power proved that He
was a Divine Being. "He did no sin,"

I (1 Pet. 2 : 22. ) He did good and noth-
ing else — good in all forms of benefi-
cence. He wrought no miracle for any
thing else but good. Where He bade the
devils depart into the swine, (Matt.
8 : 30,) there was a loss to the owners,
but the keeping of swine was prohibit-
ed among the Jews, and much good
was there in sending the devils out of
men, even if they we.nt from them into
the swine I ^ Healing all, &c. That is,
all who sought His healing, or who
were brought to His notice. *^ Oppress-
ed. The term means tyrannized over,
(James 2:6,) down-trodden. This in-
cludes cases of demoniacal possessions
and diseases. The former is specially
alluded to, as being the highest form
of Satanic agency in the natural world.
1[ For. His miracles proved that God
was with Him, as Nicodemus declared,
John 3 : 2. INliracles were wrought
to prove this, and they were acknow-
ledged to be conclusive evidence. Be-
sides, He was " God," as well as '^with
God," John 1 : 1.

39. We. The Apostles were raised
up and commissioned for this, to be
witnesses of Christ's works and re-
surrection, (ch. 1 : 22,) and their
testimony was confirmed by the Holy
Ghost, Heb. 2 : 2, 8. T Whovi they
slew. Lit., Whom also — another and
important item in the history. Tlii?
was done at Jerusalem, and other
things in the country of the Jews,
comprising all the Holy Land. T[ And
hanged. "^ Slew [by] hanging [him) on a
tree. See ch. 2 : 23 ; 3 : 14 ; 4 : 10;
5 : 30, where Peter addressed the Jews
who were actors, but here he address-
es Gentiles, (see note, ch. 5 : 30,) and

212

h ch. 5

THE ACTS OF THE APOSTLES.

[A. D. 40.

tJcln 1< :17,22.
cb. 13:31.
*Luke->4 30-43.
Jolm21-H.
I Matt. i8 1 18,20.

40 Him " God raised up the third day, and shewed him
openly ; »

41 'Not to all the people, but unto witnesses chosen
ch^n^lv'''"' before of God, even to us, "who did eat and drink with

him after he rose from the dead.

42 And ' he commanded us to preach unto the people,
and to testify "" that it is he which was ordained of God
to be the Judge ° of quick and dead.

43 " To him give all the prophets witness, that through
his name p whosoever believeth in him shall receive remTs-
sion of sins.

Rom. 14 : 9, 10,
2 Cor. 5. 10.
2 Tim. 4:1.
1 Pet. 4:5.
o Isa. 53 : 11.
Jer. 31:34.
Dan 9:24.
Mic. 7:18.
Zeoh. 13:1.

though Cornelius was a Roman soldier
and that class crucified Him, j'et as a
class they were not charged with it, but
the .Jews who procured it.

40. Him. Lit., This one, whom men
had so treated — God raised up. Peter
having set forth the great fact of the
crucifixion of Christ, passes now to His
resurrection. *^ The third day. Impor-
tant, because according to prophecy ;
ard hence a fact in itself conclusive of
the Divine work. ^ Shewed him, &c.
Literally, Gave Him to become manifest,
ch. 2 : 27. Christ visibly appeared to
many after his resurrection, (1 Cor.
15:5-8.)

41. Not to all. He showed Himself
after his resurrection, not to the out-
side world of unbelievers, but only to
His chosen Disciples, Matt. 21 : 44 ;
see Luke 24 : 43 ; John 21 : 12-17.
^ Chosen before. The term refers to
election i*— raising the hand. Their
choice wu., beforehand — before the
foundation of the world, (John 17 : 6,)
but here noted as before the event
which He so clearly saw and provided
for, as also He predicted it to them,
(John 16:7.) ^ Who ate and drank
with liim, and thus were enabled to
witness of His real body, (John 21 :
12,) and of its being the same person
with whom they liad been familiar,
Luke 22: 18; 24: 41, 43.

42. Commanded. That is, as He
ascended, (Matt. 27.) His ascension
Is thus referred to here. This was
the Apostolic commission, ♦' Go ye
therefore and teach all nations," &c.
\ Preach. The term refers to the pub-

lic announcements of heralds. ^ Unto
the people. The word commonly de-
notes the Jewish people, and the Apos-
tles had been charged to begin at Je-
rusalem, though they were to " teach
all nations." 1" Testify. The term is
intensive, and means to thoroughly tes-
tify. *^ That it is He. lAt. , That Him-
Sflfis the one. 1" Ordained — designated,
Rom. 1:4. ^ Judge. That He is the
Judge of all men, as well as Lord of all,
is proof that He is not confined to any
nation in His scheme of grace. Paul
brings forward the same idea to the
same effect, showing the universal obli-
gation to repent, from this fact of
Christ's relation to all men as Judge,
(ch. 17 : 31.) T Quick — living men —
all who shall be alive at the time of
His coming to judgment, (1 Cor. 15 :
52;) 1 Thess. 4: 10, 17.

43. All the prophets. See Luke 24 ;
27, 44. " The testimony of Jesus is the
spirit of prophecy," (Rev. 19:10;)
Isa. 28: 16; Dan. 9 ; 24 ; Micah 7 :
18; Zech. 13 : 1 ; Malachi 3 : 1.
The whole Old Testament is full of
Christ. Though Peter was addressing
Gentiles, yet the proof from fulfilled
prophecy is adapted to all minds, and
ought to carry conviction. The drift
of prophecy in regard to Christ is, that
He is the Saviour of Sinners. This is
the burden of the Old Testament pre-
dictions, and in this light Peter holds
Him up — that this Lord and Judge of
all men is the Saviour of all who be-
lieve in Him. This would apply t*
those before His advent, and to all men
since, that every one (Jew or Gentilel

A. I). 40.]

CHAP. X.

218

44 ^ While Peter yet spake these words, « the Holy g:^^,^'/;,*^
Ghost fell on all them which heard the word. andiiiis.

45 ■■ And they of the circumcision which believed were ' ''"• ^'•
astonished, as many as came with Peter, ^ because that on '/aKs.'uf *
the Gentiles also was poured out the gift of the Holy
Ghost.

46 For they heard them speak with tongues, and magnify God
Then answered Peter,

47 Can any man forbid water, that these should not be iuS'isVels.
baptized, which have received the Holy Ghost *as -^vcll ''°™-^°=^^
as we ?

believing in Him, (orupoa Him,) receiv-
ing and resting upon Him alone for
salvation, shall receive remission (for-
giveness) of sins. This is the sub-
stance of the prophet's testimony, Isa.
53 : 1 ; 55 : 1, &c.

44. Here occurs the Gentile Pente-
cost, very much like the Jewish Pen-
tecost at Jerusalem. "While Peter
yet spake these words" of a Gospel for

ALL nations and FOR "WHOSOEVER

WILL," the Holy Ghost honored the
message. The baptism of the Holy
Ghost was here given before the water
baptism, to show that it was not
from Peter, or by his office-work, but
directly from God. This will show us
that the Holy Spirit is not so tied to
the ordinance of baptism, as to be de-
pendent on it, and that the regenera-
ting efficacy does not lie in the rite of
baptism. Simon Magus was baptized
without being renewed, (ch. 8 : 13, 22,)
and here men are renewed without
baptism or circumcision. It was an
important lesson, that the grace of
3rod is not confined to external observ-
inccs, though these be his ordinary
channels of bestowing grace. ^ The
tvord — who were hearing the word, or
discourse which he preached.

45. The circumcision. The believing
Jews of the company, spoken of in vs.
23, loho came with Peter, ch. 11:2;
Gal. 2 : 12 ; Titus 1 : 10. f Gentiles
also, as well as Jews previously, vs.
47. They seem to have clung to the
idea that the heathen must first become
proselyten, at least, and come into the
Church through Judaism by circumci-
sion, &c. Yet here they saw an out-

poiu-iug of the Holy Ghost like that
upon the Jews and proselytes at Pen-
tecost.

46. For. The plain proof of the
Spirit's outpouring was in the gift of
tongues. This made it manifest by
their miraculous speech in unknown
dialects, as at Pentecost, that they had
received the same gift. The miracu-
lous gift was imparted, not only for
itself, but also to make manifest the
inward spiritual gift, and to aid in
breaking down the wall of separation
between Jews and Gentiles, which had
been kept up so much by the diflFerence
of speech. Thus was the Gentile Pen-
tecost. \ Magnify God. "Speaking
the wonderful works of God," ch. 2 :
11, using these forms of speech in de-
claring the praises of God.

47. Can any one. Literally, is any
one able to forbid. Has any one power
to forbid or hinder the water — namely — •
which is Divinely appointed to sym-
bolize in the baptismal ordinance the
influence of the Holy Spirit. This vis-
ible sign was required even though the
spiritual grace which it signified had
been bestowed. Alford remarks that
"the expression here, ^forbid water,'
shows that the practice was to bring
the water to the candidates, not the can'
didates to the water. And this is ren-
dered certain when we remember that
they were assembled in the house.
He does not say, "Can any man forbid
me to bid these go forth to the water, &c."
but " Can any man forbid the water,
(with the article,) the water at hand."
So the eunuch said, "See here is wa«
ter, what doth hinder me to bo bap

S14

THE ACTS OF THE APOSTLES.

[A. D 40.

E Ob. 2 8£, anl

name of the Lord
days.

CHAPTER

in the
Then prayed ihey him to tarry certain

XI.

1 And the apostles and brethren that ivcre in Judca heard that
the Gentiles had also received the word of God.

tized?" He does not say, see here is
deep water, or sufficient. But water
was all that was needed. It is cer-
tainly clear that nothing is hinted of
immersion as being requisite, nor any-
thing said of " going tender the water'."
T Who have received, &c. The ground
of the claim to baptism here is the ac-
tual reception of the Holy Spirit enti-
tling them to the seal of God's cove-
nant. Baptism is a privilege of mem-
bership in the visible Church, not an
ordinance for introducing persons to
the Church. Infants of believers are
baptized, because they are included
with their parents in God's covenant
and reckoned with them as yet, not
because they are presumed to have the
Holy Spirit. This outpouring of the
Spirit upon the Gentiles shut out the
question which else must have arisen,
whether these must not be circumcised
before baptism.

48. Re commanded, &c. This is not
the same term as is so translated in vs.
42, but refers rather to giving direc-
tion. He did this according to his own
full commission. See vs. 33. One
reason may have been to commit these
brethren to the matter, so that they
would abide by this course of action
and not easily be led away by the Jews.
Moreover, the Apostles, as Paul, seem
rather to have administered baptism
through others, (ch. 2 : 38 ; 1 Cor. 1 :
14-17 ; see John 4 : 2,) lest any rite
should overshadow the preaching of
the word, see ch. 6 : 2, and lest those
baptized by our Lord, or by chief Apos-
tles, should claim some pre-eminence
on that account. ^ In the name. In
ch. 2 : 38, the preposition used means
upon, on profession of the name. Here
it is "in" the name — by the authority
of, and in the confession of the name —
m recognition and adoption of the

name of the Lord Jesus. Cornelius had
already professed the name of God.
He had now to confess his faith in Jesus
as the Messiali. The terms here do not
give the form of baptism, but the sub-
stantial profession. Tf Then, &c. They
expressed their kind feeling toward
these servants of the Lord. Peter was
thus made a guest of the Gentiles, (see
ch. 11:3,) and openly declared thus
that a Jew could eat with Gentiles who
feared God.

CHAPTER XI.

§18. Peter bepobts to the CiiuEcn
AT Jerusalem his Vision and the
RECEPTION OF DEVOUT GENTILES,

AND VINDICATES HIS COURSE IN CON-
SORTING WITH THEM. Jerusalem.
Ch. 11 : 1-18.

1. This conduct of Peter, so novel,
so unheard of, so contrary to the
usages of the Jewish Church — in re-
ceiving Gentiles to the Church without
circumcision — had been justified to his
own mind by a special revelation from
God. It was now to be vindicated to
his Jewish brethren. ^ The Apostles.
John and James were there at this
time, (ch. 8:14; 12 : 2,) besides oth-
ers without doubt, and "the brethren"
— the Church members belonging to
different Churches in Judea, both Jews
and proselytes. See Gal. 1 : 22. It
was not surprising that so remarkable
an event should soon be heard of at
Jerusalem and throughout that wnolo
region of country. They heard that
the Gentiles also, (or heathen,) for this
was the first spreading of the Gospel
beyond the Jewish pale in such a way
as to open the door to the whole hea-
then world — " had received the word of
God" — that is, had had the Gospel
preached to them, and had embraced

A. D. 40.]

CHAP. XL

215

2 And when Peter was come up to Jerusalem, • they SSl'zaa**"
that were of the circumcision contended with him,

3 Saying, "Thou wentest in to men uncircumcised, "and coVaiu:
didst eat with them.

4 But Peter rehearsed the matter from the beginning.

and expounded it ^hy order unto them, saying, <ji.r.kei3.

5 »1 was in the city of Joppa praying : and in a trance « o"-"* =».*«»■
I saw a vision, A certain vessel descend, as it had been

a great sheet, let down from heaven by four corners ; and it came
even to me.

6 Upon the which when I had fastened mine eyes, I considered,
and saw four-footed beasts of the earth, and wild beasts, and creeping
tilings, and fowls of the air.

it — the Gentiles also, as well as the
Jews. They seem to have heard this
report in the general, and some details,
vs. 13, and the offensive features of the
case were made prominent, vs. 3.

2. Of the circumcision. When Pe-
ter went up, (from Cesarea, whither he
had gone from Joppa,) those belonging
to the circumcision — Jewish converts to
Christianity — probably the proselytes,
who would feel that an unfair distinc-
tion was made in favor of these Gen-
tiles who were admitted to the Church
without circumcision — or, the Jewish
believers generally, who are referred
to as sticklers for circumcision — con-
tended— had a difference with him.
One of the fathers tells us that Cerin-
thus, who was afterwards a noted her-
etic in Asia Minor, and against whose
denial of Christ's divinity John is said
by seme to have written his Gospel
history, was active in exciting this
contention against Peter. It is plain
that Peter "was not regarded by the
primitive Church as supreme and infal-
Ijble.

3. The ground of the accusation
hras that he put himself on a level of
social equality with Gentiles, contrary
to the most acknowledged usages of
the Jews. This was even so strcog
and rooted a feeling, that Peter him-
self afterwards, in a moment of temp-
tation, yielded to it, and was sharply
reproved by Paul for his inconsistency,
(Gal. 2 : 11.) But there was be-
hind this a craT.er complaint — that he
bad set aaiue Judaism altogether by

admitting Gentiles to the Church with-
out circumcision. ^ Didst eat. This
eating together was counted a serious
offense. And hence we see the sig-
nificance of the scene in the vision,
and of the command to eat the clean
and unclean without distinction.

4. Rehearsed. Literally, beginning,
set forth to them in order. The facts
were his best argument. lie needed
only to show the Divine authority.
Our Christian faith is founded on great
facts divinely authenticated. The rep-
etition of this history by Peter, shows
how important was this early conflict
between Christianity and Judaism.

5-11. The particulars are recited
with some slight, unessential varia-
tion of language, just as any one
would relate the same history, but not
in the very same words, at different
times. This variation does not con-
flict with truth in any other narratives,
and fairly judged, they only confirm
the truth here. If Came even unto me.
This is an additional particular not
given before. In ch. 10 : 11, the ves-
sel is described as '♦ let down to the
earth."

6. The terms here used are such as
to show not merely the facts — but Pe-
ter's own impressions — and that he
was not deceived, but most earnestly
gazed and examined the objects set so
directly before him. Literally upon
ivkich, having ZooA:6c^ earnestly, 1 consid-
ered and saw. There could have been
no mistake.

21G

THE ACTS OF THE APOSTLES.

[A. D. 40

7 And I heard a voice saying unto me, Arise, Peter; slay and eat

8 But I said. Not so, Lord : for nothing common or unclean hath
at any time entered into my mouth.

9 But the voice answered me again from heaven, What God hath
cleansed, that call not thou common.

10 And this was done three times : and all were drawn up again
into heaven.

11 And, behold, immediately there were three men already come

unto the house where I was, sent from Cesarea unto me.

12 And 'the spirit bade me go with them, nothing

doubting. Moreover * these six brethren accompanied me,

and we entered into the man's house :

A ch. 10:30. 23 ''And he shewed us how he had seen an angel in his

house, which stood and said unto him, Send men to Joppa,

and call for Simon, whose surname is Peter ;

14 "Who shall tell thee words, whereby thou and all thy house
shall be saved.

/ John 16:13.
oh. 10-19, and
15:7.
fch. 10:23.

8. Peter here repeats his own first
reply, to show that he had at first felt
as much repugnance as his accusers,
to any such ceremonial defilement.
^ Entered into my mouth. This is Pe-
ter's language of defense, stronger
than Luke's narrative, as if spoken
with emotion.

10. All were drawn up. Luke
speaks, (ch, 10,) of the vessel: Peter
here speaks of the animals, as most
important for answering the charge.

11. Immediately. Peter uses this
■word, and "behold," and "already,'"
to call attention to the direct and im-
portant connection between the vision
and the transaction, as showing the
Divine meaning of the vision and the
authority for his action ^ Sent. The
fact was that they were sent by Divine
direction, and here lies the force of
this statement.

12. The Spirit. He now declares
the Divine command under which he
proceeded. T" Nothiixy doubti?iy. Lit-
erally, nothing debating, or disputing
with myself. He refers to the fact that
he had grievous doubts, but that he
was commanded to make no question
and to go forward. This is aimed at
these doubters as an authority quite
conclusive against their scruples — and j
to show thai, he acted thus not from j
any less repugnance to the questiona-

ble course, but simply because he was
so commanded by God. T These six
brethren. Peter took the precaution
to have " ^/(«e brethren" accompany
him to Jerusalem, who went with him
from Joppa to Cesarea, and witnessed
the transaction there, (ch. 10: 23, 24.)
He may have taken them to Cesarea
with this view. ^ The man's house —
i. e. of Cornelius — who was understood
as referred to — the person who was no-
torious as the actor in this important
event — who is not named as being the
uncircumcised man all along spoken of.

13. An angel. Literally, the angel.
It would seem that the hearers may
have already become familiar with the
story, or that Peter had given it to
them more fully than is here recorded,
or that it was the same angel who ap-
peared to Cornelius and Peter, which
stood and said — giving him the best
opportunity to assure himself of the re-
ality before him. This angel was not
seen in vision, but really appeared to
Cornelius.

14. Who shall tell thee. Ch. 10 : 6.
" Who shall tell thee what thou ought-
est to do" — ch. 10 : 22, " to hear words
ef thee." ^ All I hy house. "By which
THOU shall be saved, and all thy
house" — as sharing the promise with
thee, according to the HorsEHOLD
Covenant. These words were to coino

A. D. 40. J CHAP. XI. 217

15 And as I began to speak, the Holy Ghost fell on
them, 'as on us at the beginning. leh. 2:*.

16 Then remembered I the word of the Lord, how that

he said, "John indeed baptized with water; but ^ye shall "hn*i":M"33.
be baptized with the Holy Ghost. tll'ii-.V*-

17 "^ Forasmuch then as God gave them the like gift as f°t^?^'' ''"'^
he did unto us who believed on the Lord Jesus Christ, "»<=''• i=> =8- 9-
" what was I, that I could withstand God ? ""''• '''^'^•

18 When they heard these things, they held their peace,

and glorified G-od, saying, "Then hath God also to the Ja^^^dls-J-k
G-entiles granted repentance unto life.

to Cornelius, and were to be words for
his whole household's salvation. Thus
God's covenant has always had tender
regard to the households of his people.
Plainly it is a household promise — for
it is, that ALL HIS house should be
SAVED, as well as himself, by these
same words : and all the house were
baptized with him, oh. 10 : 48, as
members of the household of faith.
This was elsewhere the case, ch. 16:
15, 32-34; 1 Cor. 1 : 16.

15. As I began, Peter thus calls
attention to the great fact that it was
not his speaking but the Spirit's out-
pouring which did the work, and this
was his warrant. And the Spirit de-
scended so soon after Peter began to
speak, as to show that it was in the
Divine purpose, not in the human
agency, that the explanation was to be
found. (See Peter's discoui-se, ch. 10:
31-44.) '^ As onus — as also. Peter
aimed to show that the Gentiles had
received the same spiritual gifts as the
Jews at the beginning — at Pentecost ;
and were thus equally recognized and
honored by God as subjects of His
grace. See vss. 17, 18.

16. Then remembered. This promise
of the baptism with the Holy Ghost
was brought to Peter's mind in a spe-
cial application. It was made just be-
fore the Ascension, (see ch. 1 : 5,)
and was connected with the promise
of the Apostles being witnesses to
His name unto the uttermost ends of
the earth. Now it appears that tliese
Gentiles were included in the promise,
and were thus numbered with His
followers, and no difference was put

between them and the Jews in the
blessing.

17. Forasmuch then, &c. The argu-
ment is clear and conclusive. God
had put the same seal of His grace
upon both, and they were therefore en-
titled to the same seals of the covenant.
God had plainly gone beforehand in
the whole matter and indicated His
will ; and to refuse the inferior and sym-
bolical ordinance, to withhold the sign
after the thing signified had been given,
would have been to withstand God.
f The like gift. Literally, equal gift.
1" Who believed. This is to be joined with
both " them'^ and " us." To them (as
also to us) believing — both they and we
being believers in the Lord Jesus Christ;
which is the essential matter in cither
case, the proof of the Spirit's saving
work, and the great requisite for sal-
vation. 1[ What was I. Who theme as
I — (/, then — iL'ho was I) able to hinder.
He was only a minister by whose in-
strumentality men were to believe,
(1 Cor. 3: 5,) and what could he do but
follow the Divine indication. ^ That I
should. Literally, able to hinder (or
forbid) God. Tl-at is, how had I any
authority or power to hinder God.
See ch. 10 : 44, 47.

18. This testimony and appeal of
Peter produced conviction, and led to
a hearty and devout acquiescence.
T[ They were silent, so as no longer to
dispute the matter, and they glorified
God for this amazing instance of His
power and grace, f Then — so then.
As much as to say, " This is the con-
clusion— we admit the fact." Also
to the Gentiles, (emphatic, as the great

218

THE ACTS OF THE APOSTLES.

[A, D. 40

J. eh. 8:1. 29 ^ pNow they which wore scattered abroad upon the

persecution that arose about Stephen, travelled as far as
Phenicc, and Cyprus, and Antioch, preaching the word to none but
unto thi Jews only.

20 And some of them were men of Cyprus and Cyrene, which

point in dispute,) hath God granted [a,a
His free gift and out of His sovereign
grace, cb. 5 : 31,) repentance, lit., the
repentance unto life. Observe. — How
quietly and fraternally the primitive
Church settled their controversies
iu the presence of the Spirit's work.
(See ch. C : 1, 7.) Afterwards, how-
ever, this section of Jewish Christians
became more difficult to conciliate.
(Seech. 15:5.)

I 19. The first Gentile Church.

Antioch in Syria. Ch. 11 : 19-24.

"The mystery hid from ages," the
economy or dispensation of which Paul
was appointed to preach, begins now
to be actually unfolded in the history
of the first Gentile Church, the Mother
Church of Gentile Christendom. It
will now be seen — what was for so
many ages hidden, and what could
never have been known except by Di-
vine revelation — that the Gentiles are
fellow-heirs and of the same body, and
partakers of His promise in Christ by
the Gospel, Eph. 3 : 3-G.

19. The introduction of the Gospel
to the Gentiles, as a great fact in the
economy of grace, has now been set
forth, so far as connected with Peter
and his vision. The narrative now
goes back to those dispersed Christians,
who at Stephen's persecution went out
from Jerusalem in different quarters,
preaching the word, (ch. 8 : 2-4,) not
only in Samaria, but quite outside of
the Holy Land, as here appears. Here
occurs a development of the Church
in the same direction, but from quite
a different point. Whether this in-
gathering at Antioch occurred after
that at Cesarea, or simultaneously with
it, is not stated. Though the disper-
eion occurred about A. D. 37, it is not
certain how soon they reached Anti-
och, nor how soon afterwards Barnabas
VS3 sent down to them. AVe may sup-

pose that these events were brought to
pass at about the same time in both
places, under these different ministries,
and this latter event without the knowl-
edge of the former. Yet it seems to
have been four or five years after the
dispersion before the two Apostolic
Missionaries labored together there.
See I 20. ^ Scattered abroad iipon
— or, loho had dispersed in flying from
the persecution that arose vpon Stephen —
or, on account of Stephen — growing out
of his debates and death. Tf Traveled.
Lit., Passed through the Holy Land, &c.
^ Phenice. The Phenician coast north
of Palestine, including the great cities
of Tyre, and Sidon, and Beirut. Our
Lord had visited the borders of that
region, (Matt. 15: 21.) *[ Cyprus. The
famous island in the Mediterranean,
opposite this Phenician coast, and con-
nected with it by commerce, having
such ports as Salamis on the east side
and Paphos on the west, where Paul and
Barnabas afterwards labored. See ch.
13:6. Barnabas was a native of C.y-
prus. ^ Antioch. This was the great
capital of Syria, only second to Home
and Alexandria in the whole empire ;
the chief seat of enterprise and wealth
looking toward the west. These points
in Phenicia, and the island of Cyprua
in the Mediterranean, and the city of
Antioch in Syria, were in Gentile re-
gions, and yet it is here expressly
recorded that these dispersed ones
from the Jerusalem Church, as they
went preaching the word, were con-
fined in their ministrations to the Jew»
alone. And this is said as preparatory
to the important fact which is an-
nounced in the next verse, that somt
of this dispersion preached to the Gen-
tiles at Antioch.

20. And. Rather, Sm< — in distinc-
tion from the foregoing. It is here
mentioned that some of those dispersed
Christians preached not to Jews only.

A. D. 40.] CHAP. Xi.

when tliey -were come to Antioch, spake unto *the G-re- J.^Jj-.
cians, preaching the Lord Jesus.

210

but to the Gentiles also. Some Tvere
men of Cypi'us, natives of that island,
and of Gyrene, in Africa. They were
not any of tie Apostles — nor such as
Philip, the deacon and evangelist, at
Samaria — but private Ghristians. This
is a new feature — that those unofficial
disciples preach the Gospel, not in a
formal, official way, yet as witness-
bearers — "light bearers in the world"
— publishing the good news wherever
they went — as it was already recorded,
ch. 8:4. Observe. — Private Chris-
tians ought, in their spheres, to pub-
lish the Gospel. They regard this as
the exclusive duty of ministers, and
hence not only do they not preach offi-
cially in the pulpit, as they have no j
license to do, but they do not proclaim
the good news as they might and
craglit to do, in conversation, by tracts,
and daily manifold means. Until pri-
vate Christians go out publishing the
Gospel, there will be a fearful lack of
instrumentalities in Christ's service,
and the world will not be converted to
God. ^ Cyrene. In Libya, Africa,
(some think the same as Cairo,) from
■which was "Simon of Cyrene," who
bare Christ's cross, and Lucius of Cy-
f ene, ch. 13:1; Mark 15 : 21. There
was a synagogue of the Cyreneans
at Jerusiilem, ch. 0:9. t The Gre-
cians. The received Greek text has
the word ^•Hellenists" — but the read-
ing more commonly adopted of late, is
Greeks — the original term being nearly
the same. Gentiles are probably
meant in distinction from Jews, vs.
19. It would be nothing new to re-
cord the carrying of the Gospel to the
Hellenists ; while the object of the
historian just here, is to record the
steps by which the Mother Christian
Church of the Gentiles was established
at Antioch. This preaching — "evan-
gelizing"— seems to have been done
independently of the movement at Ce-
saroa. Who these were is not stated
— only that they were some of ike dis-
persion, who pursuad a different course
from that of those just mentioned in

vs. 19, and who, as a special and noted
feature of things, proclaimed as glad
tidings the Lord Jesus unto the Gre-
cians or Gentiles. A question has
arisen here, whether these who are re-
ferred to as preaching the word, had
been formally set apart for this work.
In ch. 8 : •!, it is recorded that the dis-
persion — without distinction — "they
that were scattered abroad went every
where preaching the word." An in-
stance is recorded of this preaching —
that of Philip, the deacon, who was
also " the Evangelist." But these in vs.
20, are spoken of as "some of the dis-
persion who were men of Cyprus and
Cyrene." The impression would seem
to be that they were private members,
and that at this crisis, when all the en-
ergies of the Church are to be brought
out, a great work is to be done by
the Church membership, who, driven
abroad by persecution, and speaking
of Jesus and publishing the good news
in theii- private spheres, are made in-
strumental of gathering the first Gen-
tile Church. At any rate, the Holy
Spirit has not chosen to give ar.y
prominence to any ecclesiastical i>tlice
in this case ; and we are left fairly to
infer that they were unofficial men,
who were the publishers of the good
news here at the threshold of tho
great missionary work. Tiiis example
gives no countenance to official preach-
ing by unordained men against the
proper order of Christ's house, where
it is established. But it points to the
proper calling of private Christians to
go abroad in all their spheres of daily
business as publishers of tlie Gospel.
God will every where bless such wit-
ness-bearing of the discipleship. The
age and crisis then specially called for
it. The present time demands it also.
And now, when the Church stands
again at the threshold of her great
missionary work — and is having new
visions of her duty to the nations, the
crisis demands that all Christians go
forth as publishers of the Gospel by
all means in their power. When sliaU

t20

THE ACTS OF THE APOSTLES.

[A. D. 40.

'h^^^Wij! 21 And ""tlie hand of the Lord was with viiem : and a

.c;i.9:3o. great number believed, and ■ turned unto the Lord.

22 ^ Then tidings of these things came unto the ears of tho
church which was in Jerusalem : and they sent forth
(eh. 9: 27. 'Barnabas, that he should go as far as Antioch.

23 Who, when he came, and had seen the grace of
u°'22?^'*^'*'"^ Grod, was glad, and "exhorted them all, that with purpose

of heart they would cleave unto the Lord.
« eh. 3:5. 24 For he was a good man, and ^full of the Holy

the nations be evangelized, unless pri-
vate Cliristi.aus go abroad — merchants,
mechanics, lawyers, physicians, far-
mers; and all, as well as ministers —
holding forth the word of life, as light-
bearers in the world. Dean Alford, of
the Church of England, remarks that
"the Lord was pleased here to keep
the Apostles at Jerusalem and to send
forth private individuals to preach tlie
Gospel elsewhere, to show that ho was
not dependent upon ecclesiastical of-
fice, or tho power and dignity given to
certain men for the dispersion of His
Gospel, but that he had made every
Christian to be a declarer of, and mis-
sionary for His Gospel, at His own
proper time, and in his own way." —
Homilies, p. 235.

'2L The hand of the Lord, here
means the Almighty power of God —
the Spirit so applying the truth as to
make it effectual to conviction and con-
version. See Luke 1 : 66. This was
a seal of approbation sot by God upon
the work, according to the argument
>f Peter in the case of the Cesareans,
rs. 17.

22. Tidings. Literally, the report,
or word. ^ The church which teas in
Jerusalem, was still the Mother Church.
There were the Apostles, and there
was the seat and centre, as yet, of the
spreading Christianity. Of coiu-se
they would soon get word of such a
movement, ^ They sent forth. They
^the Church — including "the Apos-
tles and brethren," (see vs. 11,) — not
merely " the Apostles," as in the case
of the movement at Samaria sending
fcwo of their number, (ch. 8: 14,) — but
here the Church, now become familiar
Tfitli this great fai!t of Church exten-

sion, and sending not an Apostle, but
an Apostolic Missionary — Barnaba*.
This name means "son of exhorta-
tion and of consolation," (ch. 4 : 36,)
and, though a layman, ho may have
been the best man for tho oeoneion.
He was a Hellenistic Jew, a native of
Cyprus, and was thus prepared to sym-
pathize with the "men of Cyprus,"
who were already actively in the work.
^ That he should go — go through (the
land) as far as to Antioch — laboring a.^i
ha went. The same terms are used as
in vs. 19.

23. Who having arrived, and seeing
the grace of God, (as displayed so man-
ifestly in the conversion of the Gen-
tiles,) was glad — rejoiced. Whatever
his prejudices or fears may have been,
the sight of such a gracious work af-
fected his Christian heart, as every
.such ingathering aifects true Chris-
tians, 'il Exhorted. The term in the
original is kindred to that which means
" consolation" in the interpreting of
his name, (cb. 4 : 36,) " son of conso-
lation," or of Paracleting. He did,
therefore, what would be indicated by
his name. He made no pica for the
ancient ceremonial, but simplj', and in
tender iidelity of address, urged them
all to cleave to — to stand by — literally,
abide by the Lord (Jesus,) — tvith
the purpose of heart indicated in their
movement, or that purpose which ia
essential, with full purpose of and
endeavor after new obedience.

24. For. This verse adds tho ex-
planation of this temper and conduct
on the part of Barnabas; very muoh
as if it had said, " For ho was a 'son
of consolation' indeed." ^ A good maiu
An Israelite indeed — a man of trua

A- D. 42.]

CHAP. XL

221

Ghost and of faith ; ^ and much people was added unto the IZ^^ii.
Ijord.

25 Then departed Barnabas to ' Tarsus, for to seek Saul : "^-^^m.

26 And when he had found him, he brought him unto
Antioch. And it came to pass, that a whole year they
assembled the'xselves j] with the church, "and taught much j!,°';.^"'**
people. And the disciples were called Christians first in Jpei-t-il'
Autioch.

Christian goodness, who would rejoice
to see the good work of grace go for-
ward any where, and among all people.
Observk. — Such a truly good man
rejoices in conversions not only when
they are within his own Church or
dsuominatiou, but any ami everywhere,
if only souls are truly converted to
Christ. The exhortation of such an
one to such converts would be to
cleave to the Lord, to adhere to Christ
with full purpose of and endeavor
after new obedience. Tf FuU of the
IIolij Ghost and of faith — possessing the
ordinary and special gifts of the Spirit
in an ample measure. \ Much people.
Literally, a sufficient multitude. This
was the resuU of his labors among
them. This record of accessions had
been previously made, see ch. 2 : 41,
47 ; 5 : 14, and thus the advancing
numbers of the Church are noted.

2 20. Barnabas sent down to Anti-
och BY THE Church at Jerusalem
— Goes after Paul to Tarsus —
Paul's second a^isit to Jerusalem
— The Disciples first called
"Christians." A. D. 42-43. Ch.
11 ; 25-30.

25. In ch. 9 : 27, we find Barnabas
introducing the converted Saul to the
Apostles in Jerusalem, and vouching
for him there, and soon after, that new
Apostle was sent down to Tarsus, his
native city, to save him from the per-
secuting crowd. Now this same Bar-
nabas, naturally enough, thinks of
such a man as the very one needed for
this new field, because he knew of him
as specially commissioned by God to
the Gentiles, and as a faithful, earnest
preacher of the Gospel, ready for la-
borious self-denying work, ch. 9 : 27.
It is not necessary to suppose that
1»*

Barnabas had any Church instructions
to go after Saul in case the movement
at Antioch should require it. It is
much more probable, from the record,
that it was by the Divine prompting
that Barnabas took this step. It is au
instance of the same kind of individ-
ual, spontaneous enterprise, which
more and more developes now in the
history of the Church, and which is
connected with the establishment of
this first Gentile Church — the Mother
Church at Antioch. 1" To seek Saul.
Rather, to seek out — not knowing at
which point he might be laboring,
(Gal. 1 : 21,) but naturally looking for
him where he had been sent down
from Jerusalem, (ch. 9 : 27-30,) and at
his native place.

26. Found him. The term indicates
some special search, as though he may
not have been at Tarsus, but was
searched out and found at length.
How long Saul had been thereabouts
since his departure from Jerusalem,
does not appear, and is variously cal-
culated. Putting his conversion at A.
D. 37, he went to Tarsus at A. D. 40,
(Gal. 1 : 21,) after a very brief visit to
Jerusalem. He had probably labored
somewhat in Syria and Cilicia, ch. 16:
23, 41, whore he afterwards confirmed
the Churclies he had previously estab-
lished, and he may have come to An-
tioch in A. D. 42, (see vs. 19.) ^ A
whole year. We may suppose this to
have been the year 42-43, in which
latter the prophecy of a famine would
be delivered by Agabus, and these two
Apostles would bo found in A. D. 44,
at Jerusalem, with the alms of the
Church, "f Tl:ey assembled (together)
with the church. They convened in the
public and social assemblies for Chris-
tian worship and instruction, and thej

222

THE ACTS OF THE APOSTLES.

[A. D. 48.

I'afi', and'ls?* 27 *i[And in these days came *" prophets from Jerusalem
fcoTA'HI: unto Antioch.

c'ch.'2i:"6. -8 And there stood up one of them named "AgalDus,

and signified by the Spirit that there should be great
dearth throughout all the world : which came to pass in the days of
Claudius Ca3sar.

taught much joeop/g— (literally, a sujji-
cient multitude. ) This is what they ac-
tually accomplished. Their labors
were ample. 1[ Christians. Now that
Jews aud Gentiles were to be gathered
into one Church and communion, it was
ordered in God's providence, that the
body of believers should receive a new
name, not national, but universal, and
equally good for all people and all
times ; "where there is neither Greek
nor Jew, circumcision nor uncircumci-
sion," &c. (Col. 3:11.) The fact is
here recorded that " the Disciples" (or
followers of Christ,) were first called
Christians here at Antioch, where the
first Gentile Church was established.
This name could not have been assum-
ed by themselves, because it is used
only twice in tlie New Testament be-
sides this, and in a way to imply that
it was a term of reproach and for which
they were called to sufier. 1 Peter 4:
16 ; ch. 20 : 28. Nor could it have
been given to them by the Jews, for
they would not thus have acknowledged
the Messiahship of Jesus by applying
the term Christ (or Messiah,) to his
disciples. It was doubtless given to
them by the heathen as a suitable name
for distinguishing this body who were
more and more prominent as followers
of Christ, and would naturally be
known by a name that should signify
their relation to Ilim. The term it-
self seems to be rather of Roman than
Greek origin. Yet it was doubtless
also by the Divine ord.ninmeat that this
should come to be their name, and the
word signifying called, elsewhere means
called by God, or by Divine direction.
(Matt. 2 : 12, 22 ; ch. 10 : 22 ; Heb. 8:
5; 11: 7.) This was more than ten
years after Christ left the earth. They
accepted this name, however reproach-
fully intended, and they gloried in it ;
div3 often when threatened before ma-

gistrates their only answer was, " I am
a Christian."

27. In these days. During this year
which Paul and I5aruabas spent at An-
tioch, vs. 26. ^ Prophets. These are
referred to, chap. 13: 1; see also 15:
32; 19_: 6; 21 : 9, 10. These were
special inspired teachers, who, like the
Prophets of the Old Testament, de-
clared and expounded the will of God,
not merely nor mainly predicting fu-
ture events, as Agabus, but acting
as messengers of God to the people.
They spake under the immediate in-
spiration of the Holy Ghost. This
gift of New Testament prophesying is
ranked by Paul above the gift of
tongues. (1 Cor. 14: l,&c.) "^ From
Jerusalem. This would indicate the
interest felt by the Mother Church at
Jerusalem in this first Gentile Church,
and these prophets may have been spe-
cially commissioned, as Barnabas was,
though this does not appear, (vs.
19, 21.) They are again referred to,
and several of them are named, in ch.
18:1.

28. Stood up. This was a formal
prediction. \ Agahus. This prophet
is named again, ch. 21 : 10, 11, where
he foretold that Paul should be deliv-
ered up to the Gentiles. ^ Signified —
made known. See Rev. 1:1. ^ By
the Spirit. By inspiration, and as di-
rectly communicated to Him by the
Holy Spirit. So in ch. 21 : 10, where
he prophesies, it is said, " These things
saith the Holy Ghost." \ Dearth —
famine. Josephus speaks of it in the
same terms. f Throughout all the
ivorld. The word here rendered "world"
means "inhabited world." But it is
often vised of a particular country,
and might here be confined to Pales-
tine. See vs. 29. Or it might mean
the Roman Empire. (See Luke 2 : 1.)
^ Claudius. Noless than /owr famines

A. D. 43.]

CHAP. XI.

228

29 Then the disciples, every man according to his
ability, determiaed to send "^relief unto the brethren which f^^is^i"
dwelt in Judea. '^"•*=^-

30 "Which also they did, and sent it to the elders by "''•12:23.
the hands of Barnabas and Saul.

aro on record during this reign, ■whir.'i
liegan A. D. 41, and continued thir-
teen yenrs. At Rome, in the second
year of his reign — in Greece, in the
ninth year — in the tenth year at Rome
again. And in the fourth to the sev-
enth years of his reign, the famine raged
in Judea — many persons died. These
are mentioned by such historians as
Dio Cassius, Eusebius, Josephus, Taci-
tus and Suetonius. Queen Helena, of
Adiabne, sent to Alexandria and Cy-
prus for supplies to relieve the Jews.

29. The disciples. It would seem
from the prompt determination of the
Christians at Antioch to relieve those
in Judea, that the prediction was un-
derstood as referring to Judea and not
to the whole empire, else they must
have been unable so to determine when
the famine would equally involve them-
selves. Some have understood, how-
ever, that the famine was understood
as including themselves, yet that on
account of the persecution at Jerusa-
lem, or for other reasons, the brethren
in Judea were the poorest, and they
felt a very special desire to show their
gratitude for spiritual favors received
from them. Else, this record may
mean, that when the famine broke out
in Judea, the brethren in Antioch
promptly took measures to send relief.
^[ Every man. Lit., And of the disci-
ples, as any one ivas prospered, they
determined each of them to send (some-
thing) for (unto) relief (ministration) to
the brethren, taho dwelt in Judea. See 1
Cor. IG : 2. This beneficent mjve-
ment showed the love which this first
Gentile Chui-ch bare toward tiie Jew-
ish Christians, extending to them al-
ready, at the first opportunity, the
baud of fraternal service, and disarm-
ing all Jewisji prejudice (we mi;j;ht
suppose,) by such prompt liberality.
They would minister in temporal things
tc liio.«e WU'J had se^-^fed the-s: in spirit-

ual things. ^ According to Lis ability.
We observe that the same principle
was adopted by them as is recom-
mended by Paul, (1 Cor. 16 : 2.) And
we infer hence that this may have
been the principle of community of
goods such as was practiced at the be-
ginning. See jVotes, ch. 2 : 44.

30. They not only determined to
do this, when they heard the predic-
tion, but they did it. f To the elders — ■
Ruling Elders of the Christian Church.
This office in the Christian Church is
here first mentioned, and in a way to
imply that it had been established
from the beginning, as no notice is
given of its institution. It was found
in the Jewish Church from the earliest
time, and the eldership was an office
of the Jewish synagogue in the time
of our Lord. It was retained natural-
ly in the Christian Church, as the only
office that had come down from the
beginning as belonging to the ancient
Church constitution. Hence no no-
t'ce would be given of it in the early
Church of Jewish Christians, but only
afterwards, in the organization of Gen-
tile Churches, (see ch. 14 : 23.) The
elders in the New Testament Churcli
are of two kinds, either the same as
bishops, or they are the ruling ciders
of the Christian Churches who arc
probably here meant, whose office
was the oversight and rule of the
Church in connection with the minister
or pastor. — This was Paul's second
visit to Jerusalem after his conversion,
see ch. 12 : 25. It seemed proper that
Barnabas, who had been sent down
from the Church at Jerusalem to minis-
ter to them in spii-itual things, and Paul,
his associate in the good work, should
be the agents for carrying back to the
Jewish Church of Christ this token
of affection and gratitude from this
first Gentile Church. See ch. 12 : 25.
Observb. —The polity of the Christia*

224

THE ACTS OF THE A.POSTLES.

[A. ». 44.

CHAPTER XII.

sor. j»fla*. ;j^ -^Qyy about tliat time Herod the king |J stretched forth

his hands to vex certain of the church.
LdMl'^l"^' 2 And he killed James "the brother of John with the

sword.

3 And because he saw it pleased the Jews, he pro-

Church was not that of the Temple,
but that of the sj-iiagogues, which all
along had anticipated, in part, the New
Testament order of things, furnishing
opportunity for worship "in every
place." This is now commonly ad-
mitted, even by those evangelical
Churches who have adopted a prelatl-
cal order. Principal Machride, of Ox-
ford, in his recent ^'Lectures on the
Acts,"&c. says: "The Christian special
worship did not originate with the Apos-
tles, for the model was already extant,
though not in the Temple, but in the
synagogue. The true God had select-
ed a single spot for the sacrificial wor-
ship which He had Himself ordained,
but it was a duty in every place to
render Him the homage of prayer and
praise. The synagogue and tlie Tem-
ple had no connection with each other,
though the Jews worshiped in both ;
and the service of the former was con-
ducted not by the priests, but l)y the
rulers, (of the synagogue,) and thej'
delegated, at their discretion, the office
of reading and exhortation to whom
they pleased."

CHAPTER XII.

g 21. The first Royal Persecutor
OF THE Church — .Jewish Hostility

AT ITS height — ^lURDER OF THE

Apostle James the brother of
John, by Herod — Peter imprison-
ed — Miraculous Deliverance —
Judicial Death of Herod Agrippa
AT Cesarea. Jerusalem. A. D. 44.
Ch. 12 : 1-23.

1. About that time. This is about
the time of the visit just mentioned,
(ch. 11 : 30,) of Paul and Barnabas to
Jerusalem and Judea with the alms.
It must have been about A. D. 44, as
this was the year in wMcli Herod died.

The second persecution at Jerusatem
was now begun by Herod Agrippa, first
grandson of Herod the Great, who is
spoken of. Matt. 2:1,3. He went to
Rome to accuse Herod Antipas — was
imprisoned by Tiberius, but was releas-
ed by Caligula, and presented with the
Tetrarchy of Philip ; afterwards ob-
tained Galilee Mid Perea, and then
was granted by Claudius the rule of
Samaria and Judea ; so that he now
held the title of King over the land of
Palestine. See Josepkus Antiq. B. xix.
ch. 5, g 1. ^ Stritched forth his hands.
Rather, laid his hands on certain of those
who IV ere of the Church to injure them.
Those who were recognized as Church
members, as belonging to the Christian
Church at Jerusalem, were laid hold
on by Herod, not excepting the Apos-
tles.

2. James — one of the sons of Zebe-
dee, the brother of John, and one of
the three admitted to Christ's special
intimacy, who was now, according to
Christ's prediction, (iMatt. 20 : 23.)
baptized with the same baptism as his
Lord. ^ Sword. Probably by cutting off
the head, as in case of John the Baptist,
Palcy notices the accuracy of the wri-
ter, as there was no time within thirty
years before, nor ever afterwards, when
there was a lung of Judea at Jerusa-
lem, except in these last three years
of Herod's life. It would seem that
James was the first of the Apostles who
died, and John the last. This James
is the only Apostle whose death is re-
corded in the Scripture. Beheading
was regarded as very ignominious.

3. Until the first persecution, (Ste-
phen's,) the popular feeling from th9
time of Pentecost had been in favor of
the Church, 2 : 47 ; 5:13; 6:7; but
now it had taken the opposite direction.
And seeing it is pleasant io the Jewa,

A D. 44.]

CHAP. XII.

22d

seeded further to take Peter also. (Then were ^the days fsf^'AVis
of unleavened bread.)

4 And "when he had apprehended him, he put him in 'Joi^^'^i^is
prison, and delivered liim to four quaternions of soldiers to

keep him ; intending after Easter to bring him forth to

the people. fOr, instant

5 Peter therefore was kept in prison : but || prayer was I'i^y^^ZZ'
made without ceasing of the church unto God for him. Tvn^r.i-.w.

"Whatever his motive in killing James,
the popularity was now the motive for
a further cruelty. '^Proceeded. Lit.,
he added to take. A Hebraism for, he
went on, or proceeded farther to arrest.
This unprincipled courting of popular-
ity is the character given of this Herod
byJosephus. % Peter. Herod seems to
have aimed at the most eminent of the
Apostles. Peter had been very prom-
inent in the work of the Church, and
as the Apostle of the circnmcision for
propagating the Gospel among the
Jews, he was naturally very obnoxious
to them. Observe. — We read of no
attempt to fill this vacancy, nor any
idea of an Apostolical succession.
1" The f^dys— during which the festival
of unleavened bread continued — the
Beven days immediately following the
Paschal Supper, and so called, because
during this time the bread eaten must
bo unleavened. The Passover festival
id often spoken of aa including these
days, (vs. 4.)

4. Whom also having seized, he put
him in prison. It was held unlawful
among the Jews to execute criminals
on their feast days, and therefore he
would put him under guard until after
the festival. ^ Four quaternions. A
guard of fours, relieving each other
every three hours during the four
watches of the night, according to the
Roman military divisions of time. Six-
teen soldiers composed the whole de-
tachment. These guards of four kept
watch, two inside the prison and two
outside. T To keep him. Literally,
to guard Mm. The noun of this verb
is that used, vs. 4, for ''prison." Tf Af-
ter Easter. Literally, after the Passover.
It should 83 have been renlered. Eas-

ter is the name of the festival which
many Christians keep in commemora-
tion of Christ's resurrection. But no
such name was then in use, except that
the Pagans kept a festival in honor of
their goddess Eostre, or Venus, in the
month of April, and about the same
time of the Passover. The name, how-
ever, though not at all found in the
original, was used in some of the older
versions, and from those versions it
passed into our present version by ex-
press order of King James. After the
festival days, that is, after the 21st
Nisan, Peter was to have been slain.
Tf Bring him forth. To lead him out — ■
as the Romans used to make public
spectacles of criminals at their games.

5. Kepi — not the same word as in
vs. 4. It is here used to note the de-
lay thus providentially brought about,
giving opportunity for the prayers of
the Church, f But. While he was
thus kept in prisoji, tiiayek was GOiNa
ON — being kept up — was being carried
on. {irpoaevx?}.) ^ Without ceasing.
Literally, stretched out, intense, urgent —
strained. This was " the energizing
supplication of the righteous." James
5:16. ^ Of the church, (at Jerusa-
lem.) From — by the Christian mem-
bership, here designated again as the
Church, one body of believers, though
they may have been of different divi-
sions. Their prayer was made to God
for him, in the confidence that He was
greater than Ilerod. Note. — It was

(1) concerted prayer, as at Pentecost;

(2) definite, for nn object : (3) personal^
for Petu- ; (4) wreitUng, like Jacob's.

6. When. Doubtless several days
were passed by Peter in prison. When
Herod was just about to bring Mm

226

THE ACTS OF THE APOSTLES.

[A. D. 44.

same niglit Peter was sleeping between two soldiers, bound witb two
chains : and the keepers before the door kept the prison in
3ch.5:i9. y j^^^^ behold, <*the angel of the Lord came upon him,

and a light nhiued in the prison : and he smote Peter on
the side, and raised him up, saying, Arise up quickly. And hia
chains fell off from Ms hands.

8 And the angel said unto him, Gird thyself, and bind on thy
sandals. And so he did. And he saith unto him, Cast thy gar-
ment about thee, and follow me.

forth (see vs. 4,) to the people to grat-
ify the Jewish crowd by putting him
to death, t The same night. On the
very eve of his executing the cruel
purpose, the very night before it was
to be done. ^ Sleeping. He seems to
have been calm and composed, quite
in contrast with his fear and cowardice
in the judgment hall at the trial of his
Master. \Dcticcen. It was the Ro-
man custom to chain a prisoner to a
guard, fastening the right wrist of the
prisoner to the left wrist of the sol-
dier. Sometimes, however, for great-
er security, the prisoner was chained
to a double guard, to one soldier on
each side of him. So here. ^ The
keepers. And keepers (guards,) before
the door were guarding the prison. These
were probably the other pair of the
quaternion, on guard for this watch of
the night. It was death to the Roman
guards to have a prisoner escape.

7. Behold, (this was the amazing
fact,) the angel of the Lord, (literally,
aa angel of the Lord) — miraculously
commissioned and working — came upon
(him.) Literally, stood upon — (the
spot,) and (a) light shincd (a supernat-
ural ' ght from the angel, revealing the
ar^el to Peter, and lighting up the
apartment for his escape, ) in the prison.
(Literally, in the dwellin] — chamber or
apartment — where he was confined.)
1[ He smote — literally, the side of Pe-
ter. This term implies a violent
blow. ^ Raised him %ip — roused him,
(from sleep,) used of Christ's being
awaked from sleep in the vessel, Luke
8 : li4. f Arise up. The intimation
is of rising up by a resurrection, ns
from death or disability. The noun is
the -word for resurrection from the

dead. This word of command was ac-
companied by a Divine power, loosing
his hands from the chaint'. OcsEnvE. —
So always when Christ means to re-
lease us from our bondage of sin and
death, He speaks His Gospel command
with a power accompanying, by which
the chains fall off from our souls.
Obsekve. — The soldiers chained to
him were probably not awaked. Our
deliverance cannot be prevented by all
the powers of hell.

8. Gird thyself. He had been un-
girded for the night, and now in the
midst of his amazement, as he would
be naturally bewildered from this sud-
den arousing, he v.'as commanded to
gird himself — or gird his coat or under
garment around him, thus preparing
for action. There was time and op-
portunity for thus dressing himself.
^ Bind on. Literally, bind under — as
the sandals were worn on tho sole of
the foot. This was his preparation to
walk, and implied that he was to go
somewhere. Though nothing was as
yet said to him about his deliverance,
he must already have felt a hope that
this was to be accomplished. ^ Ana
so he did. How cheerfully the awaken-
ed sinner aims to obey the heavenly
command when already he feels the
hope of salvation, Yot it was only
too good news to be true, (vs. 19.)
^ Cast thy garment. This was the
cloak, or upper garment, a loose robe
thrown around the shoulders, and Avorn
over the tunic, or under-coat, which
had already been fastened with the
girdle. ^ Folloia me. How gracious
is this Gospel command. No task, no
drudgery, though the natijal mind
thus views it — but a call tu follow th?-

k. 1). 44,]

CHAP. XII.

227

9 And he went out, and followed him; and "wist not ^^*-^^-^
that it was true which was done by the angel; but thought

he saw a vision. i^i'u-t^''

10 When they were past the first and the second ward,
they came unto the iron gate that leadeth unto the city ;

« which opened to them of his own accord; and they went seh.m-.ie.
out, and passed on through one street : and forthwith the
angel departed from liim.

11 And when Peter was come to himself, he said, Now I know of

great P».oscuer and Saviour out of our
prison. Not any austere demand of
a task-master for service — but a gra-
cious invitation bidding us come on
after Him who undertakes to break up
our bondage and lead us safely into
the liberty of the Gospel.

9. Went cut. Literally, and having
gone forth, (from his apartment,) he
followed him. Oh ! how cheerfully,
just in proportion as he saw what was
doing in all these directions for his de-
liverance, f Wist not. Literally, and
he did not know that it is true, (real,
matter of fact,) that which uuis done
(came to pass,) jy the angel, but thought
he saw a vision, (like that he lately saw
in Joppa.) It seemed only too good to
be true. He could not fully believe that
such Divine and infinite love was
shown to him. It seem-ed rather as if
it was an exhibition* to him of the
scene without the reality — as wo say,
it seemed like a dream. So the newly
awakened sinner doubts the reality of
the Gospel salvation — cannot credit it
as having actually and personally come
to pass — and for him. It is so won-
derful; so contrary to all human
grounds of expectation. What ! that
I, a poor guilty sinner, should be visit-
ed by Jesus Christ and bidden to rise
up and be delivered and saved by Ilis
power and grace ! Impossible ! I de-
ceive myself!— But it is all true, and
more ! Blessed be God !

10. And they having passed the first
and second prisoyi, (guard — (j)vXaii7jv.)
The term for prison is the same as in
vs. 4, and Peter was kept in the inner
prison. Some understand this of the
first and second guard, (of soldiers,)
but they were rather the wards of the
prison between Peter's dungeon and

the street. ^ Iron gate. The outer
gate, which was most strongly con-
structed of iron, securing the entrance
to the city. ^[ Which opened. Here
was another miraculous demonstration
.^long tho path of his deliverance.
How must his faith now bo confirmed.
Obsehve. — How many such Almighty
interpositions are there for the Chris-
tian by which solid iron gates open to
him, as if by some life of their own !
How gradual also is the believer's de-
liverance. First he passes through one
apartment, then through another —
always nearing the point of entire re-
lease— and at length "the iron gate
of death " itself is passed — not by be-
ing broken down ; no, but it opens to
him. That fearful, frowning barrier
flies open to him as he approaches,
(of his own accord — aiirouurj] : of itself
— of its own motion, without any visi-
ble cause,) and death, that seemed >
impossible to meet, as if only armed
with terrors, gives liim a free and
pleasant passage to his home in hea-
ven. ^ And they xvent out. The angel
did not leave him at the prison door,
but accompanied him on his way
through one street, till he was beyond
the reach of the prison and safely res-
cued. ^Forthwith — immediately. From
that point of safety, the angel left him
to pursue his way. God will have us
use our own exertions, and work out
our own salvation, after He has put us
on the path of His wonderful deliver-
ance and really led us out of our
prison. And the encouragement is,
that it is He who woBketh in us both
to will and to do of His good plea*
sure, (Phil. 2: 12.)

11. Peter having come to himself—hay-
ing recovered his cousciousness and

228

THE ACTS OF THE APOSTLES.

[A. D. 44

Ueb. 1:U.
I Job 5 : 19.
Fb. 33: 18, 19,

■J Pot. 2 : 9.

that ""the Lord hath sent his angel, and 'hath
delivered me out of the hand of Herod, and /rom all tho
expectation of the people of the Jews.

12 And when he had considered the thing *he came to
the house of Mary the mother of 'John, whose surname
was Mark ; where many were gathered together " praying.

13 And as Peter knocked at the door of the gate a
damsel came H to hearken, named Rhoda.

compo-uj-e, after such overwhelming
BurprLso and bewildering excitement.
«y Now I know, lie had doubted, dis-
;,rtisted, feared it was all too good to
bo true. Now, he is assured of all the
power and grace in this amazing in-
terposition, and that it can be from
God alone. However others may mis-
take tho doctrine of election, the Chris-
tian fiuds it out in his experience, and
be makes it his joy and boast, that God
has wrought out his salvation for him.
But alas! how many go halting and
hesitating and unassured, and have,
therefore, no animating hope, to work
by love, and overcome the world ! But
Paul could say, "/ know,'' " We
kmov>y (2 Tim. 1 : 12 ; 2 Cor. 5 : 1.)
f 0/ a surety. Truly, certainly. Be-
fore this he did not know that it Avas
true, (vs. 9,) but thought he saw a
vision — a mere bright vision of so
glorious an event. ^ Ilath sent. Lit-
erally, hath sent forth, by special com-
mission, lie now saw the blessed re-
ality. ^ Ilath delivered. The thing
•was done. The Christian is encour-
aged to look upon his own deliverance
as -wrought out; not as to be done on
certain conditions, and all contingent
— but as accomplished — Christ has
died. We are raised up together with
Uim — washed, justified, sanctified, so
that the redemption is actually effected
jind carrying out accordingly. 1 IJx-
pcctation. The wicked expectation of
the people, for whose pleasure Herod
was intending to slay the Apostle,
(vs. 3.)

12. Considered. Rather, Having be
come aware of where he was, and how
he was situated. The term is so used,
oh. li : 6, where only it is found be-
sides here. As soon as he recovered
Lis composure, and realized his situa-

tion distinctly, as to the particulars.
1[ Mary. She was the sister of Barna-
bas. It v/ould seem that this was the
well-known residence of Mary, but
whether it was her own property or
not is not certain. She is here distin-
guished among the Marys by her son,
John Hark. Blessed are the mothers
who are known by their pious sons.
This Disciple is mentioned by Paul as
his fellow laborer, (Col. 4:10; 2 Tim.
4:11; Philemon 24,) and is probably
the same whom Peter calls " his son"
(1 Pet. 5 : 13,) in the faith, his con-
vert; and he is also mentioned in verse
25. and afterwards, ch. 13 : 13; 15 :
37-30. It is generally agreed that he
is the Mark who wrote the Gospel his-
tory which bears his name. lie is
sometimes culled simply " Mark," .and
elsewhere "John" — the former being
his Greek name, the latter his Hebrew
name. 1 Where.viany. Here an im-
portant fact is stated, which indeed
accoun's for all the astonishing facts
already mentioned. It was this prayer-
meeting for Peter (v. 5,) which secured
his miraculous deliverance. It is a
remarkable instance of God's hearing
the special prayers of His people,
and working out for them amazing re-
sults accordingly. This was a striking
fulfillment of Christ's promise, (Mark
18: 19.) Note. — The answer was
[\) prompi — the same night. (2) Iri-
uniphant against all earthly impossi-
bilities. (3) Astonishing to all — to the
praij'cr-meeting, to Peter, to the perse-
cutors.

13. Oriental houses have a door on
the street, opening into the vestibule
or porch, and tended by a maid-servant,
(John 18 : IG.) This is still the cus-
tom, as we found at Jerusalem, Da-
mascus, and other places of the East,

A D. 44.]

CHAP. XIL

220

14 And when slie knew Peter's voice, slie opened not the gate for
gladness, but ran in, and told how Peter stood before the gate.

15 And they said unto her, Thou art mad. But she
constantly affirmed that it was even so. Then said they,

■Tf i* liid nnrrol » Gen. 48: is.

Xh lb nib dngCi. iliitt. 18: 10.

10 But Peter continued knocking : and when they had
opened the door, and saw him, they were astonished.

■where -we entered the dwellings of
■wealthy Jews. T[ To hearken. The
porteross was called in the Greek, the
hearlcener — listener, her business being
to hear who ■was there, and to obey
the call. See marffin. ^ Karjied Ehoda.
So paa-ticular is the account given by
Luke, not as a forger of history ■would
do, ■who ■would be anxious to avoid
giving names for fear of detection.
This name in Greek means rosebush, ac-
cording to the custom of giving names
from trees and flowers. It is the habit
in the East for visiters to stand at the
outer gate and cull out, or knock, to
give ■warning of their coming. See ch.
10: 17, 18.

14. And ivheJi she knew — recognizing
Peter's voice from his reply to her in-
quiry who -was there. She either knew
him by his familiar tone of voice,
(Matt. 26 : 73,) or by his answer to
her question. It -was very natural
that in her excitement, ■when she re-
cognized that Peter, for ■whose deliver-
ance many ■were actually at prayer in
the house, was on the spot, she should
run back to them forjoy without open-
ing the door, f The ff ate— the vestibule,
porch. What an announcement to that
prayer-meeting. Your pi-ayer i.s heard,
Avhile you arc yet speaking. Dan. 9 : 20.

15. Thou art mad. Thus unbeliev-
ing ■were they even ■while they prayed,
not able to credit ■what they ought
to have surely expected in ans^wer to
their prayers. llo^w commonly do
Christians prny ■without the remotest
expectation that their petitions ivill be
granted in direct response to their
prayer. How little confidence in the
promises, or even in God as alive to
the request. But he that cometh to
God must believe that He is, and that
He is a rewardor, &c., (Ileb. 11 : 6.)
f Conttantly affirmud — kept atoutly in-

sisting. They doubted and denied.
She knew. ^ Ilis angel. This is their
last resort — as some would supersti-
tiously say, It is his ghost. The
Jews, however, held the doctrin* of a
guardian angel belonging to each per-
son, or each believer, and it is held by
some modern commentators as well as
ancient ones, that our Lord taught thia
doctrine in Matt. 18 : 10. See Notes.
Such an ideii of a good and evil geniua
attending each person ■was common
■with the heathen. Calvin says, "The
notion of a guardian angel attached
to each individual, is at variance ■with
the whole teaching of Scripture, which
testifies that angels encamp round
about the righteous, and that not one
angel alone but many are charged with
the protection of each of the faithful."
( Heb. 1:14.) The angel who delivered
Peter is not spoken of by Luke as Pe-
ter's angel, but as the angel of the Lord.
And Peter had no such thought, for ho
snys, "I know that the Lord hath sent
Ilis angel." The notion that it was
Peter's angel, whatever the terms
meant in tho mouth of those persona
at Clary's liouse, is not of any authori-
ty from their saying, nor is it entitled
to any weight with us. Indeed, it
would rather seem that they weio al-
together bewildered and mistaken, and
had just denied the possibility that it
was Peter, and are quite likely to have
entertained any absurd notion, rather
than the truth of the case.

16. Continued. The term is a strong
one, and means persevered. ^ Had
opened. It was in their first wild ex-
citement that they had denied and
specTilated. Now they put the news
to tho tost, as they should at first have
done, and behold the glad reality. So
Christ says to all tho doubting, halt-
ing, and disbolievlng, " Come and see."

280

THE ACTS OF THE APOSTLES.

[A. D. 44.

?9''^33!and'2u'' 1' ^^^ li^ » beckonliig unto them with the hand to
*°- hold their peace, declared unto them how the Lord had

brought him out of the i)rison. And he said, Go shew these things
unto James, and to the brethren. And he departed, and went into
another place.

18 Now as soon as it was day, there was no small stir among the
soldiers, what was become of Peter.

19 And when Herod had sought for him, and found him not, he

17. Beckoninrj. The term means,
motioning icith the hand downwards.
The natural gesture for commanding
silence in an uproar, ch. 13:16. ^ De-
clared. He at once reports the facts.
Tho Gospel is a narrative of facts on
which we are to rest our faith and
hope of salvation. Here the term im-
plies a detailed narrative. "Come
and hear, all ye that fear God, and I
■will tell what He hath done for my
soul," (Ps. G6 : 16 ) Christians can
report to others the facts of their de-
liverance. ^ The Lord — the Lord Je-
ms— the riyen Lord — who " sent His
angel," (vs. 11.) Whoever may have
been instrumental in our salvation, it is
to God that we ascribe it, and Chris-
tians will acknowledge His love as
having moved in their salvation from
all eternity, and planned and prompted
all the means. \ Go shew. This is
the language of Peter. ^ James. It
is natural to suppose that this is
James the son of Alpheus, who is com-
monly called the Less; and who is the
only one of this name among the
Apostles, since James the son of Zeb-
edee and brother of John, had just
been put to death. This James is the
only other one of this name previous-
ly spoken of in the history, and it is
inferred that it is he who is called tho
Lord's brother, or near relative, Gal.
1 : 19. Some suppose, however, that
this James here spoken of, and in Gal.
1, 2, is quite another person, the real
brother of our Lord, and not an Apos-
tle. In either case this James was
very prominent in the Church at
Jerusalem, and at the Synod, (ch.
15.) This James is sometimes called
" the Apostle of the Tiansition." See
Notes on Ch. 15. The importance of
feis position wculd seem to b» tho rea-

son why he is particularly mentioned
here. 1[ Departed. The fact also that
Peter intended immediately to depart
from Jerusalem, would be a reason for
this direct message to him from Peter ;
and perhaps it was implied also, that
James was now to take a special charge
of the Church in that city: while Pe-
ter should now feel his own special
connection with Jerusalem at an end.
There is no hint of the place to which
Peter went : and here the particular
narrative of Peter's labors breaks off.
He is spoken of afterwards (ch. 15,)
as at Jerusalem, at the Synod. — There
is no proof that Peter went to Eome
either now or at any other time — but
much proof to the contrary.

18. Day. It is argued that Peter
must have been delivered during ths
last watch of the night, (3 to 6, A. M.)
else his escape must have been discov-
ered at the change of the guard.
IF Stir. Troubling, (Wiclif,) disturb-
ance arising out of trouble. ^ Sol-
diers. This probably includes the en-
tire guard of sixteen soldiers, (the four
quaternions,) to whom the keeping of
Peter had been intrusted — though of
course they, during whose watch he
had escaped, would be the ones who
would tremble for their lives. The
penalty of letting a prisoner e.scape
was death. ^ What. Literally, lohat
then Peter had become, or was become
of Peter, (since he was missing.)

19. He examined — put them on trial.
^ ITie keepers. Those of the guard
who were on watch when he escaped.
«[ Put to death. Literally, to be led
away — to execution. It was inferred
that they must have been careless and
unfaithful, else he could not have ca
caped. It is not hinted that they had
any suspicion of his miraculous deliv

A. D. 44.]

CHAP. XII.

281

examined the keepers, and commanded tliat tJiey should be put to
death. And he went down from Judea to Cesarea, and there
abode.

20 «f And Herod ]] was highly displeased with them of l^Jh^^ZLTin-
Tyre and Sidon : but they came with one accord to him, \^Zf."tlTwa,
and, having made Blastus f the king's chamberlain their redJham"cr.'
friend, desired peace; because p their country was nour- ^'u^^^'"-
ished by the king's country. kz. 27:17.

auco. ^ He went down. Hei-od about Cesarea, the residence of the Roman
this time wont from Jerusalem to | governors, and though he commonly

«s, ^ y^^A'y.^^J'

resided at Jerusalem, yet, as Josephus
tells us, he went down there now to
preside at the public games in honor
of the Emperor Claudius at his return
from Britain, {Jos. Ant. xix. 82.) Here
Agrippa resided, ch. 23 : 35. By
some providential means, the cruel
king was led off from further persecu-
tion of the Mother Church at Jeru-
salem. Cesarea is now a naked ruin.
20. Highly ditpleased. Literally, of
hostile minds — (see margin,) not neces-
sarily meditating war, but of warlilie
feeling — with them (the people,) of Tyre
and Sidon, (the Phenicians along the
sea coast, north of Cesarea,) probably
on account of some commercial inter-
ference. ^ They came ivilh one accord.
This seems to intimate that they turn-
ed out, or that the cities united in
sending en masse, a great delegation.
The Mosaic polity had discouraged
commerce, and the Phenicians carried
on the foreign trade of the Holy Land.
Ijre and Sidon were tiie chief ports,

and tliere, of course, the important in-
terests centred which might come in
conflict with Herod's authority. But
as tlie Pheniciau country was a very
narrow edge along the shore, it was
their interest to live at peace with
Ilcrod. *^ Chamberlain. Keeper of his
l)cl-chambcr, who thus came in famil-
iar contact with the King; also, per-
il a ps, his treasurer. T[ Their friend.
They gained his intercession. Lite-
rally, having persuaded him, perhaps
by some private inducement, aa of
bribes ; they desired for themselves peace,
that is, reconciliation. Tf Because. They
could not afford to be at enmity, as
they obtained their supplies of provi-
sion from llie King's country, the Holy
Land. Their own countrj-, Phenicia,
was too narrow aud unproductive t*-
sustain them, and Herod, Ly cutting
off supplies, could easily reduce then"
to the greatest straits. Wlieat, honey,
oil, &c. were exported to Tyre. Ezek.
27 : 17. The reason hero given tot

282

THE ACTS OF TDE APOSTLES,

fA. D. 44.

21 And upon a set day Herod, arrayed in royal apparel, sat upon
his throne, and made an oration unto them.

22 And the people gave a shout, saying, It is the voice of a god,

and not of a man.
^ L^m°'i"-^n ^" 23 And immediately the angel of the Lord 'smote him
ri-s. 115:1. because ''he gave not Grod the glory; and he was eaten of
Jh.tlTf&iai-o. worms, and gave up the ghost.
o«*i-'^- 21: *[[But the 'word of God grew and multiplied.

their coming may also imply that the
famine liad already commenced.

21. Set day — appointed day. Accord-
ing to some, it was the first of August,
and the second day of the games.
fi Royal apparel — brilliant with silver
ornament, as .Josephus relates, he came
into the public amphitheatre, and sat
upon his throne, or bema — raised seat —
and he made an oi-ation, literally, spoke
to the people. ]] Unto them — to the dele-
gation— implying here that it was a
mass delegation from the two cities.

22. The. people, (6 6jjpoc). This is a
term which is not used for the crowd,
but for the people in a formal and otli-
cial capacity. T Gave a shout. Shout-
ed out in response, •' God's voice and not
man's." This is their exclamation, so
full of adoring applause. It, is to be
supposed that they were Gentiles, fper-
haps led on by the Phenicians,) since
no Jew could have used such words
without willful blasphemy. Josephus
records their words thus, "Be thou
merciful unto us. If, indeed, until now
we have reverenced thee as man — yet,
henceforth we confess thee superior to
mortal nature."

23. Immediately — at once, in a way
to show it to be a rebuke of such im-
piety. 1[ The angel. r»,ather, an angel.
The same phrase as is used of the an-
gel who delivered Peter. It may have
been the same argel, or any other;
Ru angel specially commissioned to do
this work of death. Josephus narrates
the fact of Herod's sudden death,
"within five days." It is not neces-
sary to suppose that the angel was vis-
ible. See 2 Kings 19 : 35 ; 1 Chron.
21 : 15, IG. Josephus remarks that
Herod "did neither rebuke the people
uor reject their profane flattery," and
goes on to mention some of his dread-

ful and peculiar sufferings which ter-
minated in his death. f Because.
Luke states definitely what could be
inferred from the narrative of Jose-
phus, though the latter does not trace
the awful visitation directly to the
swift displeasure of God. ^ Eaten.
Literally, Becoming worm-eaten. Fall-
ing under the power of this awful dis-
ease, the same of which Antiochua
Epiphanes, that wicked persecutor,
and Herod the Great, also died. The
infliction of death by the angel took
this horrid shape, so as to make it most
revolting and much more shocking
than a sudden stroke of death. Ob-
SKRVE. — (1) AVe know from secular
history that this event — the death of
Herod — took place A. D. 44. Thus we
have a certain date by which we are
helped to form a chronological table of
the history. See Introduction. Josephus
tells us that it was in the fifty-fourth
year of Herod's age, and in the fourth
of his reign, and it is supposed to have
been about the first of August. (2)
Antiochus Epiphanes and these Herods
had been in their sphere the Anti-
christs who were predicted, and who
all along foreshadowed " thai ivicked,"
whom the Lord will consume, &c.

24. But. Notwithstanding the bloody
persecutions which this hostile power
of the world had attempted, and partly
carried out, it was fulfilled as predicted
in the second Psalm, vs. 9 ; and so
the Church went on to prosper. This
Divine interposition, releasing Peter
and smiting Herod with swift judg-
ment, would help forward the Church.
^ The word of God. The Gospel had
success, and its followers increased
and multiplied. These notices of the
Church's progress are given all along la
the history. (See ch. 5 : 7 )

A D. 44.]

CHAP. XIII.

233

25 And Barnabas and Saul returned from Jerusalem, l^.VrS'f^.
lien they had fulfilled tlieir || ministr
them " John, whose surname was Mark.

25. Barnabas and Saul — who were
sent to Jerusalem with the alms of the
Chui-ch at Aiitioch, (ch. 11 : 30,) now
returned from Jerusalem, having fulfilled
the ministry — dtaKoviav, or commission,
(upon which they were sent.) Daring
this time, Ave suppose those events oc-
curred in the case of Peter and Herod
which are recorded in this intervening
cliapter, thougli it is not certain that
Barnabas and Saul went to Jerusalem
till after Herod's death. Tf Took luilh
them — from Jerusalem to Antioch —
John the son of Mary, at whose house
the prayer-meeting for Peter had been
held, (ch. 12 : 12.) He was the ne-
phew of Barnabas, and was afterwards
(with some interruption,) a companion
of his missionary journeys in connec-
tion with Paul, ch. 12:13; 15 : 37-39 ;
and Paul (though with some misunder-
standing) accounted him " profitable to
him for the ministry," 2 Tim. 4 : 11.
Observe. — The Church at Jerusalem
thus further recognizes the Church
among the Gentiles. Observe. — This
aliaptor brings us to the next and clo-
sing part of the history — the extension
of the Church amonff the Gentiles at larfje.
Thus far we have had, (1) The found-
ing of the Christian Church. (2) Its
extension among the Jews. (3) Its ex-
tension among the Devout Gentiles, And
now we pass from the Mother Church {at
Jerusalem,) and from the labors of Pe-
ter, the Apostle of the circumcision, to the
first Gentile Church, [at Aritioch,) and
the labors of Paul the Apostle to the
Gentiles, and the extension of the Church
*'io the uttermost ends of the earth."

CHAPTER XIII.

BOOK III.

Part II. Spread of Ohristianitij
nmiong the Idolatrous Gentiles —
" Witnesses unto the uttermost
ends of the earth." A. D. 44—
62. Chs. 13-15.
20*

^ 22. Missionary Commission of
Paul and Barnabas by thk
Church at Antioch. Ch. 13: 1-3.
We enter now upon a most import-
ant epoch in the Church's progress.
The Missionary character of the
Christian Church comes now into view.
The great commission is now to be
more fully entered on and fulfilled,

"Go YE THEREFORE AND TEACH ALL
N.\TIONS, BAPTIZING THEM," &C. NoW

Isaiah's distinct prophetic outline of
the Church's progress comes to be
history. See Isaiah 40 to 46. An-
tiocli, the capital of Syria, and the
chief seat of Eastern civilization to-
ward the West, was now to be the
second centre of the advancing Chris-
tianity. The great Apostle to the Gen-
tiles was now to enter more extensive-
ly and formally npon the work to
which he had been called. The Church
of Christ was henceforth to be the
united Church of Jews and Gentiles.
Accordingly, the first two acts of this
Mother Church of the Gentiles at An-
tioch were, to send alms to the poor
Jews at Jerusalem in their extremity,
and to SEND Missionaries to the
heathen, far and wide — a pattern for
all Gentile Churches. — Here begins
the History of Missions to the hea-
then, under the authority of the
Christian Church. The great prin-
ciple of bringing in the Gentiles had
already been established, and Peter, tJie
Apostle of the circumcision, was chosen
by God to introduce it in the case of
Cornelius. The ingathering there at
Ces'irci nnd here at Antioch, had been
rec' '• :'. ■ 1 as of God. And now the
barrier.- uf Judaism are fairly broken
down — and the world is open to the
great work of Missions. The Christian
Church among the Gentiles at once
owns her high calling, and enters upon
the Master's commission, under the
impulse of the Holy Ghost, Matt. 28 :
19-20. Hitherto the spread of th«
Gospel could be traced to the persecu-

Tire ACTS OF THE ArOSTLES.

[A. D. 44

CHAPTER XIII.

*f,'yi5:M. 1 Now there were *in the church that was at Aniioch

tom.'ic'r'^K' certain prophets and teachers; as ''Barnabas, and Simeon

X'r'iroTlr. ^liat was Called Niger, and "Lucius of Cyrcne, and Manaen,

"■o-n&i'-'i II which had been brought up with Herod the tetrarch,
'T\\il^^.^. fvnd Saul.

ian.!i^:33. o ^3 \\^qj ministcrcd to the Lord, and fasted, the Holy

h."3:7,'s: Ghost said, ■* Separate me Barnabas and Saul for the work

•!"'■?; ?i "whereunto I have called them.

tinns at Jerusalem. — The Spibitual
Gii'T? distinguishing this first Gentile
Church, are here noted

]. The Church, (ir/^ec/i wtfs established
ami flourisbing. — Bcngel.) Here the
Church is recognized as established
among the Gentiles — and the character
of the body is noted as eminent for
spiritual gifts and poAvers. ^ Prophets
and teachers. The prophets were all
teachers, and sometimes foretold future
events, as Agabus — though their office
was generally to discourse in an ele-
vated strain, under the extraordinary
influence of the Holy Ghost, (ch 11 :
27.) The teachers were not all pro-
phets but instructors ia the Avord. See
1 Cor. 12:28; Eph. 4:11. Only
'■'certain'' of them, or a portion, are
bore named. Barnabas is first on the
list, and Saul the last. It would seem
from the text, that the three former
were proplK-LS and the two latter
tcacliers. '^ C-Aled Niger. The sur-
iT'.nio leads us to infer that he was of
Romau connection, though a Jew. We
know notliing more of him. \ Lucius.
In Rom. IG : 21, such an one is spo-
ke;! of. We see that he was also con-
nt'cted with the Gentiles — being of the
sune African cit^' with the Simon who
bore Christ's cross, and with those
who had first preached the Gospel at
Antinch, (ch. 11 : 20.) See ch. 2 : 10
;i!id Notes % Manaen. A .Jewish name.
jl Brought up icith. Rather, Herod's
fester-brother — having the same nurse
with Herod. Josephus speaks of one
of tliis name, an Essene, who prophe-
sied of Herod the Great, while lie was
a boy at school, that he would be a
king. \ The tetrarch. Tk a Herod who

had put John the Baptist to death.
Observe. — All these here named were
men specially noted as having somo
Gentile connections. Barnabas, too,
was a Cyprian — and Saul was from
the Cilician city of Tarsus. All these
five had something linking them to the
Gentiles whom they were to evangelize.
Just so the twelve had been cJioenn
for Israel from Israel. ^ Saul. See
ch. 15 : 35. That he is named last
here, is ascribed hj Bengel to his mod-
esty, supposing him to have furnished
the account. I3arnabas is placed first,
as the one sent from Jerusalem to them,
and who introduced Saul, ch. 11 : 22.

2. Ministered. This term is taken
from the Old Testament worship, and
relates to the functions of the priestly
office. In general, it would here ex-
press the idea of Divine worship in
which these men officiated ; but it is
used, perhaps, also to imply that the
Old Testament priesthood is here real-
ized in the New Testament prayer and
praise. It is to show not that Judaism
was to be perpetuated, even as in the
rites of the Papacy, but to be merged
and realized in Christianity. ^ Fasted.
Though they did not recognize distinc-
tions of meats, as the Jewish insti-
tutions had required, they entered into
the spirit of separation from the world.
This fasting was probably with a spe-
cial reference to the great interests of
the Gentile world, as now opened upon
them at Autioch. T The Holy Ghost,
probably by the agency of a prophet,
as Lucius or Simeon. ^ Separate mo
— separate for me now. This is uu
emphatic call for the formal appoint-
ment of these men. The term renderecl

A. D. 44.]

CHAP. XIII.

28S

3 And 'when they had fasted and prayed, and laid f<^*'^
tkeii' hands on them, they sent them away.

4 f So thc^i, being sent forth by the Holy Ghost, de-
parted unto h'eleacia; and from thence they sailed to
•Cyprus. »°^' '**

" separate" is applied to marking off
lands, and implies a personal prop-
erty in these men for tliis special ser-
vice. ^ The ivork. Tliis work had
already been made knovra to PauJ at
his conversion, (cb. 9 : 15, IG,) and to
Barnabas at his coming to Antioch, or
since. The persons spoken of in the
context are they to whom this com-
mand was directly addressed, the pro-
phets and teachers, but through them
also to the Church wliich was at
Antioch. This city had been called
" the Queen of the East" — soon it got
the name of "the City of God," and
contained one hundred thousand Chris-
tians in the time of Chrysostom.

3. Having fasted. This was a special
fasting ajid prayer, on the occasion of
sending them forth with the laying on
of hands. This simple ceremony of
missionary commission was performed
by the prophets and teachers, yet not
in a -way to exclude the Church mem-
bership from the fasting, and praying,
and sending them away. Paul was al-
ready set apart as an Apostle, (ch. 9 :
15.) This was a temporary work
»f missionating, ch. 15 : 26, 27, not a

permanent office, to which they were
here set apart. ^ Laid their hand.-'
— that is, those named in vs. 1. It
was no ordination to the work of the
ministry. Paul and Barnabas had al-
ready been preachers, and recognized
as such by the Church. "Tf Sent them
awaij, by their authority in the Church
orgiinization. The Church sent them,
while the formal act of commissioning
thom was done by the teachers. The
distinctions are not nicely drawn and
guarded here, because they were un-
derstood in the common order of the
Church.

§ 23. Paul's first Missionary Joun-
NET — First success — His first
ENCOUNTER -WITH PAGANISM. Cy-
prus, Asia Minor. A. D. 45. Ch.
13 : 4 to 14 : 28.

4. While they were sent forth by the
Church, they were also sent out by the
Holy Spirit with a special unction and
instruction, all their route being under
Divine direction. So .Jesus was led
forth by the Holy Spirit, (Luke 4 : 1,
14,) and His ministei-s have the same
honor and privilege. \ Seleucia. This

236

THE ACTS JF THE APOSTLES.

[A, D. 4C

5 And wben tliey were at Salamis, "^ they preached tho
word of God in the synagogues of the Jews : and they had

'■^"^ also 'John to tJieir minister.

6 And when they had gone through the isle unto
Paphos, they found ''a certain sorcerer, a false prophet,
a Jew, whose name was Bar-jesus :

was the seaport of Antioch on the Mcd-
itcrr.'uieari Sea, at tlie mouth of the
river Oroutes. Antioch was sixteen and
one-half miles distant by land, but
about forty miles by the river. The
misHionuries thus stood on the edge of
the Great Sea, looking out westward
in the same course which the human
family has taken, and in tho direction
of "i/i6 isles" of prophecy and the ut-
termost ends of the earth, (Isa. GO : 9.)
TI Cyprun. They embarked on board
one of the many vessels which sailed
in the summer season between Seleu-
cia au:l Salamis. It was every way a
natural course, as Barnabas was a na-
tive of this island, (ch. 4 : 36,) and
some of the men who had first preach-
ed the Gospel at Antioch were "men of
Cyprus," (ch. 11 : 20.) Since "An-
drew first found his own brother Si-
mon, (John 1 : 41,) and John his
brother Jaraos, and brought them to
Jesus, the ties of family relationship
had not been without effect in the pro-
gress of tlio Gospel." " The unde-
signed coincidences of the narrative in
every thing connected with Barnabas,
are of tliemaelves enough to show the
perfect truthfulness of this history of
the Acts." — Blunt.

.5. Salatnia. This was the nearest
point of the island, and was a chief
city, having many Jews and syna-
gogues. This, therefore, is '* the first
spot in the great missionary field
of the heathen world." It will be ob-
served that they preached "to the
Jew first." Even though they were
sent especially to the Gentiles, yet it
w;is not any more now to the Gentiles
exclusively, than before to the Jews
exi^lusivcly. Still they were under
the origijial obli^gation of selecting fij-st
the lost ahoep of the house of Israel,
and aiming to bring in a coramuuity
of beliovors who should constitute a

universal and united Church of Jews
and Gentiles. It will be seen that they
persisted in this course even after, at
the other Antioch, in Pisidia, the Jews
so utterly rejected the Gospel, as to lead
them to say, " Lo we turn to the Gen-
tiles," ch. 13 : 46. It is plain that
these first missionaries understood what
many cavilers have not, that, accord-
ing to the Gospel commission, while
the Gentiles were to be admitted and
gathered in, the Jews were not to be
utterly cast off, B,om. 11. Besides,
the Gentiles were to be reached through
the proselytes and Hellenistic Jews, and
the preaching could best be begun in
the synagogues. And the preaching to
the Jews now is to be regarded as a tran-
sition step in the new course of the
Church's progress. 1" Their minister —
their attendant and helper. The term is
used of the minister in the synagogue,
who kept the rolls, and took them out,
and locked them up. We infer that
John, who was " their minister," was a
helper in the common cares of their
journey, while he may also have been a
helper in ministering the word. See
Luke 1 : 2. Yet there is no hint here of
any inferior order of the ministry. This
John was John Mark, nephew of Bar-
nabas and son of JIary from Jerusalem,
(ch. 12 : 12, 25.)

6. Through the isle. The island was
one hundred and forty miles long, and
Paphos was one hundred miles west of
Salamis, and the chief city of the west-
ern district along the southern shore.
It was celebrated as the seat of a great
temple of Venus, where the most re-
volting worship of that goddess waa
practiced, and this island was fabled
as being the place of her birth. ^ Sor-
cerer— (Gr. Magus — Magian.) At this
time, impostors from the East were
abroad in all quarters, as at Ephesus,
(ch. 19 : 13,) taking advantage of tha

A. I). 44.]

CHAP. XIII.

237

7 Which was with the deputy of the countrj, Sergius Paulus,
a prudent mau ; who called for Barnabas and Saul, and desired to
hear the word of God.

8 But 'Elymas the sorcerer, (for so is Lis name by in- l^l^.'aVs}'
terpretation,) withstood them, seeking to turn away the
deputy from the faith.

prevalent expectation that some great
personage would appear. This one
was not a heathen Magus, but a Jew.
For a long time, too, the Romans had
looked to the East as the land of
mystery, and " Syrian fortune-tellers
flocked into all the haunts of public
amusement." See ch. 8:9. f False
prophet. He dealt in fortune-telling
and prophesying, which would be in
direct opposition to the prophets and
teachers of the word. So always, in
every special advance of the kingdom
of light, has the kingdom of dark-
ness rallied in oppositi-on and decep-
tion, from the time of Moses, when
♦' the magicians did so with their en-
chantments," (Exod. 7 : 11.) So Si-
mon Magus against Philip, (ch. 8 : 9.)

1[ Bar-jesus — " son of Joshua" or Jesuf«,
a common name. Bar is a Syriac
term, meaning son. This man was
the Jewish specimen, who perhaps is
to show here, at the threshold, how
the Jews will receive the Gospel from
these missionaries.

7. Was ivith. An attendant of his,
and in his service. T[ Ths deputy. The
term here is peculiar, and means pro-
consul. It was for a long time thought
that there was an error in the history
here, as this was not the common title
of the governor. But a passage was
at length discovered in Dio Cassius,
showing that Augustus gave up Cy-
prus for certain reasons to be governed
by this very style of officer, dvdvKaro^.
And since that, coins have been found

beai-ing this very title which is here
used by Luke, and these coins were
struck in the reign of Claudius, Avhen
Paul visited the island. "^ Sergius
Paulus. " Saul'^ bears the name of
'^ Paul" from this time. Some sup-
pose it to have been on occasion of this
remarkable conversion where the Gen-
tile Paulus receives the Gospel, while
the Jew Elymas rejects it — and that
this event was thus signalized because
thesewere to be understood as represen-
tative men — and these specimen cases,
at the threshold of his work, were to
signify to Paul the different reception
vhich the Gospel should meet with
from Jew and Gentile at his hands.
Sep vs. 9, note. Tf Prudent — intelli-

gent, or discerning — as appears from the
narrative. % Who (Sergius Paulus,)
called for — summoned, called to them —
and desired earnestly to hear the word of
God: the Gospel which claimed to be
this revelation I'rom God.

8. But Elymas the sorcerer — the Ma-
gus. The term Elymas is Arabic, and
means the same as Magus in Greek —
wise — one claiming extraordinary (su-
pernatural) wisdom — occult science,
vs. 6. f Withstood — opposed — set him-
self in opposition. ^ Seeking. This was
his aim auJ object. ^ To turn away.
To icrcst or pervert— a sti-ong term — to
turn olf entirely from the faith, from
believing, or giving in to the doctrines
preac'ied, "the hidden wisdom which

238

TEIE ACTS OF THE APOSTLES.

[A. D. 44.

9 Then Saul, (who also is called Paul,) ""filled with
the Holy Ghost, set his eyes on him,

10 And said, 0 full of all subtilty and all mischief,
"^fhou child of the devil, thou enemy of all righteousness,
wilt thou not cease to pervert the right ways of the Lord ?

11 And now, behold, "the hand of the Lord is upon thee,
and thou shalt be blind, not seeing the sun for a season.

God ordained before the world unto
our glory."

9. Who also is called Paul. Literally,
The also (called) Paul. The Holy Spir-
it, just at this point iu the history,
gives Saul this name '^ Paul," which
He invariably uses in the record from
this time to the close. He may have
been so "called" on this occasion,
(John 1 : 42,) according to the prac-
tice of giving a new name to eminent
servants of God, to marli their enter-
ing upon some new covenant relation
—as Abraham, Sarah, Israel, under
the Old Testament, and Boanerges and
Peter, under the New Testament. And
as these names were significant, and
had reference to some prominent fact or
feature of the occasion — as "Boaner-
ges " referred to James and John asli-
ing to command fire from heaven,
(Luke 9 : 54.) and "Peter" referred
to the foundation-truth of his confes-
sion, (^Latt. 16: IG,) so here the name
"Paul" might naturally be a memo-
rial name, and have reference to the
remarkable conversion of "Paulus,"
especially as it was a representative
case. See vs. 7, note. We may even
suppose that Paul had this name as
his Gentile name, (which was the com-
mon practice,) in addition to his Jew-
ish name Saul. This would not inter-
fere with our theory of the Holy
Ghost's intent in the record. The
supposition that Paul assumed now
his Gentile name, as being more ap-
propriate to his field of labor among
the Gentiles, would not be quite satis-
factory. That Luke for the same rea-
son gives him this name in the subse-
quent history, would not conflict with
the view we have given ; as it was
under the inspiration of the Holy
Ghost, t Filled with the Holy Ghost.
Acting, therefore, under immediate

Divine inspiration, by which he was
able to detect the wickedness, and au-
thorized to pronounce the curse. H
was no private bitterness, but the
judgment of God. *[[ Set his eyes — •
gazing intently upon hira. Some sup-
pose this term has reference to Paul s
weakness of eyes, ever since he was
miraculously blinded for his unbelief
— but this is conjecture.

10. Paul denounces him as full (not
of the Holy Ghost, but) of all deceit
and all wickedness. The latter term ex-
presses "the cunning of a successful
impostor." ^ Child. Son of the Devil
— instead of Bar-iesus, (son of Joshua
or Jesus,) as his name was. The
phrase means, one who has in him the
nature and qualities of the devil, in an
eminent degree. ^ Enemy of all right-
eousness, and therefore, of course, the
enemy of the Gospel, which is " the
righteousness of God, &c.," (Rom. 3 :
22.) '^Pervert. The same term as
used vs. 8, rendered "to turn away,"
.and means distorting, wresting. See
note, vs. 18. "H Right icays. The way
of life and the way of God's provi-
dence and grace. Vv'ilt thou not cease
to " turn the truth of God into a lie,"
and to " turn away the proconsul from
the faith," or reception of the Gospel ?
See the similar case of Simon Magus
at Samaria, (ch. 8:18.) Observe. —
None are so blind to the truth as they
who are in the habit of deceiving
others.

11. The Apostle here denounces
upon him the Divine judgment — giv-
ing him a sign in the very experience
of the punishment. Now he "knows
good and evil," like our first parents,
by the bitter sense of good lost and
evil felt. "^ Blind, and not (even) see-
ing the sun (so entirely blind,) for a
season, (literally, until a time or season.)

A. D. 44.]

CHAP. XIII.

And immediately there fell on him a mist and a darkness ; uad ho
went about seeking some to lead him by the hand.

12 Then the deputy, when he saw what was done, believed, beiac
astonished at the doctrine of the Lord.

13 Now when Paul and his company loosed from Paphos,

they came to Perga in Pamphylia : and p John departing ^s"^."'^®-
from them returned to Jerusalem.

This hints of a time when he should
be restored ; but a set time according
to God's pleasure. It may be a hint
of the Divine gra^e, to provoke his re-
pentance. So Paul declares that blind-
ness in part had happened to Israel
until the fullness of the Gentiles be
come in, Rom. 11 : 25. Paul was him-
self so smitten for his unbelief, ch. 9 :
8, 9. ^ Mist and a darkness — implying
a gradual blinding — first a dimtiess,
then a darkness. And going (groping)
about, he sought guides, (literally,
hand-guides.) This depicts to the life
the manner of one suddenly struck
with blindness. Observe. — The Lord
Jesus came, that they who see might
be made blind, John 9 : 15.

12. The eflFect upon the proconsul
of such a miraculous visitation was
convincing. It followed so at once
upon the sentence uttered by Paul, that
it plainly indicated the Divine power,
and it was blessed to the conversion of
the proconsul. '\\ Astonished. lie could
not hesitate a moment between the
teaching of the Magian, who was so mi-

t tr> hllnilnPS

t^achmo: of the I or 1, ■\\hich 'v\as ac-

companied with such amazing tokens,
and such astonishing power. Obsera'e
— (1) The miracle had no convertinfi
power, but "the doctrine," accompanief',
by the Spirit of God. So (2) by the stum
bling of Israel, salvation comes to the
Gentiles, Rom. 11:11; 12 : 15. Fro:u
Cyprus to Asia Minor, the missionaries
now proceed.

