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^ PRINCETON, N. J. ^^
Presented by(lJT(S0X^(:f!S^0O\r^-50r>"^3.
Division .x!SD. d^\0 C—^
Section a\!^.L^\0 I
QioZ.
NOTES,
EXPLANATORY AND PRACTICAL.
ON THE
ACTS OF THE APOSTLES.
DESIGNED FOR
BIBLE CLASSES AND SUNDAY SCHOOLS,
BY ALBERT BARNES.
TWENTIETH EDITION.
N E ^Y Y 0 Pu K •
HARPER & BROTHERS, PUBLISHERS,
329 & 331 PEARL STREET,
FRANKLIN SQUARE.
Entered, according to Act of Congress, in tlie \'ear one thousand
eight hundred and sixty-two, by
ALBERT BARNES,
Ih flie Clerk's Office of the District Court of the Eastern District
of Pennsylvania.
INTRODUCTION.
TheRjS is no evidence that the title " The Acts of the Apostles" affixe^l
to this book, was given by divine authority, or by the writer himself. It
is a title, however, which, with a little variation, has been given to it
by the Christian church at all times. The term "Acts" is not used as
it is sometimes with us to denote decrees or laws, but it denotes the
doings of the apostles. It is a record of what the apostles did in found-
ing and establishing the Christian church. It is worthy of remark, how-
ever, that it contains chiefly a record of the doings of Peter and Paul.
Peter was commissioned to open the doors of the Christian church to
both Jews and Gentiles (see Note, Matt. xvi. 18, 19) ; and Paul was
chosen to bear the gospel especially to the pagan world. As these two
apostles were the most prominent and distinguished in founding and or-
ganizing the Christian church, it was deemed proper that a special and
permanent record should be made of their labours. At the same time,
occasional notices are given of the other apostles ; but of their labours
elsewhere than in Judea, and of their death, except that of James (Acta
xii. 2), the sacred writers have given no information.
All antiquity is unanimous in ascribing this book to Luke, as its
author. It is repeatedly mentioned and quoted by the early Christian
writers, and without a dissenting voice is mentioned as the work of Luke.
The same thing is clear from the book itself. It professes to have been
written by the same person who wrote the Gospel of Luke (ch. i. 1) ;
was addressed to the same person (comp. ver. 1 with Luke i. 3) ; and
bears manifest marks of being from the same pen. It is designed evi-
dently as a continuation of his Gospel, as in this book he has taken up
the history at the very time where he left it in the Gospel (ver. 1. 2).
Where, or at what time, this book was written is not certainly known.
As the history however, is continued to the second year of the residence
of Paul at Rome (Acts xxviii. 31), it was evidently written about as
late as the year 62 ; and as it makes no mention of the further dealings
with Paul, or of any other event of history, it seems clear that it was not
written much after that time. It has been common, therefore, to fix the
date of the book at about A. D. 63. It is also probable that it was writ-
ten at Rome. In ch. xxviii. 16, Luke mentions his arrival at Rome with
Paul. As he does not mention his departure from this city, it is to be
presumed that it was written there. Some have supposed that it was
written at Alexandria in Egypt, mit of that there is no sufficient evi'
dence.
The canonica. authority of this book rests on the same foundation as
that of the Gospel by the same author. Its authenticity has not been
called in question at any time in the church.
This book has commonly been regarded as a history of the Christian
church, and 'if «8oiii"Sft the first ecclesiastical history that was writtea
3
IV INTRODUCTION.
3ut it cannot have been designed as a general liistory of the church
Vlany important transactions have been omitted. It gives no account of
he church at Jerusalem after the conversion of Paul ; it omits his jour-
aey into Arabia (Gal. i. 17) ; gives no account of the propagation of the
rospel in Eo-ypt, or in Babylon (1 Pet. v. 13) ; of the foundation of the
3hurch at Rome ; of many of Paul's voyages and shipwrecks (2 Cor.
xi. 25) ; and omits to record the labours of most of the apostles, and
confines the narrative chiefly to the transactions of Peter and Paul.