13. His company. Wi^rnWy, theij about
Paul, or accompanying him. Observe.
— Pa«l, now and henceforth appears
as the leader and head of the mission.
^ Loosed. Lit., Having set sail. Tf P^r-
ga. Pamphylia was the province of Asia
Minor adjacent to them on the west.
Perga was its capital city, which was
famous for the wor.ship of the hea-
then goddess, Diana. Thus these mis-
sionaries advanced upon the strong-
holds of heathenism. Tf John depart-
ing. This was "John 3\Iark, " men-
tioned in vs. o, as their attendant. The
term here used, shows that his depart-
ing was on account of some dissatis-
faction, for which Paul blames him,
ch. 15: 38. It ma^^ have been on ac-
co""t -^f P!.ul living ,iow t.il.-en 'he
leid, iM'^t'^-'d of I5nnibi-5 M uk s nu«

r^-^.

240i

f ch.

THE ACTS OF THE APOSTLES.

[A. D. 44.

14 ^ But wbon they departed from Perga, they came to
; Antioch in Pisidia, and ' went into the synagogue on the

sabbath day, and sat down.

15 And ''after the reading of the law and the prophets
the rulers of the synagogue sent unto them, saying-, Yemen
and brethren, if ye have ° any word of exhortation for the
people, say on.

16 Then Paul stood up, and 'beckoning with Jiis hand
said, Men of Israel, and ° ye that fear God, give audience.

cle. Or, it may have been ou account
of the object of the mission becoming
more clearly defined as a mission to
the Gentiles, with which Mark had not,
.as yet, any lively sympathy. Or, with
both these reasons, it may have been
also from a reluctance to journey far-
ther from his home at Jerusalem, and
amidst the drudgeries and dangers of
this western field. He afterwards
joined Paul again in a tour to Cyprus ;
was "a comfort to him," Col. 4: 10,
11, ami "profitable to him for the min-
istry." 2 Tim. 4:11.

14. Thei/ (themselves) departed. Lit.,
Having passed through [ox journeyed on)
from Perga, they came to Antioch in Pi-
sidia, the adjacent province northward.
They did not now tarry at Perga, prob-
ably because of the season, which made
it desirable to take the trip into the
interior without delay. The coast was
infested by robbers. See 2 Cor. 11 :
26. The site of this Antioch has been
found, now called Jalohateh. 1 Syn-
agogue. Through the religious assem-
blies of the Jews in their synagogues
tJiey could have access to the people
most readily. \ Sabbath — day of the
Sabbath. The Jewish Sabbath, f Sat
down — with the rest — though possibly
in a conspicuous place, to draw attention
to them, and invite an opportunity of
speaking to the assembly. They were,
at least, noticed. They were not seat-
ed in the place of the Rabbis, as they
were sent to, as if at a remote point.

15.- The Law. The five books of
Moses, or the Pentateuch, were divided
into sections for Sabbath reading, so
as to complete the whole during the
year. The Pentateuch was read in the
uynagogues from their earliest history.

Tf The Prophets. These were not at
first read in the synagogues, nor until
B. C. 163, when Antiochus Epiphanes
prohibited the reading of the law, and
these were substituted. Afterwards
both were read. See Luke 4:16. See
vs. 27. After the reading was done,
tlie assembly was addressed by the
reader, or by some other member, ajid
strangers were often called upon, as our
Ldi-d, Luke 4:16. \ The rulers. Each
synagogue was governed by a chief ru-
ler, and a body of elders, like the teach-
ing elder (or pastor) and ruling eldera
of the Christian Churches in the New
Testament. *^ Sent unto them, probably
by " the minister," or servant who kept
the rolls of Scriptures. ^Men, brethren,
if there is in you a word of exhortation
(consolation) to (for) the people. If you
have in mind, or at heart to speak such
word.

16. Then Paul. Though Barnabas
was so called (see 4 : 36,) as "the son
of consolation" (or exhortation, the same
term as is used in the previous verse,)
yet Paul is now and henceforth tha
speaker, as he has now formally entered
upon his commission as ''Apostle to the
Gentiles." Barnabas, who knew of
tills commission, and took part in ex-
plaining it to the Apostles, (ch. 9: 27,)
and in accordance with it sent after
Paul to Tarsus, to enter the field opened
to him by the Spirit, at Antioch, (ch.
11 : 25,) could not object, but must have
regarded it as every way proper and
right. ^ Beckoning. See ch. 12: 16.
^ Men of Israel, &c. He addresses him-
self not only to the native Jews, but to
the devout men, fearers of God, such as
Cornelius, who, though Gentiles, were
yet brought under the influence of tha

A. D 44]

CHAP. XIII.

17 The G-od cf this people of Israel '^ chose our fathers,
ani exalted the people ^whea they dwelt as strangers
in the land of Egypt, ^ and with an high arm brought he
them out of it.

18 And * about the time of forty years f suffered he their
manners in the wilderness.

19 And when ''he had destroyed seven nations in the
land of Chanaan, "= he divided their land to them by lot.

20 And after that ^ he gave u7ito them judges about the
space of four hundred and fifty years, « until Samuel the
prophet.

241

irDent. T:6,i
y Ex. 1:1.
Ps. 105:2:,*,.
cb. 7:17.
zEx. «:6, and
J3:U, 16.
uEx. 16:35.
Nuiu.U:33, 3i
Ps. 95:9, 10.

ch. 7:36.

tGr.

erpoiTO — V,

perhaps for

erpocpo — V,

them 111 a vurst
bearetil.OT fad-
etU her chiid.
Deut. 1:31.
b Deut. 7:1.
iJo.sh. 14:1, 2.
Ps. 78:55.
d Judges 2 : 16.

Jewish religion, and were to be found
in the synagogues at public worship.
These were a means of access to the
Gentile world. These were such, com-
monly, as had not made a special pro-
fession, and were not circumcised.
They had seats in a separate part of
the synagogue. Observe. — This dis-
course of Paul, the firot which he de-
livered under his commission to the
Gentiles, sets forth (1) God's covenant
mercies to Isrn.«l, crowned by the ful-
fillment of His gracious promises to
send a Saviour, (vss. 17-25.) (2) His
rejection by the Jews and His resur-
rection by God, the Father, as abun-
dantly proved, vss. 26-37. (3) The
special application of these trutlis to
them, with an earnest appeal for their
reception of the Gospel as the only
hope for salvation, vss. 38—42.

17. Paul shows that his Christian
faith is in perfect keeping with a know-
ledge and acknowledgment of all God's
peculiar mercies to Israel ; for Chris-
tianity, (as he elsewhere shows in his
Epistles,) is only the substance of
which the Old Testament economy was
the shadow. ^ Chosa — elected, as Abra-
h.am from the land of idolaters. If Our
fathers, he says^ (mine as weU as
yours,) embraicing all present, Jews
and Gcutiles, and thus he hints at the
docti'ine which he afterwards insists
upon, that all true believers in Christ
are the children of Abraham. Rom. 2 :
29. ^[ Exalted. LiteraUy, Lifted them
up — ^from their depression under Egyp-
tian bondage, making them prosperous,
Uiunjrous and poweii'ul. Some under-
21

stand it, brought up to manhood, Is.i.
1:2. II" With an high arm, in exertion
of His almighty power, as in the plagues
visited upon Pharaoh, and all the mira-
cles for their release, Psalm 89 : 13.

18. Suffered. P»,at.her, the term is
more probably, nurtured — tended them
as a nurse. See Deut. 1 : SI. Tliere
is a difference in the reading, but
either term gives a good and scriptu-
ral sense.

19. From the Exodus he passes to
the wildei-ness journey, and thence
riipidly to the entrance into Canaan —
glances at the heads of (he history.
If Seven nations. See Deut. 7:1; Josh.
3 : 10. The Canaanites, Hittites, Am-
orites, Girgashite.s, Jebusite.s, Hivites,
Perizzites. If Divided. Rather, Gave
as an inhcrit'incc. ^ Their land. It
was made theirs by covenant before
they entered on its possession. Ob-
serve.— God's distinguielung goodness
to Israel, "giving people for their
life," (L~a. 43': 4.)

20. After these thinffn— the posses-
sion of Canaan. 5f About. Lit., after
ihe^e things, as [about) four hundred aid
fifty years, which may mean, that after
tlicse things, which lasted about four
hundred and fifty years, He gave them
judges. It was about this length of
time from the call of Abraham to the
occupation of Canaan. Some anoicnt
readings connect the time with i\\h for-
mer clause, and make it relate to the
possession of Canaan — "and from the
call of Abraham to the occupation of
the land was four hundred and fifty
years." The time is given in round

242

n San. 8:5,

THE ACTS OF THP] ^POSTLLS.

[A. D. 44.

^s°m.\5:u, ^1 'And aftcrward they desired a king: and God gave
w.^'s^u!* ■ '■ uiito them Saul the son of Cis, a man of the tribe of Ben-
ia^i^°2'u;and jauiin, bj the space of forty years.

.3:^9. Of, 22 And ^when he had removed him, ^he raised up

sam.i3:u. ^^j^q them David to be their king; to whom also he gave
ifei-sVeg. testimony, and said, 'I have found David the son of Jesse,
m.'ui ^ 3, man after mine own heart, which shall fulfill all my will.
Mi'iTiiV'^ -3 'Of this man's seed hath God according "^ to his
m.'n-M!' promise raised unto Israel "a Saviour, Jesus :
'ife3:3^'' 24 * Wheu Johu had first preached before his coming

rk":7.''^' the baptism of repentance to all the people of Israel.
mi:S?o,'n. 25 And as John fulfilled his course, he said, ^Whom

numbers, " about." Josephus has the
same calculation, making four hundred
and forty-three years for the judges,
including Samuel. This differs from
the calculation in 1 Kings G : ], but
counting from Othniel to the death of
Eli, we have three hundred and thirty-
nine years, and then including their
separate servitudes, one hundred and
eleven j'ears, we have four hundred
and fifty years exactly. It is clear
that Paul followed a chronology cur-
resit among the Jews, and agreeing
with the Book of Judges itself, and
that adopted by Josephus. ^ Until
Samuel. Samuel is here najiied as
closing the series of judges, and also
as "the prophet" who anointed their
firdt king. " The judges" were per-
sons specially raised up by God for
groat emergencies, to govern and de-
liver the people. Under Samuel the
prophetic office and order was estab-
lished, as an ofFset-to the kingly office.

21. Afterward. Lit., thence, from
that point in the history — they desired
— they asked for themselves. ^ Gave
unto Mem— just as truly as He "gave"
the judges, (vs. 20,) yet in anger,
Hos. 13 : 11.) T[ Saul. Paul was
also a Saul of the ti-ibe of Benjamin.
TT Cis — Kish, in Hebrew, f Forty years.
This term of his reign is not mention-
ed in the Old Testament. Josephus,
however, gives the same. — Ant. vi.,
14, 9.

22. Removed. 1 Sam. 31. He was
re-moved by death, as a judgment for
his disobedience. ^ liaised up. This
t^Seia to the actual accession of David,

including his selection and anointing
in Saul's lifetime. He did not take
the throne till after Saul's death, 1
Sam. 10:12. f Testimony. See 1
Sam. 13 : 14; Ps. 89 : 20; 78 : TO-
TS, where this testimony is found to be
the substance of several passages — a
summary given purposely instead of
the entire texts, f A man. Distin-
guished f)-om Saul, as, in his kingly
office, a man of God's own choice, and
obedient to His express directions.

23. Seed. The promise to David
was that he should always have a son
to sit upon his throne. This was ful-
filled in Jesus, who was of the seed of
David — the son of David. The Jews
were then looking for the fulfillment
of this promise. ^ liaised unto Israel.
So the angels sang to the shephoi"ds,
" unto you is born tliis day in the city
of David, a Saviour which is Chiist the
Lord." The name Jesus means "Sa-
viour," Matt. 1 : 21.

24. When John. Paul, in his brief
recapitulation, notes the leading facta
— and here glances at John's office in
heralding Christ according to the
prophecy of Malachi, that " Elias
should first come," (Mai 4:5, 6,) and
turn the hearts, &c. So he preached
the baptism of repentance to all the peo-
ple of Israel, calling them all to repent
and to signify and profess their repent-
ance by being baptized. IT Before Bis
coming. Literally, entrance — publicly
upon His work.

25. Fulfilled. Was about fulfilling,
or finishing his course as Christ's fore-
runner— aew its close. It was just

A. D. 44.

CHAP. XIU.

243

think yo that 1 am ? I am not he. But, behold, there
Cometh one after me, whose shoes of his feet I am not
worthy to loose.

26 Men and brethren, children of the stock of Abraham,
and whosoever among youfeareth God, "J to you is the word
of this salvation sent.

27 For they that dwell at Jerusalem, and their rulers,
'because they knew him not, nor yet the voices of the
prophets ' which are read every Sabbath day, ' they have
fulfilled them in condemning him.

28 ° And though they found no cause of death in him,
* yet desired they Pilate that he should be slain.

29 ^And when they had fulfilled all that was written of
him, '■ they took him down from the tree, and laid him in
a sepulchre.*

svs. U, lb.
ch. 15:21.

t Lu!, e '24 ; 'JO, 44
cli. '.;6: fl, and

uMatt. 27:22.
Mark 15:13, 14.
Luke 23:21, 22.
Joha I9:&-15.
X ch. 3:13, 14.
y Luke 18:31,
and 24 : 44.
John 19: 23, 30
?.6, 37.

i.Matt. 27:59.
Mark 15 : 46.
Luke 23 : 53.
John 19:

.53.

Dan.

:26.

before his imprisonment ; and Christ's
public, formal ministry commenced as
John's ceased. The Jews acknow-
ledged John as a prophet, and were
therefore bound to admit his testi-
mony. Tl Whom. See John 1 : 19-28.
'^ I am not. This was bis reply to
their questioning. And here the idea
is that given by John, "I am not" —
the one who should come — " the comer"'
predicted, John 1 : 20. f But. See
Notes on Matt. 3 : 11.

26. Paul now declares to them thoir
personal and special interest in the
matter. This Gospel — the word (or
doctrine,) of this salvation, is sent to
you, Jews and Gentiles. This is "the
glad tidings" which Paul preaches,
(vs. 32.) It was sent "to the Jew
first, and also to the Gentile." 1" Sent.
Was sent forth from the beginning,
and always intended to go abroad to
all people, but especially, and first of
all, to "the stock of Abraham." See
ch. 3 : 20 : " Unto you first, God hav-
ing raised up His Son Jesus, hath sent
Him to bless you," &c.

27. For. This statement of facts is
brought forward as the proof that Je-
sus was the promised Messiah, for in
Him the prophecies had been fulfilled.
He also shows the part which the Jew-
ish people, even the rulers, (Sanhe-
drim,) had taken in his death. ^ Be-
cause. Literally, having been ignorant
Hf this Otis — Jesus. "For had they

known it, they would not have cruci-
fied the Lord of glory," (1 Cor. 2:8.)
They ought to h.ave known Him (how-
ever,) as He was clearly set forth in
their own prophetic Scriptures. Hence
this ignorance was no excuse. It
was rather an aggravation of their
crime. If The voices. They were ignor-
ant of the true sense of their own
prophets, whose voices ( words ) were
read every Sabbath daj/, (in their syna-
gogues,) (heg have fuljilUd them in con-
demning Him. Liteniljy, condemning
(Ilini) theg have fulfilled {them.) The
reading of the Prophets as well as
the Law, was the practice of the
synagogues since the time of the Mac-
cabees, or about one hundred years
before Christ's coming, as if it had
been so ordered in God's providence
to give them warning of His speedy
advent. See vs. 15. See Matt. 17 : 12.

28. Though. LiteraUy, having found
(upon trial,) no cause of death — (law-
ful accusation of death — legal charge
of capital crime,) they desired, (asked
for themselves, sec vs. 21 ; ch. 3 : 13,)
in the sense, however, of demanding.
See the history, John 19: 15. '^ Slam
— destroyed — made aw.ay with. Away
with Him — crucify Him.

29-30. And when theg had fulfilled
(brought to an end — consummated,)
all the things ivhlch ivere written concern-
ing Ilim, they took llim dotcn. Paul
brings together in the narrative what

244

THE ACTS Oi THE APOSTLES.

[A. ». li.

l^f-^lL^: 30 -But God raised him from the dead:
13,^1^5, 26, and g^ And "= hc was seen many days of them which came
chl'i'V"^'^^' up with him "^from Galilee to Jerusalem, 'who are his
dchfmi?'*'^" witnesses unto the people.

32 And we declare unto you glad tidings, how that

t ch,

2 : 32, and 3 : 15,

/Geu'las and 'the promisc which was made unto the fathers
- : 3, and 2:!: 18. 33 Q^^ j^j^t}^ fulfilled the saffic unto us th

ch. 26 : 6.

13.

Gal. 3 : 16.
p Pa. 2:7.
Heb. 1:5,

children,

in that he hath raised lap Jesus again ; as it is also written
in the second psalm, « Thou art my Son, this day have I
begotten thee.

34 And as concerning that he raised him up from the

friends and foes together did, without
stopping to make the distinction, else
he refers here to the sealing of the se-
pulchre by His enemies. His object
is simply to give the leading events,
so as to reach the conclusion of the
matter. f But. This is the vital
point — the grand conclusive proof of
His IMessiahship. Though men cruci-
fied Him, and sealed the sepulchre to
keep Him there, " God raised Him from
the dead'' — from (from among,) the
dead.

31. Was seen. Here are the further
fjicts which clearly proved His resur-
rection. These ficts are those upon
•which the Christian Church has al-
ways based its belief — facts abundant-
ly proven — not mere theories, nor idle
rumors. ^ Mam/ dai/s. During forlr/
days from the days after the Pentecost
until the Passover, Luke 4 : 25 ; 18:4.
^ By those. He was seen by such as
had been much in His company, all
the way "from Galilee to Jerusalem,"
and they could not be mistaken. ^ Ilis
witnesses. He appeals to these persons
who had seen Him. They were yet
living when Paul spoke. ^ Unto the
people. This was not mere private tes-
timony, and out of reach, at second-
hand, but public and official, and ad-
dressed to the people of Israel.

32, 33. We declare. We, Paul and
BarLabas, (on the basis of these facts,
BO fully attested,) declare unto you, &c.,
literally, ice evangelize to you, ( preach
to you as the evangel, or glad tidings,)
the promise made to the fathers — the pro-
mise of Christ made to Abraham, and
repeated to the fathers, Gal. 3 : 14-22,

that this (promise) God hath fulfilled to
their children, to us, having raised up Je-
sus again (from the dead, vs. 34.) The
great promise of the Messiah, which
is found every where in the Old Testa-
ment, God had fulfilled to the -Jews of
that day, the descendants of the pa-
triarchs, in that lie raised up Jesus again,
(the noun of this verb means the res-
urrection,) and thus proved Him to be
the very Messiah long promised. He
was "declared to be the Son of God
with power by the resurrection from
the dead." Pvom. 1:4. Tf Second
Psalm. This passage in the second
Psalm is quoted as referring to the
]\Iessiah, and showing the Sonship of
Christ, not only from His Divine na-
ture, but from the Divine power, bear-
ing testimony to His claim. His res-
urrection is the crowning proof of His
Messiahship. It was, therefore, that
great fact which the Apostles were
raised up to testify and proclaim, (ch.
1 : 22.) In vss. 30 and 31, the Apostle
urges the vital point of the resurrec-
tion, and then vss. 32 and 33 makes this
fact the basis of the glad tidings, as
it is the crowning fulfillment of the
promises to the fathers respecting the
Messiah. This event also fulfills the pas-
sage in the second Psalm. In vs. 34, he
shows this event to be also a fulfill-
ment of the prophecy in Isaiah 55 : 3.
See 1 Peter 1:3. Christ was sail
by the Father to be begotten at the
resurrection, as He was then, as God-
man, raised up from all the power of
death to an endless life.

34. As concerning. Here he evi-
dently dwells further upon this vit»l

A. D 44 J CHAP. XIII.

dead, now no more to return to corruption, he said on this
wise, ''I will give you the sure f mercies of David.

'^.5 Wherefore he saith also in another psalm, • Thou
shalt not suffer thine Holy One to see corruption.

36 For David, || after he had served his own generation
by the will of God, ^ fell on sleep, and was laid unto his
fathers, and saw corruption :

37 But he, whom God raised again, saw no corrup-
tion.

24a

h laa. W : 3.

tOr,r(2 OCTiO,
holy, or, just
things : ivhioh
word the LXX,
both in the
place of Isa. S5:
3, aud iu many
others, used for
that which is ia
the Hebrew,
mercies.
tP3. 16:10.
oh. '^rSl.
II Or, after ha
had in his om*
age served the
Kill of God.

matter of the resurrectiou as per-
manent, and he shows how it had been
predicted and promised in the language
of Isaiah, promising to David a son to
sit upon his throne forever, (Christ,)
as the sure (faithful and holy) mercies
of David, or the holy promises to David
which are sure of accomplishment. T Ho
more. It was a resurrection that
would be forever, and put him forever
cut of the reach of death and its con-
sequent corruption. Paul to the He-
brews dwells on this — "Thou art a
Priest FOREVER." Heb. 7 : 17, 25 ; Ps.
110: 4. "He ever liveth." This
crowns our hope for eternity. Tf On
this wise— thus. See 2 Samuel 7 : 8-
16.

35. Wherefore a/so— according to which
pledge of Christ's endless life. Here
Paul refers, on this point of Christ's
living forever, to another promise re-
ferring to the Messiah — that He should
not be left to see corruption in the
grave. So in the Hebrews, he shows
that as a High Priest, He was appoint-
ed not according to the law of a car-
nal commandment, but according to
the power of an endless life. ( Heb.
7 : 16.) See also Peter's similar use
of this passage to show that it could
not refer to David and must refer to
Christ. Ch. 2: 25-31. See iVoto. %Ia
another Psalm. (Ps. 16:10.) The ex-
act agreement of Peter and Paul iu
their exposition of this passage, though
iu different circumstances and connec-
tions, is accounted for by their plenary
inspiration. The Jews admitted that all
these Old Testament prophecies rela-
ted to the Messiah, until after Christ
tame, and then, when they were used
21*

by Christians against them, they sought
to apply them to others than Christ.

36. For. This passage refers not
to David, but to Jesus. ^ Served.
David served his own generation ( in
which he lived,) and no farther, be-
cause he was arrested by death. ^ By
the will of God. He accomplished for
his own generation (to which be be-
longed, and to which he wa.s confined
by his mortality,) his allotted work;
his work, as prescribed by God ; and
then ( because he was not above the
power of death and the grave,) he fell
asleep. See ch. 7 : 60. See 1 Kings
2 : 10. The death of the good is thus
spoken of in both Testaments. '^Was
laid. Literally, ivas added unto his.fath-
ers — according to the Old Testament
expression, "was gathered to his fath-
ers." This phrase in the Old Testa-
ment plainly recognizes the existence of
the soul in a future state. Even Geseni-
us in his Lexicon, shows that it is distin-
guished from death and burial, as in
Gen. 25 : 8, &c. It is used without
respect to burial in the same vault,
and evidently refers to something be-
yond the sameness of locality in the
grave. ^ Saw corruption. While his
soul was gathered to his fathers, Abra-
ham, Isaac and Jacob, his body saw
(experienced ) corruption — underwent
the common decay and putrefaction of
the grave. This fact (and Peter has
added, " his grave is with us to this
day,") proves that the prophecy was
not fulfilled in David, but looked for-
ward to a greater than he. See ch,
2:29.

37. But He. This Jesus, who was
thus raised up from the dead, (vse. 831,

240

THE ACTS OF THE APOSTLES.

[A D. U

Koiu. 3 : 28,
8:3.
Heb. 7 : 19.

I?a. 29 : 11.

38 ^Be it known unto you therefore, men and brethren,
that ' through this man is preached unto you the forgive-
ness of sins :

39 And "by him all that believe are justified from al'
things, from which ye could not be justified by the law of
Moses.

40 Beware therefore, lest that come upon you, which ig
spoken of in ° the prophets ;

34,) was resei-vei.! from the power of
the grave, and saio no corruption — did
not undergo tlie process of decay in
the grave, but before coming under its
power lie was raised up.

?.8. Be it knou-n. Paul here applies
these Gospel facts to his hearers, and
shows them the personal interest they
have in the person and work of Christ.
He preaches to them the free forgive-
ness of sins through (by means of) this
one — Jesus. f /s preached — is an-
nounced, (as a message.) Free for-
giveness in His name — by virtue of
His mediatorial work — who was cruci-
fied at Jerusalem and raised from the
dead — the promised Messiah. T[ The
forgiveness. This they should have
been led to expect from their Old Tes-
tament Scriptures, Isa. 55 ; Ezek. 18 ;
Zech. 3 : 4. Thus these facts were
of the highest practical moment to
them.

39. By Him. Literally, and from
all things from which ye were not able to
he justified by the laiv of Moses, every
one who believes is Justified. The read-
ing is not "from all the th'mga from
tvhich ye could not, &c.," as though it
was only a certain class of offenses,
such as the law of iMoses could not
reach, from the guilt of which Christ
could give justification ; but ^(through,
by) Him, (by virtue of His work, and
by UHion with Him, ) every one who
believes is justified from all things,
from which ye could not be justified
by the law of Moses. It proclaims
the entire justification from every sin,
which is brought by Jesus Christ ; and
declares that the Mosaic law could not
justify from all things — that is (ac-
cording to the Greek idiom,) could not
justify from any thing. " For it is not
possible," as Paul says in the He-

brews, " that the blood of bulls and of
goats could take away sins," Heb. 10 : 4
This is also the great doctrine of Paul's
epistle to the Romans and to the Gala-
tians. "For what the law could not do,
in that it was weak througli the flesh,
(that is, on account of our faKen na-
ture, and not by any defects of iKi
own,) God sending His own Son, &c."
Rom. 8:3; Gal. 3: 11. Observe.—

(1) Sin is not only forgiven by Christ,
but justification is secured to us, by
which we are accounted righteous.

(2) The law cannot justify, for by the
law is the knowledge of sin. " The
blood of Jesus Christ, His Sot?, cleans-
eth us from all sin." 1 John 1 : 7.

40. Beware. Literally, See to it.
This message of salvation implies de-
struction to those who reject or neglect
it. These are the two halves of Christ's
ministry — to believers, salvation — to
unbelievers, their own chosen destruc-
tion. Here, therefore. He gives the
warning. Tf Therefore. Because Christ
is such a Saviour from sin and death,
beware, for "how shall ye escape if
ye neglect so great salvation, &c." The
grace brought to us in the Gcspel,
makes the perdition of despisers more
severe. This warning had been spr)-
ken of in the prophets — in the book of
the prophets — in the prophetical por-
tion of the sacred Scriptures. It hnd
been uttered by the prophet Habak-
kuk (1 : 5,) as a prediction of the
judgments which Avere to come upon
their nation in the destruction of their
temple, about twenty years before flie
Babylonish captivity. And new P;iul
repeats it as about to be fulfilled again
and more fully, in the destruction of
their temple by the Ptomans, after
about twenty-five years. In the pro-
phecy as uttered by Habakkuk, th«

4. D. 44.]

CHAP. XIII.

247

41 Eehold, ye despisers, and wonder, and perish; for 1 work a
work in your days, a work whicli ye shall in no wise believe, though
a man declare it unto you.

42 And when the Jews were gone out of the synagogue, the
G-entiles besought that these words might be preached to

them -{-the next sabbath. Iflkl'^m

43 Now when the congregation was broken up, many l^^tkVJtwtm.
of the Jews and religious proselytes followed Paul and „ch. u:23, ma
Barnabas: who, speaking to them, "persuaded them to
continue in p the grace of God.

>i Tit. 2:11.
Heb. 12:15.
1 Pet. 5:12.

doctrine had first been stated as here.
" The Just shall live by faith."

41. Behold, &c. This does not pre-
cisely follow the language of the pro-
phet, but refers to it and gives the
purport of it, as substantially appli-
cable to their case. It is only a re-
peated fulfillment of the prophecy,
according to the analogy of God's
dealings in different ages, going on to
be more and more fully verified, as it
draws nearer to that full and final ac-
complishment of all the promises and
threatenings by which every prophetic
word shall be exhausted. See Alford.
Tf Despisers, Paul uses here the Greek
version, with which they were familiar,
because it sulficiently suited his pur-
pose, and he spake under the Divine
inspiration authorizing the use of it
in these lerms. 1[ Wonder. Be amazed
at the destruction with which God
suddenly visits liis enemies. If Perish.
Be overwhelmed with the swift coming
punishment. T[ For I work a work (of
summary vengeance,) in your days — a
work which ye shall in nowise believe,
though one declare it unto you. They
would not believe in the coming deso-
lation, though it should be so plainly
and personally told them. So our
Lord declares, "As in the days of
Noah, &c." Matt. 24:38.

42. The effect of Paul's discourse is
here stated. It was another specimen
case. As with Sergius Paulus and
Elymas at Paphos, the Jew rejects, I
and the Gentile receives the salvation. |
Even if, according to late critics, the
tonus " Jews aad Gentiles." arc to be I

omitted in this verse, this is still the
result, as appears from the following
verses. The Gentiles were Gentile
proselytes. ^ They besought that these
ivords (these doctrines,) might be preach-
ed unto them the next Sabbath. The
doctrine of faith in Christ, as the way
of salvation, would put the Gentiles
on a footing with the Jews, and would
thus naturally interest them in having
it repeated. T[ Next. Literally, be-
tween— and by some understood as be-
tween the Sabbaths, or intervening days
of worship. But the usage of the
Greek authorizes the sense of our
version. See vs. 44. Observe. — ■
When the Gospel takes any proper hold
upon the heart, there is a desire
awakened for its repetition. How
pleasant to Christian ministers to be
entreated to preach the Gospel again
and again.

43. The congregation. Literally,
lohen the synagogue was broken up.
The former verse may read, "and
when they (Paul and Barnabas,) were
going out, &c., they (the congregation)
besought them, &c." This verse wou\d
then refer to a further step in the his-
tory. Many, both of the Jews and
of the Gentile proselytes, showed thoir
earnest interest in their teaching by
follovting them on their way from the
synagogue. ^ Who (Paul and Bar-
nabas,) upeaking to them, persuaded
them to continue (to abide — corctinue
steadfastly,) in the grace of God — to
hold fast to the Gospel of grace which
they had heard and received with joy;
and not be moved by tho derisions oi
the opposing Jews.

248

THE ACTS OF THE APOSTLES.

[A. D. 44

44 ^And the next sabbath day came almost the wholo city
gether to hear the word of God.

45 But -when the Jews saw the multitudes, they were
ICl;!: filled with envy, and •> spake against those things which
[au."io:6. were spoken by Paul, contradicting and blaspheming.
vB^"*- 46 Then Paul and Barnabas waxed bold, and said, •'It

x.i^Mo. was necessary that the word of God should first have been
%sU!^' spoken to you : but "seeing ye put it from you, and judge
'I'.'w'w yourselves unworthy of everlasting life, lo, 'we turn to the
,18- 6, and Geutiles.

44. The next Sabbath. xiccorcling
to the request in vs. 42, Paul and Bar-
nabas consented to preach to them
again, and the result was wonderful.
The great mass of the population was
moved, and convened in the synagogue
and around it, both Jews and Gentile
proselytes — to hear the word of God
— the Gospel message, as already
preached to them. Observe. — The
simplicity of the Apostles' preaching.
They narrated the story of the cross

— expounded the prophecies in the
light of the Gospel Listor}', and press-
ed upon the liearers their momentous
and personal interest in the matter.

45. The multitudes. It was tJie sight
of the Gentiles crowding to tlieir house
of prayer to receive this Gospel, which
offended the Jews. They said that the
effect must be to put the Gentiles on a
level with them, and lose to them their
ancient prerogative as the chosen peo-
ple of God. See Rom. 11. 'J[ Envy

— emulation — party feeling. Their
Jewish pride was wounded, that the
Gentiles were admitted to an equality
with themselves, and that they were
eagerly availing themselves of the
privilege. So it had been predicted :
"I will provoke you to jealousy by
them that are no (covenant) people,
and by a foolish nation I will anger
you," Hos. 2:23; Rom. 10:19. ^Spalce
against — contradicted. They disputed
this interpretation and application of
their Scriptures, if not the facts them-
selves. And this they did in a spirit of
wicked opposition — contradicting not
• ily, but also blasphemina — reviling

Paul and Barnabas, and profanely
denying Christ as the Messiah.

46. Waxed bold. Rather, Speaking
out freely, said. The effect of this de-
cided rejection of the Gospel by the
Jews was to give it more fully to the
Gentiles. " The fall of them is the
riches of the world," Rom. 10 : 17-
21 ; 11 : 12. "It tvas necessary,"
(according to the Divine plan and di-
rection, Luke 24 : 47.) The termfl
are more forcibly arranged in the
Greek — " Unto you it ivas necessary that
the ivord of God first be spoken, but seeing
(since) you thrust it aicay from you, and
judge (sentence) yourselves (as) not
ivorthy of the eternal life." They, by
their conduct, passed sentence upon
themselves, as unfit to have ^Ae eternal
life offered in the Gospel. Sinners
who reject Christ, cut themselves off
from His salvation. If any man love
not so lovely a being as the Lord
Jesus Christ, he makes himself ana-
thema— condemns and curses himself
— denies to himself the only hope of
life eternal, and Eternal Justice can
only say, let him be anathema I T[ Le
we turn. This is their open, formal
advertisement, that because of the
Jews having openly rejected the offered
salvation, they (in accordance with
their commission) were turning — woufd
now turn to the Gentiles, yet not so as
to finally abandon the Jews. They
were charged to preach to the Jew
first, but this only on their way to the
Gentiles, (lit., the nations,) to whom
they were expressly commissioned,
while they would yet repeat the Gospel

A. D. 44.]

CHAP. XIII.

240

47 For so hath the Lord commanded us, saying, il »gi'ga-*2:8.»»*
have set thee to be a light of the Gentiles, that thou ^^^^^■■^■'^
ehouldest be for salvation unto the ends of the earth.

48 And when the Gentiles heard this, they were glad ^c^. 2:47.
and glorified the word of the Lord : ^ and as many as were 1X^:5?*
ordained to eternal life believed.

49 And the word of the Lord was published throughout all the
region.

50 But the Jews stirred up the devout and honourable women,

to the Jews elsewhere. A new "Is-
rael" and the true Israel, succeeded to
the former.

47, For so— for such — to this ejBFect,
is their Divine authority for going to
Ae Gentiles, no matter though the
Jews should rage, f Commanded.
Isa. 49 : 6. T[ / have set Thee, (the
Messiah, as Simeon applied the pro-
phecy in the temple, Luke 23 : 32.)
So Jesus said of Himself, " I am the
light of the world," (John 8 : 12,) and
He said also to His people, " Ye are
the light of the world," (Matt. 5:14.)
So in Isaiah, "the Servant of God" is
to be understood of the whole body of
Christ, the Head and the members.
^ A light of the Gentiles, &c. This was
the express call of Saul at his conver-
sion, " For he is a chosen vessel unto
me, to bear my name before the Gen-
tiles and kings, and the children of
Israf i," ch. 9:15. He was the Apos-
tle of the Gentiles.

48. Were glad. The message was
" glad tidings" to them, and to whom-
soever the Gospel comes as glad
tidings, to them it is "the Gospel,"
with all its benefits. 1[ Glorified the
word — praised, put honor upon the
Gospel message, in contrast with the
Jews as a class, who ^^contradicted it
with blasphemy." *\ And as mam/ as
tcere ordained to eternal life — (not or-
dained themselves, nor disposed them-
selves, nor were inclined, but) — were
purposely and jwsitively appointed unto
eternal life. The term means, arranged,
ordered, disposed, (not in the sense of
self-inclination, but of being ordained
by a power from without. ) Here the
ordination is such as issues in their
believing, and it must be the Divine or-

dination every where spoken of in
Scripture. Believers are spoken of aa
"elect," they are "predestinated" —
"foreordained." And it is clearly
taught as a fact, however it be account-
ed for, that only such as are ordained
to eternal life do believe. Observe. —
AVhile the Jews adjudged themselves
unworthy of the eternal life freely pro-
claimed in the Gospel, " as many as
were ordained to eternal life," in God'a
eternal purpose and plan, believed.
Observe. — (1) This only accounts for
<Ae(> believing while others blasphemed.
It was due solely to God's distinguish-
ing grace, which chose them. (2)
These were ordained to be believing
and faithful men, and "to go and bring
forth fruit," (John 15:16.) There is no ■
plan for electing any man, except for
electing him unto obedience, and faith,
and holiness. (3) A man may inquire
of himself about his election, by ask-
ing whether this salvation from sin, to
which God's people are chosen, is go-
ing on within him — whether Jesus, who
is Saviour, is Jesus (Saviour) to him
in deed and in truth, saving him daily
from sin. (4) It is no mere accident
that any believe, or that some believe
and others do not. It is the fruit of
Divine love in the counsels of eternity,
that any are led to embrace Christ.

49. The word of the Lord — as before,
the Gospel of Christ — was published — •
was conveyed — circulated throughout
all the region of Pisidia, in the neigh-
borhood of Antioch. This was done
by the converts as well as by Paul and
Barnabas.

50. The devout (lit., worshiping— \.Q.,
the Gentiles, who were, more or less,
proselytes of the Jewish religion,) and

290

THE ACTS OF THE APOSTLES.

[A. D. 45

• Malt. 10: 1*.
Mark G : 11.

cli. 18:6.'
a Matt 5 : 12.
John 16: 22.

oh.

:4G.

and the chief men of the city, and ^ raised persecution against
Paul and Barnabas, and expelled them out of their coasts.

51 ^But they shook oif the dust of their feet against
them, and cam j unto Iconium.

52 And the tlisciples " were filled with joy, and with the
Holy Ghost.

'honorable — those of genteel rank in the
city. Women had much influence both
for and against Christianity, ch. 16:
14; 17: 2; Phil. 4:3; 1 Cor. 7: 16.
Their prejudices were appealed to, and
they were doubtless zef.'ous for their
new religion. '^ Chief nwH. Literally,
Fir?( n:fii — of highest ran'jL, of the same
circle probably with the women just
named. The men were gained more
easily through the influence of the
women, who were stirred up — incited
by incendiary appeals. Thus they
raised a persecution, and succeeded in
exciLiug a fierce outbreak against Paul
and B;irnabas, and expel.ed them, (^put
them out, ) thrust them out with more or
less violence, out of their coasts — bor-
ders, confines. So the Jews had treated
our Lord at Nazareth, (Luke 4: 2'J.)

51. Shook off. This was according to
our Lord's direction to the seventy,
Matt. 10 : 14. It expressed the utter
rejection of those who thus rejected
the Gospel of Christ. They signified
by this symbolical act the entire rid-
dance they would have of such wicked
rejecters of Christ, that they would
own no fellowship with them, and
>vouid not allow even the dust of their
city to remain on th«ir feet. This ex-
pressed somewhat like washing the
hands of a wicked deed, or shaking
the raiment. ^ Against them — for a
testimony against them, Luke 9 : 5.
^ Iconium. A famous city forty-five
miles southeast of Antioch, at the foot
of .Mount Taurus, and the capital of
Lycaonia, according to Strabo. It is
now called Konii/eh, and has about
thirty thousand inhabitants.

52. The Disciples — at Autioch, not-
withstanding all this opposition of evil
mec and the consequent departure of
their teachers, were filled with joy {^by the
special Divine energy,) and luith the
Hobj Ghost, [joy of, or joy in the Holy
Qbost,) supernatural eU' ationof miud;

and perhaps alio with miraculous gifts.
Note. — ( 1 )The preaching of the cross is
to them that perish foolishness, but to
them that are saved, it is the power of
God. (2) The power of the Gospel
often appeared in the early Church,
filling the souls of the Disciples with
triumphant and pious joy in the midst
of adversities. (3) The communion of
saints and of the Holy Ghost was more
than a compensation for the loss of
mere natural communion. (4) We find
the Sabbath observance all along no-
ted, as not abrogated, vss. 14, 42 ; ch.
13:27,44; 16:13; 17:2; 18:4.

CHAPTER XIV.

This chapter continues the narrative
of this first missionary journey, as ex-
tended into Asia Minor — their perse-
cutions and flight from place to place,
preaching the Gospel at Iconium, Ly-
caonia, Lystra, Derbe, — their return
— organizing Churches where they
had preached — and their arrival ag.aiu
at Antioch in Syria, with their report
of their mission to the Church which
sent them.

This report shows ttiat as the result
of this tour a farther step has been
taken in the progress of the kingdom
of Christ — a step which they designate

as the OPENING OF THE DOOR OF FAITH

UNTO THE Gentiles by God, vs. 27.
Prior to tliis tour, the converts from
the Gentiles had been chiefly prose-
lytes to Judaism. But now the con-
verts were for the most part from gross
idolatry. The Jews still persecute the
missionaries. At Lystra we shall see
the first outbreak of the riotous perse-
cutions from which they so much suf-
fered in after times, and we shall note
also their mode of argument with
ignorant idolaters. All along is ful-
filled f ur Lord's forewarning, Joha
1G:2. See Rom. 9: S.

(L. P. 44.]

CHAP. XIV.

251

CHAPTER XIV.

1 And it came to pass ia Iconium, that they went both together
mto the sj'nagogue of the Jews, and so spake, that a great multitude
both of the Jews and also of the Greeks believed.

2 But the unbelieving Jews stirred up the Gentiles, and made
their minds evil affected against the brethren.

3 Long time therefore abode they speaking boldly in

the Lord, "which gave testimony unto the word of his He'b??:**'^'
grace, and granted signs and wonders to be done by their
hands.

1. Both together. Though Paul was
BO prominent, they are mentioued as
laboring together. Our Lord sent the
seventj% two and two, and amidst such
oppositions their joint testimony was
needed. They were yet availing them-
selves of the Jewish synagogues for
access to the people. Tf So spake.
Literally, thus, so that. In such a
manner, as that this was the result.
Not as though their speaking had any
power in itself to convert the hearers,
but this was the result which was also
appropriate to their mode of preaching.
They so spake the truth in Christ — the
earnest conviction and feeling of their
own souls, and the appeals and warn-
ings of the Gospel — as that the fitting
result was the believing of so many
and of such. Observk. — (1) Perse-
cution bound these ministers together
and increased their power. (2) Though
God uses human means, He blesses
only the truth ; and only the earnest,
faithful, fitting presentation of the
truth in Christ can properly expect a
blessing. (3) Yet God does not so
bind Himself to the means, as always
to give faithful ministers a number of
converts in exact proportion to their
faithfulness. (4) How often " a great
multitude " are brought to salvation
where no other means are used than
have been long employed without any
visible effect. John 3:8. f Greeks.
Though the Jews had reviled in Anti-
och of Pisidia, and would revile here
also, yet this persevering and faithful
preaching was blessed, and both Jews
and Gentiles were gathered in. These
?rere Gentiles, who may or may not

have been proselytes, since we know
I from the classics that the heathen
( Greeks ) attended the synagogues.
Observe. — What encouragement is
here to perseverance in Christian du-
ty, and especially ia ministerial labors,
having long patience for the blessing,
if not in one place j'et in another. Sec
vs. 3. Jas. 5 : 7, 8.

2. Unbelieving Jeics. These were
vexed doubtless by the fact that so many
of their own people believed. They sn>-
red up {excited and embittered) the minds
of the Gentiles. Literally, (the nations,
not the same term as "Greeks," in
vs. 1.) The term " made evil effected,"
means literally, made bad, evil, hostile.
This they did, doubtless, by exciting
their prejudices and misrepresenting
the kingdom of Christ, as at AntioL .
with the Gentile women, ch. 13 : 50.
This verse may be regarded as a pa-
renthesis.

3. Long time therefore. Long time
accordingly. This verse connects with
vs. 1, or it may be understood as con-
necting with vss. 1 and 2. Because of
this success, (vs. 1.) and this opposition,
(vs. 2,) in all the circumstances — they
abode — S2:)ent {the time,) speaking bold-
bj — using freedom of speech — not daunt-
ed by tiie opposition, and trusting in
{upon) the Lord. It was their reliance
on Christ, and their conscientious,
earnest service of Him, as well as His
miracles wrought by them, which gave
them so much courage. *[[ Which gave.
That is, ivho (the Lord Jesus Christ)
testified {ov gave testimony,) to the word
of His grace-to His gracious message de-
livered by them. ^ And granted^ -xaMt'

252

THE ACTS OF THE APOSTLES.

[A. D. 44

I 2 Tim. 3 : 11.

4 But the multitude of the city was divided : and part
held with the Jews, and part with the ** apostles.

5 And when there was an assault made both of the
Gentiles, and also of the Jews with their rulers, "to use
them despitefully, and to stone them,

d Matt. 10 .-23. (3 rpjjgy ^g^.g ^yaj.g Qf ^f^ ^^^ dflg(j ^jjj.Q Ljstra and

Derbe, cities of Lycaonia, and unto the region that lietb.
round about.

er, granting — by granting that signs
and tvonders be done by their hands.
Thus the Lord testified by giving them
the power, instrumentally, of working
miracles. See Heb. 2:2, "God also
bearing them witness both with
Bigns and wonders." ^ Sirens. This is
one of the four terms used commonly
in tlie New Testament for miracles,
which are signs, i. e. of the Divine
presence. ^ Wo7iders — prodigies. Such
wondrous works as could not be
wrought by human power.

4. But the multitude. The populace,
who were Gentiles, was divided, (in a
schism, as the term is,) and some were
with the Jews, (who, as a class, were
opposers) and others with the Apostles —
that is, with the Apostles as a class.
as much as to say, some took sides with
the Jewish interest, and some with
the Apostles. Though Barnabas is
no where called an Apostle, they may
be spoken of here together by this
term in the sense of missionaries —
persons sent, commissioned, as the
term means. Our Lord himself in
this sense is called " the Apostle of
our profession." Heb. 3:1.

5. An assault. Not an actual out-
break, as would seem, but a determin-
ed attempt or impulse, involving both
Gentiles and Jews, in concert with the
rulers of the Jews, who had taken
such a leading part in the persecution
and crucifixion of Christ — not here of
course the Sanhedrim, but the rulers
of the synagogues and elders of the
people, consisting of the heads of fam-
ilies and elders, which the Jews always
recognized according to their ancient
constitution ; or, as some suppose, the
magistrates of the town, who were
Eomar officials, and whose business

it was rather to keep the peace; or
most probably both Jewish and Gen-
tile dignitaries, f To use them despite-
fulii/ — to load them with insult, and io
stone them — as the ultimate intent of
putting them out of the way. The
Jews may have urged this as they ac-
cused the missionaries of blasphemy.
Paul says, " Once was I stoned," which
is the instance at Lystra, recorded in
vs. 19. Here he escaped, else it would
have been iicice.

6. }Va7-e of it. This may mean u<?ien
they had considered it, see ch. 12: 12,
or ivhen they understood it — what was
going on. ^ Fled, as before, and ac-
cording to the Divine direction. Christ
said to His seventy missionaries, "If
they persecute you in one city, flee to
another"— (Matt. 10 : 23,)— so that
their usefulness might not be needlessly
cut short by an untimely death which
could be avoided. Tf Lystra and Dcrbe.
Unto the cities of Lycaonia, [viz.) Lys-
tra and Derhe. The former was prob-
ably twenty miles south of Iconium,
and Derbe east of this about the same
distance. Their exact sites are not
positively identified. There are ruins
of about forty Christian churches on
the north side of the Black Mountain,
at a place called by the Turks " the
thousand and one churches," which
the most recent travelers take to be
the site of one or other of these cities.
The fugitive missionaries went not only
to these two cities, but to their vicin-
ities— '^ the region that lieth round
about.'" '^ And there — throughout that
part of the province of Lycaonia, they
preached the Gospel. Literally, they
icere evangelizing — proclaiming the goad
news, occupying thus some length of
time.

k. D. 44]

CHAP. XIV.

253

7 And there they preached the gospel,

8 ^^And there sat a certain man at Lystra, impotent "^'^-s**
in his feet, being a cripple from his mother's womb, who
never had walked :

9 The same heard Paul speak; who stedfastly beholding

him, and ^'perceiving that he had faith to be healed, {nd*";^;^^'.

10 Said with a loud voice, '^ Stand upright on thy feet. si^^-35--6.
And he leaped and walked.

11 And when the people saw what Paul had done, they lifted up

8. At Lyaira the missionaries en-
countered the grossest supertitions and
idolatries of the lieathen. It was evi-
dently a wild, uncultivated district, sit-
ting in the region and, shadow of death.
A certain man at Lyslra, impotent in
his feet, sat (probably in the forum
or market-place, or temple-gate, ch.
3:1, as is still the custom at the
East,) a cripple, from his mother's womb ;
and to lay stress upon the fact that he
was born so, and hence regarded as
incurable — it is added, zvho neoer walk-
ed. Observe. — The crippled and
blind from birth, who were numerous
nt the East, were impressive pictures
of our native depravity and disability.
To heal such was confessed to be a
Divine operation.

9. The same. Literally, <A« one (the
cripple,) was listening as Paul discours-
ed— who (Paul) ffazinj at him, (fixing
his eyes intently upon him,) see ch. 13 :
9, note — seeinff that he possesses faith of
being healed — that is, such faith as our
Lord called for when he asked the
blind man, Matt. 9 : 28, "Believe ye that
I am able to do this?" or Martha,
"Believest thou this," John 11; or
the impotent man at the pool of Be-
thesda, "Wilt thou be made whole,"
(.John 5:6,) and when He said,
" According to thy faith be it unto
thee." Observe. — Our Lord never
complained of men's excessive confi-
dence or extravagant expectation, but
only of their fearfulness and doubts,
(.Matt. 8 : 26.) And so His ministers,
who are missionaries like Him to the
wretched and lost, will not discourage
any such confidence. He never be-
trays any trust reposed in Him, and
whoever is seen to have a faith of be-
ing healed by CArist'a povf ?: and grace

as proclaimed in the Gospel, will sure-
ly find healing and salvation. The
faith is already the gift of God. (Eph.
2 : 8.) Faith in Christ will show
itself in the conduct. It works, &c.
^Said with a loud vofce, above the tone in
which he was before speaking, probably
to call public attention to the miracle.
These wondrous works were not done
in a corner, like the tricks of jugglers,
but were open, and invited attention
and examination. ^ Stand upright.
Though the Apostle makes here no
mention of the name of Christ as that
by which the miracle was wrought,
such a recognition is implied in the
previous clause, where the faith of be-
ing healed was a faith in Christ, whom
the missionaries preached as the only
name by which healing could be given.
IT Upright— straight. It was at once a
perfect cure, and in this it was distin-
guished from all medical cures, which
at best must be very slow and gi-adual.
'i Leaped and walked. Liter oMy, sprang
up and walked about with atl freedom,
and in perfect use of his limbs. He who
never had walked, leaped — springing up
in a single leap, from his life-long disa-
bility, and walked about as if he never
was crippled. Probably like the sim-
ilar case at the temple gate, under Pe-
ter and John, he walked, and leaped,
and praised God. Observe. — It was
probably on his first visit to Lystra that
Timothy was converted, since on Paul's
second visit, a year or two after, (ch.
16 : 1,) he found him already a Chris-
tian.

ll._ The people. The crowds, (the
promiscuous multitude,) seeing what
Paul had done, (healing the crip-
ple) lifted up their voice (shouted out)
in Lycaonic, (language,) which is sup-

254

Tlia ACTS OF THE AP0STLE3.

[A. D, 45.

'*"'* their voices, saying in the speech of Lycaonia, "The gods

aro come down to us in the likeness of men.
And they called Barnabas, Jupiter; and Paul, Mercurius,

12 And they called Barnabas,
because he was the chief speaker.

13 Then the priest of Jupiter, which was before their
Dan. 2:46. ^>j(y^ brought oxeu and garlands unto the gates, 'and

would have done sacrifice with the people.

14 Which when the apostles, Barnabas and Paul, heard

posed to have been a corrupt Greek.
This fact of their shouting in their
rude dialect is mentioned as showing
that the missionaries couhi not have
understood the people, nor have known
Ti-hat they proposed to do till they were
ready with the sacrifice. T The gods.
Tne heathen believed that their divin-
itiop, as Jupiter, Mercury, &c., some-
times visited the earth, and the people
of this district had a tradition that
these two gods, Jupiter .and Mercury,
■vrandored in the neighboring province
of Plirygia and visited men, who en-
tertained them. It was, therefore, only
a heathen Vv^ay of expressing the convic-
tion that their miraculous work was su-
pernatural. Observe. — (l)That which
was a S'lperstitious belief in Lycaonia
became a blessed reality in Bethlehem.
(2) Such a tradition expressed the
longings of the human mind after a
personal manifestation of God ; and it
was the trace of a prevailing belief
that God would come down to us in
the likeness of man. (3) The Lycaonic
being the native language and the
Greek an acquired tongue, they nat-
urally give expression to their pro-
found amazement in the former.

12. Jupiter. This god was woi-ship-
ed among the heathen as the supreme
leader and head of the gods. Barna-
bas may have had this name because
of some advantage in personal appear-
ance, as Paul declares of himself that
his own bodily presence was accounted
weak. (2 Cor. 10 : 1, 10.) ^ Paul—
Mercurius. A reason is here given for
this distinction," because he was the chief
speaker" or led in discourse. Mercury
•was worshiped as the god of elo-
quence, and he was the attendant of
Jupiter as spokesnfin, a id small and
•leader in form.

13. Then. At once those heathen
proceed to pay superstitious homage to
the missionaries, whom they took to be
gods. ^ The priest of Jupiter. Jupi-
ter is here spoken of as before their city.
So it was customary to locate their
gods where their temples stood. And
so it was Jupiter " Propylus," or be-
fore the gates, Jupiter Capitolinus, &c.
^ Brought oxeri, &c. — Bullocks, and gar-
lands (wreaths of flowers) to adorn the
victims, altJirs, priests, &c. ^ To the
gates, perhaps of the city where the tem-
ple stood, and whither they would natu
rally resort to do sacrifice. Some have
supposed it to be the gates of the
house in which the missionaries were
then sojourning. But that would rath-
er have been spoken of as the gate,
than the gates. And it would seem
from the next verse that the missiona-
ries were not present, and the prepa-
ration may have been making at the
city gates, and at the heathen temple
of Jupiter, possibly with the view of
bringing the missionaries thither. Ob-
serve.— Such is the idolatrous practice
of the Romish religion, offering sacri-
fice to the Virgin Mary, and paying
divine powers to the Pope. We learn
here what these Apostolic men would
have thought and said of such idola-
trous rites. ^ Would. The terms
read, ivished to sacrifice, and the words
wiih thcpeople. (crowds) are connected
more directly with the former clause,
meaning simply that the people ac-
companied, or joined in the matter.

14. The Apostles. Clemens Alexan-
drinus twice calls Barnabas an Apos-
tle, but elsewhere the " Apostolic Bar-
nabas," adding, " for he was oeo of
the seventy, and a fellow laborer with
Paul." This shows the scnise in whieh
he called him an Apostle. See vs. 4

A. D. 45,]

CHAP. XIY.

265

Ty-„ 1 Kings 16 :li

kUatt. 26:65.

o/, 'they rent their clothes, and ran in among the peuplu, L^jimesf-::
crying out, _ _ TX^-^l^-

15 And saying, Sirs, 'why do ye these things?
also are men of like passions with you, and preach unto il
you that ye should turn from 'these vanities "unto the °}JJ^f;l\•■'•
living God, P which made heaven, and earth, and the sea, usfg.'^'"'*
and all things that are therein : ^'^^ ^^'■''■

16 iWho in times past suffered all nations to walk in
their own ways. iS^'i-S:

17 'Nevertheless he left not himself without witness, in 'jj^l-u-h^
that he did good, and 'gave us rain from heaven, and 5^^g^io\'- '
fruitful seasons, filling our hearts with food and gladness, s'knd'm'l''*

j'cr. U:W.
Matt. 5 : ■15.

8 P«. 81 : 12
ch. 17:30.
1 Pet. 4:3.

and note. They had not been aware
of what was doing, but tohen they heard,
probably by the report of some one
who had seen these preparations at
the gates — they rent their clothes.
Among Orientals this is a common
mode of expressing grief or abhor-
rence, as at blasphemy. Matt. 26 : 65.
The Jews rent their garments from the
neck down in front toward the waist.
*\ Ran in. Sprang in among the croicd.
it may read, they rushed forth into the
crowd.

15. Of like passions. They pro-
tested vehemently against such an idol-
atrous act, declaring that it was utter-
ly without reason — that they, instead
of being gods, as they supposed, were
also (like themselves) meri of like feel-
ings, of the same nature as they, the
same human infirmities, mortal, &c.
^ And preach. Literally, evangelizinj
you — proclaiming to you as glad ti-
dings, to turn. The Gospel command
to repentance is full of grace and love,
and is to be received as glad tidings,
because It calls us to turn from all
that is vain, and false, and ruinous, to
God, the source of all good. ^ These
vanities, these emptinesses, nullities. So
the Hebrews called the idol gods of
the heathen " nonentities," and Jeho-
vah they called He, a living personal
being. \ The living Ood, in contrast
with these lifeless idols. The idols
were powerless to help or save. (See
Isaiah 44:9.) Jehovah is the Crea-
tor of the universe, and is the only
proper ol^ect of religious worship.

Obsekve. — Arguing with the heathen,
Paul reasons first from great principles
of natural religion, and thus, as Gro-
tius has remarked, he sets an exam-
ple to missionaries among the heathen
to adapt their reasonings to their heai*-
ers. (See at Athens, ch. 17:24, &c.)

16. Who — Jehovah — in times past.
Lit., In generations gone bi/, permitted
all the nations (Gentiles) to ivalk in
their own wiys; i. e., left them alone
to their natural blindness, because, as
Paul shows in the P^omans, (1 : 23,)
they deserted Him. God never sanc-
tioned the natural depravities of the
heathen, but He suflfered them to go
on without a written revelation, and
without the special restraints of His
published law. Paul elsewhere says,
" The times of this ignorance God
winked at,'' ch. 17 : 30, in this sense.

17. Nevertheless. Although, i7ideed,
they had no excuse for not knowing
God, as Paul has clearly shown in
Rom 1 : 19, &c. f lie left not himself
umcitneised — untestified to. "For tlie
invisible things of God from the crea-
tion of the world are clearly seen, be-
ing understood by the things that are
made, even his eternal power and God-
head, so that they are without excuse."
Rom. 1 : 20. 1[ In that He did good.
Lit., Doing good, in His common provi-
dential ])Ounties, and particularly giv-
ing us rains from heaven. As we learn
from Strabo that there Avas the great-
est scai-city of water iii that district,
rains were held as special instances of
Divine favor. The more correct read

266

THE ACTS OF THE APOSTLES.

[A. D. 46.

18 And with these sayings scarce restrained they the people, that

they had not done sacrifice unto them.

«ci..i3.-45. 29 ^ t ^Q(j there came thither certain Jews from

2Tim.'3:"i.^^' Antioch and Iconium, who persuaded the people, "and

having stoned Paul, drew Am out of the city, supposing

he had been dead.

20 Howbeit, as the disciples stood round about him, he rose up,
and came into the city : and the next day he departed with Baruabaa
to Derbe.

21 And when they had preached the gospel to that city,

ing is, "giving you,''^ &c. \ Fruitful
—fruit-bearing seasons, filling {our) your
hearts with food and gladness. Observe.
— Even to the heathen the common
bounties of God's hand ought to be the
sufficient proofs of His existence, and
ought to win to the acknowledgment of
Him. What must be thought of those
in Christian lands, who enjoy all these
mercies, and all the means of grace,
and yet in eifect deny the very being of
God — "without God in the world."

18. And loith these sayings. Lit.,
Saying these things they scarcely — with
difficulty — restrained the crowds that
they did not sacrifice to them. There
was no sj^nagogue at Lystra, and the
people were given up to superstitions.

19. They came thither. Lit., Came
upon (them,) with hostile intent —
Jews. The Jews, in every instance
except two, stirred up the persecutions
which Paul suffered. These Jews came
from Antioch and Iconium, and were
probably some of those very persecu-
tors who lately drove them out of those
cities. Of course, they gave exagger-
ated accounts of all that had occurred
with them, and crowds of cities are
moved commonly by what is done in
other cities, to do likewise. T[ Who
persuaded the people — the crowds — the
populace ; and having stoned Paul.
The Jews probably accused them of
blasphemy against the heathen gods
whom they called " vanities" — nonen-
tities, and by such arts as they had
found successful in their own cities,
shey were allowed to stone him, the
heathen joining them. ^ Drew him.
Bather, dragged him violently out of the
»tjf, The Greeks sometimes dragged

the bodies of criminals through the
streets and cast them out of the city,
as unworthy of burial. This was done
to Paul as the leader. This is the in-
stance to which he refers, " Once loas
I stoned;' 2 Cor. 11 : 25 ; 2 Tim. 3 :
11. Observe. — How fickle is the pop-
ular feeling, and how unreliable in the
cause of Christ. How heathen treach-
ery, that would one moment almost
deify the missiona>ry, may the next
moment be led to put him to death,
as with the martyred missionaries at
Cawnpore !

20. Ilowheit — hut. "Persecuted
but not forsaken, cast down but not
destroyed." The disciples, the converts
at Lystra, having stood round about him,
— lit., having encircled him, (as he was
cast out for dead,) anxious to see what
was his condition, and to bury him if
he were indeed dead. ^ He rose up,
some think by miraculous restoration,
and this would seem necessary, at
least, to account for his so promptly
returning to the city and the next day
going on his journey. It has been
suggested that this may have been the
time of Paul's trance, (2 Cor. 12 : 1-4.)
If With Barnabas. Barnabas escaped,
not by any wicked compromise, else
Paul would not so at once have joined
him iu the mission again. ^ To Derbe.
See vs. 6, note. A recent traveler,
Hamilton, has found the site, as he
thinks, at a place called Divl4, east of
Caraman, and Lystra at Ben Bir Kil-
isseh, on the direct road from Derbe
to Iconium.

21. Preached. Lit., Evangelized —
published the good news, f Taught.
Lit. , Discipled. This is the term used ub

A. D. 45.]

CHAP. XIV.

267

'and j-haJ taught many, they returned again to Lyutra, To'-'Aai'^*
and to Iconium, and Antiocli, S^!?""*

22 Confirming the souls of the disciples, a?id!^ exhorting ^nrt'isS'i?,'
them to continue in the fiiith, and that 'we must through an'a^i'ia'*.'^*'
much tribulation enter into the kingdom of God. Rom^f/n*'^

23 And when they had "ordained them elders in every and";iJ"'"
church, and had prayed with fasting, they commended "Tu. i:6.
them to the Lord, on whom they believed.

our Lord's commission, IVIatt. 28: 19,
" Teach all nations" — " Make disciples
of all nations, baptizing them." This,
of course, refers to gathering them into
a Church, as a body of professing dis-
ciples. 1 Returned — turned back. Their
labors in Derbe are only spoken of in
the genera], and probably few persecu-
tions befell them there. ^ Lystra, &c.
The wonder is that after such severe
hostilities had sprung up against them
in these cities of PisiJia, they should
have returned thither so soon. It is a
striking coincidence that Paul, in re-
ferring to his sufferings, mentions only
these three cities and not Derbe, (2
Tim. 3 : 11,) though elsewhere Derbe
and Lystra are mentioned by him to-
gether. The reason is, that in Derbe
he seems not to have encountered
persecution, as in the other named
cities. Observe. — Derbe was the ex-
treme limit eastward of Paul's first
missiociary journey.

22. Confirming — sirengihening, as
only spiritual instruction and Christian
consolation could strengthen their
souls. The reference is not to any re-
ligious rite, but to the doctrine and
exhortation which follow. Their in-
terest in these newly gathered Church-
as led them to face all the dangers of
a return thither, in order to fortify
them against discouragements or temp-
tations to give up their faith. \ They
exhorted ihem to continue ' — to abide
in — the Gospel faith, which they had
lately professed ; and they also exhort-
ed them that through many tribulations
it is necessary (according to the Divine
plan) that we enter into the kingdom of
God. This is a doctrine applicable to
all ages of the Church, and agrees with
the Apostle's vision, (Rsv. 7 : 14.)
22*

" These are they who came out of the
great tribulation." As these had en-
tered the visible kingdom, the Church
on earth, the reference here must be
to the invisible kingdom in heaven.

23. Ordained them. Ordained to (or
for) them — the Churches. These Ap-
ostolic missionaries not only gathered
the disciples into separate bands for
the enjoyment of the ordinances, but
they took care to furnish them a reg-
ular Church organization, by the or-
daining of elders in every Church,
The term here used means originally,
to vote by stretching out the hand, and
so some of the Reformed commentators,
as Erasmus and Beza, render it " cre-
ated by votes." But the word came
to be used for any kind of appoint-
ment, ch. 10: 41. And here, as it is
plainly the act of the Apostles, it
could not have been their voting that is
here referred to. Much less is there any
ground for Jerome's rendering, " when
they had laid hands on elders." Al-
ford has taken the right view. " The
Apostles ordained the presbyters whom
the Churches elected." This was the
mode, ch. 6:2-6; see 2 Cor. 8 : 19, where
this word is used, "f Elders — presbyters.
This terni is used in the New Testa-
ment in the same sense as the term for
bishops, see ch. 20 : 17, 28 ; Tit. 1 : 5, 7 ;
1 Pet-^r 5:1,2, and is applied to teach-
ing 1'!! v-, whom we call ministers, or
bishops of single Churches, and also
to ruling elders, whose of&ce it is to
rule in the Church with the minister or
pastor, and not to teach. That there
were these two classes of elders in the
Primitive Church, is plain from 1 Tim,
5 : 17. Here also, it would seem thai
both classes are meant. These apostol-
ic missionaries wished to organize thesa

258

THE ACTS OF THE APOSTLES.

[A. D. 45.

24 And after they had passed throughout Pisidia, they came to
Pamphylia.

25 And when they had preached the word in Perga, they went;

down into Attalia :
fc oil. 13 : 1, 3. 26 And thence sailed to Antioch, ''from whence they
e oh. 15: 40. j^^^^ j^gg^ "= recommendcd to the grace of God for the work

which they fuliilled.

27 And when they were come, and had gathered the
fud" ^ifisV *^' church together, '^ they rehearsed all that God had done

Churches regulai-ly, and leave them in
charge of the officers nece.ssary for
their oversight, instruction and gov-
ernment. This is also intimated by '
the record that there were several of
these elders ordained in every Church, j
See Titus 1 : 5. The Tresbyterian
Church is so called because it has sev-
eral ciders, or presbyters, in every
Church. One called minister, bishop,
pastor, who teaches, and also rules,
with a body of ruling elders, and these
also are called elders., as those who rule,
but do not labor in word and doctrine.
Accordingly in the Church at Philippi,
(['liil. 1 : 1,) we find bishops (more than
one) spoken of, as over that Church ;
and the deacons also are named. It
may be that deacons were also included
in the officers appointed by these mis-
sionaries, and that the elders only are
named as comprehending the chief offi-
cers. But tiu' elders were of leading
importance in the organizing of Church-
es, as it was their function to rule, (but
not that of deacons) and while elders
generally are spoken of, (bishops) both
classes of them, as both classes were
rulers in the Church, may fairly be
meant. ^ Prayed ivith fasting — -fastings,
on these successive occasions. This was
customary at such solemn seasons ; as at
the commissioning of these Apostolic
missionaries by the Church of Antioch,
13 : .3. It was also every way natural
and appropriate. Accordingly, with
these solemn services they commended
(Uem — the Chui-ches — in sacred trust
to the Lord (Jesus,) on whom they (the
Churches,) [had) believed. It was in
profession of this believing on Christ
that these bodies of disciples were now
gathered into regula" Church organi-

zations, and furnished with a regular
ministry.

21. Passed through. They traversed
this province of Pisidia from Antioch
(north) to Pamphylia (south,) and
preached the word, discoursed, in Per-
ga, where they seem to have passed
through on their way without stopping
there to preach. They went down (still
passing southward) to Attalia, which
lay about sixteen miles off, on the sea
coast, in Pamphylia, near the moutl
of the river Catarrachtes, and west of
the river Cestus, up which they hac
sailed to Perga when they came from
Cyprus. This port was built by Atta-
ins Philadelphus, about 150 B. C, and
was a town of some business note.

2G. Sailed — sailed off to Antioch, (in
Syria, ) from ivhence they had been com-
mended— committed, given up — to the
grace of God unto (for) theioork, (with a
view to the work,) xvhich they fulfilled,
filled up, completed. These Apostolic
missionaries had been sent out by the
Church at Antioch, on this particular
mission. In view of this work, they
had been solemnly commended, in-
trusted (with prayer and fasting) to the
grace of God, (whom they served,)
see ch. 13 : 3, and this work they had
filled up, and accordingly they now
return to make their report to the
Church at Antioch, whose missionaries
they were.

27. Gome — having arriv.d, and as-
sembled the Church, (the Church-mem -
I bership of Antioch,) in a great mis-
I sionary meeting, they rehearsed (told
I over) how great things God had done
ivith (to or for) them, or ivrought loith
them, as instruments, in the conversion
of so many souls, " the greater things"

A. D. 45.]

CHAP. XV.

the Gentiles.

28 And there they abode long time with the disciples.

than the miracles even of Christ, (John
14 : 12,) which it was promised that
the Apostles and those who believed
on Christ should do. ^ Had ojjened.
And how (or that) he had opened to the
Gentiles (the nations) a door cf faith —
had given them admittance to the Gos-
pel and its blessings, so that they were
no longer excluded, but broiight in to
a level with the covenant people ; and
even to be engrafted on that stock
from which the .Jews would be cut off.
Observe. — This wad a further step
than had yet been taken in the mis-
sionary work. Previously the Gentile
converts had been proselytes chiefly.
Now they were degraded idolaters —
heathen.

28. A long time. Supposing, as is
generally held, that they started out
late in A. D. 45, and that the Synod
at Jerusalem was convened in A. D.
50, we may assign about two years to
this missionary journey, (see ch. 12 :
25 ; 13 : 3,) and about as long a time
to this abode in Antioch with the dis-
ciples, as returned missionaries, who
now resumed their w(jrk as prophets
and teachers, (ch. 13 : 1,) in this
Mother Church of Gentile Christen-
dom. Here they could further in-
struct this parent Church of the Gen-
tiles— that is, the whole membership
at Antioch, in the universality of the
Church, as against Jewish exclusive-
ness ; and in the world wide plans that
were to be set on foot for the ingath-
ering of the nations. And the glorious
successes of their mission to the idola-
trous cities of the West, would give
them great power under jSod with the
people. '• \

CHAPTER XV.

I 24. Further Progress of the
Church — Internal developments
— First Apostolic Synod — Paul's

THIRD visit to JERUSALEM. A.D. 50.

Ch. 15 : 1-35.

This chapter records another con-

troversy arising out of Judaism, which
results in a further progress of the
truth. The great event of the age, the
reception of the Gentiles to the Church
starts a question of great moment.
It was clearly enough to be understood
from the Old Testament Scriptures,
that the Gentiles were to be gathered
in. But the Jews had thought at iirst
that they were to come in through the
Jewish door, by being first made pros-
elytes to Judaism. The events at Ce-
sarea and at Antioch in Sj'ria, had
fixed that point in favor of the free
admission of Gentiles, without the in-
tervention of Judaism. Yet the Jew-
ish prejudice cleaved to the idea of
some exclusive privilege of theirs.
At least it was argued that the Mosaic
institutions were permanent, as they
were of Divine authority, and therefore
that they must be still binding upon
Jews and Gentiles. This was pressed,
therefore, by the Judaizers, upon the
Gentile converts at Antioch, and con-
tinued to trouble the Church at large,
even after it was authoritatively set-
tled by the Synod's decrees at Jeru-
salem, as recorded in this chapter.
Paul's Epistles to the Konians, and Gal-
atians, and Hebrews, sliow how long
and obstinate was this perversion in
the Church, as it was insisted on ami
zealously propagated by Judaizing
teachers.

Here occurs also a development of
the Church politj' — the pattern and
Avarrant for Courts of Review and
Control in the Christian Chnrch.
The peace and order of the Church
were secured by the authoritative ac-
tion of this Synod, settling a question
of great moment, and sending down tc
the Churches their ooy/iara or decrees.

We have seen that in the Primitive
Apostolical Church there Avas ( besides
the Apostleship, which was extraor-
dinary and without succession,) 1. Tub
PARITY OF THE MINISTRY — the presby-
ter, or bishop, being the pastor of a
single Church. 2. Thf co-operatios

THE ACTS OF THE APOSTLES.

(A. D. CO.

CHAPTER XV.

1 And "certain men which came down from Judea

taught the brethren, and said, ''Except ye be circumcised
" after the manner of Moses, ye cannot be saved.

2 When therefore Paul and Barnabas had no small
dissension and disputation with them, they determined that

<j Gil. 2:1. a Paul and Barnabas, and certain other of them, should go
up to Jerusalem unto the apostles and elders about this question.

Gal. 5: 2.
Phil. 3: 2.
Col. 2: 8, 11
cGen. 17:1(

OF THE Ruling Eldership in the gov-
ernment of the Church. 3. Courts
OF Review and Control. 4. A bench
of Deacons to distribute the alms of
the Church, but not to rule nor to
pre.ach.

1. Certain men. Paul refers to these
in Gal. 2:4, as "false brethren una-
wares brought in," &c. They came
down from Judea, Jewish in all their
pretensions and prejudices ; probably
most, if not all, Jerusalem Jews, and
falsely representing themselves as com-
missioned by the Apostles at Jerusalem.
"They seemed to be somewhat," Paul
says, Gal. 2 : 6. They taught ; the verb,
implying that it was not a single or
casual teaching, but habitual and for-
mal. The brethren — the Gentile con-
verts of Antioch. ^ Except. This is
given as the doctrine they taught —
the substance of what they said.
^ Circumcised. This stands for the
observance of the Mosaic ceremonial,
as it was the initiatory rite of that sys-
tem. (Gal. 5:3.) ^ After the manner.
According to the custom, ordinance of
Moses. This observance of the Mo-
saic rites they held to be indispensable.
They do not say that this was of itself
saving ; but that without it, whatever
else ye do, ye cannot be saved. If they
could no longer hold that it was indis-
pensable to admission into the Messi-
ah's kingdon, they held that it was
requisite as a completion or ratifica-
tion of baptism. Circumcision, held
to in this light, was a profession of
being bound to an observance of the
whole ritual law, and subverted the
doctrine of justification bv faith iu
Christ, (Gal. 3 : 18 ; Rom. 4: 4.) They
could not hold this without "falling
Sxara. grace," that 's, from the doctrine

of salvation by grace, as distinct from
the works of the law. (Gal. 5:4.)

2. Dissension. Then, (on account
of this false teaching, ) a no small party-
quarrel and discussion arising to Paul
and Barnabas with them. These re-
turned missionaries were they who
had just been out organizing Church-
es among the Gentiles, on the princi-
ple of freedom from the binding obli-
gation of the Mosaic observances ; and
they were therefore attacked in violent
terms. Paul referring to the contro-
versy, says, " To whom we gave place
by subjection, no, not for an hour,"
Gal. 2:5. \ They determined — that
is, the brethren, (vs. ],) the members
of the Church at Antioch appointed that
Paul and Barnabas, and certain (some)
others of them, (of the opponents, or
simply of the oflicers or members of
the Church. ) It would seem from Gal.
2 : 1-3, that Titus was one of the del-
egation, and that was "in order (as
Alford suggests,) to give an example
of a Gentile convert of the uncircum-
cision endowed with the gifts of the
Holy Ghost." Though Paul speaks
of having gone up "by revelation,"
(Gal. 2:2,) this is no way inconsist-
ent with his going, also, by the ap-
pointment of the Church, for they are
also said to have been sent out as
missionaries, both by the Church and
by the Holy Ghost, ch. 13 : 3, 4.
f The Apostles and Elders. The dele-
gates went up to Jerusalem for a for-
mal settlement of this vexed question.
The Apostles there represented the
Church at large, ch. 8:1. But, ac-
cording to the system of Church
government already established, the
Elders, or local rulers of the Church sJt
Jerusalem, sat with them in the formai

I.. D. 50.]

CHAP. XV.

261

they passed through Phcnice and Samaria, ^declaring the •'''''•"•"•
conversion of the Gren tiles : and they caused great joy unto
all the brethren.

4 And when they were come to Jerusalem, they were
received of the church, and of the apostles and elders, and

" they declared all things that Grod had done with them. %^\l'l-i.i^ an>i

5 But there l|rose up certain of the sect of the Phari- i'ciJfVose 7(j.,
sees which believed, saying, '' That it was needful to circum- ^^^!^^J'
cise them, and to command tliem to keep the law of Moses. ''"•^■

6 \ And the apostles and elders came together for to consider of
this matter.

decision of this (question) dispute.
Observe. — It was to tlie Apostles and
Elders, as having the authority in the
Church, and not to the brethren, that
these delegates were sent.

3. And — they then being sent forward
by the Church — that is, being attended
on their way for some distance, (as a
mark of respect and indorsement of
their mission,) either by the officers,
or by so many of the members as could
conveniently escort them, (see Romaas
15: 21; 1 Cor. 16 : 6, 11 ; 2 Cor. 1 :
16,) they passed [leisurely) through Phe-
nice (Phenicia) on the Mediterranean
coa.'it, and (the province of) Samaria
— both lying on their route to Jerusa-
lem. The Phenician and Samaritan
converts would not be so prejudiced
against the Gentiles, as they had not
been brought up in the bitter jealous-
ies of the Pharisees. The Christian
Church in Phenicia had been planted
probably at Tyre and Sidon, ch. 11 :
19. Christ had wrought miracles in
that vicinity, (Matt 15 : 21,) and in
Samaria our Lord had preached, and
Philip had labored and planted the
Gospel, John 4:5; ch. 8:5. Here
these commissioners to the Synod
journeyed along, declaring [narrating.
In detail,) the conversion of the Gentiles
to God. And they caused [made) great
joy unto all the brethren — all the con-
verts there, by this report of God's
doings. (1) The conversion of other
souls is always the source of great joy
to the true people of God. (2) Only
the grace of God can make such breth-
ren wx^ frieads of strangers.

4. And, having arrived at Jerusalem,
they were (cordially) received of (by)
the Church — publicly and officially
recognized as a delegation sent by
" the Church" of Antioch. And they
were thus favorably and formally re-
ceived by the Apostles and Elders at
Jerusalem, to whom they were sent,
vs. 2. And thBj declared — reported, of-
ficially in public, hoiv great things God
had done loith them — His wonderful
dealings with them in planting so many
Gentile Churches by their instrumen-
tality. These facts were most impor-
tant to be made known for the settle-
ment of this question.

5. But. Here Luke narrates what
occurred at the giving in of the report.
Immediately tliere rose up (from the
assembly) some of those from the sect of
the Pharisees, which believed. Some who
were probably distinguished Pharisees,
yet belonging to the Church, the body
of professed believers. The early con-
verts from Judaism naturally brought
with them into the Church some of
their Jewish notions and prejudices,
as here ; saying that it is necessary to cir-
cumcise them, (the Gentile converts, vs.
3,) &c. This was the position taken
by the Judaizing teachers from Jeru-
salem, (vs. 1 ) They did not dispute
the authority of Paul and Barnabas,
nor the conversion of the Gentiles ;
only they insisted on this conformity
with the Mosaic ritual, claiming that
the Gentiles should come into the
Church through the door of Judaism.

6. Accordingly the Apostles and El-
der* came together (literally, wen as-

202

THE Xu'TS OF THE APOSTLES.

[A. D. 60

7 And wlien there had been much disputing, Peter rose

Md'ii':i2?' ^P; and said unto them, 'Men and brethren, ye know how

that a good while ago God made choice among us, that the

Gentiles by my mouth should hear the word of the gospel, and

believe.

semhled ) to see concerning this matter.
Literally, this word, (or doctrine or
report.) The question Tvas now formal-
ly brought up by the motion of these
Pharisaic believers, vs. 5. And the
Apostles and Elders who (vs. 4,) had
publicly received the delegation and
heard their general report, now con-
vened for the express purpose of at-
tending to this question, submitted by
the Christian Pharisees. This was the
object of the delegation. Some have
regarded this public action as incon-
sistent with Paul's statement. Gal. 2 :
9, and have therefore supposed that
another visit must be referred to there.
But it would seem that Paul had also
these private conferences with "the
pillars," Peter, James and John, so as
thus to conciliate them to his views by
a fuller statement and argument than
would be heard at first in the Synod.
See Gal. 2:2, G. The Apostles are
spoken of as having equal rank, and
their charge was universal, and not
confined to one Church only. Matt.
28:19; 2 Cor. 11:28. "Of course
they are no more to be reckoned in the
order of bishops of a particular Church
than the pretorian prefects of old in
the rank of governors of one city or
province." — Spanheim. ^ Eiders. " In
the Apostles' age, (says Spanheim,)
there were presbyteries, or colleges of
bishops or presbyters, in every Church,
who had the administration and gui-
dance thereof ordinarily, of which
presbyters some gave themselves more
to the word and doctrine, (1 Tim. 5 :
17,) others to government and disci-
pline. Rom. 12:8; 1 Cor. 12:28."
■Of the Apostles, Peter, James, John
and Paul were present, perhaps others ;
besides those Apostolical preachers,
Barnabas, Judag, surnamed Barsabas,
Silas, (vs. 22,) and Titus, Gal. 2: 2.
It Wiuld seem also that the Church
members were admitted to the delib'

erations of this council or Synod. Ac-
cordingly, in vs. 12, "the multitude"
is spoken of, and in vs. 22, the final
action taken by the Synod is in the
name of the whole Church, .=.r.d with
their sanction — the Synod acting au-
thoritatively, but Avith the Church,
that is, as representatives of the whole
Church. Observe. — It was a conven-
tion of Apostles and Elders — not of the
whole membership — and it was the
Synod who (vs. 2, 22, 23,) acted, and
with them agreed the body of believers.
7. Much disputation arising, on both
sides, in which it would seem from vs.
12 the private members were involved,
though not forming any part of the
ofiicial council. Peter rising up, said
unto them, &c. This is the last in-
stance in which Peter appears in the
history, and here he takes a prominent
part in the discussion, not from any
official primacy of his, of which there
is no trace in the sacred Scriptures,
but from the part he had taken in
opening the door of admission to the
Gentiles. To this important fact there-
fore he here refers. ^ A goodivhile ago.
Literally, fro7n ancient ages, which ho
calls "at the beginning." Seech. 11:15,
where he gave an explanation of this
matter some ten years before this,
lie probably refers to the vision which
God gave him at Joppa to show the
free reception of the Gentiles to the
Church, and the admission of Corne-
lius at Cesarca, without circumcision.
Lightfoot thinks the reference is still
farther back to the promise of " the
keys." Matt. IG : 19. But the keys
there promised to Peter, were given
to the Apostles (the eleven) together.
God chose outfroniamo7igus, (Apostles)
that the Gentiles (as a class) should
hear the ivord of the Gospel by my mouth,
and believe. This providential arrange-
ment and choice of instrumental agen-
cy was God's w iirk, as well as th«

&. h. 50.]

CHAP. XV.

268

8 And God, •'wliicli knoweth the hearts, bare them ^^^/i^^"-"
witness, 'giving them the Holy Ghost, even as he did '•"^■'"'■'^
anto us;

9 "^ And put no difference between us and them, °puri- "^^"^i-iil
fying their hearts b}' faith. fcor.i:2.

10 Now therefore why tempt ye God, "to put a yoke JMatJssM.
upon the neck of the disciples, which neither our fathers ^''^■ = -^-
nor we were able to bear ?

11 But P we believe that through the grace of the Lord |;^r2:8."'
Jvisus Christ we shall be saved, even as they. sli'/o!'''''"

Gospel itself, and the result of their
preaching was as much comprehended
in the plan of God, as the agency
itself, or the message. Peter was he
who was specially chosen to open the
door to the Gentiles; yet not without
the approval of the rest, whom he now
reminds of the circumstances.

8. Peter means now to argue from
the gracious results of this preaching
the Gospel to the Gentiles, that God
had settled the question now before
them, putting Ilis own seal upon the
free admission of the Gentiles to the
kingdom. If God, luhich knoweth the
hear is, (literally, the heart-knower, ch.
1 : 24,) and who therefore looks not
on the outward distinctions of Jew or
Gentile, but hath concluded all under
sin. Bare them witness — bare witness
to them (the Gentiles) as His chosen
people, giving to them the Holy Ghost,
even as He did unto us. His argument
is "that God had settled the whole
question of the equality of .Jews and
Gentiles as subjects of His kingdom,
by actually making them equally sub-
jects of His grace."

9. And put no difference — did not
discriminate between us (Jews) and
them, ( Gentiles,) both being on an
equality in this respect, jiurifying their
hearts in a spiritual circumcision, Rom.
2 : 29, taking away all their native
impurity by faith, and not by ceremo-
nial observances — by faith in the blood
of Jesus Christ, (and not of beasts,)
which cleanseth us from all sin. (1
John 1:7.)

10. Ifoio therefore — after such proof
from God's actual testimony in His
dealings, that Ho does not discard

the Gentiles because of their nonper-
formance of Judaic rites — why tempt
ye God — that is, why do ye put Him
to the test by trying His forbearance,
and thus provoke Him, (Heb. 3:8, 9,)
so as toput a yoke upon the neck of the
Disciples, called in Gal. 5:1, "the
yoke of bondage.'' This, as we learn
from the Epistle of Paul to the Gala-
tians, was the yoke of the law imposed
upon the conscience as a ground of
justification — the yoke of salvation by
works, instead of by faith — including
the ritual observances, which Avere so
burdensome to their fathers and tJ
themselves. Gal. 2 : 8. This was an
appeal to their own consciences, that
salvation could not be had by the law.
11. But — so far from deeming it
right to impose such burdensome con-
ditions upon the Gentile brethren — we,
that is, the Apostles and Jewish con
verts — believe to be saved — fully expect
to be saved — through the grace of the
Lord Jesus Christ, in di.slinction from
legal conditions ; therefore of grace and
not of debt. (Rom. 4:4, 5. ) Both Jews
and Gentiles must be saved in tho
same way, by the same only Saviour:
" Even wc ourselves who are Jews
originally, having embraced the faith
of Christ, are most certainly persuaded
that not by circumcision or other ritoi
of the Mosaic law, but by the gracious
reconciliation of us to God, we shall
obtain eternal salvation purchased by
the sacrifice of the death of Christ."
Gal. 2 : 14, 15, 16.— Du Veil. 1[ Even
as they (the Gentiles.) Literally, ac-
I cording to the same manner as they.
I Peter argues that such an imposition
I upou the Gentiles was inconsistent with

4 THE ACTS OF THE APOSTLES. [A. D. 50.

12 1 Then all tlie multitude kept silence, and gave audience tc
Barnabas and Paul declaring what miracles and wonders

1. i4:n. Qq(J j^^^j 1 wrought among the Gentiles by them.

1.12:17. i^ ^ And after they had held their peace, ' Jaraes

answered, saying, Men and brethren, hearken unto me :

'■^- 14 ' Simeon hath declared how Grod at the first did visit

the Gentiles, to take out of them a people for his name.

the belief and hope of the converted
Jews themselves. They could not rest
in the law for salvation. "Why then
enforce the law, with its badge of cir-
cumcision, upon these Gentiles ?

12. After this argument and appeal
of Peter, all (he muUilude (including
tiie private members present, who had
been embroiled in the debate,) kept
silence and heard Barnabas and Paul
declaring hotv great miracles (signs) and
iL-onders God had wrought among the
Gentiles by them. This narrative of
the Apostolic missionaries served to
confirm the impression produced by
Peter's argument. It showed that
God had put His approval upon their
ministry among the Gentiles without
requiring circumcision — the same as
pleaded elsewhere, (ch. 14:27; 21:
19; Rom. 15:18, 19.) The miracles
at Paphos and Lystra would be prom-
inently cited.

13. And after they (Paul and Bar-
nabas) toere silent, James answered, (re-
sponded to what had been said, or
spoke to the question which was before
them.) This James is often called
" the Apostle of the Transition." He
represented the strict, legal view, yet
with a side to progress, and would nat-
urally ascribe to the law all the advan-
tage which it could have for Christians.
(Rom. 7: 12.) His opinion, therefore,
on the side of Peter in this question,
would have great weight in favor of
the freedom of the Gentiles, and would
tend to silence the Pharisaic disputers.
He is called by Paul one of " the pil-
lars," with Peter and John, Gal. 2 : 9,
and he was probably that James the
Bon of Alpheus, who was an Apostle,
«al!ed ilso James the Less, and the
•ame who was the author of the Epis-
tle of James. Some make him to be
one of the brethren of the Lord, who

was at first unbelieving. (See John
7 : 5 and notes.) But he was the cous-
in of our Lord, as he was the son of
Alpheus, and in the Oriental usage,
such a near relation was called a broth-
er. Gal. 1 : 19. It is to be observed
that the names of our Lord's brethren
as given (Mark 6:3,) are given in part
as the names of the children of Alpheus,
(Matt 27: 56,) which corroborates the
view just given. (See Birk's Ilorce Paul-
ince. ) James seems at this time to have
been the Apostle who most of all had
the charge of the Church at Jerusalem,
(ch. 21 : 18,) but there is no trace of his
officiating in any other capacity than as
Apostle. ^ Hearken — hear me. Peter
and James both delivered their views in
the Synod. These are two of the pil-
lars, and the very two whose judgment
would be looked on as most importast
in the case. Therefore, though others
may also have spoken, these only are
reported.

14. Simeon — after the Hebrew form
for Simon — soused also in 2 Pet. 1:1.
In both cases it is used iu a Hebrew
connection. James first of all refers
to the testimony just given by Peter,
and confirms his view. This surely
looks like an equality of these Apostles
in the Synod. There is nothing here
like Peter being head, universal bishop,
Pope — nor like James being Diocesan
Bishop, though, as Calvin remarks,
if either speaks with more author-
ity than the other, it is James. Feter
hath declared (in detail, — literally,
given an exegesis of,) how God at the first
(first of all — beforehand of any human
action in the case,) did visit (surveyed
as a bishop or overseer,) to take out
from among these Gentiles a people for
His name. God had, therefore, settled
this question in advance, by visitin^
I Cornelius and Peter in vision by Hif

A. 1). 50.J

CHAP. XV

15 And to this agree the words of the prophets ; as it
is written,

16 'After this I will return and will build again the {.^o*^-^^'
tsi\ ernacle of David, which is fallen down ; and I will

build again the ruins thereof, and I will set it up :

17 That the residue of men might seek after the Lord, and all
the Gentiles, upon whom my name is called, saith the Lord, who
doeth all these things.

18 Known unto God are all his works from the beginning of the
world.

19 'Wherefore " my sentence is, that wc trouble not " "■ ^*-
them, which from among the Grentiles *are turned to God: »iThess. i:9.

Spirit before any preaching to the Gen-
tiles, (vs. 7; ch. 10: 44, 45,) and with
the view of gathering — calling out a
Church — a covenant people for His
name, to be called by His name, and
for His glory. Rom. 9 : 25, 2G.

15. And. The Apostle now proceeds
to show that this action of God in re-
gard to the Gentiles was no invasion
or alteration of the ancient economy,
but was all along contemplated in their
Old Testament Scriptures and foretold
by the prophets, and that the facts
detailed by Peter are the fulfillment
of these predictions. Therefore, the
free admission of the Gentiles without
circumcision was that which was fore-
told by the prophets, as Amos.

16, 17. This prediction of Amos,
(ch. 9: 11, 12,) is applied by the
Apostle to that spiritual upbuilding of
Christ's kingdom, which began in his
Incarnation and most remarkably went
forward in the ingathering of the Gen-
tiles, as reported by the Apostolic mis-
sionaries. The promise to David was
that he should have a sou to sit for
ever on his throne. This was fulfilled
only in Christ. And now, when Da-
vid's family estate was reduced from a
royal palace to a shifting tent or tab-
ernacle, and had fallen in ruins, God
had fulfilled the promise in building it
up, by raising up Christ as David's
promised son, (Rom. 1:3,) who was to
♦' restore the kingdom again to Israel,"
(ch. 1:0,) and make it more glorious
than in its best days of David and Sol-
omon, by the ingathering of the Gen-
tiles. Isa. chs. 55, TjO, 61, c^, 65.

17. That the residue — remainder,
such as were not Jews. The prophet
has it, "that they mat/ possess the rem-
nant of Edam and all the nations.^'
Edom, (Esau,) or Idumea, was in-
stanced as a type of the notorious and
bitter enemies of the covenant people;
and that the remnant of these were to
be possessed or gathered in, is the same
as to say that the remnant (Rom. 9 :
27,) of all aliens and enemies among
the Gentiles, were to be converted.
The Idumeans, also, were subjected
by David. ^ Seek— seek out the Lord,
and ail the Gentiles. This explains the
meaning of the former clause. ^ Upon
whom m>j name is called — has been call-
ed. These are characterized as His
covenant people, "called by His name,"
though they were formerly no people,
Deut. 32 : 21 ; Hos. 2 : 23 ; Rom. 10:
19. It was as certain as if already
done.

18. Known. The idea is now press-
ed, that this admission of the Gentiles
without the intervention of Judaism,
was no innovation nor subversion of
the ancient economy, but was always
planned by God. The facts agree with
the prophecy, an.i the prophecy with
the plan of God from the beginning of
the ivorld. This prophecy was uttered
nearly eight hundred years before the
event, about tne time of the founding
of ancient Rome.

19. Wherefore. On the ground of
God's actual dealings, as long ago
foretold by the prophets, and therefore
as planned and carried out by God,
having all Divine authority — my sen-

2G6

THE ACTS OF THE APOSTLES.

[A. D. 50.

r G«n. 85 : 2.

Ex. 20:8, 23.
Ez. 2P:30.
1 Cor. 8:1.
Rev. 2 : 14, 20,

I'fcorfV's'is things strangled, ^ and from blood.

Gal. 5:19.' ' ' - - —

Eph. 5: 3.

20 But that -we write unto them, that they abstain
from pollutions of idols, and '■from fornication, and frmr
lings strangled, ^ and from blood.

21 For Moses of old time hath in every city them that

tence is — lit., I judge — or, as we would
say in a Synod, "my opinion is," or,
"I move." This was the form in
Greek assemblies, b/o) uplvo). That
there is nothing here like an authori-
tative sentence passed by James, is
plain enough from the term here used,
and from the context, vs. 22, where it
appears that the Apostles and Elders
acted upon the proposal, or motion, or
opinion of James. If That ice trouble
not. Lit., not to trouble (further) those
from the Gentiles icho are turning unto
God — not to molest them by the addi-
tion of those Jewish ceremonies to the
simple Gospel requirement of faith.