The design and importance of this history may be learned from tha
following particulars : . n., rri
1. It contains a record of the promised descent and operations oj tfie Holy
Spirit. The Lord Jesus promised that after he had departed to heaven,
he would send the Holy Ghost to carry forward the great work of redemp-
tion. John xiv. 16, 17 ; xv. 26 ; xvi. 7—14. The apostles were directed
to tarry in Jerusalem until they were endued with power from on high.
Luke xxiv. 49. The four Gospels contained a record of the life, instruc-
tions, death, and resurrection of the Lord Jesus. But it is clear that he
contemplated that the most signal triumphs of the gospel should take
place after his ascension to heaven, and under the influence of the Holy
Spirit. The descent of the Spirit, and his influence on the souls of men,
was a most important part of the work of redemption. Without an au-
thentic, an inspired record of that, the account of the operations of God
the Father, Son, and Spirit, in the work of redemption, would not have
been complete. The purposes of the Father in regard to that plan were
made known clearly in the Old Testament; the record of what the Son
did in accomplishing it, was contained in the Gospels ; and some book
was needful that should contain a record of the doings of the Holy Spirit.
As the Gospels, therefore, may be regarded as a record of the work of
Christ to save men, so may the Acts of the Apostles be considered as a
record of the doings of the Holy Spirit in the same great work. With-
out that, the way in which the Spirit operates to renew and save would
have been very imperfectly known. • , r
' 2. This book is an inspired account of the character of true remvals of
-eli'gion. It records the first revivals that occurred in the Christian
church. The scene on the day of Pentecost was one of the most re-
markable displays of divine power and mercy that the world has ever
known. It was the commencement of a series of stupendous move-
ments in the world to recover men. It was the true model of a revival
of relifiou, and a perpetual demonstration that such scenes as have cha-
racterized our own age and nation especially, are strictly in accordance
with the spirit of the New Testament. The entire book of the Acts
of the Apostles records the effect of the gospel when it comes fauly
in contact with the minds of men. The gospel was addressed to
every class. It met the Jew and the Gentile, the bond and the Iree, the
learned and the ignorant, the rich aad the poor; and showed Us power
every where in subduing tlie mind^o itself. It was proper that some
record should be preserved of the displays of that power ; and that record
we have in this book. And it was especially proper that there should
he given by an inspired man an account of the oescent ot the Holy Spi«
rit a record of a true revival of religion. It was certain that the gospel
would produce excitement. 'I'he human mind, as all experience shows,
is prone to enthusiasm and fanaticism; and men might be disposed t#
INTRODUCTION. V
pervert the gosp&l to scenes of wild-fire, disorder, and tumult. Thai
the gospel would produce excitement, was well known to its Author, li
was well therefore that *here should be some record to which the church
mig-ht always appeal as an infallible account of the proper effects of the
gospel ; some inspired standard to which might be brought all excite-
ments on the subject of religion. If they are in accordance with the
first triumphs of the gospel, they are genuine ; if not, they are false.
3. It may be further remarked, that this book shows that revivals of
religwn are to be expected in the church. If they existed in the best a-nd
purest days of Christianity, they are to be expected now. If by means
of revivals the Holy Spirit chose at first to bless the preaching of the
truth, the same thing is to be expected still. If in this way the gospel
was at first spread among the nations, then we are to infer that this will
be the mode in which it will finally spread and triumph in the world.
4. The Acts of the Apostles contains a record of the organization of
the Christian church. That church was founded simply by the preaching
of the truth, and chiefly by a simple statement of the death and resur-
rection of Jesus Christ. The " Acts of the Apostles" contains the high-
est models of preaching, and the purest specimens of that simple, direct,
and pungent manner of addressing men, which may be expected to be
attended with the influences of the Holy Spirit. It contains some of the
most tender, pov/erful, and eloquent appeals to be found in any language.