20. But to send an epistle unto them
(to the end) that they may abstain (with-
hold t]i&ms«A.\ts) from pollutions of idols
— that is, from things offered to idols,
1 Cor. 10 : 14-20, 21 ; see vs. 29. The
heathen were accustomed to sell in the
markets, or to eat at feasts, the part
of the meat remaining from their ani-
mal sacrifices. Any partaking of this
was regarded by the Jews as sharing
in the sin of idolaters, Rom. 14 : 15;
1 Cor. 8 : 10. Therefore it was to be
abstained from, though not in itself
and essentially sinful ; yet out of re-
gard to the consciences of their breth-
ren. Connected with this, also, was
the gross sin of fornication, which be-
longed to idol worship. The Gentiles
regarded this practice as indifferent,
and not in itself sinful. " It is also
worthy of notice, that the denial of a
moral obligation in this particular has
formed a prominent feature in the eth-
ical systems of the most celebrated
modern infidels." — Hind's Hist. There-
fore, they are charged to abstain from
this sin, not because it was the only
em, but as so connected with the idol
worship of the heathen. These things
are named together, not as being on a
level, but as being associated in the
heathen practice, aud as being regard •
ed alike by the Gentiles, and the one
as connected with and leading to the

other. They are charged to abstain
even from what is in itself indifferent,
the partaking of things offered to idols,
because it belonged to a system which
countenanced fornication, as well as
dishonored God and rejected Jlim for
idols, 1 Cor. 6:15; 1 Thess. 4 : 3, 4.
It was as much as to charge them tt;
have nothing whatever to do with the
heathen usages, first or last, least or
greatest. Do not even eat of the
things which their worship has pollu-
ted, and much more have nothing tc
do with their vile abominations. So
the Psalmist resolves, personating alsc
the Messiah, and expressing thus his
abhorrence and avoidance of all sinful
associations, " Their drink-offerings of
blood will I not offer, nor take up their
names into my lips," Ps. 16 : 4. Li-
centious festivals of the heathen were
notoriously common in Syria. 1[ Things
strayigled, and from blood — from ani-
mals slain without shedding the blood,
and therefore having the blood in them,
and from blood in its separate use.
These may be regarded as in effect
one. Blood in its separate use had
been forbidden in the Noachic precepts,
Gen. 9 : 4 — and in the law, as having
in it the seat of life, and as being a
standing symbol of expiation. Lev. 17 :
10-13 ; Deut. 12 : 23, 24. An awe was
thus thrown around blood, so as to teach
the people of the great blood-shedding,
and of that precious blood of Jesus
Christ, which cleanseth us from all
sin, (1 John 1:7.) Therefore, be-
cause the Jewish brethren had long
regarded these things as unlawful to
be used, the Gentile converts were
charged to abstain from them for
peace' sake, and while this delicate
relation of the Christian Church to
Judaism should continue. Besides,
they were thus pointed to what was
the evangelical purport of the Jewish
ordinances — the blood-shedding anu
expiation of Christ.
21. For Moses. This is assigned ac «

A. D. 50.]

CHAP. XV.

267

preacli him, * being read in the synagogues every saobath f Tht^*.»:s.

Antr 1 Pet. 4:3.

aay. a Gen. 9: 4.

22 Then pleased it the apostles and elders, with the Dlut.^il:'iG,23,
whole church, to send chosen men of their own company '-="•13:15,11.
to Antioch with Paul and Barnabas; namely, Judas sur-
named°Barsabas, and Silas, chief men among the brethren : '=«''-i;23.

reason for decreeing these restrictions,
to wit: that the public reading and
exposition of the Mosaic ritual every
Sabbath in the Jewish synagogues
would naturally keep the Jews alive
to these restrictions and make any dis-
regard of them, by the Gentiles, a sore
offense. "Besides (says Calvin,) he
teaches that ceremonies cannot be so
quickly absolved as it were at the tirst
stroke. They should therefore concil-
iate until such time as the liberty got-
ten by Christ might, by little and little,
more plainly appear, according to the
old proverb, that old ceremonies should
be buried with some honor." Others
understand it as a reason why it was
important to make this decree to the
Gentile converts. Because, Moses be-
ing constantly read in the synagogues,
'which they attended,) they might else
hold themselves as obligated to the
law as a ground of justification, f Of
old time. Literally, from ancient gen-
erations— a strong expression to denote
the earliest times. Moses had been
preached — proclaimed — from the begin-
ning. ^ In every city. This was the
universal custom. ^ Being read. The
law of Moses was publicly read in the
Jewish synagogues, which proselytes
and other Gentiles also attended. Ex-
position and exhortation commonly
accompanied the preaching. 2 Cor.
3:13. ^ Every Sabbath day. The
Jewish Sabbath is here referred to — the
seventh day of the week, and not the
Christian Sabbath — the Lord's day.
The Jewish converts, for many years,
continued to observe the former, while
they also kept sacred the latter — the
former in memory of the creation, the
latter of the resurrection. The for-
mer was now optional, tke latter was
requii'ed. Sabbatizing was afterwards
dencunced by Christian writers, that
is, a Jewish observance of the Chris-

tian Sabbath, cumbering it with bur-
densome rites and Pharisaic restric-
tions— very much as we find some of
the Reformers denouncing the same
thing in the formalistic, superstitious
practices of the Papacy. But the holy
keeping of the Christian Sabbath as a
day of sacred rest and worship, accord-
ing to the spirit of the fourth command-
ment, is most earnestly enjoined. The
custom of the early Christian Church
furnishes no ground for laxity in the
observance of the Sabbath. For, in-
stead of regarding the Sabbath law as
abrogated, they rather kept two Sab-
baths for a time, showing that they held
the fourth commandment to be of most
binding force. It was only when the
seventh day Sabbath was held by any
as instead of the Christian Sabbath
and so as to stand in the way of it, or
supersede it, that it was counted an
offense, and denounced. So the keep-
ing of the various Jewish Sabbath-
days was regarded as unlawful Juda-
izing. (Col. 2:16, 17.)

22. This "motion" or opinion of
the Apostle James had the effect to
bring the Synod to a decision. Then
it pleased — literally, it seemed, (good,)
it was their sentiment, or sentence. It
was not the opinion of James, but this
of the Apostles and the Elders, that was
authoritative. The Synod was compo-
sed of the Apostles and the Elders. It is
here doclai-ed, however, that their ac-
tion was with the whole Church. They
acted in the name of the whole Church,
and according to the Divine ordinance,
they represented the whole Church.
"The brethren," vs. 23, or private mem-
bers of the Church, though they form-
ed no part of the Synod, were doubt-
less admitted to their deliberations,
and the oflicial action had their full
and hearty sanction, and was under-
stood as their pub'ic and formal ex'

2GS

THE ACTS OF THE APOSTLES.

[A. C. 50

23 And tl cy wrote letters by them after this manner ; The apostles
and elders and brethren se?uf greeting unto the brethren whict are of

the Gentiles in Antioch and Syria and Cilicia :
Gal!;?;' 4. and 24 Forasoiuch as WO havc heard that ^certain which
Tuui4:io, u. went out from us have troubled you with words, subvert-
ing your souls, saying, Ye must be circumcised, and keep
the law : to whom we gave no such commandment :

25 It seemed good unto us, being assembled with one accord, to
send chosen men unto you with our beloved Barnabas and
Paul,
e^ch.^i3:5o,and 26 ^Mcu that havc hazarded their lives for the name of
2Cor'.u:a-26. our Lord Jesus Christ.

presaion. It was dotermined, having I
selected men from themselves — from the
Jerusalem Church, prophets or ruling
elders, belonging to the Synod or not,
to send (them) to Antioch, (as delegates
or commissioners to the Church which
had sent up the case for settlement.)
Jiidan and Silas were both prophets,
(vs. 32,) such as are spoken of in ch.
13 : 1. These were sent 2vith Paul and
Barnabas, the commissioners from the
Church of Antioch. Silas — called in
the Epistles Sdvanus — was Paul's as-
sociate afterwards, in his second mis-
sionary tour, vs. 40; ch. 17: 10, 14;
18:5; 1 Thess. 1:1; 2 Thess 1:1;
2 Cor. 1 : 19. f Chief men. Leading
men among the brethren iu the Mother
Church at Jerusalem.

23. A Synodical Epistle was sent
down to the Churches bi/ them, &c. — lit-
eially, by their hand — these things. The
Epistle is from " the Apostles, and the El-
ders and the brethren." " The brethren,"
(private members,) are named here,
also, because they are understood as
acting throuj;li their representatives,
and many of the brethren seem to have
been present in the assembly, giving
their approbation and co-operation.
This Epistle was addressed to the breth-
ren in Antioch, Syria and Cilicia, who
were from the Gentiles — while it was
plainly designed to apply equally to
ill the Gentile Churches and brethren.
Accordingly, Paul and Silas delivered
these decrees to all the Churches
among which they passed. ^ Syria
€nd Cilicia. Paul refers tc his resi-

dence in these districts soon after hia
conversion, (see Gal. 1 : 21,) when
he probably planted Churches there.
Barnabas found him at Tarsus when
he went for him to go to Antioch, ch. 9 :
30; 11:25. 1[ Send greeting. Lite-
rally, to rejoice. Bid them to rejoice —
wish them joy. This is the usual
Greek form of salutation in writing
Epistles. We have it in no New Tes-
tament writing, except in the Epistle
of James, which is an incidental proof
of the same writer here. It is found
also in the letter of Claudius Lysias,
ch. 23 : 26.

24. Forasmuch. The preamble, or
preface, states the occasion of their
Synodical action. Since ice have heard
that some going out from us, (viz.
teachers from Jerusalem, vs. 1, claim-
ing to be somebody, Gal. 2 : 6, and
probably pretending authority from
the Church at Jerusalem,) have trou-
bled you loith words, (disturbed your
Christian peace with statements and
arguments,) subverting your souls, (un-
settling and turning upside down your
minds,) saying it is necessary to be
circumcised and to keep the law, (the cer-
emonial law.) This was what these
false teachers taught to be binding .and
necessary to salvation, (vss. 1, 5.)
1[ To whom we gave no commandnunt, ox
commissiou to teach these things, oi
to tench at all.

25, 26. It seemed — it ivas our senti-
ment, (or sentence, same as vs. 22,)
having become of one accord, (after dis-
cussion agreeing,) having selected rmfi

\. 11. 50.]

CHAP. XV

269

27 We have sent therefore Judas and Silas, who shall
al.so tell you the same things by f mouth. '^'■•"'

28 For it seemed good to the Holy Grhost, and to us,
to lay upon you no greater burden than these necessary
things ;

29 ^That ye abstain from meats offered to idols, and {"ii*?
'from blood, and from things strangled, and from forni- ^"e\'^]
cation : from which if ye keep yourselves, ye shall do
well. Fare ye well.

to send (them) to you. This was a
courteous address of tlieir .authorita-
tive letter. "T[ With our beloved. This
was a most ample indorsement of Bar-
nabas and Paul, as being held in the
highest confidence by tlie Mother
Chui-ch at Jerusalem. The Synod
gives them all the weight of their au-
thority as against the false teachers
who claimed to be in high standing at
Jerusalem. Barnabas is named first,
as being best known as yet in Jerusa-
lem. H Men. The Apostles and El-
ders extol Paul and Barnabas as having
surrendered ( offered up ) tkeir lives
(Rom. 12 : 1,) iu the ^Master's ser-
vice, ch. 13 : 50 ; 14 : 19. This First
Synod gives a high commendation of
their missionar}' work, and of their
position as laborers among the Gen-
tiles. The Holy Spirit has thus caus-
ed it to be placed on record, for the
honor of these first two foreign mis-
sionaries of the Church, that they
exposed their lives to immiaeut risk,
and virtually offered them up in this
cause — a pattern to all ministers and
missionaries of Christ.

27. We have sent (as messengers —
apostled — the verb corresponding with
Apostle,) Judas and S'las, (from among
ourselves, see vs. 22,) also themselves
telling by luord (of mouth) the same
things which we have written in the
letter to you, see vs. 32 As Paul and
Bariwibas were so publicly committed
to this side of the question beforehand,
tlieir testimony was thus prudently
confirmed by these special messengers,
who should also answer any inquiries,
and give all proper explanations.
Those were really sent from the
Church at Jerusalem, but not those
Who so pretended, vs. 1,
23*

28. The Synod not only speak for
the Church, but they claim to act in
accordance with the Holy Spirit, and
with His authority. For it seemed
good — it is the authoritative sentiment,
or sentence — same word as in vss. 22,
25. f The Holy Ghost. They were
conscious of having arrived at their
decision by the direction of the Holy
Ghost, so that it was His Divine agen-
cy and authority going before, which
led to their decision. The decree,
therefore, wliich they send down was
no invention of theirs. And they
claimed no authority for their decrees,
except so far as they were in conjunc-
tion with the Holy Ghost. This prin-
ciple would settle the absurd clai.ms
of Church councils in the Papacy.
f To lay — that no more (further) burden
be imposed upon you. except these things
necessarily (imposed.) The necessity
was to abstain from all idolatrous
associations and practices; and from
any thing that could even sesra to put
dishonor upon the blood of expiation.
Their decree is founded on the neces-
sity of the case.

29. Lit., To abstain from idol offer-
ings, (see vs. 20.) Justin Martyr, liv-
ing in the second century, writes, that
Christians will undergo all torments
and punishments, and even death it-
self, rather than either worship ima-
ges or eat of things that are offered
to them." IT From which (things) pre-
serving yourselves, ye shall do well — ■
what is most fit, and rigl-.t, and peace-
able, Eph. G : 21; 2 Cor. 13 : 11 ; ch.
10 : 33 ; 3 .John G. The Church of
Pergamos is reproached with having
such among them, Rev. 1 : 13. ^ Fare
ye well. This is the usual Greek form
for a closing salutation in the writing

270

THE ACTS OF THE APOSTLES.

[A. D. 50

30 So wbon they were dismissed, they came to Antioch; and
when they had gathered the multitude together, .hey deliyertid the
cpisth :

31 Which when they had read, they rejoiced for the
[',.°[; "*"'■"'■ II eonsohation.

32 And Judas and Silas, being prophets also them-
i'8°23."'^^'^°'^ selves, "^ exhorted the brethren with many words-, and

confirmed them.

33 And aftei they had tarried there a space, they were
HeblTi ?3i."" Iftfc 'go i^ peace from the brethren unto the apostles.

31 Notwithstanding it pleased Silas to abide there still.
ich. 13:1. 35 kpaul also and Barnabas continued in Antioch,

of latters. It means, be strong — pre-
vail ; same as valete in the Latin. Ob-
serve.— This was the action of the
FIRST Synod in the Christian Chuecii.
It fixed the doctrine and established
the peace of the Church, and was a
development of Church order, which is
claimed as a pattern and warrant for
Courts of Review and Control.

30. They, therefore, having been dis-
missed, (formally,) probably with reli-
gious services, vs. 33; 13 : 3, and pos-
sibly with an escort for a part of the
ivay — came to Antioch. Judas and Silas
were the delegates of the Synod to the
Church at Antioch, in connection with
Paul and Barnabas, who had been sent
up by this Church to the Synod.
|[ And having convened the muUitude —
the Church membership — the brethren.
See vs. 12 ; 6 : 2, the same term ap-
plied to the Church membership at
Jerusalem. The epistle was addressed
to the brethren, (vs. 23,) and to them
ihey (the delegates) delivered the epistle,
and hamng read (it) they (the Church
members) rejoiced for the consolation —
rather, confirmation (strengthening.)
This term is kindred to that for "Par-
aclete," which is rendered Comforter,
from the old Latin term ccnfortari,
which means rather to strengthen.
They rejoiced for the strengthening
etfect of tliis Synodical action, where-
by they were freed from the burden of
ritual observances as a ground of jus-
t;fication.

32. Judas and Silas, being prophets
(inspired teacher;},) also themselves, as
well as Paul and Ba^aabas, (cb. 13 : 1, )

and therefore competent to instruct,
according to their instructions from
the Synod, vs. 27, exhorted (in a con-
solatory and strengthening way,) the
brethren (the Church) wilhrnanywords,
and con_/ir7?iec? (strengthened) them. See
14 : 22, where the same words are
used in different order.

33. Tarried — lit., having made time
— having made some stay, or spent
some time, they were dismissed (the
same term as is used of their being
sent away, vs. 30,) loith peace, (with the
salutations of ''peace," 16 : 36; Mark
5 : o A,) from the brethren of the Church
at Antioch (back) to the Apostles, &c.,
at Jerusalem.

34. Lit., But it seemed good, (the same
term as is used vss. 22, 25, 28, of the
authoritative sentence of the Synod ;
and here, also, it may carry with it
the idea of an authoritative decision,
especially directed by the Spirit,) —
that is, after they were formally dis-
missed by the Church, as their mission
from Jerusalem was accomplished, Si-
las decided to remain still there in
Antioch. Or it may easily be, that
Silas returned to Antioch after going
to Jerusalem, see vs. 40. From Gal.
2 : 10, we learn that the Apostles re-
quired of Paul and Barnabas that in
their Gentile missions they should re-
member the poor saints at Jorusulem,
that thus those Gentile converts who
were set free from the Jewish yoke,
might not forget the wants and claims
of the iSIother Church.

35. Paul also and Barnabas spent
(timej in Antioch (prior to their next

A D. 51.]

CHAP. XV.

271

teaching aud preaching the word of the Lord, with many others
also.

36 ^[ And some days after, Paul said unto Barnabas,

liCt us go again and visit our brethren 'in every city ^^''''ji^'a^jSi u:
where we have preached the word of the Lord, and see ^ **■ ^*' ^•
how they do.

37 And Barnabas determined to take with them "John, "nrtVs!!;^^- '*
whose surname was Mark. ?Tim'i°n

38 But Paul thought not good to tate him with them, ^'^^''*■'
"who departed from them from Pamphylia, and went not '«<='»• is^i^.
with them to the work.

39 And the contention was so sharp between them, that they
departed asunder one from the other : and so Barnabas took Mark,
and sailed unto Cyprus;

40 And Paul chose Silas, and departed, "being recom- •<='»• "^^e.
mended by the brethren unto the grace of God.

missionary journey, vs. 40,) teaching
and (particularly) evangelizing the word
of the Lord, (proclaiming it as glad
tidings, ) loith many others also. Teach-
ers and preachers became thus quite
a distinction at Antioch as the Mother
Church of Gentile Christendom — the
Church of progress and universality —
the missionary Church look'ng to the
evangelizing of the globe, v'h. 13 : 1.
A Church of large aims, anii a mis-
sionary spirit will have men raised up
for the great work.

g 25. Paul's second Missionary
Journey (with Silas.) — Europe —
Macedonian Vision. A. D. 51. Chs.
15: 3G to 10:10.

3G. Literally, after some (not many)
days. Some suppose tliat during this
interval, Peter and Paul had their dis-
sension at Antioch, Gal. 2:11, and
Barnabas was led away by the dissim-
ulation. But the time seems rather
short for this, and such a dissension
here scarcely accords with the prompt
setting out of Paul and Barnabas to-
gether. See vs. 28, in the case of Mark.
% Let us go. Literally, turning back
now, let us visit (oversee) our brethren,
&c., in every city, how they hold (them-
selves. ) \ Where we have preached, &c.
Literally, announced, as a first attempt.
37. Determined (rather, planned —
had a mind) ta take with him Mark,

who was his cousin. Col. 4 : 10. Bui
Paul thouglUfit not to take with him this
one u'ho departed, &c. See ch. 13 : 13.
In Paul's judgment, Mark had shown a
spirit in some way unbecoming a mis-
sionary for such a field as theirs.

39. The contention. Literally, then
arose, therefore, a paroxysm — a sharp
excitement — a provocation which, in
the end, was a provocation to love and
to good works, Heb. 10 : 24, and it
was overruled also to the increase
of laborers and an extension of the
missionary field, so as that they depart-
ed asunder (were separated) from one
another, as Abraham and Lot. Gen.
13 : 9. (This indicates their separation
as to their route, but not any hostile
rupture.) " It was an eager dispute be-
tween Paul persuading what was more
just, and Barnabas desiring what was
more kind." And so (so that) Barna-
bas taking Mark, sailed unto Cyprm —
which was the native country of Bar-
nabas, where also Mark had his rela-
tives. This is the last mention of
Barnabas in the Acts.

40. But Paul having chosen Silas (for
himself) departed — (went forth on the
missionary tour,) having been committed
by the brethren unto the grace of God.
This docs not imply that Barnabas waa
not so commended, as Luke confines
himself to his object of narrating
Paul's movements. There may be aa

272

THE ACT3 OF THE APOSTLES.

[A. D. 51

elCor. S:
Gal. 2:3.
See Gal. 5

41 And he went througli Syria and Cilicia, p confirming
the churches.

CHAPTER XVI.

1 Then came he to ' Derbe and Lystra : and, behold, a
certain disciple was there, '' named Timotheus, * the son of
a certain v/oman, which was a Jewess, and believed ; but
his father was a Greek :

2 Which "^was well reported of by the brethren that
were ai Lystra and Iconium.

3 Him would Paul have to go forth with him; and
* took and circumcised him because of the Jews which were
in those quarters : for they knew all that his father was a
Greek.

intimation that the Church rather sided
with Paul.

41. Through Syria and Cilicia — ac-
cording to their commission from the
Apostles and Elders. See vs. 23.
^ Confirming — strengthening. The same
term as is used in vs. 32. Paul is
named alone, as being head and leader,
and Luke has it for his object to narrate
Paul's labors. Going from Antioch,
the capital of Syria, into Asia Minor,
he would naturally go to Cilicia, whose
capital was Tarsus, and in both these
districts be had planted Churches
doubtless before. See vs. 23, notes. He
probably confirmed or strengtheived
the Churches mainly in regard to this
great doctrine lately settled by the
Synod, as the Syuodical letter issued
and sent down to the Churches was
addressed to these districts by name.
This second missionary journey of
Paul thus commenced A. D. 51, (spring, )
terminated A. D. 51, (autumn.) Ch.
18, 22.

CHAPTER XVI.

1. On this second missionary jour-
ney from Antioch, Paul's object was to
deliver the decrees of the Synod to
these Churches according to his in-
structions, and to confirm them in the
truth, as Judaiziug teachers had en-
deavored to turn them aside. He
passod through Syria in the neighbor-
hood of Antioch, the capital ; and then
through Cilicia, where he would feel
more at home among his native hills.

But not remaining there, he came into
the provinces farther west, where he
had experienced the most grievous
treatment at the instance of the false
teachers. Derhe and Lystra are nam-
ed, though he most probably visited
Iconium and Antioch in Pisidia also.
A most important item in the history
here, is the meeting with Timothy, i. e.,
at Lystra, as it would seem — which
was probably his birth place, see ch.
20 : 4, through some suppose it was
Derbe, ari others that he was born at
the former, and was now living at the
latter. He was the son of a certain wo-
man, (Eunice, 2 Tim. 1:5,) of emi-
nent piety, as was also his grandmoth-
er, Lois. ^ A Jewess which believed.
She was a Christian convert from Ju-
daism. Timothy was also a Disciple,
or Christian convert. Paul calls him
my son in the Lord, 1 Cor. 4:17; 1
Tim. 1 : 2 ; 2 Tim. 1:2. He had been
early made familiar with the sacred
Scriptures, 2 Tim. 3:14, and had prob-
ably been converted on Paul's first
visit, ch. 14:7. 1[ But his father waa
a Greek, and probably a heathen, pos-
sibly a proselyte. This was expressly
mentioned to show how Timothy was
of mixed origin, and related to both
Jews and Gentiles. Lystra was an
idolatrous city, without a Jewish syna-
gogue. Ch. 14 : 9.

2, 3. Which. That is, Timothy, wai
witnessed to, 1 Tim. 1 : 18, He was set
apart for the work of the ministry, " by
the laying on of the hands of the pre^

A D. 51.

CHAP. XVI.

278

4 And as they went through the cities, they delive/ed

them the decrees fjr to keep, 'that were ordained of the -^ "•"•"= ^- ™-
apostles and elders which were at Jerusalem.

5 And 8 so were the churches established in the faith, ?■=''■ ^s:".
and increased in number daily.

G Now when they had gone throughout Phrygia and the region of
Galatia, and were forbidden of the Holy Ghost to preach the word in
Asia,

bytevy," 1 Tim. 4:14; 2 Tim. 1 : 6,
after he had " made a good confession
before many witnesses," 1 Tim. 6: 12,
and his labors are here doubtless re-
ferred to in Lystra and Iconium. It was
for this public testimony doubtless that
Paul would have him (wished him) to
go forth -with him, on his missionary
tour. ^ Took and circumcised. This
rite could be performed by any Isra-
elite. This was no abandonment of
his fixed principle, that they who con-
tended for circuraci.sion, ^s necessary for
salvation, forsook the Gospel of Christ.
It was a step which he judged expedi-
ent fur Timothy's greatest usefulness.
1 Cor. 10 : 23. As the son of a Gentile,
he would be a fit fellow laborer among
the Gentilos, while as circumcised be-
cause of his mother's being a Jewess,
he would conciliate the Jews, who
would otherwise avoid him and regard
him as a heathen like his father. 1
Cor. 9 : 22. It was not Timothy that
sought circumcision, as in order to
salvation, but Paul circumcised him,
that thus this young disciple might
better serve him in his missionary
work. "Just as I myself, (says Lu-
ther,) if I were about to preach the
Gospel among the Jews, should be
willing and ready to submit to circum-
cision, and to eat and abstain, as they
did." It was not circumcision that
was sinful, but the trusting to it. In
the case of Titus, both whose parents
were Gentiles, Paul would not concede
the point, as there was no such Jewish
connection in his case.

4. As they went — pasned through.
So far as can be gathered from the
history, Timothy is the first Gentile
convert who appears as a regular mis-
Bionary. If C»*'w. Lysti-a, Derbe,
AQtioch and looninm. Tf They deliver-

ed (to) them the decrees — [dogmas, as the
term is, ch. 14: 22,) — authoritative de-
cisions— to keep. Literally, to guard.
^ Ordained. They were doy/iara, dog-
mas— decided upon, determined by the
Synod. These Synodical decisions
were not merely advisory, but judicial,
and were sent down to the Churches
as the authoritative action of this Court
of Review and Control.

5. And so. Literiilly, therefore, &c.
So then, as a consequence of this mis-
sionary movement, together with the
settlement of the vexed question — the
Churches icere settled in the faith, (tliia
point of doctrine being fixed, and the
proper views of Christian truth being
established, so that they were no lon-
ger weakened by this dissension and
controversy, ) and increased in the number
(of their members) daily. Observe. —
The great advantage of such a Court
of Jesus Christ as can authoritatively
settle for the Churches a question in
dispute. The truth of God is thus
conserved, and the unity and peace of
the Churches is maintained, and the
assaults of errorists are defeated. Min-
isters of Christ should be held respon-
sible for the doctrines they preach, no
less than members for the doctrines they
receive, else dangerous error may any
time corrupt the Churches.

6. Now. The preceding verse may be
taken either as the close of the former
paragraph, or as the opening of this.
The journey of these missionaries
would be in a northeast direction from
Antioch or Iconium to Phrygia. This
district was not a separate province,
but a tract of country in the central
part of Asia Minor not clearly defined,
though bounded by Galatia and Bithy-
nia. There were sixty-two cities ia
this region. Many Jews settled hew

B74

THE ACTS OF THE APOSTLES.

[A 1) 51

7 After they were come to Mysia, they assayed to go into Bithynia :

but the Spirit suffered them not.
Sfi-is!' 8 And they passing by Mysia ''came down to Troas.

9 And a vision appeared to Paul in the night ; There
1.10:80. stood a 'maR of Macedonia, and prayed him, saying, Come

over into Macedonia, and help us.

in the time of tlie Maccabees ; and
Paul planted Churches in the chief
cities, as Laodicea, Colosse, and Hie-
ropolis. To the Colossians he wrote
afterwards an Epistle. ^ Galatia.
Otherwise called, Gallo-Grccia, former-
ly included in Phrygia, but settled by
the Gauls and Celts, of German origin,
in the third century before Christ, who
mijced with the Greeks, and were called
Gallo-Grecians. They retained the
German language in Jerome's time,
and Paul's letter to the Churches of
this province might be called a letter
to the Germans, and the great ex-
pounder of it is the German Luther.
But the Greek was also extensively
spoken among them. This province
was evangelized by Paul, and as he
finds disciples here on his third mis-
sionary journey, (ch. 18 : 23,) we know
that he must have planted Churches
here at his first visit. Gal. 1 : 2 ; 4 : 13,
14. "The Churches of Galatia" he
addresses in his Epistle, and they were
remarkable for their devoted affection
toward him, even so that they would
have plucked out their eyes for him,
&c., (Gal.4 : 1 5. ) \ Forbidden— restrain-
ed. Either by inward revelation, or
by a word of prophecy, they were hin-
dered no^r from preaching in Procon-
sular Asia, which comprised Ionia, of
which Ephesus was the capital. Here
Ihe Gospel was afterwards preached
with great success, and Paul wrote an
Epistle to the Ephesians. Mysia was
included in this province. Hence we
find them, (vs. 7,) when they come to
Mysia, passing it by. Lydia and Caria
wore also included.

7, 8. From Phrygia they went east
to Galatia, thence southwest through
the north part of Phrygia down to the
frontier of MysLa. Being reati'ained by
the Holy Spirit here, they assayed — at-
tempted to go into Bithynia, adjoining

Mysia, where they were again forbid-
den. Thence they passed by Mysia, so
far as regards preaching, though they
passed through it to Troas, a city four
miles distant from ancient Troy, witli
an important harbor. *^ Bithynia. This
was the Roman province where Pliny
the younger was proconsul at the open-
ing of the second century. About A.
D. 102 he wrote a letter to the Empe-
ror Trajan, inquiring what should be
done with the Christians, who were so
fast multiplying in that province as to
cause the desertion of the temples, and
to threaten the utter downfall of the
State religion. He gives, also, such an
account of the Christian faith and
practice, as enables us to identify the
same Cliristianity which we now pro-
fess as embraced then, and witnessed
with blood. And inacmuch as the
missionaries did not go into Bithynia,
we must infer that the Gospel spread
thither from Galatia, in that wonderful
progress which so distinguished it in
the first three centuries. In this pro-
vince Peter labored very successfully
afterwards, 1 Pet. 1 : 1.

9. It is plain from this narrative
that the Spirit had restrained the mis-
sionaries from tarrying now in Asia,
just in order that they might hasten
at once to Europe. ^ A vision — the
same as in the case of Cornelius, ch.
10 : 3 — appeared — lit., was seen by Paul.
This was not a dream, but a supernat-
ural apparition to convey to him im-
portant truth. There was a certain
man, a Macedonian, standing beseeching
him, and saying. That the man was
from Macedonia was made apparent to
Paul as part of the vision, whether
this was by his language, or dress, or
declaration, or by inward revelation.
^ Come over. Lit., Having crossed
over — viz., the north part of the ^geau
Sea — help us — Macedonians. This waa

A P. 61.]

CHAP. XVI.

27S

10 And after he had seen the vision, immediately we
endeavoured to go ■'into Macedonia, assuredly gathering " *'"•'•"•
that the Lord had called us for to preach the gospel unto

them.

11 Therefore loosing from Troas, we came with a straight course
to Samothracia, and the next day to Noapolis ;

'fM!KA.reR.'!ic:f

the part of Em'ope nearest to the sea-
port of Troas ; and the man appeared
.13 the representative of the Great
Western nations. He thus "makes
the confession that the highest splen-
dor of heathendom, which we must re-
cognize in the arts of Greece and in
the polity and imperial power of Rome,
had arrived af the end of all its re-
sources."

10. We endeavored — lue sought — hy
seeking a ship. The historian Luke
here first introduces himself (ft one of
the missionary company. There seems
little doubt that Luke here joined
them, (some think as Paul's physician,
see Col. 4 : 10, and refer to the fre-
quent intimation of his shattered health.
Gal. 4 : 13, 14 ; 2 Cor. 12 : 7,) perhaps
as a missionary physician. At vs. 17
to ch. 20 : G, the use of the first person
is dropped, and it is hence inferred
that Luke remained at Philippi, where
he leaves off the " we" in the nar-
rative. At ch. 21 : 17 to 27 : 1,
he drops the "zre," simply because

he is speaking of I'aul alone. ^ As-
suredly gathering. By consultation
and comparison of views, they came
unanimously to the conclusion, that the
Lord Jesus Christ had called them 1
His providence and Spirit, to evangelize
them. Aid for the first time the Gos-
pel was to be carried, in accordance
with this Divine intim.ition of an im-
ploring world, from Asia across the
boundary, to Europe, on its way to
Home.

I 26. The first Church in Europe,
( Philippi ) — Lydia — ( Pythoness) —
Imprisonment and Miraculous de-
liverance OF Paul and Silas —
{Jailor.) Ch. 16: 11-40.

11. Loosing — setting off — putting to
sea. (Same as ch. 13:13.) 1 Straight
course — without tacking — implying a
fair wind from the south. " Ran right
before the wind," 21 : 1. The voyage
in the opposite direction took five days,
ch. 20 : 6. Samothrace is on the coast
of Thrace, not far from Trpas, now

276

THE ACTS OF THE APOSTLES.

[A. D. 61

nW<>>«<. 12 And from thence to 'Philippi, ^vhich is || the chief
city of that part of Macedonia, and a colony; and -wo
•were in that city abiding certain days.

day?*""""^ 13 And on the f sabbath we went out of the city by a
river side, where prayer was wont to be made ; and we sat

down, and spake unto the women which resorted tldther.

called Samothraki. Ncapolis \s about
sixty-five miles distant north-west, on
the coast of Macedonia. It was the
port to Philippi, as Seleucia was to
Antioch, or the Pirajus to Athens.

12. And from thence — immediately
io Fhilippi, about tea miles distant
from Neapolis. Here was Paul's first
Church in Europe. (See Epis. Phil.)
^ The chief ciUj. Rather, first city of
the Macedcnian portion cf the district.
Here is one of the many instances in
which Luke's narrative is corroborated,

in the minutest details, by the secular
history of the time — showing, apart
from its claims to Divine inspiration,
how the authority of the book as a
historical document can be established.
That Philippi was a "first city" of
the province, is implied in its being a
"colony." And the Roman coins of
Philippi are still extant from the time
of Augustus to that of Caracalla.
One of these is inscribed, "0/ tht
Macedonians of the first." Some un-
I derstand that as Neapolis properly

belonged to Thrace, (of the empire,
Philippi was the first Macedonian
city to which the missionaries came,
and that this is the sense here; but
we may rather take it to mean a chief
city, in distinction from Neapolis
which was inferior. V/isdom "now was
to utter her voice in the city," in the
chief place of concourse, within the
great Western empire of the world.
(Proverbs 1:2.) '^ A colony. The Ro-
man colonies were populated by Ro-
man citizens who had all the civil priv-
ileges of Rome itself, and voted at
Rome. They were in fact extensions
of the capital to the provinces. They
were governed by their own senate
and magistrates. Some had even their
laiid freed from tribute, and this was
the favored case with Philippi. Vet-
eran soldiers and freed-men were com-
BQ'inly the colonists. The fact of

Pliilippi being a colonj-, will explain
what occurred, vs. 37, 38, where it
became important to plead the rights
of Roman citizenship. ^^ And we tcero
in this city spending some days — proba-
bly some weeks. See vss. 16, 18.
Philippi was already a represent<itivc
of Rome jukI the Great West, and in
so far ¥t was contemplated by the
Macedonian cry.

13. On the Sabbath— the Saturday
after arrival — we departed outside of iha
ci/y, by a river — the small stream run-
ning by Philippi, called Gangitcs,
which emptied into the Strymon, some
miles off. Tf Where prayer (or a meet-
ing for prayer) icas wont to be. The
custom of the Philippinji Jews was to
assemble in this place, outside of the
city, either because the law excluded
their religious assemblies from the
city, as the term would intimate, o?

A. D. 51.]

CHAP. XVI.

2-/7

14 ^ And a certain woman named Lydia, a seller of purple, of the
city of Thyatira, which worshipped God, heard us: whose

"^ heart the Lord opened, that she attended unto the things '»Lui5a24:4;.
which were spoken of Paul.

15 And when she was baptized, and her household, she
besought ux, saying, If ye have judged me to be faithful „GeQ. i^^n,
to the Lord, come into my house, and abide there. And jullg^eVfii 21.
° she constrained us. noh'n-^^'

because they prefen-ed the locality on
the river side for the convenience of
Jewish ablutions. The term fov prayer is
understood by some of a prayer-house,
ov prayer-hall, but like the term meetiny,
in English, it is used both in the sense
of worship and place of worship. No
building needs be supposed here. The
locality is the river-side. Where there
was accustomed to be a prayer meet-
iny. See vs. IG. The term for "ivas
ivoni" — rendered often xvas supposed —
is also used in regard to customs which
have the force of law — the noun deri-
ved from this verb meaning law. There
seems to have been no synagogue, and
only a few .Jews at Philippi. 1[ Sat
duion. And having sat down, we dis-
coursed to the women ivhich came toyether
for prayer. The worshipers were
chiefly, if not exclusively, women, and
usually, in Jewish worship, the men
are separated from the women. See
ch. 17:4, 12. This was a female
prayer meeting. So was Queen Es-
ther's. (See Esther 4: 16.)

14. Lydia. This woman was Paul's

FIRST CONVERT IN ALL EuROPE. Her

name, Lydia, was a common one, and
was the name also of the province in
which she lived. She was a seller of
purple dyes or cloths, the rich color
obtained from a shell fish. This trade
is mentioned by Homer, as celebrated
in the neighborhood of Thyatira. The
art is still practiced there. An inscrip-
tion has been found there purporting
tu have been made by the craft of
dyers. The city was on the borders of
Lydia and Mysia, and situated between
Pergamos and Sardis. Lydia was still
a resident there, as we infer, though
sojourning then for her trade at Phil-
ippi. She is spoken of as worshipiny
O'jd- -one who attended, at least, on
24

the worship of the true God, and prob-
ably a proselyte, though rot necessa
rily. She hea?-d — -was hearing us
Whose heart the Lord (Jesus Christ by
His Spirit) opened — implying that it
was shut by nature against the truth,
and that it required the Almighty
power of the Risen Lord to open it.
Every disposition to receive the truth
must come from God only. Here it
was, in some respects most remarkable.
The result was that she attended — rath-
er, gave heed — to the things discouised
by Paul. " The Spirit of God maketh
the reading, but especially the preach-
ing of the word, an effectual means of
convincing and converting sinners."

15. Was baptized. This is the first
time in the history of Paul's mission
among the Gentiles that baptism is
spoken of. And here the baptism of
Lydia' s household along ivith herself,
is mentioned as matter of course, and
as though it was the practice, which
would readily be understood without
explanation. It was not said that they
believed, and therefore were baptized.
Only her own believing is spoken of,
and then, as if it followed immediately
from this, the baptism of her house-
hoL.l and of herself together is recorded.
But the ordinance of Infant BaptisD]
does not rest for its authority on mero
inferences, however clear, but on the
great principle of the unity of both dis-
pensations, having the same covenant
of grace and only a change in the seal.
Unless the covenant, under the New
Dispensation, included the infant off-
spring also, its benefits would have
been far fewer and more restricted
than under the Old, and the Jew would
reasonably have complained that hia
household was cut off, But we hear
of no such complaint. The Apostles,

278

THE ACTS OF THE APOSTLES.

[A. h. 51

18 ^ And it came to pass, as we wont to prayer, a

VofTf^thon certain damsel "possessed with a spirit 1| of divination met

eh. i9:a4. ^g^ whicli brouglit her masters ^much gain by soothsaying.

17 The same followed Paul and us, and cried, saying,
These men are the servant/ of the most high God, which shew unto
us the way of salvation.

as Jews, would have administered bap-
tism to the children of believers as mat-
ter of course, and converts would have
expected it and claimed it for their
households. So the practice would
obtain uniformly' and without any com-
mand, as we tind it did obtain in the
early Church, without doubt. Peter
is therefore forward to proclaim this
household feature at Pentecost, ch. 3 :
17, 39. (See in case of the jailor's fam-
ily, (vs. 33,) that of Stephanas, 1 Cor. 1:
16 ; ch. 21 : 4 ; 1 Cor. 7: 14. ) The contro-
ver.sy about circumcision, and the de-
cision of it by the Synod, involved of
course the whole ordinance, and its
application to children, as well as to
parents. And if that was dispensed
with and supplanted by baptism in the
case of adults, why not also in the
case of infants, unless otherwise ad-
vertised. T[ If ye— if indeed— ov, since
ye have judc/ed me faithful to the Lord,
as implied by their application of the
covenant seal. ^ She constrained — '
compelled — by an urgency that com
pelled their assent. She, in a manner,
forced them to accept her free hospi-
tality, during their stay at Philippi,
in spite of any reluctance or hesitancy
they may have shown. Observe. —
(1) Her faith works by love; and as
she has opportunity she does good to
the household of faith. (2) This Chris-
tian family is the foundation already
laid of the first Christian Church in
Europe, under Paul's missionary la-
bors. Paul (and Timothy) addressed
an Epistle to this Church, ten or eleven
years after this, when he was impris-
oned at Rome, (Philip. 1:1.) The
^'■strangers of Rome" (ch. 2: 10,) may
have carried the Gospel to Rome, and
planted the Church there.

16. Here again is a confJct tvith hea-
thenism, as befor 5, ch. 8 : 13. They
took i>p their abode with Lydia, and

taught habitually in the place of pray-
er. So it came to pass — literally, it
became — or occurred, as we icent (jour-
neyed) to prayer — or, unto the pbice
of praj'er, probably on another Sab-
bath. ^ Damsel — female servant, (see
ch. 12 : 18 ; Matt. 26 : 69.) This maPd
was a slave. She had (possessed) a
spirit of divination. Literally, of Py-

thon— like that ascribed to the Py-
thoness at Delphi. She was an in-
stance of demoniacal possession — ] • ?-
sessed of an evil spirit, as is pi; in
from Paul's address to the spirit a.« a
personal tenant of the woman, (vs. 18.
She afforded to her (joint) owners much
gain (by) divining — telling fortunes.

17. This same (maid) following close'y
Paul and us, kept crying out, These
men, &c. She thus bore testimony to
the Divine mission of " these men" —
Silas, Timothy, Luke and Paul. Evil
spirits did thus testify to the Saviour,
Matt. 8 : 29, perhaps always in a forced
way and reluctantlj'. ^ Scrvan/x —
bondsmen. ^ Shew. Literally, announce
(proclaim) to us the tvay cf salvation.
Christ de-clared Himself to be the way.
(John 14 : 6.) "Neither is there iit»lva-
tion in any other." (Ch. 4 : 12.) T&d

A. D. 61.]

CHAP. XVI.

27>i

18 And this did sbe many days. But Paul, « being I^^ll""''^'
grieved^ turned and said to the spirit, I command thee in

the name of Jesus Christ to come out of her. 'And he '•=*I"'=-i6:it.
came out the same hour.

19 ^ And ^ when her masters saw that the hope of their ""'• ^'•'*' ^^
gains was gone, ' they caught Paul and Silas, and " drew i\
them into the 1| marketplace unto the rulers,

20 And brought them to the magistrates, saying. These

men, being Jews, ^ do exceedingly trouble our city, '^^^ f^f^f ^*

21 And teach customs which are not lawful for us to
receive, neither to observe, being Romans.

Cor, 6:5.
Matt. 10:18.
II Or, court.

ministers of Christ delivered the Gospel
message which points the way of salva-
tiou by faith in Christ as our Prophet,
Priest and King.

18. The Apostle suffered this to go
on many days. But at length he was
pained and annoyed at this testimony
from the realm of darkness, lest he
might seem to be in concert with it,
and especially since paganism wrought
by such spirits as these against the
kingdom of Christ. He could have
nothing to do, therefore, with this de-
moniacal agency. See Mark 1 : 34.
He addressed the spirit; which proves
that it was a personal agent distinct
from the woman herself. His command
was in the ?iame of Jesus Christ, by
virtue of His authority, and not by any
might of his own, (ch. 3 : 16.) This
personal demon was thus miraculously
cast out, and it was at the word — the
same hour — immediately. So our Lord's
miracle with the nobleman's son. See
John 4 : 53.

19. Her masters. The effect of this
miracle upon the joint owners of this
possessed slave might have been pre-
dicted. They were getting gain from
her divinations, fortune-telling, &c., and
when they saw from what was done,
that the hope of their gain was (/one — was
departed, with the evil spirit of divina-
tion— seizing Paul and Silas, (who were
manifestly the leaders,) they drew them
(there is a stronger word for dragged,)
into the market place, (forum, where
the courts were held,) before the rulers,
the general term for the authorities.
Note. — Even the devils are subject to
the Apostle?, through Christ's name.

(Luke 10: 17.) They even give a testi-
mony here, however forced, to the
Divine authority of the Gospel.

20. And bringing them to the magis-
trates. The term here is peculiar, and
designates the Roman praators, [arpaTTi
yoig,) showing that Philippi was a col-
ony, as stated vs. 12; and showing,
also, why Luke mentions the fact
there, to prepare for this statement
here. As the Roman government of
Philippi was noted at the beginning,
so the features of the Roman constitu-
tion are brought to view throughout
the narrative as here. H Bei?ig Jews.
The Jews were the most hated of all
people by the Romans, and the own-
ers sought to take advantage of this
prejudice to stir up popular enmity
against them. Ch. 18:2; Gal. 2 : 14.
The accusation was of a public nature,
when really the interest was a private
one. The outcry was, that they were
disturbers of the peace; like the
charge against our Lord, that he was a
traitor. Luke 22 : G6-71.

21. Teach customs — religious usage.s.
The Romans were undei-stood as toler-
ating foreign religions — so long, at
least, as they were privately and qui-
etly held without proselyting ; and for
some years theChriytians were regard-
ed with contempt as being only a petty,
feeble Jewish sect. But presently the
rapid progress of Christianity threaten-
ed to empty their temples, and to sub-
vert the religion of the State, as when
Pliny the younger wrote from Bithyn-
ia, A. D. 102, to the Roman Empe-
ror, Trajan, to know what he shoultJ
do with these amazing mimljera «.'

THE ACTS OF THE APOSTLES.

[A. D. 51.

22 And the multitude rose up together against them :
Ind^ura.ro. ^^^"^^ ^1^^ magistnites rent off their clothes, ^ and commanded
mess. -A 2. to hoixt ihcjii.

23 And when they had laid many stripes upon them,
they cast tJiem into prison, charging the jailor to keep them safely :

24 Who, having received such a charge, thrust them into the
inner prison, and made their feet fast in the stocks.

25 ^ And at midnight Paul and Silas prayed, and sang praises
unto G-od : and the prisoners heard them.

Christians. Then the Roman rulers
became more alarmed. Besides, Juda-
ism, of which Christianity was consider-
ed only a sect, was interdicted by law for
the Romans, as Protestantism is in Pa-
pal Rome for Italians. The Jews were
liated and driven out of the city re-
peatedly. Christianity took no public
stand of direct hostility to the Roman
religion as such ; yet it was seen to
be calculated by its opposite iustitu-
tions and contrary principles, to over-
throw it. And hence the grievous and
cruel persecutions of the Church in
the first centuries. ^ Being Romans —
colonists, vs. 12. This is intended to
stand in contrast with the former terms,
^'■heing Jews" with a contrast also in
the word rendered being, which, in that
former case, implies something foreign
and blameworthy, perhaps, while in
tills latter case it is something essen-
tial and familiar. The introduction of
new gods was forbidden by the laws of
Rome.

22. The multitude — the populace,
who were affected by this appeal to the
popular prejudice — rose up together with
the accusers, as well as in mass, and
the magistrates — prsetors — Roman offi-
cers— tore off their clothes, (i. e. of Paul
and Silas,) violently stripped them na-
ked, so that they might be beaten ac-
cording to custom, and they ordered
their attendants to beat them, (literally,
with rods.) This is the only instance
that is recorded out of the three times
when Paul was beaten. 2 Cor. 11 : 25.
The tumult and hasty violence seems
to have prevented them from claiming
their rights as Roman citizens.

23. And when they (the officers just
pow commanded to do so,) had laid

many stripes upon them. The number
was not limited, as by the Mosaic law,
to thirty-nine stripes. Paul refers to
this, 2 Cor. 11 :23: "in stripes above
measure." See Deut. 25:3. Some
suppose that the magistrates them-
selves beat them, and thrust them into
the prison, but this does not appear to
be the sense.

24. Who. The jailor acted accord-
ing to his orders, and afterwards be-
came a sincere disciple, vs. 32, &c.
The inner prison — was the interior ward,
between which and the entrance there
were several gates. (See ch. 12: 10.)
Some of the Roman prisons were sub-
terranean. I saw the Mamertine pris-
on at Rome, in which State prisoners
were commonly confined. It is an ex-
cavation in the solid rock, two stories
deep, with an opening in the stone floor
to let down the prisoner. TT The stocks
were heavy frames of wood opening
so as to let the feet in, and often set
so far apart as to stretch the limbs
most painfully — used as an instru-
ment of torture. TertuUian says, " the
leg feels nothing in the stocks, when
the mind is in heaven."

25. Yet, at midnight — in the drea-
riest hour of their imprisonment. — they,
praying sang praises — literally, hymned
(to) God. Their devotions consiste(|
of prayer and praise together. It waf
not prayer alone, but thanksgiving
also, which is so remarkable in such
case. While they were praying, they
were also singing praises to God. This
may have been the musical utterance
of Psalms in prayer, according to tb*}
Jewish custom of chanting from the
Old Testament Psalms, or it may hava
been as the Spirit gave therauttcian(hr,

A. D. 51.] CHAP. XVI. 281

26 " And suddenly there was a great earthquake, so that * '»>•*="•
the foundations of the prison Avere shaken : and imme-
diately "all the doors were opened, and every one's bands u.-vio."' "^
were loosed.

27 And the keeper of the prison awaking out of his sleep, and
seeing the prison doors open, he drew out his sword, and would
have killed himself, supposing that the prisoners had been fled.

28 But Paul cried with a loud voice, saying, Do thyself no harm :
for we are all here.

29 Then he called for a light, and sprang in, and came trembling,
and fell down before Paul and Silas,

"in psalms and hymns and spiritual
songs." Atid the prisoners heard (were
testifying to) them — from the outer
apartments of the prison. Nothing
but the grace of God in the heart, and
the power of this religion in the life,
could account for such triumph in
affliction.

26. Suddenly — while they were sing-
ing, &c. — there was a great earthquake
— a token of the Divine presence and
power interfering in their case, in
answer to the prayer, ch. 4 : 31.
Though an earthquake is in itself no
miracle, this was plainly a miraculous
transaction altogether, as nothing less
would account for the fact that everi/
one's bands were loosed — that is, their
fetters, stocks, &c., by which they were
bound, were unloosed ; not only of the
two chief prisoners, but of every one
in the prison. What an impression this
must have made upon these who were
just now listening to the devotions of
Paul and Silas, to hear this supernat-
ural crash, and how certainly must
they have associated it with a Divine
hiterposition.

27. The keeper of the prison awaking
out of his sleep, [becoming awake,) and
sedng (from where he stood, and on
farther search,) the prison doors opened,
having drawn a sword — probably the
sword he wore as a Roman officer, was
about to kill himself — in terror of the
penalty which awaited him by the Ro-
man law in case, as he supposed, that the
prisoners had escaped. He would have
been liable to the same doom which
they would have Buffered. Ch. 12 : 19.

24*

Suicide was common among the hea-
then of that day; and it Avas rather
approved tlian condemned by their
philosophers ; and in this very city
Brutus and Cassius, who were regard-
ed as models of virtue, had both of
them committed suicide not long be-
fore. Where Christianity has little
power, even in Christian lands, sui-
cide more or less prevails. AVhere the
views of a future state .are unscriptu-
ral — where the annihilation or the sal-
vation of the wicked is taught, suicide
is encouraged. Christ has brought
life and immortality to light in the
Gospel.

28. Paul either stood where he could
see the jailor in this act, or where he
could hear some exclamation from him,
intimating his purpose, or he was
prompted to cry out by speci.al revela-
tion. See ch. 27 : 24. 1" Do thyself
no harm — evil, to soul and body. Paul
understood the jailor's fears, as we see
from his remark, for tee are all here,
and not fled, as the jailor feared. Paul
may have had a revelation of this fact,
as he had at the shipwreck, ch. 27 : 24.
How many of these prisoners were
given him as fruits of this prison-
prcacM i:^- is not told us; but doubt-
less soiuv^, and possibly all. We are
never placed in such circumstances of
trial but we may preach Christ.

29. And having called for a light, (lit-
erally, lights) — torch-lights which he
could carry in each baud. The whole
house was aroused (vs. 33,) he rushed
in — the inner prisor, and becoming
tremulcxi, (or coming to be in a ire-

€8^

THE ACTS OF THE APOSTLES.

[A. D. 51

!ii^"'5l7/ iSi 30 And brought tlitm out, and said, ° Sirs, what must
^'■^- I do to be saved i*

|john|^:i6,36, 3]^ j^^^ ^j^^^ g^jj^ = BelievG on the Lord Jesus Christ,
John 5: 10, ^^^ ^j^Q,^ ^Yislt bc savcd, and thy house.

mor.) He was smitten in his con-
science, doubtless, and impressed with
the evidence of a Divine interposition,
as he must have known something of
the grounds on whicii V.\u\ stnd Silas
were imprisoned. 1[ lie fell doicn be-
fore— to — or at their feet. This shows
how he must have regarded them as
the occasion of all this miraculous
work, and the declared favorites and
friends of God, though he had so lately
put them into the closest, most severe
confinement. Observe. — ( 1 ) The judg-
ments of God may well alarm the
wicked.

30. Brought them out — literally, lead-
ing them forth outside — from the inner
to the outer ward or apartment of the
prison — and said. Sirs. This term ex-
presses his high respect, blasters —
and applied in the singular to Christ —
Lord. ^ What, &c. Literally, what is
it necessary that I should do in order
that I may be saved. Some suppose
that he inquired how he could be sa-
ved from the dreaded penalty of un-
faithfulness to his trust. But as the
prisoners had not escaped, he had noth-
ing to fear fiuiii this quarter. Besides,
he asks this question not in the first
frenzy of his fear, but after he had
taken them to the outer prison. His
inquiry doubtless related to the salva-
tion of his soul. He had most likely
heard of the Gospel doctrines from
them. And it is clear from their reply
that the Apostles so understood his
question. The damsel (vs. 17,) had
spoken of these men as sent from God
to show to us " the way of salvation,"
and this came to be the public rumor
of their work. So the public charge
against them was that they taught cus-
toms (religious usages,) contrary to
those of the heathen, (vs. 21,) viz. to
turn from idols to the living God. It
is plain that his heart had been prompt-
ed to this inquiry by the Holy Spirit.
This is the substance of every awa-

kened sinner's inquiry. " How shall
I obtain salvation," such as God gives,
from sin, and death, and hell. This
inquiry for salvation implies a sense
of impending danger, and of a coming
destruction.

31. Believe, &c. This is the sub-
stance of every true Gospel answer to
this inquiry, and it applies equally to
every case. It points to the Lord Je-
sus Chi-ist, and to His finished work, as
the only hope of the sinner, and directs
to a simple faith in Him as the only
means of salvation. Tf -And thy house.
Here again it is the household covenant
that is set forth, according to the ori-
ginal terror of it as spoken to Abra-
ham, "I will be a God to thee and to
thy seed after thee." Gen. 17 : 7.
Thou shall be saved (emphatic) and thy
house, as directly connected with this
(in the promise.) The faith of the
jailor would put his household into
covenant relations, and would give
them the advantage of the household
ordinance and promises, according to
the Abrahamic covenant. It is not a
satisfactory explanation of this clause
to say that salvation was open to his
family on the same terms as to himself,
for it was also open to all the Philippians
and to the whole human family on the
same plan. But it is plain that the
Apostle refers to the household cove-
nant on the basis of which Lydia's
family were baptized along with her
and on her faith, (vss. 14, 15,) and Zac-
cheus' house became, in a sense, par-
takers of the salvation, even as he was
in the Gospel sense, a son of Abraham.
Luke 19 : 9, " For the promise is unto
you and to your children." (Ch. 2 :
39.) Observe.— (1) That day salva-
tion came to that house. (2) How can
any parent neglect this salvation when
he sees his family so seriously involved
in the consequences of his conduct.
Even without the household plan of
God, the parent must naturally, mora

A. D. 51.]

CHAP. XVI.

28ft

32 And they spake unto him the word of the Lord, and to all that
were in his house.

33 And he took tnem tlie same hour of the night, and washed
their stripes; and was baptized, he and all his, straightway.

34 And when he had brought them into his house,

^he set meat before them, and rejoiced, believing in God fnd"^:!'^®'
with all his house.

or less, carry bis children along with
him iu the course •which he takes.
(3) Here is the first express inquiry for
salvation that we read of in this history,
from the mouth of an idolatrous Gen-
tile, (vs. 80.)

32. Paul and Silas immediately
spake (discoursed familiarly) unto him,
(the jailor,) and to all that were iu the
house, the word of the Lord — the Gos-
pel of his salvation by Jesus Christ,
for "how shall they believe in Him of
whom they have not heard 1" "Luke
couples faith with preaching and doc-
trine."— Calvin. "All thought of bod-
ily comfort and repose was postponed
to the work of saving the soul. The
meaning of faith was explained," and
the nature and purport of the ordinan-
ces. Their preaching to all that were
in the house proves nothing as to
whether there were young children
there or not. If there were such pres-
ent as could not understand for tliem-
selves, they would be reached through
the parents, as they were also inter-
ested in the results, and they would be
baptized on the parent's faith. The
narrative introduces the household (as
in the case of Lydia, ) as though they
were involved in the parent's act.
"Thou shalt be saved and thy house,"
vs. 31. "And when she was baptized
and her household,'' vs. 15. "And was
baptized, he and ail his," vs. 33, just as
we should expect on the supposition
that the household covenant is implied.
33. Took. Literally, receiving —
taking them ( -with him ) out of the
inner prison, to the fountain or well,
which commonly belonged to both pri-
vate and public houses, and the same
hour of thenigkt, (literally, in that very
hour,) so prompt was he now in alle-
viating the cruelties done to them —
eind washed (off) their stripes. The

term here refers to an entire washing,
but such as could be done with little
water or much, nothing being implied
in regard to the quantity. If the mean-
ing be to batlie, it is the stripes that
were bathed, perhaps more exactly
than washed. ^ And was baptized.
The service he had just done them in-
dicated his cordial acceptance of the
salvation which they proclaimed. Faith
without works is dead. Ne-w-bom
faith and hope and love work often
in tender regard for the Gospel mes-
sengers. All the circumstances favor
the belief that this baptizing, in the
confines of the prison and at midnight,
must have been by sprinkling or pour-
ing, and not by immersion. ^ He ana
all his. The baptism of the house-
hold is spoken of as connected with
his b.aptism, and belonging to it, as a
proper appendage, while nothing is
said, as yet, of any act of theirs, im-
plying personal faith. See vs. 34,
note.

34. Brought. Rather, having brought
them up into his house, which was proba-
bly an upper story of the prison build-
ings, and " the inner prison" may have
been underground — he set meat leforr
them — literally, he spread a table before
(them) and rejoiced with all his house,
having believed in God, or, that he had
believed in God. This is a striking
expression. The whole household was
interested in his act, and they all had
reason for rejoicing. It was a happy
house, like that of Zaccheus, made
glad by reason of salvation having
come to that house. He rejoiced with
all his liouse as one who believed in
God. Observe. — (1) True piety is
the light of a dwelling, the source
of their most lasting comfort and hap-
piness. (2) Parental piety makes a
household blessed. Family religion i»

281

THE ACTS OF THE APOSTLES.

[A. D. 61.

35 And when it was day, the magistrates sent the Serjeants,
saying, Let those men go.

36 And the keeper of the prison told this saying to Paul, The
magistrates have sent to let you go : new therefore depart, and go in
peace.

37 But Paul said unto them, They have beaten us
» oh. 22:25. openly uncondemned, "being Romans, and have cast iis
into prison ; and now do they thrust us out privily ? nay
verily; but let them come themselves and fetch us out.

instituted ; the family altar is set up :
the household covenant is embraced
with its precious seals, and the bless-
ing of Abraham comes on the family.
(3) What an incentive to parents to
give themselves to God, when the eter-
nal interests of their children are so
involved in their acts. (4) What a
change, as in the case of the jailor,
from spiritual ignorance and impeni-
tence, to the tender, believing, loving
service of God before his household
and the -world. "This day is salva-
tion come to this house, forasmuch as
he also is a son of Abraham." (Luke
19:9.)

35, 36. While the jailor was thus thor-
oughly changed in his feeling toward
the missionary prisoners, the ma.gis-
trates were moved to release them;
whether it was by the earthquake, or
by their own conscience, upon calmer
reflection, does not appear. Probably
both had to do with it, and it was so
ordered in God's plan, f The serjeants
here mentioned, are literally rod-hear-
ers — lictors — who in the colonies car-
ried staves before the magistrates as
their insignia of office. These had
orders to release those men. This could
scarcely have been the plan of the
magistrates at first, since the prisoners
were thrust into the inner prison with
an air of security. The now convert-
ed j.iilor who had so recently obeyed
the orders to imprison them, most glad-
ly announces to th.Mn these ordei-s for
their release ; not doubting, probably,
that they would most cheerfully and
eagerly go forth from their confine-
ment.

37. It is thought by some that the
"Serjeants'" or lictoi's came into the

I prison with the jailor, or else found
the prisoners in the jailor's house, for
it seems that Paul addressed them.
But the jailor reported their saying to
Paul, and possibly the jailor also re-
ported Paul's answer to the lictors.
Else we may suppose that the lictors,
following the jailor, made their appear-
ance to the prisoners immediately af-
ter their message had been delivered.

; TT Beaten. Literally, skinned — flayed.

; This was the severity of the scourging.
Next, it was done openly — publicly— and
their release should be as publicly done
as their imprisonment had been, and not
privily. Next, it was iincondemned —
without any form of trial, and this was
illegal in case of a citizen, however
slight the punishment. ^ Being Ro-
7,-ians — beiny Roman men. This was the
great point not before brought to view,
that these prisoners were Roman citi-
zens; not that they were born in Rome,
nor resided there, but were honored
with this citizenship as a distinction
for some merit, or some service dona
by themselves or their families. This
gave them the dignities and immuni-
ties of those living at Rome, among
which was this exemption from torture
and scourging. The Porcian Law
(A. U. C. 50G, ) made this exemption
absolute. It was, therefore, enough to
say, "lam a Roman citizen," and this
would secure protection throughout
the vast empire. Why they had not
pleaded this at first is not known, ex-
cept that, in the turmoil and haste it
would have seemed idle, or they may
have not wished to plead their civil
privilege against "suifering as Chris-
tians." (1 Pet. 4:16.) Now, howev-
er, the cause of Chr st was involved,

A. D. 51.]

CHAP. XVI.

286

38 And the Serjeants told these words unto the magistrates : and
they feared, when they heard that they were Romans.

89 And they came and besought them, and brought
them out, and ^desired thevi to depart out of the city. /Matt. 8:m.

40 And they went out of the prison, «and entered into «"'«•"•
the house o/Lydia : and when they had seen the brethren,
they comforted them, and departed.

and they would not accept deliver.ince
to the disgrace of their Christian pro-
fession, or without some vindication of
their right. Heb. 11:35. This po-
sition would also have a happy effect
upon the relations of the Philippian
Church in that community. Paul was
a Pioman citizen, free-born. It was
not any purchased honor. His fsither
or other ancestor liad received the dig-
nity in reward probably for some ser-
vice rendered the State. See ch. 22 :
29. ^ Do theij thrust us out — im-
plying that the magistrates were as
anxious now to get quietly rid of them
as they were lately to imprison them.
And these innocent prisoners for
Christ's sake, could not accept release,
as if they were only too glad to be set
free, without regard to the rights of
their cause. ^ Nay verily. But let
them come themselves and fetch us out —
openly and in person, as they them-
selves so lately tore off their garments
and ordered them to be beaten, (vs.
22,) so they shoiild come themselves
and take them out. This bold and
fearless course of the Apostle, insist-
ing upon his right as a man and a
citizen, served an important purpose,
to put himself and the Christian
Church in a proper position before the
community. Besides, he would have
seemed otherwise tacitly to admit the
justice of their imprisonment.

38,39. Told— reported back. There-
port of these facts, and of this unexpect-
ed position taken by the missionaries,
alarmed the magistrates. The inhab-
itants of Rhodes had been deprived of
their freedom, A. D. 44, for putting to
death some Roman citizens. This of-
fense was by another law punished as
high-treason, by death and confiscation
of property. This reply had the desired
effect, They not only came, but came

and besought them to depart out of the
city, and brought them out, as Paul de-
manded. Paul submitted five times to
scourging by his own countrymen, (2
Cor. 11 : 24,) and became as a Jew
to the Jews, though he might have
pleaded his privilege as a Roman. In
entreating them to depart out of the
city, they seem to have had fear of the
populace, who might be moved in their
favor by this claim of Roman citizen-
ship. The term for besought, is rendered
by some soothed, and as it is the same
term which in the next verse is rendered
comforted, it might properly be read
soothed, quieted, hushed them, — begging
them to take no public action about it.
40. They show their firmness and
steadfastness in their work, by going
from the prison to the Church — which
was then in the house of Lydia, where
they had also sojourned. There they
met the Christian brethren who formed
tl;e nucleus of this first Christian
Church in Europe of whose origin we
have any account. It would seem that
Luke remained at Philippi, as Luke
does not use "M-e" in the narration
since ch. 1 G : 10, till ch. 20 : 5. f They
comforted them. They gave them en-
couraging exhortations to persevere in
the midst of pei-secutions. They did
not depart from the city in any haste,
but in a way becoming their dignified
character and work. (SeeEpis.Philipp.)
Thus was originated this Church at
Philippi, which Paul calls his "joy and
his crown." Phil. 4: 1. First the
family of Lydia, and then the family
of the jailor, was gathered in here
God has always chosen to propagate
His Church through a pious posterity.
Blessed be God for the Gospel ministry,
and the Christian Church in Europe.
Under their power, Rome with hei
legions, and Greece with her philo30«

THE ACTS OF THE APOSTLES.

[A. D. 52.

CHAPTER XVII.

1 Now when they had passed through Amphipolis and A.pollonia;
Likctis they came to Thessalonica, where was a synagogue of the
?-.r;,M'i Jews:

phies, have departed ; but the cross of
Christ, which Paul preached, rises into
still greater prominence as a power in
the world. Ptom. 1:16; Cor. 1 : 18, 24.

CHAPTER XVII.

I 27. Paul in European Greece. —
Athens. A. D. 52. Ch. 17:1-34.

1. The historian Luke now speaks
sf the missionary company as "thej/,"
implying that he himself remained at
Philippi. Some think that Timothy
went with them from this city. ^ Fussed
through — without stopping, still pursu-
ing their way into Macedonia. — Amphi-
polis was about thirty-three miles south-

west from Philippi, on the river Stry-
mon, and three miles from the sea. It
was tlie capital of the first division of
Macedonia, and an Athenian colony.
They journeyed along the Macedonian
extension of the Appian way. The
great conqueror Xerxes had passed this
way before him. Here is the hero of
greater victories. IT Apollonia was
about half-way between Amphipolis
and Thessalonica — thirty miles. They
probably rested but a night in each of
these places, possibly because there
was no synagogue there — probably be-
cause they would reach the chief central
cities, as centres of influence. Thence
they came to Thessalonica. This was

the capital city of Macedonia and the
residence of the Proconsul. Cassander
changed its name from Therma to
Thessalonica, which was the name of
his wife, who was sister of Alexander
the Grbat. Its name is now Salonica,
at the north-east of the Gulf of Sa-
lonica, and is a great sea-port, with
some seventy thousand inhabitants —
one-half of whom are Jews — and

the second city in European Turkey.
Here they found a synagogue, (literally,
the synai^ogue,) which they were ex-
pecting to find, and which the Jews
in that district attended. This city
became a great city of Christian in-
fluence. See 1 Thess. 1 : 8.

2, 3. As hi^ manner icas — literally,
according to the ni-tlcvt (with him.) Thia
calls attention to his kabi± of seekfog

A. P 52.1

CHAP. XVII.

287

and three sabbath days reasoned with them out of the
scriptures,

3 Opening and alleging, ^'that Christ must needs have Jg''"'"'*' ^
suffered and risen again from the dead ; and that this
Jesus, II whom I preach unto you, is Christ.

4 ° And some of them believed, and consorted with Paul
and * Silas 3 and of the devout Greeks a great multitude, 3._4o.
and of the chief women not a few.

5 ^ But the Jews which believed not, moved with envy, took unto
them certain lewd fellows of the baser sort, and gathered a company,

18 : 28.
Gal. 3 : 1.
II Or, whom, tald
he, Ipreach,

15:32,27,

the Jews and making first the Gospel
offer to them, though he was the Apos-
tle of the Gentiles. Rom. 11:13;
ch. 13 : 46. As the synagogues were
the places of resort for devout Gen-
tiles also, he would thus have access
to the more serous and inquiring of
the Gentiles, and best promote his mis-
sion. ^ Three. Literally, vpon three
Sabbath days. This stay of two weeks
and over, .at least, may have been all.
But a reference to the two Epistles to
the Thessalonians would seem to some
to suppose a longer visit. Tf Reasoned
— argued. Discoursed with them from
the Scriptures. lie drew his proofs, evi-
dences and arguments and appeals from
the inspired Word of God. His topics
were the sufferings and resurrection of
Christ and the necessity for them.
^ Opening/— unfolding. See Luke 24 :
32. It is this unfolding, opening, ex-
pounding of the Scriptures that is the
life of all Gospel preaching. ^ Al-
leging— propounding — in distinct prop-
ositions ; or it may mean putting one
passage by the side of another, so as to
show the reference of the whole to
Christ. This was Christ's method ;
"expounding to them in all the
Scriptures the things concerning Him-
self." (Luke 1>4: 27.) *^ That Christ.
Literally, that it was necessary that
Christ should suffer and rise from the
dead. This same truth Christ Himself
proved from the Scriptures, Luke 24 :
26, 27. "Ought not Christ"— lite-
rally, " was it not necessary that Christ
should suffer," the same terms being
used as here. The necessity, accord-
ing to the Divine plan, for the suffer-
Ug aod death of Christ to fulfill the

predictions and answer to the tj'pes,
&c., and to atone for sin, was set forth
by Paul. ^ Risen frorii the dead — lit-
emWy, from the dead ones. The neces-
sity of Christ's resurrection to put the
Divine seal upon His finished work,
was also set forth. ^ And that this
one (the Messiah predicted as to die
and rise again,) is the Christ Jesus whom
I announce unto you. This was giv-
ing his discourse directness and appli-
cation.

4. The immediate results of the
Apostle's preaching are given. ^ Some
of them (of the Jews and proselytes,)
believed, (were persuaded) bj' his ex-
positions, and icere consorted ivith,
(literalh', xvere taken as an inheritance
tcith, or, cast in their lot iiith,) Paul
and Silas, (see Eph. 1 : 11.) as part
of Christ's " inheritance in the saints,"
(Ephesians 1 : 18,) and of the devout
(worshiping) Greeks — those Gentiles
(called Greeks, as distinct from Jews,
and so called on account of their lan-
gu.Tge,) who were wont to worship in
the synagogue, whether proselytes or
not — a great multilude; for the Gospel
was more readily received by the Gen-
tiles than by the Jews. And of the
chief (first) women — the honorable wo-
men, as in ch. 13 : 50 — not few. This
shows the effect of his preaching upon
different classes. Women are elsewhere
noticed by Luke, as promptly accepting
the Gospel. Ch. I'j : 13. See vss. 12,
34. (From 1 Thcss. 1 : 9, we find that
many of Paul's converts here were from
idolaters.)

5. The effect upon the ojiposite class
is here noticed. The disbelieving Jewt,
moved with envy at the calling of th9

THE ACTS OF THE APOSTLES.

[AD. 62

and set all the city on an uproar, and assaulted ihe boust
»Eom.i6:2i. gf « Jason, and sought to bring them out to the people.

6 And when they found them not, they drew Jasoo
and certain brethren unto the rulers of the city, crying,

/ch.i5:2o. 'These that have turned the world upside down, are come
hither also ;

7 Whom Jason hath received : and these all do contrary
!•hn^*9?l•!^ to the decrees of Cesar, ^^sajang that there is another king,
iFet. 2:1?. o?ie Jesus.

8 And they troubled the people and the rulers of the
city, when they heard these things.

Gentiles, (" I will provoke you to jeal-
ousy by them that are no people," &c.
Rom. 10 : 19. See oh. 7:9.) taking
to themselves, as accomplices, certain
wicked men of the market fellows — loaf-
ers— loungers in public places — having
gathered a company (literally, having
got up a mob,) disturbed the city, ex-
cited a disturbance or tumult ; and
having beset (fullen upon) the house of
Jason, &c. They lodged with Jason,
(vs. 7,) who was a relative of Pstul, if
the same as mentioned Rom. IG : 21,
and sought to bring them oxit unto the
people, (the popular assembly,) before
whom the rulers tried the causes, in the
forum. Ch. 19 : 30. Thessalonica was
a free city. Paul alludes to this tu-
mult, (1 Thess. 3:4,) appealing to the
Christians there as eye-witnesses of it.
See, also, 2 Cor. 7 : 5. Now is ful-
filled what Christ forewarned his Apos-
tles. Matt. 10: 17; 23:34; Mark
13 : 9 ; Luke 12 : 11 ; 21 : 12 ; John
16 : 2. See ch. 13 : 50 ; U : 5, 19.

6. And not finding them, they dragged
Jason, &c. The term rendered "dreto "
is not the common word for that, but a
stronger term, meaning to drag with vi-
olence, as John 21 : 8. ^Rulers. The
term here is Politarchs, (rulers of the
city,) the exact title of the rulers of this
free city, while those of a Roman col-
ony, as Philippi, were called arpa7;?70i—
Frcetors — as we have seen, ch. IG :
22. An arch is found at Thessalonica,
with an inscription, in which this very
title is applied to the Thessalonian ma-
gistrates ; and, strikingly enough, three
of the names are those of three of Paul's
companions, mentioned here or in the

Epistles — Gains, Secundus, and Sosipa-
ter. ^ Crying — clamoring — they who
have turned the (habitable) ivorld upside
down, these, also, here are present. The
enemies of Christianity here admit how
widely it had already spread — even,
they say, over the habitable world.
Pliny the younger, writes to the Em-
peror from Bithynia, A. U. 102, that
the temples were almost deserted, on
account of the amazing progress of
Christianity. These enemies here at-
tribute to the Gospel itself the fruits
of the world's opposition to it, as Christ
had foretold. Matt. 10 : 34, 36 : Luke
12 : 49.

7. Received. Entertained as guests.
If These all (these Christians, all of
them,) do (practice) contrary to (in the
face of) the decrees of Ccesar, (in this par-
ticular,) saying that there is another king
— Jesus. This chai'ge had been brought
against our Lord so as to move Pilate
against Him, viz. that He claimed tc
be a King in opposition to Cfesar, the
Roman Emperor. (Luke 23 : 2.) It
was false in the spirit of it. And the
charge against Paul was either a sim-
ilar device, or it arose from misappre-
hending his discourses about Christ's
kingdom, ( 1 Thess. 5 : 1 ; 2 Thess.
2 : 1,) and His coming. The decrees
here referred to are the State decrees
against high treason, on the ground
taken in John 19 : 12 — " Whosoever
maketh himself a king speaketh against
Caesar." This prevailed with Pilate
against our Lord, and it prevailed with
the people against these missionaries.

8. Troubled. This charge excited
the fears of the people, (literally, the

A. D. 62.J CHAP. XVII. 28»

9 And when they had taken security of Jason, and of the otheTp

they let them go.

10 ^And ''the brethren immediately sent away Paul *,^'i4f = ^*-
and Silas Dy night unto Berea : who coming thither went

into the synagogue of the Jews.

11 The.se were more noble than those in Thessalonica, in that
they received the word with all readiness of mind, and
'searched the scriptures daily, whether those things were luTeiei^D:

g„ John 5: 39.

12 Therefore many of them believed ; also of honourable
women which were Greeks, and of men, not a few.

13 But when the Jews of Thessalonica had knowledge that the
word of God was preached of Paul at Berea, they came thither also,
and stirred up the people.

multitude, mob,) and the rulers, (lite-
rally, the politarchs,) because such are-
port would excite suspicion of their
loyal relations to the government, (see
eh. 19 : 40) — having taken security —
that is, having bound them over, and
taken legal guaranties //-o??* Jason and
the rest, (the certain brethren, vs. 6,)
that they would send them out of the
city, or at least not suifer any disturb-
ance of the public peace, they dismissed
them. These responsible persons prob-
ably deposited their pledges, or a sum
of money, as security to this eflfect.
The missionaries had been in Thessa-
lonica probably six or eight weeks, at
least.

10. Immediately. This would imply
that they did so in accordance with the
securities just given ; and by night, to
avoid tumult, they sent away Paul and
Silas, and perhaps also Timothy, who
is thought to have been with them at
this place, as he was afterwards sent by
Paul to comfort the Christians there.
1 Thess. 3: 2. Here again at Berea,
they made their way promptly to the
Jewish synagogue, bent upon their
great missionary work. ^ Berea was
from fifty to sixty miles south-west of
Thessalonica, and was situated on the
river Lydias.

11. The people of Berea presented a
very agreeable contrast with those of
Thessalonica. They were more nolle,
i. e , more ingenuous, frank, unpreju-
<iiced. This was their distinctive char-

acter. They received theicord (listened
to the truth preached,) u-ith all readi-
ness of mind, (eagerness, ) and searched —
not only listening to discourses, but
inquiring and investigating, so as to
form opinions from the Scriptures
themselves. This they did daily, so i\a
to decide if (whether) these things —
preached by the missionaries — were so,
as they declared in their discourses.

12. Therefore. Literally, many there-
fore oj them believed — as the proper re-
sult of these honest, earnest searcliiiigs
of the Scriptures. They believed tlie
Scriptures which they read, (viz. tlie
Old Testament Scriptures, of course,
for the New Testament Scriptures were
none of them written as yet,) and so
they believed in Christ as the promis-
ed Messiah. And of the Grecian (Gen-
tile) women who were honorable, and of
(Gentile) men not a few. As before,
the females of high position embraced
Christianity promptly, (vs. 4.) But
commonly "not many noble are call-
ed." 1 Cor. 1 : 26. Besides they
were not alone, though they may have
taken the lead; and so it is recorded,
that not a few men did the same. The
example and influence of mothers,
wives, daughters and sisters in any
community, can scarcely be overesti-

13. This pleasant prospect of use-
fulness was suddenly disturbed, just
as it had been before at Lystra, (ch.
14 : 19.) These persecuting Jews fcL

290

THE ACTS OF THE APOSTLES.

[A. l>. 53

tM*u.io:u 24 *And then immediately the brethren B3nt awaj
Paul to go as it were to the sea : but Silas and Timotheua

abode there still.

15 And they that conducted Paul brought him unto

ich.i8:5. Athens: and 'receiving a commandment unto Silas and
Timotheus for to come to him with all speed, they departed.

m 2 Peter 2: 8. jg ^ ;^q^y whilc Paul Waited for them at Athens, "*hia

uhuf^"^ spirit was stirred in him, when he saw the city || wholly
given to idolatry.

low bim from one city to another. Be-
sides this, the Judaizers came after
him to undo the good he had done, as
at Galatia. See Galat. ch. 2. T At
Berea. Rather, Also in Berea (besides
Thessalonica) they came siirring up there
also (agitating) the mob, as they had
done in Thessalonica, (vs. 5.) m

14. And then. But then immediately
(as vs. 10,) the brethren — the Christians
already gathered there as a body of
believers — sent away Paul, (a strong
expression — sent off away,) not as be-
fore, where they merely sent him a few
miles off to another city of Macedo-
nia, but now to a more remote point.
If To go as it were. Literally, as to the
sea — that is, in this direction — to the
sea. The idea conveyed in our version,
that there was some false impression
intended, and that they meant to prac-
tice a duplicity by seeming to go sea-
ward, and yet going by land, is not at
all warranted by the Greek text. He
doubtless went by sea, as there is no
mention of any places passed by the
land route. ^ But both Silas and Tim-
otheus abode there still — at Berea, though
Paul would naturally have taken one of
them for his company, only that his
abrupt departure after so brief a stay,
and the excellent opening there, would
seem to maki it desirable that they
both should sojourn there at Berea.
What results followed we do not know,
only that no mention is made of any
Berean Church, though so much is
said of that at Philippi, and at Thessa-
lonica, to both which Paul wrote Epis-
tles. Perhaps the sudden departure
of Silas and Timothy, vs. 15, may ac-
count for this, and there was no
Church establiahed there, or none to

reach any special importance. Thus
Paul had planted three Churches in
Macedonia at the call of the man, vs.
5, in a vision. And now, by the per-
secution of the Jew3 he is driven to
another region. He had been brought
in contact with Roman government
and Grecian civilization. Now, he will
go where these have their great centre,
and where he may already hope for a
new life of the Church, amidst such
elements of power. The voyage would
occupy about three days in favorable
weather.

15. Conducted. Literally, those who
set down, or set along Paul, on his
journey, led him as far as unto Athens.
Beza understands the force of the
terms to be — those who undertook to put
Paul in a safe place. So Geneva ver-
sion reads, "And they had charge to
conduct Paul safely." Tyndale, "They
that guided Paul." It would seem
that Paul may have gone to Athens at
the instance of the brethren, wlio saw
in that city so great a centre of influ-
ence, as "one of the eyes of Greece."
If And receiving a commandment. The
escorts of Paul were charged to sum-
mon Silas and Timothy to join Paul as
soon as possible. This was probably
on account of some new development
not anticipated when Paul left Berea.
Timothy, it would seem, joined Paul (it
Athens, and was sent by bim to Thessa-
lonica, (1 Thess. 3: 1, 2,) while Silas
joined him not until Paul had left
Athens and gone to Corinth, ch. 18: 5.
So the messengers departed from Athens
and returned to Berea.

16. Waited. Luke now notices what
occurred in this famous city of Gentile
learning. Athens and Corialh we?»

A. D. 62.J

CHAP. xvn.

291

17 Therefore disputed he in the synagogue with the Jews, and
with the devout persons, and in the market daily with them that met
with them.

18 Then certain philosophers of the Epicureans, and of
the Stoics, encountered him. And some said, What will

this II babbler say ? other some. He seemeth to be a setter ^jJ^J.***
forth of strange gods : because he preached unto them
Jesus, and the resurrection.

called the eyes of Greece, as Greece
was the eye of the world. Poets, ora-
tors, philosophers, resorted thither as
the seat and centre of the world's wis-
dom. While Paul tvaitedfor them (Silas
and Timothy,) to join him and to aid
him in his work, his spirit was stirred.
The term implies violent excitement,
{^'paroxysms" is derived from it.)
Tf When he saw — literally, beholding the
city full of idols. This was the aspect
of the city which would strike every
stranger. It was full of marble temples,
and statues of gods and goddesses.
Petronius said that it was easier to find
a god there than a man ! We saw the
remains of the Acropolis and its sur-
roundings, as they were once sur-
mounted with the statue of Minerva,
from the chisel of Phidias ; also, the
road to Eleusis, and the traces there of
the Eleusinian mysteries. All these
show how the city must have been over-
running with idols.

17. Therefore — so then disputed he.
This term, as here used, seems to refer
to continuous discourse, as vs. 2, and
ch. 20: 7, 9. As used with another
preposition in ch. 24 : 12, it means
disputing or discussion. Two classes
are found here, as in Berea and Thes-
ealonica ; the native Jews and the
Gentile worshipers, whether proselytes
or not. This gave him access to the
Gentile world, while his first appeal
was yet to the Jews. ^ The market.
Here, also, Paul resorted, according to
the custom among the Greeks at Athens,
of debating freely in the assemblies of
the people gathered in the Agora, or
public square or forum. This was the
•stablished habit of the philosophers
for popular instruction. The terms
imply that this was a public discussion
la the market, and thus distinct from

the discourse in the synagogue. And
this discussion was held daily, with
those who chanced to meet him. "The
visit of the people to the market,
formed part of the usual arrange-
ments for the day, and all those un-
fettered by the claims of business re-
sorted to this place of general assembly,
where they found at once the market,
gymnasia and baths, and tabernse of
allkind^." — Becker's Charicles. So of
Socrates it is said: "It was his custom
in the morning to visit the places of
public resort and those set apart for
gymnastic exercises ; at noon to appear
among the crowds in the market-place,
and to spend the rest of the day in
those parts of the city where he would
be likely to meet with the largest num-
ber of persons." — Anthon.

18. Thougli there were the Platonists
and Peripatetics, whose schools were
farther oif from the Agora, the Stoic
philosophers had their public resort
near to the market Eretria, which was
most frequented. They were so called
from the sioa, the porch, public court
or piazza, where iheir founder Zeno
taught, B. C. 350. The Epicureans
were so called from Epicurus, who about
306 B. C. founded his school, and taught
in a public garden, which he purchased
for about one thousand four hundred
dollars, and left to his adherents for the
teaching of his system. The Epicureans
were the pleasure lovers — held that the
world had sprung from chance, (see vs.
24,) that pleasure was the chief good,
and that God was indifferent to human
affairs, (see vss. 26-31.) AVhile these
were the Grecian Sadducees or Atheists,
the Stoics were the Grecian Pharisees.
They held to fate as determining all
affairs, and were pantheists; holding
that all Bouls were emanations from

292

THE ACTS OF THE APOSTLES.

A. D. 52.

i°waffh"'h*gh. 19 -^^^ t^ey took him, and brought him unto HAre.
Athen"?'" opagus, sayiug, May we know what this new doctrine,
whereof thou speakest, is ?

20 For thou bringest certain strange things to our ears : we would
know therefore what these things mean ?

21 (For all the Athenians and strangers which were there spent
their time in nothing else, but either to tell or to hear some new
thing.)

God. These also Paul refers to and
refutes, (vss. 27, 28, 31,) as they en-
countertd (fell in with) him in these
public places. T[ Babbler — luhat will —
rather. What does this babbler will to
say. This term applies to a bird pick-
ing up seed, and then to one picking
up scraps on the road, or by begging
or stealing ; and then to one who is a
retailer of scraps of news, or of know-
ledge. The sense is oi igiually, perhaps,
a sower of words — one who scatters
words broad-cast, and a waster of words
— an idle babbler — including the idea
of a beggarly and vile fellow. T[ Set-
ter forth — a publisher, proclaimer of
strange gods — rather, oi foreign divini-
ties— such as had been unknown to the
Athenians. Socrates had been con-
demned on the same charge. They
gathered this impression, ^'because he
preached unto them Jesus and the resur-
rection," from which they inferred that
he wished to introduce Jesus, and the
Father who raised him from the dead,
as new gods for their worship. It could
scarcely be supposed that they misun-
derstood " the resurrection" for a god-
dess, since this is here given by Luke
only as the name or definition of Paul's
doctrine, which, however, he did not
commonly call by this simple woi'd.
11" Preached — evangelized — published as
good news.

19. Took him — evidently, as the
term implies, without violence ; per-
haps, however, in a semi-judicial man-
ner, to make his cause more fully
known before a public assembly, and
not before the judges. AVe found the
Areopagus, or Hill of Mars, to be a
rocky knoll, about sixty feet high at
the south end, under the shadow of the
Aeropolis, from which it is only two

hundred yards distant, westerly. Paul
was probably led up hither from the
Agora, or market in the vale below,
ascending the rock by sixteen steps
cut in the side. On the top is a stone
bench, having three sides. This was
probably the tribunal. On the east
and west side of it is a raised block,
one for the criminal, the other for the
accuser. Hither they led up Paul to
expound his doctrine from this open
court-house platform, asking, may we
know — can zve know — may we know, if
you please ? Literally, are tve able? (i. e.
with your permission.) The new doc-
trine, or new teaching which he had
put forth in the market place in his
discussions, they would more fully
know. Here then, in the presence of
the grandest temples and monuments
of heathenism, Paul was called on to
expound Christianity.

20. Strange things — surprising — in
accordance with the term before used
of foreign, unheard of gods. The
resurrection of the dead was a doc-
trine unheard of by any heathen people.
1[ We would know. Literally, we wish
to know what these things would be, or
wish to be.

21. For. This explanation of their
proceeding is here furnislieil. It was
most of all at the iin[iul.>-e of curiosity.
The whole population, both native and
foreign, the citizens and those sojourn-
ers who were attracted thither by ita
famous schools, and elegant entertain-
ments— spent their time — irere at leis-
ure for nothing else than to tell or to hear
some newer thing — the very latest news,
It has been computed that there were
three hundred and forty places in
Athens where people met to talk politics
and miscellany. lu Thucydides, Cleon

A. D. 52.

CHAP. XVII.

29S

22 I Then Pau! stood in the midst of |[ Mars' hill, and It'/J}',^,
said, Ye men of Athens, I perceive that in all things ye -^'^"fg*"'-
are too superstitious.

23 For as 1 passed by, and beheld your j| devotions, l^uirsMp"""
I found an altar with this inscription, TO THE UN- ^^'''^^^•^^■*•
KNOWN GOD. Whom therefore ye ignorantly worship,

him declare I unto you.

24 "God that made the world and all thing's therein, "<=i'ii=i5.

cliarges the Athenians "that they are
always slaves to unaccustomed things,
but desijisers of the accustomed."

22. Paul now taking his stand on
that celebrated summit, surrounded by
the temples and statues of their divin-
ities, delivers an address v?onderfully
pointed and comprehensive, and such as
must have been given him by the Holy
Ghost to speak. He opens in the
style of their renowned orators. Ye
men of Athens — literally, Athenian men.
He now aims to find in the idols and
temples of Athens, some fact or feature
of things whereon to link his own
evangelical preaching, becoming a Gen-
tile to the Gentiles. 1 In all things.
In all respects ye are very religious. Lit-
erally, have very great reverence for
divinities. This might be understood
in a sense that would be accepted by
them as flattering. It was intended
to be conciliatory, and thus to pave the
way for his presentation of Divine
truth. He, therefore, stated only ivhat
was truth, that they w^re addicted to di-
vinities, as was seen in their immense
and splendid arrangements for the wor-
ship of their various gods. This was,
of course, to a Christian view, the
grossest superstition. But Paul does
not choose to aifront them by such an
accusation as would cut off his argu-
ment and shut him out from further
access to them. The Holy Spirit, who
inspired Paul, did not sanction such a
policy. See Erasmus, quoted by Du
Veil, p. 89.

23. For. He gives the ground on
which he bad formed this judgment.
1 Passed by — literally, passed through
(your city.^ While he was waiting for
Silas and Timothy, he saw the city full
of idols, (vs. 16.) *^ Bektld — surveying,
reconnoitering. Tf Tour devotions. Rath-

25 »

er, your objects of worship. *|[ I found
also an altar, in addition to the rest.
T[ With this — literally, on which had
been inscribed, To the Unknoicn God ; lit-
erally. To an Unknoivn God. He does
not, therefore, introduce a new God,
but proposes to set forth the God whom
they worshiped as unknown. That
there was such an altar, is plain fro">
this testimony of Paul. It is belic^ved
that when any calamity or deliverance
occurred that was not to be referred to
any of the known gods, an altar was
inscribed to an unknown god. There is
no evidence that the God of the Jews
was meant. Tf Whom therefore. They
certainly will not object to knowledge,
of which they so publich' and solemn-
ly confessed their want. Therefore, lam
declaring (proclaiming) unto you Him
whom ye worship, u'ithoui knowing, (i. e.,
without knowing whom, you worship.)
He does not mean to sny that they were
worshiping the true God without know-
ing it, but that, as they were con-
fessing their ignorance of God so far
as to worship a God unknown to them,
he would proclaim unto them the true
God. Paul hints that " this inscrip-
tion was a testimony to the innate idea
of God which is universal to man." It
was a trace of a certain yearning in
the heathen breast after a knowledge
of the true God, beyond all the findings
of heathenism. Therefore, the Scrip-
tui-es no where offer any argument to
prove God's existence, but they assume
it as an admitted truth.

24. The Apostle now uses with idol-
aters the same confounding argument
which Isaiah employed with those of
his day, referring repeatedly to the
creatorship of God. Isa. 40 : 21, 23 ;
42 : 5. "He that giveth breath unto
the people upon it, and spirit to thent

294

THE ACTS OP THE APOSTLES.

[A. D. 52.

seeing that he is "Lord of heaven and earth, 'dwellethnot
in temples made with hands ;

25 Neither is worshipped with men's hands, *»as though
he needed any thing, seeing ' he giveth to all life, and
breath, and all things ;

26 And hath made of one blood all nations of men foi
to dwell on all the face of the earth, and hath determined
the times before appointed, and ' the bounds of their habi-
tation :

that walk therein." la opposition to
the Epicurean notica of chance, he sets
forth (iod as the Creator, appealing to
the first principles of natural religion,
which arrives. at the invisible things of
God, even His eternal power and God-
h'^ad, froni the creation of the world.
Rom. 1 : 20. Herein they were with-
out excuse for being ignorant of God.
^ Seeing lie is — literally, He bei?iff
Lord. Here he put forth the doctrine
of an over-ruling Providence against
the Epicurean notion that God is in-
different to human affairs. The Crea-
tor is the Upholder of all things. John 1:
3, 4 ; Heb. 1 : 3. Even Plato dreamed
not of a Creator of heaven and earth ;
and Aristotle did not distinguish be-
tween God and the world. ^ Dwelleth
not. He hei-e opposes the low ideas of
heathenism which made their divini-
ties take up their abode in their tem-
ples. God, this Creator and Upholder
of the Universe, does not take up Ills
residence in manufactured temples. — I
could never fully estimate this point,
till I stood on Mars' Hill and imagined
Paul looking out upon the higher sum-
mit of the Acropolis towering there
above Jiim, crowded with temples and
surmounted with the Parthenon, and
crowned with the wonderful statue of
Minerva, who was called "the God-
dess." Around him were the beautiful
Temple of Theseus, which yet stands
in good preservation, and the Temple
of Jupiter Olympus, so that almost ev-
ery conspicuous object in the view was
eitlier a temple or a statue of some
idol god. No wonder that the Gentiles
ell inio this error, when even the Jews
bad to be warned against such a mis-
take. Isa. GG : 1 ; Acta 7 : 48.

25. Neither is worshipped — rather,
ministered unto. This opposes the pop-
ular heathen idea that the gods were
dependent on the worship of their tem-
ple services, and that the sacrifices
were gift-offerings to the gods, and the
odors a refreshing smell. ^ As though
— literally, needing (having need of)
any thing besides — in addition to — out-
side of Himself. Tf Seeing — literally,
himself giving to all life and breath — lit-
erally, the all things, which they enjoy,

26. 31ade of one blood. This was di-
rectly against the Athenian belief that
they were of superior blood to foreign-
ers, and against the whole system of
polytheism, which held to various
stocks and divers origins of the human
family, under different gods. But Paul
asserts that as there is but one God, sc
there is but one hiiman family', and
one common origin of all nations, from
one original pair. The unity of God
is thus closely associated with the unity
of the race. All the diversities that
are found in difterent people are proved,
by scientific researches, to be unessen-
tial, and no greater than those which
are found among animals of the same
Gpecics — as the dog, horse, &c. (See
Prichard's History of Man.) ^ Made
[created of) one blood. So created them
as that they have but one blood run-
ning through all their veins. He may
refer to the hematological fact that the
blood of the whole human family is the
same — as science has proved — and is
different in its analysis from all other
blood. However diverse the form and
features and complexion of different
tribes and nations, their bh od, when
submitted to the microscope, is found
to be always the same ; and it can b*

A. D. 62.]

CHAP. XVII.

295

27 »That they shLuld seek the Lord, if haply they"^-i=»-
might feel after him, and find him, "though he be not far »«''•" = "•
from every one of us :

28 For ^ in him we live, and move, and have our being ; hS'iVs"'
^as certain also of your own poets have said, For we are »Titusi:i2.
also his oftspring.

detected and distiuguisbed from the
blood of any other animal, however
nearly it may resemble mankind.
^ To dwell — settle. Though there are
different nations in different climes, yet
they are of one origin. The 10th
chapter of Genesis gives the most sat-
isfactory account of the original settle-
ment of the earth. The Athenians
boasted that they were not derived, but
indigenous to the soil , and against such
an absurd claim this assertion of the
Apostle was aimed. They, of course,
regarded the Jews as inferior to
them, and this also would be aimed
at. iy And hath — having defined — pre-
scribed. This diffusion of men over the
face of the earth was in conformity, not
with blind fate, but with God's appoint-
ment of the seasons preordained — epochs
—eras — dates of universal history, as
of Babel and the flood ; and national
liistory — growth and decay, &c. Hence
He is Creator, 'Preserver, and Govern-
or, also. ^ Ahl. the bounds of their set-
tlement— assigned them their seasons
as a nation, and their territorial con-
fines. Hence the Athenians had, like
all other people, derived their times
and confines from the all-determining
will of God, and not from a multipli-
city of gods, as they held. The heath-
en generally had no idea of a history
Df the world governed by God's provi-
dence, and pointing to God.

2'/ . God had an intelligent and wise
aim in all this creation and distribu-
tion of men over the globe. The end
of all His providential arrangement is,
that men should seek the Lord, as being
dependent on Him, and sustained by
Him ; who, as creator, and preserver,
and governor, makes Himself known
to men. Rom. 1. So that they are
without excuse for their ignojrjig of
Him as "an unknown God." T If
haply — if perhaps, expressing a CDntin-

gency, not very likely to occur — aa
much as to say, though this is God's
aim to lead men to seek Him, the only
difliculty and the only question is,
whether they will indeed do so, seeing
they are blinded by nature, and the
heathen, without a written revelation,
must grope like the blind and feel after
Him. He would admit that the light
which the heathen have, without reve-
lation, is comparatively indistinct, and
their case, as benighted by sin and re-
pugnance, is full of diflSculty, so that
it is, beforehand, the merest peradven-
ture whether any, groping thus in the
dark, would ever find Him. Although
indeed this is not because of any dis-
tance at which He is from us, because
lie is not far from every one of vs.
Hence the failure to find God is not
because of His remoteness or indiffer-
ence to human affairs, as the Epicure-
ans held, but from men's own fault,
"not liking to retain God in their
knowledge." Eom. 1 : 28. This charges
the Athenians with the fault of having
the true God an unknown God to them.
28. For. To show how near God is
to us and how intimately connected
He is with all our affairs, Paul gives
as a reason why we may and ought to
seek and find Him, that in Him we live,
and move, and exist. Vie are entirely
dependent even for life, motion and
existence itself, upon God ; and it is
171 Ilim, as if our every breath and mo-
tion were involved in Him. He must
then be the nearest possible to us.
There cannot be any essential diffi-
culty in finding Him, if indeed only
we be inclined to seek, and feel our way
after Him. This truth he enforces by
reminding them that it was admitted in
words by their own poets. True, it
was not acknowledged in its proper
sense. But It could be quoted as their
own formal testimony. ArattH; a po«*

ii96

THE ACTS OF THE APOSTLES.

[A. &. 52.

29 Forasmuch then as we are the offspring of Grod, " vra
ought not to think that the Grodhead is like unto gold, or
silver, or stone, graven by art arid man's device.

30 And "■ the times of this ignorance Grod 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

of Tarsus and a countryman of Paul,
had used tbis language about 270 B.
C, and so also had Cleanthes, nnothev
and cotemporary of Aratus, used it,
who was a disciple of Zeno, the found-
er of the Stoics. He had addressed it
to Jupiter. But even they held it as
true only of the Supreme God. Gro-
tius says that " what was said by Ara-
tus of Jupiter, Paul adapteth to the
true God, because by Jupiter the wis-
est among the Greeks did understand
the Most High God." 1[ His offspring—
the family of Him— the race. They
held to physical derivation from one
Supreme .and universal existence. The
passage reads :

" For we all greatly need Jupiter,
For we are his offspring— full of grace,
He grants men
Tokens of favor."

29. Forasmuch then. Taking them
up, then, upon their own ground— ta-
king this to be admitted by yourselves,
that we are the offspring of God— he in-
fers from this admitted dignity of hu-
man nature and its dependence upon
God, the absurdity of holding the God-
head (literally, the Divine) to be like
unto gold or silver or stone, the work of
men's hands. The heathen argued
that because we are God's offspi-ing,
God must be of like form with us,
and in;iy be so represented. But
this is to degrade the Godhead to
the level of material objects, and to
make us inferior even to gold and sil-
ver, as derived from such a source.
This system is, therefore, "a degrada-
tion as much of man as of God."
f Gold. The colossal statue of Mi-
nerva crowned the Acropolis, and was
to be seen from afar, executed in gold
and ivory by Phidias — the gold glis-
tening in the sun.

80. Tho Apostle now refers to the

fact that the past history of the heath-
en world was a history of idolatry, in-
volving this grossest ignorance of God,
and of course, of all that is truly good.
These Athenians confessed their igno-
rance by this inscription of an altar
to an unknoivn God. These long times
of heathen ignorance God overlooked —
passed over ; as he had said to the Ly-
caonians, " God, in times past, suffered
all nations to walk in their own ways,"
ch. 14 , 16, (to show the universal de-
pravity, and the world's inability to at-
tain salvation) — without sending them
a revelation, or the preaching of re-
pentance, faith, and judgment to come;
and without signally sweeping away
idolaters by swift destruction of them
for such heinous sin — as if He did not
take any strict account of it. For af-
ter that, in the wisdom of God, the
world by wisdom knew not God, &c.
1 Cor. 1 : 21. See Horn. 1:2; 3 :
25, 26. ^ But now. This overlooking
has now come to an end. The revela-
tion of God's will is now to all people,
and not confined to Israel. God now
expressly commandeth all men, everi/ivhere
— whatever their nation or country —
to repent. This term signifies to change
the mind, leading also to a change of
practice. Pv.epentance is a turning
away from evil to good — from misery
to happiness — from Satan to God. And
this is our highest duty, and chiefest
interasi. There is no excuse for igno-
rance now, and ignorance is no excuse.
Romans 1 : 20.

31. This command to repentance is
part of a plan which provides also for
a judgment day, and a Judge of quick
and dead. God does not any longer
pass over transgression, because He
has expressly appointed — fixed — a day —
a ?-et time. This announcement of a
coming judgment day must have bee»

A. D. 52.1

CHAP. XVII.

297

he hath ordained; whereof \xe hath || given assurance unto ^f^ui"^'"^
all mew, in that "^he hath raised him from the dead. don. 2.- 24.

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 Iho
which vms Dionysius the Areopagite, and a woman named Damaris,
and others with them.

most impressive, as uttered from this
most celebrated tribunal of the world.
1 The world — literally, ike inhabited
world. All, whether Jews or Greeks —
all nations and people. ^ In righteom-
ness — not as human judges, even of the
Areopagus, often in gross unrighteous-
ness. "Shall not the judge of all the
earth do right?" The highest exhibi-
tion of justice will then be made.
7 By that man — literally, In (by) a
man. This is the great attractive fea-
ture of thejudgment most interesting
to men, most conciliatory, that a man is
to be the Judge. The Greeks held that
men, such as iMinos and Rhadaman-
thus, were made judges of men in the
world of spirits — that these ■were demi-
gods, deified after death. This was
their dim idea of the great truth, as
traced out in their mythology. To
" THE Man " — the God-man — has been
intrusted this universal judgment.
God "hath given to Him authority to
execute judgment also, because He is
the Son of man." (John 5 : 27.) He
who alone is both God and Man, must
needs be the only Judge. T Ordained
— designated — defined. ^ Assurance —
literally, having furnished faith — ground
of faith — to all men, having raised Him
from the dead. The resurrection of
Christ is the great miraculous fact
which declared Him to be the Son of
God with power, (Rom. 1:4,) and
attested His claim to be the Judge of
the world. His resurrection also proved
that all men would be raised ; and this
would be for judgment at His hands, i
(1 Cor. 15: 22.) Obseeve.— Paul has
taken up his hearers on their own
grounds, and has skillfully led them to
the great vital doctrine of Christ. Al-

ready he has shown that faith in the
doctrine of Christ, as the risen Judge,
who, as God-man, is linked to us, is
the great requisite. And now, with
this knowledge of God, they may draw
near to Him ; for this only Judge is
the only Dispenser and Saviour — the
day's-man betwixt God and us.

32. When they heard— literally, of a
resm-rection of dead men — as inferred
from the resurrection of Christ, or from
the doctrine of a general judgment;
since the judgment of any one sup-
poses the presence of body and soul,
which together constitute the person.
^ Some mocked. The doctrine was not
admitted by the Greeks. It was held
to be an impossibility ; and so their
philosophers and poets had distinctly
asserted. It would seem that this out-
break of mockery interrupted Paul in
his discourse, as he was passing to a
fuller exposition of the Christian faith.
f Others said. It may be that these
parties were, respectively, the EpicU"
reans and Stoics ; but not necessarily
so. This was probably only a more
polite way of dismissing the subject;
as would seem frcm Paul's prompt de-
parture, and from his not addressing
them again, as he would certainly have
done if invited ; and from the " hoio-
beit " in vs. 34, as if in contrast with
this dismissal.

33. So. Things being so, Paul de-
parted from the midst of them — i. e.
from the assembly at the Areopagus,
not from the city. See ch. 18 : 1.

34. Houbeit. Though he was so sum-
marily dismissed by this assembly,
some men, adhering to him, believed
these doctrines which the multitude re-
jected. ^ Among whom. It is her«

106

THE ACTS OF THE APOSTLES.

[A. D. 52.

CHAPTER XVIII.

1 After the
Corinth ;

things Paul departed from Athens, and came to

mentioned that one of the judges of the
Areopagus, the most learned and em-
inent court in the world, was one of
Paul's adherents. Eusebius says that
he was the first bishop of Athens, as
stated by Dionysius, bishop of Corinth.
This seems to have been a mere tra-
dition, according to the custom in such
cases to associate distinguished names
■with this office, without any certain
ground. T Damaris. This woman here
specially mentioned, was probably a
noted person also, not, as some have
supposed, the wife of Dionysius, else
it would have been differently express-
ed. And not these alone, but others
■with them. It is known that the Par-
thenon, on the summit of the Acrop-
olis, was afterwards converted into
a Christian Church, and the Greeks
became so opposed to idols, that on
this point mainly a schism occurred
between the Churches of the East and
West, in the eighth century. The
Church of Athens, however,never seems
to have been as prominent as some others
in less distinguished cities. Here we
learn (1) How little mere worldly learn-
ing can do in attaining to the knowledge
of Christ. (1 Cor. 1:19-21.) (2) How
Paul treats all such heathen philoso-
phers as idolaters, which they were ;
and (3) How he preaches to them the

plain doctrines of repentance and faith.
We shall see how the more commer-
cial Corinthians received the Gospel,
better than the philosophic Athenians,

CHAPTER XVIII.
2 28. Paul at Coeinth a tear and a

HALF. — Writes Epistles to the

Thessalonians — (Gallic.) A. D.

52-54. Ch. 18 : 1-18.

1. Paul had sent Timothy to Thessa-
lonica, and if Silas came to him at
Athens, he had sent him back also to
Macedonia; he himself having been
hindered by Satan from going thither.
T" After these things, which have just
been related as occurring at Athens,
Paul departed thence and came to Cor-
inth. The voyage could be made iu
two days. It is now made in four
hours by steam. Athens and Corinth
were called "the eyes of Greece" —
most famous for learning and the high-
est reach of philosophy. But "the
world by wisdom knew not God," in-
stead of finding Him out by their wis-
dom. Corinth was the capital of
Achaia, situated on an isthmus, be-
tween the jEgean and Ionian Seas, (a
bridge between Europe and Asia,) and
had a harbor on the European side,
called Lechea, and another on the
Asiatic side, called Cenchrea. Th«

A.. D. 52.]

CHAP. XVIII.

29§

2 And found a certain Jew named 'Aquila, born in j^fj^^i^-
Pontus, lately come from Italy, with his wife Priscilla; 2Tuu'.4:i9.'
(because that Claudius had commanded all Jews to depart from
Rome :) and came unto them.

3 And because he was of the same craft, he abode with
them, ^ and wrought : for by their occupation they were \ cok^"': i*!
tentmakers. z^hSsJ-s.

4 " And he reasoned in the synagogue every sabbath, and " °''" "' ^'
persuaded the Jews and the Greeks.

5 And ^when Silas and Timotheus were come from '"'^ "'"'"■

Acro-corinthus, coiTCsponding ■with the
Acropolis at Athens, stood on a summit
eighteen hundred feet high, and we
saw it distinctly from the top of the
Parthenon, at Athens, about forty-five
miles, so clear was the atmosphere.
The Corinthian style of architecture
was the most splendid of all. This
was a very central point, of the great-
est importance for its relations with
East and West, to be gained over to
Christianity.

2. It is here stated how he fell in
■with Aquila and Priscilla, who are af-
terwards mentioned in the Epistles.
Kom. 16:3; 1 Cor. 16:19; ch. 18:
18, 19. Aquila was a native of Pon-
tus, a northern province of Asia Mi-
nor, near the Black Sea. He had lately
come to Corinth from Italy, (Rome,)
on account of a decree of the Roman
Emperor Claudius, banishing the Jews
who resided there from the city. This
decree is referred to by Suetonius,
who says that it was on account of tu-
mults among the Jews, the instigator
being Chrestus, (Christ,) or on his ac-
count. As no mention is made of the
conversion of this couple under Paul,
it is inferred that they were Chi-istian
converts already, probably at Rome,
where there must have been a Church
originating possibly from the "strangers
at Rome," converted at Pentecost, (ch.
2 : 10.) As yet the Romans made no
distinction between Jews and Chris-
tians, but regarded the Christians as
a Jewish sect ; and the term Jew here,
denotes simply the nation. ^ Catne to
them— as is further narrated in the next
verse. True religion draws men of
iifferent sorts together, and true Chris-

I tians soon find out an affinity between
[ them, in spite of common distinctions.
j 3. The chain of providential ar-
; rangcment is here given. God had so
ordered their trade as .to keep them
j together, since it was important for
I His cause. T[ Same craft — of like
trade. The Jews used to have their
sons taught some trade ; and their
Rabbis held that whoever did not,
taught his son to be a thief. Tf Me
abode. Paul was thus provided with a
home there. He refers often to his
custom of sustaining himself by work-
ing with his own hands. Ch. 20 : 34 ;
1 Cor. 9:12; 2 Cor. 7 : 2 ; 1 Thess.
2:9; 2 Thess. 3:8. ^ Tent makers.
Their trade was this, to make tents for
travelers and soldiers, probably of
hair cloth, from a coarse goat's hair,
(Syi'iac — caiiopi/ makers.) Such as a.
now in common use thereabouts. At
this time he received some supplies
from Macedonia, sent, perhaps, by Tim-
othy and Silas. See 2 Cor, 11:9.

4. There were many Jews in Cor-
inth, and of course there was a syna-
gogue there. Just now an extra num-
ber of those banished from Roma
would be there. As was his custom,
he resorted thither, and published the
Gospel, first to the Jews there assem-
bled, and to the Gentiles, who also
attended there as proselytes or not.
^ Reasoned — discoursed publicly, and
from week to week. This is the term
commonly used in the narrative, mean-
ing sometimes, disj>uted. ^ Persuaded.
Not only aimed to persuade, but favor*
ably influenced them.

5. It is not certain whether Silaa
had joined Paul at Athens, according

800

• Job 32: 18.

.h. 17:

T3. 28.

llOr.i

«»(!

Christ.

{^.i;

4:4.

g Neh.
.M.-itt. 1

o:13.

ch. 13

ft Lev.

20:9

THE ACTS OF THE APOSTLES.

JA. D. 52.

Macedonia, Paul was ' pressed iu the spirit, and testified
to the Jews that Jesus \\ loas Christ.

6 And 'when they opposed themselves, and blasphemed,
«he shook his raiment, and said unto them, ''Your blood
be upon your own heads ; ' I am clean : * from henceforth
I will go unto the Gentiles.

to his summons, (ch. 17 : 15,) and
been sent back to Macedonia, or wheth-
er he had been delayed, and had just
now joined the Apostle. AVhen they
came to him he was pressed (straitened)
in the spirit, testifying to the Jews the
Christ Jesus — that the Christ or Mes-
siah, prophesied of, was Jesus of Naz-
areth. (The Greek term Christ means
the same as the Hebrew term j^/cssi'aA.)
Paul was stirred with a new impulse,
on their arrival — or it may mean, they
found him pressed (straitened) in soul
with anxiety, and absorbed in testify-
ing of Christ. The latter seems to be
the more exact sense of the terms.
Some critics read " word," or discourse,
instead of "spirit." He was strait-
ened in discourse, or anxiously pressed
— entirely absorbed in preaching the
Gospel. Here, it is supposed,

Paul writes his First Epistle to
the Thessalonians. Corinth.
A. D. 52.

The arrival of Silas and Timothy (vs.
5, )wa3 a crisis in Paul's work. Timothy
brought from Thessalonica such re
ports of the Church there, as led Paul
to write to them an Epistle, the First
Epistle to the Thessalonians. This
was the earliest of all his Epistles, and
was written at Corinth, A. D. 52. See
ch. 18 : 5. This is, accordingly, the
oldest portion of the New Testament,
written ten or twelve years before ei-
ther of the Gospels. This Church had
been planted by the Apostle, (ch.l7: 1.)
It was one which deeply interested
Mm, for its eminent Christian graces,
I Thfiss. ■" 'i-lO. For it he had labored

most diligently and faithfully, ch. 2 :
1-12. They had suffered persecution
from their countrymen the Gentiles,
13-lG, on which account he had wished
to visit them, but being hindered, had
sent Timothy, who had brought good
tidings of their faith and charity, 2 :
17; 3:7. He wrote also not only to
encourage them, but to exhort them to
all holy living, (ch. 4 : 1-13,) and to cor-
rect some errors into which they had
fallen, supposing that believers who
died would be at disadvantage in re-
gard to our Lord's second coming. Ch.
4: 13. He wrote this Epistle, we see,
amidst his troubles and discourage-
ments in Corinth, where he says he
was "in weakness and in fear and in
much trembling." 1 Cor. 2 : 3.

6. Opposed themselves. This term is
elsewhere rendered resisting, (Rom. 13:
2,) as by a formal, organized resist-
ance. IF Blasphevibig. Their opposi-
tion rose to the pitch of speaking blas-
phemous words against the Gospel and
Christ, of whom he had just borne wit-
ness, (vs. 5.) The Jews at Antioch
in Pisidia, had done the same, (ch. 13:
45,) and Paul had turned away from
them as here, to the Gentiles, ^f Shook
his raiment — literally, shaking off, or
out — signifying that he would shake
off all connection with them, and wit-
ness against them, as before he shook
off the dust of his feet. Ch. 13 : 51;
see Neh. 5:13. ^ Your blood. See ch.
20:26; Ezek. 18:30; 33:4. The
ruin and responsibility of it rests upop
your own heads. This symbolical lan-
guage arose probably from the sacrifi-
cial custom of laying the hand upon

A. D. 52.J

CHAP. XVIII.

801

7 *|.A.nd he departed thence, and entered into a certain klwiw tan
mans house, named Justus, 07ie tbat worshipped GodjiEzVsiis.is,
whose house joined hard to the synagogue. oi.. 20:i6.

8 ^ And Cnspus, the chief ruler of the synagogue, ^8: w^^ ^^^
believed on the Lord with all his house ; and macy of the
Corinthians hearing believed, and were baptized.

the head of a victim, and imprecating
on it the curse. See Matt. 12:24-31.
f Clean. "Pure from the blood."
Ch. 20 : 20. See Matt. 27 : 25. So
the hands were washed (as Pilate) to
signify freedom from the blame of their
condemnation. ^From henceforth — -from
the present, I will go unto the Gen-
tiles— that is, so far as Corinth is con-
cerned. He would turn his attention
and labors from the Jews to the Gen-
tiles of Corinth, m

7. This solemn declaration was at
once carried out. Having departed
thence — that is, from the synagogue — he
went into the house of a certain one, Jus-
itu byname — as a place of teaching, in-
stead of the synagogue, while he con-
tinued to reside with Aquila. This
Justus was a Gentile proselyte, here
described as one u-ho worshiped God,
and thus dift'ering from his fellow Gen-
tiles. It would seem that he must al-
ready have become a Christian, though
some suppose that he was as yet only
a sympathizer with Paul, who opened
bis house to him, and afterwards be-
came a believer. His house was well
located, because it joined hard by (was
adjoining) the synagogue. It would
give any Jews who wished, an oppor-
tunity to attend, while the Gentiles
would be more likely to resort thither
to the house of a proselyte than to the
synagogue. It would also serve better
for a public testimony, to open a house
under the eye of the synagogue.

8. Crispus. A leading Jew now comes
out from the synagogue, and with his
family joins himself to the Christian
community. He Was the chief ruler of
the synagogue; and if these were the
hereditary jElders of the Jews, there
must have been several, of whom there
was a chief, or leading one — the o^est
ir most eminent. It is supposed that
the s]!«cial interest attaching to this

conversion, led P;rjl himself to baptize
this man, 1 Cor. 1 : 14, together with
one Gaius, (see Horn. 16:23,) and the
household of Stephanas, though the
account Paul himself gives of it is all
that we know of his reasons. It may
have been on account of the absenca
of Silas and Timothy. ^ With all hia
house. This mention of all his house,
though it is here connected with
believing, seems to imply that the
membership of the parent carried with
it the membership of the household,
and they were accounted as a Christian
house. 3Ioreover these several instancea
of Cornelius, (ch. 10 : 24, 44,) a7iJ of
Lydia, (ch. 16 : 15,) and of the jailor, (ch.
16 : 33, 34,) show a connection not only
betiveen the parent's believing and the bap-
tism of his household, but also between the
parent's believing and the believing of all
his house. God pro»es thus that s^ich a
household covenant is in force not only by
having the seal applied, but by actually
granting that which the seal signifies —
showing His fidelity on the spot, arid put-
ting it on rtucrd to honor the household
ordinance, and to make good the Abra-
hamic covenant, without delay, by grant-
ing " the blessing of Abraham." ^Many.
The Church increased rapidly. '^Hear-
ing— the Gospel message and doc-
trine— for how shall they believe on
Him of whom they have not heard?
For the character of these converts, see
1 Cor. 1 : 16. "Not many wise men
after the flesh, &c." They were from
the middle and lower classes chiefly.
The richer merchants were given to
licentious living, and the philosophy in
vogue was very pretentious, and the
people were used to a vaiu wordly
wisdom and pompous oratoi-y. Note. —
If the Gospel could have power in such
a corrupt city as Corinth, it is able by
God's grace to convert any corrupt cit/
of our day.

802

THE ACTS OF THE APOSTLES.

[A, D. 52

»ch.2?:ii. y rjTjjgjj «= spake the Lord to Paul in the night by a

vision, Be not afraid, but speak, and hold not thy peace.
iatt[ iV: uo/^' 10 "For I am with thee, and no man shall set on thee

to hurt thee : for I have much people in this city.
(Gr.satthcre. jj Aud hc f continued there a year and six months,
teaching the word of God among them.

12 ^ And when Gallio was the deputy of Achaia, the Jews made
insurrection with one accord o gainst Paul, and brought him to the
judgment seat.

9. These events seem to have in-
flamed the Jewish opposition ; so that
a supernatural vision was granted Paul
for his consolation. The Lord (Jesus)
appeared to him. See below vs. 11,
(2 Thess. 3:2.) Fear not. He was in
circumstances where he might yield to
a fear of his persecutors, and, perhaps,
might even shrink from preaching bold-
ly amidst such violent opposition ; there-
fore he was charged to speak and be
not silent.

10. For. This was the strong con-
solation— God's presence and protection
assured to Him, and the positive prom-
ise as to the results. (1 ) That no man,
not even the most bitter and ferocious
foe, should set on him (as a dog,) so as
to hurt him. See vs. 12. (2) There were
fruits secured to his ministry according
to the eternal covenant which gave the
Master much people in that city of
Corinth. For the sake of gathering
these, his life would be preserved.
(See ch. 27 : 24, the vision in the wreck. )
The term for people refers to a covenant
people. Ps. 110:3. Obsebve.— "The
Lord knoweth them that are His." (2
Tim. 2: 19.) "Other sheep I have which
are not of this fold. Them also I
must bring," &c. John 10 : 16. Ch.
13 : 48 and 15 : 17. This Church of
Corinth was one of the most distin-
guished. Paul wrote to them two
Epistles, which should be studied in
connection with this history of their
planting, and they show us, more than
any other portions of the New Testa-
ment, the Church in contact with
heathenism.

11. This long sojourn in Corinth, for
a year and six months, (A. D. 52-54,)
«how8 that Paul regarded it as a great

centre for his Apostolic operations.
During this interval, it would seem
that he visited other parts of Achaia,
and established Churches. See 2 Thess.
1 -: 4; 2 Cor. 1.1. T Continued—
literally, sat down — strengthened and
satisfied to remain, by the Eivine en-
couragements. "^ Teaching. He was
employed according to the great Apos-
tolical commission — teaching and dis-
cipling. During this sojourn

Paul writes his Second Ejnstle to
the Thessalonians. Corinth.
A. D. 53.

In this Epistle Paul aims to cor-
rect their misunderstanding of his
teachings in respect to the second
advent of our Lord. See 2 Thess. 2 :
5. Many had abused the doctrine,
so as to neglect their proper business,
on account of their expectation thai
Christ would immediately appear. Ho
charges them, therefore, that certain
great events of prophecy are first to
take place — as the great apostasy and
the appearing of " the Man of sin." (2
Thess. 2 : 12.) The opening and closo
of the Epistle contain exhortations and
encouragements to holiness, and direc-
tions to maintain Church discipline ia
case of idle or disorderly members.

12. Gallio. This man was the broth-
er of Seneca, the philosopher, who
speaks of him as most amiable toward
all classes. The form of the narrative
here 'would intimate that the accession
of Gallio, or his yieldbg temper, eia-

A. D. 62]

CHAP. XVIII.

803

13 Saying, This feUoio persuadeth men to worship God contraiy
to the law.

14 And when Paul was now about to open Ms mouth,

Gallic said unto the Jews, ° If it were a matter of wrong ?/:''ufii.^'' '**
or wicked lewdness, 0 ye Jews, reason would that I should
bear with you :

15 But if it be a question of words and names, and of your law,
look ye to it ; for I will be no judge of such matters.

16 And he drave them from the judgment seat.

17 Then all the Greeks took pgosthenes, the chief ruler ^^'"■•^^ '•

boldened the Jews to make this charge
against Paul, while he was proconsul.
^ The deputy-proconsul. Achaia com-
prised, at this time, the whole of Greece
south of Macedonia and Epirus, and
Corinth was the capital city. Grotius
tells us that it was a senatorial prov-
ince under Augustus, and was then,
accordingly, governed by a proconsul.
But Tiberius, A. D. 15, adjoined it to
Macedonia, and made it an imperial
province, whence it was governed by a
procurator. But Suetonius informs us
that Claudius restored this province to
the Senate, so that it came again to bo
under a proconsul in Paul's time,
which shows us how strictly accurate
is Luke's record. Undesigned coinci-
dences of this kind prove the authen-
ticity of the book. ^ Made insurrec-
tion— roseup against. T Judgment seat
— tribunal of Gallio. This was some-
times a fixed seat, and sometimes a
movable seat or chair, which the gov-
ernors carried about with them. Soo
Notes, John 19 : 13. The letters saiil
to have passed between Paul and Sen-
eca are doubtless spurious.

13. This (one) persuadetk — (by per-
suasion excites.) The Jews were now
allowed the observance of their religion
by the Roman government, and they
complain to the deputy that Christian-
ity, even though professed by Jews,
ought not to be included in this license,
as if it were Judaism, since it was con-
trary to the (Mosaic) law, as well as
to the Roman law. It was common at
first, in the Roman Empire, to regard
Christians as only a sect of the Jews.
The term for worship is that which is
ecmmouly applied to Gentile proselytes.

14. When Paul was now about to
open his mouth, (in his defense,) Gal-
lio cut short the whole matter by re-
fusing to hear the case. If, indeed, it
were an injustice, (such as the law con-
demns,) or a gross outrage, (such as
every one instinctively condemns. )
Some understand the latter as referring
to a charge of sorcery, which it was
hinted by Gallio might be brought
against Paul, and which the laws con-
demned. ^Reason would — \\t., reason'
ably (patiently) I would have borne with
you ; I would have thought it proper to
hear the case fully — on both sides.

15. But if it be a questioning about
a doctrine, ornames, (as Jew, proselyte,
Christian, Christ,) or more generally a
dispute of words and terms merely, and
of the law which is among you, (Jews,)
look ye to it — or, ye shall see to it, and
fight it out, and not I. So Lysias treated
Paul's case, ch. 23 : 29 ; and Festuj,
ch. 25 : 20. So Pilate, John 19 : 31,
35. For I do not wish to be a judge of
these things. He would have nothing to
do with these Jewish questions and
disputes, as he regarded them. This
was the feeling of the Roman dignita-
ries toward Christianity.

16. And — he drove them away from
the judgment seat — he positively and
finally dismissed the case — and would
hear nothing on the subject. Observe.
— Many of the world's rulers and great
men affect to put otf Christianity as a
mere Jewish matter, and the Bible as a
Jewish book. But the name of Christ
is above every name, and to it every
knee shall bow.

17. The Jews were enraged, doubi-

804

THE ACTS OP THE APOSTLES.

[A. D. 54

before the judgaient seat. And

of the synagogue, and beat Mm
Gallic cared for none of those thinj^

18 ^ And Paul after this tarried there yet a good while, and then
took his leave of the brethren, and sailed thence into Syria,
Jh^"f.-.f4; ^^- and with him Priscilla and Aquila; having "J shorn his
iiiom. 16:1. ^gg(j j^ ''Cenchrea : for he had a vow.

less, at this summary dismissal of their
complaint. But as though this were
not enough, all the Greeks who had
hoped for a defeat of the hated Jews,
became emboldened against them, and
took Sosthenes, the chief ruler of the
synagogue, (as Crispus was, vs. 8,)
probably one of the hereditary rulers.
"All the Greeks" here were against
"all the Jews," vs. 12. This Sosthe-
nes may have been the same as 1 Cor.
1:1, in which case he became a con-
vert, as Crispus did ; and Paul calls
him " our brother." But the name
was a common one, and we have no
other ground than the name for suppo-
sing them to be the same person.
^ But, none of these things were of any
concern to Gallia. He cared nothing for
the dispute, and perhaps not for the
beating, though this latter was a wrong
which it would seem he should have
interfered with on his own principle.
Thus was fulfilled to Paul the promise
in the vision, that no one should set on
him so as to hurt him. His accusers
are here punished by the mob before
the judgment seat, vs. 10. Note. — It
is not meant that Gallic was an infidel,
and cared nothing for religion, though
this application has often been made of
the passage. It simply denotes that
he would not concern himself with
these disputes of the Jews, as he con-
sidered it a mere question of Jewish
controversy, with which his ofBce in
the State had nothing to do. So far
he was right: as he says, (vs, 15,) "for
I do not ivish to be a judge of these things."
See eh. 25 : 10.

\ 29. Paul's foukth Visit to Jeru-
salem BY WAY OF EpHESUS AND Ce-

«AiiEA — [Antioch in Syria)— Apoli,os

AT EPHBSU9. A. D. 54. Ch. 18:

18-28.

18. It is now recorded that this tu-

mult did not drive Paul away, but
rather encouraged him to go on with his
work. God had plainly interposed for
him, according to the promise. The
Church was raised in public esteem,
and had the protection of public au-
thority. ^ A good while — literally,
sufficient days — as we say, "sometime."
His time came at length to leave the
Corinthian brethren, (converts,) and
he sailed thence into Syria, and tvith him
Priscilla and Aquila. T[ Having shorn.
Cenchrea was the eastern harbor of
Corinth, about ten miles from the city,
where there was afterwards a Chris-
tian Church. There, on his way to
Syria to visit Antioch by way of Je-
rusalem, and the temple, he shaved hia
head, for he had a vow. It is held by
most, that this could not have been the
Nazarite's vow, for that required the
shaving of the head at Jerusalem at
the end of the time. Num. 6: 1, 21.
But may not Paul so far have assert-
ed his liberty in the Jewish observance,
and may not this be a reason for ma-
king this express record of his having
shorn his head at this place, when ac-
cording to the Jewish law, he would
have been bound to do it at the tem-
ple ? It is urged by Baumgarten,
that he took the Nazarite's vow in to-
ken of his confessed weakness and dis-
honor in God's service, (see 1 Cor.
9:22; 4:10; 2 Cor. 11 : 11,) renoun-
cing the world and all self-dependence,
and holding himself in subjection to
God, as the woman is subject to the
man. 1 Cor. 11:3. He would offer
this thank-offering for the success of
the Gospel among the Gentiles, and
on the Pentecost, the day of first fruits.
Josephus speaks of private vows on
occasion of some deliverance or other
signal mercy, by which the Jew bound
himself to offer sacrifice in the temple
within thirty days, and to shave tfca

A. D. 64.]

CHAP. XVIIT.

805

19 And he came to Ephesus, and left them there : but he himself
entered into the synagogue, and reasoned with the Jews.

20 When they desired him to tan-y longer time with them, ho
consented not;

21 But bade them farewell, saying, "I must by all ^o-'fie"^'''"*
means keep this feast that cometh in Jerusalem : but I
will return again unto you, 'if God will,
from Ephesus.

22 And when he had landed at Cesarea, and gone up,
and saluted the church, he went down to Antioch,

And he sailed '^,^°l\t:'^-

James 4 : 15.

bead and abstain from wine. See cli.
21 : 23, 24, 26; 24 : 17. Salmasius
thinks that this was a private vow of
Paul that he would not cut his hair
till he came to Cenchrea — that is, that
he would let his hair grow after the
Gentile fashion till he reached that
port on his way to Judea, showing that
to the Jews he became a Jew, &c.
That this could not have been Aquila
who had vowed, is plain from the con-
nection of the terms, where Paul is
the subject throughout.

19. Ephesus. He could have reach-
ed this port in two or three days.
This was the capital at this time of
the Roman proconsular province of
Asia, situated opposite to Corinth, on
the western shore of Asia Minor. Here
was the great temple of Diana. Paul
left Aquila and Priscilla there at Eph-
esus— that is, to remain there. But he
himself (before leaving) entered into the
synagogue, (which was there,) and rea-
soned with the Jews. Even on his jour-
ney he could not refrain from seeking
out the synagogue and proclaiming to
the Jews the Gospel of Christ.

20,21. The Jews here were favorably
impressed, either by his reasonings or
by his shorn head, and they urged him
to tarry longer. But he did not give
assent ; but assigned as a reason for
his refusal, It is necessary foi me by
all means to keep (perform) the feast that
is coming (approaching) in Jerusalem.
This was probably the Pentecost, as
navigation would have been very dan-
gerous at Passover, and the feast of
Tabernacles would not have allowed
time for the journey, which he made
before reaching Ephesus at the close
26*

of the year, f Return. Paul saw en-
couragement enough to make him
promise to return to them, God willing.
Here was a great door of usefulness
opened, at a great centre of influence.
1 Cor. 16:9. .T 7/ God will. See
James 4 : 13-15. It was the custom
of primitive Christians, very common-
ly to qualify their engagements by
this proviso, according to the Apostle
James, and to such inspired example
as this. So also Rom. 1:10; 15 : 32 ;
1 Cor. 4: 19; 16:7; Heb. 6:3. Paul
did return, and so important was this
step, that Luke hastens to record the
facts and results, ch. 19: 1. f Sailed
from Ephesus, to Cesarea, which would
require a month at least. In chs. 20,
21, it is a seven weeks' voyage. But
deductions are to be made for sojourns
on the way, in all some three weeks.

22. Cesarea. On the Mediterranean
coast, (see ch. 8: 40,) the most conve-
nient sea-port near Jerusalem, and
whence Paul afterwards set sail for
Rome, ch. 25 : 6 ; 27 : 1. f Gone up,
to Jerusalem, as the term implies.
1 Uie Church — the Mother Church
at Jerusalem. He saluted ( literally,
embraced) the Church, and probably
gave a full report of the progress of
the Gospel in Europe. If this were
not a vi-it to Jerusalem, it does not
appear that he went there, though to
keep the feast there, was declared by
him to be the great object of his jour-
ney, and the reason of his haste, vss. 20,
21. The going up and going down,
are terms which apply to Jerusalem
If Antioch. This was the seat of the
Mother Church of Gentile Christendom,
where Paul had labored with Barnabas,

306

THE ACTS OF THE APOSTLES.

tA. D. 64

23 And after he had spent some time there, he departed,
Gal, 1.2, and .^^^ ^g^^ Q^er ttll the country of "Galatia and Phrygia in

' order, ^strengthening all the disciples.

24 ^ y And a certain Jew named Apollos, born at
Alexandria, an eloquent man, and mighty in the scrip-
tures, came to Ephesus.

25 This man was instructed in the way of the Lord ;
and being * fervent in the spirit, he spake and taught
diligently the things of the Lord, "knowing only the
baptism of John.

15:32,41.
y 1 Cor. 1 : 12,
and 3: 5, 6, and
«:6.
Titus 3:13.

r Eom. 12 : 11
I ch. 19 : 3.

and where the disciples were first call-
ed Christians. It is supposed by some
that Paul had his difficulty with Peter
here, at this visit, (Gal. 2 : 11.) Note,
• — Paul had also collected alms for the
poor Jews in Jerusalem, and this was
part of his errand to the Holy City.

Paul's third Missionary Jour-
ney THROUGH GaLATIA, PhRYGIA,

&e. — Apollos at Ephesus. A. D.
54. Nero Emperor. (Vs. 23-28.)

23. The narrative of Paul's third
missionary journey is here given in
very general terms. After he hadsperit
tome time there, (in Antioch,) he depart-
ed and went through in (successive) or-
der, the Galatian and Phrygiaji country,
(district,) strengthening all the disciples.
Ch. 3:1. Observe. —This visit of
Paul to Autidcli seems to have been
the last. The centre of the Gentile
Church moved westward more and
more. Already it becomes more Eu-
ropean than Asiatic, till it reaches to
Rome.

24. Luke passes by the details of
Paul's journey through Galatia and
Phrygia, and comes at once to his so-
journ in Ephesus. This he introduces
by a notice of Apollos, who came to
Ephesus before Paul reached there.
He was born at Alexandria, in Egypt,
where there was a large population of
Jews ; so much so, that they had called
for a translation of the Hebrew Scrip-
tures into the Greek tongue nearly
three centuries before Christ. It was
the seat of the famous Alexandrian
Bchool, where the highest advantages
fif learning weie enjoyed. The Alex-

andrian library was the greatest in the
world. ^ Eloquent. He possessed a
rare power of speech, which eminently
qualified him to be a waterer of seed
which such an one as Paul had planted.
(1 Cor. 3:6.) 1 Mighty. He had
not only this fluency and power of ar-
gument, but he was thoroughly versea
in the Scriptures, and able to wield this
sword of the Spirit with mighty effect.

25. Instructed. This man had been
instructed — same term as Luke 1 : 4 —
literally, catechetically taught (that is,
before coming to Ephesus,) in the way
of the Lord, as prepared by John the
Baptist. (Matt. 3:3; Mark 1:3.) He
had been taught by John, or by some
of his followers, as to the Messiah-
ship of Christ, and knew some lead-
ing facts of His life, doctrines, and
miracles. But probably he had heard
nothing of the death, resurrection, and
ascension, and certainly knew nothing
to purpose of the Spirit's outpouring
at Pentecost. And being fervent (boil-
ing) in the spirit, (the same phrase as
Rom. 12 : 11,) — burning with desire to
promote the cause of Christ, so far as
he knew it — he spake and taught dili-
gently (accurately) the things of the Lord
in the light of John's baptism, which
was as far as he had advanced. He
was thus an immature disciple — a sort
of half-way Christian — in transition
from the Old covenant to the New.

[ This paragraph, with that which
follows, ch. 19 : 1, forms, thus, a very
interesting link between the Gospels
and the Acts, and shows us the case of
certain in the transition state; such aa
needed only to be further instructed ia
order to receive the full Gospel.}

k. D. 54.]

CHAP, XVIII.

807

26 And he began to speak boldly in the synagogue ; wbom when
Aqirila and Priscilla had heard, they took him unto them, and ex-
pounded unto him the way of God more perfectly.

27 And when he was disposed to pass into Achaia, the brethren
wrote: exhorting the disciples to receive him : who, when

he was come, ''helped them much which had believed *^'^"-' =*•
through grace :

28 For he mightily convinced the Jews, and that pub- n:''3,and«?4.
licly, " shewing by the scriptures that Jesus |

26. He (Apollos) bec/an, as a native
Jew, in their synagogue at Ephesus, to
speak boldly as to tue fulfillment of their
prophetic Scriptures in Christ Jesus,
and as to the leading facts of His life,
urging His claims upon their reception.
Aquila and Priscilla heard him discours-
ing there, and they, being thoroughly
instructed in the Gospel system as a
whole, took him unto them and expounded
unto him the way of God 7nore accurately.
They opened unto him the Gospel sys-
tem in its fullness and completion, as
comprising the baptism of the Holy
Ghost, in the name of the Risen Christ.
Observe. — (1) The duty of private
Christians to teach in their sphere
what they know of Christ ; and the
importance of that instruction which
private Christians, male and female,
can give in their private and social
relations. (2) How many wilderness
disciples there are who know Christ
only in part, and have stopped at the
baptism of repentance, (Heb. 6:1,)
laying always the foundations and not
going on toward perfection.

27. Disposed. He desiring to pass
through into Achaia — and to Corinth,
the chief city — the brethren (Aquila and
others of the Ephesian Church,) wrote,
urging the disciples (at Corinth) to re-
ceive him — and these letters of commen-
dation would have great weight, com-
ing from those who were so well
acquainted at Corinth. Paul, in his
Epistles to the Corinthians, testifies of
what is here recorded, that Apollos,
when he arrived at Corinth, helped

much those who had become believer.f I
(under Paul's ministrations,) through \
grace " Paul planted " — did the first '

work of teaching and ingathering —
"Apollos watered" what Paul had
planted, and aided those who already
believed, in maintaining their cause
against the .Jews. See 1 Cor. 3 : 5,
22 ; 4 : 6 ; 1 Cor. 1 : 12.

28. Apollos was greatly useful in
convincing (confuting) the Jews viightily
( powerfully) — (by his mightiness in
the Scriptures, vs. 24, utterly over-
throwing their arguments,) publicly,
(in the synagogue.) showing (proving)
by the Scriptures (in which he was so
well versed and powerful,) that the
Messiah is Jesus. He demonstrated by
his expositions of the types and pro-
phecies, that Jesus answered to all the
Old Testament representations of the
Messiah ; and was the very Messiah
who Avas predicted. Observe. — ( 1 )
Ministers of Christ ought to be thor-
oughly acquainted with the Scriptures,
familiar with their language and sense,
and masters of the whole Word of God.
(2) Eloquence, together with this
Scriptural knowledge, is of great im-
portance for a successful exhibition of
the truth. (3) While Apollos was so
serviceable, ho was the innocent occa-
sion of pa'rt\' strife, being held up as a,
leader by a class of admiring follow-
ers, and even as a rival to Paul him-
self. See 1 Cor. 1 : 12. Eminent
ministers may thus be put in the place
of Christ, and serve to excite jealousies
and rivalries among the people. 1 Cor.
8 : 5. (4) Many private Christiana
could bring forward those who shall
preach Christ, (vs. 26.) (5) We need
to preach Christ out of the Scriptures,
from a profound, personal knowlectg*
of the Gospel.

SOS

THE ACTS OF THE APOSTLES.

[A. D. 64.

CHAPTER XIX.

Inds^h^o}'' 1 And it came to pass, tliat while » Apollos was at
Corinth, Paul haviug passed through the upper coasts,
came to Ephesus ; and finding certain disciples,

2 He said unto them. Have ye received the Holy Ghost
Seel Sam. 3: 7. siucG yc hclicved ? And they said unto him, ''We have

not so much as heard whether there be any Holy Grhost.

3 And he said unto them, Unto what then were yc
baptized ? And they said, ^Unto John's baptism.

doll. 18:25.

CHAPTER XIX.

g 30. Paul Three Years at Ephe-
sus— Writes Epistle to Galatians and
First Epistle to Corinthians, andproba-
hly his First Epistle to Timothy and
Epistle to Titus. A. D. 51-57. Ch.
19 : 1-41.

Paul had promised to return to
Ephesus, God willing, (18:21,) and
he reached there, by the good hand
of Grod, during the year 54. This
great city was to become a seat and
centre of Christianity, where "the be-
loved disciple" was to labor as the last
survivor of the twelve. Here magic
arts were extensively practiced, aided
of late, perhaps, by the prevalent ex-
pectations of some great one to come.
Here was the magnificent temple of
Diana, where the Greek idolatries were
most extensively practiced, and where
a large class of craftsmen made their
living in furnishing articles for the
worship of the goddess. Here again
Paul was to come in contact with
heathenism and with Judaism, as
leagued against the Cross. Yet he
came at the earnest solicitation of the
Jews. This point was a great middle-
point between Europe and Asia, where
barbarism and Judaism intermingled.
1. ApoUos is yet at Corinth, where
he remained for some time, and Paul
haciiig passed through the upper coasts
^rp;n-ts— namely, the mountainous dis-
tricts of Phrygia on the way,) came to
Ephes-us. He was accompanied by
Timothy and otliers, vss. 22, 29. And
finding certain disciples of the same
class with ApoUos, who were only
partially instructed in Christianity —

though they are termed " disciples,"
showing that as far as they knew, they
were believers in Christ — he said, &c.
At their distance from the events at
Jerusalem, they were uninformed on the
important point of the Spirit's descent,
and of the baptism of the Holy Ghost,
and consequently of Christ's finished
work.

2. Have ye received. Rather — Did
ye receive the Holy Ghost ivhen ye believ-
ed?— that is, did ye receive the extra-
ordinary gifts of the Spirit, (such as
they received after their Christian bap-
tism, YS3. G, 7.) ^ We have not. Ra-
ther, But (on the contrary,) v>e did not
hear, (at that time,) if (whether) the
Holy Ghost is — (is come — is given.)
In John 7 : 39, the form of expression
is the very same — " The Holy Ghost
was not, because that Jesus was not
yet glorified." The meaning, then,
is, that at the time of their embracing
Christianity, they did not know wheth-
er the Holy Ghost was come, as it was
promised by John and Christ, and as
it was experienced at Pentecost, whee
Jesus was glorified.

3. This confession would naturally
call up the question of the kind of bap-
tism they had received, since the Chris-
tian baptism, is (and was from the be-
ginning, it would seem, ) "into the name
of the Father, and of the Son, and of
Oie Holy Ghost," implying aprofcssion
of these three Persons in their distinct
offices, and a knowledge of their work.
John's baptism, however, was probably
in a different form, and implied a dif-
ferent confession, viz. of Christ ana
the Spirit as to come, (see vs. 5.)
^ Unto John'a baptism — unto tho

A. D. 541

CHAP, XIX.

309

tism of repentance, saying unto the people, that they ^2'. i: 5, and ii,
should believe on him which should come after him, that i^.^'iiis-^*.
is, on Christ Jesus.

5 When they heard tins, they were baptized 'in the f"^-^-'^^-
name of the Lord Jesus.

6 And when Paul had skid Ids hands upon them, the ffh«:6.a°«
Holy Ghost came on them ; and ''they spake with tongues, Jo'i'i'6?'*'*°*
and prophesied.

profession of that system of doctrine
and practice which John preached —
unto the name or discipleship of John.
That, however, was only preparatory,
as Paul goes on to explain, and their
defect was that they stopped at John's
doctrine, when they should have con-
sidered all that John foretold as hav-
ing been fulfilled in Christ ; as for
example, the baptism of the Holy
Ghost, which John especially announ-
ced. Matt. 3:11.

4. It was John's work to preach to
the people the duty of repentance, on
account of Cbri.st's being at hand, and
to point Him out as the object of be-
lief. So that John's baptism would
require them to believe in Christ as
Having not only come, but also as hav-
ing come to baptize with the baptism
of the Holy Ghost, (Luke 8 : 16.)

5. When they heard this explanation
of Paul, they (these disciples) were bap-
tized in (unto) the name of the Lord Jesus .
These are, doubtless, the words of Luke,
and not of Paul. The question arises,
whether re-baptizing was required in
the case of all John's disciples who
embraced Christianity ? We do not
read of any questions being asked at
the Pentecost as to whether any of the
three thousand had been baptized by
John — nor do we read of the Apostles
having been baptized at all. They had
the higher baptism of the Holy Ghost,
we know. And probably John's dis-
ciples, who received Christ fully when
He came, were not re-baptized, because
they fell in with the aim of John's bap-
tism in believing on Christ and His
finished work. But where, for any
reason, they had stopped at John's
baptiKia, then their after profession

of Christ was accompanied with bap-
tism unto the name of Christ, as a pub-
lic abandonment of their former posi-
tion. Observe. — There are many in
the Church who maybe called believers,
who are only wilderness-disciples, and
need to have the way of God expounded
unto them more accurately and fully.
They have not learned of the finished
work of Christ, nor of the full furniture
of the Spirit which He gives ; and they
are laying again the foundation of
repentance, according to the wilder-
ness career, instead of going on in a
cheerful following of Jesus. They
rather look forward to some finishing
stroke yet to be given to Christ's work,
instead of "beholding the Lamb of
God," as John points Him out, and
entering at once into a living, active,
personal fellowship with Christ. They
need to attain to the higher Christian
platform for the higher Christian life.
See John 1 : 35-39.

6. The Apostolic office and work of
Paul were now to be attested also, for
the aid of the Church and of his ser-
vice in Ephesus. There is no pattern in
this act for "confirmation " now-a-days,
as this laying on of hands was done
by an Apostle, and as it was done to
communicate miraculous gifts. TI They
spake tcilh tongues, and prophesied. They
spake in languages which they had not
learned, (as was done at Pentecost,)
and in high ecstatic strains they spake
the wonderful works of God, and they
gave out inspired declarations of the
Divine will. Ch. 10 : 46. Some under-
stand that these were set apart aa
ministers. 1 The number. There is a
reason for thus particularly giving tha
number. Perhaps it is that tnus they

810

» oh. 1 : J, and

THE ACTS OF THE APOSTLES.

[A. D. 56

:23.

:15.

1 2 Tim

2 Peter 2:-,
Jude 10.

m Soech. 9:2,
and Tl : ■(, aud

•i\:

23.

7 And all the raan were about twelve.

8 ' And he went into the synagogue, and spake boldly
for the space of three months, disputing and persuading
the things ''concerning the kingdom of God.

9 But ' when divers were hardened, and believed not,
but spake evil ""of that way before the multitude, he
departed from them, and separated the disciples, disputing
daily in the school of one Tyrannus.

may stand out more impressively to
view as a- connecting link between the
Gospels and the Acts — as a new
'■twelve'^ in this transition from John
to Christ.

8. The synagogue. Paul's labors were
first among the Jews, as was his habit;
aud, besides, they had invited him,
(ch. 18 : 20.) f Spake boldly. He
preached with great freedom and fear-
lessness for three months — especially on
their Sabbath days, f Disputing and
aigaing — out of the Scriptures, that
Jesus was the predicted Messiah, &c.
and that the promised restoration of
the kingilom (ch. 1:6, 8,) was to be
accomplished in Him. ^ Persuading —
proving persuasively, the things, &c. —
ill regard to the Church of Christ, as
the "Son of David," "greater than
Solomon." Though the date of Paul's ^
Epistles cannot be fully tiettled, yet it
would seem most probable that during
this interval of his abode in Ephesus,
Paul wrote

The Epistle to the Galatians.

Ephesus, A. D. 55.

The Churches of Phrygia and Gala-
tia had been planted on his second mis-
sionary journey, as we infer from ch.
IG : 6, (A. D. 51.) His Epistle to the
Galatians was written soon after his
second visit, and three years after-
wards, (ch. 18: 23,) Gal. 1 : 6. During
this visit he had detected and exposed
the seeds of those errors which came
afterwards to grow and spread so seri-
ously, as to call for his earnest reproof.
Gal. 1:6; 4:13. Judaizing teachers
irere busy among them and with much
•ucceps. The first grsat controverBy

which sprang up in the Christian
Church, arose from the Jewish con-
verts, on the subject of justification.
They insisted on a justification that
was partly, at least, by works, — by the
rites and observances of the law — and
not by faith alone. And as the first
converts were from the Jews, (to whom
the Gospel was first preached,) they
brought with them into the Christian
Church such legal views, and sought
to propagate them by Judaizing teach-
ers. Paul, therefore, in this Epistle
and that to the Romans, meets and
overthrows this fundamental error, and
establishes the doctrine which Luther
has also shown to bo the great test-
doctrine of the Christian Church. These
Galatians, who settled in Asia Minor
from Gaul about B. C. 280, and mixed
with Greek colonists, being of the
German stock, this may be called an
Epistle to the Germans — and the great
expounder of it is the German Luthee.
We can appreciate these expostulations,
rebukes and arguments in this letter
of Paul to the Galatians, when we
notice his discussions going on at the
same time with these Jews at Ephesus.

9. But, when some were hardened —
had become callous and obstinate by a
willful rejection of the Gospel, and dis-
believed. The term here means rather,
refused obedience (to the Gospel com-
mand) as the result of disbelieving,
which is expressed by a different term.
^ Spake evil. This is not the sama

A. D. 57.]

CHAP. XIX.

311

10 And "this continued by the space of two years: go "**=*• ="=**•
that all they which dwelt in Asia heard the word of the
Lord Jesus, both Jews and Greeks.

li And "G-od wrought special miracles by the hands of ch'i^s*'*'
Paul:

12 pSo that from his body were brought unto the sick ^"e 2 Kings 4:
handkerchiefs or aprons, and the diseases departed from ^*-
them, and the evil spirits went out of them.

term with that rendered blaspheming,
(ch. 13:45,) but expresses the same
sense, equivalent to the term " male-
diction" from the Latin, f That way.
The Christian doctrine and course of
life — the way of salvation by Jesus
Christ alone. This they did before the
multitude — that is, in the synagogue —
in a way to discourage his further la-
bors in that assembly. This showed
their hardness, that they sought to hin-
der others from believing. Accordingly
Paul departed — rather, withdrew andnep-
arated the disciples into a company by
themselves, so as to form a distinct body
of disciples. See Matt. 7:6; 10 : 14.
So he had done, ch. 18: 6. f Disput-
ing [arguing) daily. The same term
is frequently used in this narrative to
denote Paul's close arguments with the
Jews, and answers to their objections.
f Tyrannus was probably a Gentile,
and a public preacher or lecturer in
philosophy or rhetoric, who had prob-
ably become a convert, and who gave up
to Paul the use pf his school or hall, so
far as he needed for his purpose. Thus
again the Apostle turns to the Gentiles
in a formal manner, as before in the
case of Justus at Corinth, (ch. 18 : 6.)
And all along is repeated what he had
signified to him in the case of Publius
and Elymas, at the threshold of his
missionary work, that the Jew would
reject and the Gentile would receive
the Gospel.

10. This coniinmd, &c. Lit., This
became, or came to pass, for two years —
this continuous exposition of the Scrip-
ture was carried on during two years,
80 that by means of Paul's labors and
his assistants, vs. 6, and through those
who heard him and circulated through
the ac^aoent regions, all those who in-

habited Asia, the proconsular province
so called, of which Ephesus was the
capital, heard the word of the Lord Jesus
— the Gospel of Christ, as proclaimed
by Paul — and these were both Jews and
Greeks — not only native Jews, but pro-
selytes and other Gentiles, (called
Greeks. ) Ephesus was a great centre
of commerce and religion, and resort-
ed to by multitudes from all parts of
the country. Observe. — Paul's entire
sojourn in Ephesus was three full years,
ch. 20 : 31. We have already two
years and three months noted. After
this Paul remained thereabouts, (vs.
22,) sending his companions into Ma-
cedonia before him, and did not leave
finally until after the disturbance of
Demetrius, ch. 20 : 1.

11, 12. Paul's work here had also
very special attestation, for Ephesus
was the centre of magical juggleries,
exorcisms, &c. by Pagans and Jews ;
and as at Samaria, so here, these
gross impositions were to be confronted
and confounded by the real, miraculous
operations of Divine power. So the
magicians of Egypt were overthrown
by the miracles of Moses. (See 2 Tim.
3:7.) IT God %vrought by the hands of
Paul (by his personal agency) special
miracles — (literally, mjrac^es — powers —
not the happening, or casual,) not those
ordinarily wrought by the Apostles, but
extraordinary ones — as specified in the
next clause — no more truly miraculous,
but more strikingly so, as they were
wrought without the presence of the
Apostle, and showed the exclusive
power of God in the work, f Handker-
chiefs— literally, sweat cloths, elsewhere
rendered napkins, (John 20 : 7,) and
more generally meaning any cloth.
^ Aprons — a Bort of half-girdle, sucli

812

THE ACTS OF THE APOSTLES.

[A. D. 67.

,Matt.ij:2T. 13 ^qTlien certain of the vagabond Jews, exorcists,
r^seeM3'!c9: r (^qqIj upou them to Call ovcr them which had evil spirita
Luii;e9:«. ^|^g name of the Lord Jesus, saying, We adjure you by
Jesus whom Paul preacheth.

14 And there were seven sons of one Sceva, a Jew, and chief of
the priests, which did so.

15 And the evil spirit answered and said, Jesus I know, and Paul
I know ; but who are ye ?

as servants and workmen used. It was
either one or the other, or any kind of
garment. These were the means which
God chose, that "the excellency of the
power might be of God," and not even
of the Apostles. (2 Cor. 4:7.) We
are not to suppose that the people
superstitiously used these means, and
that God in mercy honored thus their
superstitious measures. But that as
with the woman who touched the hem
of His garment, (Matt. 23 : 6,) He
allowed the healing power to be com-
municated by such feeble means, where
they had faith as she had to say, "If
I but touch," &c., so that the work
might be more extensive and striking
and special, to suit the case and fur-
nish the extraordinary evidence needed
there. Hence we see, it was not to
encourage superstition, (Romish or
Ephesian, Jewish or Pagan,) but to
confront and overthrow it, that this
was done. How then can Papists from
this passage find a warrant for miracles
of relics? f So that from his body
(skin, to which they were touched,)
were brought unto (upon) the sick, these
articles whether Paul's or theirs, and
though at their instance, yet with his
compliance. The diseases departed —
(literally, were gotten rid of,) and the
evil spirits, (literally, the spirits, the
evil, ) demoniacal possessions which were
not natural diseases, but preternatural
possessions, went out of them.

13. As iu the case of Elymas the
sorcerer, at Paul's first outstart, (ch.
13 : 8,) so here, the Jew acts the part
of a pagan and unbeliever, while the
Gentile turns to God, as one of the
true Israel, vs. 19. The Jew even
abuses the name of Jesus, using it for
bin magical incantations, in the spirit

of Simon Magus, (ch. 8 : 21.) ^ Som«
of the strolling Jews — (who wandered
about the country, practicing their
juggleries.) \ Exorcists. See Matt.
12 : 27. Josephus speaks of this class
of impostors, and thus confirms the
Gospel history, by showing the opinions
that prevailed in his day, as to the
reality of demoniacal possessions. —
Antiq. viii. 2,b; B. J. vii. 6, 3. f Took
upon them — undertook. They pretended
by the magic use of names and terms
to command the demons out. They
had seen Paul perform miracles in the
name of Christ. ^ We assure — we
charge, or bind you as with an oath —
by an imprecation — by the Jesus whom
Paul preacheth. Like Simon Magna,
they thought Paul's wonder-working
was only a higher kind of magic than
theirs, using a more potent name. But
the power is not in any spell of form-
ularies, or manipulations. Pagan or
Papal. Ireni3eus, .Justin Martyr, Origen
and other early fathers, speak of such
impostors.

14. An instance is now given, it may
have been the principal one. T[ There
loere certain seve>i so7is of Sceva, a Jew,
a high priest, loho did this. The number
seven was sacred, and they being seven
sons, may have based some pretensions
upon this, which would account for its
being mentioned. This Sceva was
probably the chief of the Jewish people
who were resident at Ephesus, or more
likely, chief of one of the twenty-four
courses. This case presents the Jewish
apostasy and rejection of Christ in a
strong light, and thus fulfills what waa
intimated in the specimen case alt
Paphos, ch. 13 : G.

15. So far from this impious impos
ture succeeding, the evil spirit (thw

A. D. 57.]

CHAP. XIX,

813

16 And the man in whom the evil spirit was, leaped on them, and
overcame them, and prevailed against them, so that they fled out of
that house naked and wounded.

17 And this was known to all the Jews and Greeks also
dwelling at Ephesus ; and ' fear fell on them all, and the l^d 7:1V/*'
name of the Lord Jesus was magnified. s'^mi?' *°*

18 And many that believed came, and * confessed, and '*'''"• 'js-
shewed their deeds.

19 Many of them also which used curious arts brought their books
together, and burned them before all men : and they counted the
price of them, and found it fifty thousand pieces of silver.

adjudged, vs. 13,) anstvered (as a real,
personal being, yet speaking, perhaps,
by the voice of a man, ) Jesus I know,
(as they said of Christ Himself, " I
know Thee, who Thou art, the Holy
One of God,") and Paul I know icell,
(I understand as a wonder-worker, and
eent by God,) hut who are ye? I do
not know you, nor recognize your
claim. Thus the evil spirit turned
back upon them with contempt. Thus
even the devils were witnesses to
Christ, and witnesses against the false
pretenders to Divine authority.

16. More than this, the devil was
even an avenger of God's abused name,
and acting through the man, (the pos-
sessed one,) leaping vpon them, and mas-
tering them, prevailed against them, (in-
stead of their prevailing to cast him
out,) so that i\iQj fled out of that house,
naked and wounded, carrying the evi-
dences and marks in their persons, of
their utter defeat, under the preter-
natural power of the devil. Ragged,
or perhaps totally stripped and bloody,
and terrified, they were a frightful
spectacle, calculated to strike terror
into the minds of the multitude, and
especially of their followers. m

17. And so it proved — literally, this
became known. The effect upon all
classes was electric, and brought hon-
or upon that name that they had im-
piously profaned ; while Paul's won-
der-working was proved to be from
God, and not from any magic. Where
are the modern skeptics who would
fain believe that the miracles were
juggleries, or wrought by animal mag-
netism ? Not only the Jews, who were

such hostile rejecters, but the Gentiles
also, were impressed with a salutary
fe'jr in respect ff Divine things, and
the result was, thnt the name oj the
Lord Jesus ivas magnified by the very
means used to profane it.

18. The effect upon the converts
was even more marked — literally, mawg
of them ichich haa believed, came and
confessed, (publicly,) and acknowledg-
ed their deeds. These who had late-
ly been converted from such pngnn
practices, came openly forw.nrd and
made a public exposure of the frauds
which they had themselves formerly
used to delude the people. And this
confession from those who were lately
from their own ranks, would naturally
have great weight in overthrowing
these abominations. Observe. — This
was no private, auricubir confession;
but an open, public renunciation and
exhibition.

19. Man!/, (see vs. 18,) — literally,
sufficient — a goodly number. This is a
different class from the former, and
refers to the magicians who abounded
in Ephesus, using charms and incanta-
tions, here called curious arts — literally,
practicing the recondite, (overwrought
things.) They used " Ephesian let-
ters," so called, which were alleged to
have power over evil spirits. These
sorcerers were so moved by what had
occurred, (vs. 10,) that they brought to-
gether the books of magic, which con-
tained their charms, mysteries and for-
mularies of inciintation, the inscrip-
tions for amulets, and treatises on <-,he
subject — and burned them before all —
publicly. The term seems to imply

dli

THE ACTS OF THE APOSTLES.

[A. D. 67.

uch. 6:7, and

12:24.

X KoiB. 15 : 25.

Gal. 2 : 1.

voh. i0:22.

«ch. 18:21, and

■23:11.

Rom. 15: 24-28.

ach. 13:5.

20 " So mightily grew the word of God and prevailed.

21 ^["^ After these things were ended, Paul ^ purposed
in the spirit, when he had passed through Macedonia and
Achaia, to go to Jerusalem, saying, After I have been
there, ^ I must also see Rome.

22 So he sent into Macedonia two of * them that minis-
tered unto him, Timotheus and ''Erastus; but he himself
stayed in Asia for a season.

that they threw them one by one upon
the fire. Tonstal, Romish bishop of
London, burned publicly, at Paul's
cross, the first edition of the English
Bible, by Tyndale. 1 Counted— they reck-
onec^-cyphered— literally, their prices —
and they found (the total) fifty thousand
of silver money. This is taken by some
to be the drachma, which passed for
a Roman denarius, say fifteen to sev-
enteen cents of our money, equal to
seven or eight thousand dollars. They
were manuscript rolls, and rare, and
hence very costly.

20. So mightily— \\t&va\\j , thus, tviih
overcoming power, the icord of God (the
Gospel of Christ,) grew (extended,
spread, ) and prevailed, as where a cit-
adel is taken by military force.

21. Paul was now, at this stage of
affairs, purposing to revisit Macedonia,
whither he had gone at the call of the
man in vision, and carried forward the
great European mission with much
success, (ch. 16 : 9.) He was even
planning to extend his labors as far as
Rome. 1 Ended — literally, fulfilled.
^ Purposed in the spirit — in his mind,
and doubtless as influenced by the Holy
Spirit — ivhen he had passed through
Macedonia and Achaia. Greece was di-
vided into these two districts at this
time. In the former Paul had planted
Churches in Philippi, Thessalonica and
Berea. In the latter, Corinth, the
capital city, was the seat of a most
important Church of his planting, and
be desired to revisit them all. Here
is the first intimation of his extensive
plan, as referred to in Rom. 15 : 25-28,
for visiting Rome and Spain, including
this journey. From Rom. 15 : 26, we
learn that his object was to make a

collection in the Churches of Greece
for the poor saints in Jerusalem, as
he had been charged to do by the
Church of Antioch. See 1 Cor. 16:
1-9. ^y / must — it is necessary, accord-
ing to the Divine plan, by Avhich, as
a missionary to the Gentiles, he felt
that he ought to visit the metropolis of
the Gentile world, (see Rom. 1 : 15, )
and also, because of his interest in the
Church already established there, per-
haps by converts from the first Chris
tian Pentecost, ch. 2 : 10.

22. He sent in advance of him Tim
othy and Erastus, two of those who min>
istered wilo him. The term rendered
ministered, means deaconed, and though
often used in a general sense, implies
here a service in the taking of the
collections, as enjoined in the first
Epistle to the Corinthians, ch. 16 : 1.
Erastus is probably the same as is
mentioned Rom. 16:23; 2 Tim. 4:
20, chamberlain of Corinth. We infer
that Apollos, Aquila and Priscilla were
with Paul at Ephesus at this time,
^ But he himself. Paul states in his
letter to the Corinthians, that he
purposed to stay at Ephesus till after
Pentecost, 1 Cor. 16 : 8. 1" Stay-
ed. Literally, held back unto Asia for
a time, which seemed to intimate that
he not only stayed a while in Ephesus,
the capital of Proconsular Asia, as ap-
pears from the following paragraph,
but stayed with a view to carry the
Gospel further into those parts. He
may have been prevented from do-
ing this by the outbreak here narrated.
( The Apostle here meets witli Gen-
tile opposition, which is put down by
friendly interference of officers.)

Shortly after this sending of Timo-
thy, see 1 Cor. 14: 11, and toward tha

A. D. 57.]

CHAP. XIX.

8id

23 And " the same tire j there arose no small stir about ''^^'-^-b-

•that way. dSeech.9:2.

24 For a certain man named Demetrius, a silversmith,

which made silver shrines for Diana, brought *no small »o^-^^-^^^'
gain unto the craftsmen ;

close of his residence in Ephesus,
Paul wrote

The First Epistle to the Corinth-
ians. Ephesus. A. D. 57.
In this Epistle, ch. 16 : 3, 5, he re-
fers to his purpose of passing through
jMacedonia to Jerusalem, as Luke re-
cords in vs. 21 of this chapter ; also,
of sending Timothy, ch. 16 : 10, as
Luke mentions here, vs. 22. He also
very strikingly refers to the fact just
recorded by Luke, ("vs. 20, ) when he
says, (1 Cor. 16:9,) "For a great
door and effectual is opened unto me,
and there are many adversaries."

It would seem from several passages
that he had visited the Corinthian
Church a second time before this, prob-
ably during this three years' residence
at Ephesus. 2 Cor. 13:1; 12:]'!.
The immediate occasion of this first
Epistle, was the distressing report
brought him concerning the Church,
(and perhaps in reply to a letter of
theirs, 1 Cor. 7: 1,) by certain mem-
bers of the family of Chloe. Accord-
ingly he wrote to rebuke (1) Their
party spirit, which split up the Church
into factions, into followers of Paul,
or Apollos, or Cephas, or Christ. (2)
Their laxity in Church discipline, ch.
5. (3) Their habit of going to law
before heathen magistrates, ch. 6 :
1-11. (4) The practice of fornication
as a relic of idolatrous usages, ch. 6 :
12-20. He answers their inquiries
(ch. 7 : 1,) about the marriage relation,
and marriages with heathen, divorce

&c., ch. 7:1-40. Then he charges
them against conformities with heathen
worship in every form and degree, ch.
8 : 1-18, and against their irregulari-
ties in public worship, (ch. 8:1-10;
11 : 17-34.) Then follows a treatise on
spiritual gifts, 12 : 1-31 —Christian
love, 13 : 1-13 — prophesying, and
tongues. 14 : 1-40. The resurrection,
15:1-36.

By means of this Epistle we get an
insight into the conflict which was go-
ing on between Christianity and hea-
thenism, and the peculiar difficulties
that were, and are still, to be met in
establishing the Christian Church in
such an idolatrous and corrupt com-
munity, amidst the specious refine-
ments of a polished paganism.

23. And — but there happened about
that time, (of his planning to do this,)
no small disturbance concerning the way —
(viz. Christianity — the way of salva-
tion, vs. 9,) ch. 9 : 2 — "the way of
the Lord." WichUf.

24. The occasion of the uproar is
here narrated. Paul's preaching in-
terfered with the traffic in silver models
of the temple of Diana, and thus broke
up their gains. These models of the

816

THE ACTS OF THE APOSTLES.

[A. D. 67

25 "Whom he called together with the workmen of like occupation,
and said, Sirs, ye know that by this craft we have our wealth.

26 Moreover ye see and hear, that not alone at Ephesus, but

almost throughout all Asia, this Paul hath persuaded and
fX%lfii-*2o. turned away much people, saying that ''they be no gods,
jer. 10:3. -which are made with hands :

27 So that not only this our craft is in danger to be set at nought ;

temple, and statue of Diana, (or Arte-
mis.) were extensively manufactured
and sold, even abroad, for charms for
placing in private houses and carrying
on journeys, f Silver shrines — lite-
rally, silver temples — models of the tem-
ple, or little houses — caskets for stat-

csttes of Diana. (So the Romish
Church traffics in pictures and models
in honor of "the Virgin," who is wor-
Bhiped as a " great goddess," "Queen
of Heaven," &c.) This temple was
one of the seven wonders of the world —
four hundred and twenty-five feet by
two hundred and twenty-five — rich in
marbles — surrounded bj' one hundred
and twenty-seven columns sixty feet
high. We saw four columns of green
jasper in the Mosque of St. Sophia at
Constantinople, which were taken from

this temple. Diana, or Artemis, was
worshiped at Ephesus as the Goddess of
Nature. Tf Brought no small gain to
the artisans — or masters of the craft.

25. Whom having assembled, and the
workmen about such things, (whom the
masters employed, ) he sa«c?— appealing
to their pecuniary interests, on the
principle that it was an infringement of
their natural rights to have their busi-
ness interfered with. So men of our
day plead against Christianity and the
Sabbath laws, that they interfere with
their sales and gains.

26. Here is a striking testimony by
enemies of Christianity as to the won-
derful progress it was making, through
the preaching of Paul. The effects
were manifest in the great decrease of
this traffic in images, &c.; and that
not alone of Ephesus, but almost all Asia,
this Paul having persuaded, (convinced
and attracted,) has turned away a great
multitude, (from this worship,) saying
that they are no gods, those made by
hands. The idolaters held that the
images and idols were gods. (See ch
17 : 29.) The worshipers of images
and pictures profess to use them only
as aids to devotion, but it amounts to
their regarding them as gods. So we
have seen Romanists kneeling in most
earnest gestures of prayer before the
statue of Peter in St. Peter's at Rome,
and before statues of the Virgin every
where in Italy and otlier Romish coun-
tries. The educated classes of the
heathen supposed that the images were
inhabited by gods.

27. But not only this our department
(of business) is in danger of coming into
reprobation, (as would be the case if
the worship should be abandoned,) but
also (there is danger) that the teiiiple —
literally, be counted for nothing — and
that tktnwiil^ destroyed the magv.iji-

A. D. 57.J

CHAP. XIX.

817

but also that the temple of the great goddess Diana should be des*
pised, and her magnificence should be destroyed, Tvhom all Asia and
the world worshippeth.

28 And when they heard these sayings, they were full of wrath,
and cried out, saying, Great is Diana of the Ephesians.

29 And the whole city was filled with confusion : and
having caught s Gains and '' Aristarchus, men of Mace- f con'ifu^'
donia, Paul's companions in travel, they rushed with one ft^':'^^- 2" •*.»>»*
accord into the theatre. Phii.^!"'

30 And when Paul would have entered in unto the
people, the disciples suffered him not.

31 And certain of the chief of Asia, which were his friends, sent
unto him, desiring Mm that he would not adventure himself into the
theatre.

eence of her whom all Asia and the (popu-
lation of the) world worship — her gor-
geous image-worship will perish. The
temple was founded B. C. 550, by the
joint contribvitions of the Ionian cities
of Asia, who shared in the boast of her
perfection. The temple was burnt on
the night of Alexander's birth, B. C.
856, and rebuilt with greatest magnifi-
cence. Worshipers flocked thither
from all parts of the world. Obsebve.
— Gain was the first plea. The second
was piety, mixed with pride of this
universal religion.

28. This appeal was artful, and had
the desired effect — inflaming them to
the highest pitch of wrath against Paul
and the Christians — and they kept cry-
ing out, Diana of the Ephesians is great.
The Ephesian's (goddess) Diana is great.
It is an ascription of greatness to her,
and was probably a current formula
used in her praise, as the Mohamme-
dans say, " God is one God, and Mo-
hammed is His Prophet." The wor-
ship of Diana was broken down at
Ephcsus. But afterwards that of the
Virgin Miiry was set up instead, as it
was the tradition that she was buried
there. The games in honor of Diana
ivcre held in May; and this same
month is the month of the Virgin in
the Romish Church, now.

29. The turmoil now increased. And
the whole city was filled with tumult,
tnd they rushed with one accord into
he theatre, having seized (along, as they

27*

went — probably crowding them in along
with them,) Gains, &c. See Rom. 10 :
23; 1 Cor. 1 : 15, where Gaius is
spoken of as a resident of Corinth ; yet
he may have been the same person.
See ch. 20 : 4, a Gains of Derbe.
^f Aristarchus. See Col. 4:10; Philem.
24. He is described as a Macedonian
of Thessalonica, chs. 20 : 4 ; 27 : 2.
^ The theatre — or amphitheatre — was a
common structure of that time in all
chief cities of the Empire, and was used
for public assemblies, either for busi-
ness or exhibitions. It was open to
the sky, with circular rows of stone
seats sloping to the top of the wall.
This is the style of those at Pompeii,
and at Herculaneum and Milan. It is
computed that this one at Ephesus
would hold thirty thousand people.
From it they could see the temple,

30. Paul wished to enter in unto the
people, now gathered in the popular
assembly in the amphitheatre, for though
they were riotously assembled, he was
conscious of right, and hoped probably
to satisfy them of his good intentions;
and he would naturally be very anxious
for his companions. But the disciples,
the Ephesian converts, did not permit
him so to do. They feared for the life
of Paul in such a wild tumult of the
heathen.

31. Here is recorded a remarkable
interference on his behalf by the Chief*
of Asia. These were officers chcsen
from the wealthier classes in the chief

818

THE ACTS OF THE APOSTLES.

[A. D. 57,

32 Some therefore cried one thing, and some another : for tho
assembly wt re confused : and the more part knew not wherefore they
were come together.

33 And they drew Alexander out of the multitude, the
i\J^i}ii^- Jews putting him forward. And ' Alexander "^ beckoned
»ch. 12:17. ^yjj-jj ii^Q hand, and would have made his defence unto the
people.

34 But when they knew that he was a Jew, all with one voice
about the space of two hours cried out, Great is Diana of the
Ephesians.

35 And when the townclerk had appeased the people, he said, Ye

men of Ephesus, what man is there that knoweth not how
L^jer?'"""^'' t^^t the city of the Ephesians is fa worshipper of the

great goddess Diana, and of the image which fell down
from Jupiter ?

cities to superintend and provide for
the games and festivals, annually held
in honor of the gods and emperors.
There were ten of these chiefs in Pro-
consular Asia. It is remarkable, that
these should have come forward at such
a juncture as Paul's friends. Such an
impression had his upright character
and steadfast principle made upon these
chief officers of the heathen worship.
They knew the great risk he would
encounter, and they exhorted him not to
give ( present ) himself in the amphi-
theatre. Though these men were prob-
ably not Christians, it is plain that
Christianity was influential with some
o£ the heads of society. (1 Cor. 1 : 26.)

32. Pausing now to notice the pro-
ceedings of the assembly, Luke nar-
rates the riotous confusion that pre-
vailed. See vs. 29. The majoriti/ knew
not on what account they had come to-
gether. This verse gives a most graphic
description of a mob.

33. And from the crowd they thrust
forth Alexander— the Jews urging him
forward Many think that this was a
step taKcn by the Jews, in the midst
of the agitation and in fear of the
popular fury. They put forth this man
as their advocate, to show that they
hai no sympathy with Paul's move-
ments. It would seem, however, that
he was a Christian convert, and thus
maliciously thrust forward by the Jews
K3 a mark for the popular vengeance.

(This may have been Alexander the
coppersmith, mentioned 2 Tim. 4: 14,
who after all did Paul much evil.)
Hence he attempted — literally, to speak
in defense. But they knowing that he
was a Jew, (and hence that they could
expect no favor for their idolatries,)
there was one voice from, all, crying as
for tivo hours, " Great," ^x.

35. The toiunclerk — recorder — keeper
of the public records, an office of kigh
authority. He having quieted the
crowd, by his official interference, ad-
dressed them in a very apt speech —
that their outbreak was undignified,
since the whole city worshiped the
goddess, and the worship would not
likely be overthrown by these few men.
It was unjustifiable, since they were
not making any profane assaults upon
tho goddess. It was unnecessary, as
Demetrius, if he had any damages to
charge against these Christians, had
his redress at the common court. Be-
sides, it was dangerous, since such an
uproar exposed the city to serious
charges by the Roman authorities.
Observe. — This was an important tes-
timony from head-qunrters in favor of
the missionaries. ^ Worshiper. The
term here used meant originally temple-
sweeper, but came afterwards to mean
custodian, sacristan — having charge of
the temple. Though thirteen cities of
Asia had an interest in it, Ephesus was
honored with its guardianship. \And oj

A. D. 57.]

CHAP. XIX.

819

36 Seeing then that these things cannot be spoken against, ye
ought to be quiet, and to do nothing rashly.

37 For ye have brought hither these men, which are neither
robbers of churches, nor yet blasphemers of your goddess.

38 Wherefore if Demetrius, and the craftsmen which

are with him, have a matter against any man, || the law is lajaarek^t.
open, and there are deputies : let them implead one another.

39 But if ye enquire any thing concerning other matters,

it shall be determined in a || lawful assembly. ii or, ordinory.

40 For we are in danger to be called in question for

this day's uproar, there being no cause whereby we may give an
account of this concourse.

{he image which fell. The -wooden idol j the Romanists pretend that some of
was so ancient, that the idolatrous their pictures were made -without hands
priests held that it fell from heaven. So } and are miraculous. This coin of

Ephesus represents Diana in her Gre-
cian character as a huntress ; and the
inscription uses this very title (Neo-
koros) and applies it to the Ephesians.

36. He exhorted them to have be-
coming confidence in their cause, and
in these undeniable facts just men-
tioned. ^ II is needful that ye be com-
posed, and do nothing precipilatehj.

37. He declares that these men had
not been aggressors — that they had
made no direct assault upon the "wor-
ship of Diana. ^ Robbers of churches —
rather, temple robbers. Wicklif reads
sacrilegers. The Puritans, properly
enough, objected to the common render-
ing here. — It -was a capital crime to
rob a temple, and the robber -was left
unburied, ^ Blasphemers. Paul had
not dealt in harsh denunciation, but
had preached the Gospel, relying upon
its power under God to break do-wn all
social evils.

38. Wherefore. There is, therefore,
but one course to be pursued. If
Demetrius an^ the irtisans associated

with him, (against Paul,) have a matter
{of complaint) against any one, the court-
days are being held — stated days by the
proconsul and his assistants, here called
"deputies." There are proconsuls at
hand to try such cases, i. e. such an
ofiBcer is accessible. Let them implead
each other — let the opposing parties
plead against each other.

39. But if ye demand any thing con-
cerning other (matters,) it shall be deter-
mined (settled) in the lawful assembly.
Such a riotous assembly could not law-
fully transact business.

40. For. Since this assembly was
an unlawful one, they were liable to
be held to account by the Roman au-
thorities, especially as they were pro-
ceeding against these men without just
grounds. Thus he appeals to their
fears. Literally, /or ice are in danger to
be accused of riot concerning the to-day —
no offense existing concerning io\ich we
shall be able tc render an account of ihit
concourse.

820 THE ACTS OF THE AP0STLE3. [A. D. 6?.

41 And when he had thus spoken, he dismissed the assembly.

41. This ofSoer having finished his
apt appeal, dissolved (he assembbj, by au-
thority. Here is a specimen of Gen-
tile opposition. Unlike that of the
Jews, it is reasoned down and the crowd
dispersed. The "fighting" with beasts
at Ephesus, (1 Cor. 15 : 32-3-1,) may
belong hereabouts in the history.
Aquila and Priscilla were also endan-
gered, and left Ephesus about this
time, Rom. IG : 3, 4. Afterwards Paul
had a solemn interview at Miletus with
the elders of this Church, on his way
to a last visit to Jerusalem, and he
wrote an Epistle to this Church. Paul
did not immediately leave Ephesus,
but after this nothing is recorded until
he was about to depart. We have no-
tice of two years and three months,
(vss. 8 and 10,) leaving nine months
to make up the three full years, ch.
20:31. It is not improbable, there-
fore— though the date is much disputed
— that Paul wrote during this time

The First Epistle to Timothy.

Ephesus. A. D. 57.

In this Epistle, (vs. 3,) he refers to a
charge given to Timothy to abide still
at Ephesus when Paul went into Mace-
donia. This may have been the mis-
Bionary excursion which he probably
made to Corinth during his residence at
Ephesus, and of which Luke, in the Acts,
makes no mention. See Notes, vs. 22.
This Pastoral Epistle would seem ap-
propriate to the advance work upon
which Paul dow sent him into Macedo-
nia—with Erastus— as a pair of those
who ministered unto him, (vs. 22.)
Now, as Paul would send him forward
into Macedonia, while he himself
abides at Ephesus for a season, he
gives him a charge somewhat such as
that which he gave him when he him-
self went into Macedonia and left
Timothy to take care of the work at

Epbesus. He tells him (ch. 1 : 20,)
of the defection of Alexander, (the cop-
persmith,) probably the one who was
thrust forth at the riot in the amphi-
theatre. He anticipates coming thither
himself shortly, ch. 4 : 13 ; 3 : 14, 15,
and the state of things suits the con-
dition of the Corinthian Church, to
which he lately wrote and is soon to
write again — as respecting Judaizers,
ch. 1 : 7 — immoralities, ch. 1 : 9, 10 —
disorder in the Churches on the part
of women, ch. 2 : 9-15 ; oh. 5 : 1-17—
masters and servants, ch. 6 : 1-3 ; see
1 Cor. 7 : 21-24 — marriage, &c., ch.
5 ; see 1 Cor. ch. 7 — false science, ch,
6 : 20 ; see 1 Cor. 1 : 22 ; 2:5, Ac-
contributions, ch. 6 : 17-19; see 1
Cor. 10 : 1. The chronological diffi-
culties are such, however, that many
have concluded upon a later date, and
have set the three Pastoral Epistles at
a period subsequent to the history in
the Acts, (A. D. 68,) on the theory of a
second imprisonment of Paul at Rome,
and supposing him to have been liber-
ated after the first trial. — See Conybeare
and Ilowson, Appendix vii. Unless we
adopt this theory, we must suppose
that during this interval Paul wrote,
also,

The Epistle to Titus. Ephesus.
A. D. 57.

This is also a Pastoral Epistle, is ad-
dressed to Titus at Crete, and concerns
his work as a bishop or pastor in the
Church. Wieseler thinks that Pau\
visited Crete on his excursion to Cor-
inth, and left Titus there. In that case
Titus must have returned by way of
Corinth, so as to join Paul at Philippi

A. D. 58.]

CHAP. XX.

821

HAPTER XX.

1 And after the viproar was ceased, Paul called unto

hCm the disciples, and embraced them, and "departed for jTimfi".''*
to go into Macedonia.

2 And when he had gone over those parts, and had given them
much exhortation, he came into G-reece,

CHAPTER XX.

g 31. Paul's Departure fkom his

FIELD IN Proconsular Asia — Three

months in Greece — Sails from Philippi

toward Jerusalem — Writes Second

Efiistle to Corinthians at Philippi. and

JEpistle to Romans at Corinth. A. D.

57. Ch. 20 to 21-14.

Paul is DOW approaching the close

Df his Missionary' labors. Taking leave

of Proconsular Asia, where he had been,

in and about Ephesus, three years,

he is about to journey to Macedonia

and Greece, returning to Troas, and

thence sailing to Jerusalem, by way

of the coast islands, meeting the Ephe-

sian Elders at Miletus.

1. After. Paul had purposed to go
into Macedonia, and had already sent
forwnrd Timothy and Erastus, ch. 19:
22. But he was to remain in Ephesus
until Pentecost, (1 Cor. 16: 8.) This
he probably did, and without being
hurried off by this disturViance. He
took an affectionate leave of the Chris-
tian disciples, and, as the Greeks call-
ed it, '■'embraced" them and went forth
to go into Macedonia.

2. Those parts. The region of Ma-
cedonia, comprising the Churches which
he had planted at Philippi, Thessalo-
nica, Bcrea, &c., round about unto
Illyricum, (Rom. 15: 19,) or the con-
fines of Illyria, see 2 Cor. 2 : 12, 13 ;
7 : 5, 6, whence it appears that he de-
layed at Troas, waiting for Titus — and
preached there with success ; but anx-
ious for Titus, he broke off, and sailed
for Macedonia, where at Philippi he
was comforted by Titus' coming. 2
Cor. 7 : 6. Afterwards he sent Titus
into Dalmatia, 2 Tim. 4 : 10. At Phil-
ippi he received from Titus, whom he
bad sent to Corinth soon after Timothy,
a report of the Corinthian Church, and
i>f the effect upon him of his First

Epistle. See 2 Cor. 12:18; 7 : 13-15.
Paul now writes

The Second Epistle to the Cor-
inthians. Philippi. A.D.
57.

He here further rebukes the falsa
teachers who were aiming to deny his
Apostolical authority, and he lays down
principles and rules which are of uni-
versal application in conducting con-
troversies, and in promoting Christian
liberality, ch. 3: 17; 6: 14-18; 10: 8;
13: 10;"ch. 11.

Much exhortation. Literally, having
exhorted them with much speech. His
work was one of laborious ministe-
rial and parochial duties among these
Churches which he had planted. He
then came into Greece — that is, Achaia,
of which Corinth was the capital city^
and there — chiefly in Corinth — Ac abode
three months. During this three months*
sojourn, of which Luke gives no ac-
count in the Acts, Paul writes

T/ie Epistle to the Romans. Cor-
inth. A. D. 58.
This Epistle he sent by the hand of
^^ Phebe, a servant (deaconess) of the
Church of Cenchrea," (Piom. 16: 1,) the
eastern harbor of Corinth. He was
not yet able to visit them, as he
hoped to do, but had first to take the
Gentile alms to Jerusalem, ch. 15 :
26-29. In this Epistle he refers to the
collection made by the Churches of
Macedonia and Achaia, for the poor
saints in Jerusalem, (ch. 15 : 26,) which
be was about soon to ourj up thither,

322

THE ACTS OP THE APOSTLES.

[A. D. 58.

wfiil'a^j'A":! S Aad there abode three months. And ''when the Jews
ccL!"'i"yf" l^"d wait for him, as he was about to sail into Syria, he
coLiVio. ' purposed to return through Macedonia.

4 And there accompanied him into Asia, Sopater of
Berea; and of the Thessalonians, " Aristarchus and Se-
cundus; and "^ Gains of Derbe, and *Timotheus; and of
Asia, 'Tychicus and « Trophimus.

/kiph. fi:21.
Co!. 4:7.
2 Tim. 4:12.
Titus 3: 12.
poh. 21: -B.
2 Tim. 4:10.

This was part of his object in this tour
through these Churches, according to
liis commission from the Church at
Antioch. Gal. 2 : 10. It may be that
the Church at Rome was the first that
was planted in Europe, possibly by the
converts at Pentecost, ch. 2 : 10, though
the Church at Philippi was the first
planted by Paul. Already, at the wri-
ting of this Epistle, their "faith was
spoken of throughout the whole world,"
(Rom. 1 : 8,) and it is also most likely
that early converts in Asia Minor and
Greece made their way to this capital
of the Empire, as the intercourse was
easy and frequent between Rome and
the provinces. See ch. 16:3-16.

The object of the Epistle was to set
forth the Gospel doctrine of justifica-
tion by faith, as opposed to the legal
notions of the Judaizers that salvation
is by works of the law, whether it
be by rites or moralities. He shows
that a life of Christian obedience conies
from faith in Christ, as the proper fruit
of a living faith, and hence is essen-
tial to salvation, though only the fin-
ished work of Christ can be the meri-
torious ground of salvation. He show?,
therefore, that the law is upheld and
kept, not made void by faith; and that
therefore the Jews ought to embrace
Christ as the end and fulfilling of the
law. See Ep. to Romans.

3. And when — literally, hut a plot
from the Jews occurring against him,
it he woi about to mil ir.to Syria, direct

from the harbor of Cenchrea at Cor-
inth, the purpose came about of re-
turmng through Macedonia. He thus
changed his plan and went probably
by Athens and Berea, ch. 17: 14, 15.
What was the nature of this plot is
not mentioned. The same spirit of
Jewish hostility breaks out as before.
The plot seems to have had some con-
nection with his sailing into Syria, and
perhaps it was an effort to deter him
from going to the Holy Land, so that
he had to take the land route in order
to evade their scheming against him.
4. There accompanied him, &c.
Though Paul generally had some com-
panions, we no where else find so many
as here — seven named besides Luke.
^ Into Asia — unto Asia — to the borders
of Asia — to Philippi, whence travelers
crossed over to Asia. It would seem
also that some of them, at least, went
with him to Jerusalem ; perhaps in
order that he might take up thither
living specimens of the Divine grace to
the Gentiles, from the different regions
where he had labored. And if so, was it
not "to provoke the Jews to jealousy by
them that were no people," Rom. 10 :
19; 11 : 13, 14— that the Jews might
be brought in with the fullness of the
Gentiles? ^ Sopater, or Sosipater. See
the same person, probably named, Rom.
16 : 21. He was a specimen of the Be-
reans, whom Paul so highly commends.
Ch. 17: 11. ^Aristarchus. Seechs. 19:
29 ; 27 : 2 ; Col. 4:10; Philemon 24.
He was from the Thessalonian Church,
and was one of the bearers of the alms
from Macedonia and Achaia to Jerusa-
lem. Ch. 27:2. *i Secundus. This per-
son, also of the Thessalonian converts, is
not elsewhere mentioned. ^ Gains of
Derbe. This may be a different person
from ch. 19: 9 ; though it would seem
more likely that that one was an Asi

A. D. 58.J

CHAP. XX.

82^

5 These going before tarried for us at Troas.

ft Ex. 12 : U, 15

days; where wc abode seven days. 2Tim.4:i3.

7 And upon ^ the first dai/ of the week, when the disci- ^l^^f-A^/^'
pies came together Uo break bread, Paul preached unto J "iJonion^'
them, ready to depart on the morrow; and continued his ='°'m-^<''*°
speech until midnight.

atic, and thus the same with this. He
may have changed his residence. See
Rom. 16 : 23; 3 John 5-8. T" Ti/chi-
chus was of Asia, and was a most trusty
companion of Paul, sent with the Epis- i
ties to the Ephesians (Eph. 6 : 21,)
and to the Colossians, (Col. 4 : 7,) at
the same time. *lf Trophimus. See
oh. 21 : 29 ; 2 Tim. 4 : 20. He was
an Ephesian, and miny suppose that
these last two were the only ones who
accompanied Paul to Jerusalem. Three
of these companions are Europeans,
and four of them Asiatics. Of the
four who were from Asia, the first two
represent the remoter Churches of his
earlier labors, Derbe and Lystra ; and
the last two, the more recent and emi-
nent Church of Ephesus.

5. These (seven) going in advance — to
prepare the Churches for Paul's visit,
and perhaps to finish the collection of
alms. If For us — that is Paul and the
narrator — who is thus proved to be not
Timothy but Luke — who again joined
Paul at Philippi, and again talks of
"we" and"z«," which had been drop-
ped, ch. 16 : 17. He continued with
Paul to the end of his life, and was a
representative of the converted Gen-
tiles. Col. 4 : 11, 14.

6. Luke, it seems, was at Philippi,
where he had been engaged the few
years previous. ^ Unleavened bread —
the Passover — which perhaps they
would keep, only in a Christian spirit,
as commemorating the death and resur-
rection of our Lord. See 1 Cor. 5 : 7.
This ivas, that year, on the 28th March.
They would have left about the 5th of
April. " Christ, our Passover, is sacri-
ficed for us." The early Jewish Chris-
tians observed the Jewish festivals at
first in connection with the Christian
gabbath and Lord's Supper, f In (unto)

Jive dags. They were as long as five days
on the voyage, though Paul had been
only two days on the same voyage be-
fore, with a " straight course," (ch.
16 : 11,) or fair wind — here, perhaps,
adverse. '^ Seven dags. They probably
arrived some time on Monday. m

7. Luke now relates Paul's preach-
ing at Troas. ^ Upon the first — lite-
rally, on the one of the Sabbaths. This
phrase elsewhere means " on the first
day of the week "—Matt. 28 : 1 ; Mark
16: 2; Luke 24 : 1 ; John 20 : 1.
This language implies that the disciples
were wont to come together on that
day for public worship, and it was
adopted and sanctioned by the Apos-
tles. See also 1 Cor. 16:2; Rev. 1 : 10.
The practice began as early as the day of
our Lord's resurrection, and we find the
period of "i;n eight days," designating
the time of their Sabbath worship.
John 20 : 19, 26. The division of timo
into weeks, which since obtains amon^
the Gentiles, as it is borrowed from
the Jewish Sevenday period, shows that
the Sabbath was observed by the early
Christian Church. .Justin Martyr, born
at the beginning of the second century,
speaks of the custom in the cities and
the country to assemble for worship on
the day known as Sunday — called "the
Lord's Day." Rev. 1:10. 1 To break
bread. This is what the disciples met
for at Jei'usalem immediately after the
Pentecost. And thus we see it was the
same observance and worship still.
See ch. 2 : 42. The Lord's Supper was
dispensed in connection with an ordi-
nary meal. Christ slept in the grave
during the Jewish Sabbath, and buried
it there with him ; but He rose again
and rested from His finished work,
and thus made a new Sabbath — th«
Lord's Day. So Paul urguea (Heb.