If a man wishes to learn how to preach well, he can probably acquire it
nowhere else so readily as by giving himself to the prayerful and pro-
found study of the specimens contained in this book. At the same time
we have here a view of the character of the true church of Christ. The
simplicity of this church must strike every reader of " the Acts." Re-
ligion is represented as a work of the heart; the pure- and proper effect
of truth on the mind. It is free from pomp and splendour, and from costly
and magnificent ceremonies. There is no apparatus to impress the senses,
no splendour to dazzle, no external rite or parade adapted to draw the
affections from the pure and spiritual worship of God. How unlike to
the pomp and parade of pagan vorship ! How unlike the vain and
pompous ceremonies which have since, alas ! crept into no small part of
the Christian church !
5. In this book we have many striking and impressive illustrations ot
what the gospel is fitted to produce, to make men self-denying and bene-
volent. The apostles engaged in the great enterprise of converting the
world. To secure that, they cheerfully forsook all. Paul became a eon-
vert to the Christian faith, and cheerfully for that gave up all his hopes
of preferment and honour, and welcomed toil and privation in foreign
lands. The early converts had all things in common (ch. ii. 44) ; those
"which had curious arts," and were gaining property by a course of ini-
quity, forsook their schemes of ill-gotten gain, and burned their books
publicly (ch. xix. 19) ; Ananias and Sapphira were punished for at-
tempting to impose on the apostles by hypocritical professed self-denials
fch. V. 1 — 10) ; and throughout the book there occur constant instances
!>f sacrifices and toil to spread the gospel around the globe. Indeed, these
great truths had manifestly seized upon the early Christians : tJiat the
gospel luas to be preached to all 7iations ; and that whatever stood in the way
of that was to be sacrificed ; whatever toils and dangers were necessary, were
to be borne ,- and even death itself was cheerfully to be met, if it lunuld pro-
a2
fNTRODUCTION.
mote the spread of true religion. This was thsn genuine Ohrislianity ^
this is siill the spirit of the gospel of Christ.
6. This book throws important light on^the Epistles. It is a connect
ing link between the Gospels and the other parts of the New Testament.
Instances of this will be noticed in the Notes. One of the most clear and
satisfactory evidences of the genuineness of the books of the New Tes-
tament is to be found in the undesigned coincidences between the Acts and
the Epistles. This argument was first clearly stated and illustrated by
Dr. Paley. His little work illustrating it, the Horas Faulinae, is one of
the most unanswerable proofs which have yet been furnished of the truth
of the Christian religion.
7. This book contains unanswerable evidence of the truth of the Chris-
tiau religion. It is a record of the early triumphs of Christianity.- Within
the space of thirty years after the death of Christ, the gospel had been
carried to all parts of the cirilized, and to no small portion of the unci-
vilized world. Its progress and its triumphs were not concealed. Its
great transactions were not "done in a corner." It had been preached
in the most splendid, powerful, and corrupt cities ; churches were already
founded in Jerusalem, Antioch, Corinth, Ephesus, Philippi, and at Rome.
The gospel had spread in Arabia, Asia Minor, Greece, Macedon, Italy,
and Africa. It had assailed the most mighty existing institutions; it had
made its v/ay over the most formidable barriers ; it had encountered the
most deadly and malignant opposition ; it had travelled to the capital,
and had secured such a hold even in the imperial city, as to make it cer-
tain that it would finally overturn the established religion, and seat itself
on the ruins of paganism. Within thirty years it had settled the point
that it would overturn every bloody altar ; close every pagan temple ;
bring under its influence the men of office, rank, and power; and that
" the banners of the faith would soon stream from the palaces of the
Csesars." All this would be accomplished by the instrumentality of
Jews — of fishermen — of Nazarenes. They had neither wealth, armies,
nor allies. With the exception of Paul, they were men without learn-
ing. They were taught only by the Holy Ghost; armed only with the
power of God ; victorious only because he was their captain ; and the
world acknowledged the presence of the messengers of the Highest, and
*»he power of the Christian religion. Its success never has been, and
Qever can be accounted for by any other supposition than that God at-
tended it. And if the Christian religion be not true, the change wrought
by the twelve apostles is the most inexplicable, mysterious, and wonder-
ful event that has ever been witnessed in this world. Their success to
the end of time will stand as an argument of the truth of the scheme,
that shall confound the infidel, and sustain the Christian with the assured
belief that this is a religion which has proceeded from the alrtighty and
itiiinitelj beBCTolent God.