THE ACTS OF THE APOSTLES.

[A. D. BC.

•oh. 1:13. 8 j^jj(j tjiere were many lights "in the upper chamber,

where they were gathered together.
9 And there sat in a window a certain young man named Euty-
chus, being fallen into a deep sleep ; and as Paul was long preaching,
he sunk down with sleep, and fell down from the third loft, and was

taken up dead.
,iP^,«l}li^^- 10 And Paul went down, and " fell on him, and embra-
eMatt.9:24. ciug 7«'m Said, "Trouble not yourselves; for his life is in him.

4 : 0, 10,) that there remaineth a rest
— Sabbatism — keeping of Sabbaths — to
the people of God, (both earthly and
heavenly.) Christians would naturally
celebrate that glorious event. And it
had Apostolic authority and Christ's
own sanction. The .Jewish Sabbath was
not denounced, but was meant to be
superseded {fi-adually by the Christian
Sabbath. Tii'.- change in the Sabbath
day had been foreshadowed under the
Old Testament by the sanctity at-
tached to " the day after the Sabbath," as
the day for the waving of the first
fruits, (prefiguring Christ's resurrec-
tion, ) and the day from which to
begin the reckoning of the Pentecost —
(Levit. 23 : 11-15.) So the eighth day
•was a Sabbath; Levit. 23: 36, 39;
Numb. 29 : 35 ; 2 Chron. 7 : 9.— Here,
for the first time, we find barbarians
and Greeks, Asiatics and Europeans,
Jews and heathens, sitting down at
the same table of the Lord — one fam-
ily, one meal, one bread. Paul took
occasion to discourse to the assembly
about Christ and the Gospel. ^ Ready
to depart on (he morrow. He had prob-
ably arrived on Monday, and seems to
have waited for the Christian Sabbath,
all ready.after his discourse andthe Sab-
bath were over, to depart on his journey.
Among the Greeks they adopted the
Gentile division of time. This was our
Sunday evening, as we understand it,
and the morrow was Monday, of course.
It is plainly recorded that Paul was
ready to start, and waiting for the
Christian Sabbath to be past before he
should go on his journey. It would
seem that he spent the whole day in
discourse, by way of conversation and
discussion, so that it continued into
the night. Others have thought that
they held their meetings at night, as

they did iu times of persecution at Je-
rusalem, &c., (.John 20; 19.)

8. An incident is now recordei.
which led to a miraculous attestatiob
of Paul's mission. ^ Many lights — lit.,
enough lamps — a large number, f The
upper chamber was the room above
stairs used for devotional purpo-
ses. It was so located as to be re-
tired and free from disturbance. So
the upper chamber in which Christ
and the twelve kept the last Passover,
and where the disciples held the pray-
er meeting, ch. 1 : 13. In this case it
was on the third story, vs. 9. The
lights are mentioned, to portray tlie
scene as it was beheld by Luke, and
perhaps, also, to show that the fall of
the young man would be at once per-
ceived.

9. Jn a window. Lit., Upon the win-
dow— on the window-sill. There was
often but one window in such an apart-
ment, making it more retired, and that
opened toward Jerusalem. It was
probably the usual projecting, bay-
window, with lattice-work perhaps on
a hinge, and as he leaned against tiiis,
it must have given way. The Orientsil
houses have no glass in the windows,
and often no shutters. ^ Fallen. Be-
ing borne down hy deep deep, and as
Paul was long preaching — lit., preach-
ing upon more — (longer, further) — hav-
ing been overpowered from the sleep, he
fell down (into the court or street be-
low,) from the third loft — (lit., frame
story. ) This room was usually by it-
self^ and higher than the rest of the
house. 5[ Taken up dead — lit., a corpse.
This is plainly a case of actual death.
It is 80 stated — not of apparent death,
nor of supposed death.

10. It was seen at once, and the alarm
was given. Paul hastened down ia

A. D. 58.]

CHAP. XX.

11 When he therefore was come up again, and had broken bread,
and eaten, and talked a long while, even till break of day, so he
departed.

12 And they brought the young man alive, and were not a little
comforted.

13 ^ And we went before to ship, and sailed unto Assos, there
jntending to take in Paul ; for so had he appointed, minding himself
to go afoot.

14 And when he met with us at Assos, we took him in, and came
to Mitylene.

■whei-G the dead man lay, and like Eli-
jah and Elisha, he prostrated himself
upon the dead body, 1 Kings 17 : 21 ;
2 Kings 4 : 34. ^ Embraced him — en-
folding him in his arms — a significant
act to show the miraculous intent.
^ Said. To the disciples, or to his
friends. T[ Trouble not yourselves — do
not make au ado, as was the custom
over the dead. He assured them that
the young man was recovered to life
from the dead. His life is (now) in
him, though he had been taken up
d-xid, JMark 5 : 39. Thus, in the midst
of these Apostolic labors of Paul, an
Apostolic miracle is recorded, as a seal
of his mission, and a hint of what
this Gospel does for sinners, saying,
" Awake thou that sleepest, and arise
from the dead, and Christ shall give
thee light."

11. IF^fn — literally, and having as-
cended— gone up (that is, Paul,) to the
third story, where the exercises had
been interrupted by this casualty, he
proceeded now to break bread, or ad-
minister the Sacrament of the Lord's
Supper, for which the disciples had
assembled, (vs. 7 ) This was done by
the Primitive Cliurch at least every
Sabbath day, and it was in connection
•with a love feast, as it was called — a
social meal, which also Paul needed for
his refreshing and journey. Tf Eaten —
lasted — having made a meal. ^ Talked —
having familiarhj discoursed a sufficient
(considerable) time, until the day daivns.
He was waiting for the close of the
Babbath, in order to go on his journey,
and he occupied the sacred time in
familiar converse and discourse ; and
to — thus — he departed He started on

his journey, after this manner, in such
circumstances. There seems a special
minuteness in the narrative here, t»
show us that he did most religiously
keep holy time — spending the Sabbath
to its close, in sacred duties, and start-
ing on his journey not until the holy
day was past. This was not Judaizing.

12. Brought. They who had gathered
round the young man and witnessed hia
miraculous restoration, brought him t
the assembly alive (from the dead,)
and they (the disciples) tvere comforted —
(strengthened in the faith — from the term
"Paraclete,") not measurably, that is
very much.

13. We — i.e. Luke and the other
companions of Paul — tc-ent before (start-
ed in advance) to the ship. So the rest
had gone ahead of Paul and Luke (vs.
5.) to Troas. They seem to have hired
the vessel at Philippi for the voyage,
(see vs. 16,) though this is not certain.
^ Sailed unto Assos — a sea-port thirty-
six miles south — thence (from that point)
purposing to take up Paul, for so had he
arranged, purposing himself to go afoot.
The journey has been made on foot in
five hours. It is not stated why Paul
so planned, but it seems intimated that
he could rescue some time for his pur-
pose, and yet reach Assos on foot by a
good Roman road, as soon as the ship,
or at least before it would leave that
port. The ship sailed before "day-
break" on Monday morning, and had
to double a point which was saved by
the road. Paul might simply hare
desired to bo alone, thus far.

14. And as he (Paul) joined us at
Assos, we took him up according to th«
plan, (vs. 13,) and came to Mityltn*^

S26

THE ACTS OF THE APOSTLES.

[A. D. 68.

15 And we sailed thence, and came the next day over against
Chios; and the next day we arrived at Samos, and tarried at
Trogyllium ; and the next day we came to Miletus.

16 For Paul had determined to sail by Ephc?us,
fgf/i^^andn:"^ l^ecause he would not spend the time in Asia; for ^ho
J'ch!'24:i7. hasted, if it were possible for him, ^to be at Jerusalem
r c'^xVil'.i. ^ tlie day of Pentecost. »

17 \ And from Miletus he sent to Ephesus, and called
the elders of the church.

18 And when they were come to him, he said unto them, Ye

thirty miles distant by sea, on the east
coast of the Island of Lesbos — say a
day's voyage. It was a charming city.

15. Here Luke gives the daily ijro-
gress and route. \ Over against — op-
posite to Chios, or Scio, as it is now
called, a beautiful island midway be-
tween Lesbos and Samos. ][ And the
next day we touched at (a nautical phrase )
Samos — an island on the Lydian coast
in the .^gean, about as far from Chios
as Chios from Mitylene, fifty or sixty
miles. It was famous for the temple
of Juno, and as the birth-place of
Pythagoras. T[ Tarried — for the night,
probably at Trogyllium, a town on the
coast opposite to Samos. There was
also an island of the same name near
this, which some suppose to have been
the stopping place. T[ Miletus was a
town below this point, and .about
twenty-eight miles south of Ephesus.
It was the ancient capital of Ionia,
near the mouth of the Meander, and
is now a heap of rubbish. They had
reached this place on the fourth day
from Troas, on Thursday.

16. For. The reason for their pass-
ing on to Miletus is given — that Paul
had determined (judged) to sail past
Ephesus, else he would naturally have
stopped at Samos, nearly opposite to
it. (It would seem from this that
they had the vessel, to some extent,
under their control.) His plan was
not to go to Ephesus, nor to tarry too
near the city — literally, lest it might
happen (turn out) to him to spend the
time in Asia — not knowing what deten-
tions he might meet there, so as to
tpend the time in Asia which he needed
for Syria. The urgency of friends and

I the state of the Church might exhaust
I the time he had set apart for Syria.
Tf In Asia. That Proconsular Asia, of
which Ephesus was the capital. It
would seem that he planned to com-
municate with the Church of Ephesus
in this way rather than to visit the city
itself. ^For he hastened — was kasteni7ig
— if it were possible — for already three
weeks of the seven between Passover
and Pentecost had passed. He was in
haste — to carry the alms — to make an
exhibit of his ingatherings among the
Gentiles — and to keep the feast, or
meet the multitudes at Pentecost.

17. His plan, therefore, was to send
for the Presbyters, or Elders of the
Church, to meet him at Miletus. Ho
wished to address them about their
official duties ; and in this way he
could do so without interruption. The
Church of Ephesus was the great cen-
tre of all the Churches of Western Aiia.
(Ch. 19: 10.) T[ The elders— VitCTeiUy,
presbyters — including both classes —
the ruling elders, and those who also
preached — the ministers. There was
doubtless a plurality of the latter as
well as of the former, at Ephesus. lu
vs. !28. he calls them " overseers,"
(Gr. '-bishops,") and these terms aro
used interchangeably in the New Tes-
tament, showing that the bishops
spoken of were the same as presbyters,
pnstoTs, or ministers of a Church.
This is admitted now by all scholars,
even by the most learned Episcopal
writers.

18. Miletus was about twenty-eight
miles south of Ephesus, (some make it
thirty-six,) and the journey could be
accomplished the day after the Bwui-

A. D. 68.]

CHAP. XX.

327

know, 'from the first day that I came into Asia, after Jg"."!.!^; '» "*
what manner I have been with you at all seasons, •

19 Serving the Lord with all humility of mind, and
with many tears, and temptations, which befell me *by '"•^•
the lying in wait of the Jews :

20 And how ° I kept back nothing that was profitable " " "•
u7}to T/ou, but have shewed you, and have taught you pub-
licly, and from house to house,

21 ^^ Testifying both to the Jews, and also to the Greeks, ""•18=5.

J repentance toward God, and faith toward our Lord Jesus ?,""MV«f
Christ. '""■'■■''■

mons arrived. Probably others from
neighboring Churches would also be
drawn together, on hearing of his mes-
sage to the Ephesian Elders. The
Apostle has three points in this address.
1. His own relations to this Ephesian
Church, (vss. 18-21.) 2. His journey
to Jerusalem, and final separation from
them. ( 22-25. ) 3. His charge to
them in view of the glorious prospects
of the Church. (26-35.) f Ye hww.
Thus he appeals to them for his fidel-
ity, with an emphasis — ye Jcnoiv. He
seems to give here his solemn and pub-
lic vindication against the calumnies
circulated to his injury; and this neces-
sarily brings him to speak prominently
of himself. He appeals to those who
knew the facts. T[ From the first day
that I came into Asia how I became
(conducted) with you all the time: (See
vs. 31.)

19. Serving the Lord. This is ex-
planatory of the former — serving (as a
slave) the Lord Jesus. This is what he
did — alluding in this term to his entire
devotement to his blessed Master.
TT Humility of mind. This is expressed
by one word in the Greek; though
Jesus called him not servant, but
friend, (John 15: 15,) he called himself
slave, i With many tears of anxiety for
their salvation ("going forth weep-
ing.") See 2 Cor. 2:4; Phil. 3 : 18.
See vs. 31. ^ And {temptations) trials,
which befell me, in the plottings of the
Jews, See vs. 3. Though the Jews
had at first desired him to return to
them, (ch. 18 : 20,) they soon fell into
the same hostility with the heathen.
8ee ch. 19 : 7, 33.

20. Kept back. Amidst all these plots
and hostilities he withheld nothing of
the things conducing ( to salvation, ) —
"pertaining to life and godliness."
If But showed — literally, so as not (or
that I should not) declare unto you pub-
licly— in the synagogue of the Jews and
the public assembly, (19 : 9,) and in
houses — private circles — in the Church
and in the household. 1 Thess. 2 : 11.
See 2 Cor. 1 : 12.

21. Having reminded them of his
I manner, he passed to the subject-mat-
ter of his preaching. T Testifying —
witnessing (giving solemn testimony of
the truth,) to the Jews (first) and also
to the Greeks, (Gentiles.) This was hia
habitual practice — entering the syna-
gogues and passing also to the Gentiles
with the message of salvation — that was
the same message for both, and all
classes of them — the repentance unto
Ood, which is required in the Gospel —
which is the repentance unto life, and
not unto death. This conies only from
a sense of sin, and of the mercy of God
in Christ; thus leading away from sin
to God. It is that repentance which is
on the Gospel ground of the kingdom
of heaven being come. (Mark 1 : 15.)
"IT And faith which is unto (upon) our
Lord Jesus Christ — which leads to
Christ, embraces Christianity, and rests
upon His finished work, as the only
hope of salvation. Observe. — These
are the two great topics of all Gospel
preaching. We shall never have faith
without repentance ; and after all our
repentance we must have faith, be-
cause it is Christ's work and not ours
which can suffice. We cannot hav«

THE ACTS OF THE APOSTLES.

[A. D. 68

il\

22 And now, behold, 'I go bound in tie spirit unto
Jcrusarlcna, not knowing the things that shall befall me
there.

23 Save that "the Holy Ghost witnesseth in every city,
saying that bonds and afflictions || abide me.

24 But '^ none of these things move me, neither count I
my life dear unto myself, *so that I might finish my
coui-se with joy, "^and the ministry ^ which I have received
of the Lord Jesus, to testify the gospel of the grace of God.

25 And now, behold, ^know that ye all, among whom
I have gone preaching the kingdom of God, shall see my

face no more.

b CU. 21

Ki.

Kom. 8

■.u.

2 Cor. 4

IS.

e 2 Tiiu

4:'

dch.l:

17.

2 Cor. 4

e Gal. 1

Titus 1:

Bom'. 15

:23.

true repentance until we have a believ-
ing view of Christ.

22, 23. And now, behold, I go hound in
the spirit (am going) to Jerusalem — feel-
ing himself as if led in chains, or bound
by cords, he not only went up under
sti'ong, resistless impulses, but also
" fore-ordained to chains," feeling that
he would be bound in body. The ref-
erence is to his own spirit, though the
Holy Spirit's influence is implied.
^ Not knowing the things that shall befall
me in it, (Jerusalem,) ignorant alto-
gether of the particulars. ^ Save that
— excepting that the Holy Ghost witness-
eth (testifieth) in every city, (from city
to city, as he passed along on his
journey.) This testimony was given
to him, not only in his strong and spe-
cial convictions, but also probably by
those who were inspired to utter such
warnings. See afterwards, chap. 21 :
4, 10, 11 : see Rom. 15 : 31. ^ Bonds
and tribulations await me (at Jerusa-
lem.)

24. But — lit., / make account of no-
thing (of this kind.) He gloried in
tribulations also, see 2 Cor. 12 : 10 —
neither do I hold my life valuable to my-
self as (aiming) to finish my course with
joy — that is, though plainly threaten-
ed with death at Jerusalem, he did not
regard his life as valuable, in compar-
ison with his joyfully completing his
career and attaining the goal, the prize
of the high calling of God in Christ
Jesus. He alludes to the joy of vic-
tws who took the prizes at the public
Ureoian games. See eJi. 13 : 25 ; Hob.

12 : 1, 2 ; 1 Cor. 9 : 24-27 ; Phil. 2:16;
3 : 14. *^ And the ministry — (that is)
the ministerial commission, ( as an
Apostle to the Gentiles,) which I re-
ceived of the Lord Jesus, Rom. 1:5;
Gal. \ : \, to testify (bear witness to
and proclaim) the glad tidings (Gos-
pel,) of the grace of God. In vs. 21 he
had said that this was his work. Here
he shows his surpassing desire to car-
ry it through to the end ; a desire
which is not second even to that of life
itself.

25. He here plainly declares his as-
surance of the result, that this leave-
taking is final, according to vs. 23.
This unqualified declaration weighs
against the theory of a second impris-
onment and after return to Ephesus.
See ch. 19: 21, Notes. Ye all, (Ephe-
sian Elders, as representing the peo-
ple, ) among ivhom I have gone through,
(gone thoroughly through,) preaching
(publishing as a herald,) the kingdom
of God, (Dan. 2 : 44,) to be set up for
the true Israel, (ch. 1 : 3,) proclaim-
ing that it had come, the New Testa-
ment dispensation as exhibited in the
Church of Christ, as John the Baptist
announced and Christ declared, and as
to be victorious over all other king-
doms, (Rev. 11 : 15,) — shall see my face
no more. Supposing he had but one
imprisonment, and was put to death
at the close of the history in this book,
then this was the result. Otherwise,
they saw him again at Ephesus, (ch.
19 : 21,) and he must be regarded here
as speaking only his strong conviction*
in the midst of much uncertainty.

A. D. 58. J

CHAP. XX.

329

26 Wherefore I take you to record this day, tliat I am f cor.^V:
*pure from the blood of all men.

27 For "I he
counsel of God. im!.?b:^.''-

28 ^""Take heed therefore unto yourselves, and to all L\?ph:n7-i;.
the flock, over the which the Holy Ghost ' hath made you lieb.V:Yi.
overseers, to feed the church of God, ""which he hath pur- e^v'^V.'^'
chased " with his own blood. nseeHeb.9:

26. Wherefore I bear witness to you —
uttering as his solemn testimony — on
this very day, (of my final departure,)
that I am clean from the blood of all
{men) — not stained by the blood of
any, not chargeable with their destruc-
tion, having the blood of none upon
my skirts, as I have faithfully warned
all of their duty and of the coming
wrath. See ch. 1*8 : 6 ; Ezek. 3 : 18-21.

27. He here gives the ground of this
solemn protestation. ^ For I have not
kept back (withheld, same as in vs. 20, )
from declaring — (so as not to declare)
unto you the whole counsel of God — the
entire plan of salvation by Christ, (see
vs. 21,) including that mystery of His
will — the Gentiles' reception into the
Church, (Ephes. 3:2-11,) though he
was so persecuted for preaching it.

28. In view of his final departure,
he solemnly commits to these ministers
and officers of the Church the charge
of the flock, and exhorts them to all
fidelity. ^ Unto yourselves. So he
exhorts Timothy, 1 Tim. 4: 16, "Take
heed unto thyself and unto the doc-
trine," &c. It was only by looking
first to their own responsibility, fidelity
and piety, that they could be good
guardians of the flock — saving them-
selves and their hearers. 1[ The flock.
The Church is the flock of Christ;
sheep of His fold. This is the Old
Testament figure. Isa. 68 : 11 ; Jer.
31 : 10; Mic. 7: 14. And Christ calls
Himself "the Good Shepherd," John
10: See 1 Pet. 2 : 25. He is the
Chief Shepherd, 1 Pet. 5 : 4, and He
appoints under-shepherds — the minis-
ters and rulers of His Chm-ch. ^ Over
the which — literally,m which — wherein —
as yourselves a part. T The Holy Ghost
hath made (constituted you. ) They were
callo i and qualified by the Holy Ghost,

28*

(ch. 13:2; 14 : 23. ) Christ in giving
the Spirit, gave the Church this office,
as he says expressly to them. Ephes.
4:8, 11. Here the Ephesian Presbj'-
ters are called overseers (bishops) in
the flock — committed to their care at
Ephesus — themselves also belonging to
the flock, and not as superior beings,
though set over the flock in their office.
These who are here called overseers
(or bishops) are the Ephesian Elders
or Presbyters, and the terms are used
interchangeably here and elsewere, (see
Tit. 1 : 5-7,) and are never both used
together, as they would have beeu
if they referred to distinct officers.
There is no trace here of Diocesan
Episcopacy, as most Episcopalian crit-
ics now admit. (See A/ford Prolegom,
Past Epis. p. 77. Theodoret says: "He
calls bishops presbyters, for at that
time they had both names." So Am-
brose, Augustine, Chrysostom, &c. The
term rendered bishops here, menus
inspectors — overseers — called in vs. 17,
presbyters. Alford himself remarks :
"If our English version had rendered
the term here bishops, as uniformly
elsewhere, it would have been more
apparent to every English reader, tliat
elders and bishops were originally and
apostolically synonymous." See on vs.
17. So Jerome, Bishop Jewel, Morton
of Durham, &c. ^ To feed— UterMy,
to shfp^irrd — act the part of a shepherd
to. (J.l.;i 10:3; 21:16; 1 Pet.2:25.)
It includes guiding, feeding, govern-
ment and entire charge, such as a shep-
herd has of his flock, and was addre.'-scd
to these as rulers of the Church as well
as teachers. ^Church of God. There
is very weighty evidence for the text
reading ^^ Church of the Lord;" but
though this may have been so altered
by some to avoid the inference from

830

THE ACTS OF THE APOSTLES,

[A D, 5a

» Matt. 7 : 15.
2Poter 2:1.
Rer. 2:2, 6.

29 For I know this, that after my departing •shall
grievous wolves enter in among you, not sparing the flock.

30 Also, P of your own selves shall men arise, speaking
perverse things, to draw away disciples after them.

the next clause, (the blood of God,) yet
the sense is clear in either case, as the
blood of God must be that of God the
Son, the God-man, and this agrees with
other passages where Christ is spoken
of as God. Besides, "Church of God"
is the phrase in every other passage
but one, "Church of Christ." ^ Pur-
chased. God the Son obtained by pur-
chase this Church. He bought it with
a price — the whole Church and each
member of it, by giving Himself a
sacrifice in their stead, suffering their
penalty. Hence believers are called
his possession — inheritance, Ephes. 1 :
18; a purchased possession, Ephes. 1 :
14 ; Heb. 7 : 25 ; 10 : 39 ; 1 Thess. 5 :
9; 2 Thess. 2: 14; 1 Cor. 6:20; a
peculiar people — literally, a people of
purchase, to or for himself, 1 Pet. 2:9;
Tit. 2 : 14. This refers back to Exod.
19:6; the purchase of Israel out of
Egyptian bondage, Exod. 15 : 16. T[ With
His own blood. Not that of bulls and
calves, Heb. 9:12 to 14 : 25, nor that
of the Paschal Lamb, but His own, as
set forth by those. The Church which
was bought by Christ for Himself at
such a cost, is worthy of all care. This
is the Church uaiversal as consisting
of Jews and Gentiles, "the invisible
Church," as that alone which can be
said to be "purchased with His own
blood." This is the great doctrine of
the Church, as set forth by Paul in his
Epistle to the Ephesians. Yet it was
the Ephesian Church as a visible body
to whom he wrote, and not to any
"saints" who might happen to be "at
Ephesus," — altogether apart from any
visible organization. Rom. 3 : 23-26.
29. He exhorts these ministers and
elders to this strict fidelity toward
the blood-bought Church for a special
reason, viz. (IjThe certain knowledge
he had of wicked invaders coming in
to desolate them. (2) The perversion
■»f some from their own body. ^ De-
parling-^his present leave-taking or

perhaps his death. ^ Wolves. False
teachers, called by our Lord ravening
wolves, (Matt. 7:15; John 10:12,)
tearing the sheep. This state of things
occurred afterwards, as we see from
the Revelations, in the message to this
Church of Ephesus. John himself la-
bored there as his head-quarters, after
Paul's decease; and the Epistles to
the seven Churches of Asia, which he
was charged to write, give us an in-
sight of a new phase of heresy among
the Asiatic Church, as here predicted.
Many hold that the Pastoral Epistles
(the two to Timothy, and that to Ti-
tus,) were written during this state of
things, and after Paul's first imprison-
ment, and after the history in the Acts.
All hold that the second Epistle to
Timothy was written just before Paul's
decease. — The seeds of this Oriental
heathenism were already developing
among them. Ephesus was the great
seat of sorcery, as we have seen, (ch.
19: 13,19.) '^ Enter in among you — shall
come into the Church by false profession
and come from other places to the city.
f Not sparing — ravaging and destroy-
ing the flock without mercy, by their
destructive doctrines, doing the Church
the most fatal damage, such as Cer-
inthus of Alexandria. "Ephesus was
the place, above all others, where the
Oriental views were, in various ways,
combined with the philosophy and
mythology of Greece." — Creuzer.

30. Also — besides ihis— from, your
own selves — not necessarily from these
ministers and elders, but from the
Churches they repi-esented. See 2
Tim. 2: 17, 18. Some of these false
teachers laid claim to the Apostleship,
Rev. 2 : 2-7. Such should arise, (spring
up,) speaking perverse things — teaching
perversions of the Gospel doctrine — so
as to draw away (this would be the aim
and result,) disciples after them. Such
was the doctrine of the Nicolaitans,
which Christ hated. Rev. 2 : S. Christ

A. D. 58 ]

CHAP. XX.

831

31 Therefore watch, and remember, that 'by the space 2<=''-»9='<'-
of three years I ceased not to warn every one night and

day with tears.

32 And now, brethren, I commend you to God, and 'to If^hlsu'
the word of his grace, which is able »to build you up, and Ept/f:'/!;
to give you* an inheritance among all them which are sPji,^'^^-""^
sanctified. ?m^''4■

33 °I have coveted no man's silver, or gold, or apparel. icS^'^iil''^'

34 Yea, ye yourselves know, 'that these hands have ll*?9^•ayi2^''^
ministered unto my necessities, and to them that were icor.^i'.ii
with me. ilf^^'-^?-

had this thing against the Church of
Ephesus, that she liad left her tirst
love ; yet not so as utterly to fall away,
tliough S'lnk very low, according to
this prediction of Paul. How aiflic-
tive must have been the knowledge
of this to him. Hymeneus and Phile-
tus were of this class of perverts,
"whose word," or teaching, "doth eat
(he says afterwards to Timothy,) &3
doth a canker," holding "that the res-
urrection is past already, and over-
throwing the faith of some," as Paul
here prophecies. 2 Tim. 3 : 17, 18.

31. Therefore — in prospect of all
these dangers and reverses — toatch —
lest the flock, in which the Holy Ghost
hath made you overseers, be desolated
and scattered by these wolves. Be on
the look out for these of whom I fore-
tell you, and remember that (as your
eximple, ) by the space of (during) three
7/ears—lhe whole time of this sojourn
at E.phe.sus, or in Asia, (vs. 18 ; see
ch. 19: 8, 10,) niffht and day — contin-
ually, (see vss. 7,8, 11,) I ceased not —
did not pause for any other occupation.
We have mention of two years and
three months, ch. 19:8, 10, and of a
period afterwards, at the riot, including
in the nine months the brief journey
to Coriuth, &c. See Notes, ch. 19 : 22.
T[ With tears, vss. 19, 20. He was no
liireliug, not caring for the flock, and
flscing when the wolf came, fJohn
10:13.) See 2 Cor. 2:4; Phil. 3:
18. This warning to the elders aud
people was not in vain. John was
charged to write to the angel of this
Church, "Thou has tried them which

say they are Apostles and are not, ana
hast found them liars." Rev. 2: 3.

32. And now — having thus solemnly
charged them. T / commend yow— in-
trust you for safe keeping — to God, a^
the only sufficient hope, and to the word
of His grace — the Gospel of salvation,
(Eph. 1 : 13,) as containing that system
of doctrine by which you shall be
guided, so as to avoid error. Which is
able — (that is, God, by His word, in
use of that Divinely appointed agency,)
to build you up, edify you, (Eph. 4: 12,
29,) rooted and buift up in Him. Eph
2 : 20-22 ; 3 : 16. f Inheritance. Eph.
1 : 11, 14, 18, as the sons of God,
though not Jews, John 1 : 12, "that
the Gentiles should be fellow-heirs
(Eph. 3 : 6,) and partakers of His prom-
ise in Christ by his Gospel," xvith
(among) all them that are sanctified,
Eph. 3 : 14, 15 ; 4 : 13, 16 : see ch. 26 :
18. " Chosen in Him that they should
be holy," Eph. 1 : 4.

33. He now protests that he had la-
bored among them disinterestedly, and
of this they were witnesses, while it was
his warning to them against the covet-
ousness which swayed Demetrius and
the leaders of the idolaters there. (Ch.
19:25.) ^ / coveted — no man's
treasure of any kind. Silver was in
request for " shrines" of the goddess.
Apparel was an item of traffic and
wealth among the Orientals, and chan-
ges of raiment were often presented to
friends. 2 Kings 5: 5, 26; 2 Chron,
9 : 24. The Ephesians were celebra-
ted for their rich clothing.

34. So far from this, he had labf)*'

832

« Kom. 15:1.
1 Cor. 9:12.
■lV,or.n:»-U,
and 12:13.
Epll. 4:28.
1 Tliesa.4:U,
aud 5 : 14.
•J. Tbcas. 3 : 8.
ecu. T-m, and
■n : 5.

THc ACTS OF THE APOSTLES.

[A. D. 58.

35 I have shewed you all things, ' how that so labouring
ye ought to support the weak, and to remember the words
of the Lord Jesus, how he said, It is more blessed to give
thin to receive.

36 % And when he had thus spoken, he ' kneeled down,
and prayed with them all.

ed at his trade for a living, and that
not only for his own support, but that
of his companions, Timothy, Luke,
Erastus, &c. He could hold out his
hands and say, these hands have jninis-
iered — served — made provision, see ch.
17 : 10 ; 18 : 3. He would not have his
companions at their own charges, but
would support them himself He would
not take the support he was entitled to
from the Churches, lest this might be in
the way of his success. So he boasted
that he was chargeable to none. In 1
Corinthians, written from Ephesus, he
speaks of working with his own hands
(1 Cor. 4: 11,) at that very time. 1
Cor. 9:4; 6:15, 18; 16: 19; see Gen.
14:22, 23; Numb. 16:15; 1 Sam.
12 : 3 ; 1 Thess. 2 : 9 ; 2 Thess. 8 : 8.

35. All things — rather, in all things —
every way / have showed you, that la-
boring thus, (after my example,) ye
ought (literally, ye must,) support the
weak, (literally, assist the enfeebled, in-
firm.) Christian beneficence is a mat-
ter not of option, but of obligation, as
much a duty commanded by God, as
any other. So in 1 Thess. 5 : 14, he
exhorts them to "support the weak,"
the same word referring to those in
disabled circumstances from sickness
or poverty. Tf And to remember. He
had showed them also how they ought
(it was their sacred duty) to remember
ike ivords, &c. These words of our
Lord are no where else found, but all
His sayings are not recorded, (John 21 :
25,) and this precious one was doubt-
less current in the Churches, hoio He
said — rather, that he Himself so'id, It
is more blessed (literally, it is a more
kappy thing, see Matt. 5 : 3-11,) to give
than to receive. The grace of Christian
beneficence is thus extolled by our
Lord, as fiill of happiness to the donor,

and more so than the receiving, in
which the world make happiness to
consist. God has made it a luxury to
give. 1st. It is a luxury to have where-
withal to give to others. 2d. It is a
luxury to help those in distress. 3d,
It is a luxury to exercise the temper of
Christ and copy His example. 4th.
Besides the present reward of Chris-
tian beneficence there is a blessedness
in future and forever, for such as give
on truly Christian principles to support
the poor; for it is a charity done to
Christ Himself, in his poor members.
Matt. 25 : 45 ; see Galat. 6 : 10. This
exhortation to the ministers and elders,
(the two classes of elders, see 1 Tim.
5: 17,) and to the Churches through
them, is not to waive the right of being
supported by the people, as he had
done, but to inculcate the great duty
of Christian beneficence in all classes,
from his own example, and especially
from the testimony of Christ Himself,
who "went about doing good."

36. This tender exhortation he fol-
fows up with prayer. Kneeled down.
This was special ; for standing was the
posture in public prayer which com-
monly obtained among the Jews. In
Neh. 9 : 5 the people are commanded
to stand in prayer. So at the dedica-
tion of the Temple, " and all the con-
gregation of Israel stood," (1 Kings
8 : 14,) Jer. 15: 1; 18: 20; Job 30:
20; Mark 11:25. The early Chris-
tians (third century) adopted this stand-
ing posture, especially on Sabbaths, as
expressing not only reverence, but joy-
ous gratitude. ^ With them all. It
seems implied by the term that all
joined in the prayer, see ch. 21 : 5, and
thus he commended these elders of tb*
Church to God, vs. 32.

A. D. 58.] CHAP. XXI. 883

37 And they all "wept sore, and *fell on Paul's neck, and and^^^a."
kissed him.

38 Sorrowing most of all for the words " which he spake, *"•'"•
that they should see his face no more. And they accom-
panied him unto the ship.

CHAPTER XXI.
1 And it came to pass, that after we were gotten from them, and
had launched, we came with a straight course unto Coos, and the day
following unto Rhodes, and from thence unto Patara :

37. They all, &c.— literally, there be-
came a great weeping of all, and falling
upon the neck of Paul, they kissed him,
(repeatedly and earnestly.) This was
the heartiness of their affection for
him. ^ Sorroiving especially. It was
all the more melting farewell, on ac-
count of the zcords which he had spoken,
in vs. 25, that his parting was final.
The term rendered "see," in vs. 25,
means to see with the eyes, but here
the term is a stronger one, and means
to reverently look upon, contemplate.
f Accompanied — literally, sent him for-
ward, ch. 15:2; 21 ; 5 — attended, es-
corted, as an act of affectionate esteem.

CHAPTER XXI.
We see the great Apostle now tear-
ing away (vs. 1,) from his Asiatic
friends, the Ephesian Elders, and press-
ing on to accomplish his fond purpose
of carrying with him to the Holy City
the first bruits of his Gentile converts,
and the alms of the Gentiles. Passing
by "the isles" of the Gentiles which
were to wait for Christ, he arrives at
the great Gentile city of Tyre, where
he finds "the daughter of Tyre with a
gift," (Ps. 45: 12,) and already her
merchant ships — ' ' the ships of Tarshish
are first to bring the new-born sons
from far, their silver and their gold
with them," (Isa. 60:5-13,) in the
alms they carried from the Gentile
Churches to the poor Jews at Jerusa-
lem, and in the aid they contributed to
the service, (vss. 22-25. ) But the great
Dattle is now to be fought. He is look-
ed upon with distrust for this very
interest in the Gentiles. And hence it
is deemed by tlve Church there advis-

able, that he should show by a public
act his abiding interest in the Jews
and in their worship, if only performed
in the true spirit of faith. While he
insisted on his freedom from the cere-
monial burdens, where they were car-
nally imposed, he was also free to
observe the law where he pleased, and
with the Jews to become a Jew, that
he might gain some. But this ex-
pedient was the occasion of a Jewish
outbreak, and he comes near being
put to death by the mob, in the very
place where he had taken part with
the mob in the stoning of Stephen for
preaching the same great truths, in
exposition of the Jewish economy,
ch. 7.

1. The narrative of the voyage is
now resumed, after the inten*uption of
the interview at Miletus. ^ Gotten
from them. Rather, after we were torn
away from them, by a mutually pain-
ful and reluctant separation. The ves-
sel seems to have sailed the same day.
^ Launched. This is a nautical terra,
and means to set sail or get under way.
It refers to setting off from a place,
and is rendered in the Gospel by Luke
and Acts, "to loose," "to launch,"
"to sail," "to set forth," "to depart."
^ Straight course. This is also a nau-
tical term, and means to rwn before the
wind, f Coos. An island twenty-three
miles long on the Carian coast, cele-
brated for its wines, silks, perfumes,
&c. They would reach it with the
fair wind in about six hours — forty
nautical miles soutli from Miletus.
^ Rhodes. This renowned island was
reached the day following, (Luke gives
us the particulars of the course and

THE iCIS OF THE ArOSTLES.

[A. D.

58.

2 And finding a ship sailing over unto Phenicia, wc went aboard,
and set forth.

3 Now when we had discovered Cyprus, we left it on the left
hand, and sailed into Syria, and landed at Tyre : for there the ship
was to unlade her burden.

the daily distance.) It lies at the
entrance of the JEgean Sea, and ves-
sels from Syria up the iEgean to
Smyrna and Constantinople commonly
touch there. In an Austrian steamer
■we left Beirut, April 28th, at 5 P. M.,
and touching at Cyprus 29th, reached
Rhodes in the evening of 30th, at 5J
o'clock. AVe found the island beauti-
ful, bright, verdant (April 30th,) — with
fine houses and minarets — some of them
shattered by an earthquake. In Paul's
times the celebrated Colossus, one hund-
red and five feet high, in the harbor —
a tower in the form of a statue of
Apollo — was in ruins from an earth-
quake. We made the distance from
Rhodes to the isle of Patmos, opposite
Miletus, in nine houi'S by steamer.
^ Patara — was a town on the Lycian
coast. Apollo gave responses here, as
was said, in the winter season, as he
did at Delos in the summer. The
Spaniards call fictions " Pataratas."

2. The narrative of Luke, one of
the voyagers, continues to be minute.
Here they took another vessel, which
they found ready to cress over the
Mediterranean from Patara to the
Pheoician coast. Thus his voyage was
forwarded by this Providential oppor-
tunity. Probably the other vessel was
delayed there, or possibly was to go
no further, and they seized this ready
conveyance — went aboard, (at once, ) and
set forth, the same word as vs. 1, ren-
dered "launched."

3. Discovered. This is also a nauti-
cal term for the first sight of land.
Having been brought in sight of Cyprus
— the land looming up in sight. Here
Paul and Barnabas had done their first
foreign missionary work ; and he must
have caught the view of it now with
tenderest emotions. We anchored oflF it
in April, 1851. It is a fertile .and salu-
brious island. ^ We left it behind on
the l^ hand side ; that is, sailing under

it so that, having passed it, it would
be on the left. This would indicate a
fair wind. We found the sea smooth
and delightful during all our voyage on
the same route at the same season of
the year. ^ Into Syria — unto Syria.
Held our course (steered) /or Syria. In
the ancient division, Syria included
Phenicia, of which Tyre was the great
commercial port. ^ Landed at Tyre.
Another nautical term — were brought
down. This great city of ancient time,
the subject of prophecy, as the proud
seat of worldly wealth and mart of
commerce, whose history was so con-
nected with that of Solomon's Temple,
was now the landing place of Paul in
his return from his foreign missionary
labors, about May 1st. It was three
hundred and forty miles from Patara,
and with the fair wind and good sea
which prevailed, it might be reached in
four or five days. As we saw Tyre
from the north, with its white build-
ings jutting out into the sea, it seemed
like a pLace of some consequence. But
on approaching it we found the old
wall in ruins, and broken columns of
gray and red graaite strewed around
on the beach, the sea breaking over
them. We passed along the main
thoroughfare, a narrow lane lined with
the poorest kind of shops — the bazaar
of that proud city. As I wished to
carry away a memento, I asked if
any thing was manufactured in Tyre ;
they replied that there was nothing.
No merchant princes any more to be
found therein. No mechanics and cun-
ning craftsmen, as in the days of King
Hiram and Solomon. One vessel was
lying at anchor. Broken columns we
saw lying around the lanes, and used
for door sills of the low huts. The
island is now connected with the main
land by the sea-drifts, and the Old
Tyre lies buried under forty or fifty
feet of sand. We found men excava*

•I
'I

.-ii

A. D. 58 J

HiAP. XXI.

ZSf

4 And finding disciples, wc tarried there seven days

r]io said to Paul through the Spirit, that he should not

go up to Jerusalem.

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 tee were out of the city : and ''we *"''• ™-^*-
kneeled down on the shore, and prayed.

C And when we had taken our leave one of another, we
took ship; "and they returned home again. cjoUni:u.

7 And when we had finished our course from Tyre, we

ting and removing tbe building ma-
terial of the ancient ruins, for use
in the neighboring towns along the
coast. It is even transported to Bei-
rut. The view here is taken from Dr
Thomson's late work, " The Land and
the Book." 'S For there. Providence
so ordered that he should land there,
for there the ship was to unlade
(was unlading) her burden (her cargo. )
This clause is thrown in significantly.
It was one of the commercial ships
(called ships of Tarshish,) in which
Paul tailed, and her precious freight
of convftrts was more than the cargo of
spice*, gold and silver. Rev. 18: 12,
13. And the prediction of Isaiah had
its incipient fulfillment — "Surely the
isles .'(hall wait for me, and the ships of
Tarshish first to bring thy sons from
far, their silver and their gold with
them, unto the name of the Lord thy
God and to the Holy One of Israel, for
He hath glorified thee." Isa. GO : 9 ;
t*s. 87 : 4. The Syro-Phenician woman
ivas from this vicinity. (Matt. 15 : 21 ;
Mark?: 24.)

4. Finding — literally, having found
out the disciples. Paul had likely
preached here soon after his conver-
sion. Sal. 1 : 21; ch. 15 : 41. The
Gospel may have been carried hither
by the disciples scattered abroad at the
persecution of Stephen, ch. 11 : 19.
1[ Seven days. This seems to have
been the time taken for unlading the
ship ; thus allowing the returned mis-
sionary and his company of converts
an opportunity to publish the Gospel
more widely in that great city, includ-
ing a Sabbath. ^ Who — the disciples
of Christ at Tyre— said to Paul, through

the Spirit — that is, having received
through tbe Spirit a forewarning of
what awaited Paul at Jerusalem, (aa
the Holy Ghost testified in every city,
vs. 23,) they urged, of their own will,
and out of their affection for him, thai
he should not go up to Jerusalem, if he
would consult his own safety. Yet
Paul went "bound in the spirit to Je-
rusalem."

5. And — ichen it came to pass that we
acco777plished {coimp]eteii) the days, (the
seven days of delay at Tyre, vs. 4,)
having departed, ive Journeyed — all for-
warding (escorting) us (vs. 20-38,) with
wives and children, unto outside the city.
So deeply interested were they all in
the Christian missionaries and in their
departure. ^ We kneeled, as 20 : SG.
Another most affectionate and prayer-
ful farewell, calculated to go to the in-
most heart of Paul. [Here is express

MENTION OF CHILDREN IN THE NOTICE

OF A Christian Church. And here
AT Tyre is seen the Church con-
sisting OF Christian families.]

6. After a solemn leave-taking,
which had been tempered by the
prayers, on the shore of the great sea,
they took ship — went aboard. While
the returned missionary and these con-
verts were making their persevering
way, in the face of all danger and
against ail the kind entreaties of
friends, to Jerusalem, the Tyrian Chris-
tians, who seem to have come out en
masse, rettirned home — literally, to th^ir
own (affairs. )

7. And we (as the last stage,) com-
pleting the voyage, came down from Tyn
to Ptolemais, (where the voyage ended,)
and the balance of the route was taad«

^36

THE ACTS OF THE APOSTLES.

[A. D. 58.

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 Cesarea : and we entered into the house of
%\\m.t.ll}' Philip "^the evangelist, "which was one of the seven : and
ir^eAo*'^"'^ abode with him. '

9 And the same man had four daughters, virgins.

by land. \ Ptolemais, the ancient Acco,
since called Acre and St. Jean d'Acre and
Akka, is about four hours ride north of
Mount Carmel, as wc traveled on horse-
back along the sea beach. The town
is celebrated for its fortifications, and
is said to contain now about ten thou-
sand people. It has a fine harbor, only
second to that of Haifa, under Carmel.
See Judges 1 : 34. It would be a short
day's passage from Tyre, with a fair
wind. They found out the disciples
here also, and greeted them as at Tyre,
with Christian salutations, remaining
there only one day. We visited the
Pacha of Acre, and were allowed to
pitch our tents among the massive for-
tifications. He also ordered a centu-
rion, who came in and stood before
him with staring eyes waiting the
command, which was, to escort us
about the walls of the fort and show
us the military display of cannon and
soldiers. The Pachalic extends to
Nazareth, east, and to Jaffa, south.
They told us that the population was
then six thousand. Paul's company
traveled from Ptolemais to Cesarea in
one day. Our dragomen declared it to
be eleven or twelve hours, and we found
the actual travel to be eleven hours.

8. The next day — lit., on the morrow,
while the ship's crew remained at the
business of the vessel, we that were of
Paul's conqmmj, (lit., those about Paul,)
departed and came to Cesarea — about
forty miles distant by the shore. We
set out in March from Ptolemais, on
horses, riding along the beach, crossing
the river Kishon, which we found much
swollen and frightful to wade with our
horses, as the sea broke over them and
us in a strong wind. Just beyond the
Kishon is the modern towu and harbor
of Haifa, at the foot of Carmel. The

mountain rises very abruptly fi-om
the sea. Beyond it, on the edge of
the Mediterranean, lies Cesarea. At
Cesarea there was the family of Cor-
nelius the centurion, (ch. 10 : 1,) con-
nected with the earliest history of the
Gentile conversions, and themselves the
first-fruits, (ch. 10 : 1 ; 10 : 44.) '^Philip
the Evangelist. Philip the deacon, one
of the seven deacons, (ch. 6:1,) was
also an evangelist, an office which he
held besides that of deacon, especially
as the deacon's work at Jerusalem was
ended. It was a special commission
as a traveling preacher of the Gospel
in the early Church, which was given
by the Apostles to some who were sent
out by them to this work. The office
is recognized, Ephes. 4 : 11, between
"Apostles and prophets," and "pas-
tors and teachers." The latter, how-
ever, soon came to supersede them, as
the regularly constituted ministers of
particular Churches. The term means
"preacher of the Gospel." See 2 Tim.
4 : 5. This Philip was the first preach-
er outside of Jerusalem. He carried
the Gospel to Samaria, and the last we
saw of him in this work was on the
road to Gaza and " in all the cities,"
terminating his traveling labors at Ce-
sarea, where we find him now, proba-
bly as the settled pastor of the Church
there, to whose house Paul would nat-
urally go, ch. 8: 40.

9. It is here recorded that the bless-
ing promised in Joel had come upon
the household of this good minister, in
this Roman Gentile city — that his four
daughters, who were virgins, unmar-
ried, at home with him, prophesied,
(Joel 3:1.) This was not any public
preaching, but simply an inspired
praising of God, and foretelling of fu-
ture events. This incident carries us

HliSl.ll,«l^

.lllir,

IF'I'

A. D. 58]

CHAP. XXI.

337

10 And as we tarried there many days, there came down

from Judea a certain prophet, named 'Agabus. ^oh. 11:2a

11 And when he was come unto us, he took Paul's
girdle aud bound his own hands and feet, and said, Thus

saith the Holy Ghost, ''So shall the Jews at Jerusalem Ju^aofis.
bind the man that owneth this girdle, and shall deliver
him into the hands of the Gentiles.

back, very significantly, to all that
grew out of the dispersion at Stephen's
persecution, (in -which Paul was so
eminent a party,) and to the far-reach-
ing results in the case of Philip also,
who is now to be seen as the Christian
pastor in this Gentile city, his house-
hold filled with the Holy Ghost. See
Judges 4 : 4 ; 2 Kings 22 : 14 ; Luke
2 : 26. Possibly the Holy Ghost again
in this city witnessed by these pro-
phetesses, of Paul's trials at Jerusalem,
as He did by Agabus, ys. 10.

10. It is calculated that Paul arriv-
ed at Cesarea on the 10th of May. Up
to this point they had been thirty-nine
days on the tour. We arrived there
on the 13th March. Approaching it
from the north, we saw ruins of an
aqueduct, with several arches of strong
masonry, overrun with shrubs. Along
the shore, for a quarter of a mile, were
fragments of piers, masses of wall, and
fallen abutments, broken columns of
white marble and gray granite on the
beach, or jutting out from the water —
with the remains of Herod's mole, here
and there seen above the surface of the
waves. Herod seems to have built
this city from the ruins of some other,
as fragments of granite columns are
interspersed with the stone blocks. Dr.
Thomson thinks that the tall buttress-
es, which are now so prominent in the
ruiiis, belonged to a Christian Church
probably of the times of the Crusaders.
We saw not a solitary being where this ,
city once stood. It is utterly desert- |
ed — the mole being overthrown, the
harbor is unsafe, and no ship could
ride there at anchor. The aqueducts
being broken, there is no longer any |
supply of water. Yet here the king- |
dom of Christ was opened to the Gen- |
tiles — an event in the blessings of '
29

which we share. How unlikely before-
hand, that the Church of God, once so
confined to the Jews, should ever have
passed over to the Gentiles ! But this
was the plan and prophecy of God.
Aud witness the Church now, the
Church of the Gentile* as it was once
the Church of the Jews. What prophe-
cy yet on record about Zion can be
doubted now ? \ Many days — literally,
more days, protracting the stay from
day to day, about five days, some think
ten or eleven. ^ Came down, the terra
used of coming from Jerusalem. ^ Ag-
abus. He it was who foretold the
famine, ch. 11 : 27-30, on account of
which the Gentile Christians at Anti-
och had set about collecting alms for
the poor Jews at Jerusalem, and had
sent it thither by Paul and Barnabas,
ch. 11 : 30. Strange that the same man
now appears to foretell Paul of the
trials to come upon him there. Paul
is thus reminded of his Gentile work
from the beginning, ch. 11 : 25.

11. He may have come to Cesarea
for the express purpose. He took
PauVs girdle, or belt, and bound hits
own hands and feet, (not Paul's, but his
own,) according to the custom of the
ancient prophets to represent symboli-
cally what they predicted. See Isaiah
20 : 2 ; 1 Kings 22 : 11 ; Ezek. 4 : 1.
^ Thus saith. He spake by inspira-
tion of the Holy Ghost. The man
whose is this girdle, so shall bind in Je-
rusalem the Jews. This was fulfilled,
vs. 33, for though he was bound by
the Romans, it was at the instance of
the Jews, who thus delivered him into
the hands of the Gentiles. The Ro-
mans held the government of Judea at
that time. See ch. 22 : 25 ; 24 : 27 ; 25 :
14 ; 26 : 29, and find how abundantly
this prophecy of Agabus was fulfilled.

THE ACTS OF THE APOSTLES.

[A. D. 58

12 And when we heard these things, both we, and they of that
place, besought him not to go up to Jerusalem.
eh. 20:24. 23 Then Paul answered, ^What mean ye to weep and

to break mine heart ? for I am ready not to be bound only,
but also to die at Jerusalem, for the name of the Lord Jesus.

14 And when he vrould not be persuaded, wc ceased,

aad'";*-'.'"' saying, "The will of the Lord be done.

z^j"; «." ■ ^' "'"^ 15 And after those days we took up our carriages, and

went up to Jerusalem.

16 There went with us also certain of the disciples of Cesarea, and

brought with them one Mnason of Cyprus, an old disciple, with

whom we should lodge,
ich. 15:4. Y^ 1 ^jj^ -when we were come to Jerusalem, the brethren

received us gladly.

12. As at Tyre, so here at Cesarea,
this revelation led the Christians to
entreat Paul not to go to Jerusalem.
T[ We. Luke and his companions, Ar-
istarchus and Trophimus. ^ A7id they
of that place — the Christians of Cesa-
rea. Yet, as before, the entreaty had
no eflfect, since Paul was going up by
Divine revelation. When his chosen
companions sought to move him from
his purpose, his heart was deeply agi-
tated.

13. Paul now expostulates with them
against such tender entreaties as were
calculated to break his heart, while
he went up willingly to trial and death
for the honor of Christ, f What mean
ye — literally, what do ye, iceeping and
breaking my heart. Tlie death of His
adorable Master at Jerusalem by the
same Gentile hands, through the same
Jewish persecutions, made the like
sufferings sweet — suffering with Him,
in prospect of reigning with Him.

14. His firm position and Christian
heroism made them acquiesce. 1 The
will, &c. This and all the petitions of
the Lord's prayer were familiarly used
by the Christians, and these words
best expressed their Christian resigna-
tion. They doubtless were satisfied
that Paul acted under Divine direction,
and they recognized it as the Lord's
will ; or gave in their acquiescence to
the will of the Lord (Jesus,) whatever
it might be.

^ 32. Paul's fifth Visit to Jerusa-
lem. A. D. 58. Ch. 21 : 15-17.

15. After these days — the "mnny
days" of delay at Cesarea — ice took up
our carriages. This last phrase is tha
rendering of one Greek word, mean-
ing— having made ourselves ready. Tiie
English word "carriages," means lug-
gage— things carried, and not vehicles—
having made ready (i. e. our luggage.)
See Judges 18: 21. ^ Went up. This
was the last stage of the eventful
journey.

16. They were accompanied to Je-
rusalem by some disciples — Christian
brethren, from Cesarea, who were well
acquainted there, and did them this
great kindness, that they brought theni,
to one Mnason of Cyprus, an early (old)
disciple, li'iih whom we should lodge.
They were to sojourn at his house at
Jerusalem during the Pentecost, when
all accommodations would be in so
much request. This early disciple
may have been one of Paul's first mis-
sionary converts at Cyprus, a first
fruit of his work of foreign (Gentile)
missions ; wlio, now, in God's provi-
dence, becomes his host in his most
trying circumstances, and a comfort as
reminding him of his successful labors,
while thus he would be another in the
group of Gentile converts whom Paul
would present at Jerusalem.

17. The brethren — the Christian dis-
ciples, members of the Church at Je=

A. D. 58.]

CHAP. XXI.

18 And the day following Paul went in with us unta

° James, and all the elders were present. g "l i "a; and

19 And when he had saluted them, °he declared par- ,Vc^i;.i5:4-r.
ticularl J what things God had wrought among the Gentiles ^'°"- '^ • ^^' ^
•by his ministry. "o-'Ji.''"'"'

20 And when they heard it, they glorified the Lord, and
said unto him, Thou seest, brother, how many thousands of
Jews there are which believe ; and they are all p zealous of l^^^ f^'-i
the law: ^ «'^'-^^"-

rusaleiu, sucli as Mnasoii, who Lad
probably heard of his coming and had
nssembled to greet him. They had
seen Paul there on several previous
visits, with alms, &c., and now that he
took thither these specimens of his
Gentile converts, they received them all
gladly, and without any appearance of
coolness on account of his interest in
the Gentiles. Nothing is as yet said
of the Apostles. It was not until the
next day that an interview was had
with the Church authorities.

\ 33. Meeting of the Presbytery,
THE Apostle James being the Mod-
erator.

18. Here we find a more formal
meeting with James the Apostle and
all the. elders, who were convened, as
it would seem, for the purpose, as the
Presbytery of Jerusalem. Paul had
the alms to present from the Gentile
Churches, through their representa-
tives, and he had also to present these
companions of his journey as 'he spe-
cimens of his Gentile converts. James,
the Apostle, the son of Aljjheus, and
author of "the Epistle of James,"
was he who was prominent in the Syn-
od at Jerusalem, A. D. 50, where the
great Gentile question was debated
and authoritatively settled. (Ch. 15:
13.) He was "the Apostle of the
Transition," and, therefore, as one
ably representing the middle ground,
he was a ft leader and moderator of
the Presb> tery at Jerusalem. His po-
sition at the Synod was that which pre-
vailed. See ch. 15 . 13, notes ; ch. 12 :
17: 15:13; Gal.l:9; 2:12,19. H The
c^rferi— presbyters — the ministers and
ruling elders of the Church. No oth-

er Apostle than James seems now to
have been at Jerusalem.

19. Saluted — greeted, vss. 6, 7; see 18:
22. He declared particularly — literally,
he gave an exegesis severally of the things
tvhich, &c. This most particular and
detailed account carried him over all
his ministry among the Gentiles, at
least since he had reported himself
four years before. Of course he nar-
rated the striking histories of hi3 re-
visiting tour among the Churches of
Galatla, and Phrygla, and Achala, and
above all at Ephesus.

20. AVltness the effect of this report
from the returned missionary — a mis-
sionary of the first Gentile Church at
Antloch, reporting himself to the Old
Mother Church at Jerusalem. How
could they do less than glorify the
Lord, uniting In solemn thanksgivings
and praises. And here comes the diffi-
cult point. 1 Thou scest, brother.
They knew he was aware of the diffi-
culty from the strong Jewish element
In the Church, that was naturally sus-
picious of Piiul's Gentile labors, and
especially as this suspicion was fanned
to a flame by false rumors. It was the
old trouble which led to the Synod at
Jerusalem eight or nine years before,
and which had yet further to be met.
How many iKousands — literally, viyri-
ads—a general phrase, (meaning what
multitudes.) There were present the
ministers and elders of Churches of
the city and Immediate vicinity, vs.
18, though this expression refers to tho
general facts which Paul well knew.
These "believing" Jews were proba-
bly not all of them true Christians,
any more than Simon Magus, but they
h.ad espoused the Christian cause,

840

THE ACTS OF THE APOSTLES.

[A D. 58.

21 And they are informed of thee, that thou teachest all the Jewa
which are among the Gentiles to forsake Moses, saying that they
ought not to circumcise their children, neither to walk after the
customs.

22 What is it therefore ? the multitude must needs come together:
for they will hear that thou art come.

23 Do therefore this that we say to thee : We have four men
which have a vow on them.

and enrolled themselves -with the visi-
ble Church. ^ Zealous — literally, zeal-
ots of the tail) they are. This verb ren-
dered "are," is often used in reference
to a fact either unknown to the person
addressed, or blameworthy. As it was
the time of the festival, the Christians
of Judea would have come up already
in great numbers. Eusebius quotes
from Hegesippus to the same effect, al-
though Origen says that probably the
■whole number of believing Jews had
at no time reached 144,000. We have
here a glimpse of the great progress
which the Gospel was making among
Jews and Gentiles.

21. Informed — literally, catechized —
systematically taught concerning thee.
These multitudes of Jews in the Chris-
tian Church there, who were thus
stickling for the legal observances,
were misinformed of Paul's position,
as they had misunderstood Stephen's
on the same point, (ch. 7 : 57.) Strange
that Paul finds himself now charged
with the same heresy which brought
Stephen to his martyr death on that
very soil, and where he himself took
part in the fanatical outrage. — These
Jewish disciples had heard these ex-
aggerated statements about Paul, and
had, perhaps, seen or heard what he
had written in some of his Epistles,
disparaging and discarding the cere-
monial observances as a ground of
trust, and they had inferred unfairly,
that he advised the Hellenistic Chris-
tians— those Jewish believers which arc
(scattered) among the Gentiles — to for-
sake the Mosaic law altogether. ^ To
forsake — literally, dost teach apostasy.
*But see 1 Cor. 7 : 18, 19. He had only
insisted that the Mosaic observances
■were iusuflBcient of themselves for sal-

vation, and were only the shadow of
better things in Christ — not denouncing
them, except as standing instead of
Christ. Yet the tendency of his teach-
ings would be to crowd out circum-
cision as useless. The Apostolic Synod
had decided the question from the Gen-
tile point of view, that the Gentiles
needed not to be circumcised. But
neither Paul nor the Synod had taught
that the Jews ought not to circumcise
their children, only that it was not
requisite, and ought not to be trusted
in for salvation. See Gal. 6:15. He had
circumcised Timothy to conciliate, but
would not circumcise Titus, lest in this
case of a Greek, he might concede too
much to the Judaizers. Tf Customs — •
usages, ordinances, observances of the
ceremonial law.

22. What is it, therefore, that should
be done t It is altogether necessary thai
a multitude come together, for they unll
hear that thou hast come. It is not a
meeting of the Church that is here
spoken of as expedient, but a public
gathering as inevitable, for the reason
stated, (not that they would be con-
vened,) but that they would hear in
some way of his being in the city, and
would assemble to agitate the subject.
It is not the mtiltitude, (in the Greek)
but a multitude of the Jewish Chris-
tians.

23. Their advice is here given, and
probably upon much previous delibera-
tions. This, therefore, do which we say
to thee. As before, at the Synod,
James and the Elders act in concert,
and give their united counsel. If TFa
have four men. These were probably
Jewish Christians who had taken the
vow of a Nazarite, which was a vow
of special devotenaent among the Jews,

A. D. 58.]

CHAP. XXL

841

24 Them takt^ and purify thyself with them, and be at
charges with them, that they may "J shave fheir heads : and «gNoia. «: 2, i»
all may know that those things, whereof they were informed «''-i8:i».
concerning thee, are nothing; but that thou thyself also
walkest orderly, and keepest the law.

!5 As touching the G-entiles which believe, ''we have

•ch. 15:2(^29.

written and concluded that they observe no such thing,

save only that they keep themselves from things offered to idols, and

from blood, and from strangled, and from fornication.

26 Then Paul took the men, and the next day purifying
himself with them ^entered into the temple, * to signify J n'^-J^^^'ij,
the accomplishment of the days of purification, until that
an offering should be offered for every one of them.

Numb. 6 : 1-21, aud called for a variety
of sacrifices, besides free-will offerings.
Paul himself had taken this vow, as
we have seen, ch. 18: 18, but not with
these temple observances. Now, as
the sacrifices and oflFerings prescribed
at the temple were costly, the practice
was for the wealthier to aid the poorer
in the expenses. This was recom-
mended by the Church authorities to
Paul, to be at charges with them — (lit.,
tpend upon them,) and purify himself
with them — go through the sa3ie forms
of ceremonial purification, (net to take
the vow) that thereby he might pub-
licly exhibit his respect for the law's
observances, if properly, evangelically
understood. ^ That they may shave
their heads — which was the act that
signified the termination of the vow, and
the fulfillment of all its requirements.
One so assisting made common cause,
and became, so far, party to the vow.
Thus the proper relation of the law to
the Gospel, and of Gentiles to Jews as
one in Christ, might be made plain to
all, see vs. 26. ^ Walkest orderly — a
military term — walkest by rule — keep-
ing the law's requirements. Paul did
cheerfully observe the law where his
countrymen could be thereby concilia-
ted, though he knew and insisted that
it could not give life. It was of use
as pointing to Christ, and only when
rested in without leading to Christ,
was it to be denounced.

25. The Presbytery now repeat the
action of the Synod on this great sub-
ject, as touching the Gentiles, insisting
29*

on their freedom from the law as a sys-
tem of justification, (against the Juda-
izers,) so that this counsel of the Pres-
bytery should not be understood as
Judaizing. On the contrary, as touch-
ing the Jews, they would insist that
any one was free to go through certain
observances of the law, only so as that
Christ was held to be the end of the
law for righteousness, to the believer.
Ch. 15 : 21. The Jewish Christiana,
and the Gentile Christians, therefore,
ought to be one. ^ Written — lit., tent
( epistles, decrees, ) a7id concluded —
judged — the same term used by James
in the Synod when he said / judge {my
sentence, judgment, is,) — the Synod
having "judged" as he did, by their
vote. ^ That they do no such thing —
that they are bound to perform no such
ceremonial rites, &c. See ch. 15 : 19.
26. Paul felt entirely free to do as was
counseled by the Presbytery. He went
through the ceremonial purifications
with these men, without going through
the thirty days observances of the vow
— to signify — declaring (to the priests)
the completion (filling up) of the days
until — that is, notifying the priests of
the duration of the days of purification
in which he was to make common cause
with the Nazarites — bow many days
there were until they should offer the
sacrifices appointed by the law. This
was done that the priests might be in-
formed of the obligations entered into,
and prepare for the closing sacrificea
accordingly.

842

THE ACT3 OF THE APOSTL'iiS.

[A. D. 58.

«oii.24:i8. 27 And wlien the seven days V7ere almost ended, "the

Jews which were of Asia, when they saw him in the

Bcii.?.6-2i. temph, stirred up all the people, and 'laid hands on him^

28 Crying out, Men of Israel, help : This is the man,
ych.s4:s.6. ytiiat teacheth all men everywhere against the people, and

the law, and this place : and further brought Greeks also
into the temple, and hath polluted this holy place.

29 (For they had seen before with him in the city
.ch.20:4. ''Trophimus an Ephesian, whom they supposed that Paul

had brought into the temple.)
ach. 26:21. 3Q j^^^ a. ^^ ^]^Q Q[^^J ^^^ movcd, and the people ran

27. The seven days. From the con-
nection we infer that these were the
days which should fill up the purifica-
tion in which the Apostles were to join
them and which were to be followed by
the closing offerings. See John 11 : 55.
Accordingly, in ch. 24 : 18, he says,
"they found me purified in the tem-
ple." fi The Jews from Asia, of which
Ephesus was the capital. The Ephe-
sian Jews were among his bitterest en-
emies, ch. 20: 19. They were amazed
to see him in the temple, as they held
him to be an apostate and a profaner
of the temple. They were such as had
rejected his teachings in the Asiatic
cities, and could think no good thing
of him now, amidst the excitement of
the great Jewish festival of Pentecost.
He had sought to conciliate the Jewish
Christians, and may have succeeded,
but these bigoted and bitter unbeliev-
ing Jews were enraged, and stirred up
all the crowd, who were assembled in
the city from all quarters. Tf Laid
hold — arrested.

28. They made a loud appeal to the
Jews, as such — Men of Israel — 3Ien, Is-
raelites, help — to bring this ofi'ender to
punishment. ^ This is the man, the
notorious one ; tvho, as we can witness,
te.achelh all, every where, against the
people, (accusing the Jewish people as
the murderers of the Messiiih,) and the
law — the Mosaic law — the Mosaic
economy, as insufficient and ready to
vanish away, vs. 21, and this place —
the temple — as not exclusively the
residence of God on earth. They un-
derstood Paul's doctrine as they un-
derstood Stephen's, to be blasphemy

against Moses and the temple. Paul
must have remarked how similar waa
the accusation against Stephen, when
he himself was probably one of the
accusers. ( Ch. 7 : 58. ) ^ And fur-
ther. This was a second charge ; that
he had also brought Greeks (Gentiles)
into the temple, (the second court, or
court of the Israelites, which was be-
yond the court of the Gentiles, and
which had on the marble columns this
inscription, in Greek and Latin: " Let
no foreigner go further, on penalty
of death.") T[ And hath polluted {pro-
faned) by so doing, this holy place— set
apart to sacred use. The outer court
of the Gentiles was open to them, but
beyond that they could not go. See
Paul's defense, ch. 2-4 : 17.

29. They had seen one Greek with
him in the city — a convert of his from
Ephesus, whom these Jews from Ephe-
sus knew as such — and now they leap
to the conclusion that he also had ta-
ken that Gentile (and others) into the
sacred court where none but an Israel-
ite could enter. T They had seen be-
fore— on some former occasion, perhaps
on that very day, and near the temple,
with him, in the city, Trophimus, (see
ch. 20 : 4,) an Ephesian — a Gentile of
that city, and not a Jew.

30. This outcry, with such fanaticai
charges, raised the greatest excitement
throughout the city, among the thrcngs
of bigoted Jews who had come up to
the Pentecost. They dreiv him out of
the temple — as they meant to kill him,
and would not defile the temple with
his blood. Then, immediately, the doors
were shut by the Levites. The doors

A. r>. 58.]

CHAP. XXI.

543

together : and they took Paul, and drew him otit of the temple : and
forthwith the doors were shut.

31 And as they went about to kill him, tidings came unto the chief
captain of the band, that all Jerusalem was in an uproar.

32 •'Who immediately took soldiers and centurions, and .^^«^j_ 23:27, .mi
ran down unto them : and when they saw the chief captain

and the soldiers, they left beating of Paul.

33 Then the chief captain came near, and took him, and

' commanded him to be bound with two chains ; and de- l^'iolh.
manded who he was, and what he had done.

34- And some cried one thing, some another, among the multitude :
and when he could not know the certainty for the tumult, he com-
manded him to be carried into the castle,

35 And when he came upon the stairs, so it was, that he was
borne of the soldiers for the violence of the people.

which separated the court of the Isra-
elites from that of the Gentiles, lest
the Gentiles, in revenge, might make
an irruption into the sacred place ; or
perhaps to shut out any rioting that
might ensue. We hear nothing of the
Christian Jews making any interfer-
ence. The Church was doubtless pray-
ing for him, and this will account for
his deliverance.

31. And they seeking to Mil him,
(by beating hiin, vs. 32,) that is, the
Jews of Asia, (vs. 27,) joined by the
mob, (vs. 30,) — an (official) report
went up to the chief captain of the band —
the chiliarch of the band, (or leader of
a thousand.) A Roman garrison was
stationed in the precincts of the temple
during the great festivals, to keep
order and suppress any riot. This
chief captain and guard occupied the
tower of Antonia, built on a steep rock
on the north west of the temple area,
connecting with the court by a flight of
steps. This officer was Claudius Ly-
sias, and the report went up to him
without any delay. The temple area
is now occupied by the Turkish Mosque
of Omar, and this fortress is the site of
til? present Turkish garrison, from
which we could get the best view of
the inclosure

32. The chief captain immediately
started with his troops — soldiers and
cmlurions, more than one, with their
ample complement zf me:*— and this

had the effect to make them cease the
beating, which must shortly have re-
sulted in his death. So it occurs,
strangely enough, that the Roman
(Gentile) power comes to the rescue of
the great Apostle of the Gentiles,
against the mad hostility of the chosen
people.

33. The mob had desisted at the ap-
pearance of the military corps, and the
chief captain coming near, arrested kirn,
upon the presumption of his being an
offender. His object was to put him
in custody until the facts should be as-
certained. He ordered him to be
bound with two chains — fastened by

I each arm to a soldier — as was the cus-
tom— as with Peter, ch. 12 : G. And
demanded — made formal inquiry — tvho
he might be, and ivhat he has done. The
prophecy of Agabus was here fulfilled,
ch. 21 : 11. Lysias se«ms to have
thought him a dangerous agitator, who
had recently appeared and been con-
demned— that Egyptian, vs. 38.

34. What a gi-aphic description of
the mob, in the wildness of their fanat-
icism ; all anxious to accuse him, and
yet defeating their own end by the
noisy furor— each drowning his neigh-
bor's outcry, so that he could not know
the certainty for the tumult. Therefore,
he commanded him to be led into the castle,
or tower of Antonia, where the garrison
were posted.

35. The siatVs— which are also men-

844

THE ACTS OF THE APOSTLES.

[A. D. 68

i Lake 53: IS.
Jabn 19:15.
•h. 22:22.

36 For the multitude of the people followed after,
crying, ^Away with him.

37 And as Paul was to be led into the castle, he said
unto the chief captain, May I speak unto thee ? Who
said, Canst thou speak Grreek ?

38 'Art not thou that Egyptian, which before these
days madest an uproar, and leddest out into the wilderness
four thousand men that were murderers ?

39 But Paul said, 'I am a man which am a Jew of
Tarsus, a city in Cilicia, a citizen of no mean city; and I
beseech thee, suffer me to speak unto the people.

40 And when he had given him license, Paul stood on
, oh. 12: 17. tijg stairs, and ^ beckoned with the hand unto the people.

And when there was made a great silence, he spake unto
them in the Hebrew tongue, saying,

tioned by Josephus, as leading up from
the court of the temple to the tower
of Antonia. ^ So it wa«— literally, it
happened that he ivas borne — caiTied —
by the soldiers, (not "by means of,")
but on account of the pressure of the
crowd. He was rather lifted by the
soldiers than led, as the mob crowded
so upon them. This is the vivid descrip-
tion of Luke, who was an eye witness
deeply interested in the scene.

36. For. The reason is here more
distinctly stated. The multitude of the
(Jewish) people u-ere following crying,
Away with him. How striking that this
was also the cry of the Jewish popu-
lace urging the crucifixion of our Lord,
which Paul very probably may have
heard, or even joined in, some thirty
years before. Luke 23 : 18 ; John
19:15.

37. Paul now having reached the
platform, asks permission of the chief-
captain to speak. Though bruised and
bound, he would yet give his testimony
for Christ in the hearing of his mad
and deluded countrymen. Is it per-
mitted me to speak unto thee — and he
said. Dost thou know in Greek? Are
you acquainted with Greek, so as to
understand and speak it? The Roman
officer was surpi-ised to hear him talk
to him in Greek.

38. Art not thou. Eather, Thou art not
then (as I had supposed,) that Egyptian,
&c. Such a seditionist had appeared

not long before, threatening to over-
throw the Roman government. He is
mentioned by Josephus as having col-
lected at length as many as thirty
thousand to his standard, (though else-
where four hundred only are named as
from the desert ; ) he leads them to the
Mount of Olives, where he promised
them that they should see the walls
demolished by a miracle. If Uproar —
rather, ivas stirring up sedition and lead-
ing out into the wilderness the four
thousand men of the assassins (called
sicarii, because they wore a short
sword or dagger in their girdle, called
sica.) The different numbers as given
by Josephus and Luke, represent the
adherents of this man at different stages
of his progress. They were routed
and scattered by Felix.

39. Paul calmly explained who he
was, and how he would naturally speak
Greek — as being not an Egyptian, but
a Jew of Tarsus, a citizen of no mean
city of Cilicia. Josephus calls Tarsus
the metropolis of Cilicia, most renowned
for its university. ^ Suffer me to speak
(discourse) unto the people, who though
infuriated, were still his kinsmen ac-
cording to the flesh. Rom. 9 : 3.

40. This is inileed a sublime spec-
tacle. The great preas^i.ier of salvation
yearning for the souls of his country-
men, yet hotly pursued by them as
they thirsted for his blood. Yet while
he is bound and bruised by their beat-

^. D. 59.]

CHAP. XXII.

846

CHA.PTEa XXII.

1 yiy.:<, '' bri'ilncu, ;iij<\ tutlicrs, hear ye my defence '^''^■''•*
tcJiich I make now unto you.

2 (And when they heard that he spake in the Hebrew tongue to
them, they kept the more silence; and he saith,)

ing, he turns upon them now under
the protection of Gentile arms, (their
haughty conquerors,) and offers a
tender vindication of himself, and of
his cause — his first and last speech
to the people of Israel in Jerusalem.
Must he not now have remembered
Stephen a,nd his noble vindication on
this very sacred spot more vividly than
he remembered it at Athens, on Mars'
Hill ? The particulars are here graph-
ically given. He spake unto them in
the Hebrew tongue, (dialect) as better
suited to show his own Jewish char-
acter, and to enlist their most sacred
attention. So long as he has life or
strength he is eager to plead with his
poor deluded countrymen, if yet by
any means they might receive the
Gospel of Jesus Christ.

CHAPTER XXII.

§ 34. Paul's fiest Defense, viz. be-
fore THE Jewish multitude. —
Jerusalem. A. D. 59. Ch. 22 : 1.

We enter now upon a series of pleas
made by Paul in self-defense. This
defense is the first of five which are
recorded in successive chapters 22-20,
as made in diflFerent circumstances
leading to the close of the history.
This may be considered as Paul's first
formal vindication of himself before
his own people.

1. Men, brethren and fathert. The
same opening as Stephen used, (ch. 7 :
2.) Men, (who are) brethren (fellow
Israelites) and fathers, such as the doc-
tors and rulers of the Sanhedrim, who
may have been present. He thus at
the beginning, like Stephen, puts for-
ward his lineal relation to them in a
way to conciliate, and to show how his
heart yearned for his kinsmen accord-
ing to the flesh. 1[ My defers. He
bespeaks a hearing (according to the

usual form of address) for the defeme —
(literally, apology) which he would
now proceed to make to them. The
ancient sense of the word apology did
not imply any acknowledgment of
wrong or mistake, but signified merely
a vindication or defense.

2. Spake — rather, was addressing
them. ^ The Hebrexo tongue — dialect.
He had just before address'ed the chief
officer in Greek, and he would have
been understood in that tongue. But
he preferred to use the Hebrew to show
himself a Jew, as he wished to repel
the charge of apostasy from the reli-
gion of their fathers. He goes on,
therefore, to show his Jewish descent
and education, and zeal for the law,
even to persecuting the Christians ; his
miraculous conversion, in which Jesus
of Nazareth reveals Himself to him
with a threefold Divine testimony.
Observe. — (1) The Lord appearing
unto him from heaven, (vss. 6-10.)
(2) The revelation to Ananias, a
Jew, concerning him from on high,
(vss. 11-16.) IS) The repetition of
the appearing and command of the
Lord at Jerusalem, (vss. 17-21,) all
which Divine testimonies were fully
sufficient, by their own law, to confirm
the facts. Dent. 19:15; Matt. 18 : 16.
He further shows that Ananias, through
whom this change in him was estab-
lished, was himself a devout Jew, (vs.
12,) and had wrought a miracle upon
his blindness, (vs. 13,) and had also
testified that Saul's conversion was by
the God of their fathers, (vs. 14.)
And further, that it was through this
Jewish channel, and from this Divine
source that he received the commission
to the Gentiles, vss. 14, 15. The Hebrew
dialect, used by the Apostle, was prob-
ably the vernacular speech of Judea,
the Aramaic, and not the pure Hebrew,
which woi;ilcl scarcely have been na*

THE ACTS OF THE APOSTLES.

[A. D. 63.

c Dcut.

33:3.

2 Kings

4:38.

Luke 11:39.

deh.&

34.

,d,,a

:5.

/ ch.il
Gal. 1 :

:20.

14.

pRoui.

10:2.

ftch.3

3, and

3 " I am verily a man loJdcJi am a Jew, born in Tarsus,
a city in Cilicia, yet brought up in this city ' at the feet
of * Gamaliel, and taught * according to the perfect manner
of the law of the fathers, and ^was zealous toward God,
8 as ye all are this day.

4 •" And I persecuted this way unto the death, binding
and delivering into prisons both men and women.

5 As also the high priest doth bear me witness, and 'all
the estate of the elders : '^ from whom also I received letters
unto the brethren, and went to Damascus, to bring them
which were there bound unto Jerusalem, for to be punished.

derstood by the mixed assembly, na-
tive and foreign, though it -was the
sacred and learned tongue of the Jews.
1 They afforded more silence, (silent at-
tention, ) on this account. The effect
was as he intended. Their Jewish in-
terest was excited in the spealcer, and j
they were irresistibly drawn into sym- j
pathy with one who, by his use of i
their own language, showed that he |
was one of them. |

3. As to his birth and education, he j
shows himself a thorough Jew, though j
of foreign birth. " I am indeed a Jew, I
born in 'Tarsus, but," &c. The em-
phasis is upon the 1, and the antith-
esis is between his foreign birth in
Tarsus, and his rearing at Jerusalem,
and it might read, " born indeed, at
Tarsus, but," &c. Though he was
born outside the Holy Land and a Hel-
lenist, yet he was reared from boyhood
at the Holy City, and could not be ac-
cused of imbibing foreign prejudices
with his birth. 2 Cor. 11:22; Phil.
3:5. f In Tarsus of Cilicia, a city of
the province of Cilicia. ^_ Brought up
— nurtured— reared, at the feet of Gama-
liel, from about twelve years of age.
The teachers were stationed commonly
upon a platform, so that the pupils
who stood, were said to be at their feet.
Luke 10 : 39 ; Deut. S3 : 3. This is |
without doubt the Gamaliel already
spoken of, ch. 5 : 34, whose moderata \
counsels prevailed at a critical mo- j
ment. ^ Ta-ught — educated — trained, as j
a pupil.' See ch. 26 : 4, 5. 1[ Accord- \
ing to tht {accuracy) strictness of ihe pa- |
ternal law — "according to the exact
form of the law >,^ our fathers." — <

Beza. Ch. 24:18. He was "a He-
brew of the Hebrews," ( PhiL 3 : 5,)
" as touching the law, a Pharisee." fch.
26:5.) T[ Zealous — a zealot of God.
See Gal. 1:14; Phil. 3:6. He had
acted as they were then doing. He
had joined in denouncing Stephen as
an Apostle, and had regarded his views
as a profanation of .Moses and the
temple ; and had even conspired with
the multitude for his death. "I had
the same zeal for God which ye all
show this day."

4. He mentions his former savage
hostility to these Gospel views, though
it was now the deepest grief and shame
to him. 1 Cor. 15:7-10. The argu-
ment was a pointed and powerful one.
"I once thought and acted on this sub-
ject just as you are now doing, and
should have continued to do so but for
for what so miraculously occurred," vs.
6, &c. TI / persecuted this ivay — this
party — those of this way of religion
and worship, and that not moderately,
but to the very extreme, unto death,
(as in the case of Stephen, ch. 6:1,)
binding with chains and delivering into
prisons both men and ivomen. It was
an awful excess which is elsewhere re-
ferred to, that he treated thus not only
men, but also ivomen. Observe. —
Paul may have seen in his own mar-
velous conversion a gleam of hope for
his Jewish brethren and nation, that
they also inight be converted.

5. For the truth of these important
facts in his case, he now appeals to the
then high priest and chief court, the
Sanhedrim. If Doth bear me witness— ^
literally, u-itnesselh — is my witness, I

A. D. 59-1

CHAP XXII.

347

6 And 'it came to pass,
and was come nigh unto Damascus about noon, suddenly
there shone from heaven a great light round about me.

7 And I fell unto the ground, and heard a voice saying unto me,
Saul, Saul, why persecutest thou me ?

8 And I answered. Who art thou, Lord ? And he said unto me,
I am Jesus of Nazareth, whom thou persecutest.

9 And "they that were with me saw indeed the light, ^."^V*"^"
and were afraid ; but they heard not the voice of him that

spake to me.

confidently appeal to him for the facts.
See ch. 9:2. It was probably The-
ophilus, son of Ananias, ■who was ap-
pointed by Vitellius, the Roman gov-
ernor, Oil the year of Paul's conversion
— possibly it was his brother Jonathan,
who was removed that year. lie may
have been in the crowd while Paul was
speaking, and possiblj' was recognized
by him. ^ Atid all the estate. &c. — lit-
erally, and all the presbytery — that is,
the Sanhedrim, consisting of elders,
&c. IT From tckom — from this highest
court of the nation, and by the author-
ity of the high priest himself. They
gave hira letters — a commission, unto
the brethren — the Jews of Damascus,
whom he here calls "brethren," or to
his brother officers, the rulers of the
synagogues there. This was at his
request. Ch. 9:2. ^ And u-ent — /
was on my tvay, (for the purpose of)
bringing also those vrho were there (as
well as those in other places,) bound
(in chains,) tinto Jerusalem, that they
might be punished, by imprisonment,
stripes or death. Ch. 8 : 1, 3 ; 2G : 11.

G. There are three accounts of Paul's
conversion — one by Luke, ch. 9, and
besides the one before us, that in ch.
26. (Compare.) These separate accounts
show only such minor variations as
would naturally occur when only the
substantial facts are narrated, f It
tame to pass — literally, it occurred to me
journeying — it took place as I journq/ed,
and approached Damascus. He here
mentions that it was about noon, (omit-
ted ch. 9: 3,) to show the ineiFable glory
that was so manifest at noon day (vs.
11,)-^** a. light above the brightness

of the sun," (ch. 2G : 13.) See Notes,
ch. 9 : 3.

7. The ground — the pavement — per-
haps a paved road leading into Damas-
cus, or on the traveled solid road near
the city. The spot where tradition
has located the miracle was pointed
out to us, but there is no proof of the
locality. ^ H'^'^i'd, &c. See ch. 9 : 4,
Notes.

8. See Notes, ch. 9:5. 1 Jesus of
Nazareth — theNazarene. In Luke's ac-
count it is, "I am Jesus." Paul gives
this name more fullj% for it is his ob-
ject here to show that it was none
other than the crucified Nazarene who
thus appeared to him, and who thns
proved His Divinity and the truth of
His Resurrection and Missic7i.

9. They that were with me — his at-
tendants, companions and helpers on
this errand of persecution. These saw,
indeed, the light — but as in ch. 9 : 7,
they "saw no man." So in ch. 9 : 7 it
is said, "they hearda voice," yet "they
beard not the voice of Him that spake,"
that is, while they heard the sound of
the voice, they heard nothing intel-
ligible, and did not hear what was said
by the Lord. The revelation was in-
tended for Saul himself. See vs. 14.
There is not the slightest contradiction
here. We all sny that a man's speech
is not heard, if he does not make him-
self distinctly audible ; and by this we
mean precisely what is here said, that
we hear a voice, but do not hear the

! voice so as to recognize and understand
the speaker. So we often hear a voice
in an adjoining rcom, or behind us on
the street, but do not hear it definiteljj

848

THE ACTS OF THE APOSTLES.

[A. D. 59

10 And I said, What shall I do, Lord ? And the Lord said unto
me, Arise, and go into Damascus ; and there it shall be told thee of
all things which are appointed for thee to do.

11 And when I could not see for the glory of that light, being led

by the hand of them that were with me, I came into

Damascus.
).ch. 9:17. 12 And "one Ananias, a devout man according to the

piVrn's:'?. 1^^; "having a good report of all the ^ Jews which dwelt

thei^e,
13 Came unto me, and stood, and said unto me. Brother Saul,
receive thy sight. And the same hour I looked up upon him.

do not hear the voice of him that
as to who it is, or what he says. These
attendants saw enough to satisfy them
of the miraculous appearing, but were
not allowed to see the Person or hear
His words.

10. Paul omits the tender words of
Christ, which applied only to his per-
sonal case as a persecutor, "It is hard
for thee," &c. but passes on to show
that such a Divine miraculous revela-
tion led him to submission and acknow-
ledgment of the Risen Lord, and of
His claims to His service. What shall

1 do, Lord? In ch. 9:6 it is, "Lord,
what wilt thou have me to d 3 ?" 'i Arise,
&c. In almost the same terms as given
in ch. 9 : G, he was directed to go into
the city of Damascus, near which he
had come, and there he should receive
fuller directions what to do — of all
things which are (divinely) appointed to
thee to do. These things he should hear
from Ananias, vss. 14, 15, 16, and per-
haps from the Lord Himself. Ch. 20 :
16-18.

11, Could not see — ^literally, did not
see. He here states that he was blinded
by the glory of that light, vs. 6, "above
the brightness of the sun," (26: 13,)
a sign of "the glory that excelleth,"

2 Cor. 3 : 10. Luke states that "when
bi* eyes were opened he saw no man,"
that is, the dazzling light made him
plose his eyes, and when he opened
iljem again he saw po one. Luke also
gtates tliat he was three days in this
bUnduessi See ch. 9 : ^ and i>otp3. And
we Infer that it -was not the u^ere nat-
ural effect of the dazzling splendor,
but a miraculous blinding during this

interval, after which "there fell from
his eyes as it had been scales, and he
received sight forthwith," &c. ch. 9 :
18. So Zacharias was struck dumb
for a season for his unbelief. Luke 1 :
20. This was also given to Paul prob-
ably as a sign of the conversion of the
Jews, "that blindness in part (for a
season) has happened to Israel until
the fullness of the Gentiles be come
in, and that the vail which is to this
day upon the heart when Moses is read,
shall be taken away." 2 Cor. 3 : 16.
See 1 Tim. 1 : 13-16.

12. He proceeds now to show that
he was led into his changed relations
by means of one who was a devout Jew,
and in high repute for his strict con-
formity to the law. He omits the ac-
count of Ananias' vision, as given ch.
9 : 10-17. His object is to show that
it was not only by the clearest Divine
call, but also by most approved Jewish
agency, that he was led into the Chris-
tian Church. Hence he dwells on the
standing of Ananias as above all sus-
picion among the Jews at Damascus.
^ Of good report — literally, witnessed
of — attested, indorsed. For these facts
there was amplest evidence at hand.

13. He shows further that Ananias
came Divinely commissioned, and
wrought a miracle upon him in proof
of this. The narrative of his commis-
sion was given by Luke, ch. 9.' ^Drothet
Saul. This epithet showed that Ana-
nias recognized him as a brother Jew
in good standing. \ Receive thy sight —
rather, look up — the same word as io
the nest clause.

A. D. 59.]

CHAP. XXII.

14 And he said, iThe God of our fathers 'hath chosen f.to.''"'"^
thee, that thou shouldest know his will, and ^see 'that Jg^V^'""'
Just One, and "shouldest hear the voice of his mouth. io\8?'''''^'"''

15 ''For thou shalt be his witness unto all men of what ^?l:^'■'^^■^'^^
thou hast seen and heard,

16 And now why tarriest thou? arise, and be baptized, yl'^-'i
'and wash away thy sins, "calling on the name of the f^h.^j.gg,

T ni-rl Heb". 10:22.

17 And ^•it came to pass, that, -when I was come again f''^:a?i^^'
to Jerusalem, even while I prayed in the temple, I was in ^cor.urx
a trance

I Cor. 11:23.
Gal. 1:12.
23 : 11.
20, atd

14. Here he declares that Ananias
asserted his Divine authority, and de-
livered the message with which he was
sunt fi-om God. Ananias gives the sub-
stance of what was revealed to him
about Saul's mission. T The God of
our fathers. "The God of Abraham
and Isaac and Jacob — the God of the
Jewish nation." ^Chosen thee. Seech.
9:15. He is a chosen vessel unto
me — literally, hath before appointed thee.
See vs. 10. 1 And see that Just One.
This vision of Jesus Christ, the Mes-
siah, which was a mark of Apostleship,
1 Cor. 9:1; 11:23; 15:8; Gal. 1:
I, 11, 12. Christ is called the Just
One, ch. 3 : 14; 7 : 52. "Even Jesus
that appeared unto thee in the way as
thou earnest.'' If Shouldest hear the
voice. This was reserved for Paul, and
not allowed to his attendants. He was
to receive the instructions for his future
work. And it was at this time, doubt-
less, that he received from the Lord
that which also he delivered unto the
Corinthian Church about the institution
of the Lord's Supper. 1 Cor. 11 : 23.

15. His ivitness to all men — (without
distinction of race or class,) Rom. 1 :
14 : Col. 1 : 16-23. " To bear my name
before the Gentiles and kings, and the
children of Israel," ch. 9 : 15. He
wfts thus miraculously made a witness
of Christ's resurrection, (as to the fact, )
and this was one essential requisite in
an Apostle ; this great fact the Apos-
tles were to testify as the conclu-

ive proof and Divine seal of Christ's

work. See ch. 1 : 8, 22 ; 10 : 39 : 13 : 31.

T Seen and heard. Ch. 9 : 27 ; 26 : 16.

AH that was revealed to him by Christ,

and what he also saw of Him as the
risen Lord, as well as what should soon
be further revealed to him, (vss. 18-21,)
as regards his special commission to
the Gentiles, &c.

16. He here shows that he was for-
mally received into the Christian
Church by Ananias, and was baptized.
^ Why tarriest thou ? — words of encour-
agement, showing to him also his imme-
diate duty and privilege ; and this was
by one who acted under commission
from the God of their fathers, and
proved that commission to him by a
miracle — removing the blindness which
had been miraculously visited upon
him. ^ Arise — lit., stajid itp and be
baptized. This implies that he was
baptized standing vp, and baptized on
the spot. ^ Wash aivay — get thy sins
washed away. This does not refer to
the baptism, but to that which the
baptizing with water signified — the
cleansing from sin, which he was ex-
horted to get, in the way of calling
■upon the name of the Lord (Jesus) — ac-
knowledging and receiving Him, and
waiting upon Him in daily and hearty
confession of His name, whom he had
before despised and persecuted. Ob-
serve.— Baptism was not regenera-
tion, but came after regeneration, as a
privilege of the renewed man — and in
such case the ordinance is spoken of
as connected with prayer and sanctifi-
cation.

17, 18. Now the Apostle ventures to
speak of his special commission to the
Gentiles — that it was not at Damascus,
a foreign city, but at Jerusalem, the
Holy City, and while he prayed in

850

THE ACTS OF THE APOSTLES.

[A. D. 59.

18 And *saw him saying unto me, *Make haste, and
get thee quickly out of Jerusalem : for they will not
receive thy testimony concerning me.

19 And I said, Lord, ^ they know that I imprisoned and
' beat in every synagogue them that believed on thee :

the temple, that such a revelation
came to him from God, clearly defining
his commission as an Apostle to the
Gentiles. This visit ^Yas probably his
first visit to Jerusalem, three years
after his conversion. Gal. 1:18, 23.
All the circumstances agree well with
that occasion. He remained but fifteen
days, and here he tells us that he left
the city by revelation, vs. 18. Paul
here shows that his conversion did not
cut him off from the religion of his
fathers, nor from the worship of the
temple ; and that therefore he was not,
as they charged, an apostate from the
Jewish Church. He took no one step
but by Divine direction, and as he was
in the way of his accustomed worship
in the temple. This is more fully
related, ch. 9 : 26-29. f Trance—
ccMacy. Some understand this as
the same which is referred to, 2 Cor.
12 : 9, but without good ground.
Tf Saw Him — the same person as be-
fore— the Lord Jesus. Paul had mean-
while been three years in Arabia, going
in and out of Damascus, and now at
length was waylaid by the Jews, who
plotted to destroy him. On this ac-
count the Christian disciples had let
hira down in a basket, by the walls, so
that he escaped to Jerusalem. There
also he met with similar hostility, and
was escorted by the brethren to Ce-
sarea, on the way to Tarsus, ch. 9 :
29, 30. See Gal. ch. 1. *^ Get thee
quickly. Here he informs us that he
left Jerusalem by Divine direction.
And hence it appears that his commis-
sion to the Gentiles is specially given
on the basis of his rejection by the
Jews, vs. 21. ^ They will not receive.
Though he was to bear witness of
Christ's name before the children of
Israel as well as the Gentiles, (ch. 9 ;
15,) it was here announced to him
that the Jews would not receive his
witness, and that hence he must iurn to

the Gentiles, ch. 9 : 29. He had now
to flee lest they should take his life ;
and though he was not to cease laboi--
ing for the Jews, he was to be the
Apostle to the Gentiles, and must not
tarry in Jerusalem, but go to the ends
of the earth.

19. He now shows by his reply that
it was his own cherished plan to labor
in Jerusalem, that he might prove there
the reality of his conversion, and
preach the faith which once he de-
stroyed, so that they should glorify God
in him, (Gal. 1 : 23, 24,) and so that
he should undo as far as he could the
mischief of his persecuting career.
They who were now persecuting him
for preaching to the Gentiles ought to
see plainly that he uid not go to the Gen-
tiles of his own choice, but only after
his expressed wish to the contrary was
overruled by the Jewish opposition and
by the Divine command. Surely these
plain facts of the case in his defense
ought to have restrained their vio-
lence. T[ Lord, they Icnoic. The Jews
(just spoken of) in Jerusalem. So
Ananias had objected to the Divine
direction, ch. 9 : 13. So also Jloses,
(Exod. 4 : 10.) and Jeremiah, (Jer.
1:6,) lit. — They themselves know. He
could not but think that his testi-
mony now as a converted foe would be
powerful, and he longed to occupy this
field of labor, among those who knew
well what a malignant enemy of Christ
and the Christians he had been. ^ That
I tvas impriso7iing and beating, (skin-
ning, and flaying with the scourge,) in
every synagogue — lit., through the syna-
gogues. Searching thoroughly among
the synagogues for the believers— dis-
ciples. "I punished them (by scourg-
ing) oft in every synagogue," ch. 26 :
11, "being exceedingly mad against
them." ^ Them that believed on thee—~
the Christians. This narrative here
boldly uttered would be also a publia

A. D. 59.]

CHAP. XXII.

851

shed, I also was standing by, and ^consenting unto hi

death, and k(^pfc the raiment of them that slew him. Ur^^'iO'iT'ifni

21 And he said unto me, Depart : 'for I will send thee Eom.'i'ls.-L"
far hence unto the Gentiles. nua, andis:

22 And they gave him audience unto this word, and sua-zS'S^'^
then lifted up their voices, and said, ''Away with such a fPnm^i''?*"
fellow from the earth: for it is not fit that ' he should |J|f'-iVj,^^-
live, ich'.iiik'

recantation, and an open repudiation
of his past course, here, in the city
where he received his letters, and be-
fore the officers and court from whom
he received them.

20. Paul further refers to that par-
ticular instance of his persecuting
zeal which also is recorded of him by
the Holy Ghost ch. 8 : 3. 1[ Th2/ mar-
i]/r. The word martyr is the same in
Greek, and means witness, as in vs. 15.
But as they who publicly witnessed
for Christ most commonly suffered
death for his sake, in the early history
of the Church, this word came to mean,
also, one who seals his public witness
with his blood. Hence this secondary
sense of the term, which is now the
common one. See Piev. 17 : 6. Tf Was
shed — ivas poured out. Though he died
by stoning, doubtless it was a most
bloody death ; and Paul retained the
vivid recollection of it, as a scene of
blood. ^ / also — / myself, also, or,
even I myself — as the Jews at Jerusalem
very well know, ivas standing ly, or
standing over. Same term as is used
in vs. 13, and once rendered "assault-
ed," also, "came upon" with hostile
intent. Ch. 17 : 5 ; Luke 20 : 1 ; 21 :
34;ch.4:l; 6:12; 12:7; 1 Thess. 5 :
8. / also was setting upon [liim) and
consenting to his death — concurring (tvitk
them) in his death. The same word is
used by Luke, ch. 8 : 1. ^ Kept the
raiment, &c. "The witnesses" — those
who were informants and accusers in
the case, and whose duty by the law it
was to throw the first stone — "laid
down their clothes at a young man's
feet whose name was Saul," ch. 7 : 58.
These were the upper garments, which
they threw off so as to be unincum-

bered for stoning him. Observe. — (1 )
How little confidence can we have in
our own plans, based on common rea-
soning. It is God's command which
must guide us. (2) When we are
strong in our own calculations, then
are we weak.

21. The answer which Paul received
from the Lord Jesus is now given, as
his warrant and motive for the Gentile
mission against his own plan and incli-
nation. It was not that he loved the
Jews less than the Gentiles, or had
abated his interest in them at all, but
that he received an absolute Divine
command. ^ Depart — proceed — Jour-
ney, as commanded, vs. 18. There was
no reasoning, only the Divine mandate
unqualified. The only exjilanation is the
Divine will. ^ For I. I is here em-
phatic. This is enough ; / (the Lord)
will send thee out (as an Apostle.) This
was fulfilled by the commission of the
Holy Ghost through tlie Church at An-
tioch, ch. 13:2; 3:9. He departed
tn Syria and Cilicia, according to tho
plan of God, through the agency of tho
brethren, ch. 9 : 30, and led by a plain
providence, ch. 9 : 29 ; see Gal. 1 : 21.
Observe.— God executelh His decrees
tlius in the works of providence ; which
are His most holy, wise and powerful,
preserving and governing all his crea-
tures and all their actions. ^ Unto the
Gentiles, ch, 13 : 3 to 14 : 28 ; 15 : 36
to 18 : 28 ; 19 : 1 to the end. Rom. 1 :
5; 11 : 13, &c. See references.

22. Though up to this moment they
had listened calmly, yet now he had
come to a point beyond which they
could not endure. The national prid'o
of the Jews, as God's chosen people,
and their blind rage at the doctrine ot"

352

THE ACTS OF THE APOSTLES.

[A. D. 59.

23 And as they cried out, and cast off thei,' clothes, and threw dusi
into the air,

24 The chief captain commanded him to be brought into the castle,
Jind bade that he should be examined by scourging; that he migh^
know wherefore they cried so against him.

25 And as they bound him with thongs, Paul said unto
mc> 16:37. ^]jg ccnturiou that stood by, ™Is it lawful for you to scourge
a man that is a Roman, and uncondemned ?

aclmitting the Gentiles to an equality
with themselves before God, could not be
suppressed. They continued to hear him
until he came to this word — this statement
— namely, of his Divine mission to the
Gentiles ; but this, his testimony cou-
cerning Christ, they would not receive,
vs. 18. So vain would it have been
fur him to labor at Jerusalem, as he had
desired, (vs. 18: 19.) Observe. — So
false are our calculations about influ-
ence and success on grounds of per-
sonal position and relation. ^ And
(then) lifted up their voices, as in the
case of the Master Himself, saying,
"away with him." Luke 23 : 28.
Ojf with him — make way with him,
see eh. 21 : 36. The word means
to remove (as by death.) ^ Such a
/eZZow— literally, the one icho is such,
(as he,) from the earth. They aimed
at nothing short of his death — for it is
not (was not) fit that he should live —
that is, he ought to have been put to
death long ago ; and he should not
have been taken out of our hands, (ch.
21 : 32,) when we sought to kill him.
They judged him as they had judged
Stephen before, of speaking against
Moses and the temple, by preaching
such a doctrine of the universal exten-
sion of the Gospel, so contrary to their
exclusive ideas of the ancient cove-
nant. "Israelites who deny the law
and the covenant, are legally condemn-
ed to death."

23. The rage of the crowd was ex-
pressed by violent yelling, hooting, and
casting off their clothes, which may
mean either tossing up their garments
in token of rage, or iirowing down
tiieir upper garments as men take off
iheir coat, in a rage, to show that they
are ready for violence. Or it may
have beea a shaking of the garments.

to shake off the very dust of contact
with such a fellow. If Threw dust into
the air, as an expression of their wild
and furious rage, like a bull driven to
frenzy. This is a gesture of heated
passion, which agrees with the Oriental
custom at this day.

24. This fearful outbreak called for
the interference of the chief captain,
or tribune of the Romans, before spo-
ken of, (vss. 31, 33.) He could not
understand the language of the Apos-
tle, and therefore supposing that some
heinous offense had been committed,
resorted to the military practice of the
Romans and other heathen nations, to
extort a confession from the accused
by scourging, ( scourges, ) or beating
with rods until he should confess. We
must remember that this of&cer was
leading Paul into the castle, bound
with chains, when he asked leave to
make his defense to the crowd on the
stairs. His object in taking him into
the castle had been to ascertain some-
thing of the facts, vs. 34. Wherefore,
(for what accusation,) or legal charge,
same word as Matt. 27 : 37 ; Mark 15 :
26, they cried so against him — so cried
him down — with violent outcries.

25. As they bound him — rather, as
they stretched him forward with the
thongs, drawing him up to the whipping
post in such a leaning posture as to
receive the fullest force of the stripes
upon his back. The mode of scourg-
ing was first to bind both the wrists to
a column of wood, a cubit and a half
high, so that the body should lean for-

I ward. Paul now asserts his right as
; a Roman citizen, claiming protection of
I the law. The centurion that stood by, was
I stationed there to superintend the pun-
[ ishment, see Luke 23 : 47. 1[/s it larvful.
, By the Porcian and Sempronian laws «

A. D. 59.]

CHAP. XXII.

85a

26 When the centurion heard that, he went and told the chief
captain, saying, Take heed what thou doest : for this man is a Roman.

27 Then the chief captain came, and said unto him, Tell me, art
thou a Roman ? He said, Yea.

28 And the chief captain answered, With a great sum obtained I
this freedom. And Paul said, But I was/ree born.

29 Then straightway they departed from him which

should have || examined him: and the chief captain also ftf^"]' """'""^
was afraid, after he knew that he was a Roman, and because
he had bound him.

Roman citizen was exempt from stripes,
even though he was condemned. Yet
under the Jewish law, Paul had receiv-
ed from the Jews, on five occasions,
thirty-nine stripes. 2 Cor. 11 : 24.
And even in Rome the Jews were some-
times allowed by the Emperors to put
certain of their judicial laws in execu-
tion among themselves. T[ For you —
the Roman officers, who ought to exe-
cute the Roman law and protect Ro-
man citizens, ch. IG: 37. j

26. This question which implied that
Paul was a Roman, alarmed the centu-
rion, who went at once to the tribune I
or ethnarch, under whom he acted, and I
told (reported to) Jiim saying, Take
heed (see) what you are about to do, for
this man is a Roman — has tlio rights of
Roman citizenship, (seech. 16: 37, 38,)
which forbid his being scourged, and
make it a penal offense.

27. This message at once brought
the chief captain to Paul with an
earnest inquiry into the facts of his
alleged citizenship, for possibly he had
laid himself open to a criminal accusa-
tion for binding a Roman citizen to the
whipping-post, vs. 29. 1]" Tell me (lit.)
if thou art a Roman. He, doubtless,
asked this in surprise as well as for
information. He at once felt it to be
60 important a matter, that he would
be immediately assured of the fact
from the Apostle himself.

28. The chief captain wonders how
a poor man like Paul could have pro- I
cured this right which he himself had
obtained only at great cost. ^[ With —
for a great sum. In the reign of
Claudius, this title was sold, by his
wife especially, at first for a great sum

30*

and afterwards, indeed, for a "broken
potsherd." ^ This freedom — this citizen-
ship. ^ ^iii /—emphatic — in contrast
with the former "I." ^ Was free born —
was also horn such — (i. e. a Roman,
which is even better than to have it by
purchase.) It is plain that his being
a native of Tarsus, did not secure to
him the right of Roman citizenship,
though that city was exempt from taxa-
tion and was allowed its own laws. Paul
had declared that he was born at Tar-
sus, ch. 21 : 39 ; 22 : 3, and the chief
captain had, nevertheless, ordered him
to be scourged, which he would not
have dared to do, had he understood
him to be a Roman citizen. This right
then must have descended to him from
his father or some ancestor, who ob-
tained it by purchase or as a reward
for service rendered to the state. (See
ch. 16:37, Notes.) Here, as at Phi-
lippi, we see the Apostle not immedi-
ately putting forward this claim, but
only when it seemed necessary to save
him from summary violence, and then
using it rather j ust when it might serve
the most important advantage of the
cause, and work for its greatest protec-
tion and respect.

29. This declaration of Paul had
the effect to stay all proceedings against
him. '!'l-e soldiers themselves ivho were
about to examine him (by torture,) stood
off, knowing the risk they ran of suf-
fering severe penalties for thus treating
a Roman citizen. And the chief cap-
tain, indeed, was afraid — having ascer-
tained that he is a Roman, and because
he had bound him — that is, with a view
to scourging, (vs. 25,) which was con-
trnry to the law, or because he had put

S54

THE ACTS OF THE APOSTLES.

[A. J>. 55

30 0 a tlio morrow, because he would have known the certainty
wherefore he was accused of the Jews, he loosed him from Ms bands,
and commanded the chief priests and all their council to appear, and
brought Paul down, and set him before them.

him ia custody, ch. 21 : 33. Re began
to tremble for what he had clone, now
that he found out that the prisoner
could stand upon his rights. He began
to fear the difficulties which he might
be involved in, yet he did not immedi-
ately release him, but rather sought
to justify his course so far as to bring
him on the morrow (loosed) before the
Sanhedrim. Bengel remariis that a
stronger reason for his fear was, that
Paul was a servant of God.

30. It is plain that the chief captain
had, also, fears from the popular side —
lest if he at once should set him free,
he might raise a more violent tumult.
Therefore we find him making a move-
ment toward a Jewish trial, so as to
conciliate the Jewish hostility. On the
morrow, iviihirii; to knoio the certainly.
This is the third time his perplexity is
noticed, vs. 2i, ch. 21 : M,—the why
(as to the reason why) he is accused by
the Jews — whatcharge they have agaiast j
liim — he loosed him from the bonds (so 1
that he should not appear before the j
Sanhedrim as his prisoner,) for the j
time, at least, for in ch. 23: 18, he is |
again spokfu .;f :is a prisoner. See ch.
24 : 27; 26 : 2'J. *^C'omma7ided. He sum-
moned the Supreme Jewish Court, (the
Sanhedrim,) so entirely was the nation
subject to the Romans, and reduced to
mich abject dependence. This court
is here spoken of as the chief priests
(the highest class.) and the whole San-
hedrim "of them. Latest editions read
without the pronoun "o/ them." The
court having assembled at his sum-
mons, he brought Paul down from the
castle prison in the tower of Antonia,
to the place where the court sat, and
set him up — placed liim on trial before
fhem. This was formerly in the inner
temple, in the chamber Gazith, but
afterwards in a room on Zion, near the
bridge that crossed the Tyropeon and
aonnected the temple with Zion. Now
tbey seem to ha.'-e been summoned in

the outer court, ch. 28:10. Thus it
occurred that the chief captain and his
soldiers who were with him as a guard
of the prisoner, could enter the court
room, as they could not have done if
it had been in the temple apartments.
Thus the E.oman offi«er is willing to
shift the responsibility upon the Jewish
rulers, while by this providential order-
ing Paul is brought to make his defense
before his own National Tribunal, and
thus to vindicate the truth of Christ
and His Gospel before the stubborn
Jews, while he is under protection of
the Gentiles.

CHAPTER XXIII.

I 35. Paul's second Defense — viz.

BEFORE THE JeWISII SaNHEDEIM.

Jerusasalem. A. D. 59. Ch. 23 : 1-10.

Paul is now put upon his defense be-
fore the Supreme Court of his own na-
tion, as Jesus and Stephen had been. He
must have remembered the time when
the latter was making that great argu-
ment, in which he preached this very
doctrine of a woi'ld-wide Gospel before
This persecuting court. Then Paul was
himself either a member, or at least a
commissioner of the Sanhedrim, and
was taking the same ?/Z/ra-Jewish view
which now his relentless enemies are
taking. Then he was intent on the
death of all who held the doctrine
which he himself now preaches, and
for which they are hunting him down
to the death. Providence is leading
him on as the great Apostle to the Gen-
tiles. The steps are taking which
shall land him as a prisoner at Rome.
But he must now make his final appeal
to the .Jewish nation, before their high-
est tribunal. The last time he had to
do with this council, he Wfis receiving
a commission from them to persecute
the Christians unto the death, ch. 7 :
1. This Gospel of Christ was now to
be publicly and oflicially rejected a|

A. D. 59.

CHAP. XXIII.

3SA

CHAPTER XXIII.

1 And Paul, earnestly beholding the council, said, Men aoh.24:i«
and brethren, "I have lived in all good conscience before 2Cor;ili2
Grod until this day. 2Tim.i:s

2 And the high priest Ananias commanded them that ^eb. i3:i8.
stood by him ""to smite him on the mouth.

Kings 22: 81.
Jer. 20:2.
Joha 18:22.

his hands by the highest authorities of
the Jewish Church, as it had been at
the hand of Christ himself. Ajid as iu
Asia Minor he had " begun at Jerusa-
lem"— preaching in the synagogues and
making the offer first to the Jews, and
only when it was rejected by them
turning to the Gentiie.i — so now, most
formally and openly and officially, at
head-quarters, he is to give his testi-
mony and utter his vindication ; and
only then to go up to the great centre
and seat of the heathen world, as a
prisoner, at the instance of the Jewish
nation, and as an appellant for the
protection of the Gentiles, to whom he
•would carry the Gospel of Christ.
How wonderful are the ways of God !
1. Earnestlij beholding. Having fixed
his eyes intently on the council, ex-
pressing thus his freedom, boldness, and
calmness, as well as his good conscience,
he seemed to challenge his enemies to
contradict what he now had to say.
^ Msii (who are) brethren — address-
ing them as equals, in general terms,
auJ conciliatory — whereas on the day
previous he had addressed tlie assem-
bly as men, brethren, and fathers. Here
he is defining his position as a Jew,
and showing bis relation to God and
the theocracy. They accuse him of
acting in disobedience to the Mosaic
institutions. He claims to have lived
(as a citizen nf the Hebrew common-
wealth) in all. good conscience before
God (to God) inUil this day. The verb
is that which is used by Paul in Phil.
1: 27, and is there rendered, ''Let
your conversation be" — more exactly,
let your citizensJdp be. It is kindred
to our term politics, and refers to the
performance of one's duties as a citi-
zen. His claim is, literally, / have
conducted myself as a citizen in all good
eonsden:e to God. So he claims "in 2

Tim. 1 : 3, jvith rcfei-ence also to his
forefathers, as here in vs. G. This
claim, however, is merely in reference
to men ; and as a Jewish citizen he
properly insists upon it before the high
court of the nation, that he was
chargeable with no violation of his duties
as a member of that commonwealth,
and under the jurisdiction of that
court. Before God he acknowledges
the great guiltiness of his past course.
1 Cor. 15: 9; 1 Tim. 1: 13, 16. His
claim of conscientiousness, however, he
constantly maintains, in respect to the
law and triburals of his nation. Ch.
24: 14, 15, 16; ch. 2(5: 5, 6, 7. And
he insists that while before his conver-
sion he lived accoiding to the strait-
cst sect of the Jewish religion, so,
since his conversion — until this day —
he had lived in obedience to the true
spirit of the Mosaic institutions, and
exercised himself to have always a
conscience void of otfense toward God
and toward man.

2. The high priest. Ananias is so
called by Luke, without any qualifica-
tion. Annas was so called, ch. 4 : 6,
while Caiaphas exercised the office.
Yet in view of what Paul says, vs. 5,
it might seem that there was some
ground of uncertainty in the title of
Ananias to the office. This would agree
with all that we know about the ut-
ter irregularity with which the high
priesthood was shifted from one to an-
other by the Pioman authorities at this
time. And it must be remembered
that in the eye of the .Jewish law, as
the office was for life, one who held
it by such unauthorized usurpation,
and under such heathen appointment,
was not of right high priest, though
acting as such. Again, some main-
tain that the office was really vacant
at this moment. The Pioman govern-

856

THE ACTS OF THE APOSTLES.

[A D 59.

ahtr. 19:36.
Deut. 25:1, 2,
ioha 1 : 51.

3 Then said Paul unto him, God shall smite thee, thou
■whited wall : for sittest thou to judge me after the law,
and "= commandest me to be smitten contrary to the law ?

or, Quadratus — the predecessor of Fe-
lix, had sent this Ananias, with cer-
tain others, to Rome, to answer for
disturbances between the Jews and Sa-
maritans, which he was charged with
having instigated. And though he
seems to have been pardoned at the
petition of Herod Agrippa, he found
Jonathan acting as high priest at
his return. This Jonathan, however,
was assassinated by emissaries of Felix,
and Ananias then probably resumed
the office, as he retained the name and
claim. Yet he may only have acted
informally at this time, till Agrippa
appointed Ishmacl. But the facts are
not clear from Josephus, and if they
were fully known, we should better
understand the reply of Paul, vs. 5.
It is plain that there was more or less
of confusion in the office at that time,
and there is no doubt that this Anani-
as was a violent and cruel man. See
Josephus, 20 : 8. ^ Them that stood by
— the v-Tipsrac, servants, attending on
the high priest. See ch. 4:1. % To
smite him. &c — literally, to smile his
mouth. This was the Oriental mode af
expressing indignation at what wa'S
said. It is a style of public reprimand
still in use by the authorities of the
East where objectionable language is
used before them. It is done with a
stick, or the heel of a slipper ; yet it
is regarded as unlawful before trial
and condemnation. This, however,
was only what the Great Master had
suflFered. John 18 : 22, 23. This act
of the high priest was intended to re-
buke Paul's claim to conscientiousness
of living, and fidelity in his relations to
the Mosaic institutions. They charged
him with profaning and violating all
that was sacred ; and this bold dis-
claimer of his was treated as a gross
insult to the court. See 1 Kings 22 :
24 ; Jer. 20 : 2.

3. God shall smite thee — ^literally, is
about to smite thee. Paul replies, de-
(.'a^jpg the signal judgment which

would come upon this wicked ruler,
lie also spake out boldly, as the crisis
and occasion every way seemed to de-
mand. This is not to be charged
against Paul as an outburst of passion
which he afterwards regretted. He
was set for the defense of the Gospel,
and was here to maintain his cause as
that which God would Himself openly
vindicate. He thus uttered an inspir-
ed testimony, which was calculated at
once to sliovv his own consciousness of
right, and his confident assurance that
God would punish this offender, as He
afterwards did ; for this Ananias fell
by the violent hand of assassins— the
sicarii, or ruffians. Jos. B. J. 2 :
17, 19. Paul also here solemnly de-
nounced the judgments of God against
that apostate Israel which was repre-
sented by this vile and lawless high
priest, whom therefore he calls, with
great significance, a u'hited ivall — a bare
faced hypocrite, as he was like a sep-
ulchre full of dead men's bones, and
all corruption, but white-washed. This
was not a personal rebuke, uttered in
a fit of passion, but an inspired denun-
ciation, spoken officially by the Apos-
tle, whose part it was to testify against
the false and hypocritical representa-
tives of the Mosaic system. Matt. 10 :
19, 20. Hence, he makes a distinction
between the law andthe ruler— between
the officer and the office. He regards
the high priest as having abandoned
the law and apostatized from its prop-
er execution, not in his case merely
nor mainly, but every way, and on
this account he and those apostates
whom he led, would be visited by God
with swift destruction. Th-e true Is-
rael— the followers of the true Mes-
siah— "the remnant according to the
election of grace," were here silenced in
their representative, Paul, by the chief
representative of the religious interest
of the Jewish people, Ananias. And
now he who falsely administered that
high priesthood, must be denounced

A D. 69. J

CHAP. XXIII.

867

4 And they that stood by said, Eevilest thou God's high
priest ?

5 Then said Paul, *I wist not, brethren, that he was '^'"'•^*="-

evil of the ruler of thy people.

for his impiety, and notified of the
judgments that were soon to sweep
away that whole system of heartless
externals, so strikingly depicted as a
whited wall, of mere outside show. See
Matt. 23 : 27. IT For shiest thou. This
is Paul's charge against Ananias, that
he is the incumbent of this high and
sacred office, and acting administrator
of the Divine law for Israel, but him-
self the lawless one — a type of the
uvofioc, and "that wicked" whom God
shall consume with the spirit of His
tQouth, and shall destroy with the
brightness of His coming. See 2 Thess.
2:8.^ Sittest ?Aow— literally, and dost
thou sit. (as occupying the "seat" of
the chief religious officer and ruler of
the covenant people,) judging me (as
the head of the Supreme Jewish court)
according to the law, (the judicial law
of the Jews,) ancf (yet) transgressing the
laiv, (in violation of the law,) dost thou
order me to be smitten ? It was contrary
to the Jewish law that any one should
be punished without full and fair trial.
Deut. 19 : 15-18 ; Pro v. 17 : 15. This
was the ground of Paul's reply, in
which he impeaches the acting high
priest here in the name of Christ. Not
Paul, but Ananias is a violator of God's
law and covenant.

4. They that stood by — the attendants
and servants of the high priest, as in
vs. 2, where the same term is used.
^ Revilest thou. Paul is here held to
account for this language as a reviler
of "God's high priest." They claim
for this Ananias all the dignity and
sanctity and prerogative of his office
as God's high priest, against what
Paul had already plainly intimated that
he was acting in direct opposition to
Goi, (vs. 3.) It was to this feature
of their accusation that Paul replies,
vs. 5, showing that he was well aware
of the law, and only did not and could
not recognize Ananias as a high priest,

and therefore was not chargeable with
violating the law.

5. / did not know — literally, / did
not knotv that he is a high priest. He
does not say, I did not know that he is
the high priest. But dropping the ar-
ticle that had been used in all the
previous references to him, he pleads
his utter ignoi-ance in the vital point.
Paul simply declares that he knew very
well the law of the case, and highly
respected the office, but did not know
that Ananias is a veritable high priest
at all, as he claims to be. How to
understand that ignorance, is now the
question. Plainly he is looking deeply
at this highest religious office of the
ancient Church, in the spirit of the
Mosaic institutions. And now, he
must declare that Ananias has only
the whited surface — the mere exterior
of the office, and nothing more. In-
deed, it was no proof of his being a
high priest according to the Jewish
law — God's high priest — that he sat
in that seat, and wore the vestments
of office, nor even that he was so ac-
counted by the people. For the heathen
Romans made and unmade these high-
est officers of the Jewish Church at
their pleasure, and thus profaned the
house and worship and covenant of
God. And the mass of the people had
apostatized, so that, in this sense, the
Apostle could not know that Ananias
was a high priest by the mere outside
garb of the office. Besides, he knew
that this man was a lawless violator
of all the sanctity of the high priest-
hood. He could not regard him, there-
fore, as a true successor of Aaron.
Further, the great High Priest had
come, and now this man was a false
claimant, and the system of which
Ananias was the representative and
head was virtually abolished and ready
to vanish away. Paul could, there-
fore, have replied, / know that he is not

358

THE ACTS OF THE APOSTLES.

[A. D. 59,

6 But wliou Paul perceived that the one part were Sadducees, and
/ah. 26:5. the other Pharisees, he cried out in tie council, Men and
t^b.iu\o-2i, brethren, 'I am a Pharisee, the son of a Pharisee : ^^of the
t^f.^/^'""'^ hope and resurrection of the dead I am called in question.

a high priest. He contents himself
with meeldy saying, / did not know
that he is a high priest, for (I know
full well the law, and that law is the
rule of my life,) it is written, Thou
thalt not speak evil of the ruler of thy
people. He meant, therefore, to in-
timate that his ignorance of Ananias'
official dignity, and his treatment of
him, grew out of hia knowledge of the
law, not the contrary; and it was just
because he knew all the law of the
high priesthood, and took a profound
view of it and held it in highest respect,
that he did not know that Ananias is
(really) a high priest at all, ch. 4: 11.
In all this he is officially bearing wit-
ness for God against the rebellious
nation, and the Lord Jesus expressly
indorses this testimony, vs. 11.

6. When Paul perceived — lit., Paul
knowing, i. e. from his familiar acquain-
tance with the facts, and not as though
he had suddenly found it out, and then
took advantage of it. He knew the
state of the parties at that time — for
their rivalry was notorious and bitter,
60 that what either of them approved,
the other would be likely to oppose for
this very reason. And now he makes
this last effort to win over the San-
hedrim to the Gospel doctrine — reach-
ing them at this best, likeliest point
of their common ground with him as
against sheer infidelity. The Pharisees
were the more numerous and popular
class in the community, though they
seem to have been very equally bal-
anced with the Sadducees in the San-
hedrim at this time. And these latter
were the more aristocratic and influen-
tial sect, and had been the leaders of
persecutions against the Apostles, as
the Pharisees had been against Christ.
The Pharisees held to the Scriptures
more strictly than the Sadducees, who
were Dither the skeptics of the time
and denied the doctrine of the spii-it
world an'l the resurreotion, (vs. 8.)

Paul, therefore, in the full knowledge
that it would enrage the Sadducees
against him, still boldly avowed him-
self a believer and teacher of the great
vital doctrine of the resurrection. Some
have alleged against him that this was
a mere stroke of worldly policy — to
"divide and conquer." But such crit-
ics take the carnal view of the matter,
and judge Paul too much by them-
selves. His object was surely the truth
and not victor^'. He all along vindi-
cated himself as "a Hebrew of the
Hebrews," and as touching the law,
"a Pharisee," just to make out the
ground he had for boasting before Jews,
and as between himself and his Jewish
opposers. (Phil. 3: 5.) This was every
way proper ground to take against
their accusation of apostasy from the
religion of their fathers. It was the
same ground which he afterwards took
in his defense before Agrippa, (ch. 20 ;
5, 6,) that after the straitest sect of
their religion, (equally professed ia
the worship of Pharisees and Sad-
ducees, who attended the same temple
services,) he had lived a Pharisee.
And further, that he ought not to be
accused of apostasy, since properly
understood it was for the hope and resur-
rection of the dead that he was called in
question — that is, "for the hope of the
promise made of God unto their (Jew-
ish) fathers," ch. 26 : 6. When he
calls himstlf a Pharisee by eminence,
"the son of a Pharisee," in all his an
cestry and antecedents, he does not
mean to convey the impression that he
is not a Christian, which he directly
and distinctly avows in the Christian
hope. But he had always belonged to
the strictest Jewish party, and as be-
tweenPharisees and Sadducees, had been
educated and well known, as of the
former and more rigorous class, (ch.
26:4, 5,) and now, so far from ab-
juring the ancient covenant, he only
held to all that was truly conveyed in

A. D. 59.]

CHAP. XXIII.

359

7 And when he had so said, there arose a dissension between the
Pharisees and the Sadducees : and the multitude wa?
divided.

8 ^ For the Sadducees say that there is no resurrection, Ma[^'i2fi8"^
neither angel, nor spirit : but the Pharisees confess both. ^'''^^•^"■■'^-

9 And there arose a great cry : and the Scribes that

icere of the Pharisees' part arose, and strove, saying, * We m^'sl '^^'""^
find no evil in this man : but "if a spirit or an angel hath *g^ii-22:7, i7,
spoken to him, 'let us not fight against God. jch.5:39.

the covenant promises — the hope of
Israel, ch. 28 : 20. The same position
he takes before Felix, ch. 24 — claim-
ing to be a worshiper of the God of
his fathers, and a believer of all the
Jewish Scriptufes, (both law and proph-
ets,) (vs. 14,) and though at the same
time a believer in the resurrection, yet
sustained in this by a large and leading
portion of the Jewish people — the
Pharisees — "ivhich they themselves also
allow," (vs. 15,) and as to his conduct
challenging accusation, (vss. 16, 17-20.)
^ Of the hope. It may read, concerning,
or for the sake of a hope, and (even) a re-
surrection of the dead. The idea is that
the great point at issue in his trial was
a hope, as involved in the doctrine of the
resurrection, a hope which is the Chris-
tian hope. This doctrine is vital in
the Christian system, for if Christ be
not risen, "our faith is vain" — there
is no salvation wrought out and attested
by this seal of His resurrection ; and
then besides, "we are yet in our sins" —
there is no remission by the blood-shed-
ding of Christ, as we hope. (1 Cor. 15:
12.) ^I' Called in question — literally, /
am Judged — put on trial.

7. This declaration of Paul started
in the Sanhedrim the great question
upon which they split ; the Pharisees
on this point being bitterly opposed to
the Sadducees. ^ A dissension— (arciGtc)
meaning rather a party-quarrel, as be-
fore, ch. 15 : 2. f The multitude— i\iQ
crowd of bystanders, as well as the
council, tvas divided — rent into a schism.

8. Here follows a statement of the op-
posing tenets of these two Jewish lead-
ing sects. If The Sadducees say that there
is no resurrection, neither arigel, ncr
tpirit. They were the skeptics cf the

time, holding the grossest materialism ;
denying the resurrection of the body,
and the spirit-world altogether ; hence,
also, denying a future state of retri-
bution. Tf But the Pharisees confess both,
as tenets of theirs. Here they came
into bitter collision, excited by this
avowal of Paul that in these doctrines
he sided, as he had always done, with
the Pharisees.

9. And there arose (became — came to
pass) a great cry (clamor.) So intense
was the excitement as to break out into
an uproar. ^ The Scribes, (or learned
expounders of the law, who would nat-
urally take the lead in such an argu-
ment,) ivho were of the Pharisees' j>ariy,
rising up, contended vehemently — excited
by this declaration of Paul on their
side, and moved to defend him against
the Sadducees, their enemies. ^ We
find nothing evil. So entirely do they
at once espouse his cause, and clamor
for his release. They put it also on
high religious grounds. Tf But if a
spirit or an angel (neither of which" the
Sadducees would admit as real exist-
ences,) spake to him — if he has in-
deed had any communication from the
spirit-world, (referring to his narrative
of his conversion, and the appearing
of the Lord to him in the trance, ch.
22: 6, 7, 17, &c.) ^ Let us not, &c.
This clause is omitted in some editions,
in which case the sentence would be
incomplete, having to be supplied
something like this — "this is nothing
impossible, as you Sadducees would
insist." And if the clause is .eft in
the text, then the idea is, that such a
communication from above, as Paul
had narrated, might possibly be from
G *d Himself, and in condemning him

860

THE ACTS OF THE APOSTLES.

[A. D. 69.

10 And when there arose a great dissension, the chief captain,
fearing lest Paul should have been pulled in pieces of them, con)-
manded the soldiers to go down, and to take him by force from

among them, and to bring him into the castle.
"fz'v^r'"''"* 11 And "the night following, the Lord stood by him,

and said. Be of good cheer, Paul : for as thou hast testifie<2
of me in Jerusalem, so must thou bear witness also at Rome.

thoy might be found fighting against
God. This was taking high ground
for their tenets, as they naturally would.
The doctrine of the resurrection and
a future state of being, is taught in the
Old Testament, (see Luke 20 : 37 ; Job
19:25,) though it was reserved to our
Lord to bring life and imraortality to
light in the Gospel. (2 Tim. 1 : 10.)

10. And — literally, a great quarrel
arising, (or coming to pass,) the chief
captain (chiliarch) fearing lest Paul
should be pulled asunder by them, (the
Sadducees aiming to take him, and the
Pharisees aiming to rescue him,) com-
manded the soldiers (the military force
which he had, vs. 27,) to go down (to
descend from the tower (castle) of An-
tonia, to the outer court of the temple
where the aifray was going on, see eh.
22 : 30,) to seize (snatch) him from their
midst, and to lead him unto the castle.
Thus it occurs in the wonder-working
providence of God, that while the
highest representation of the religious
interest of Israel is broken up in a
mad uproar, and Paul is in danger of
falling a sacrifice to their violent strife,
he is again protected from their fury
by the representative of the great
Gentile nation, which called herself
"the mistress of the world."

11. All this Roman protection, how-
erer, is only the instrument of a
higher power. T[ The night following,
(this outbreak,) when Paul was in the
custody of Roman soldiers in the cas-
tle, and when, naturally enough, he
might despair of his mission and of
his life, the Lord (Jesus) standing by
(upon) him, said. Take courage, Paul.
It was a personal appearing of our
Lord to Paul — not in a dream, but in
on apparition, in which he was seen by
Paul, as standing beside him, and was

heard as addressing him. It was a
charge to yield to no fear, but to be
courageous, in view of all the fixed
plan of God for his future service.
This at once assured him (1) Of a safo
deliverance from his present distress.
(2) Of his certain arrival at Rome, ac-
cording to liis cherished desire. (3)
Of his future labors at Rome in the
Gospel. And this disclosure of the
Divine plan would comfort him as tc
his safety, (1) Often and severely as he
would be threatened by the Jews ; (2)
in prison at Cesarea ; (3) in shipwreck ;
(4) in prison at Rome. Obseuve. —
The revelation to us of God's fixed
purpose often gives greatest courage
and comfort to true believers. Every
evidence we have that " God hath not
appointed us to wrath, but to obtain
salvation by Jesus Christ our Lord,"
is given to cheer us. So all the refer-
ences to God's gracious personal de-
crees, in the Ephesians and Romans,
and every where in the New Testament,
are highly comforting, and intended to
animate us, as here, to a holy courage.
So again, ch. 27 : 24, a similar revela-
tion was made to Paul. <' Fear not, thou
must stand before Csesar." See also ch.
18 : 9, 10. How amply is Paul prepared
by this good word for the developments
of a most bloody hostility that was on
the morrow to lay a plot for his death.
^ For as thou hast, &c. Here our Lord
fully approves Paul's testimony at Je-
rusalem, which he had borne before the
high pi-iest and council and people, as
he never before had been able nor allow-
ed to do ; and no exception is taken to
any word of his as rash or unadvised,
but the testimony had doubtless been
given him to utter, as was promised to
the Apostles, (Matt. 10 : 18, 19.) ^Thou
must — literally, it is necessary that thou,

A. D. 59.]

CHAP. XXIII.

361

12 And when it was day, ° certain of the Jews banded Jl,"y^s.*''
together, and bound themselves |1 under a curse, sajdng l^th^"xe'^r»
that they would neither eat nor drink till they had killed '*""■
Paul

13 And they were more than forty which had made this conspiracy.

14 And they came to the chief priests and elders, and said. We
have bound ourselves under a great curse, that we will eat nothing
until we have slain Paul.

15 Now therefore ye with the council signify to the chief captain
that he bring him down unto you to-morrow, as though ye would

&c. "Danger, in God's eye, is noth-
ing."— Bengel. 1 At Rome also. He is
now advised of the Divine plan, which
■will lead him to Rome for similar wit-
ness-bearing in the metropolis of the
heathen world. Accordingly, the re-
mainder of the history narrates the
steps by which he was led hither ; so
that the " very hindrances prove ad-
vantages." The promise reaching to a
distance embraced all the nearer and
intermediate points. "Paul should bear
witness at Rome ; therefore, he should
come to Rome ; therefore, he should
escape the plots of the Jews, and the
dangers of the sea, and fatal injury
from the viper." — Bengel. So all
God's decrees include the means no
less than the end.

12. And when it ivas day, certain of
the Jews — inflamed to the highest pitch
by this excitement, which came to be
sectarian — having formed a combination
— anathematized themselves [bound them-
selves by a curse — an oath of devotement
or destruction if they violated the
pledge,) that they u'ould neither eat nor
drink till (the time that) they should
slay Paul. Such oaths and impreca-
tions were not uncommon among the
Jews, who often thus bound themselves
to perpetrate the most horrid crimes
under a religious obligation, especially
to slay apostates. — Josephus Vit. 53.
Antiq. xv. 8, 3, 4. They were en-
souraged to this, as they could easily
get absolution from their vow by the
Rabbins. See 1 Sam. 14 : 24. This
record gives us an insight of the fanat-
ical and furious hatred with which the
Jews pursued Paul. All their malig-
nant hostility against the Master, hunt-
31

ing him to death, is revived now in
their persecution of this eminent min-
ister of Christ. And it was calculated
to keep him always reminded of his own
bitter hostility against the Christians.
The cup of their furious enmity and
rage is now full ; and this will shortly
lead the Apv;stle from Jerusalem to
Rome.

13. More than forty. Thus it was a
fair expression of the popular feeling.
So many were engaged in it — as if
"the Jews" generally, {vs. 12.) So
Josephus tells us of ten Jews having
bound themselves, by solemn oath, to
assassinate Herod. In the true spirit
of Pliarisaism they thought— as Paul
himself had done — that in putting her-
etics to death they were doing God
service. It was part of their religious
system, as it is of the Papacy since,
and hence they bound themselves to it
by a solemn religious oath, and did not
blush to bring it before the highest re-
ligious authorities of the nation. 2
Sam. 8 : 35. Our Lord's prediction ia
now fulfilled, as it was before when
Saul himself was the persecutor. John
16 : 2. See ch. 18 : 1-4.

14. Came to the chief priests — as Ju-
das had done in the betrayal of our
Lord to death. The chief religious
headship of the Jewish Church .and
nation (whose duty it was to have pre-
vented it,) was thus made privy to the
crime and party in it. T[ Eat nothing
— literally, taste nothing. " The utraoet
rashness," says Bengol, "even if they
had had a g-ood cause ! How perplexed
they must have been when they were
not able to accomplish it !"

16. Noiv therefore, ^,c. How utterly

THE ACTS OF THE APOSTLES.

[A. 1). 69

enquire something more perfectly concerning him : and vfc, or ever
he come near, arc ready to kill him.

16 And when Paul's sister's son heard of their lying in wait, ha
wont and entered into the castle, and told Paul.

17 Then Paul called one of the centurions unto him, and said,
Bring this young man unto the chief captain : for he hath a certain
thing to tell him.

corrupt must have been this chief re-
ligious judicature, -when men -would
dare to make to them such an atrocious
proposal ; and what is worse, with the
confidence of success; and what is
still worse, without any opposition, but
rather with hearty concurrence. (See
vs. 21.) The plot was that the council
signify — a legal term meaning to give
official notice — to the chief captain, that he
bring him do7vn unto you to-viorroio, from
the tower of Antonia to where the San-
hedrim sat in the temple court, (or as
some think, to the house of the high
priest, at a greater distance, where
they met on extraordinary occasions,)
as though ye would (as being about) to
determine more exactly the things con-
cerning him. The pretense was that
the Sanhedrim wished to make up a
more full and exact verdict in the case.
Inasmuch as the judicial proceedings
had been interrupted the day before,
this was altogether a plausible request.
The conspirators state plainly their
purpose. IT And we, or ever he come near,
(before his coming near,) are ready to
kill him — (make way with him.) Their
plot was to lie in wait for the Apostle,
and on his way from the fortress to
assassinate him. It would seem, from
vs. 21, that this proposal met no oppo-
sition from the council, and that all
was ready and waiting the action of
the chief captain. See ch. 22 : SO.
They proposed thus to save them any
further trouble with his case. This is
the bloody spirit of a proud and heart-
less hierarchy, to make an end of her-
etics.

16. Though all this was thus planned
for the morrow, it was wonderfully de-
feated by God's providence. ^ Paul's
tister's son. We know nothing more of
this nephew than is here recorded, nor
even how he came to be in Jerusalem

at this time. It is enough to know
that in the most natural way, by means
of his relative, God interposes to de-
liver Paul from these fiendish mach-
inations. The conspirators had man-
aged the affair with little or no secresy,
relying on the general sympathy with
them, and supposing there would be
no one to inform Paul or the Roman
oiScer. But man proposes and God
disposes. *f Heard — the ambuscade —
as if he had somewhere heard the
plan detailed. This youth may have
been present at the Sanhedrim, or
thereabouts, when the plot was openly
proposed. ^ He went — having come
and entered into the castle, he told Paul.
It appears from this that Paul was
not confined as a common prisoner,
but was kept in military custody as at
Cesarea, (ch. 24 : 23,) given in charge
of a soldier, who was chained with his
left hand to the prisoner's right hand,
access being allowed to the prisoner,
who was even supposed to reside in a
private house under their charge.
Thus it comes to pass that while the
Jewish Church and nation were hunting
the Apostle unto death, he finds his
protection under that Gentile power
which claimed to be " the mistress of
the world."

17. Though Paul had been assured
of his safety, he used all proper means —
knowing that God's promise does not
dispense with means, but provides
for them and encourages their use,
and secures to them success. Doubt-
less, also, the Church of God is mak-
ing earnest and concerted prayer for
him — banding together in a holy con-
spiracy at the mercy seat, while mere
than forty murderers are plotting for
his death. ^ One of the centurions —
of whom there seemed to be more than
one on guard, near bira. ^ Bring —

A. D. 59.]

CHAP. XXIII.

86S

18 So lie took him, and brought him to the chict captain, and
Eaid, Paal the prisoner called me unto Mm, and prayed me to bring
this young man unto thee, who hath something to say unto thee.

19 Then the chief captain took him by the hand, and Trent with
Am aside privately, and asked him, What is that thou hast

to tell me ?

20 And he said, °The Jews have agreed to desire thee "'^'•i^-
that thou woLildest bring down Paul to-morrow into the
council, as though they would enquire somewhat of him more perfectly

21 But do not thou yield unto them : for there lie in wait for him
of them more than forty men. which have bound themselves with an
oath, that they will neither eat nor drink till they have killed him :
and now are they ready, looking for a promise from thee.

rather, lead away this youth to the chief
captain, (wherever he was, ) for he hath,
&c. "It was safer to tell the chief
captain himself." — Benyel.

18. So. — These details are thus mi-
nutely recorded and seem to be the
statements of an eye witness ; and the
fullness of particulars is given because
a great crisis is at hand and every item
is of great moment. *^ And said. The
centurion carefully explains his own
action in the matter. The prompt com-
pliance of this officer was only what
was due to a Roman citizen, and he
probably understood that the informa-
tion was important. \ Paul the pris-
oner. The term here denotes that he
was still chained. See vs. 16, note.

19. Took him by the hand — indicating
fin eager interest in what concerned
the case of this prisoner, and extend-
ing to the youth this mark of con-
fidence. ^ Went — literally, having re-
tired privately, (gone into a private
apartment,) interrogated him. What is
it? This shows the great desire of
the chief captain to get all the informa-
tion to himself, and the appearance is
also of excited solicitude, as he him-
self had possibly gone too far with a
Roman citizen. How we are reminded
of the worried, troubled Pilate, with
such an one as Jesus for his prisoner,
who was King of kings. Observe. —
A youth who seems to have been but a
lad, just by promptly giving informa-
tion against crime, is the means of
eaving the most valuable life, perhaps,
in the world.

20. The simple story of the youth
is here rehearsed. ^ Agreed — literally,
conspired, concerted a plot, for asking
thee — not as a prayer of petitioners,
but rather as a dignified and official
request, (as the term indicates,) which,
with the term previously used denoting
official notice, would signify a formal
request which it might be presumed
would be granted. The same terms
are used in the further statement, ex-
cept that instead of the verb to ascer-
tain or determine, (rendered inquire,)
we have here the verb to interrogate,
and also rendered "inquire," though
quite a different word, and the samo
as used of the chief captain asking of
the lad, vs. 19.

21. But — rather, therefore, do not
thou yield to them, or be persuaded by
them, /or (this is the sufficient reason
given, namely the plot of which ho
knew,) there lie in wait for him (ah-eady
S'J far advanced in the matter) of them,
(as though these were only a club of
volunteers from among the whole peo-
ple, who were all equally hostile to
Paul.) IF And now they are ready — to
kill him — in execution of their plot.
The lad seems to have known tlie l'af?t
of their being in .actual readiness-
waiting for the request to he made hy
the Sanhedrim and /or the promise, (th(
promise expected by them on which
the whole scheme depended, in com-
pliance with their wicked req\iest.) viz.
that Paul should bo sent to the San
hedrim.

864

THE ACTS OF THE APOSTLES.

[A. D. 55

22 bo tne chief captain then let the young man depart, and charged
him, Sef thou tell no man that thou hast shewed these things to me.

23 And he called unto him two centurions, saying, Make ready
two hundred soldiers to go to Cesarea, and horsemen threescore and
ten, and spearmen two hundred, at the third hour of the night ;

24 And provide them beasts, that they may set Paul on, and bring
him safe unto Felix the governor.

25 And he wrote a letter after this manner :

22. The chief captain was satisfied
•with the lad's statements as carrying
with them the evidence of truth, and
he acted promptly but cautiously— not
disclosing his determination, and en-
joining secresy upon the lad in regard
to the fact of his having informed him
of the plot. He feared that by any
mention of the interview, his own
measures might be frustrated ; and
lest the Jews might take new steps for
Paul's death. '^ To tell — to speak out —
to reveal the secret.

23. The historian here gives the
minutest details. Lysias immediately
iiimmoninff certain two of his (ten) ce>i-
turions, said, Prepare two hundred soldiers,
(footmen,) t/iat they may go as far as
Cesarea. The two centurions were to
take charge also of the expedition, and
there were two, as the forces were to
divide at Antipatris and a part to re-
turn, Tiz. the infantrj', vs. 32, ch. 24 :
23. Cesarea was sixty to seventy miles
north-west from Jerusalem. Here an-
other centurion and his household were
gathered as the first fruits of the Gen-
tiles, ch. 10. '^Spearmen — literally,
using the right hand, and therefore ren-
dered spearmen — men who wield their
weapon with the right hand, a kind of
Hght infantry — lancers. Such a force
could be spared from the garrison for
a day — the prisoner being a Roman
citizen, must be protected against the
conspirators and against any possible
onset of the Jewish populace, who were
fanatical and furious. This ample es-
cort was to be made ready at (literally,
from) the third hour of the night, so as
to start by that time — corresponding
with our nine o'clock — the setting in
of the night, when they could move
•indcr cover of the darkness, and early

enough for a full night's journej'-.
These three kinds of troops comprise
the entire military armament of the
ancients.

24, Beasts — for riding — horses,mules'
More than one would be needed for
Paul's use — a change of them is pro-
vided, and perhaps also for baggage,
in order that, having mounted Paul, (on
one of the beasts,) they might bring him
safe through (the route and dangers) to
Felix, the governor. This man was made
Procurator of Samaria, and afterwards
(upon the exile of Cumanus, ) of Judea
and Galilee, by the Emperor Claudius ;
having been originally his slave. He
held the office also under Nero, the suc-
cessor of Claudius, until Porcius Festus
was substituted for him. Tacitus says
that " he exercised the power of a king
in the spirit of a slave, with all cruelty
and lust;" and he was married richer
than Crassus by nearly twenty thousand
pounds sterling. " His procuratorship
was one series of disturbances, false
Messiahs, sicarii and robbers and civil
contests," and his conduct only fanned
the flame of tumult. He procured the as-
sassination of Jonathan the high priest,
hrough whom principally he had at-
tained his elevation. Jos. Ant. xx. 8, 6.

25. Wrote — literally, writing an epis-
tle having (containing) this exact form
(type.) (Very much the same terms
are used 1 Mace. 15 : 2.) Some under-
stand that this is merely the purport of
the letter. But it bears the marks of
a copy, and the terms warrant this un-
derstanding of it. We need not know
where Luke obtained a copy. The
Inspiring Spirit is Himself the ample
resource. The Roman law required
that such a letter should be sent with
a prisoner.

A. D. 59.]

CHAP. XXIII.

865

26 Claudius Lysias unto the most excellent governor Felix scndeth
greeting.

27 PThis man was taken of tlie Jews, and shoald have ^^'jY/i'^^-^"*
been killed of them : then came I with an army, and
rescued him, having understood that he was a Roman.

28 lAnd when I would have known the cause wherefore «<=•'. 22 -.so.
they accused him, I brought him forth into their council :

29 Whom I perceived to be accused ""of questions of ^5%!"'"'^*
their law, ^ but to have nothing laid to his charge worthy '^i^-^*'"-
of death or of bonds.

26. This letter thus exactly given
here, discloses to us the name of the
chief captain. The first name is Lat-
in, the second Greek, and the letter may
have been in either tongue, but prob-
ably in the Greek. (See the salutation. )
The most excellent is the title which was
commonly given to the Roman dignita-
ries, and which was applied to The-
ophilus, Luke 1:3; and to Festus,
ch. 26 : 25 ; see 24 : 3. 1 Scndeih greet-
ing—Wi^raWj, to rejoice — wishing you
to rejoice — joy be to you. This was
the customary Greek salutation in for-
mal epistles, as in that of the Synod
at Jerusalem, ch. 15 : 23, and in the
Epistle of James, ch. 1:1.

27. Here follows the message — lite-
rally, this man having been seized by the
Jews, (tumultuously,) and being just
about to be destroyed by them — coming up
with the military, I rescued him, having
learned that ho was a Roman. The
chief captain here wishes to be under-
stood that he interfered for Paul, on
account of learning that he was a Ro-
man citizen. This would gain him
some favor for his loj^alty. But in
truth he had not known of Paul's cit-
izenship till he had unlawfully bound
him. See ch. 22 : 25-29. He aims,
therefore, to conceal the injustice and
violence of which he was chargeable,
and to misrepresent the case to his own
advantage. This cunning artifice fur-
nishes clear evidence of the simple
truth of the history, and skeptical
iritics are constrained so to admit.
''This is just what we might expect
from a clever worldling, who had more
regard for the favor of his superiors

31*

than for the truth." Birk's Hor. Apos-
tol, ii. 14. We can scarcely suppose
that this was an inadvertence of Lys-
ias, when he was making so formal a
statement as in this letter. It was
very adroitly worded so as to be in a
sense true, as he did at length inter-
fere when he knew that he was a Ro-
man ; yet it was so framed as to con-
ceal his own fault.

28, 29. And wishing to know tht
charge (ground of legal condemna-
tion, ) on account of tvhich they ac-
cused him, I brovght him down into
their council, (Sanhedrim, ) whom I found
(found out — discovered on inquiry)
to be accused concerning discussions
(tonics of dispute) of their law — the
Mosaic law, as to whether he had spo-
ken against Moses and the temple, (ch.
24: 6,) and as to whether he held the
doctrine of the resurrection, ch. 23 :
G-9. Lysias, like Gallio, cared for
none of those things which embroiled
the Jews, and regarded these "ques-
tions of words and names, and of their
law," as something with which he had
nothing to do, (ch. 18: 15,) because
they did not properly come under bis
cognizance as a civil officer. ^ But
having no accusation icortliy of death or of
bonds. It was his fault, however, that
he had proceeded to bind him, and was
about scourging him, contrary to law,
and before trial and condemnation.
Note. — "Every Roman magistrate be-
fore whom Paul is brought, declares him
innocent." The great representative
kingdom of the Gentiles affords kind
protection, while the religious author
ity of the Jews plots for hia deftth.

ft66

THE ACTS OF THE APOSTLES.

[A. J> 59.

rvs.20. 30 ^Q(j *wlien it was told me Low that tte Jews laid

i(_ch. 24:8, and ^^j^ ^^y ^^^ iDau, 1 sciit stpaightwaj to thee, and "gave
cnmmandment to his accusers also to say before thee what
thn/ hod against him. Farewell.

31 Theu the soldiers, as it was commanded them, took Paul, and
brought hi7n by night to Autipatris.

30. But a plot (design) against the
man having been reported to me as on
foot, (to be brought to pass, vs. 20,) /
sent immediately to thee, having charged
also the accusers to say the things relating
to him before thee — that is, with the in-
tention of so charging them after
Paul's departure. ^ Farewell— ViteraWj,
be strong — like the Latin, valete, used
in the same way. Observe. — Lysias
represents (1) That Paul was not in
custody as a convict, but had been res-

cued from a mob. (2) That he had
been since examined before the San-
hedrim, but was accused of no crime,
but merely of erroneous opinions ; and
(3) That Paul was a Roman, and en-
titled to full protection. This was a
considerate, kind and faithful state-
ment of the case.

31. Antipatris. The escort proceed-
ed by a Roman road, which has been
distinctly traced out by Drs. Eli Smith
and Robinson, passing byway of Goph-

na, about midnipiht, and thence turn-
ing from the road to Neapolis, toward
the coast, westward. Antipatris was
reckoned forty-two Roman miles from
Jerusalem, and twenty-six from Cesa-
rea. It is not meant that they brought
hua all the w.ay to Antipatris, but that

they brought him under cover of the night
unto Antipatiis, see ch 5 19, 17:10.
1 his 13 the point of the narrative and the
idea to be convened Josephus speaks
of this pi ice called Kafir Sabi, but
lebuilt by Ileiod and called \.ntipatris.
It is idcntifitd by the modern name, so
lennikibly letained and ti iced out,
Kefi Sahi, about ten mil^s from Lydda.
Sjme understind thit ihe dibtince was
actually accomplished over night by
six, A. Jd. Others that they halted
as Nicopolis for the day, and proceeded
the next night. Others that it was
mostly by night, though occupying tjv«
or three hours of the next morning.

A. D. 69.]

CHAP. XXIII.

867

32 On the morrow they left the horsemen to go with him, and
returned to the castle :

33 Who, when they came to Cesarea, and delivered the epistle to
the governor, presented Paul also before him.

34 And when the governi^r had read the letter, he asked of what
province he was. And when he understood that lie was
of^Cilicia; xci..2i:3».

35 y I will hear thee, said he, when thine accusers are L'd25?i6.' ***'
also come. And he commanded him to be kept in ' Herod's .Matt, 27:27,
judgment hall.

32. On the morroio. This would be
the day after arriving at Autipatris,
■which, by the Jewish reckoning, would
begin with the evening after they left
Jerusalem. Inasmuch as now the
Apostle had been escorted beyond the
bounds of the danger, two of the three
divisions turned back, leaving him in
charge of the cavalry, seventy in num-
ber. This seems to have been not ac-
cording to orders, as they wei'e made
ready to go to Cesarea, and were charged
to carry him safely through. It would
seem that they were not longer needed
for the escort.

33. Who — the horsemen, that were
left by the other two divisions, in
charge of Paul. ^ Presented Paul.
They presented the epistle of Lysias
to the governor, and with it the pris-
oner Paul, of whom he wrote. Thus
they executed their commission. This
instance of military protection enjoyed
by the Apostle, is cited by the African
fathers in an early Council in favor of
seeking military defense against ene-
mies.

34. 35. And — the governor having
read the letter of Lysias, he inquired of
tvhat province he (Paul) is. As he was
declared to be a Roman citizen, this
was a natural question at the outset,
as he would know the particulars of
his citizenship. He could make offi-
cial inquiry of the governor of Cilicia
if he was in any doubt as to the fact.
The term for '^province" — eparchy — is
a general term for imperial and sena-
torial provinces. There were laws
regulating such provincial relations,
and one governor was not at liberty to
rel.y entirely on another's letter, but

I must himself make thorough investiga-
tion. The deputy was bound by law
to refer any serious case to the gov-
ernor. When he was informed (in an-

I swer to his inquiry) that he (Paul) was
o/(the province of) Cilicia, I will hear
thee through, (in regular trial, ) he said,
when also thine accusers are present — so
as to hear both sides. These terras
are technical, and show the marks of
historical verity and accuracy. \ And
he commmanded him to be kept (under
guard) in the .pretorium of Herod — in
buildings attached to the palace erect-
ed by Herod the Great, who x-ebuilt
Cesarea, and formei'ly occupied by him
when he resided there. The palace at
Cesarea, like the Vatican at Rome,
probably had a prison attached to it,
as was the case in ancient times ;
though it would seem that Paul was
only kept under guard, and not thrust
into any common prison. Note. — The
seizure of 'Paul by the great Gentilfe
power proves to be his protection. He
is brought now by this wonder-working
Providence to utter his defense before
a new dignitary of the same Mistress of
the World,

CHAPTER XXIV.

f of). Paul's third Defense — before
Felix, the Roman Governor. Cesa-
rea. A. D. 59. Ch. 24:1-21.

Here we find Paul, for the first time,
j^ut upon his trial before the represen-
tative of tne great Heathen Empire of
the world. His accusers are the rep-
resentatives of the Sanhedrim, or Su-
preme religious Court of the Jewish
nation. Thus it appears that the Ajpoa-

THE ACTS OP THE APOSTLES.

[A. D 59

CHAPTER XXIV.

'ch.'23:2%, 1 And after 'five dajs *• Ananias the higli priest der
»o, and 25:2. gcendcd with the elders, and ivith a certain orator named
Tertullus, who informed the governor against Paul.

tie, and in him the Christian doctrine,
and Christ Himself who is persecuted
in His members, are formally rejected
by the people of the ancient covenant.
Paul's vocation in Jerusalem is fulfilled.
Henceforth the history looks toward
the metropolis of heathendom, and Paul
is to go forward to fulfill also his work
at Rome. This trial also gives us some
insight of the calumnies heaped by the
Jewish leaders upon the early Chris-
tians, and the treacherous arts em-
ployed against them. Yet this our
Lord liad forewarned — that they should
be brought before governors and kings
for His name's sake— and He had prom-
ised that it should be given them in
that same hour, without studied pre-
paration, what they ought to speak.
(Matt. 10 : 19. 20. ) Paul's defense is
calm, out-spoken, and to the point —
still laboring to convince his country-
men of his true and honest adherence
to the covenants, properly under-
stood; and to the last, like his Master,
claiming to be a friend and lover of
his nation. Felix, alas ! is only an-
other Pilate ; yet Paul is virtually ac-
quitted, even before him. He is not
now pleading his cause as in the First
Defense before the Jewish multitude,
nor as in the Second Defense before
the Jewish Sanhedrim, but before the
Representative of the chief Gentile
Empire of the world. And under the
protection of these Gentile laws and
arms, the great Apostle of the Gentiles
has the opportunity to preach Christ.
1. After five days from Paul's ar-
rival at Cesarea. Lewin gives the chro-
nology of the days from his arrival
at Jerusalem to his trial before Felix,
thus— (8th May,) Paul arrived at Jeru-
salem. (9th,) Pentecost and Presby-
tery held, (ch. 21:18.) (10th,) Paul
goes to the temple with the four Naz-
arites, (ch. 21 : 2G.) (11th,) Second
day of the Nazarite's week. (12th,)
Ihird day. (ISth,) Fourth day. (14th,j

Fifth day, and Paul is apprehended in
the temple, ch. 21 : 27. (15th,) Before
the Sanhedrim, ch. 22 : 30; 24:1-10.
(IGth,) The conspiracy against Paul's
life, ch. 23 : 12, 31. At.nine o'clock at
night Paul is dispatched to Cesarea.
(17th, ) Paul reaches Cesarea, ch. 28:24.
( 18. 19, 20,21.) At Cesarea, ch. 24: 1.
(22d,) Paul before Felix. See also
vs. 11. We may reckon "the twelve
days" as abo7e, understanding that
of the four days "at Cesarea," tho
first was the day of his arrival there,
and the last the day of his trial ; and
that the reckoning does nat include the
day of his arrival at Jerusalem. It
was twelve days (from) ^mce that day.
Tf Ananias. The chief captain, Lysias,
had notified to the Sanhedrim that
Paul's case was referred to the gov-
ernor, and cited them to appear there,
with their charges. Accordingly they
follow it up with a bitter determina-
tion, and with all haste. The high
priest Ananias (descended) -went down
(from Jerusalem to Cesarea — the term
used of going away from Jerusalem,)
with the eldeis, (not necessarily all of
them, but a commission of them for
the purpose,) "Ananias rankling at
his heart for the affront he had re-
ceived in the presence of the Sanhe-
drim," as "^/ifi U'hited wall" — and with
the elders representing the Church and
nation of the Jews. And {iviih) a ceriaiji
orator (the only instance in Scripture
in which this word occurs, and mean-
ing the professional rhetorician, and
the forensic orator.) named Tertullus —
(a Latin name diminutive of Tertius :
and probably, as ch. 24 : 2, he sepa-
rates himself from tins nation.) He was
a Roman who better understood the
Roman language, and mode of pleading
before a Roman court — who (that is, he
and they, all) informed — laid informa-
tion (proVably by word of mouth) it
the f/overnor against Paul. This it
used in a technical sense. The triaL

A D, 59.]

CHAP. XXIV.

869

2 A.Qcl wken he was called fortb, Tertullus began to accuse Aim,
saying, Seeing that by thee we enjoy great quietness, and. that very
worthy deeds are done unto this nation by thy providence,

3 We accept it always, and in all places, most noble Felix, with
all thankfulness.

4 Notwithstanding, that I be not further tedious unto thee, I pray
thee that thou wouidest hear us of thy clemency a few

words.

5 "For we have found this man a pestilent /e?foe«, and ch^e'^^s.^and

a mover of sedition among all the Jews throughout the anii^?i:?8/''^
world, and a ringleader of the sect of the Nazarenes :

1 Pete

; 12, 15

however, may have beea ia Greek,
which was allowed.

2. Called forth. lie was formally
cited to appear (from the guard-room)
as soon as the charge had been laid
against him before the governor. Ter-
tullus opened the case, stating formally
the charges, as follows : He well un-
derstood what Grotius says — "It is
one of the rules of rhetoric to secure
the good will of the judge by pr.vising
him." This was especially the habit
of that corrupt time. He adroitly s.ays,
in praise of Felix, all that could be
said — viz. that he had put down some
disturbances of the peace, having even
assumed the title of "Pacifier of the
Province." Yet he himself, in some of
Lis cruel movements, fanned the flame
of discord. T[ Very worthy deeds — con-
tervative deeds, (such as just referred
to) becoming to this nation (coming to
pass) by your provision, (administra-
tion.) Imperial coins at that time
bore the title Providentia Cesaris ; the
Emperors claiming Divine attributes
and homage. Felix was just exulting
over the defeat of the Egyptian false
prophet, who is referred to ch. 21 : 38
— when Paul was arrested as though
he might be the same,

3. We accept it — we recognize it with
gratitude, not only now, in thy pres-
ence, but always and in all places.
Felix, however, was hated by the Jews,
oven so that they sent an accusation to
Rome against him. ^ Most noble. The
same title that is applied to him by
Lysias, as we say "your excellency,"
&c. — a title of the office.

4. Xotisithslanding — rather, but that I

I may not hinder thee more, (than is neces-
sary,) as though he would speak fur-
ther of the virtues of Felix, only that
he might intrude upon the public busi-
ness. Tf Hear us — his clients — the
•Jews, whose cause he was pleading.
![ 0/ thy clemency. In accordance with
thy well known fairness and impartial-
ity— a few words — lit., concisely.

5. liis first point is, that Paul has
been found to be (1) A wicked and dan-
gerous man — a pestilent fellow [XoLfioc,)
— a plague — a term common in ha-
rangues of the time to express a mon-
ster of wickedness and corruption —
"man of Belial." (1 Sam. 25 : 25.
Greek.) (2) A mover of sedition, by
exciting disturbance among them —

j one stirring insurrection among all the
Jews — throughout the world — in all
the Roman empire. This point was
skillfully made, as it would be worthy
of legal notice and action. So, as a
last resort, the Jews charged our Lord
before Pilate of being dangerous to
the throne of Caesar. (3) And a ring-
leader— a term applied to soldiers in
the front rank of an army — a foremost
man — of the sect (heresy, vs. 14,) of the
Nazarenes — the followers of Jesus of
Nazareth, so called in contempt among
the Jews, and known by this name now
at Jerusalem — as they had the name
of " Christians" among the Gentiles at
Antioch, &c., ch. 11 : 26. They seem
to have early had a separate syna-
gogue of the Nazarenes. The name no
where else occurs in the New Testa-
ment. After the Apostolic history, it
was a name taken by a class of Juda.
izing Christians. The word originally

870

THE ACTS OF THE APOSTLES.

[A. D. 59.

deb. 21: 28. Q *Who also hath gone about to profane the temple :

6 John 18:31 ^^Qm we took, and would *have judged according to our

law.
/eh. 2ir33. J ' But the chief captain Lysias came njMn us, and with

great violence took hhn away out of our hands,
ffch. 23:30. g g Commanding his accusers to come unto thee: bj

examining of whom thyself mayest take knowledge of all
these things, whereof we accuse him.

9 And the Jews also assented, saying that these things were so.

10 Then Paul, after that the governor' had beckoned unto him to

is from a Hebrew term signifying I
Branch, the name by which Christ I
should be called, and which followed
Him to the cross. Tertullus strove to
excite the governor's prejudice against
Paul as a leader of a low class of |
people. [

6. Here is another charge, (4) That !
he had go7ie about — literally, attempted
— endeavored — to profane the temple,
ch. 21 : 28. This would be recognized
by a Roman governor as a capital
otiense. ^ Whom we took — seized — laid
hold upon, (but with a seditious force,
ch. 21 : 17, 30,) and would have judged
(wished to judge) according to our laiv.
He pretends that they desired to try
him according to their (Jewish) law,
as the Roman government commonly
allowed them to do, (John 18:31,)
and only on such charges as their laws
recognized. But the fact is, that they
were seeking only to put him to death,
without form of law, and were actually
beating him when he was snatched out
of their hands, ch. 21 : 31.

7. But. " Tertullus as impudently
slanders Paul, and accuses Lysias, as
he had flattered Felix." 1 With great
violence — literally, with much force.
This is false, for the Jews made
no struggle when Lysias nppe.ared.
The speech is skillfully worded so as
to make a false impression upon the
governor, complaining that Lysias vio-
lently interfered with the lawful pro-
cedure of the Jews, when he interpo-
sed to save Paul's life till the facts j
should be known, ch. 21 : 31, &c. j
They had power, it would seem, to
put a stranger to death who profaned ]
their temple, (John 18 : 31,) and to i

scourge Jewish criminals. Matt. 10 •
17; Acts 5: 48; 2 Cor. 11:24.

8. Commanding, &c. This was tho
truth, and this was the plain duty of
the chief captain in every serious case.
And yet Tertullus seems to refer to it
by way of complaint, as though they
could have dispatched the business,
and should have been left to do so,
without putting both them and the gov-
ernor to the trouble of transfer to Co-
sarea. (This clause, with vs. 7 and
latter clause of vs. 6, is omitted in
some recent editions.) f Of whom.
If the preceding passage be left out,
this would refer to Paul, though it
seems scarcely probable that the speak*
er would think of Paul's being put to
the torture for examination, as was un-
lawful in case of a Roman citizen. It
is most natural to refer it to Lysias;
and the governor seems so to have un-
derstood it, inasmuch as he actujiUj-
postponed the case till Lysias should
come, see vs. 22.

9. Assented. They indorsed the
charges — "confirmed this speech of
their heathen mouthpiece." Tlie same
word is used of the Jews' conspiracy,
ch. 23 : 20, and of their conspiracy
with Judas in the case of our Lord,
Luke 22 : 5 ; also John 9 : 12, where it
is rendered " covenanted" and "agreed."
Some read the Greek text differently
here, and adopt a word meaning they
joined in assailing him.

10. Then Favl ansu-ered, the governor
having nodded to him to speak. Here
Paul begins this Third Defense. Now
he is to plead his ca-use in quick suc-
cession before three very different and
representative characters. This Felix

A. D. 59.] CHAP. XXIV. 371

Bpeak, answered, Forasmuch as I know that thou hast been of many
years a judge unto this nation, I do the more cheerfully answer for
myself :

11 Because that thou mayest understand, that there are

yet but twelve days since I went up to Jerusalem ^ for to cii"2i"28.
worship.

12 ' And they neither found me in the temple disputing agarf '*'"*
with any man, neither raising up the people, neither in

the synagogues, nor in the city.

13 the sensualist, who, of course, has
no sympathy with Paul's doctrines.
Festus is the crafty politician who
cares for no such kingdom but that
which is meat and drink. And Agrip-
pa is the polite formalist, and official
guardian of religion. But though in
various attitudes of unbelief, they unite
in rejecting the Gospel of Christ. *)[ /
know. Paul confines him.self to the
known facts, and refers not to Felix's
character, but to his terra of adminis-
tration, si7ice (from) many years — from
six to ten years; and, therefore, well
versed in Jewish affairs. This was at
such a turbulent period a compara-
tively long administration, and gave
proof of some talent. ^ A judge. The
governor had the power of life or death.
*^ The. more cheerfully — hopefully — with
more confidence in the result, "l An-
swer — defend ( make defense, ) the \
things concerning myseif. Paul has
confidence, as he intimates, on two
grounds. (1) The experience of Felix
in the government. (2) The shortness
of his own stay in Jerusalem, so that
his conduct for that brief period could
be readily sifted, and during so short
a time — only five or six days until he
was arrested — it was impossible for
him to stir up any sedition, as was
charged. (See vs. 1, and notes.)

11. Because — literally, thoubeing able
to know — and this is mentioned as an-
other ground of the Apostle's con-
fidence, that Felix would readily know
that Paul had arrived at Jerusalem
only twelve days before, (see vs. 1,
notes,) which Lewia thinks must refer
to the day of Pentecost, since Felix,
however great his experience, could
have had no means of knowing when

Paul actually arrived, but only on what
day was the feast. But he could as-
certain on inquiry when Paul arrived.
^ For to loorship. He gives three rea-
sons for his coming to Jerusalem, (1)
to keep the feast; (2) to bring alms,
vs. 17; (3) to make oblations. One
who went up to Jerusalem to worship
in the temple, would scarcely have
been found profaning it. Though he
had abandoned Judaism as "a law of
commandments contained in ordinan-
ces," he had the true, spiritual idea
of that ancient system, and as such he
honored it, and could worship in the
use of those observances. He could
keep the Pentecost as a Christian Pen-
tecost, just as he could keep the Jewish
Sabbath in the spirit of the new econ-
my. So far was he from profaning the
temple and the religion of his fathers,
that he came up hither to tcorship. He
stoutly opposed any compulsory keep-
ing of tie Jewish ritual, (Gal. 4:9-11;
Col. 2:16,) but he also claimed the
Christian freedom to keep the feasts or
not, (Rom. 14: 6,) if only in their high
spiritual use, as they were always in-
tended by God, and always kept by the
true Israel.

12. Paul now vindicates himself as
to his conduct, during this brief time.
He challenges any proof of his at-
tempting to raise a tumult, as charged
in vs. 5. He was not found even dis-
cussing questions in the temple, as he
might lawfully have done, but quietly
worshiping there, nor making an m-
surrection of the people, (the mob.) aa
was charged — neither in the synagogues,
nor through the city, (in the streets.)
The time was too brief for this, if he
had chosen to attempt it, and they had

372

THE ACTS OF THE APO.STLES.

[A L». 50

13 Noitlier can they prove the tilings whereof they now accuse

me.

ifceAmo.8: ;^4 j^,^^ ^j^jg J confcss uDto thce, that after ^the way

f2'Tim:ir3. which they call heresy, so worship I the •God of my

zs^w.'*'^"'"*^ fathers, believing all things which are written in ° the law

and in the prophets :
"sfg'.T^Ln/M: 1^ And ° havc hope toward God, which they themselves
fDan.i2:2. ^Iso allow, "that there shall be a resurrection of the dead,

John 5: 28, 29. |jq^Jj q£ ^|jg j^gj. .^^^J unjUSt.

not found liim so doing. Thus he dis-
proves their charge, vs. 5, that he was
a (A0£/^6f) pest, and seditious fellow.

13. Now he more formally and posi-
tively adds to his denial the open chal-
lenge, and calls for proof. TJ" Prove —
lit-erally, neither are they able to present
vie, (technical term still used in courts,
to find a bill ov presentment against me,)
concerning the things of which they
accuse me.

14. But. He proceeds now to answer
their second charge — that besides being
a public nuisance and a dangerous, mis-
chief-making man, he was a ringleader
of this low, vile "sect" of the Naza-
renes. This he admits and vindicates —
so far, at least, as belonging to them
is concerned. ^ This I confess to thce —
concealing nothing that is true in the
accusation — ihul after (according to)
the way (called also ''this icay," ch. 22:
4; "that way," ch. 19: 9, 23, meaning
the Christian waj' of belief, woi'ship,
&c.) which they call {aipeaig) a sect,
(schism, the same term as is used in
their charge, vs. 5, ''sect of the Naza-
renes," so also ch. 26 : 5,) so worship
I (according to this way and sect, as
they charge,) the God of my fathers,
(not by any means introducing any
strange God as they alleged, nor desert-
ing the God and religion of my fathers,
but on the contrary,) believing all things
which are written in the law and in the
prophets. He claims that he is so far
from being a heretic or schismatic, that
lie adheres faithfully to the worship of
bis fathers' God, and receives in full
faith all the Old Testament Scriptures.
He claims that he has taken the true
epiritual idea of the Old Testament
doctrine and worship, as it was given

i by God — and that the New Testament
j system is the substance of which the
j Old Testament was but the shadow.
This was the position taken by Stephen,
ch. 7. This was a fit plea before
Felix, as the Roman law allowed all
men to worship the gods of their own
nation.

15. And have hojye toicard [nnto] God.
This he refers to in his defense before the
Sanhedrim, ch. 23 : 6. He claims thai
he not only worships the same God and
receives the same sacred Scriptures,
but that he entertains the same hope
as they — "the hope of the promise
made of God unto our fathers." (ch.
26: 6-8,) the hope of a risen Messiah
which, as he contended, was the vital
doctrine of Christianity, and for which,
therefore, he was brought to trial —
I "the hope and resuiTection of the
dead," (ch. 2o : 6 ; 28: 20,) as it was
illustrated and proved in the case of
Jesus Christ, ch. 4 : 2, notes,) and
which was held by "the straitest sect
of their religion," the Pharisees, of
which he was one, by birth and life,
(ch. 23 : 6 ; 26 : 5. ) The national hope
of a Messiah did, therefore, involve
the "hope of a general resurrection,"
because Jesus had been proved to be
the Messiah whom they hoped for, by
His resurrection, and that resurrection
too was the pledge and proof of the
general resurrection. Thus is realized
the hope of a Restorer, a Redeemer
from death ; and thus we are begotten
again unto a lively hope by His resur-
rection, (1 Pet. 1:3.) Therefore this
was the vital fact of Christianity, which
the Apostles were raised up to beai
witness of; and since a majority of the
nation (the Pharisees,) admitted tl)«

D. 59.]

CHAl'. XXIV.

1^. And P herein do I exercise myself, to have always a '"''•
conscience void of offence toward God, and toward men.

17 Now after many years il came to bring alms to my |
nation, and offerings.

18 "'Whereupon certain Jews from Asia found me puri- ^ch.2n2'
Ged in the temple, neither with multitude, nor with tumult, a""* 26:12,

11:29. 3(V

and 20 : 16.
Rnm. 15:25.
2Ror. 8:4.

doctrine of a resurrection, thej^ could |
not reasonably reject it as instanced in i
the fact of Christ rising from the dead.
Properly understood, the Mosaic system
taught the doctrine of a. resurrection
in the great idea of a Messiah sutfer-
ing to death, yet living and conquer-
ing— shedding His blood and officiating
to present it before God — as Paul shows
in his Epistle to the Hebrews, (9 : 24-28
and 10 : 12') on the basis of which the
faithful of Old Testament times looked
for aCaniau above, (ch. 11,) into which
Christ as the true Joshua should lead
His people — " the rest (keeping of Sab-
baths) that reinaiucth for the people
of God," ch 4: 1-9. Tliis resurrection
is of the dt-ad, (bodies,) both of the just
and UKJusl — not, as some did then and
since allege, confined to the fusl — nor
so as to allow the idea of any annihila-
tion of the wicked, but including tiie
resurrection of both, which involves,
also, a state of retriI)ution. |

16. Herein. In this, including the I
aforesaid confession — do I strive — the |
term is used of habitual practice, such I
as training the body by gymnastic ex-
ercises. (Some editions add kqi, also —
/, as ivell as they.) \ Strive — a term
peculiarly appropriate in allusion to
the athletic exercises at the Grecian
games, as 1 Cor. 9 : 27 — A blameless
conscience to have toward God and to-
ward men, always — as he says, ch. 23 :
1, "I have lived in all good conscience
toward God until this day" — that is,
HEREIN — conscientious in this profes-
sion of his fathers' hope and covenants,
acting up to this adherence, with the
earnest, constant aim to maintain a
good conscience in regard to the reli-
gion of his fathers.

17, 18. After — lit., in the course of
further years. Here he goes back again
to the charge in vs. 6, that he had ,
profaned the temple ; aud in order to

narrate the circumstances of his unjust
arrest — that whereas, as he had just
declared, he was not found discussing
questions in the temple, so he vrtis found
purified in the temple, neither with multi-
tude nor with tumult. ^ After many
years — lit., more years — (several)— tho
interval between his visits to Jerusa-
lem. The previous visit, A. D. 54,
had been four or five years before,
(ch. 18 : 22.) It was now A. D. 59,
and so he had been these years absent.
This absence, however, had been not
from disregard to his nation, but the
contrary. He had been on a (mis-
sionary and) collecting tour for his
people, and as the result of this he
came again, after such an absence, to
Jerusalem, with the alms which he had
raised. ^ I came to bring — lit., / ivas
present, about to make. Luke makes
no mention of these collections in this
history. But the epistles which Paul
wrote to the different Churches during
the time covered by Luke"s history
make frequent and particular mention
of these contributions from the Chris-
tians in Macedonia and Achaia. Rom
15 : 25, &c.; 1 Cor. 16 : 3, 4; 2 Cor.
chs. 8, 9 ; 20 : 4. Eveu before their
great missionary commission from tho
Church at Antioch, Paul and Barnabas
were charged by them with alms for
the poor saints at Jerusalem. James,
Peter, and John, " the pillars" at Jeru-
salem, charged them not to forget the
same charitable collections, as they
gave them the right hand of fellowship
to go to the heathen. Gal. 2 : 10.
Here, by the way, his relation to the
Gentiles was justified, as not implying
any alienation from his own people,
for ha was all the while caring for
them. *[ And offerings. The term im-
plies ritual offerings in the temple,
and the reference is to the expenses
which he undertook for the Naz:a-Ue3.

S74

THE A'JTS OF THE APOSTLES.

[A. D 59

^oh.^;3:3o,aBd iQ » Wlio ouglit to havG been here before thee, and
object, if they had aught against me,
20 Or else let these same here say, if they have found any evil-
doing in me, while I stood before the council,

21 Except it be for this one voice that I cried standing

amono- them

Touching; the resurrection of the dead I am

called in question by you this day.

at the suggestioa of the bi-ethren iu
Jerus:ilem, (ch. 21:23,26.) This he
did for the very purpose of obviating
any such charge of deserting the reli-
gion of his fathers. It is supposed by
some that he bore these expenses out
of the funds collected for poor Jews in
Jerusalem, as these were indeed of the ,
number, and were recommended to |
him by the brethren there for this very ,
service. Therefore these contributions |
which he presented showed his love
for his nation, and his interest in the
temple, and would disprove the charge
of profaning the temple and stirring up
seditions among the people, f Where-
ypon — rather, I/i which — iu the per-
formance of which alms and offerings,
certain Jews from Asia — foreign Ephe-
sian Jews, (ch. 21 : 27.) This clause
is emphatic — as much as to say stran-
gers and private men, known only as
Asiatic Jews — not officers nor tliose '■
who are here, but persons who are ab- [
sent, vs. 19, found me in the temple —
:.<0T disputing, nor raising an insur-
rection of the people, as was charged,
(see vs. 12,) hxii purified in the temple —
undergoing the rites of purification,
which belonged to his engagements
there with the Nazarites. He was ar-
rested, therefore, in the very act of per-
forming the rites of the temple — was
even charged with profaning the tem-
ple, and deserting his fathers' religion
while he was actually engaged in the
temple service — and so far from raising
insurrection among the people, was
thus worshiping neither ivith multitude
nor with tumult.

19. Who ought — rather, who must.
As the Roman law required that in
«verj' trial the prisoner should have
his accusers face to face, it was neces-
sary that his accusers should have been
present as witnesses against him tf he

was to be fairly tried. But they had
not been brought. The Sanhedrim
were aware that if they were esamiu-
ed, it would appear that not Paul, but
these men, originated the disturbance.
^ Object — literally, accuse. The law
required them to be present as his ac-
cusers.

20. Or — waiving this legal require
raent — let these themselves — who are here
present, and have undertaken the pros-
ecution— Ananias and the elders — as
much as to say, "I challenge even these
who are fiercely persecuting me, and who
appear here against me, instead of
the lawful witnesses" — if they found any
(or, what) xorong in me, standing (as
I stood) before the council. They would
readily remember that Lysias declared
in his favor, that '• when he brought
him forth into their council, he per-
ceived that nothing worthy of death
or of bonds had been laid to his charge,"
ch. 23 : 28, 29. 1" Evil doing. This
term is rendered '■^matter of wrong,"
ch. 18 : 14, and refers to a legal oflFeuse.
No charge had been formally made,
much less proved, before their own
court.

21. Except [other than) concerning this
one voice ((pcjVTJc) (expression) which I
cried, standing (as I stood) among them —
the Sanhedrim — touching (concern-
ing) the resurrection, &c. This was the
declaration of Paul before the Sanhe-
drim which raised the great excite-
ment, compelling Lysias to interfere
and rescue Paul out of their hands,
ch. 23 : 6-8. And this it was that
Lysias declared to be a question of
their law, ch. 23 : 29, and Felix would
doubtless regard it in the same light
and as no " evil doing," (dSlKTj^ua.) Here
again he i-epeats before the Jewish lead-
ers his profession of that vital doctrine
which was illustrated in case of the

A. D. 59.]

CliAP- XXIV.

373

22 And when Felix heard these things, having more perfect
knowledge of that way, he deferred them, and said, When
'Lysias the chief captain shall come down, I will know '""'•'•

the uttermost of your matter.

23 And he commanded a centurion to keep Paul, and to

let him have liberty, and ^that he should forbid none of fg^'iB."''^''""^
his acquaintance to minister or come unto him.

24 And after certain days, when Felix came with his wife Drusilla,
which was a Jewess, he sent for Paul, and heard him concerning the
faith in Christ.

Messiah, a foundation-fact of Christi-
anity, nt the same time proving Christ's
Jilcssiahship, and sealing Christianity
as Divine ; so that the whole Christian
system was involved in this doctrine of
the resurrection.

22. And Felix having heard these
things, (when he should have at once
given judgment in Paul's favor, as no
witnesses were present against him,)
knowing more (very) acmrateh/ the things
in regard to the way, (viz. the Chris-
tian system, so far, at least, as con-
cerned its relations to Judaism, yet as
Paul had referred to what had passed
before Lysias,) he put them off, not ven-
turing to act in direct opposition to the
Sanhedrim, like another Pilate. He
wns convinced of Paul's innocence,
and put them off — a technical term,
meaning he deferred sentence — as much
as to say that they had failed to make
out their case against Paul. Felix had
been governor during six years, and
Christianity was preached there at Ce-
sarea by Philip, was embraced by the
centurion and others, and his own wife
was a Jewess, so that he would naturally
know much of the Christian system, in
respect to Judaism. He resorted to
the ignoble plan of postponing the case,
and says to them, when Lysias the
chief captain shall come down (from
Jerusalem,) / will adjudge your mat-
ters— give a final decision. Whether
Lj'siascame, orwhatmeans, if any,were
taken to get his testimony, is not here
mentioned by Luke ; but as they had
referred the governor to him (vs. 8,)
Le makes this a pretext for delay. Be-
sides, we have afterwards some fur-
ther insight into this postponement,

when we find that he hoped to receive
from Paul a bribe, (vs. 26.)

23. He commanded also the centurion,
(who had charge of him, ch. 23:32,)
that Paul be kept (in custody, ) and have
indulgence, (so far as would consist with
safety. ) He seems to have been in what
was termed "military custodj'," in
which case the prisoner was bound by
a long, light chain to his left arm, the
other end ©f which was fastened to the
officer. ^ And that he should forbid , &c.
This was the kind of free indulgence
he was to have, and not to be treated
as a criminal, for his case was unde-
cided, and the clear presumption was
also in his favor. This allowance granted
to him of seeing his friends, may have
been connected with the hope of ob-
taining a bribe from them. 1[ Of his
friends — literally, of his ou-n, (people,)
that is, the believers, (ch. 4 : 23. See
10 : ], 24, 44,) and his fellow travelers
and near friends, ch. 20 : 4; 21 : 12,
.tc. as Philip, Luke, &c. ^To minister —
u-ait upon him— do him service, supply
his W!(nts, or cornc unto him — visit him.
Thus Paul was able to propagate the
Gospel.

24. And after some (certain) days,
(not long,) Felix having come, (perhaps
Laving lately arrived with this woman,
or coming to the palace of Herod, where
be was about to give audience to Paul,)
ch. 23 : 85, icith Drusilla his wife. This
Felix had been thrice married and to
persons of royal birth, twice to one of
the same name, one of whom was this
Jewess, a daughter of Herod Agrippa
the elder, ch. 12 : 23, and sister to thia
Agrippa II. She was remarkable for
her beauty, and had been betrothed at

876

THE ACTS OF THE APOSTLES.

[A. D. ii'J.

25 And as lie reasoned of righteousness, temperance, and judgment
to come, Felix trembled, and answered, Go thy way for this time ;
when I have a convenient season, I will call for thee.

sense of moderation in food and absti-
nence from intoxicating drink, but of
self-mastery in all the passions, with the
special sense of chastity ; yet also in-
cluding "drunkenness, revelings, and
such like." (Gal. 5: 21.) We know
not bow Paul discoursed on these top-
ics. But we can readily see that any
treatment of these items as among the
high Christian virtues, must have come
with overwhelming power upon this
distinguished profligate. It would seem
that Paul exposed the sins of which
Felix was so notoriously guilty, not by
personal and severe denunciation, but
by a faithful exhibition of the Chris-
tian virtues, leaving the sensualist to
see himself reversed in the bright mir-
ror of the Christian faith. 1[ Judgment
to conic — literally, the judgment that is
about to be — that shall so surpass all
proud tribunals of men, and that shall
judge all judges, and potentates, and
that with most unerring rectitude, as-
signing to them their everlasting re-
wards. Paul brought forward this
doctrine, also, in his exposition of the
Christian faith at Athens, and was
dismissed by them as he came to dis-
course upon the general resurrection,
(ch. 17:31.) This is a fundamental
doctrine of the Christian faith. T[ Trem-
bled— lit. , becoming very fearful. Nothing
is said of Drusilla's emotions, but Fe-
lix was deeply moved. If For this time
— literally, as to the now — for the pres-
ent— depart. He merely dismissed Paul,
neither taking personal offense at him- -
so reasonably and sincerely did the
great preacher expound the truth — nor
receiving the Gospel from him. He
seems here to have arrested the dis-
course which we suppose had already
set forth these virtues as the fruits of
the Spirit, and which would have
brought forvvai-d to the troubled con-
science the free offers of salvation by
Jesus Christ, the Saviour as well as the
Judge, exalted to give repentance to
Israel, and remission of sins. Tf When
— literally, but having found an oppor

six years of age to Epiphanes, son of
Antiochus, who refused to become a
Jew as he had contracted, and she was
m:nTied to Azizus, king of the Emes-
seaes. But Felix, by the aid of a
magician, induced her to leave her
husband, and took her to wife. She
and her son perished in an eruption of
Vesuvius, A. D. 79. The other Drusilla
whom Felix married was a grand-
daughter of Antony and Cleopatra.
"^ Being a Jewess. An affecting specimen
of the Jewish degradation is here before
the eyes of Paul. She is mentioned
as if to account for the interview. It
would seem as if Drusilla had expressed
some interest in hearing this Jew, about
whom there had been so much stir.
\ Sent for Paul — to be brought from
his confinement to the apartment where
he was to hear him — and heard him.
Paul embraced this opportunity to
expound the Christian faith, and Felix
heard him — perhaps invited him to ex
plain the outlines of the Gospel system,
which had provoked so much discussion.
1 In Christ. The faith which had Christ
for its object and basis, and which held
to Jesus as the promised Messiah and
the only foundation of hope, and pat-
tern of conduct. This seems to have
been a private hearing, not connected
immediately with the trial. It was,
doubtless, given him what to speak.

25. The free scope which Paul took
in his discourse appears from the top-
ics here noted. The preacher was
fearless, and it was the governor who
quailed before the prisoner of Christ.
\ And as he discoursed (of ) concerning
righteousness — {rectitude) — directing his
exposition of the Christian faith to
these leading Christian virtues, and
thus giving it a practical application.
Felix is said by Tacitus to have con-
s-iJered that he might commit all crimes
with impunity. This moment there
sat by his side the subject and witness
of his unblushing wickedness. 1" Tem-
perance. The term means self-cora-
loaad in all things — not in the single

A. D. 59.]

CHAP. XXIV,

877

2G He lioped also tliat ' money should have been given »ex. 2S:«.
him of Paul, that he might loose him : wherefore he sent
for him the oftcner, and communed with him.

27 But after two years Porcius Festus came into Felix'
room : and Felix, ' willing to shew the Jews a pleasure,
left Paul bound.

X Ex. 23 : 2.
ch. 12:3, iiat
1!5:9-U.

tunity — a favorable season — / will send
for thee, back again. Observe. —
(1) "This very time should Lave been
the convenient season." — Bengel. (2)
He positively dismissed the subject for
the present, but promised attention to
it at some future favoring opportunity.
(3) Though he often saw Paul after-
wards, (vs. 2G,) there is no evidence
that he ever found a convenient season
to attend to the Gospel.

26. He hoped — lit., at the same time
also hoping. This is immediately con-
nected with the foregoing verse, and
opens to view what was really the
strange conflict in the mind of this
princely sensualist. While he was
stirred to the very soul by the Apos-
tle's discourse, so as to bid hira begone,
he promised to recall him, and he was
at the same time hoping that money (pi.
moneys) would have been given him.
This was strictly forbidden by the Ju-
lian law of the Romans, (Digl. 47 : 11,
7,) yet it was practiced, and became
the habit in the time of Festus' suc-
cessor, Albinus, so that no criminals
remained in prison under him except
sn^ch as offered no sufficient bribes.
{Jos. B. J. ii. 14, 1.) Paul, however,
offered no such consideration — and his
example in this respect was pleaded by
Tertullian with those Christians who
sought to purchase escape from perse-
cution in the third century. Felix
may have had an eye to the funds
which Paul alludes to, vs. 17 ; and he
had also influential friends at Cesai'ea,
who might have been thought likely to
contribute for his release. Note. — (1 )
Felix, like Judas, was impelled by the
'>owest avarice to resist all his convic-
tions of right. (2) How one may carry
on his cherished crimes while deep con-
Tiction of sin is struggling in his bosom.
(3) It is not conviction that is saving,
»at Christ, to whom it ought to lead.
3f]*

I TT Wherefore. Felix sent for Paul ofttn
after this, but moved by the hope of sor-
did gain and not by the hope of salva-
tion, he cared not to inquire further into
the hope. He even sent for the minister
of Christ who had preached righteous-
ness to the oppressor, chastity to the
adulterer, and a coming judgment to
the unjust judge, and sent for him the
more frequently, (on this account,) and
communed with him — talked with him
in free, familiar intercourse — carrying
on his deceit and putting himself even
under the sound of the Gospel which
Paul must have preached to him, in
the base hope of getting a wicked bribe.
So deep is the depravity of the heart.
Felix " sent for Paul " as if he had " a
convenient season," and according to
the promise he had made. And prob-
ably he gave Paul to understand that
lie would willingly hear him further.
But he seemed never to have found
room for the Gospel in his heart, nor
any opportunity any better than tho
first for giving earnest attention to tho
truth of God. "Thus the wretched
Felix neglected to secure the treasure
of the Gospel." — Bengel.

27. After two years — literally, a peri-
od of two years having been fulfilled, since
Paul's imprisonment at Cesarea — Fe-
lix received (from Nero) a successor,
Porcius Festus. It appears most prob-
able, according to the latest researches
of Wieseler, AViner, &c., that this
change took place A. 1), 60. This was
a tryiiii: 'dispensation to Paul, keeping
him from going forward to his mission-
ary work ; yet, as he was not kept in.
close confinement, he was able doubt-
less to superintend the Churches by
correspondence and oral messages, as
he did during his imprisonment at
Eome. And thus it was wisely order-
ed that important work should first b«
done for the greater establishment of

878

THE ACTS OF THE APOSTLES.

[A. D.

CHAPTER XXV.

1 ISoAV when Festus was come into the province, after three days

he ascended from Cesarea to Jerusalem.
\^;*-^- 2 "Thiu the high priest and the chief of the Jews

informed him against Paul, and besought him,

the Churches in Asia Minor and Greece,
before he should go to Rome. The
re.Tson given for the conduct of Felix, in
so uurighteously keeping him in custo-
dy when nothing could be proved .igainst
him, is that he was wiUin<] to lay up f.i-
Vo!-s with the Jews, and therefore left Paul
hound. Light is thrown upon this brief
record by the fact that the Jews were
much exasperated at his avarice and
cruelty, (he having lately ordered a
massacre of the Jews in the streets of
Cesarea,) and they were making com-
plaints of him at Rome : and he hoped
by this measure toward Paul to curry
favor with them, so as to gain them
over to his interest. He did not suc-
ceed in this wicked scheme. His ac-
cusers followed him to Rome, and he
escaped condemnation only through the
intercession of his brother Pallas, who
was a friend of Nero, but who was after-
wards put to death by that bloody em-
peror, "for that he held avast treasure
ill a long old age." — Tacit. Ann. L. 1-i.
Thus the lust of gain in Nero led to
the death of Felix's brother and advo-
cate, and urr'.i.ips also of Felix him-
Bclf, as the lust of gain had led to
Paul's unjust confinement. We re-
member also, that it was to show the
Jews a pleasure that Pilate delivered
the Lord Jeaus into the hands of the
Jews. Felix does not give Paul over
to death, because " the lion can go no
further than the chain." Paul hns not
yet to die, but he has yet to suffer for
Christ's sake, as he was forewarned at
the beginning.