THE ACTS OF THE APOSTLES.
CHAPTER I.
npHE former treatise °- have I
-*• made, O Theophilus, of all
that Jesus began both to do and
leach,
a LU.1.W I, &c. b Lu.24.51. Ter.9. lTi.3.16.
1. The former treatise. The former
hook The Gospel by Luke is here evi-
denty intended. Greek, ' the former Lo-
gos' meaning a discourse, or a narrative.
IT O Theophilus. See Note, Luke i. 3.
As tliis book was written to the same in-
diviuual as the former, it was evidently
.written with the same design — to furnish
an authentic and full narrative of events
concerning which there would be many
imperfect and exaggerated accounts gi-
ven. See Luke i. 1—4. As these events
pertained to the descent of the Spirit, to
the spread of the gospel, to the organiza-
tion of the church by inspired authority,
to the kind of preaching by which the
church was collected and organized ; and
as those events were a full proof of the
truth and power of the Christian religion,
and would be a model for ministers and
the church in all future tim.js, it was of
great importance that a fair and full nar-
rative of them should be preseived. Luke
was the companion of Paul in his travels,
and was an eye-witness of no small part
of the transactions recorded in this book.
See Acts xvi. 10. 17 ; xx. 1-6 ; i xvii. xxviii.
As an eye-witness, he was well qualified
to make a record of the leading events of
the primitive church. And as he was the
companion of Paul, he had every oppor-
tunity of obtaining information about the
great events of the gospel of Christ. IT Of
all. That is, of the principal, or most im-
portant parts of the life and doctrines of
Christ. It cannot mean that he recorded
all that Jesus did, as he has omitted many
things that have been preserved by the
other Evangelists. The word all is fre-
quently thus used to denote the most im-
portant or material facts. Sea Acts xiii.
10. 1 Tim. i. 16. James i. 2. Matt. ii. 3 ;
iii. 5. Acts ii. 5. Rom. xi. 26. Col. i. 6. In
each of these places the word here trans-
lated "all" occurs in the original, and
means many, a large part the principal
portion. It has the same use in all lan-
guages. " This word often signifies, inde-
finitely, a large portion or number, or a
2 Until ^ the day in which he
was taken up, after that he through
the Holy Ghost had given com-
mandments *= unto the apostles
whom he had chosen :
cMatt,28.19. Mar.l6.1S-19.
4great part." Webater. IT That Jesus. The
Syriac version adds, " Jesus our Messiah."
I'his version was probably made in the
second century ^ Began to do. This is
a Hebrev^^ form of expression, meaning
the same thing as, that Jesus did and
taught. See Gen. ix. 20, " Noah began to
be an husbandman," i. e. was an hus-
bandman. Gen. ii. 3, in the Septuagint:
" Which God began to create and make ;"
in the Hebrew, " which God created and
made." Mark vi. 7, " Began to send them
forth by two and two," i. e. sent thera
forth. See also Mark x. 32; xiv. 65,
"And some began to spit on him;" in
the parallel place in Matt. xxvi. 67, " they
did spit in his face." II To do. This re-
fers to his miracles and his acts of bene
volence, including all that he did for
man's salvation. It probably includes,
therefore, h-s sufferings, death, and resur-
rection, as a part of what he has done to
save men. IT To teach. His doctrines.
As he had given an account of what the
Lord Jesus did, so he was now about to
give a narrative of what his apostles did
in the same cause, that thus the world
might be in possession of an inspired re-
cord respecting the redemption and esta-
blishment of the Christian church. The
history of these events is one of the great-
est blessings that God has conferred on
mankind ; and one of the hi/jhest privi-
leges which men can enjoy is that which
has been conferred so abundantly on this
age in the possession and extension of the
word of God.