CHAPTER XXV.

§37. Paul's fourth Defense — viz.

BKFonE Festus, and accuskd by

Tus Sashedri:.:. Cesarea. A. D. 60.

Ch. 25 : 1.

The Apcstle — a prisoner for Christ
*-lia3 now been two long years unjustly

deprived of his liberty ; and as if
to prove in his case the persistent
hatred and bitterness of the Jewish
people, he is now to liear the same
charges repeated against kirn, with all
the fresh malice of the first accusation.
This new governor died in about two
years. He was active and efficient in
suppressing insurrections, and bore a
good character for a mild and just ad-
ministration, quite superior to that of
Felix. But he was a crafty politician,
vs. 19, vacillating, like Pilate, be-
tween the requirements of the Roman
law and the demands of the Jews.

1. Festus then having coine to the
province. Judea was not, strictly speak-
ing, a province of itself, but was at-
tached to the province of Syria as a
procuratorship. Yet it was also called
a province, as the governor was, prac-
tically, almost independent of Syria.
See vs. 13. ^ After three days. Fes-
tus at once pays the Jews the courtesy
to go up to Jerusalem, the capital,
and of course his first business is to
have an interview with the high priest.

2, 3. This arrival of Festus, the
new governor, at Jerusalem, was im-
proved by the leaders of the Jews for
nothing so much as to urge forward their
malicious accusation against Paul, vs.
15. The high priest was not now tltat
Ananias whom Paul had rebuked, (ch.
23: 3,) but one named Ismael, son of
Fabi, who had been put forward by
Agripp.a, while Ananias retained much
influence and authority until his death.
In vs. 15 Festus speaks of the accu-
sers as " chief priests and elders," here
spoken of as tJie chief (men) of the Jews,
ivho informed (tabled charges, as ch.
2-4: 1,) against Paul, and besought him.
The terra denotes calling to one's aid —
then to beseech, and the tense of the
verb implies that it was done with im-
portunity. And not only this, but they
deiired (for themselves) favor agaiiiM

A. D. 60.]

CHAP. XXV.

879

3 And desired favour against liim, that Le would send

for him to Jerusalem, ** laying wait in the way to kill him. » "J^- 23 : 12-15.

4 But Festus answered, that Paul should be kept at
Cesarea, and that he himself would depart shortly thither.

5 Let them therefore, said he, which among you are

able, go down with me, and accuse this man, "if there be ^trJ^'^*'
any wickedness in him.

G And when he had tarried among them 1| more than iopL^relT'-a
ten days, he went down unto Cesarea ; and the next day Z-undall'^'*
sitting on the judgment seat commanded Paul to be brought.

him — made interest and solicited this
as a special favor to ihe:m— that he ivould
(at once while he wns there) send for
him to Jerusalem, ilmj mnking an am-
bush to kill him by the way. They
were even arranging all the plans for
the ambush, or "Ij-ing in wait" of as-
sassins, which they had ftaled in be-
fore, ch. 23:16. Festus knew noth-
ing of this, at first, as we suppose, but
Luke knew of it. We find from vs.
15 that they first of all applied to him
to have a verdict given against Paul,
without further trial. This was direct-
ly in the face of the Jewish law as
well as of the Roman, and serves to
show the corruption and degradation
which the people had reached.

4. But Feslus answered that Paul is
Icpi (in custody) at Cesarea (not '^should
be kept") and that he himself icould
shortly depart (thither. ) He stated the
fact well known to them, that Paul was
at Cesarea, in custody for trial, and he
made his own speedy return thither a
reason for not complying with their
demand. Thus understood, this reply
of his has not the haughty tone and
positive air given by our version, and
falls iu more with the smooth, concil-
iatory tact of Festus. He may have
meant them to understand tiiat Paul
was in safe keeping there, and would
not escape ; and was there, whither,
as they knew, he had already been sent
by the chief captain, according to law,
for the governor's decision.

5. Ho proposes to them, therefore,
to have Paul's accusers go down with
himself, and proceed to the trial. In
vs. IG he tells Agrippathat he insisted
on the requirement of the Roman law

to this effect. It would appear, how-
ever, that though this may have been
in mind, he spoke to the Jews in quite
a different tone, ^r Able. This term,
which commonly means "able," may
here mean empowered, authorized, dele-
gated for the purpose ; or it may mean,
more generally, leading men — the most
distinguished members of the supreme
council. See vs. 2. It does not mean
such as were able to go down, for it
was not a matter of convenience or
option, as it was required by law.
Lit., The chief men among you, he says,
going down together, if there is any thing
in (the case of ) this man, let them accuse
him — some understand, " those compe-
tent to undertake the task of accusers."
The woi-d for "wickedness" is only
implied, and not found in the original.
6. More than icn days The margin
reads, nof more than eight or ten days ;
which is judged by latest critics to be
the true reading And as this was the
whole time of Festus' stay in Jeri:sa-
lem, he ^'returned shortly,'' as he sail
vs. 4. According to the received text,
it would seem to be meant that he did
not return "shortly," as he promised.
^ The next day. Lit., Going down to
Cesarea, on the morrow. ^ Sitting vpon
the judgment seat, he ordered Paul to be
brought (into court.) The promptness
of this proceeding Avas required by the
promise he had given to the Jews, who
seem to have gone down with him, vs.
•5. Festus, on the one hand, was bound
to execute the law in case of a Roman
citizen ; and on the other hand he had
the Jews to conciliate, who were evi-
dently so much embittered against the
prisoner, and who might foment fresk

seo

THE ACTS OF THE ArOSTLES.

[A. D. 60-

«i>rai-kl£.3.

Lulre 23 : ; -10,
ch. ;;-l:5-13.

/oh. 24:27.
g vs. 20

7 And -n-bcn he was come, the Jews which came down
from Jerusalem stood rouud about, ^and laid many and
grievous complaints against Paul, which they could not
prove.

8 While he answered for himself, * Neither against the
law of the Jews, neither against the temple, nor yet against
Caesar, have I offended any thing at all.

9 But Festus, ''willing to do the Jews a pleasure,
answered Paul, and said, s Wilt thou go up to Jerusalem,
and there be judged of these things before me i*

disturbances to unsettle or perplex bis
administration.

7. And when he (Paul) u-as come,
(from the pri-3on to the judgment hall,)
the Jews who had come down from Jeru-
salem (to Cesarea) stood round about,
(Paul) bringing many and grave charges
against Paul, winch ihei/ were not able to
prove. They seem to have had no ora-
tor or advocate (as Tertullus) at this
time. The charges were the same as
before Felix — viz. Heresy, in being a
Nazareue and preventing others from
keeping the law, (ch. 24 : 5, G, 12 ;)
profanation of the temple, and treason.
See vs. 8. This last may have been a
misrepresentation of his doctrine about
obedience to Christ, (vs. 19,) as was al-
leged by the Jews also in case of Christ
before Pilate, .John 19 : 12. And
their success with Pilate in this polit-
ical charge when .all ethers failed, may
have led them to resort to the same in
case of Paul. Or it may have been
the charge of turbulence and sedition,
stirring up the people and breaking
the peace in violation of the laws of
Ctesar. Seech. 17:7; 18: 13.

8. Each of these charges was re-
cognized by the Pvoman law, but as
presented by the accusers they were
frivolous, and amounted to nothing
at utmost but to matters of doc-
trine about the resurrection of Jesus,
which were not cognizable by the Ro-
man law, as Festus decided, vs. 19.
Paul, moreover, made out his defense
most triumphantly — taking the charges
one by one, and denying each and all
ef them.

9. This triumphant vindication of
Paul ought to have settled the case.

But " the Jews spake ag:iin?t it," as
Paul himself tells us, (ch. 28,) and Fes-
tus was swayed hy their clamor to
vacillate, as Pilate was. Tliey claimed
that as he was charged with offenses
recognized by their law, he ought to
be tried by their tribunal, (the San-
hedrim at Jerusalem,) and perhaps
cited the edict of Julius Casar, " If
at any time thereafter there should
arise any question touching the Jew-
ish law, the matter should be tried be-
fore Hyrcanus and his lieirs," that is,
before the high priest, for the time,
and the Sanhedrim. — Jos. Ant. xiv.
10, 2. ^ But Festus, says Luke, willing
to do the Jeivs a pleasure — the same
phrase is used of Felix, (except "/a-
vor " instead of ^'favors " in the Greek)
— showing that Felix, on entering the
province, was as anxious to curry fa-
vor with the Jews as Felix had been on
quitting it, ch. 24 : 27. His vacilla-
tion would likely have ended as Pilate's
did, had not Paul appealed to Caesar.
Festus himself accounts for his propo-
sition to Paul on other gi-ounds, vs. 20,
viz. "that it was because he doubted
of such manner of questions." T An-
swered Paul. This was no proper an-
swer to his complete vindication, (vs.
10,) considering what Festus admits,
that Paul's innocence was established,
vss. 18, 25. ^ Wilt thou. Festus,
who declined sending for Paul to Jeru-
salem while he was there, now pro-
poses to him (in order to curry favor
with the Jews — and basely, as Paul's
reply shows,) to go up to Jerusalem
and there be judged before him by the
Sanhedrim, virtually surrendering him
to the Jews. But this could not b«

A. D. 60.]

CHAP. XXV

381

10 Then said Paul, I stand at Ca3sar's jadgment seat, where I
ought to be judged : to the Jews have I done no wrong, as thou very
well knowest

11 " For if I be an oflfender, or have committed any thing ch?]8'fi4. an*
worthy of death, I refuse not to die : but if there be none |3 = 29,andM:
of these things whereof these accuse me, no man may

deliver me unto them. 'I appeal unto Csesar. 2s':V ' ^"' *'"^

done without the prisoner's consent.
The governor held a court of justice at
Jerusalem as well as atCesarea, (iMatt.
27:2,) and as the offense had occurred
there he might have insisted on the
trial being transferred thither before
his own court, had not Paul appealed
unto Csesar. As Paul had already
been tried, formally, before Festus,
and no charges proved, this was a
shameful proposal to put him to an-
other trial, (before his accusers as the
judges, vs. 11,) even though nomi-
nally before Festus, or subject to his
decision. This reminds us of Pilate.
" And the voicesof themandof the chief
prie'ts prevailed, and Pilate gave sen-
tence that it should be as they re
quired." Luke 23 : 23, 24. m

10. Lit., Before the tribunal of Casar
I am standing, ivhere it is necessary that
I be Judged. To this politic proposi-
tion of Festus, Paul replies as one who
knows his civil rights and will main-
tain them where such an important
issue is at stake. If Paul had now
been crushed, how sadly must the pro-
gress of Christ's cause have been
checked. But the Apostle is embol-
dened and cheered by the promise of
his Master, that in all these conflicts
with the Jews he should not suffer to
death, and that he should testify for
Him at Rome also, (ch. 23 : 11.)
Therefore Paul now claims the right
of a Roman citizen ; insisting that in-
stead of being given over to the Sanhe-
ilrim to be juc^ged by his accusers, he is
now before the proper court, according
to the law. Observe. — (1) He had been
scut up from Jex'usalem to Cesarea by
the Komaa Tribune, because it was the
proper court for his trial on a political
charge. He was a Roman citizen ; and
tuis court of the governor was the em-
peror's court for that province. And

(2) the charges had been duly preferred
against him, and Festus knew full well
that no wrong had been proven against
him — lit., The Jews I have u-ronged (in)
nothing, as also thou knowest very well —
or, too loell, (to have made such a pro-
posal,) or, better than most people — or,
better ih&n thou wilt confess — or, (prob-
ably) better than before the trial. Cowp,
ch. 24 : 22. And so Festus confesses,
vs. 18. The great political point in
question was, whether the preaching
of Christ was opposed to the laws of
the empire, vs. 19.

11. For if I am in the wrong, (same
term as vs. 10,) as I deny — or, have
done something ivorthy of death, I do not
beg off from dying. He does not shun
investigation. He is willing to stand
upon ills innocence. If any capi-
tal offense can be proved against him
he is ready to suffer death. He thus
demands of Festus to stand upon the
result of the trial, as much as to say.
What has been proved against me wor-
thy of death, as the Jews have alleged ?
(vs. 24.) Festus admits to Agrippa
that he found (upon trial,) that Paul
had committed nothing worthy o<"
death, vs. 25. ^ But if there is nothing of
the things whereof they accuseme — if there
is nothing in them, (as we say,) if
they turn out to be nothing, or nothing
of them is made out — no man is able
(has legal right or power,) to give mt
over as a favor, to them. See vs. 9. The
term rendered "■deliver" is very ex-
pressive, and means to make a present
of — to hand over as a gratuity. Festus
represents it otherwise to Agrippa,
vs. 20. This language of Paul indi-
cates that he regarded the proposal of
Festus as a gross and outrageous vio-
lation of his rights, the same as
though he had, like Pilate in the casa
of our Lord, " given order that it

882

THE ACTS OF THE APOSTLES.

[A. t 60.

12 Then Fastus, when he had conferred ^yith thtj cuuncil,
answered, Hast thou appealed unto Caesar? unto C^sar shalt thou go.

13 And after certain days king Agrippa and Bernice came unto
Cesarea to salute Festus.

should be as they desired," and "de-
livered him to their will." Paul, know-
ng that this was a shameful truckling
to the demands of his persecutors
which must certainly issue in his being
sacrificed to their rage, stands upon
his riglits and says, "/ appeal untj
Ccesar." This right of appeal belonged
to every Roman citizen. Anciently,
under the commonwealtli, it was an
appeal to the people from capital sen-
tence, except, perhaps, in certain pre-
scribed cases. When, afterwards, the
supreme power vested in the emperor,
the appeal was shifted iilso from the
people to the emperor. It would seem
that the governor retained some discre-
tionary power, and that the law re-
stricted somewhat the right of appeal ;
so that, in extreme cases, it might be
denied. Dig. 49 : 5, 7. Accordingly
the governor consults with the council,
vs. 12. Pliny, the consul, in his fa-
mous letter to the Emperor Trajan in
regard to the wonderful spread of
Christianity in his province of Bithy-
nia, says : " There were others pos-
sessed of the like maduess, whom, be-
cause they were Roman citizens, I or-
dered to be sent back into the city."
Thus the Apostle and representative of j
Christianity — persecuted by the Jews
as his Master had bean, and tiireatened
by them with death if he could only be
gotten in their power — finds his only
refuge in the heathen power which
claimed to be the Mistress of the world.
His Roman citizenship, however he de-
rived it through his ancestors, lay in
the plan of God by which he should
testify for Christ at the world's metro-
polis. And now, in this appeal, he
speaks doubtless under the Divine in-
spiration promised to the Apostles in
all such circumstances, and "not so
much caring for himself as for the
Church." Thus, in a way most unex-
pected to him, was the Apostle to have
tbe privilege of preaching Christ at

Rome also. See ch. 23 ; 11. "Who can
doubt that the prayers of the Gentile
Churches which Paul had planted were
going up to God for him, (as of the
Church at Jerusalem for Peter in
prison, ch. 12 : 5,) and thus the pow-
er of pr,ayer among the Gentiles enters
as a new power in the history of the
world. Thus while Paul is betrayed
by the Jews into the hands of the Gen-
tiles, as Agabua had prophesied, (ch.
21 : 11,) it turns out to be not for his
more swift destruction, but rather "for
the furtherance of the Gospel." (Phil.
1 : 12-25.)

12. The Roman governors had a
bench of " assessors," whose office was
advisory, and not judicial, and whose
bu:=iness it was to assist them in their
decisions. *^ Festus, therefore, having con-
ferred loith the council upon the new
aspect now put upon the case by
this formal appeal, is taken by sur-
prise, and answers in something of a
fretted tone. Yet, as the appeal was
clearly valid, he could not refuse it ;
and thus as the unconscious instru-
ment of the Divine and wonder-work-
ing providence, he answers, "Unto Cob-
sar shalt thou go." This Caesar waa
the Emperor Nkro! What Paul had
desired, (ch. 19 : 21,) and what Christ
had promised, was at length to be re-
alized, (ch. 23: 11.)

13. When an appeal was taken and
allowed, no further process could be
had by the magistrate. Yet Festus
was perplexed, because he had scarce-
ly gathered material enough from the
trial to make up even a letter to the
emperor, vs. 27. Before the Apostle
shall appear at the tribunal of the
heathen monarch of the world, he
is to appear providentially before the
so-called king of his own people, the
last king of his house, but not like his
father, king of Judea. ^ After certain
days — literally, some days being past.
This "Agrippa the king," (not of Ja

.V. ty. fiO.] CHAP. XXV. 383

14 And when they had been there many days, Festns
^uclared Paul's cause unto the king, saying, "There is a *="■=«-'
certain man left in bonds by Felix :

15 'About whom, when I was at Jerusalem, the chief '"■-■••»•

den, but of the confines,) was the young i rusalem, on one occjision, barefooted,
Herod Agrippall., son of that Agrippa j and with her head shaven, to pay hci
I., king of .Judea, who is uniformly ; vow to God for her safHy."— Juvenal,
called " Herod," bv Luke ; and who, as ; Sat. 20. Such abandoned kings us the
the bloody persecutor of the Chris- i Herods brought Judaism to reproach
tians, was awfully smitten with death, I among the Roman poets iuid satirists,
(see ch. 12. ) He was now residing at i just as Popery leads many to infidelity
Cesarea Philippi, his capital, with his I who are disgusted with its abomina-
sister Bernice, aged thirty. At his I tions. Note.— It is remarked by all
father's death he was but seventeen | critics how exactly Luke's various no-
years old, and was residing at Rome, j tices of the different Herods accord
a favorite of the Emperor Claudius, t with the facts as given by Josephus,
Instead of succeeding in Ins youth to and all cotemporary historians.

his father's kingdom, he was appoint- j 14. Mantj rfflys— literally, and ivhen
ed by Claudius to the kingdom of dial- | they had spent there more days— us. we say
cis in Syria, vacated by the death of I ''several days"— not properly "many"
his uncle, the husband of Bernice, | — long enough to pass the complimen-
and Judea was again appended to Syria I tary ceremonies of the court— i^cs^w*
as a province. Four years afterwards ] laid before the king (the facts) in rela-
he was made by Claudius, king of his ! tion to Paid. As Agrippa was a Jew,
' and from his youth versed in Jewish law,
and especially as he was at tliis time
the official guardian of the temple
which Paul was accused of profaning,
pie at Jerusalem, and the holy treas- ! Festus, in his perplexity, (vs. 27,)
ury, and with the right of choosing i sought information and counsel of one
the high priest when he was only twen- | so much better versed than himself,
ty-three years old. To this king- j This reference seems also to have been
dom Nero added certain cities of Gal- i an adroit measure of Festus to concil-
ilee, besides fourteen villages and one | iato the Jewish interest, as Paul had

grand-uncle Philip's tetrarchy, in Ba-
tanea, Gaulanitis, &c., (Luke 3:1,)
and also that of Lysanias. He was
also invested with power over the tem-

city in Perca. He lived through the
Jewish war, and died A. D. 100, in the
third year of Trajan, and in the fifty-
first year of his reign, aged about sev-
enty. He was a zealous Jew, ostenta-
tious, and like all the Herods, sensual ;
while he offended the Jews by so con-
structing his palace as to overlook the
court of the temple, and by his capri-
cious changes in the high priesthood.
But like all the Herods, he was eager
to pay court to the Roman govern-
ment, and hence as soon as he heard
of Festus' arrival at Cesarea, he has-
tened to salute him. 1" Bernice was the
sister of this Herod Agrippa the
younger, and widow of his uncle, the
king of Chalcis, whom Herod succeed-
ed. She was a notoriously dissolute
woman. " This Bernice came to Je-

put it out of his power to satisfy tho
Jews' demand for a trial before tho
Sanhedrim at Jerusalem, f There is
a certain man left by Felix in bonds,
{Sta/iioc,) a prisoner, the term which
Paul often uses of himself in his
Epistles written during his imprison-
ment at Rome, (Eph. 3:1; 4:1; 2
I Tim. 1:8) Agrippa had probably
heard of Paul before, and of " Jesus
and the resurrection," as he heard of
the Christians, vss. 27, 28.

15. Concerniny whom, token I was at
Jerusalem, the chief priests and elders of
the Jeivs tabled charges, asking (for them-
selves) sentence against him. It would
seem from vs. 8, that what they first
asked was that Paul might be brought
to Jerusalem for punishment, and that
Festus might give sentence irithout

884

THE ACTS OF THE APOSTLES.

[A. D. GO.

priests aud the elders of the Jews informed me, desiring to havf

judgment against him.
m vs. i, 5. 26 ™ To whom I answered, It is not the manner of th'^

Romans to deliver any man to die, before that he which is
accussd have the accusers face to face, and have license to answer for

himself concerning the crime laid against him.
""•*• 17 Therefore when they were come hither, "without

any delay on the morrow I sat on the judgment seat, and
commanded the man to be brought forth.

18 Against whom when the accusers stood up, they brought none

accusation of such things as I supposed :
2/:'k"^'^^''°'' 19 "But had certain questions against him of their own

superstition, and of one Jesus, which was dead, whom Paul
affirmed to be alive.

further trial than Paul had had before
Felix, together with their own accusa-
tions and testimonies, now given. Fes-
tus here puts a false coloring upon the
facts, to make the best appearance be-
fore Agrippa. In vs. 4 it was on other
grounds that Festus objected, viz. that
Paul was a prisoner at Cesarea, and
that he himself would be there shortly,
when his case could be regularly tried.
Here he represents himself as ta-
king his position upon the law alone.
This varnishing of Festus' statement
may be observed all along, as compar-
eil with Luke's, (see vs. 20,) showing
in the Roman governor the adroit tac-
ti'nan, aiming to maintain the law of
Cresar, yet to conciliate the Jews ; and
even at length proposing to Paul an
additional trial at Jerusalem, contrary
to the spirit of the law, both Roman
and Jewish, vs. 9.

16. To whom I answered that it is not
a custom to Romans (however it may
ba with Jews) to deliver up (as a favor,
or without cause) any man unto destruc-
tion hefjre that the accused have the ac-
cusers face to face, &c. Festus borrows
licre from Poul the very term which
the Apostle used (vs. 11,) to rebuke
his shameful proposal, viz. to deliver
him up as a favor. This shows the
crafty politician who draws his best
phrases of right from the rebukes
which the prisoner at his bar has giv-
en to his base policy. Now he repre-
sents himself to Agrippa as having

protested against the very wrong which
he was ready to commit. ^[ And have
license — literally, have (receive) ^jZffc«
of defense — meaning, room or opportu-
nity of defense — concerning the accusa-
tion. The Roman law required this,
and the laws of civilized nations have
commonly recognized the principle.

17. Therefore, they (the accusers of
Paul) having come together (perhaps with
Festus, see vs. 5,) /jjVAer from Jerusalem
to Cesarea, as required, vs. 5, having
made no delay, (as Felix had basely
done with a hope of bribes, ch. 24 : 2G,
27,) on the morrow, (as recorded by
Luke, vs. 6,) having sat down on the
judgment seat, I commanded the man to
be brought (forth from the prison to the
tribunal. )

18. Against — lit., concerning whom —
or, round about whom (see vs. 7, ) the ac-
cusers standing, (taking their stand,)
brought forward no [legal) accusation,
(no ground of judicial process) of things
which I supposed— snch as sedition, riot,
&c., which they alleged, (ch. 24 : 5,)
such as were fairly cognizable by the
Roman law.

19. Literally — but certain questions
(disputes) about their own religious wor-
ship they had against him. The term
here rendered "superstition" is the
noun corresponding with the adjective
used of the Athenians, (ch. 17 : 22, which
see and Notes. ) It seems scarcely prob-
able that Festus would have used thft
term in any reproachful sense of the

A. D. 60.]

CHAP. XXV.

20 And because || I doubted of sucli manner of qucsHons, loJit/^Votct,

I asked hi)n whether he would go to Jerusalem, and there «"2«'« a**""/-
be judged of these matters.

21 But when Paul had appealed to be reserved unto the

II hearing of Augustus, I commanded him to be kept till I " orjudgment.
might send him to Caesar.

Jewish religion before Agrippa, tliough
^esa understands that "Festus paid no
regard to the religious persuasion of
Agrippa, for the governors of pro-
vinces used to prefer themselves even
to kings by reason of the greatness of
the people of Rome, and it is probable,
also, that this Agrippa, following the
footsteps of his fathers, did so profess
the Jewish religion as that he should
not offend the Romans." ^[ A7id of
{concermng) one Jesus — qiieslio/is or dis-
putes about a certain Jesus, dead, whom
Paul kept asserting to be alive. Thus
Festus speaks of the matter as most
insignificant, as much as to say, "what
has that to do at my tribunal." So none
of these things concerned Gallio as a
Roman officer, and he drove them from
the judgment seat, ch. 18 : 15, 16.
" If it be a question of words and names,
and of your law, look ye to it for I
will be no .judge of such matters," ch.
18:15. Bengel says, "See that from
j'our heart j'ou estimate, as of the
highest importance, questions concern-
ing Jesus." The great question of
questions for every man is, What think
you of Christ?

20. And because I doubted. Luke
gives quite a different ground of Festus'
proceeding, (vs. 9,) as Paul also does
in his reply to the proposal, (vs. 10;)
and, doubtless, Festus here makes a
false representation of his real motive,
lie was a crafty politician, willing to
maintain the form of law, but yet
" willing to show the Jews a pleasure."
^ And I being at loss for the questioning
(examination) concerning this one — not
being provided with the materials for
a thorough and just examination. This
was his specious pretense to Agrippa,
the Jewish king. "Thou oughtest to
haTC inquired, Festus." — Bengel. ^I
asked him — literally, I said ?/ (whether)
we Would be willing to go unto Jervialem.
33

and there be judged concerning these things.
This would seem very fair to Agrippa.
But Beza well asks, Why did not Festus
absolve an alleged criminal against
whom nothing could be proved ? ( See vs.
7.) Nay, by his own confession, vss.
17, 18, the accusers had brought no
legal charge against him, (vs. 11.)
"Why needed he then to be at loss, ex-
cept on the score of policy! It was
really after one trial had failed to find
even a legal indictment against him,
that it was proposed by Festus to put
him again upon trial, in the midst of
his enemies, which would be only the
most gratuitous delivering up of Paul
to the cruel rage of his persecutors.

21. It was just this base proposal
of Festus which drove Paul in self-
protection to stand upon his right of
Roman citizenship and appeal unto
CsEsar. Festus conceals the grounds
of Paul's appeal, though they were so
distinctly given to the discredit of the
proposal. \ But Paul having (formally )
appealed that he be kept unto (for) the
hearing (decision, diagnosis) of Augus-
tus. The object of Paul's appeal was
that he might have his case carried up
to the Imperial tribunal at Rome. ^Au-
gustus— the title given to the Roman
Emperor Oct.avianus, the famous "Au-
gustus Caesar," by the Roman Senate
for his singular virtues, and retained
by his successors. The term m'eans
august — venerable. The name "Cajsar"
was also assumed by the emperors as
successoi-s of Julius Caesar. Paul uses
only this latter title, but Festus uses
the former, as a cringing dependent of
the emperor would do. H / commanded
him to be kept (instead of given u}., as
he had proposed,) till (the time) ivhen
I shall send him to Ccesar. No thanks to
Festus for this. He could not do other-
wise than grant his appeal. Note. —
In giving us this statement nf Festus

896

THE ACTS OF THE APOSTLES.

[A.D

ewA.*:u. 22 Then ^Agrippa said -unto Festiis, I vrcald also hear
the man myself. To-morrow, said he, thou shalt hear him.
23 And on the morrow, when Agrippa was come, and Bernice,
with great pomp, and was entered into the place of hearing, with the
chief captains, and principal men of the city, at Festus' command-
ment Paul was brought forth.

24 And Festus said. King Agrippa, and all men which

,v.v a. 3, 7. ,^^g jjej.g present with us, ye see this man, about whom lall

the multitude of the Jews have dealt with me, both at

rch. 22:22. Jerusalem, and also here, crying that he ought ""not to

live any longer.

as well as his own, Luke has shown to
us the character of the gOTernor —
plausible, politic and deceitful, so much
BO that many Christian readers do not
yet fully detect his cunning. Yet the
Roman law is strong, and serves Paul
for a protection.

22. Agrippa, after this statement,
having had his interest excited in the
case, and perhaps implying in the term
here used that he had long wished to
see Paul, said unto Festus, / icished
also myself to hear the man, or, / ivas
wishing, either just now, or for some
time. But the best grammarians give
the sense as this, "/ would, (that is,
if I might,") as in Rom. 9:3. "A
prudent wish. If thou kaowest for thy-
self, thou wilt see and hear more than
others tell thee." — Bengcl.

23. On the morrow, then. — Festus
makes prompt arrangement, for he had
also his own object in view, on account
of which he had stated the case to
Agrippa. ^ Agrippa having come, and
Bernice, with great pomp, without any
pious desire to hear the Gospel from
Paul's lips, but rather with much
parade, "in the very same city in which
his father had died, having been eaten
of worms on account of his pride" —
and having entered into the place of hear-
ing (audience chamber, ) with the chief
captains and eminent men of the city.
Five cohorts, each commanded by a
chief captain, wore stationed at Cesarea,
(Jos. B. J. iii. 4, 2,) and the city mag-
istrates and oflBcials, are here called men
who by eminence were of the city. These
eivil and military dignitaries made up a

more imposing audience than any which
Paul had here addressed. It was an
escort in honor of the king. "In Jeru-
salem the long Buffering of the Lord
toward the rejecters of the Gospel wns
now exhausted. In Antiocb, the resi-
dence of the Prseses of Syria, the new
Mother Church of Jewish and Gentile
Christians was flourishing. Here in
Cesarea, the residence of the Procura-
tor, the testimony which had begun in
the house of Cornelius the centurion,
has now risen upward, till it comes be-
fore this brilliant assembly of nil the
local authorities in the presence of the
last king of the Jews." — Slier, lied.
Apos. *^ And Festus having commanded,
Paul ivas brought. The priwoners plead-
ed sometimes in their chains. — Tac.
Ann. 4: 28. Yet more and more com-
plete must the giving of the testimony
in these parts be, before the witness
departs for Rome.

24. Festus now makes, for aU pres-
ent, a brief statement of the case and of
his object in bringing Paul forward for
this hearing after Paul had made a
formal appeal to Caesar, showing that
it was not any judicial investigation
that was proposed at this time, and
that he had granted his appeal, but that
he really was at a loss how to degcribe
the case to the emperor. ^ Ye see (or,
behold ye) this one, concerning whom all
the multitude of the Jews have dealt u-ilh
me (have interceded with me) — .all
parties Laving seemed now to unite in
calling for his death, or at least the
great majority — the mass, crying out
(by their deputation here,) that he
ought not to liv>e any lovger. They call-

A. D.

CmaP. XXV,

387

25 But when I found that "he had comcuitted nothing 1^--^','^['^'
worthy of death, *and that he himself hath appealed to '"■".''•
Augustus, I have determined to send him.

26 Of whom I have no certain thing to write unto my lord.
Wherefore I have brought him forth before you, and specially before
thee, 0 king Agrippa, that, after examination had, I might have
somewhat to write.

27 For it seemeth to me unreasonable to send a prisoner, and not
withal to signify the crimes laid against him.

ed for his death, j'et produced no charg-
es calling for his death, (vs. 25.)

25. But I, having ascertained [see ch.
4:13; 10:34,) thai he had committed
nothing worthy of death, (why then did
he not acquit and release him?) and this
man himself having appealed to Ccesar,
(but as a last resort, and only because
he could not get justice aL the hand of
Festus, though Festus says nothing of
this,) / detern^ined to send him — -which
indeed he could not avoid.

26. I\^o certain (iissviTed) thing. This
is now the perplexity of Festus, that
as he had taken no straightforward
course, he had no straightforward ac-
count to give of the case, as it must
go up to the Imperial tribunal. This
is always the embarrassment of un-
truth in word or conduct. It can tell
no plain, simple story. It can give no
clear account of itself. The magis-
trates were bound, in case of appeal,
to send up to the emperor a full report
of the proceedings already taken, and
.a clear statement of the accusation. —
Suet. V. Aug. 53. And just because
Festus had not been able to find any
charge made out against the prisoner
that was cognizable at a Roman court,
he ought to have set him at liberty.
T Ta my lord — that is, to Nero, the
emperor. This title of the Roman
emperors was not allowed by Augustus
nor by Tiberius to be applied to them.
It was considered as implying that the
subjects were slaves. But it had now
come into use. Caligula is said to
have accepted it, and then his suc-
cessors. Nero demanded it, but it
was not a recognized title of the empe-
rors before Domitian. Pliny applies
it to Trajan, but intimates that it is

used in a parental sense. \ Where/on
I brought him forth before you (upon
you) who are here assembled. The
preposition implies that though to some
extent the case is rested upon these
persons, yet it is only in a limited
way, and for the purpose specified.
Of course the prisoner, having appeal-
ed to Caesar, could not be judged now
by Agrippa and his attendants. Paul
was to bear witness before Gentiles and
kings, (ch. 9 : 15,) and now first is our
Lord's prophecy fulfilled to him, Matt.
10:18; Mark 13 : 19. ^ And especially
before thee. Festus refers the case to
Agrippa as an umpire well suited to
suggest some view which would com-
promise the diflferences between his
own opinion and that of the Jews,
and thus enable him to send Paul to
the emperor according to the provis-
ions of the law. Agrippa is well fit-
ted for this position in the view of
Festus, because of his acquaintance
with Jewish questions and customs,
and his familiarity with the Jewish peo-
ple. He had shown a Jewish ze.il on
certain occasions, though the Jews re-
proached him for the lack of it. Fes-
tus declares his object to be that the
examination talcing place (being held)
/ may have somewhat to write.

27. For it seems unref.sonalle [foolish,
absurd,) sending a prisoner and not also
to signify the legal charges against him.
Festus pretends that his difScuity
grows out of his ignorance in Jewish
affairs, which Agrippa, therefore, can
relieve ; while, in truth, he has got-
ten into a ridiculous dilemma by his
own temporizing policy. Now he has
some hope that this hearing by Agrip-
pa, who is a representative of Cssar,

968

THE ACTS OF THE APOSTLES.

[A. D.

CHAPTER XXVI.

1 Then Agrippa said unto Paul, Thou art permitted to speak for
thyself. Then Paul stretched forth the hand, and answered for
himself:

may give him a way to escape. He
was liable to rebuke or punishment
from Nero, if he should send up to
his court a Roman citizen who had
been held so long in custody, without
any clear and well sustained charges.

CHAPTER XXA^.

g 38. PaDl's fifth and lAST De-
fense VIZ. BEFORE AgRTPPA, WHEN

ABOUT TO LEAVE THE HoLY LaND

FOR Rome. A. D. CO. Ch. 26 : 1-29.

The prisoner, a persecuted mission-
ary of Chiist to the Gentiles, here
once more appears on trial, and is
called to vindicate himself against the
unjust accusations of the enemy. Paul
is now before the highest representa-
tive of Ccesar, on the one hand, and
the representatives of the highest
Jewish tribunal on the other. The
plea which he makes is much like that
in ch. 22; only that instead of so par-
ticwlarly confuting the charges as be-
fore, he now pleads his Divine com-
mission, and to show that he could not
disobey the heavenly call, he narrates
again his wonderful conversion, and
shows how it was attested by a mira-
cle, which the Jews were bound to re-
gard as evidencing tlie Divine authority.
Yet so far from being an apostate, he
was the most strict of the Jews — a
Pharisee, in all his early life, and now
was arraigned for deriving to the an-
cient hope of Israel, (vss. 6, 7,) so
that the Jewish people were the apos-
tates and not himself; and he would
have them see the truth of the case.
He himself also first persecuted the
adherents of this Christian faith as
the Jews were now persecuting him,
vss. 9, 10. But ha had i -^en led to
Bee his grievous error bj^ ti. miracu-
lous appearance to him of Jesus Christ
Himself, just as really as God ever ap-

peared to their fathers, vss. 13-18 We
shall see that in this last defense Paul
gained from this last Prince of the
house of Herod and the representative
of Israel, who was at the same time a
tributary king of Csesar's throne, a
verdict of his innocence. And here
Paul is stamped by the seal of the
Spirit as a Prince of the true Israel,
who has power with God and with men,
and prevails. Therefore he could have
no option, but must go forward, (vs,
19.) even though he should incur the
enmity of his countrymen, (vs. 21,)
because he was sustained by Divine
help, (vs. 22,) and he therefore went
on testifying according to the ancient
prophecies, the wonderful truth so dis-
csteemed by them, that the Messiah
must needs both suffer to death and
rise from the dead, as the Saviour of
men, both of Jews and Gentiles, vss.
22, 23. He would, therefore, appeal
to Agrippa for the truth of these an-
cient prophecies, and thus he would
plant himself upon the very word of
God. We shall see that all the various
dignitaries before whom Paul had ap-
peared on trial, jigrced in pronouncing
the Jewish accusations groundless.
Agrippa was still a different character
from Felix and Festus. He was the
polite hearer, and the prince of fair
promises.

1. Agrippa having heard the state-
ment of the case by Festus, (ch. 25 :
14-27) and presiding by courtesy, bids
the prisoner to proceed in his own de-
fense, as he was now ready to hear
him, according to the invitation and
arrangement of Festus, to speak for
thyself — literally, in thine own behalf;
or, as some late critics have the text —
concerning thyself Paul being a prison-
er in bonds, (vs. 29,) stretched forth the
hand that was chained to a soldier, (af-
ter the custom of orators, ) and answer-
ed for himself — literally, apologized, df
fended hirmeJJ.

A. D. 60.]

CHAP. XXVI.

889

2 I think myself liappy, king Agrippa, because I shall answer for
myself this day before thee touching all the things whereof I am ac-
eused of the Jews : ^ eh. 22,- 3. ^md

3 Especially because I know thee to be expert in all liia^f.^^^^-
customs and questions which are among the Jews: where- 6ci1'.'j3%.
fore I beseech thee to hear me patiently.

4 My manner of life from my youth, which was at
the first among mine own nation at Jerusalem, know all p3^."i32'u!"'

the Jews; _ ^ _ U^and9:6?aJd

5 Which knew me from the beginning, if they would Jer'M:5, and
testify, that after *the most straitest s€ct of our religion I ^i^^trii^lni
lived a Pharisee. Dan.*n:24.

6 ''And now I stand and am judged for the hope of *the ^'"is^U?^"
promise made of God unto our fathers : TUuaiVis.

3: 15, and
22:18, aud2():
4, and 49 : 10.
Deut 18:15.

2. The opening of his address is
conciliatory, showing manliness of tone
and calmness of feeling. '^ Concerning
all things which I am acciited of by the
Jeivs, ( altogether Jewish, ) 0 King
Agrippa, I have thoiight myself happy,
being about to defend myself upon you —
as thrown upon your judgment for a
verdict, though it was not formal and
final. Paul expressed himself as glad
to appear before one who was familiar
with the Jewish law.

3. Especially you being experienced
(accus. absolute,) or, as you are — lit-
erally, a knoicer of all the customs and
questions throughout the Jeu-s. This
was an advantage which Paul would
have now at the last, to make this fifth
and closing defense before a king, (ch.
9 : 15.) who, while he was a depend-
ent of Cfesar, was also a Jew by train-
ing and profession, well versed in ihe
usages and controversies of the Jews ;
who while he was the guardian of the
temple and high priesthood, was also
the liigh guardian of Csesar's law, and
familiar with the rights of one who was
a Roman citizen, wliile he was also a
Jew. If Wlurefore — Paul asks a patient
hearing — the term is from the noun
which signifies long suffering. I beseech
thee hear me ivith long suffering.

4. As though he had said. Well then,
my 7nanner of life— lit , m,y (mode of )
living, which was from youth — ivhichfrom
the beginning took place in my nation in
Jerusalem, &c. He thus aims to show

33*

that his Jewish training was early—from
the start — and that lie was no novice
in Jewish matters — "brought up at
the feet of Gamaliel," ch. 22 : 3— not
abroad among the Gentiles, (though
born in Tarsus.) but in, among his own
nation of the Jews, as he said on the
castle stairs — "in this city," at Jeru-
salem. And for these facts he could
appeal to all — for this, he says, Jcnoto
all the Jeivs. He must have made him-
self notorious as a Jew, to have had
the persecutor's commission from the
Sanhedrim to which he refers, (vs. 12,)
and thus was sadly known by them even
to strange cities, as Damascus, &c., as a
most eminent zealot for the Jewish law,
ch. 22 : 8-5.

5. Which knew me — lit., foreknowing
me — knowing me before (this) from the
first — if they be willing to testify— that
according to the most exact sect of our rc-
ligious worship, (as between the differ-
ent religious divisions or parties, Phar-
isees, Sadducees and Essenes,) I lived
a Pharisee. Seech. 24 : 14. So he de-
clares, also, ch. 23 : 7 ; Phil. 3 : 5.
These- were the strictest of all the Jews
in a punctilious observance of the law,
(Luke 11 : 42,) and he means to say
that he was "a Hebrew of the He-
brews', as touching the law, a Phari-
see," Phil. 3 : 5.

6. And now, (at this day,) w/)ow (the
ground of) a hope of the promise made
from God to our fathers, I stand (have
stood) Judged — (I have stood on trial.)

890

THE ACTS OF THE APOST'LES.

[1. D. ea

for"? A( and 7 IJnto wliicli promisc ^ our twelve tribes, instantlj
fLuke2:37. scvving God f * da J and night, 'hope to come. For
iTi'mV^a/"' which hope's sake, king Agrippa, I am accused of the
/Phil. 5-11. Jews.

He seems to refer to his having so
often been put upon his defense. He
resolves all their charges against him
to the hope he had expressed and
boasted and proclaimed, which he says
(lit.,) is a hope of (founded on) the
promise to our fathers which has become
(come to pass) //-OOT (?oc?. The prom-
ise was the promise of the Messiah.
(See the marginal references.) The
fulfillment of that promise in the ad-
vent of Jesus Christ had been attested
by the resurrection of Christ, (see ch.
13 : 32,) as He had been "declared to
be the Son of God with power by His
resurrection from the dead," (Rom. 1:
4. ) And this resurrection of Christ
is the basis of our Christian hope, as
sealing His finished work, and giving
the pledge of our own resurrection.
For if Christ be not risen, our faith is
vain. 1 Cor. 25 : 17. See alsoch. 17 :
31 Before Felix, Paul had so ex-
pressed himself as having a hope of
the resurrection of the dead, which
they themselves also allow, or enter-
tain, ch. 2t : 15 ; 23 : 6. So here
he pleads with Agrippa as to the cred-
ibility of the doctrine, vs. 8. And in
Heb. 11, where he gives the list of Old
Testament worthies, from Abel down
through the Patriarchs, he labors to
show that the fathers looked for a
better country, that is, a heavenly,
(Heb. 11 : IG,) and that Abraham be-
lieved in the resurrection, in the case
of Isaac, Heb. 11 : 19.

7. He here declares that this promise
of the Messiah i"rom which springs the
hope of the general resurrection, is
that which is also the object of the na-
tional hope. " The hope of Israel "
was the Messiah, and "the restora-
tion" through Him. That restoration,
properly understood, iavolved not a
restitution of the national kingdom,
(ch. 1 : 0, 7,) but a restitution which
looks beyond the grave for its more
glorious consummation — the raising of

the dry bones of Israel to a spiritual
life, (Ezek. 37 : 11,) that "so all Israel
may he saved." (Rom. 11 : 26.) Now
Paul had seen the risen Jesus revealed
to him — and now he sees the hope of
Israel linked with the inheritance of
Canaan the other side the grave.
Thus he expounds the true and proper
hope of Israel, as set forth in all the
Old Testament institutions, and shows
in the Epistle to the Hebrews what is
"</(« rest'^ into which our New Testa-
ment Joshua — Jesus Christ — conducts
the true Israel. Heb. ch. 4: 1-11.
The true Canaan, the substance of Is-
rael's hope, was always the heavenly
Canaan ; and therefore the hope, prop-
eily understood, involves the doctrine
of a resurrection from the dead. Paul,
therefore, lays great stress upon this,
and sets forth his hope accordingly,
where he defines his position as a true
Israelite, Phil. 3 : 4-11. Therefore,
at Athens, the sum of his preaching
was, " Jesus and the resurrection," ch.
17 : 18. He shows that this is that
(promise) unto which our twelve tribes
(all included as the Jewish Church and
people, notwithstanding the dispersion
of the ten tribes, (2 Kings 17 : 23, 18:
1,) because the promise was made, and
stands on record for the entire people,)
hope to come. See Ezra 2 : 70 ; Neh. 7: 73.
So Ezra 6 : 17 ; 8: 35. So the Epistle
of James is addressed " to the twelve
tribes which are scattered abroad,"
(James 1:1,) which, therefore, is an-
other epistle to the Hebrews as a na-
tion. And there was an interming-
ling of the twelve tribes during the
captivity. And Peter's epistles also,
are to the converted Jews of the dis-
persion, (1 : 1,) and first of all he
speaks of the lively hope to which Chris-
tians are begotten by the resurrection
of Jesus Christ from the dead, unto an
inheritance (not of the earthly Canaan,
but that which it signified and pointecj
to,) Incorruptible, &c. 1 Pet. 1 : 3, 4

A. D. 60.] CHAP. XXVI. 891

8 Why should it be thought a thing incredible with you, that God
should raise the dead ?

9 si verily thought with myself, that I ought to do {^"^"/^ij
many things contrary to the name of Jesus of Nazareth.

^ Instantly — intensely — lit., ivith inten-
sity— earnestness, serving God (with out-
•ward rites of worship) day and night —
in constant attendance on the ritual
worship, as Anna " departed not from
the temple, but served God (same term
as here,) with fastings and prayers
night and day.'' Luke 2 : 37. See 1
Tim. 5:5; ch. 18:1. ^ Hope to come.
Paul himself had attained " Christ the
hope of glory," but had not attained
the resurrection which was already in-
volved in Him. Phil. 3:11. Yet "this
consummation of his hope he was press-
ing forward to reach. And this same
hope is the substance of the promise
made to the fathers, and that which
they all hope somehow to obtain. Heb.
11. Only Israel, in rejecting Christ
and still laboriously cleaving to the
temple services, had not attained the
hope as he had done, for he saw in
Jesus the promised Messiah. Yet
Iheir profession in all their sacrifices,
was that they were looking for the
Messiah, and in Him for the rcstoia-
tion and eternal rest — the heavenly
Canaan promised to Israel. Promise is
a peculiar element of Judaism as a sys-
tem, pointing onward to Christianity,
and designed to be a preparation for it.
It was indeed a religion of the future.
^ Foriuhich, &c. — lit., concerning tvhich
hope, King Agrippa, 1 am accused by
(he Jews. Recent editions read, " by
Jews," and the idea is thus more forci-
bly presented, that he is accused for
holding the true doctrine of their
Scriptures and of their fathers — and
that they, not he, must be regarded as
deserting the faith. He does not here
notice the other accusations brought
against him. They had been disproved
and possibly withdrawn. So he says
at Rome. "For the hope of Israel lam
bound iciih this chain." The Prophet
Jeremiah uses this as the title of
God, <i.hf} Saviour, "0 the Hope of
Israel" Jer. 14:8; 17:3. After

thus declaring that his crime is sim-
ply that he holds the ancient Jewish
faith and hope, he now passes at once
to the vital point which they deemed
(some of them at least) so incredible,
especially in the case of Jesus of Naz-
areth. (Some read it, " What? is it
fudged," &c. But the word n, when
thus used, is always connected with
some expletive.) Why is it judged? Sac.
As though he had said, " You Jews whc
entertain the hope of a Messiah to
come, and reject the doctrine of the
Messiah as having come, disbelieving
in the vital truth of the resurrection
in His case, though this is the very
seal set by the Father upon His Messi-
ahship, " Why should it be judged a thing
incredible to you, if God raises the dead?"
One of their own prophets (Elisha) had
raised the dead, (2 Kings 4:32.) It
had been expressly predicted of the
Messiah that His flesh should not
see corruption, (Ps. IG : 10,) as Peter
had shown, ( ch. 2 : 27-32. ) And
did not the strictest Jews always be-
lieve in a general resurrection, of
which this, indeed, was only "the frst
fruits" — like the specimen ear of
grain presented at the Passover? See
ICor. 15:12, 20, 23.

9. He now passes to notice the steps
by which he had been brought from
his former Jewish disbelief to the
embrace of this Gospel of Christ. He
was once as blind and hostile as they.
He is able, therefore, to give his testi-
mony as that of one who had been an
enemy, and to this end he relates his
own experience — to show especially
that he had seen the Risen Jesus, and
that he could no longer disbelieve nor
disobey, vss. 14, 15. lie says, I myself
indeed, therefore — before I had seen tho
crucified Jesus risen, and had found
Him thus to be the promised Messiah —
thought (seemed) to myself, or as it may
be rendered, thought that I myself mutt
do (practice, as a duty,) mani/ thingt

TTfE ACTS OF THE APOSTLES.

[A. D.

10 '' Wliich thing I also did in Jerusalem : and many
of the saints did I. shut up in prison, having received
authority ' from the chief priests ; and when they were put
to death, I gave my voice against them.

11 ''And I punished them oft in every synagogue, and

contrary to the name of Jesus the Naza-
rene. I myself thougnt, indeed, that
it was my duty (Phil. 3 : 6 ; 1 Tim. 1 :
13,) to oppose exceedingly the name,
the claims (and the profession by others)
of Jesus whom I despised as the Naza-
rene. But when this same "Jesus of
Nazareth" revealed Himself to him on
the road to Damascus, as risen from
the dead — the same who was lately
crucified at Jerusalem, and whom the
Apostles and Stephen preached as hav-
ing risen — this was, indeed, enough to
change his views. Luke has given one
account of Paul's conversion, (ch. 9,)
and Paul himself has given two nar-
ratives of the same event, (ch. 22) and
here, with only the natural variations.
10. lie now goes on to particulars —
showing how he had pursued the very
course of these his persecutors until
he was so arrested by the Lord Him-
self. IT Which thing also I did— (ac-
cording to my conviction of duty, think-
ing that I was doing God service) — in
Jerusalem, as was very well Known by
the Sanhedrim who were now bringing
these accusations against him. So that
he had been not only a Pharisee, but
also a persecutor, equal in zeal and
cruelty to any. ^ And many of the
saints — that is, the Christians — those who
professed to be such — without asserting
that in every case they were truly re-
generate. The term is used in the
Epistlea frequently, and especially in
the salutations of them. Here Paul
calls them "saints," though in the ear
of a Jew the term was appropriate only
to the chosen people. The Apostle
pleading before the Jews, (ch. 22 : 4,)
had spoken of them inoffensively as
"them of this 2vay." But here, where
he was speaking before distinguished
hearers who were not now his formal
judges, he calls them by a title of
honor, which at the same time reflects
ereater discredit and shame upon him-

self. Luke in his account of it calls
them "the disciples of the Lord," ch.
9:1. But when Ananias complains
of Saul's cruel treatment of the Chris-
tians, he calls them by this term, "the
taints," ch. 9 : 13. And they are called
by the same term, ch. 9 : 32, 41. ^I
shut up in prisons, receiving the (neces-
sary) authority from the chief priests,
(the Sanhedrim,) — for which he applied
to the high priest, (ch. 9:2,) the
President of the Sanhedrim. This shows
how fully he acted as a Jew, and served
the highest councils of his nation up
to that time. This is a glimpse of the
"great persecution" which raged at
the time of Stephen's death, (ch. 8:1.)
Tf .4s they also icere led away to death, I
cast my vote against (them.) Others
suffered martyrdom besides Stephen,
chs. 7 and 8. The term for vote means
.pebble, by which votes were anciently
cast; and it is thought by many to
imply his official vote, as a member of
the Sfinhedrim. But this is judged
improbable, both from Saul's youth,
(though he may have been thirty, the
requisite age,) and from his being most
likely unmarried — for the members of
the Sanhedrim were required to be
married men, or, at least, none others
could vote in criminal or capital cases,
as a father's heart was judged to be
more mercifully inclined than others.
It may mean no more than what is
said, ch. 8 : 1, that he was consenting —
concurring — in opinion. And this is
the language he uses, ch. 22 : 20. So
we use the term "suffrage," and tliis
term is thus used by Plato.

11. And through all the synagogues
often punishing them, I teas forcing them
— by threats and torture — [sought to
compel them) to blaspheme. In ch. 22 •
19, he say.g, "I beat in every syna-
gogue," &c. The imperfect tense here
used, and rendered "compelled," ex-
presses only the attempt without resj)cc<

A. D. 60.]

CHAP. XXVL

893

compelled them to blaspheme ; and being exceedingly mad against
them, I persecuted them even unto strange cities.

12 1 Whereupon as I went to Damascus with authority '"fe.^'''""*
and commission from the chief priests,

13 At midday, 0 king, I saw in the way a light from heaven,
above the brightness of the sun, shining round about me and them
which journeyed with me.

14 Antl when we were all fallen to the earth, I heard a voice

to the success or otherwise. Pliny,
the Proconsul of Bithynia, in his letter
to the Emperor Trajan, about A. D.
102, writes that it was required of the
Christians to blaspheme Christ, but that
none who were truly such could be
compelled to do it. if And being exceed-
ingly enraged against them, I persecuted
them as far as even unto outside (foreign)
cities — cities outside of Judea. It is
not unlikely that he pursued the Chris-
tians from place to place on the way
to Damascus, and that city is mentioned
because there it was that he was ar-
rested. All this shows his hot and
furious ze.al as a Jew against the rising
Christianity, which he now professes.
It may here be meant that he sought
them out through all the synagogue
districts, or by the aid of all the re-
spective synagogues — or that he brough t
them up before the civil assemblies, or
tliat he punished them in the syna-
gogues. Epiphanius mentions a Jew
■who was scourged in the synagogue
for embracing Christianity.

]2. He proceeds now to account for
the sudden and amazing change in his
views and feelings, and shows that so far
from being an apostate from his religion,
he was constrained by Divine revelation
to act as he had done in adherence to
Christianity. ^ Wlicrevpon — literally,
in which things also — in the midst of
these persecutions— yoMTOfy/?!^ unto Da-
mascus, (the capital city of Syria,) with
authority and commission tvhich is from
ike chief priests — which they alone could
grant. See ch. 24: 18. In this partic-
ular mention of the authority by which
he acted, he shows how thorough a
Jew he was up to the moment of his
conversion, and how he had been madly
carrying out their hostility against
Christians. As though he had said, I

I was lately just as bitter and violent as
any of my persecutors now are against
I Christianity. I "went the farthest in
executing the commission which I ob-
tained from this same Sanhedrim who
are now pursuing me. I deserve all
this persecution, as it is only what I
have rendered to others. And I should
have been this day just as maiignant
as any here in this hostility, but for a
Divine revelation, which I shall now
relate, and which (as all Jews ought to
admit,) is ample authority for obeying
I the direction — even as such a vision
I was authority to Abraham to offer up
1 Isaac, and so with all the fathers.
I 13. At midday — '^ About ?ioo?!," ch.
22 : 6. The time is given, as if to an-
ticipate all skeptical attempts to ex-
plain away the miracle. It was not
any flash of lightning or other natural
phenomenon, for it occurred at noon,
and the intimation is that the sun was
shining in full splendor. The expres-
sion used here and in ch. 9 is never
used to describe lightning, but indicates
the Shekinah, or Divine glory, which
always accompanies the manifestations
of the Godhead, and is a symbol of the
unapproachable and spiritual efful-
gence in which He dwells. This light
is here described as above the brightness
of tlie sun — exceeding in splendor the
brightness of the noonday sun. This
narrative is given by the Apostle with
greater fullness than tho former, as this
is his concluding defense within the
precincts of the Holy Land. Tf Shining
round about me and them ivhich journey-
ed with me, so that they who were
with me saw indeed the light and were
afraid, (ch. 22: 19,)implyingthatitwa8
a light to be seen at noon, and beyond
the sunlight.

14. And when, j(0. Lit., 4nc? ire i?fi

894

THE ACTS CF THE APOSTLES.

[A. D. GO.

speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why
persecutest thou me ? it is hard for thee to kick against the pricks.

15 And I said. Who art thou, Lord ? And he said, I am Jesus
whom thou persecutest.

16 But rise, and stand upon thy feet : for I have
» oh. 22: 15. appeared unto thee for this purpose, ^ to make thee a
minister and a witness both of these things which thou
hast seen, and of thoso things in the which I will appear unto thee :

having fallen to (unto) the earth, I heard,
&c. la ch. 9, Luke gives the narrative,
and says that Paul fell to the earth,
(vs. 4,) and that his attendants "stood
speechless," that is, were speechless, say-
ing nothing as to whether they fell and
rose again, or not. Paul would natu-
rally give fuller particulars in this clo-
sing address. Here he adds that the
voice spake to him in the Hebrew tongue.
This fact is not mentioned in the gene-
ral statement by Luke, ch. 9 : 4, nor in
Paul's previous narrative when he was
speaking to the Jews in that tongue.
But even in those passages it is implied
by the term laovX in that dialect — the
Aramaic, which was then the vernacular
language of Palestine. ^ Why j>ersecutest
thou me? Saul is here given to under-
stand that the persecution was regard-
ed by this glorious Being as the perse-
cution of Him. And hence he was most
deeply impressed with the intimate and
vital union existing between Christ and
His Church, so that this doctrine is
every where fully brought out in his
Epistles. IIovv this revelation, also,
gave Paul the richest solace under his
own grievous persecutions, to think
that Christ regards Himself as suffer-
ing in and with His members, ^y It is
hard, &c. See ch. 9 : 5. Christ says
not, "It is hard for me," but, "It is
hard for thee." AVhat tender compas-
sion toward the sinner! And if Jesus
Christ can thus subdue and melt such a
hardened foe of Christianity, who is
there that is beyond the power of His
grace to convert 1 ^ T'o kick. As oxen
driven before the plow, kick against
the goad which is armed with a sharp
iron, and thus get only lacerated for
their pains — how hard it is for thee to
be resisting thus whess you must be

the sufferer, fighting against Jehovah
and being only wounded more and
more. ^ / am Jesus. In ch. 22 : 8, it
is, "Jesus of Nazareth." It was a
revelation to Paul of the Risen Jesws
— the same despised Nazarene who
was so lately crucified at Jerusalem.
Of course, He must have been raised
from the dead. And if so, this proved
I Him to be the Son of God, Rom. 1 : 4.
By this one revelation all His claims
were at once established. If this is,
indeed, Jesus of Nazareth, then He
must be the Messiah, for He promised
to rise again, and He made this the
tost of all His pretensions. And by
this the Father set His seal upon Ilia
word and work as true and accepted
on high. Besides, the resurrection
proved thus in His case, is the pledge
and earnest of the glorious resurrection
of His believing people. 1 Cor. ch. 1.5.
16. But rise — rise up. This com-
mand was given to him both by Christ
and by Ananias, ch. 22 : 10, 16, first
with reference to going to Damascus,
and next with reference to his rising
up and being baptized on the spot, while
standing up, ch. 22 :16. \ For unto this
{end) I have appeared unto thee — been seen
by thee. I, who am ascended to heaven
and seated at the right Land of the
Father, and whom the heavens must
(necessarily) receive until the epochs
of restitution of all things — I have ap-
peared to thee in my proper glory, as
the Shekinah of the Temple, dwelling
between the cherubim, 1 John 1 : 5.
^ To make thee. In ch. 22 : 14, the
same word is rendered, " lie hath cho-
sen thee." It means, hath fore-ordained
thee. This is the disclosure of an eter-
nal purpose, and no novelty nor acci-
dent. Paul was thus far the only ong

A.. D CO.]

CHAP. XXVI.

3'^

17 Delivering thee from the people, and from the Gen-
tiles, "unto whom now I send thee.

ness to light, and ft'om the power of Satan unto Grod, 'that p-Jcor^'e/ii.
the J may receive forgiveness of sins, and "■inheritance ei^>- * : is, and
among them which are 'sanctiEed, by faith that is in me. 2Pet/2\25.

of the Apostles to whom Christ re-
vealed Himself in the glory of His
ascended estate. Though He appeared
to the eleven as the risen Lord, and
from the invisible world, yet only to
Paul had He yet appeared in a glory
beyond that of the transfiguration. He
■was, indeed, "transfigured" before the
favored throe, Peter, James, and John,
in order that they might thus got
glimpses of the heavenly and eternal
glory that belonged to Him. But here
He shines forth in something of His
own glorified effulgence. After this
He reve.als Himself still further to
John at Prttmos, " and His countenance
was as the sun shineth in his strength,"
Rev. 1 : IG. '^ A minister and a loitness.
He was to be ^servant in the way oi wit-
nessing, or witness-bearing to others —
both of those things ivhich thou hast seen,
(ch. 22 : 15,) as here, for example, he
bears witness before Felix, Festus and
Agrippa. ^[ And of the things ivhich —
that is, of other visions which he
should afterwards have, as ch. 18 : 9;
23:11; 2 Cor. 2:2. Note.— We have
in these words almost the same lan-
guage as that of Ananias, ch. 22 : 15,
and as Ananias was sent by God, his
address to Paul may be considered as
God's.

17. Delivering thee — rescuing thee.
This deliverance was promised in con-
nection with his obedience, and in the
way of accomplishing God's plans for
the salvation of others. This implies
his persecution both by the people (the
Jewish people) and by the Gentiles, (vs.
20,) and such promise was implied in
the commission, and it was express-
ed, also, as ch. 18: 9, 10; 22 : 18 ;
23 : 11 : 2 Cor. 12 : 1 ; Gal. 1 : 12— as
Whitfield said, "I am immortal till my
work is done." Agrippa believed in
prophecy as a seal of God's commis-
fiion. ^ To, whe-^ — to bntk the Jews

and GenLiles, but especially to the lat-
ter; and he preached to both — first
to the Jews, and when they rejected,
then turning to the Gentiles. 1 / send
thee. This is the direct and positive
form of Paul's commission as an Apos-
tle.

18. The great objects of his apostle-
ship are here set forth. "A noble de-
scription (says Bengel,) of the whole
process of conversion." f To open
their eyes. He who sends Paul opens
the eyes ; and He does it by the instru-
mentality of Paul. Christ Himself
was commissioned " to preach recov-
ering of sight to the blind," to be
brought about in the use of Gospel
means and agencies, (Luke 4 : 18;
see Isa. 43 : G, 7, and this He contin-
ues to do in His Church, by the Spirit
who anointed Him for this purpose, as
that Spirit works through the means
of grace and by the instrument.al agen-
cy of the living preacher. Note. —
This great work of the ministry implies
that men are blind by nature, and the
same power as is needed to create men
is requisite to m.uke any man " a new
creation." See Eph. 1: 11, 18; Col. 1:
12 ; 1 Pet. 1 : 4. 1 To turn— for turn-
ing. The same form of the verb is
used 2 Pet. 2 : 21 ; see also vs. 30;
ch. 14 : 15. The object of opening
their eyes was their turning from dark-
ness to light, which they could not
before distinguish nor appreciate, "that
the light of the glorious Gospel of
Christ, who is the image of God, should
shine unto them." Conversion is that
course of altered living which follows
upon God"s act of regeneration. It
is the new life which results from the
renewal of the heart. See Isa. 9 : 2.
From being children of darkness they
should become, by Divine power and
grace, children of light, so as to walk
as children of light — turning away

390

THE ACTS OF THE APOSTLES.

[A. D. GO

J Luke 1::-.
••Eph. 1:11,
Col. I : r.'.
/rch. 20:33.
«ch. »:M, 22,

19 Whereupon, 0 king x'Vgrippa, I was not disobedient
unto the heavenly vision :

20 But * shewed first unto them of Daiusscus, and at

from works of darkness .ind coming to
the light, and walking in the light of the
Son of Righteousness. This great work
contemplates, as a, further step, the
turning of men from the authorili/ of
Satan— from his bondage of worhlli-
ness and sin unto God, as a further
result of opening the blind eyes. Sa-
tan holds men in his power — Christ
comes as their Deliverer, to set them
free from this degrading slavery. And
conversion is the turning away from
his ensnaring, captivating power unto
God. It is, therefore, a turning away
from misery to happiness — from bond- I
age to freedom — from the control and
servitude of the devil to the free ser-
vice of God. And the Holy Spirit in
His renewing work does thus convince
us of our sin and misery, and enlight-
en our minds in the knowledge of Christ
and renew our wills, and persuade and
enable us to embrace Jesus Christ free-
ly offered to us in the Gospel. Hence
this great work contemplates, also,
forgiveness of sins, which sinners are
to receive as a free gift, by "turning
to God," who alone can give it. Christ
is "exalted to be a Prince and a Saviour
to give repentance to Israel and for-
giveness of sins," (ch. 5: 31.) All the
work hinges, therefore, upon the open-
ing of the blind eyes, a work of sov-
ereign power and grace. But any
blind Bartimeus can cry. Have mercy
on me. Lord, that I may receive my
sight. And all God's plans in the Gos-
pel, the Church and the ministry, are
to this end, to grant all these saving
blessings freely. Christ is exalted for
this very end. And further, the work j
in its consummation contemplates that
men shall receive inheritance in the
heavenly Canaan, a patrimony as chil-
dren of God and of light, which they
get by testament, by virtue of their
filial relation to God in Christ. Eph.
1:11, 14, 18; 5:5; Col. 1:12; 3:
24. "If children, then heirs, heirs of
Q id and joint heirs with Christ." (Rom.
8 17; Heb. 9: If; 1 Pet. 1:4.) It

is an inheritance among them ivhich are
sanctified. "For He who sanctifieth
and they who are sanctified are all of
one," &c. Heb. 2 : 11. "Come, ye
blessed of my Father, inherit the king-
dom prepared for you," &c. Only the
sanctified can enjoy the inheritance ;
so we give thanks to Him who makes
us meet to be partakers of the inher-
itance of the saints in light ; who hath
delivered us from the power cf dark-
ness, and hath translated us into the
kingdom of His dear Son. Col. 1 ; 12,
13. Only the true believer can be
sanctified. All this privilege of the en-
lightening and forgiveness and deliver-
ance and inheritance Christ declares
to be, hy faith that is in me. The
only salvation is by faith in Christ as
a personal Saviour and in His finished
work. Paul is here commissioned to
preach faith ; and He is the great
Apostle of F.aith. These points, here
brought forward, he treats most fully in
the Epistles, especially to the Romans,
Galatians, Ephesians, Colossians and
Hebrews. "We receive all the blessings
of the Gospel freely hy faith in Christ.
Gal. 5:6; James 2 : 17, 22, 26 ; John
3:23.

19. Whereupon — literally, whence-
having received such a Divine commis-
sion, Ijcas not — (literally, I became not,)
I did not prove — disobedient. The term
means also unbelieving. So faith and
works belong together. One word may
answer for both. Without faith we are
also unfaithful. Christian faith is the
source of all Christian works. Heb.
ch. 11. f The heavenly vision, cr ap-
parition— in which Jesus appeared to
him, Panl obeyed, because he believed
it.

20. lie now declares how promptly
and fully he carried out the Divine in-
structions according to this miraculous
commission. Not disobedient to the
vision, but to these at Damascus first, and
Jerusalem and unto all the region of
Judea, and to the Gentiles, telling (de-
claring) to repent, &c. Paul here given

D. GO.]

CHA?. XXVI.

SVI

Matt. 3 : S.
oh. 21: 30, SI.

then to the Geatiles, th

Grod, and do "works meet for repentance

21 For these cause-s ^the Jews caught me in the temple, '
and went about to kill me.

22 Having therefore obtained help of Grod, I continue

unto this day, witnessing both to small and great, saying y^^^e^*-^'''
none other things than those ^ which the prophets and ^g. 23;"'*"*
* Moses did say should come. zj^indf^.

an outline of his labors — First he
preached in the synagogues at Damas-
cus, (ch. 9:20; 22:27,) and seems to
have been coming in and going out of
the city in these labors during his three
years in Arabia, (Gal. 1:22,) and (fo
those) at Jerusalem (ch. 9 : 2(3, 29, ) and
unto all the region of Judea — that is,
after his second visit to Jerusalem,
(with the alms, ch. 11:30.) See ch.
12 : 25. This was prior to the mission-
ary commission, ch. 13:2. And [then)
to the Gentiles — as Missionary of the
Church at Antioch, and sent also by
the Holy Ghost, ch. 13:42, 48; 14: 1,
15, 21, 25, 28; 15: 35; 16: 13, 32;
17:17; 18:4; 19:10. Thus he shows
that he labored first among the Jews ;
and even when he went to the Gentiles
as a foreign missionary of the Church
of Antioch, he preached to the Jews
first — to repent and turn to God — to
change the mind, and to "turn from
the power of Satan unto God," (vs.
18,) doing (practicing) ivorks worthg of
the repentance (referred to) — works be-
fitting this repentance unto life— works
such as should show their repentance
to be sincere. This was also the ex-
hortation of John the Baptist, whom
the Jews recognized as a prophet.
When the Pharisees and Sadducees
came to be baptized by him, he said,
"Bring forth, therefore, fruits meet
for repentance," Matt. 3:8. And so
our Iiord said, "Fo.r by their fi-uits ye
shall know them." Repentance is not
merely a duty, but a privilege — as it
is to turn back from a yawning pit,
from a fearful precipice, from a den
of beasts, from danger and death — so
ia it to turn from darkness to light,
from the power of Satan unto fJod.
34

21. For these causes — literally, on ac-
count of tliese things — nis labors among
the Jews and Gentiles thus cai*ried on
according to his commission — the Jews
caught (seized) me in the temple, refer-
ring to his first arrest at Jerusalem,
which was led on by the Ephesian Jews,
ch. 21 : 28, 29. Those Asiatic Jews
had known of Paul at Ephesus and
thereabouts preaching Jesus of Naz-
areth as the Slessiah, and the equality
of the Gentiles in the privileges of the
Messiah's kingdom, and on account of
these things they sought to kill him —
literally, endeavored to lay (murderous)
hands on me — that is, by lawless vio-
lence, the same term as applied to our
Lord, ch. 5 : 30.

22. Having therefore, &c. — literally,
Therefore, (or, so then,) having obtained
the help from God — which God alone
could give, (vs. 12, ) and without
which he must have fallen under Lis
persecutions. Ch. 21 : 31-33; 22:23-
25; 23 : 6; 24: 5, 27; 25: 10, 11.
This fact of the Divine protection he
gives as the only accounting for his
being there that day. Thus he refers
to a present God, and to the fulfilled
promise of this risen Jesus, that no
one should set upon him to hurt him,
&c., (vs. 17; ch. 22:21.) 1[ I con-
tinue— / have stood — kept my ground
and continued — held on in my course
— luitnessing — [hearing iciiness) accord-
ing to his commission, (vs. IG,) both
to small and great — both to those of
lowest rank, as well as to this highest
court and these chief dignitaries, ch.
25 : 23. ^ Saying nothing beyond
(outside of) the things which hoik the
Prophets spoke of as about to come to
pass — and Moses, the beginning of th«

893

6 I Cor. 15
Col. J : 18.
Kcv. 1 : 3.
cLuke

32.

cZ2K'ngs9:ll.
John 10: 20.
1 Cor. 1 : 23,
and 2: 13, 14,

and 4: 10.

THE ACTS OF THE APOSTLES. [A. D. 60

23 "That Christ should suffer, and ''that he should ba
the first that should rise from the dead, and " should shew
light unto the people, and to the Gentiles.

24 And as he thus spake for himself, Festus said with
a loud voice, Paul, "^thou art beside thyself; much learning
doth inake thee mad.

Prophets, who recorded the first Gospel
promise, and with whom Christ began
when He expounded in all the Scrip-
tures the things concerning Himself,
(Luke 23 : 27,) .and that Moses, too,
whom they boasted. This he declares
in the face of their accusation that he
" taught the .Jews who were among the
Gentiles to forsake Moses," ch. 21 : 21.
23. That Christ should suffer — lit.,
if (that is, whether — as to tvhether)
Christ is ( was to be) one who could suffer
— a sufferer, &c. These were the points
he was wont to discuss. The Jews obsti-
nately denied that the Messiah could
die, and hence they denied that He
could rise. They were so at a loss to un-
derstand the prophecies about the suf-
ferings of the Messiah, that tbey came
at length to invent the theory of two
Messiahs — the one a conquering, and
the other a suffering one. The cross
of Christ was to the Jews a stumbling-
block — an offense. Christ opened the
understanding of the disciples to un-
derstand the Scriptures, that thus it
behooved Christ to suffer and to rise
from the dead the third day. Luke 24 :
45, 46. And so He expounded unto
them in all the Scriptures, beginning
at Moses, and passing through all the
Prophets, the things concerning Him-
self to this very effect, that Christ (the
Messiah of their Scriptures,) ought
to (must needs) have suffered these
things and enter into His glory.
Luke 24:25, 26, 27. 1[ And that he
should be the first — lit., whether first
from the resurrection of (the) dead (ones)
he is about to proclaim light to the (Jew-
ish) people and to the (Gentile) nations.
This point of Christ's resurrection was,
of course, immediately connected with
that of His death ; and the question
•was whether this was the predicted
ofiBce-work of the iNlessiah, to die and
Jfise again as first of all — "the first fruits

of them that slept," (1 Cor. 15 : 20,)
rising in order to raise others — His
resurrection being the pledge of the
glorious resurrection of all His people.
Here Paul claims to be an adherent of
the ancient faith, and of the great
vital doctrine (which Christ Himself
set forth, ) that the Messiah must needs
suffer in order to conquer, and must
die in order to abolish death, and tc
rise and reign as the representative of
His people; and that thus He brings
life and immortality to light through
the Gospel, (2 Tim. 1 : 10.) So Jesus
is called the first-born from the dead,
Col. 1: 18; Rev. 1 : 5 ; See Isa. 42:6;
49:6; 00: 1, 2, 3 ; Luke 2: 32; 13:
47. He was the first who was raised
from the dead to immortal life, Ps. IG:
10, 22, 32 ; Isa. 53 ; 10. Laz.arus and
others were raised miraculously, and
many bodies of the saints that slept
arose and came out of their graves
after His resurrection, ^latt. 27 : 53.
Hence He was the first fruits of the
risen dead— as the first ripe stalks of
the grain were presented at the Pass-
over as a pledge and earnest of the
great harvesting that was to follow.
These were the points whicli Paul
maintained, and in so doing he showed
himself true to the ancient faith, as set
forth in their Scriptures.

24. As he thus spake — literally, he
defending (urging in his defense) these
things. The impression which Paul's
defense made upon the wily, politic Fes-
tus, as a mere man of the world, is here
given. The doctrine of the resurrec-
tion led some of the Athenian news-
mongers to mock ; and it leads this
Pioman politician to charge the Apostle
with madness. While the doctrine of
Christ crucified is to the Jews a
stumbling-block, it is also to the Greeks
foolishness. That this Jesus should
claim to be the enlightener of tiie ua*

A. D.

CHAP. XXVI.

25 But he said, I am not mad, most noble Festus ; but speak forth
the words of truth and soberness.

26 For the king knoweth of these things, before whom also I speak
freely : for I am persuaded that none of these things are hidden from
him ; for this thing was not done in a corner.

27 King Agrippa, believest thou the prophets ? I know that thou
believest

tioas is also hooted at as insanity itself.
Literally, thou art mad — the much learn-
ing (the many letters) u perverting thee
to madness — turns thy brain, as we say.
Paul's eloquent and learned citations
of the Jewish Scriptures, and his ear-
nest maintenance of his points, made
this impression upon Festus, that he
was gone mad with these questions —
that they had turned his head. The
great doctrines of Christianity seem to
the mere worldling like jargon, and
the earnest enforcement of them, like
insanity. But to them that are saved,
whether Jew or Greek, this Gospel
truth is the power of God and the wis-
dom of God. (1 Cor. 1:24.)

25. Paul most calmly, but positive-
ly replies, lam not mad, as you allege —
and then showing his composure, adds,
most noble Festus, (as we would say,
"your excellency,") — but words of truth
and soberness I am speaking out. The
term "soberness" (sound-mindedness)
is opposed to the madness, or insanity
with which he is charged. Words (ut-
terances) of truth and soberness are in
direct contrast with words of raving
insanity. They are not any thing but
truth and the sober truth unexaggera-
tcd, springing from, and expressing
what is true, and in "the spirit of a
sound mind." 2 Tim. 1:7.

26. Turning from this i-ailing of
Festus, Paul appeals to Agrippa, be-
fore whom he stood for a hearing.
Agrippa was conversant with the Jew-
ish affairs, and knew of the Christian
name, (vs. 28,) and Paul appe.als to his
knowledge of these facts, and Agrippa
did not deny. Tliis would seem a
strong evidence of the truth of Chris-
tianity. The Christian religion is based
on great historical facts, respecting a
Person — His life and death and rcs-
oprection and ascensirvi — His doctrines

and miracles, predictions, &c. And
Paul appeals with confidence to one
who was so well versed in the aflTairs of
the Jews, was the guardian of the tem-
ple, &c., that he knew of these facts, and
he gives this as a reason for his free-
dom of speech, that he would be un-
derstood by Agrippa — before whom he
was making his defense, and not before
Festus — literally, to whom, also, I dis-
course, using all freedom of speech. This
Paul had suggested at the outset,
(vs. 3,) as the privilege of his position
in standing now before Agrippa, one
who could understand him, and the
facts and customs to which he should
refer— /or that any of these things is
hidden from him., I do not believe, for
this thing ivas not done in a corner — but
openly and in the Jewish capital, and
on the most public occasion, when rep-
resentatives of all quarters were as-
sembled at the great national feast. So
the Apostles appeal to the chief cities of
the world for the truth of tbe mira-
cles which they wrought among them.
Therefore, though Festus, a Gentile and
alien, might pronounce his doctrine an
insanity, he would appeal to the king
himself, before whom he was ma-
king his defense, to say whether these
facts could be denied. — How many liv-
ing witnesses are there for the truth
of Christianity to whom we may al-
ways appeal, against the insane ra-
vings of skeptics who call the Christian
mad.

27. Paul having thus appealed ir-
dii-ectly to Agrippa as to his know-
ledge of the facts, now directly appeals
to him as to his belief of the prophets
on the faith of a Jew. Thus with con-
summate skill he starts the question
and at once assumes it as of course.
And thus he holds the king to an ad-
mission of the grea traths of Chriatt-

400

THE ACTS OF THE APOSTLES.

[A. D. (iO.

28 Then Agrippa said unto Paul, Almost thou persuadest me to
be a Christian,
a 1 Cor. 7:7. 29 And Paul said, * I would to God, that not only thou,

but also all that hear me this day, were both almost, and altogether
suc'h as I am, except these bonds.

30 And when he had thus spoken, the king rose up, and the
governor and Bernice, and they that sat with them :

anity, which are based on a belief in
tlie prophets, which as a Jew he must
of course receive.

28. Agrippa being thus pointedly
appealed to, on the ground of his be-
lief in the prophets, which might be
assumed, as it was fundamental to his
religion as a Jew — replies, admitting
the impression which Paul's discourse
had made upon him. Almost — literally,
in a little. Tyndale and Cranmer read,
^^ Somewhat thou bringest me in mind for
to become a Christian.'" And this may
be the sense — slightly you are inducing,
persuading me. In the only other pas-
sage where this phrase occurs it means
briefly, summarily, Eph. 3 : 3. And here
also this may be the sense. Agrippa
feels himself hard pressed by Paul's
arguments, and finds that he is in a sort
held by his faith in Judaism to admit
Christianity. He cannot deny his
religion — he is not prepared to admit
these inferences from his belief in the
prophets. Festus scoffs and Paul in-
sists, and Agrippa thus suddenly thrust
into such a dilemma, can do nothing
but protest against being drawn so
summarily into an admission of the
Christian system. He sees where all
this close pressure of Paul's argument
is carrying him, and he cries out, You
are summarily persuading me (attempt-
ing to persuade me,) to become a Chris-
tian. As though he had said, "You
are crowding me to this conclusion,
which I am not yet prepared to ac-
cept." Paul was thus shutting him
up to the faith, as if in spite of him-
self, and in a sort compelling him to
embi-ace the Christian faith, as a neces-
sary consequence of Judaism and as
the proper fulfillment of the prophets.
And just at this point, where he ought
to have believed, but would not, he
«an get ao relief except by dismissing

the subject. Agrippa sees that Paul
is aiming at the practical end of con-
verting his hearers to Christianity, and
he feels the striking appropriateness
and force of his positions.

29. Paul takes him up at this half
way confession, however spoken, and
replies, / luould (I could pray) to God
that — (literally, both in little and m
much,) both in brief and at length,
persuaded, — (whether summarily or
lengthily persuaded) not only thou, but
all they ivho hear me this day, might be-
come (Christians) such as I am, excepting
these bonds. Or it may mean that (both
in little and in much,) both partially
and largely, all might become as he
was, excepting these bonds, (which, as he
pleaded, he held up to view — chained
as he probably was to the soldier who
guarded him, ch. 12:6; 20:34; 21:
33 ; 28 : 20.) This Christian magna-
nimity, wishing those who unjustly con-
fined him nothing but good, wishing
them everything but evil — is a splendid
specimen of the true Christian spirit
even in chains. So able to give a
reason of his hope — so bold, calm and
convincing in his defense of the truth —
so earnest and tender in enforcing it,
and yearning so at heart for the salva-
tion of his persecutors, Paul wins a
glorious victory. And this last and
fullest vindication of the Christian
cause in the face of Jewish and Gen-
tile dignitaries, before he quits the
Holy Land for the metropolis of the
heathen world, will stand on record
wherever the Gospel is preached, (like
Mary's anointing,) as a memorial of
him.

30. Ani he having spoken these things.
Paul had thus reached his conclusion,
and nothing could have been a happier
close than such a rejoinder. One would
think such last words must have gon«

A D. 00.]

CHAP. XXVI.

401

31 Aud when they were gone aside, they talked between
themselves, saying; ' This man doeth nothing worthy of fnd il-i'.' ^
death or of bonds.

32 Then said Agrippa unto Festus, This man might

have been set at liberty, « if he had not appealed unto^°^-"-"-
Cassar.

deeply to the very soul of those who
heard them. The King Agrippa, how-
evL'r, could endure this direct and per-
sonal appeal no longer. He rose first,
and at the signal, the rest, in their
order of rank as here given, would
naturally follow. It is related by his-
torians that this Agrippa was so far
conciliated toward the Christians, that
he granted those of them who fled into
his territory during the Jewish wars,
leave to remain and worship unmolest-
ed.— Dan. Brenius. ^ The governor —
ch. 23 : 26. f Bernice— sister of Agrip-
pa, ch. 25 : 18. T[ They that sat, &c. — •
Assessors, chief captains and head men
of Ces.irea, ch. 25: 23.

31. Gone aside. — These dignitaries
having ivithdrawn from the judg-
ment-hall, leaving the prisoner and
his guard, and any others present, so
as to confer together in reference to
the case, and obtain the counsel of
Agrippa, which Festus sought — the;/
talked iviih one another, saying. This
man is doing nothing ivorthg of death
or of bonds. Thus again Paul is pro-
nounced innocent. As his former
judges have also declared so, and now
this last and chiefest hearing has re-
sulted in the same verdict of innocence.
This reminds us of our Lord, of whom
even Pilate, and Judas, and the thief
on the cross testified, this man hath done
nothing amiss.

32. Agrippa's opinion is now form-
ally given, though there had been no
judicial trial, only a full hearing of the
case, f This man might have been set
free, (released from confinement,) if he
had not appealed unto Caesar. This
was as mush as to say, (1) That he
had been unjustly kept in confinement,
for he had done, and was doing, nothing
worthy of death or of bonds, (chains,)
and (2) That he might have been set
free at any time before he made a

34*

formal appeal to Cesar — that is, while
he was held by Festus, and while, as
Festus knew, nothing was proved
against him. This verdict of Agrippa,
therefore, is a virtual condemnation of
Festus. And yet he had invited the
I counsel of Agrippa in his embarrass-
ment on this very point, because he
ought not to send Paul up to Caesar's
court as a prisoner, and yet have no
definite crimes to table against him,
ch. 25 : 27. He himself had also con-
fessed his innocence, ch. 25: 18. And
now Agrippa gives it as his opinion,
that there are no crimes to be charged
against the prisoner, and that Festus
might have released him before his ap-
peal, and just when he was scheming
to give Paul over to his enemies for a
trial at Jerusalem. It is Festus that
is condemned, and Paul that is vindi-
cated. The prisoner is set free at the bat
of equity and truth, and the governor
is held a prisoner at the court of con-
science and of God. Note. — Agrippa
pronounces that Paul might have beta
set free but for his appeal. But we shall
see that rather he might have been set
free, but for his greater work he has
yet to do in chains, at the court of
Nero, on the Palatine Hill, in the me-
tropolis of the Gentile world.

CHAPTER XXVII.

\ 3f). Paul sets sail for Roms — is

SHIPWRECKED AT MaLT.1, BUT AR-

luv;;^ SAFELY. A. D. 60. Ch. 27:
1-44.

The Apostle of the Gentiles has now
fulfilled his witness-bearing work in
the land of Israel, and has proved the
faithfulness of the Risen Jesus, that
none should set upon him to hurt him.
He is even now, at length, about to ful-
fill the Divine plan and his own cher«
ished desire, and by strange provideur

402

THE ACTS OF THE APOSTLES.

[A. D. 60

CHAPTER XXVII.

«3L. J5I2, 25. I ^^fjp when 'it was determined that we should sail
into Italy, they delivered Paul and certain other prisonera

unto one named Julius, a centurion of Augustus' band.

2 And entering into a ship of Adramyttiura, we launched,

jah. 19:29. uicaniug to sail by the coasts of Asia : oie ''Aristarchus, a
Macedonian of Thessalonica, being with us.

ces, is setting out for Pagan Rome, the
metropolis of the world and of heathen-
dom. The hinderances in his path all
along prove helps ; and storms and seas
cannot destroy him whom God has ap-
pointed to a work beyond the seas.
Neither the virulence of enemies nor
the poison of vipers can kill him till
his work is done. The narrative here
given of the voyage has been most
minutely scrutinized in the light of
the latest nautical and geographical
researches. James Smilh, Esq., an Eng-
lish writer, availed himself of a win-
ter's residence at Malta to investigate
whatever belongs to the history of the
shipwreck, and has also bronght to
light from ancient records of Mediter-
ranean voyaging, the most wonderful
confirmation of the narrative, as re-
gards the localities, antiquities of navi-
gation, winds, customs, &c. Even the
soundings of St. Paul's Bay, as fur-
nished by C'lpt. Smyth of the British
Navy, have fiirnlshed a remarkable
contribution to the accuracy of the
narrative. We do not, indeed, require
such proofs. But we adore the wonder-
working providence of God that brings
forward from all sources such ample
and indisputable confirmations of His
Inspired Word.

1. And ivhen it. ?«as determined — lit.,
decided for our sailing, fixing the time
and the arrangements such as are men-
tioned here. The decision to send
Paul to Rome had been made before, ch.
25 : 12. It is to be noted that here the
historian Luke again includes himself
in the narrative (''we,") for the first
since ch. 21 : 18 — he having probably
remained as a companion of Paul dur-
ing the interval. Aristarchus was also
allowed by Festus to accompany him,
(vs. 2.) The term rendered ^^sail"

means strictly, sail away — "set sail,"
as we say. It is a nautical term, and
occurs also ch. 13 ; 4 ; 14 : 26 ; 20: 15.
Milford remarks that "the use of oars,
so prevalent in Grecian navigation, is
so little known in our seas — that to
sail is our only general term for going
by sea." T[ Into Italy — rather, unto
Italy. Tf They delivered — (it is not said
who, but is meant impersonally to ex-
press the general idea th:it it was done
by those having it in charge) — Paul and
certain other prisoners, (whether Chris-
tians or no, is not said, but possibly
including some such.) It was common
to send prisoners from Judea to be
tried at Rome. Josephus tells us that
"Felix sent to Rome several priests of
his acquaintance, honorable and good
men, to answer for themselves to Cse-
sar." ^ Julius. It is held by many
that this cohort of which he was the
centurion, was a division of the Roman
army stationed at Cesarea. Some iden-
tify it with the Italian band, ch. 10:
1, though it is here called by a different
name ; and this name, the Augustan,
was given to several legions of the
Roman .army, though it is not neces-
sary to suppose that any one of these
was stationed at the East. Tacitus
speaks of Nero's body-guard as having
received this title of Augustans about
this time, A. D. 60, with the rank of
centurion. — Tac. Ann. xiv. 15. Julius
may have been one of these, who had
been sent by Nero on some commission
to the East and was returning to Rome.
Or the term Augustus^ may simply
mean the Emperor's.

2. Entering into — going aboard. ^Ship
of Adramyltium. This was a merchant
vessel belonging to Adramyttium, a
sea-port of Mysia, in Asia Minor, op-
posite the isle of Lesbos. It was rare

A. D 60.]

CHAP, xxvir.

408

3 Aad tlie nest day Ave touched at Sidon. And Julius
•courteously entreated Paul, and gave Mm liberty to go m:V*'^'^*
unto his friends to refresh himself.

4 And when we had launched from thence, we sailed undei
Cyprus, because the winds were contrary.

to fiad a vessel bouad from Palestine
to Italy. The commou mode there-
fore was to embark ia a vessel bound
to one of the ports of Asia Minor, and
there again take merchant ship for the
remainder of the voyage. This vessel
took them to Myra in Lycia, and here
they took an Alexandrian vessel bound
to Italy. So they did on the voyage
from Philippi to Syria, eh. 20 : 6 to 21:7.
T We launched — puf off [io sea) — mean-
ing, &c. — lit., being about to sail. This
term is connected in some editions with
the vessel and in others with the peo-
ple, and may mean either to denote the
course the vessel was to take, or the
course the ship's company proposed.
IfT'o sail by the coasts— \\t., to coast along
(touching at) the {chief) ports o/ (Pro-
consular) Asia. Aristarchus was pos-
sibly a passenger, as we find him a fel-
low prisoner of Paul at Rome, Col. 4:
10, (see ch. 19 : 29 ; 20 : 4, ) or he may
have freely shared Paul's confinement.
3. The next day we touched. This
means, we " came to" at Sidon — the op-
posite oi put off. As they doubtless set
sail from Cesarea, the port of Syria,
they made sixty-seven miles to Sidon,
the Phenician city which lies north-
east along the coa«t. The mode of
navigation would lead them to hug
the shore, and judging from the favor-
able distance they made, we infer that
the wind was fair for that port. Be-
sides, the westerly wind is that which
prevails there in summer. It was their
plan, also, to touch at the chief ports,
and they probably carried on a coast-
ing trade. We find them making some
little delay at Sidon. \ And Julius
(lit.,) using Paul philanthropically, in-
dulged him going to his friends to obtain
[their) care. This centurion thus kindly
treats Paul throughout, and may have
listened to his last defense among
the dignitaries at Cesarea. He was,
at any rate, favorably disposed toward

him. The friends of Paul at Sidon
were Christian brethren there, as the
Gospel was preached at Phenicia, ch.
11 : 19, and there were brethren at
Tyre, ch. 21 : 3. The term denotes
rather perso7ial friends, who were also
doubtless Christians, and who would
probably furnish him such outfit for
the voyage as he would require. Sidon
is now a missionary station of tlie
American Board, where Dr. Thomson,
author of " The Land and the Book,"
labors. It lies twenty or thirty miles
north of Tyre, and is commonly men-
tioned in the New Testament in con-
nection with it, and it is the more an-
cient city of the two, " the border of the
Canaanites," Gen. 10 : 19. Dr. Thom-
son gives the present population as
from nine to ten thousand, of whom
six thousand eight hundred are Mos-
lems and three hundred .Jews. Old
Sidon is marked by a round fort on the
hill, and presents a fine view from the
south, as it juts out into the sea with
the white buildings. As we entered
the city from Beirut, we passed through
a narrow street crowded with dirty
bazaars — one-story, cupboard-looking
shops of silk, tobacco, &c. Men were
reeling silk and drying nets along the
sea-beach, and the country toward
Tyre lay in beautiful slopes, well cul-
tivated with gardens of mulberry, fig,
and flowers.

4. And when we had launched — lit.,
having put off from thence we undersailed
Cyprus, because the winds were contrary.
Some understand it that they sailed
under, or south of Cyprus, but in nau-
tical language it means rather, that
they sailed under the lee, or leeward
of Cyprus, so that the island was be-
tween them and the wind, and thus
they were sheltered. This makes the
reason good for taking the inner course.
Besides, the next verse states this to
have been their course, as the sea of

104

THE ACTS OF THE APOSTLES.

[A. D. 60.

5 And when we had sailed over the sea of Cilicia and Pamphylia,
we came to Myra, a city of Lycia.

6 And there the centurion found a ship of Alexandria sailing into
Italy; and he put us therein.

7 And when we had sailed slowly many days, and scarce were

come over against Cnidus, the wind not suffering us, we
nor, canjia. gailed under |1 Crete, over against Salmone ;

Cilicia lies between Cyprus and the
main land. An additional reason is
brought to light in the fact, that a
strong westerly current prevails here,
which would give them some headway
even with an adverse wind. They
sailed, therefore, to the north from
Sidon, passing to the east of Cyprus,
BO as not to run in the face of the west
wind in the more direct course for
Myra. In pursuing this route, (says
Smith,) they acted precisely as the
most accomplished seamen of the pres-
ent day would have done in similar
circumstances: by standing to the
north till they reached the coast of
Cilicia, they might expect when they
did so, to be favored by the land
breeze, which prevails there during
the summer months, as well as by the
current. — Voyage and Shipwreck of
Paul, p. 27, 28.

5. Sailed over — rather, sailed through
(the length of) the sea of Cilicia and
Pamphylia. This defines the track of
the vessel as above stated. (See Map.)
About the first of May, we passed
by steamer from Beirut along the
southern coast of Cyprus, having it in
sight, and making the direct fair-
weather course to Rhodes, very nearly
in the direction which this vessel would
have taken with favoring wind, and in
the very course which Paul actually
took from Patara to Tyre, ch. 21 : 3.
Tf We came to Myra — ice arrived at
Myra, a city on a rock about twenty
furlongs from the sea-coast of Lycia,
marked by extensive ruins, among
wliich are a vast amphitheatre and
splendid tombs. It is the first, there-
fore, of the places in Asia, which the
vessel wag to touch at, and it was in
constant commercial intercourse with
Egypt and Italy.

G. And there the centurion having found

an Alexandrian ship sailing unto Italy,
&c. Egypt was at that time one of
the great granaries of Rome, and the
trade was either carried on directly or
by way of Asia Minor. This was ono
of the wheat vessels of large size,
and strongly built for the Mediterra-
nean trade. It is conjectured that this
ship may have been driven off her
direct course by the same contrary
wind as above mentioned, and that it
may have put in at Myra in order to
take the westward current and land-
breeze, which would favor it as they
did Paul's vessel. But with the west
winds which prevail in that sea, an-
cient ships without a compass and not
used to work to windward, would nat-
urally stand to the north till they made
the coast of Asia Minor with its bold
shore and good harbors. The vessel
was not out of her course, therefore,
even if she had no need to touch at
that important port for trading purpo-
ses. This ship was sailing unto Italy
— bound thither and, perhaps, just
about to sail. ^ ^47(6? he (the centuri-
on) put us therein — put us aboard.
Vessels at this time constantly ply
between Alexandria and the ports of
Asia Minor and the ^Egean Sea.

7. And (literally,) in sufficient days,
sloidy sailing and with difficulty haV'
ing come over against Cnidus. The
same adverse westerly wind prevailing,
they could only crawl along, hugging
the shore for the land breeze, and.
rounding the Carian peninsula to-
ward Cnidus, at the mouth of the
^?3gean. The distance from Myra to
Cnidus is one hundred and thirty miles,
and with a fair wind could have beeu
made in a day; whereas, at this slow
rate of sailing against the wind, it took
them many days. Smith has stowa
that with north-west winds the ship

A. D, eo.j

CHAP. XXVII.

4oa

8 And liardly passing it, came unto a place wtich is called, The
Fair Havens; nigh whereunto was the city o/Lasea.

9 Now when much time was spent, and when sailing ^ The fast wa«
was now dangerous, "^because the fast was now already past, oaif/se^nth^'
Paul admonished them, Lcv.'i3:27,29.

10 And said unto them, Sirs, I perceive that this
voyage will be with || hurt and much damage, not only of iiO'"''»J"'-y-
the lading and ship, but also of our lives.

could work up from Myra to Cnidus,
because until she reached that point
she would have the advantage of a
weather shore, smooth water and a fa-
voring current; whereas, atCnidus that
r.dvantage ceased, as the coast thence
rounds northward. Unless, therefore,
she had put into that harbor and wait-
ed for a fair wind, lier only course was
to run under the lee of Crete, in the
direciion of Salraone, the east extrem-
ity of the island. Here then the dif-
ficulty is stated — the ivind not suffering
us — {not permitting us to proceed on the
direct course from Cnidus — the Syr-
iac adds, to go a straight courxe,) xce un-
dersailed Crete, (the same term as vs.
4) — sailed under shelter of Crete, to
leeward of the island. Crete is the fa-
mous island of a hundred cities, where
Titus labored, and whose inhabitants
are described by Paul, (Titus 1 : 12.)
T Ooer against {in the direction of) Sal-
mone, making for this east headland of
the island. So that from Myra their
course would be nearly due south, a
little west, taking the wind aside or
across their bow, whereas by going on
a direct course from Cuidus to Italy
they would have had it "dead ahead."
AVe experienced the same north-west-
erly gales in March, steaming from
Malta to Alexandria— the sky clear —
the sea short and chopping, and the
gale on our stern almost lifting our
French mail steamer out of water, espe-
cially up and down in Adria where the
two seas, the Adriatic and Mediter-
ranean, met.

8. And — literally, passing it (coast-
ing it) with difficulty, (on account of
the contrary wind,) as now they would
be in the same position respecting the
wind as on the coast of Asia, and they
Were trying to get along westward un-

der the lee (south) shore of Crete —
7ve came unto a certain place called Fair
Havens, the harbor nearest to Cape
Matala. Beyond this cape the shore
rounds north-west, exposing them to
the contrary gales. Now, after this sort
of tacking up around Cyprus and down
along Crete, they find themselves near-
ly on the direct route of the vessel
from Cesarea to Italy, as they would
have coursed, but for the adverse wind
referred to. The harbor which they
have now reached is well known to an-
cient and modern navigation, and nigh
to it teas the city Lasea, of which it was
the seaport. Like other cities of the
coast, it was located inland, and not
upon the sea, for fear of piratical de-
scents. Recent travelers (185G) find
this name applied by the natives to the
site of an ancient town on the coast,
about five miles east of Fair Havens.

9. Now — literally, but much time
having elapsed, (since leaving Cesarea,
or, at the anchorage,) and the sailing
(or voyage) being noiv dangerous — the
season being so much further advan-
ced than they had anticipated at their
departure, because the fast (of expia-
tion, Oct. 10,) had now already past —
whereas they had expected to arrive
in Italy before this stormy season of
the year. Navigation was commonly
suspended from the middle of October
to the middle of March, to avoid the
equinoctial gales and the wintry storms
and clouds which would prevent nauti-
cal observations. ^ Paul admonished —
exhorted them against continuing the
voyage, vs, 10.

10. I perceive — this is not spoken
by inspiration, but on his own convic-
tion, though this was Divinely prompt-
ed more or less, and his judgment was
borne out by the '^esult — that the voy^

406

THE ACTS OF THE ArOSTLES.

[-•\. I). 60.

11 Nevertheless the centurion believed the master and the owner
of the ship, more than those things which were spoken by Paul.

12 And because the haven was not commodious wO winter in, the
more part advised to depart thence also, if by any means they might
attain to Phenice, and there to winter ; which is an haven of Crete,
and lieth toward the south-west and north-west.

13 And when the south wind blew softly, supposing that they had
obtained their purpose, loosing thence, they sailed close by Crete.

affe is about to be with violence, (of the
■winds and waves,) and much loss not
only of the freight and of the vessel, hut
also of our lives. This language may
mean only the great risk of property
and life involved in the prosecution of
the voyage at that time. He wished
to persuade them to winter there, or
at least to induce the centurion to so-
journ there with those in his charge
until the better season.

11. nevertheless, the centurion believed
the helmsman and the oioner of the ship.
According to the custom of that time,
the helmsman managed the ship, and
was the captain. The owner often went
with the vessel and received for his
share of the profits the money paid for
passengers and freight, while the own-
ers of the cargo hired the helmsman
and mariners. The officers and sail-
ors would be thought better authority
in navigation than Paul. The centu-
rion was not a convert at this time.
And both ship and cargo were lost to
the owners by not following Paul's
positive advice, -'which could be sup-
ported even on natural grounds."

12. What the others advised is here
stated. The haven being not well loca-
ted for a winter station, (though called
Fair Havens, and for the most part
possibly so found,) the majority advi-
sed to depart (put off) thence also, (from
Fair Havens to a still farther and bet-
ter point, ) if by any means they might
be able, reaching unto Phenice to winter.
This is a port on the south-west coast
of Crete, now called Luiro, a haven of
Crete, looking down (or toward) Lips,
and down Corns — in the direction
or course of these winds, (the south-
west and north-west winds,) toward I
which they blow, and th-as sheltered '

from them. The harbor then would
open to the north-east and south-east,
and this agrees with the site of Lutro.
This however, is disputed by some,
who contend that the courses referred
to are those from which the winds
blew, (from south-west and north west, )
and that the harbor looking out toward
these points must have faced the west,
and had the opposite shores receding
from each other toward the south and
toward the north ; in which case the
wind and harbor confronted each other,
instead of being turned away from each
other. /S'??«VA, however, shows ihsil Lu-
tro harbor looks, or, is open to, the east ;
but having an island in front which
shelters it, it has two entr.ances, one
looking to the north-east, and the other
to the south-east. It is proved by an-
cient records, inscriptions, &c., that
ships sometimes wintered at this har-
bor. The question was now, not
whether they should proceed on their
voyage to Italy, as it was now too late
in the season for this, but whether
they should winter in one or the other
harbor. For shelter from the westerly
gales, the latter situation would seem
preferable ; and we should see a rea-
son for the choice ©f such a roadstead.
13. The wind just now became favor-
able for making the harbor of Phenice
from Fair Havens. A south wind blow-
ing softly would carry them along the
northerly curve of the coast from Cape
Matala, and therefore no wonder they
were thinking to have gained their pur-
pose, as a distance of only forty miles
from Fair Havens to Phenice, west-
north-west, would be made with a fair
wind in a few hours. ^ Loosing — lit.,
having raised — (i.e. weighed the anchor,)
they sailed close along, ( hugged ih»

D. ea]

CHAP, xxvir.

407

14 But not long after there [1 arose against it a touipest- ''*''■' **"•
ious ■wind, called Euroclydon.

15 And when the ship was caught, and couM not bear up icfco uha
wind, we let her drive.

16 And running under a certain island which is called Cl'i'ida, we
had much work to come by the boat :

17 Which when they had taken ux), they used helps, undergirding
the ship ; and, fearing lest they shoy'd fail iuto the quicksands, strake
sail, and so were driven.

shore of) Crete. The south ■wind would
keep them close to the shore, and they
■would not venture out to sea, especially
as their course ■would be northerly,
after rounding the cape, four or five
miles from Fair Havens.

14. After doubling the cape they
came out into an open bay, quite ex-
posed to the weather. Their course,
if they continued coasting, would lie
first to the north and then to the west.
^ But — lit., after not much, a ty pho-
nic (tempestuous) ivind [a typho.on —
tornado) rushed down it — (rushed down
the high lands of the coast — or, as some
read, struck against her, the ship — some-
times feminine,) a gale from the north-
east, as would seem, which would pro-
duce the eifect described, ( vs. 16. )
This wind was technically called Euro-
clydon, a name derived from Euros —
which Smith has shown to be the east
wind — compounded with a verb mean-
ing to agitate the waves. The change
from a south wind to a north-easter is
a common occurrence in the Mediter-
ranean. And the course of the wind
is calculated by Mr. Smith to have
been half a degree north of north-east
— and it continued to blow from this
point till they reached Malta. These
gales are well known to modern sailors,
and are called Levanters. Note. —
Though this was a tornado, and
threatened their destruction, it blew
from the point of the compass opposite
to the former, and but for the change
of direction they could not have gotten
westward. Many a fearful hurricane
is ordered by God to carry his people
homeward.

15. And the skip having fuen caught,
(Mixed,) and not being able to face the

wind, giving vp — (abandoning further
effort against it,) — we ivere borne along
— before the wind to the south-west.
These corn-ships were often very large,
and fitted to weather a gale in the
stormy Mediterranean. One of them
is mentioned by Lucian, one hun-
dred and eighty feet long, forty-five
feet wide, and from the deck down to
the pump at the bottom of the hold,
forty-five and a half feet.

16. As the north-easter drove the
vessel in a south-west course, they
neared the little island of Clauda,

I twenty-three miles distant, and ran
' under the lee-shore, so as to be shel-
tered by it against the wind. This
island is off the south const of Crete,
and is now called Gozzo. Tf With dijh-
culty ice were able to become masters of
the boat. They took advantage of their
sheltered position to use all precautions
against the storm — the first of which
was to hoist the small boat en board.
They had no anchorage, and cordd only
put head to wind and drift dur'ng this
important operation. The difficulty
then would be not merely in the gale,
but in the condition of the boat, which,
after so much towing ia tbe sea, would
likely be full of water.

17. After accomplishing this, they
proceeded to a second expedient.

Which (the boat) having raised, (hoisted
on board,) they used helps, {stays —
props.) These were props set under
the ship's side while the sailors were
undergirding it — passing strong cables
under the keel from one side of the
ship to the other, to keep the planks
from starting. This is now c:i\\edfrap-
ping. The larger ships carried rope*
for undergirding in such an extremity

4CS

THE ACTS OF THE APOSTLES.

[A. D. m.

18 And we boing exceedingly tossed with a tempest, iLc next day
they lightened the ship ;
.-ocaii 1-.:. iQ ^^^(j ^i-jg third c?ay * we cast out with our own hands

the tackling of the ship.
20 And when neither sun nor stars in many days appeared, and
no small tempest lay on us, all hope that we should be saved was then
Ldi-ru av.'ay.

21. But after long abstinence Paul stood forth in the midst of
theiD, and said, Sirs, ye should have hearkened unto me, and not
have loosed from Crete, and to have gained this harm and loss.

22 And now I exhort you to be of good cheer : for there shall be
no loss of a?iy mans life among you, but of the ship.

TT And fearing, &c. If they had contin-
ued to drive before the wind, they
would have fallen out tmio (stranded
upon) the quicksands (oflf the coast of
Africa) — two large sand-banks, called
the Upper and Lower iSyWij. % Slrake
sail. Smith renders this ^^ lowering the
gear" — lowering to the deck all the
goar or rigging connected with the fair
weather sails — so that every thing that
could be dispensed with should be got-
ten out of harm's way. This is the
practice still in making ready for a
gale. The storm-sail was set, and the
ship was put upon her starboard tack
— tlie only expedient for avoiding the
quicksand. Tf And so were driven — lit.,
were borne along. Such sail was set
as the violence of the gale would allow
the ship to carry. So they would drift
in the direction of Malta, westward.

18. And we being vehemently tempest-
tossed, the next dag they made — lit., a
throw-out — clearance — (the technical
phrase for throwing overboard part of
the cargo, to lighten the ship.)

19. And the third day we cast out
xjilh our own hands (this expresses the
urgency of the case, that the passen-
gers set to work,) the furniture of the
ship — such as main-yard, the chests,
beds, tables, and movables of all sorts,
though otherwise useful.

20. And neither sun nor stars appear-
ing for many days, and no small tempest
lying upon us. There was no opportu-
nity to take any observation from the
eun and stars, on account of the stormy
weather ; and they had no other guide,
Buob as compass, &c. Tf All hope that

we should be saved was then (at length)
taken away. And this despair, it is
supposed, arose not merely from the
violence of the tempest, but from the
leakage of the vessel ; and now they
could not tell which way to run the
ship for the shore, and it seemed inev-
itable that they must founder at sea.

21. But after long abstinence — lit.,
and much abstinence from food existing —
not from lack of provisions, for they
must have had supplies for more than
a fortnight to answer the ship's com-
pany of nearly three hundred per-
sons— but rather from the neglect of
meals in such an extremity, their neces-
sary irregularity and the difficulty of
preparing them, together with the
damage done to the supplies by the
leakage and storm. ^ Then Paul, (after
so much disuse of food,) having taken
his stand in the midst of them, said, It
ivas necessary, sirs, (literally, 0 men,)
for you — having been (authoritatively)
persuaded by me — 7iot to depart from the
(harbor of) Crete, and to have gained
(saved) this violence and loss. As though
he had said, "It was necessary for you
to have obeyed my counsel, as authority

i in the case, which, indeed, it hasprov-
ed, and not have put off from the har-
I bor. Thus you would not have gained
I this violence of the storm, and loss of
goods, and threatened loss of the ves-
sel and of life," or, "thus you would
have gained (saved, spared,) this vio-
lence and loss."

22. And now (in present circumstan-
ces) / exhort you to cheer up, for loss
of life there shall be none from (among)

A. D. 60.]

CHAP. XXVII.

409

j the tl)re;itened death was grantod in an-
swer to Paul's prayers, as if they were
given over to hira as his property.

23 ^For there stooJ by me this night the :ingol of God, /«"•«="•
whoso I am, aud B\Yhora I serve, Kn"m°\?»J*

24 Saying, Fear not, Paul; thou must bo brought before -t™-i:».
Ciiesar : and, lo, God hath given thee all them that sail

with thee.

25 Wherefore, sirs, be of good cheer: "for I believe L^.fL'stf.'h
God, that it shall be even as it was told me. :;Tmi. i:i2.

26 Howbeit 'we must be cast upoa a certain island. '"-;!». ssn.

27 But when the fourteenth night was come, as we were driven up
and down in Adria, about midnight the shipmeu deemed that they
drew near to some country ;

tfou, except of the ship. What a conso-
lation to a ship's company in the mo-
mentary expectation of being wrecked
aud sunk in the sea — "all hope gone " —
to hear a man of God so positively as-
sure them thus, and on the strongest
ground. The Christian alone cr.n be
sure of all the future.

23. For. This I assure you for the
reason that — there stood by me (his
riff hi — of the God ivhose I am and whom
I serve (worship) — an angel. The ship's
crew were heathen, and Paul refcr.^
them to this manifcsfatioa from tiik
God — the one only living and true
God — whose property he held himself
to be, and to whose worship and service
he was devoted. Here is his profes-
sion before these heathen, of the true
religion. The heathen looked for signs,
auguries, apparitions of the gods. But
this is the messenger and message from
the only God.

24. This is the message by the
angel. Saying, Fear not, Vaul. It
is r.ecessary (according to the Divine
plan, ) /or iAe« to stand brfore Cwsur ;
and of course it was necessary that he
fehould arrive at Rome in order so to
do. (And, therefore, it was necessary
in the Divine plan that he should
appeal to Cnesar. ) And lo .' (behold,)
God hath given to thee (as a favor,) all
tha::i (hat sail icith thee. T)ie same term
is here used, as in ch. 2-5: 11, IG, of
Paul's being given up as a favor to the
Jews for trial at Jerusalem. That was
not in the plan of God. But so far from
that, it was the plan tliat this ship's
company should be given tip us a favor
ly God to Paul. Their salvation from

God will give to us as a favor those for
whom we earnestly pray — often in di-
rect and wonderful answers to prayer
25. Paul now repeats his exhorta
tion to them to cheer up, and gives as
his reasoTi the confidence lie has in
God, (the God whose property lie is,
&c,) For J believe (hat it shall be, (tliat
the whole case .shall he,) even as (lite-
rally, according to what manner,) it
his been ."pokcn to me. This is implicit
flit!', in God's word, operating with
others to induce their faith. The rea-
son of the hope that is in us is this. /
believe God. Ps. 130:5; 11^.81.
IIow sublime aud sustaining la this
I simple, cliiUllike trust. I believe it,
I because God iris sni.l so. Humphry
I contrasts this v.ith the language of
Cccsu" in a gale v.hcn the boatmen were
stunned v.ith fright: "What do you
fear, you carry Cfcsar."

2G. Iljivheit — literally, Bui upon some.
island it is neccssitry (ha( we be cast out
—literally, fdl out. Thus far Paul
had learned the particulars and mut
j trust for the rest, seeing the end vcs
assured to him, and God had or i^ red
the details as much as the resul: ; else
indeed the result might fail, because
the details might fail. Tliis reucli was
made known to Paul, that wlien it came
to pass he might feel reassured of
God's plan as going forward, and take
I fresh confidence.

27. But when (he fourteenth night teas
I come — reckoned from their leaving Fair
! Havens, (an accou-it of which we had

410 THE ACTS OF THE APOSTLES. [A. D. dO

28 And sounded, and found it twenty fathoms : and v^hca Ihey
bad gone a little further, they sounded again, and fonnd n fifloen
fathoms.

29 Then fearing lest we should have fallen upon rocks, they caist
four anchors o»t of the stern, and wished for the day.

up to "the third day," 7S. ID,) we be-
ing home throisjh (driven about, drift-
ing) in Adria, (in the Adriatic Sea, na
the name was applied not only to the
gulf of Venice, but also to that portion
of the Mediterranean Sea between
Sicily and Greece) — about the middle of
the nir/ht, the sailors supposed — (probably
from the sound of the breakera, or the
casting of the line) — liteyally, Ikal a cer-
tain cvuntry [&o)ne land) tvas nearinf/
t.'iem. Luke uses here the phrase of
sailors, who speak of the land coming
in sight. The point of the island
called Koura juts out in the direction
of the ship's course, and the breakers
dnsh and roar there with greatest -vio-
lence in a storm fjoia the north-east.

28. As this was in the night, when
the approach to any coast in a storm
is so dangerous, especially when the
marincHJ know nothing of where they
fire, their only recourse was to take
soundings and find the depth of water,
so a to know whether they werenear-
ing land. ^Having sounded, [ca.at out the
lead and line so aa to find the depth of
water at that point,) thet; fonn.d it twen-
ty fathoms. Every particular at this
point of the island is found to corre-
spond with the incidents of the narra-
tive. The British frigate. Lively, was
wrecked on this point, (A. D. 1810,) and
at twenty-five fathoms depth the curl
of the sea was seen, and no land. The
soundings are found by actual experi-
ment to agree exactly with those here
given — twenty fathoms next and fif-
teen fathoms next, west by north from
the former, directly on the course of
the vessel. Smith has shown from
charts and soundings the very track
of the ship according to the bearing
of the island from Clauda. He has
also shown that up to the fourteenth
night the drifting of a vessel so cir-
cumstanced, taking the probable size
•f the ship, and reckoning a, medium

violence for the gale, would be about
forty miles in twenty-four hoars. So ex-
perienced navigators of the Mediterra-
nean have testified, as Capt. \V.M"Lea.ni
and Capt. Graves of the Royal Navy,
the average of their estimates being a
little less than forty miles a day. And
according to this average the dis-
tance from Cla«da to Point Eoura on
the east coast of Malta, would be mada
in exactly thirteen days, one hour and
twenty-one minutes. Hence, he says,
"according to these caleulaticns a
ship starting late in the evening from
Claud.a, would by midnight on the four-
teenth be less than three miles from
the entrance of St. Paul's Bay. I ad-
mit that a coincidence so very close as
this js, is to a certain extent sccidcntal,
but it is aa accident which conld not
have happened, had there been any in-
acaracy on the part of the author of
the narr.itive with regard to the nu-
merous incidents upon which the cal-
CKlations are founded, or had the ship
been wrecked any where bat at Malta,
for there is no other place agreeing,
either in name or description, within
the limits to which we are tied down
by calculations founded on the narra-
tive."—p. 87.

29. As the soundings found the depth
of the water to be so rapidly decreas-
ing, (from twenty to fifteen fathoms in
so short a time,) they interred that
they must be close upon the shore.
And fearing lest they should fall out unto
(be cast upon) rocks, (lit., rugged
places, ) &c. The alarm was well ground-
ed, for it is found that "the fifteen
fathom depth here is as nearly as pos-
sible a quarter of a mile only from the
shore, which is girt with mural preci-
pices, and upon which the sea must
have been breaking with great vio-
lence." ^ lltey cast — lit., having cast
four anchors out of the sterji, they tcished
for the day. Had they anchored by thfl

^. D. 60.]

CHAP. XXVII.

411

30 And as the shipmen were about to flee out of iLe chip, when
they had let down the boat into the sea, under color as though they
would have cast anchors out of the foreship,

31 Paul said to the centurion, and to the soldiers, Except these
abide in the ship, ye cannot l)e saved.

prow, the vessel miglit have swung
round and struck the rocks. The
ships of that day were so fitted as to
.inchor either by the prow or the stern.
Besides, the plan they adopted was to
keep the head of the ship toward the
land, so as to run her ashore. The
custom was to have several anchors
instead of one or two — sometimes as
many as eight. Having taken this pre-
caution against drifting upon the rocks,
with the advantage at this point of a
good anchorage, they could only look
out anxiously and wish for the dity —
lit., they devoulbj wished for the day —
possibly implying that the ship's com-
pany prayed to their objects of worship
— the heathen to their gods, and the
Christians to the Lord Almighty — for
the day — and imploring deliverance in
t'leir extremity. Every one who has
been at sea in a time of shipwreck, will
know how to understand this. The ad-
vantage of being anchored at the stern
was, that at the proper moment they
could cut away all the anchors, and
then have the vessel in the best position
to run her ashore.

30. They Lad anchored to prevent
the vessel drifting on the rocks, and to
await the morning for choosing the
best spot to run her ashore. But we
see that they were full of anxiety, and
were earnestly wishing and praying
for the day. What the fear must have
been, of going to pieces before morn-
ing, is now further apparent from this
base movement of the shipmen (or sail-
ors,) who managed the ship. Though
this is so contrary to the usual magna-
nimity and heroism of sailors, yet in
such extremity, such shameful instan-
ces are familiar to us all. Lit., and
the sailors seeking to flee out of the ship,
and having let down the boat (which
they hai hoisted on deck, vs. ;.0,) into
(he sea, with a pretense as being about
to extend (carry out) anchors from the

proiv, (or forepart of the vessel, ) ))eside3
the four stern anchors, (vs. 29.) Both
ends of their ships were alike. Lord
Nelson anchored by the stern at the
battle of the Nile, as a special nautioal
manoeuvre. But the ancients, like the
moderns, commonly anchored from the
prow. The sailors now pretended that
they were taking the boat to carry out
the anchors at some little distance
from the head of the ship— the .cables
being loosened. This was a very plau-
sible pretext, and by those Avho were
supposed to know Avhat was needed.
It was a base scheme for deserting the
passengers and vessel to their impend-
ing destruction — and that on the part
of those whose business it was to man-
age the ship. And this was the more
base, as Paul had assured them that
they should all be saved, and this had
been already confirmed by the virtual

1 fulfillment of his prophecy that they

{should be cast upon a certain island,

\'vs.26.)

ol. Paul now interposed to prevent
so wicked and ruinous a scheme as
that of the sailors for abandoning tlic
ship. He was doubtless prompted tc
this by the same Spirit who already
disclosed to him the results, and whc
manifested thus a care for all the par-
ticulars, as securing tliosc results.
Paul, therefore, was prompted to ap-
peal to those fellow-passengers who

• were about to be deserted thus. He
addressed the centurion, and the soldiers
under his co;nmand. It would seem
that the centurion had some control of
the vessel, (see vs. 11,) as he was an
imperial officer. Paul therefore de-
clared. Except these (sailors) abide (re-
main) in the ship (instead of deserting

j it as they- were doing, having already
let down the boat for the secret pur-
pose,) ye (the centurion and soldiers,)
cannot (nre not able to) be saved. Ik
would seem tiiat Paul must have had

132

THE ACTS OF THE mOSTLES.

A. D. 60.

82 Then the soldiers cut off the rjpes of the boat, and let her
fall Gif.

33 And while the day was coming on, Paul besought them all ta
take meat, saying. This day is the fourteenth day that ye have
tarried and continued fasting, having taken nothing.

assurance of tbis fact from revelation,
for be had already been apprised of
the result, (vs. 25,) yet along with it be
had nt lonst been informed of one par-
ticuLir, that they were to be wrecked
upon an ish\nd. And other particulars
may then or since have been communi-
cated to him, and this among them. It
was in the power of God to save them all
without the agenc,y of the sailors, if lie
had so pleased. But He works by means
and employs human agencies. And
while the result was positively fixed in
God's plan, all the means for bringing
about that result were equally fixed.
Indeed co.ch of these means was also
the result of other means. So that it
is impossible to separate means and
ends in God's plan so as to regard the
ends and not the means as fixed by His
decree. On the contrary the means
are secured by the same decree ns fixes
the ends ; and further, the success of
the means is secured by the same de-
cree. It was therefore part of God's
plan that the sailors' scheme should be
defeated, and that they should be kept
in the vessel by this interference of
Paul and the prompt action of the sol-
diers. Therefore, also, it was perfectly
just and fit that Paul should urge
this warning in tliese very terms, for
it was this very warning that was to
be blessed with a successful result.
So God has not decreed the salvation
of any, in any way to dispense with
the appropriate means and agencies,
but so as to secure them, and their
Buccess. Men who are to be saved are
"chcscn to salvation through sanctifi-
cation of the Spirit and belief of the
truth," 2 Thcss. 2 : 13; 1 Pet. 1 : 2.
They are " elect through sanctification
of the Spirit unto obedience and sprink-
ling of the blood of Jesus Christ."
Therefore if any would know of their
election they are to inquire in regard
to the processes of salvation going on

in them, and whether they are daily
being saved from sin — as an earnest of
their eternal salvation.

32. The centurion nnd soldiers un-
derstand the precious assurance of
their safety, however absolute and un-
qualified, as calling for this action of
theirs, and they cheerfully and prompt-
ly comply with Paul's suggestion. So
are we all to heed his inspired di-
rections in the matter of our eternal
salvation. V/e have liad positive as-
surance that salvation has been pur-
chased for every believer by Jesus
Christ, and this encourages us to use
all the means with boldness and confi-
dence by the faith of Him. ^ Then (aa
soon as th.ey heard Paul's statement
and direction,) ihe toldicrs cut off the
ropes of the boat, (Hy -which having been
lowered, vs. 30, it was yet held to the
ship,) and let her (suS'cred her to) fall
off. The same term as used above, vss.
17, 20, 29, meaning, literally, to fall
out, and implying a wreck. The boat
ill such case Avould most likely swamp
in the sea.

33. While the day — literally, but un-
til that the day teas about to come on.
Until the beginning of day-break —
that is, in the interval from the cutting
of the boat's ropes to early day dawn,
but just within the day-break, Paul
was engaged in this measure which
was also in order to their preservation.
\ Paul was exhortiny [them) all to par-
take of meat, (literal!}', nourishvient ,)
saying. The fourteenth day to-day, expect-
ing (awaiting) without food, ye have fully
spent, (completed,) having taken nothing.
They had continued their abstinence
through the fortnight, eo as least to
have taken no regular meal — awaiting
some lull of the storm, or some catas-
trophe. The excitement and dif&culty
of preparing any food would account
for this, as all who have been in like
circumstances can understand. It wai

k. D.

CHAP. XXVII.

418

34 Wherefore I pray you to take some meat : for this is

for your health : for * there shall not an hair fall from the mIu.'io' aV.'^
head of any of you. 2i"'i8.^''^' '""*

35 And when he had thus spoken, he took bread, and

' gave thanks to God iu presence of them all : and when "aft^Ts 'ss.^'
he had broken if, he began to eat. jJhnG-u.

36 Then were they all of good cheer, and they also took i^im. 4:3,4.
s&yne meat.

37 And we were iu all in the ship two hundred threescore

and sixteen "^ souls. mch.2:-ii,aad

38 And when they had eaten enough, they lightened f5
the ship, and cast out the wheat into the sea.

7:14.

Rom. 13:1.
Peter 3 : M.

not until they became cheerful, (vs.
36,) that they could take any food. It
would seem that Paul urged the recre-
ant s-ailors as well as the centurion and
soldiers to join in the meal. How like
the Gospel is this!

34. Wherefore (on account of your
having so long abstained, and for fear
of the consequence of longer fasting,)
I pray you (earnestly exhort you) to
partake of nourishment, for this is for
your (salv;ition) preservation — this is
one of the means by which your salva-
tion (deliverance) is to be accomplish-
ed—/or of no one of you shall a hair
of the head fall — the proverbial expres-
sion for entire safety, 1 Sam. 14: 45;
1 Kings 1 : 52; Luke 21 : 18. The
sailors were addressed by this "good
news," which they would not believe as
yet. Some would argue that the as-
surance of their s:ilvation, as fixed by
the decree of God, would take away
all motive to exertion, and make all
exertion nee. Hess. Cut we see how in
their case it produco'l the very contrary
effect. They were cheered, and obeyed
thy pleiising direction. So God's com-
lu-mds come to us— to work out our
own salvatiiju, because it is God who
workcth iu us. First we arc assured
of the gco 1 news — the great salvation,
and under this cheering incentive, wo
arc u: ged to partake the provisions of
gr.ico.'

o5. And hnving said these, things, and
takiiyj lire id, lie gave thanks to God in
presence of (before) all, and having
broken (it) he began to eat. Some sup-
pose that thi? was designed a" a cele-

bration of the Lord's Supper ou the
part of the Christians among them.
But surely not, as Taul spread the
meal for all, without regard to their
religious belief or profession. It was
an extraordinary me.al in all the cir-
cumstances, and this "salvation" would
necessarily remind the Christians of
the great salvation, and call forth their
special thanks to Christ. And every
meal ought to be associated in our
minds with the sacramental meal. For
this reason, in part, was the sacred
ordinance made a social meal, so as to
carry our Christianity into the house-
hold, and sanctify all the familiarities
of life. Paul, therefore, set the ex-
ample of eating, and before them all,
heathens and Christians, introduced
the meal with thanks to God, making
open profession of the Christian's God
as their Deliverer and bountiful Father.
As yet they were not saved from the
wreck. They had yet to get to land.
The dangers were imminent. Only they
were cheered by the faith that already
took hold of the promise, and anti-
cipated the full salvation. See Luko
24 : 30.

•36, 37. And all becoming cheerful, (as
Paul had exhorted them to be, vs. 33,)
themselves also (as well as Van]) parfook
nourishment, (as tliey liad not been able
to do for so long a time through fright
and anxiety, vs. 33.) ^ And ice were in
the ship all the so^als (persons) two hun-
dred and seventy-six. This includes all
who were on board, Paul and the rest,
whether crew or passengers.

33, And being satisfied, (having eaten

414

THE ACTS OF THE APOSTLES.

[A. 1). GO

39 And -when it was day, tliey knew not the laud : but they
discovered a certain creek with a shore, into the Mhich they were

minded, if it were possible, to thrust in the ship.
Inlhorl'lhey 40 And whcu they had || taken up the anchors, they
'//a,Tc"'"'*"* committed tliemsches untc the sea, and loosed the rudder

bands, and hoisted up the mainsail to the wind, and made

toward shore,
n 2 Cor. 11:25. ^\ ^q(J falling \u\^ a place where two seas met, "they

ran the ship aground ^ and the forepart stuck fast, and

a full meal,) they Uglilened the ship, (for
the third time, sec vss. 18, 19,) casting
out the wheat (food) into the sea. This
is thought by some to refer to their
ship's stores for the voyage, of -which
they had taken so little on the passage,
and of which they had now taken all
they needed. The connection would
seem to favor this. Most, perhaps,
understand it of the cargo, which is
here called food, as it was, doubtless,
chiefly tvheat. In the previous lighten-
ing of the ship, (vs. 18,) it would seem
that it must have been the cargo, which
they cast out in part. And here it
may have been the remainder.

39. All this occurred aboutday-brcak,
(vs. 83,) and u'hen the day had come,
they did not surely know the land. It
was no familiar coast. Though it is
suggested that some of the sailors or
passengers must have known the Island
of Malta, yet this bay was so remote
from the chief harbor that it would
naturally enough have been unknown.
We rode about ten miles from Vc.letta
to St. Paul's Bay. Their great object,
however, was now to get safely ashore.
^ But they perceived a certain inlet (or
creek,) having a leach, (a smooth and
sloping shore, instead of rocks.) This
corresponds most strikingly with the
locality as wo found it on a visit there.
A ridge of rocks juts out into the sea,
(as a break-water, ) sweeping out in
front of this beach so as to form a nar-
row channel, looking, as you enter it,
like a creek or inlet. This ledgo of
rocks sheltering the bay, is so low and
broken that you can see the sh're of
the bay from outside,' and the sloping
sand-beach, referred to, with a rocky
shore on eitlier side of it, is clearly
in view, both from th# entrance and

through the openings of the rocky
ledge. This was the cove into which
they planned — if they should be able —
to thrust forth (run ashore) the ship.
They saw the favorable point, and they
formed their plan. Only they were yet
in doubt as to whether this could be
accomplished.

40. And — literally, having entirely cut
au-ay the anchors, (the cables holding
them,) they let them (the anchors) fall
into the sea, at the same time loosing (un-
fastening) the bands of the rudders. The
rudders of these whips were simply a
pair of broad oars, worked through an
opening — one on each side of the stern.
It is probable that these had been
lifted out of the way, and lashed fast
when the anchors were cast out of the
stern. Now when they would be need-
ed again for guiding the vessel, the
lashings were unloosed. ^ And having
hoisted the foresail — literally, to the
blowing — (i. e., to the direction of the
wind as it was blowing,) lit., they held
(their course) unto the beach, (above
referred to.) All the processes are
here given in detail, and we see the
absolute necessity there was of the
sailors to do this work— as Paul de-
clared, (vs.51). "A sailor will readily
see that the ftrcsail was the best pos-
si'ole sail that could be set in such cir-
cumstancf s."

41. And having frh'cn into a place
having two seas. This description is
answered by a spot near tlie rocky ledge
referred to, called Selmoon Island. This
ledge is separated from the main land
by a channel of not more than a hun-
.Ired yards in breadth. Smith remarks
that from the entrance of the bay
■where the ship entered, they could not
possibly have suspected that at the

k. D. 60.]

CHAP. XXVII.

415

remaiued uamovabli, but the Itiuclcr part was brokeu with tlte
violence of the waves.

42 And the soldiers' counsel was to kill the prisoners, lest any of
them should swiiu out, and escape.

43 J3ut the centurion, willing to save Paul, kept them from their
purpose; and comaianded that they which could swim should cast
themselves first into the sea, and get to land:

44 And the rest, some on board?, and some on broken
pieces of the ship. And so it came to pass, "that they »"•'"•
escaped all safe to land.

bottom of it there should be a com-
munication with the sea outsiJe, and
this unexpected circumstance naturally
attracted the attention of the author,
and served to mark the spot where the
ship was wrecked. ^ Here they ground-
ed [ran aground) the ship. ^ And the
forepart kaoiiig stuck fast^ &c. The prow
of the vessel, as the head was to the
land, and the stern-anehors had been
cut loose, would go upon the beach or
(he mud, with all the force of the wind
filling the foresail. Accordingly it re-
named immovable. The bottom of the
bay at this point is such as we should
expect to find it from this description.
A deep deposit of tenacious clay is
constantly made here by the currents
and the crumbling of the rocks. Driven
into thia mud with all the force of the
gale, the prow would stick fast, and
the vessel would soon be broken up by
the violence of the sea dashing upon
the stern. In Capt. Smyth's soundings
the depth is about three fathoms at the
point nearest to the mud, and this is
about what such a ship would draw.

42. And — literally, a plot (plan, de-
tei'mination,) of the soldiers arose, (such
a proposition or scheme was made and
agreed upon,) that they should kill the
prisoner.^ — lest any o?ie, swimming out,
should escape. Such a scheme as this
seemed for a moment to endanger the
fu'.tillment of Paul's prediction, and
of the Divine promise, and to put
his life in special jeopardy. But all
<.hi3 was foreseen and provided for ia
the Divine plan. Let not t-he right-
eous be afraid. lie that believeth shall
not make haste. This proposition is
bIsci entirely in keeping with the stiict

discipline of the Roman soldiers, and
their disregard of human life. Besides,
a Roman guard who allowed a prisoner
to escape, was liable to the same pun-
ishment which would have been visited
upon the prisoner. In the scattering
of persons from the wreck, it seemed
very likely that some of the prisoners
might get first to land and escape ; for
though they were chained each to a
soldier, they must be let go if any of
them would get to shore.

43. But. Here is God's interposing
agency whereby His plan is to be ac-
complished. ^ The centurion icishing to
(fully) save Paul, hindered them from
the plot. This may have been either
from an aftectionate regard for Paul,
or from an anxiety to carry safe to
Rome this notable prisoner — or from
confidence ia his wisdom, as proved
already in his counsel about the
harbor for wintering at Crete, and
about the plot of the sailors. See vss.
21, 31, 32. If And commanded those
able to sicim, throwing (themselves) out
first (into the sea,) to go forth (emerge
from the sea) upon the land. Here was
a decree of God, fulfilled in all the
particulars, in the midst of improba-
bilities, and by human agencies, with-
out any miraculous intervention, all
parties acting in view of motives, and
the result being brought about exactly
as announced befoi'ehand.

44. And (he commanded) the rest,
(who were not able to swim,) some in-
deed upon (loose) hoards, others upon
some of the (things) from the ship — •
(things washed overboard, possibly
oars, ca'sks, tubs, benches or fi-agmenta
of the vessel already breaking up.

416

THE ACTS OF THE APOSTLES.

[A. i). Gl-rtS.

masts, doors, rn'As, Sic] — to escnpe as I to pass that all were {fully) saved vj^on
best they coull. '^ Anil thus it came j the land — as Paul had predicted, vs. 24,

aad thv& in the very way he had forc-
tohl — being cast upon a certain island,
(vs. 26,) and by the sailors being kept
on board the ship to manage the ves-
sel, (vs. 31.) Thus we see that God
executeth His decree for Paul to get to
Pvome by conti-olling the acts of Felix,
Festus, Julius and the sailors, and by
commanding the winds and waves ;
making the wrath of man to praise
Him, and restraining the remainder.
God will always make Ilis promise
good. IIo who rides upon the v.'hirl-
wind and directs the storm, is embarked
with His people, and will safely con-
duct them through. This ship's com-
pany are saved from the wreck for
Paul's sake, their lives arc given to
this poor imprisoned Christian as a
favor from God to him, and the God of
V:\n\ is honored before the heathen, and
Paul's faith is honored. They winter
at Alalia, instead of at Crete, and are so
fur on their Avay to their destined port,
by God's most holy, wise and powerful
preserving and governing all His crea-
tures and all their actions.

CH VPTER XXVIII.
40 Paul's '\\i\TFr.iNa at Malta—

iMlRACLLOUS DELIVEFANCE FROM A

Viper — Arrival at Rojie and res-
DEXCE THERE. A. D. G1-G3 Cb,
28.

Paul bad foretold that the ship-
wrecked conipiiny of nearly three hun-
dred souls must bo cast upon a certain
island, ch. 27 : 31. Now it proves
true, indeed ; and thus far these
heathen have ample ground of con-
fidence in Paul, and in the God whona
he believed and served. Thus far the
Gospel is preached in all this, and the
great idea of s.alvation, througli faith
in the good news, is pictorially illus-
trated to these reprcseiitatives of
heathen liome, and all others. Now
we find the Apostle still further en-
dangei-ed and preserved, on the way to
the accomplishment of his mission —
working a miracle which in itself gives
an impression of his wondrous power
over evil, and directs the attention of
JIaltese heathen to his God, as the
Almighty Deliverer from the Old Ser-
pent. So he goes on his missionary
course sustained and delivered, a con-
queror at evei-y step by virtue of his
simple faith in his Risen Lord, tho
only Saviour, until we find him at
length safely arrived at Piome, where
God had f )rc-signilied to him that h«

k. U 61.1

('ii\!'. xxvni

':■ n A V T H K X X V 1 1 I .

1 And wLou ihay were csc-ipod, then tliey kaew that

^ fhu island was called Melita ■="='■ ^' '^•

2 And the "^ barbarous people shewed us uo little kind- i io"'!';!!;
ne33 : for they kindled a tire, and received us every one, coi.aai.
because 01^ the present rain, and because of the cold.

3 And when Paul had gathered a bundle of sticks, and laid them
oil the fire, there came a viper out of the heat, and fastened on his
hand.

should come — preacliing the Gospel to
the Jews and Gentiles at that seat of
heathendom, and laj-ing strong founda-
tions there for the triumph of the trutli
in all the world by means of its vindi-
cation at the bar of Nero, in the city
of the Caesars.

1. And — literally, having been saved
(completely — same term as before) —
then iheij surely knew (as they did not
ch. 27 : 20— same term) that the island \
is called Melita. Some have held that I
it was an island at the entrance of the |
Alriatic, from the mention made of the
ship's driving up and down in that sea,
ch. 27 : 27. (But see Notes.) We find
a ship bound from Alexandria to Italy
touching at this island of Malta on the
r/ay to Puteoli, (vs. 11,) and the course
is given, vss. 12, 13. This island lies
about midway of the length of the
Meditei-ranean, and is sixty miles from
Sicily, and two hundred from the Af-
rican coast. It is seventeen miles
long and nine miles at its greatest
breadth. This island also, as has been j
shown, lies in the course of a vessel
driven by a north-east gale ; and all the
conditions of the narrative are won-
derfully fulfilled in this point as in no
other. We found the island a solid,
rocky bed of yellowish freestone. It
was settled by the Phenicip js, and was
colebrUed as a place of ' ,arthaginian
manufactures — cloth, &c The name
rae.ius in that language " lief tig e."

2. The barbarous pt-ople — literally,
the barbarians — the natives. They were
callei br^rbarians not as being uncivil-
ized, but with reference to their lan-
guaoe, which was foreign to the Ro-
man and Greek classic tongues, ( Rom,

1 : 14.) All such were termed barba-
rians. ^ Showed us no little kindness —
literally, philanthropy not the ordinary.
The way in which this special kindness
was shown is here stated — for having
lighted up a fire they admitted us all,
(welcomed us all to it, or to their com-
pany, ) on account of the rain which fell
upon (us) and on account of the cold.
This heavy rain and cold in November
show that the wind was from the north-
east.

3. And Paul having collected toyetbn
a multitude of slicks, &c. Paul here,
as Bengel remarks, did the office of a
prisoner submissively, helping others
also thereby. lie is, throughout, an
example of the active, enerj?etic use of
means, as prompted by his implicit
faith in the Divine promise of salva-
tion.— This was dry Irushvv'ood, it
v/ould seem, such as could be gaihered
up from the forest. When he laid this
wood on the fire, a viper (the term
means the venomous viper as distinct
from other serpents,) having come out
from, the /iea/— probably in a torpid
state until animated by the heat— ^/'</s-
tened on (fitted to, or down) his hand.
The Apostle was in the act of placing
this heap of sticks upon the fire, (al-
ready kindled,) and probably repeateJ
the act of throwing the sticks on the fire,
when the viper darted out as soon as it
felt the heat, and fixed upon his hand.
It is objected by. some to this locality
of the shipwreck, that there are nc
such venomous reptiles now to bo found
on the island. But this is accounteJ
foi by the clearing of the forests since.
and the cultivation n the Lsland, which,
as every one knows, produces such an

fl8

THE ACTS OF THE APOSTLES.

[A. 1). CI

4 And W'Lcn the barbarians saw the venomous beast hang on hU
hand, they said among themselves, No doubt this man is a murderer,
whom, though he hath escaped the sea, yet vengeance suffereth not

to live.
fi'ke'io''i-9!'" 5 And he shook off the beast into the fire and «felt

no harm.
6 Howbeit they looked vrhen he should have swollen, or fallen
down dead suddenly : but after they had looked a great while, and

saw no harm come to him, they changed their minds, and
.'ch. H:ii. dgjjjj ^}^^^ Yic was a god

7 In the same quarters were possessions of the chief
man of the island, whose name was Publius ; who received us, and
lodged us three days courteously.

eflfect. The population is now tlie
most dense io Europe — 1200 persons
to the square mile. The miracle was
to be wrought for the heathen, and
they might see in it the power of the
Apostle over evil and the evil one.

4. And as the barbarians (natives of
the island) saw the animal (a term speci-
ally applied in Greek to venomous crea-
tures) hatiging from his hand, (to which
it had fixed its fang,) they said to one
another. No doubt — (literally, altogeth-
er— certainly,) this man is a murderer,
whom (though) «awc? (completely) /?-o?«
the nea, the vengeance (of God) has not
differed to live. They saw that Taul
was a prisoner, and they looked upon
this event as a special retribution fol-
lowing him. They knew that the bite
was mortal, and they conjectured that
BO awful a death as must follow, was
probably a punishment for the bloody
crime of murder. This idea of Divine
vengeance pursuing and overtaking the
murderer was common in all ancient
systems of religion.

5. He, however, hating shaken off the
animal into the fire, svffered no harm,
though he would naturally have felt
at once the fatal poison. It was prom-
ised by our Lord to the disciples that
they should take up serpents, and it
tkould not hurt them, Mark 16:18.
Here was an instance in which a ven-
omous viper fastened on his hand in
the dischnrge of duty, and he flung it
otf. suffering no injury from the bite.
There is a tradition on the island grow-
ing out of this event that the absence

of all venomous reptiles there now, is
to be accounted for from this miracle.

6. They (on the other hand, in con-
trast with he, vs. 5,) sw/>/io««rf (expected,
awaited,) him to be about to be inflamed,
(and swollen with the poison,) or to
fall down suddenly dead. Sucii sudden
death followed sometimes from the bite
of a viper or an asp. ^ But while they
were expecting a long while, and beholding
nothing otit of the way occurring to him,
changing (themselves, their position or
opinion,) ihey said ^'lat he is a god. Now
a murderer, now a god ! So fickle is
their judgment. " So at Lystra t!ic peo-
ple were about to sacrifice bulls to him,
and presently to stone him, ch. 14: 13,
19. A third alternative presents it-
self, He is a man of God." — Bengel.
They concluded that he was a Divine
person on account of his power over
the serpent. So in truth whoever can
come in contact with " the old serpent '
unhurt, thus far shows himself to ba
a partaker of the Divine nature, 2
Pet. 1 : 4.

7. In the same quarters — literally,
about that place, where they landed —
lands (territories) belor gcd to the chief
man of the island, (in official rank.)
The island at this time was an ap-
pendage of the Prtetorship of Sicily,
and a deputy of the Prtetor would
naturally have been stationed here.
This title is exactly given by Luke,
though it is not mentioned by other
writers. Two inscriptions have been
found at Malta, cnc in Greek and one
in Latin, and in these this same titia

A. D. 61.]

OilAP. XXVIII.

419

S Aud it cams to pass, that the ftxther of Publius lay sick of a
fever aud of a bloody flux : to whom Paul entered in, and
'prayed, and 'laid his hands on him, and healed him. e.JaDxs5:ii,

0 So when this was done, others also, which had diseases /:^i:r,'^ud' feel's*
iu the island, came, and were healed : ih%Vif,'u.

10 Who also honored us with many ^honors; and when gjiatJiiV''''
we departed, they laded us with such things as were i^'-^-^^i'-
necessary.

is used. This is a very striking proof
of Luke's accuracy. It may be that
the title meant simply princcj)s or ■patron,
as in Italian towns and colonies, e. g.
Fisa, &c. One of the inscriptions
referred to is Tlpuroc M£?UTaiuv, and
refers, as is supposed, to the chief
magistrate of the island. *[ Who hav-
ing received us (cordially) — that is, at
least, Paul and his companions, and
probably Julius, and not the whole
crew of nearly three hundred. This
oould easily have arisen from what had
just been seen of Paul's miracle. God's
[leople are taken care of. ^ Lodged
1 s — [made f/uests of us) — entertained us
M guests, including all the hospitali-
ties of his station — during three days,
until they made more permanent ar-
raiijiiements for their wintering iu the
is!aa I. This hospitality was extended
t ) tlieni by Publius courteously — benev-
olently, with friendly disposition.

8. And it came to pass (at this time,
or after the three days,) that the father
of Publius, seized with fevers and dysen-
tery, (the very word iu Greek,) was
keeping his bed. Luke is noted as using
m all his writings medical terms, which
i^ accounted for from his being a
physician. The disease was dysentery
with fevers, (attacks and risings of
fever,) and we have ascertained from
medical testimony that this disease is
not uncommon on the island, and was
probably much more common in the
more uncultivated state of the land,
and when it was less settled than at
present, ^ To whom Paul entering in,
and having prayed, (to show that he
wrought the cure not by his own power,
but by the power of the Christian's
God,) laying the hands on him, healed
him. It was promised to the Apostles

that they should "take up serpents,"'
not only, but that they should lay
hands on the sick, and they should re-
cover, Jlark IG : 18. Iu this pro-
vidential opening, Paul was every way
bearing witness to the religion of
Christ, and acting according to his
comniissioa as a missionary to the
heathen. This healing was done not
by medical remedies, but by the laying
I on 01 his hands in token of a gift im-
parted— while the prayer was to God
for the gift of healing in that case.

9. This miraculous work by which
Paul was enabled to attest his profes-
sion of the true God before the heathen
idolaters, was published abroad. The
result was natural. ^ This then coming
to pass — the rest, also, who had diseases
in the island, came forward, (kept com-
ing to him,) a7id were healed. It would
seem to imply that all the sick in the
island availed themselves of his pres-
ence there for obtaining a cure. It
may mean only the rest Avho heard of
him, or chose to come. Thus was the
Gospel preached to them already in a
figure. -'Neither is there salvation in
any other," but in the Christian's God.
Only this one miracle of healing is re-
corded among so many. Some under-
stand that on this island it is fulfilled
what shall come to pass more glori-
ously among the redeemed, that "the
inhabitant shall not say, I am sick,"
Isa. 33 : 24.

10. No wonder that such a general
healing of their sick provoked even
these heathen to gratitude. So Christ
heals us, and then we serve Him eheer-
fully for His great love to us. ^ Who
also honored us with many honors —
courteous and distinguished atten-
tions—and it is supposed hy many to

420

THE ACTS OF THE APOSTLES.

[A. D. C.1

11 And after tlu'cc montlis we departpd in a sLip of Alexandria^
which had wintcnMi in ihe irsle, whose sign was Castor and Pollux.

12 And landing ;it Syracuse, we tarried there three days.

13 And from thenoo we fetched a compass, and came to Rhogium :
and after one day the south wind blew, and we came the next day to
Putcoli :

include pTesents, gifts, (the word so:ne-
fmcs nicming price, reward,) though
It iri r.Uher iu the next chxusc that this
idea is presented. If And as we were
selling sail, theij laid upon (us) the tJdngs
for our need — such as the necessary
provisions for the voyage, furniture,
iScc. for the comfort of the passage.
This was a special kindness to these
travolei-s, who must have lost all their
nece:>sarie3 in the gale and the wreck.
H. They sojourned on the island
d iring the winter season. And after
three i/ionthii [i)Vohcib\j about Feb. 10th,)
ive departed on a ship which had icintered
ia the isL'ind, an Alexandrian (vessel) —
prol>.\l)ly also a corn-ship, bound to It-
aly, and overtaken by the same gale
s J as to have been driven into port and
Wintered tliere because it was un-
safe at that season to proceed on the
voyage. This incident so far confirms
the narrative of the gale and the
wreck. The sig7i of this ship — the
fiijiire-liend Carved upon lier prow, (as
with modern vessels,) urns Castor and
y'ui/MX— literally, Dioscuri. These were
i IjI deities in heathen mythology — the
soas o( ■] upi ter and Leda — and they were
r-'orshiped as being the tutelary doi-
tiei of mariners. The heathen sailors
prayed commonly to them as presiding
over tlie deep, aud as deliverers from
tlie storms of the sea. This is mention-
ed, as we would give the name of a
ship to distinguish it from any other,
ail ! as keeping ia mind the lieathen-
i-^ai vviiich boasted of other gods than
the only true God. To such (Gentiles)
I'aul wai the Apostle. The Maltese,
are of Puaic descent, and speak a lan-
gui'.ge which is a corrupt Arabic. In
tiMveliiig through the Holy land, we
'.ni ployed a Maltese Dragoman, Viii-
ceaxQ Uelluli, who was entirely famil-
iar with the spoken Arabic, and was
one of the best in his profession. — This

ship wintered at the chief harbor of
Valetta, which is still the port of the
island. We landed there from a French
steamer, Feb. 28th.

12. And landing at Si/racuse. This
city, the ancient capital of Sicily, was
a place of great beauty, wealth and
population, about a day's sail — some
eighty miles — from Valelta (Malta) on
the east coast. Its ruins are found
near the modern Saragossa — a corrup-
tion of the name. T[ Wc tarried (staid
over) three days — perhaps for trade, or
for a favoring wind.

lo. And — lit., ivhenca having come
about (out of a straight course, cither
following the bend of the coast or tack-
ing about for the wind, or by a circuit-
ous sweep, as the term intimates,) wc
came to (landed at) Rhegium. It is
now called Ileggio, at the mouth of the
Straits of Messina, on the coast of Italy,
nearly opposite the city of Messina.
We touched at this point on the pas-
sage from Naples to Malta, by the same
route, at the same season of the year,
w^ithin a few days of the same time, as
is commonly calculated. The sea wa?
smooth and calm during the entire
passage. We were less than a day
making the distance in a very slow
French steamer. \ And after one day,
(during which they tarried at RcggiD
for a fair wind, ) the south ivind blew —
the most favorable wind for carrying
them through the straits) — loe came on
the second day — (the ordinal used adver-
bially)— to Futeoli — now called P«22Co/i.
This city is one hundred aud eighty
miles distant from Ileggio, and seven
miles south-west from Naples. It re-
quired a little more than a day, and
Luke U3C3 a peculiar term to signify
that it was on the second day out from
Reggio that they arrived. This v/as the
chief Italian harbor for Egyptian ves-
sels, and was situated on the beautifuJ

A D. 61.]

CHAP, xxviii

421

14 Where we found brethren, and were desired (o tarry \\ith ihcsa
seven daj-s : and so we '.rent toward Rome.

15 And ironi tlience, when the brethren heard of us, they came tc
meet us as far as Appii Forum, and The Tlirce Taverns : vrliom when
Paul saw, he thanked God, and took courage.

bay of Naples. T!ie city stood on a
narrow promontory of rock, and op-
posite it was Baine, the place of Ne-
ro's liot-baths. PuteoU was the groat
and populous thoroughfare between
Rome and foreign parts, and was tlie
great emporium for ihc corn-ships of
Alexandria. We saw the remains of
the celebrated mole which was. built
into the sea at the entrance of this
bay. At these docks the vessels dis-
charged their cargoes. Thirteen of
the piers still remain, and we could
easily imagine the arrival there of "the
Castor and Pollux," and the landing
of the great Apostle to the Gentiles,
on his way to the ancient seat of
lieathenism at Rome. The cargoes here
discharged for the imperial city, were
either transferred to smaller vessels to
be carried up the Tiber, or were trans-
ported by land. We saw also the re-
mains of a great amphitiieatre, the
ruins of columns, cornices and capi-
tals of marble lying broken around—
the ruins of heathen temples, as of
Neptune, &c. That of Jupiter Serapis
has the stone lloor in good preserva-
tion, with the altar in the midst, and
vessels for the blood of the animals, and
baths for the heathen priests. And
these wore there when Paul landed.

14. Where having found brethren, we
were solicited to slay over with them seven
days. This populous port and com-
mercial mart had attracted Jews of the
dispersion, and a community of Chris-
tians had been formed here, perhaps
by ardencies from Rome, where a Chris-
tian Church was probably gathered by
converts from the tirst Christian Pen-
tecost, (ch. '1: 10.) As the centurion
and his prisoners were no longer de-
pen lent on tl.e sailing of a ship, but
had now only the l.-iiid journey to Rome
remaining, he yielded to Paid and liis
attendants the })rivilege of tarrying
OTer for a veek Tims they spent a

Sabbath with the Christians there, and
the mention of "seven days'' would
seem to refer to this as the ohj?ct they
had in remaining tiiis period of time.
Thus obligingly did the centurion treat
Paul, and no wonder, after all he had
seen of him from the first. 1 And so —
thus — by this route — by these steps
and with these delays — tve came unto
Home, for -which we had long before
set out.

15. And from thence (from Rome, 03
we wei-e going toward it,) the brethren,
(Christians of Rome,) having heard the
things concerning tis, came out to meet us
— (literally, to us for a meeting) — as far
as Appii Forum and The Three Taverns.
Paul had already written a most im-
portant letter to the Christians at
Rome, and no wonder that they camo
out to salute and escort him. From
Puteoli, Paul and his con.j any would
go to Capua, about twelve miles, and
there taking the celebrated Appiau
Way, they would have one ^lundred
and twenty-five miles to travel to
Rome. The Apostle had now already
seen some of the splendid temples of
classic heathenism which were scat-
tered so thickly on this Italian soil. He
is now in the vicinity of the Acherusia
of the poets — the river Styx —
the Elysian fields — the cave of the
Cumccan Sybil — temples of Diana,
i\Iercnry, Venus, Jufiter, and batlis
and prisons of Nero, &e. We set out
from Rome by this same Appian Waj^
Feb. 0th, and crossing the Campagna,
stopped for the night at Cistertia, which
is regarded by some as the ancient
Appii Forum, and by other.; as The Three
Taverns, or very near to it, on the edge
of the Pontine .Marshes. It is about
forty miles from Rome. We took a
late breakfast about noon at Albana,
(ancient Alba Lonija,) where the beau-
tiful like of Alban is seen from the
summit. If The Ihree Taverns. Thia

422

THE ACTS OF THE APOSTLES.

[A. 1). 61.

16 And when we came to Rome, the centurion delivered
h.u 26, aad j.|jp prisoners to the captain of the guard : but ""Paul waa

suffered to dwell by himself with a soldier that kept him.
17 And it came to pass, that after three days Paul called the

chief of the Jews together : and when they were come
["iVs.''''^' together, he said unto them, Men aiid brethren, 'though I

have committed nothing against the people, or customs of
1.21:33. Q^j. fathers, yet ''was I delivered prisoner from Jerusalem

into the hands of the Romans.

w:is about thirty miles from Rome,
an 1 .a well know stopping place on the
Appiaii Way. Some of the brethren
nu't Paul at this point. AVe saw the
canal which ran from near Terracina
(a few miles below Cisterna,) to Rome,
an J by which possibly the Apostle may
have traveled the remainder of the
route. T[ Whom (the Christian breth-
ren,) Paul seeing, having thanked God,
he took courage. The promptness with
which they had hastened at the first
news of his arrival at Puteoli, to meet
him on tlie road, was very cheering.
Here already he sees f ice to f ice these
brethren in Christ from a Church at
the world's metropolis, which had
been planted by no Apostle, but by
Christian converts. Here already he
beheld the success of the Gospel at
Rome, as an earnest of his greater in-
gatherings. And it was the refresli-
ment of Chris'^ian fellowship and the
communion of saints, which to a pris-
oner for Christ, on his way to the
cruel Nero, would be most encourag-
ing. Thus God provides for his faith-
ful servants courage iu danger, and
consolation iu trouble — raises up for
them earnest friends among strangers
Aud in the midst of powerful foes.

16. And when we came unto Rome.
Paul has now at length arrived at his
destination. He has trodden foot at
length upon the street of the imperial
city, whither he had longed to go, (ch.
19: 21,) and whitber it had been as-
sured to him by the Lord Jesus Him-
self, that he should preach the Gospel,
even though in chains. Here at length
he is, by the good providence of God ;
taking courage, as he always did. from
(Jie presence and fellowship of Chris-

tians. ^ The centurion — who had been
charged with these prisoners to take
them to Rome — delivered them to the
commander of the camp, where the Prc-
torian guard were quartered — the Em-
peror's body-guard. It was the busi-
ness of this head officer to receive such
prisoners as were brought in from the
provinces. There were usually two of
these chief officers, but at this time
there was but one, and he was Burrhus,
the preceptor of Nero. It is known
that he held office until A. D. 62 from
51 ; and it is generally agreed that
Paul ai-rived at Rome about A. D. 61.
Seneca was the chief in the State de-
partment. Special favor was shown
Paul, possibly by the representations
of the centurion on delivering him up,
possibly by the terms of Festus' letter.
^ But to Paul it ivas permitted to dwell ly
himself — not confined with other prison-
ers— only iL'ith the soldier guarding him.
He was allowed to dwell in his own
hired house, only kept under guard by
a soldier, to whom he was fastened by
u chain, (vs. 30.) First of all, how-
ever, he went to the house of a friend
in exercise of this liberty, (vs. 23.)

17. And it came to pass, after three
days, that Paul called together those who
tcere chief men of the Jews. His first
appeal was to his own countrymen, iu
accordance with his letter to the Ro-
mans, chs. 10, 11. Tliis was only
what he had given the Christians to
expect, and these chiefs of the Jews
were tlie elders, or rulers in the sj-na-
gogues, who were not converted to
Christ. It was on Jewish questions
that Paul would be judged, for on these
grounds he had been accused by tho
Jerusalem Jews. Luke reeorda thii

4 D. GO.]

CHAP. XXVIII

i2'4

18 Who, 'wlien they had examined me, would have let 2l:'io,'an*'*K
me go, because there was no cause of death in me. s, aua'J6;ci.

19 But when the Jews spake against if, ""I was con- ""=''• -^="-
strained to appeal unto Ctesar; not that I had ought to
accuse ray nation of. ucu. 26:0,7.

2'0 For this cause therefore have I called for you, to see EphJVifana
1/ou, and to speak with i/ou : because that "for the hope of ' "
Israel I am bound with "this chain.

ud 6 : 20.
2 Tim. 1:16,
aud 2:9.
Phil. 10:13.

interview not as if it were the first
tiling whicla Paul did, but as the first
l^ublic step which he tooli in reference
to his trial and vindication. The Jews,
though banished from Rome by the
edict of Claudius, had returned under
Nero, though in some fear, as the
edict had not been repealed. ^ Lit-
;rally, JiJen, brethren, I having done
■.though I had done) nothing contrary
10 the (covenant) people, (the Jewish
nation or Church,) or to the paternal
(ancestral) customs, (institutions,) /
u-us given up a prisoner from Jerusa-
lem into the hands of the Romans. Paul
had all along maintained that his was
the only true idea of the Jewish insti-
tutions, (the ceremonial law, &c.,) and
tli;it his was the only proper observance
of the paternal religion, to regard that
old dispensation as preparatory, and
as consummated and fulfilled in the
Christian system. Paul's statement
here is mild, omitting to mention that
the Romans took him out of the hands
of the Jews, ch. 21 : 31, .32. The malice
of the Jews resulted in his passing into
the hands of the Romans, and they \\:u\
delivered him up to the Romans, I'e-
lix and Festus, in so far as they had |
prosecuted his case before the tribu-
nal of the Roman governors. j
18. Who — the reference here is to j
tlie trial before Festus and his court — |
having examined me (in a formal judi- j
cial trial of the case,) were willing to |
let me go, (see ch. 25 : 8,) because no
legal ground of death-sentence was (feund)
in 7ne. This was confessed by them
all— by Lysias, (ch. 23 : 29,)— by Felix,
(ch. 24: 23, 26,)— bv Festus, (ch. 25 :
7, 9, 12, 18, 19,20, 25,)andbyAgrip-
pa, (ch. 20 : 32.) It was apparent
'Jiroughout that it was only the per-

secuting malice of the Jews which pre-
vented his being set free. Felix and
Festus were willing to do the Jews a
pleasure, and therefore kept him bound,
(ch. 24 : 27.)

19. Here it appears that the imme-
diate occasion for Paul's appealing to
Cffisar, was the opposition which the
Jews made to his proposed release.
This would seem to throw some light
upon Festus' conduct in suggesting a
trial before him at Jerusalem. 'The
pressure of the Jews — (lit., contradict-
ing the grounds of his release,) and bis
politic desire to please them, led him
to make so base a proposal to the pris-
oner, at the very mention of which
Paul li-as constrained (compelled) to ap-
peal unto Ccesar, as the only course for
avoiding so ruinous a measure. But
lest he may here be misunderstood, he
adds — not as having any thing to charge
against my nation, (in this appeal,) only
as seeking to protect myself against
such certain and base destruction. Ho
still puts forward his interest in the
.liMvish nation, and claims membership
and fellowship in the family of Abra-
liam, against the false accusation of
those wlio said that he had apostatized
from the Jewish Church. And he
wishes it therefore to be understood,
that he is at the bar of Csesar not as a
complainant against the Jewish people,
but simply on the defensive-^-as falsely
accused by the Jews, though acquitted
by every Roman tribunal. Thus far
he wishes to set himself right before
the Jews at Rome, as his case vas
soon to come up.

20. For this cause. This does nr.t
mean " on this account," with a ref-
erence to what immediately precedes
The phrase means, On acci unt of ihit

421 TliK ACTS OF THE APOSTLl-.S. [A. D 61

21 Aud llioy said unto him, We neither received letters out of
Judea concerning thee, neither any of the brethren that came shewed
or spake any harm of thee.

leij'd accuuttion — (the same term as
used vs. 18; 13 : 28; 22 : 24 ; 25:
IS, 27; Joijii 18 : 38,) and refers to
whit immediately follows — the charge
up 'U \vhich ha is prosecuted aad ap-
pe, lis— which he calls "the hope of Is-
rael." lie wished to have them ua-
der.stand the real ground upon which
ho is accused, and in order to inform
them of the precise accusation and ex-
plain it to them, he says, I have called
for you, therefore, (invited, or invoked
you — as if he would say, to take my
side, ) for, for the sake of the hope of Is-
rael (the hope of a Messiah, attested in
the case of Jesus Christ, by His resur-
rection,) I am bound (compassed) with
this chain. This he has insisted on
from the beginning, and he would have
these Jews of Rome understand his
position, that the doctrine he has pro-
posed and preached is nothing more
nor less than the ancient Jewish hope
of a Messiah, as made good in the case
of Jesus of Nazareth by the fact of His
resurrection from the dead — that this
is the Jewish Scripture, as he set
forth in the opening of his Epistle to
the Romans, declaring himself to be "an
Apostle separated unto the Gospel of
God, which He had promised afore by
His Prophets in the Holy Scriptures —
concerning his Son, Jesus Christ our
Lord, which was made of the seed of Da-
vid accordinj to the flesh — and declared
to be the Son of God with power accord-
inj to the Spirit of holiness by the resur-
reciio:i from the dead! Rom. 1 : 24.
Hence, of course, he claimed to be a
Jew in the truest sense, and would so
appeal to them that so far from being
an apostate, he was an earnest advo-
c.tj of his ancestral faith aad institu-
tions. From this point we look back
u-pon the v.irious defenses made by the
Apostle from the beginning, and we
B3e how, ia ch. 13 : 32, 33, Paul in his
First Discourse uttered the same
doctrine in vindication of the Christian
eystem before the Jewish synagogue,
ftt Autioch, in Pisidia. He shows that

this is the "glad tidings," and that
the hope of Israel is the essence of thi
Gospel. " How that the promise whijh
was made unto the fathers, God hath
fulfilled the same unto us their chil-
dren, in that he hath raised up Jesua
again. As it is also written in the
second Psalm: Thou art ray Son, this
day have I begotten thee. And as
concerning that he raised Him up from
the dead, now no more to return to
corruption, He said on this wise : I
will give you the sure mercies of Da-
vid." And the Apostle cites two noted
passages in the Psalms as being pro-
phetic of this great event, Ps. 2:7;
16:10. Thus alreadj% at tho outset
of his ministry, he gave the clew to
all his subsequent defenses. And the
Risen Jesus is in his view the Mes-
siah of the Old Testament Scriptures.
And He is "the hope of Israel."
And the resurrection, as illustrated and
instanced in the case of this Jesus
Christ of Nazareth, involves the resur-
rection of God's people : all true believ-
ers— the true Israel — being the mem-
bers of the body of which Christ is the
Head; and of course the Head be-
ing risen, carries along after it the
MEMBERS also. See ch. 23 : 6 ; 24 : 15 ;
26 : 6, 7. " Because I live, saith Christ,
ye shall live also." He is our risen
High Priest according to the power of
an endless life. Heb. 7:16, 17, 24,
25. So to the Athenians he preached
Jesus and the Resurrection.

21. We neither received letters — wri-
tings— as epistles or documents of any
kind. Nothing had been communica-
ted to these Jews at Rome by the Jews
of Judea concerning Paul. Of course
they could not have foreseen the sudden
turn given to the affair by Paul's ap-
peal to Csesar, wliich would carry him
to Rome ; and since that time they
could not have had opportunity to send
the information, as Paul had taken tha
first coiveyance to Rome, ch. 26: 32;
27:1, 9. Eiisebius states, on the au-
tho-ity of ancient histories, thatbefor*

A. D. €1.]

CHAP. XXVIII.

42fi

22 But WG (.Icsirc to hear of thee what thou .hiukest :
for as conceruiug this sect, wa know that every where Pit ^^:'']l^..l; I
is spoken against. ^ _ L'd'^'iV/

'2o And when they had appointed him a day, there came
many to him into hi's lodging; "^ to whom he expounded «J'*J^?.i;*^^
and testified the kingdom of God, persuading them con- ^•
ccrning Jesus, 'both out of thi law of Moses, and out of o,^?""^"
the prophets, from morning till evening.

Paul arrived at Rome the Sanhedrim
at Jerusalem sent circular letters to
the Jews in all parts of the world, in-
veighing against the doctrines of Christ.
But they had found no occasion to send
any warnings against Paul himself, as
there was no likelihood of bis being at
Rome until his sudden and unlooked-
for appeal. ^ Neither has any one of
the brethren coming ( arriving) shoivn
(from others) or spoken (of himself)
anything evil concerning thee. No mes-
senger had come with such reports.
Paul, therefore, had now given them
the first account of the charges brought
against him at Jerusalem, unless as
some think, these Jews dissembled, be-
cause they saw that Paul was favora-
bly regarded by the officers of State.

22. But — though there had come to
them no written reports about Paul, nor
any special messengers, in the case,
they had heard about this doctrine by
circular letters, as above mentioned, and
they add — we desire — literally, toe think
il right (due to ourselves, or worth while,
ch. 15 : 38,) to hear from thee tvhat thijigs
thou mindest, (your creed and princi-
ples as to doctrine and duty,) /or, con-
cerning this sect, indeed, it is knoicn to
us that everywhere it is spoken against.
It would seem that these Jews at Rome
must have known of Christianity from
the Church already established in that
city, perliaps now nearly thirty years
old, since the first Christian Pente-
cost, Paul had addressed to that Church
his great "Epistle to the Romans."
These Jews, therefore, probably knew
more than they say in their reply to the
Apostle. Their language, however, is
sautious, not necessarily dissembling.
They knew hov the Christian system
was regarded in the great metropolis,
A.nd they had heard from the Sanhe-
SG*

drim at Jerusalem against it. i'et as
this prisoner had come from the Holy
Land, accused by that highest court of
Israel, these Jews of the dispersion
would feel great curiosity and strong
desire to hear from him his own state-
ment. They may have concealed theii
enmity to the Christian system, from
a fear of being embroiled in the dis-
pute; especially as the State officers
having the Christian prisoner in charg",
were plainly treating him with favor ;
and the Jews as a dispersed people had
every reason to fear the odium of the
State.

23. This civility, in response to Paul's
general statement, led to a definite ap-
pointment for a hearing such as he
sought. ^ And having appointed (arran-
ged) a day to him, there came to him unto
his lodging (the term implies a place of
hospitality where he was entertained
as a guest, vs. 16, perhaps the house
of Aquila and Priscilla, see Rom. 16 :
3, and not the same with the hired
house, vs. 39,) many [very many) to
whom he set forth, (ex^^onnded,) testify
ing the kingdom of God. This is the
grand leading topic with which this
History of the Acts started. Our
Blessed Lord had all along instructed
His disciples in regard to the true na-
ture of THE KING DOM, and had set it
forth (expounded) in various para-
bles and by explanatory discourses.
[See ^•^; Evangelists, throughout.) Anl
during fue forty days interval between
His resurrection and ascension. He still
spake to them of the things pertaining
to the kingdom of God, (ch. 1 : 3.)
And just before He was taken up. He
answered their particular inquiry about
the time for the restoration of the
kingdom, as predicted in the Scrip
tures, (ch. 1 : 6.) So spake Stephen, ch

THE ACTS OF THE APOSTLES.

[A. D. 61

i7!'i":!iu.*ia'°a* 21 Aud 'some believed the tilings which were spoken,
and some believed not.
25 And when they agreed not among themselves, they departed;
after that .Paul had spoken one word, Well spake the Holy Ghost hy
Esaias the prophet unto our fathers,

7, and Philip, ch. 8:12.— And this
w;is Paul's topic to the Ifist, (14: 22 ;
19:8; vs. 31.) On this vital topic the
(unbelieving) Jews were hostile to the
Ohi-istian system. The Messiahship
of Jesus and the fulfillment of their
Scriptures iu Ilim and Ilis kingdom,
they could not receive. This, there-
fore, was the burden of Paul's labors —
I'ersuading them, too, the things concern-
inj Jesus — speaking of Ilis life, death,
resurrection aud ascension — of Ilis
teachings and miracles — in order to
prove to them that He was the Mes-
siah predicted by their Prophets, and
typified iu their ceremonial institutions.
Tliis was still, as ever, his mode of
persuading the Jews. This same course
of reasoning he had adopted in the
synagogues from the beginning, ch. 3 :
18, 21,21; 10: 43; 13 : 27 ; 19:8;
21:14; 26 : 22, 27. ^ From the law.
So far from " teaching against the law,
or speaking against Moses," as had
been charged, (ch. 21 : 28,) he under-
took to show, from all the Mosaic insti-
tutions, that Jesus was the Christ.
Frorn the /','>/>!n'fs he also showed that
Jesus was tlie one who was to come,
and that their predictions of the Mes-
siah had been fulfilled in Him, ch. 13 :
22 ; 20 : 6. This he did//-o»j morning
— lit., from early in the morning until
evening — that is, throughout the day
that was appointed for him. See vss.
30, 31.

24. The result of Paul's expound-
ing and testifying of Christ to the Jews
was the same as he had often found it,
and the same as is still found among
the Gentil-es. Lit., Some were persua-
ded by the things spoken, (the arguments
and proofs brought forward from the
Scriptures, as already stated,) and
some believed not. This does not imply
tliat these Jews had never before heard
the Gospel arguments. For it con-
staQtly occuri thus among those who I

have always sat under the Gospel
message — that some believe and some
believe not. In this vital matter, too,
parents and children, husbands and
wives, brothers and bisters, are sep-
arated. And they will be sep.arated
at tlie last day, and in eternity.

25. And — literally, being discordant
among themselves, on account of the
different reception of the message just
noticed — probably expressing tlieir di-
versity of sentiment and feeling in an
open discussion — the unbelievers being
in the majority — they departed — lit.,
were dismissed, (the assembly was ad-
journed,)— Paul having said one tvord,
(one utterance,) as they were about tc
leave. Just as the assembly was
about breaking up, Paul uttered one
last, parting, warning word. He would
apply to them in all faithfulness, out of
their own Scriptures, this solemn, aw-
ful passage — if, peradventure yet they
might be moved to consider and turn
to God. ^ Well said, (aptly, appropri-
ately,) in application to your case, and
as prophetic also of your rejection of
the Gospel message. ^ Unto our fath-
ers. Here the Apostle, still claiming
to be a Jew, and a descendant of their
boasted fathers, applies it most point-
edly to the unbelievers, showing their
very unbelief to be their curse and
ruin. Some editions read, on good
authority, your fathers, and in such
case Paul would seem to mean tliat
they were the true sons of the unbe-
lieving ancestors to whom Isaiah spoko
these words. Isa. fi : 9, 10. It is de-
clared to be the language of the Holy
Ghost. The language is also cited by
our Lord, (Matt. 13 : 13, 14,) and ap-
plied to the unbelieving Jews of lii.'i
time, who understood not the niysteric':;
of the kingdom of heaven. It .^ as spoken
to Isaiah in a broad, prophetic applica-
tion to all ages. See John li! : 40.

D. CI.]

CHAP, xxvnr.

427

2G Saying, 'Go unto this people, and say, Hsaring ye jJr.%:i;i:
shall hear, and shall not understand; and seeing ye shall Mau/^^^/j-^- ^^
see, and not pei-ccive : Lukes- lo''

27 For the heart of this people is waxed gross, and their wW.-s.
cajs are dull of hearing, and their eyes have they closed ;
lest they should see with their eyes, and hear with their ears, and
understand with their heart, and should be converted, and I should
heal them.

2G. Saying. This was ia the com-
mission givea to the Prophet Isaiah by
Jehovah, (the Holy Ghost,) wherein he
was charged to go to unbelieving Is-
rael and preach, with an assurance be-
forehand that his preaching should be
of no saving eflfect. Because his work
should result in making the heart of
the people fat, he is instructed to go
and do that which should be the pain-
ful result of his work. Even though
they should reject the message, still he
had a work to do for Christ, even
though it should prove to be a means
of judicial hardening and blinding, as
regards the people. Paul applies this
discouraging language in the commis-
sion of Isaiah to his own commission
as concerns the Jews of his day, and
of that metropolitan city, "f Say —
hearing. So does he now say to these
Jewish rejecters of the Messiah. Lit.,
In hearing ye shall hear, and shall not at
all (not by any means,) understand. All
their hearing, as it turns out indeed,
resulted in no true spiritual under-
standing, f And seeing, ye shall see
and not perceive. He would have them
know that this result was also pre-
dicted in their own Scriptures, and was
most strikingly fulfilled in them, as
it was in their unbelieving fathers
whom the Evangelical Prophet ad-
dressed. Isaiah was that Prophet
whose commission it was most special-
ly to proclaim to the Jews the Gospel
times — the extension of the Church to
tJie Gentiles — the very particulars of
the transaction — the removal cf cere-
monial ilisabilities, as in case of the
Eunuch, and the glorious ingathering
of all people to tiie kingdom of the
Messiah. See ch. 8, Notes. So Stephen
cites Isaiah (OG : 1,) in regard to the

transition times, ch. 7 : 48, 50. See
Isa. chs. 52, 6G. Thus it often comes
to pass under the Gospel that a faithful
minister of Christ finds himself only
the sorrowing and unwilling instru-
ment of the people's hardening and
blinding.

27. For. — Here it is not so much the
Apostle's agency that is contemplated
as it is that of the people themselves.
In the original passage it is presented
in the light of the Prophet's commis-
sion, so unsuccessful, as though his
charge had been to make the heart of
the people fat. Here it is interpreted
in the light of their own debased con-
dition. ^ The heart of this peoph
("their mind and conscience,") is fat-
tened— [is stupefied— BO carnal as if fat
had gathered over all their sensibili-
ties,) their ears, &c. — lit., with their
ears they have heard heavily — with dull-
ness. This shews their listlessness,
and the stupor under which they have
lost their hearing. ^ And their eyes they
have closed. This shows their active,
positive agency in the matter, f Lest
at any time — such condition and con-
duct has the effect to prevent all hear-
ing and seeing to any purpose. It is
ascribed to their own action, which is
such as to reject God's gracious opera-
tion. ^ Lest they should he converted —
lit., should turn, i. e., "from darkness
unto light, and from the power of Sa-
tan unto God." It was the substance
of Paul's ccKimission "to the people
and to the Gentiles," as well as Isaiah's
commission to the ancient Jews— ?o
turn them, &c ; to preach turning — re-
pentance. See ch. 2G : lG-18. "H And I
should heal them, (i e. ) "that they
may receive forgiveness of sins, and
inheritance among them which u«

<2S

THE ACTS OF THE APOSTLES.

[A. D. 01

ch. 13 : 46, il,

28 Be it known tbcrcforc unto you, that the salvation
)f God is sent "unto the Gentiles, and thai they will
hear it.

29 And when ho had said these words, the Jews
departed, and had great reasoning among themselves.

sanctiSad by f;iith that is in ine," ch.
2() : 19, 20. Sach lorgiveuess, inher-
itance and sanctification as Goi's free
gift, received through f.iith in Clirist
imparted, is this Divine healing. None
other can work tliis liealing. It is
this which the Gospel of Ciirist pro-
poses. And they who reject the Gos-
pel refuse this healing o'i tlie soul.

28. Literally, So then^siwcQ this is
your case — be it known unto you. The
crisis has here occurred, (as elsewhere
all along his ministry,) in which the
messengers of this salvation are in-
structed to tm-a away from the Jews
unto the Gentiles. It was the same
with the Jews at Rome as it was with
those in Asia Minor, (at Antioch in
Pisidia, ch. 13 : 38-46; 18 : 6.) And
now Paul formally notifies to them this
Divine arrangement, not as a notice of
final abandonment, but as "provoking
them to jealousy by them that are no
people." Paul saw, as he had already
written in the Romans, (11:11,) that
the Divine plan contemplated the re-
jection of the Jews for a season, upon
their rejection of the Gospel offer; and
then the ingathering of the Gentiles
was to prove the mighty and effective
constraint with them for turning to
God. (See Rom. ch. 11.) T That to the
Oeiitlle.1 the salvation of God ivas sent —
lit., thesavinj (plan, or doctrine,) with
its blessed effects. He would have
them understand that while the Gospel
has been offered first to the Jews, and
they have all .along rejected it, this re-
sult was foreseen and provided for
from the beginning ; and that the

MYSTERY HID FROM AGES haS nOW boCU

revealed unto His holy Apostles, and
is thus in course of operation, " that the
Gentiles should be fellow-heirs, and of
the same body, and partakers of His
pj-omise in Christ by the Gospel."
(Ephes. 3: 6; G: 19; 2 : 15, l(j; 1.
Cor. 4:1; Col. 1 : 26. Gal. 3 : U,

I 28, 29. Thus Paul vindicates, by one
! last, solemn word, his commission as

an Al'DSTLE TO THE G ENTILES. Why

should the Jews complain, for they had
rejected the offer? And here in this
Gentile metropolis, this Apostle, sent
in chains at the instance of the Jews
of Jerusalem, announces the fact pre-
dicted in their Scriptures, that all the
ends of the earth shall see the salvation
of our God. Isa. 52 : 10. Already our
Lord had indicated this in his visit to
the woman of Samaria, (John ch. 4) — ■
to the woman of Syrophenicia, (Matt.
16 : 22.) — These are Paul's last words,
as here recorded. This is the burden
of his Epistles, to announce and vindi-
cate the fellowship of the mystery
which, from the beginning of the world,
hath been hid in God, &c. Especially
this is the great theme of some of
those Epistles which he wrote soon
after this in chains at Rome, as the
prisoner of Jesus Christ for the Gen
tiles. Ephes. 3 ; 1-11 ; Col. 1 : 25-29
^ Also they ( these very ones, ) will
hear it, as the Jews did not. The
Gentiles will accept the message which
the Jews reject. So it had been indi-
cated all along since those represents
five cases of Paulus and El^'mas, at
Paphos, in Cyprus. The Jew scoffed
while the Gentile believed, (ch. 13 : 6-
8.) So, also, it had been predicted,
Isa. 6:9; 59 : 20 ; 60 : 1-4. And thus
he had written to the Christian Church
at Rome — of "the mystery — that
blindness in part is happened to Israel
UNTIL the fullness of the Geniiks be co/rie
in. And so all Israel shall be saved."
Rom. 11 : 25, 26.

29. It was as the Jews were about
to aepart, that Paul had detained them
a moment by speaking his closing wonl
of admonition from their Sci-ipturos,
(vs. 25. ) ^ And he having spoken thesi
words, the Jews departed, (as they had
already ri'^en to do,) hivinj (holding)

A. D. 63] CHAP. XXVIII. 429

CO And Paul dwelt two wbole years ia his own hired house, and
received all that came in unto him,

things which concern the Lord Jesus Christ, with all con-
fidence, no man forbidding hini.

much discussion amon^ themselves. The
believing Jews wouM natur;illy be de-
bating the matter with the unbelieving,
and these latter doubtless disputing
among themselves — "as persons are
wont (s:iys Bengel,) who are unable to
resist the truth."

30. Paul has now discharged his
first duty to his brethren, his kinsmen
according to the flesh ; and has vindi-
cated before them his own position as
the Apostle to the Gentiles, in which
capacity he had come to Rome "as an
ambassador in bonds.'' On this plat-
form he pl.ants himself for his future
ministry. Not turning away altogether
from the Jews, but only turning from
being confined to them, "to preach
among the Gentiles the unsearchable
riches of Christ." (Eph. 3:8.) The
Metropolis of the World is now the seat
of the Apostle's Labors. Meanwhile,
Jerusalem {the seat of the ancient cov-
enant) is to be trodden down of the
•Sentiles until the times of the Gentiles
be fulfilled. (Luke 21 : 24.) The his-
torian has now completed his work,
which was to trace the progress of
the Christian Church from its founding
at Jerusalem, and its spread among
the Jews, to its transition from the
Jews to the Gentiles, and to show how
the Apostles were to be witnesses to
Christ unto the uttermost parts of the
earth, (ch. 1:8.) He has traced the
successive steps by which it has made
its way, according to the plan and
promise of Christ, from the sacred seat
of Judaism to the proud capital of
Heathenism, the seat of the world's
power and idolatry. And here he leaves
the Apostle teaching in his chains, yet
dwelling in his own hired bouse and
unmolested in the promulgiition of the
Gospel. ^ And Paul remained a whole
two years (time) in his own (private)
hired (home, or lodging — hired at his
3TTO expense and for his own use,) and

I received (welcomed) all who came in unto
him. This record here implies, that at

I the time of Luke's writing this was qo
longer the case. We infer that it had
come to an end, cither by Paul's re-
lease or by his death. He was busily
emploj 3d in his apartment two whole
years, cordially welcoming all, wheth-
er Jews or Gentiles, who visited him

i there. How he entertained them, ia
summarily stated in the closing verse.
31. During these two years, we are
to regard the Apostle as waited on by
per.sons of various classes, and car-
nestlj' carrying out the great Apostol-
ic.\L CoMJiissioN. T[ Freacldng — {pro-
claiming— as a herald,) the kixgdo.m
OF God — announcing that kingdom for
which the Jews so anxiously inquii-ed,
(ch. 1 : G,) as having already come,
and occupying himself, as the Risen
Master did during the forty days,
" speaking of the things pertaining t >
the kingdom of God," (ch 1:3,) set
ting forth its spiritual nature and iti
world-wide pl;\n — one feature of which
was this, that this Jesus of Nazareth,
who was crucified on the charge of
setting Himself up against Ctesar — waa
to be King of the Nations by the disci-
pling of all nations to Himself. Thus
he was engaged teaching the things con-
cerning the Lord Jesus Christ — Jesus (of
Nazareth) CiimsT, (Messiah of the
Prophecies,) — the Lord (of all,) and
" teaching them to observe all things
whatsoever Jesus commanded,'" Matt 28:
19, 20. This he did ivith all freedom
of speech, and (though a prisoner,)
without molestation, (either from Nero's
othcers, or from bigoted and hostile
Jews,) because the promise annexed to
the Apostolical commission was ful-
filled in his case — " Lo, I am with you
alway, even unto the end of the world."
His successes and subsequent history
must be gathered from the Epistles
whioh he wrote during this imprison'

(80

THE ACTS OF THE APOSTLES.

[A. D.

ment. It is generally agreed that dur-
ing this interval lie T;\-rote

The Epistle to the Ephesians,
The Epistle to the Colossians —
of very similar purport,
The Epistle to Philemon,
The Epistle to the Puilippiaxs.
And probably also.
The Second Epistle to Timothy,
And The Epistle to the Hebrews.
He refers to his imprisonment, Eph.
3:1; G:20; Philem. 22 ; Phil. 1:14;
2 : 24 ; 2 Tim. 2:9; 4 : 0-12, lG-18.
Those Avho understand that he was
acquitted and released n,t his first trial,
and that from Pvome he traveled back to
Crete, Asia Minor, Macedonia, Nicopo-
lis, Corinth and Ephesus — understand
also that the Pastoral Epistles and the
Epistle to the Hebrews were all of
them written during this interval be-
tween the first and second imprison-
ments. It must be admitted that there
are strong grounds for supposing that
he was imprisoned a second time, (see
2 Tim. 4:16-18,) in which case his
martyrdom must have occurred toward
the close of Nero's reign, A. D. G6-68.
This difBcult question, however, con-
cerns more properly the introduction
to the Pastoral Epistles, (See Notes, ch.
19 : 41.) On the one side, see Wieseler,
Schaff, &c. On the other, see Alford,
Comjbeare and IJoivson, &c.

From the Epistles, we learn that his
preaching at Rome had its first success
among the Pretorian guards, to one of
whom he was chained — and as the
guard was shifted, he was brought

thus in contact with many of them,
Phil. 1:12, 1 o. From these the interest
spread into the palace, and he soon
numbered among the disciples some of
Caesar's household, Phil. 4 : 22. And
it would appear that he at length de-
livered his testimony in the presence
of Nero himself, Acts 27 : 24.

Thus we have seen the Church of
Christ planted in the world's chief
cities, with wonderful rapidity and
success, against all kinds of violent
opposition. From Jerusalem, hunted
to Damascus, planted in Samaria, and
passing to Cesarea, it passes over to
the Gentiles, and the Mother Church
of the Gentiles is founded at Antioch,
and there the Disciples are first called
Christians. Thence it is fairly on its
path of world-wide extension, and
passes abroad to the Isles, to Asia
Minor and Europe. We see it es-
tablished at Galatia, Philippi, Thea-
salonica, (Athens,) Corinth, Ephesus,
&c. till by remarkable providences it
made its way to Rome. What was
more improbable or incredible before-
hand, on any natural grounds, than
that the Church of God, once so ex-
clusively and by the Divine ordinance,
confined to the Jews, should ever pass
over to the Gentiles? Yet we have
seen tliis actually accomplished accord-
ing to the prophets and in fulfillment
of" the prediction of Christ himself.
How then can wc doubt that all the
glorious promises yet en the prophetio
page, touching the Chur.;h of Christ,
shall also come to pass?

NOTES OiN THE NEW TESTAMENT,

MELANCTHON W. JACOBUS, D. D.,

PROFESSOR IN THE WESTERN THEOLOGICAL SEMINARY,
ALLEGHANV, PA.

CTs. ore.

I. Matthew 25 III. John 1 25

II. Makk and Luke 25 IV. Acts 1 75

" These volumes display in a very eminent degree the excellences
which should appear in a condensed commentary on any portion of
the "Word of God. They embrace the marro-w of all the best writers
and commentators on the Gospels. The labor which they must have
cost is immense, and could only have been devoted by one whose
heart was in the work. The Harmony of the Gospels, which is inter-
woven in the Notes, and the wonderful condensation of facts and ex-
positions, render both volumes extremely valuable." — Presb. Banner.
"Admirably adapted to the Sabbath-School, Bible-Glass, and
Familj^ with this advantage of preceding works, that it has appro-
priated the results of the latest inquiries on various subjects connec-
ted with Biblical Literature." — Puritan Recorder.

" TI»e Author, by his learning, taste and skill, is eminently qualified
for the responsible work of an annotator on the Holy Scriptures. In
liis Notes, he combines the marrow and fatness of many commenta-
tors with his own ideas, and associates his comments with a Harmony
of the Gospels, in a very impressive manner." — Zion's Herald.

"This Commentary is destined, as we believe, to a very wide cir-
culation. It is tlie fruit of protracted and laborious studies, by one
who joins to a thorough Oriental and Biblical Scholarship the spirit
of an humble mind. It is full of comprehensive, profound and
spiritual views of truth. For purposes of Sunday-School instruction
it combines several advantages never before offered to tlie public in
a book of this kind, which will give it the pre-eminence in the ej'es
of Sabbatli-School teachers, while its correct exposition and simple
clear views of the truth will endear it to every pious heart." — Genessee
Evangelist.

"Dr. Jacobus, qualified as he is for original investigation, has not
been exposed to the dangers of depending on the labors of others.
Where he has used them, he has done so from intelligent conviction.
Tliese volumes furnish just the aid that is needed for an intelligent
anderstanding of the Gospel." — Presbyterian.

Jacobus' Catechetical Question Books,

ADAPTED TO THE NOTES, AXD INTRODUCING TIinOUGHOUT, TUS
QUE;?l'IONS OF THE WESXMINSTEU CATECHISM.

Questions on Mattuetv, per doz... ?2 00

" Mare, " ... 2 00

" " Luke, " ... 2 00

Questions on Jon.v, per do2....|2 00
" " Acts, " .... 2 00

These Question Books claim sevtriil importaut advniitages for tlie
Etudy of the Gospel. Tliey are more copious than the " Union " series,
f.nd aim to draw out the sense of the passage more full}-. They have
an eye to the Harmony of the Gospels, both in the questions and re-
ferences, and in the Sections, which are introduced and numbered, to
show the order of events. These Sections are also of use to dlreet at-
tention to the subjects, as they occur. The brief captions serve to give
interest to the lesson, as not merely a given number of verses, but
the narrative of certain sayings, acts or events.

A peculiarity of the author's plan is to introduce the questions of the
Westminster Catechism, where the subject suggests them. This has
the advantage of calling to mind the excellent answers uf that ap-
proved summary to such as have learned it, and the very repeating
of those answers opens the truth in its connections, illustrates the
passage, and throws light from the scripture upon the answers them-
selves. This furnishes at once, the best catechizing, and the best
system of proof texts; while in such others as have never seen the
Catechism, those questions which are taken from it arc simple and
suitable, and can be answered in their own language.

The author receives frequent and earnest testimonies to the use-
fulness of this series for Sabbath-School and Family instruction.

" We have adopted the Notes and Questions in owr Sabbath-School,
and are just about finishing the first volume. They have our most
unqualified approval. The Catechism is happily introduced, enabl-
ing many to learn and become familiar with it, witliout making it an
unpleasant task — which is an important consideration. I hope it may
i-ave an extensive circulation in Sabbath-Schools.

M. NEWKIRK,
Superintendent of Female Sabbath-School,

Central Church, Philadelphia."

EXAMPLES.

Matthew 1. 21. Who announced the name he should bear, and whst

was it?

What is the meaning of the name Jesus, and wliy was it given ?

Did God leave all mankind to perish in the estate of sin and

misery ?
What office doth Christ execute as our Redeemer?
Wherein did Christ's humiliation consist?
Matthew 1. 22. What Prophecy was fulfilled by the birth of Christ!

What are tlie decrees of God?
Matthew 1. 23. What other name was given to Christ by a Prophet ?
Wliat is the meaning of the word Iramanuel ?
How many persons are there in the Godhead?
Who is the Redeemer of God's elect ?
How did Christ the Son of God become man?

Internet Archive Audio

Featured

Top

Images

Featured

Top

Software

Featured

Top

Books

Featured

Top

Video

Featured

Top

Mobile Apps

Browser Extensions

Archive-It Subscription

Save Page Now

Full text of "Notes, critical and explanatory, on the Acts of the apostles"

See other formats