2. Until the day. The fortieth day af-
ter his resurrection, ver. 3. See LuKe
xxiv. 51. ^ In which he was taken up. In
which he ascended to heaven. He was
taken up into a cloud, and is represented
as having been borne or carried to hea-
ven, ver. 9. IT After that, &c. lliis whole
passage has been variously rendered
The Syriac renders it, "After he haa
given commandment unto the apostles
whom he had chosen by the Holy Spirit."
So also the Ethiopic version. Others
rt
8
3 To whom also he showed him-
Belf after his passion, by many "
infallible proofs, being seen of them
aLu^4. Jno,c^.&21.
THE ACTS. [A. D. 33.
forty days, and speaking of the
things pertaining to the kingdom
of God ;
have joined the words "through the
Holy Ghost" to the phrase " was taken
up," making it mean that he was taken
up by the Holy Ghost. But the most na-
tural and correct translation seems to be
that which is in our version. IT Through
the Holy Ghost. To understand this it is
necessary to call to mind the promise tliat
Jesus made before his death, that afterl
his departure, the Holy Ghost would de-
scend to be a guide to his apostles. See
John xvi. 7 — 11, and the Note on that
place. It was to be his office to carry
forward the work of redemption in ap-
plyhig it to the hearts of men. Whatever
was done, therefore, after the atonement
and resurrection of Jesus, after' he had
finished his great work, was to be regard-
ed as under the peculiar influence and
direction of the Holy Ghost. Even the
mstructions of Jesus, his commission to the
apostles &c. were to be regarded as com-
ing within the department of the sacred
Spirit, within the province of his peculiar
work. The instructions were given by
divine authority, by infallihle guidance,
and as a part of the work which the Holy
Spirit designed. Under that Spirit the
apostles were to go forth ; by his aid they
were to convert the world, to organize
.the church, to establish its order and its
doctrines. And hence the entire work
was declared to be by his direction.
Though in his larger and more mighty
influences, the Spirit did not descend un-
til the day of Pentecost (Luke xxiv. 49.
comp. Acts ii.) yet m some measure his in-
fluence was imparted to ihem before the
ascension of Christ. John xx. 22. IT Had
given commruidments. Particularly the
command to preach the gospel to all na-
tions. Matt, xxviii. 19. Mark xvi. 15—19.
It may be worthy of remark, that the
word commandments, as a noun in the
plural number, does not occur in the ori-
f final. The single word which is trans-
ated "had given commandments" is a
pdrliciple, and means simply having com-
maruled. There is no need, therefore, of
siipjiosiiig that there is reference here to
any other command than to that great
nnd glorious injunction to preach the
gospel to every creature. That was a
command of so much importance as to be
worthy of a di.^tinct record, as constitut-
ing the sum of all that the Saviour taught
them after hia resurrection II Tht apos I
ties. The eleven that remained after tha
treason and death of Judas. IT Whom h«
had chosen. Matt. x. Luke vi. 12 — 16.
3. He shewed himself. The resurrection
of Jesus was the great fact on which the
truth of the gospel was to be established.
Hence the sacred writers so often refer
to it, and establish it by so many argu
ments. As that truth lay at the founda-
tion of all that Luke was about to record
in his history, it was of importance that
he should state clearly the sum of the
evidence of it in the " beginning of hia
work. IF After his passion. After he
suffered, referring particularly to hia
death, as the consummation of his suffer-
ings. The word passion with us means
commonly excitement, or agitation of
mind, as love, hope, fear, anger, &c. In
the original the word means to suffer
The word passion, applied to the Sa-
viour, denotes his last sufferings. Thus
in the Litany of the Episcopal church, it
is beautifully said, " by thine agony and
bloody sweat ; by thy cross nnd passion,
good Lord, deliver ns." The Greek word
of the same derivation is rendered suffer-
ij}gs in 1 Pet. i. 11; iv. 13. Col. i. 24.
H Bi/ many infallible proofs. The word
rendered here infallible proofs, does not
occur elsewhere in the New Testament.
In Greek authoi*s it denotes an infallible
sign or argument by which any thing can
be certainly known. Schleusner. Hero
it means the same — evidence that he wa
alive which could not deceive, or in
WliTch they could not be mi^Takeh. That
evidence consisted in his eating with
them, conversing with them, meeting
them at various times and places, work-
ing miracles (John xxi. G, 7) ; and uni-
formly showing himself to be the same
friend with whom they had been familial
for more than three years. This evidence
was infallible, (1. Because it was to them
unexpected. They had manifestly not
believed that he wouki rise again. John
XX. 25. Luke xxiv. There was therefore
no delusion resulting from any expertatton
of seeing him, or from a design to impose
on men. (2.) It was impossible that they
could have been deceived in relation to
one with whom they had been r-nniliar
for more than three years. No men could
be imix)8pd uikiu and made to believe
mat they really saw, talked with, and ata
with, a friend whom they had known so
B. C. 33.J
CHAPTER i.
4 And ' oeing assembled toge-
ther with them, commanded ° them
that they should not depart from Je-
rusalem, but wait for the promise
1 or, eating togethtr. a Lu.24.49.
long and familiarly, unless it was real.
(3.) There were enough of them to avoid
the possibility of deception. Though it
might be pretended that one man could
be imposed on, yet it could not be that an
imposition could be practised for forty
days on eleven, who were all at first in-
credulous. (4., He was with them suffi-
cient time to give evidence. It might be
pretended, if they had seen him but once,
that they were deceived. But they saw
him often, and for the space of more
than a month. (5.) They saw him in va-
"ious places and times where there could
6e no deception. If they had pretended
that they saw him rise, or saw him at twi-
ught in the morning when he rose, it might
have been said that they were deluded
by some remarkable appearance. Or it
might have been said that, expecting to
Bee hrni rise, their hopes and agitations
would have deceived them, and they
would easily have fancied that they saw
him. Bat it is not pretended by the sa-
cred writers that they saw him rise. An
impostor would have affirmed this, and
would not have omitted it. But the sacred
v^-riters affirm.ed that they saw him after
he wa-s risen ; when they were free from
agitation ; when they could judge coolly ;
in Jerusalem ; in their company when at
worship ; when journeying to Emmaus ;
when in Galilee; when he went with
them to mount Olivet ; and when he as-
cended to heaven. (5.) He appeared to
them as he had always done ; as a friend,
companion, and benefactor: he ate with
them; wrought a miracle before them;
was engaged in the same work as he was
before he suffered ; renewed the same
promise of the Holy Spirit; and gave
them his commands respecting the work
which he had died to establisl^nd pro-
mote. In all these circumstances it was
impossible that they should be deceived.
^ Being seen of them forty days. There
are no less than thirtee:^ different ap-
pearances of Jesus to his disciples re-
corded. For an account of them see the
Note at the end of the Gospel of Mat-
thew. If Speaking to thern, &c. tie was
not only seen by them, but he continued
the same topics of discourse as before his
Bufferings ; thus showing that he was the
same person that had suflered, and that his
heart was still intent on the same great
of the Father, which, saith he. Ye'
have heard of me :
5 For John " truly baptized with
water ; but ye shall be baptized with
t Jno.c. 14,15, & 16. c Matt.3.i7.
workt Our Saviour's heart was filled
with the same design in his life and
deaih, and when he rose ; thus showing
us that we should aim at tlie same great
work in all the circumstances of our be-
ing. Afflictions, persecutions, and death
never turned Ami from this great plan,
nor should they be allowed to divert our
minds from the great work of redemption.
IT The things pertaining to the kingdom oj
God. For an explanation of this phrase,
the kingdom of God, see the Note on
Matt. iii. 2. The meaning is, Jesus gave
them instructions about the organization,
spread, and edification of his church.
4. And being assenibled together. Mar-
gin, "or, eating together." This sense is
given to this place in the Latin Vulgate,
the Ethiopic, and the Syriac versions.
But the Greek word has not properly this
sense. It has the meaning of congregat-
ing, or assembling. It should have been,
however, translated in the active sense,
"and having assembled them together."
The apostles were scattered after liis
death. But this passage denotes that he
had assembled them together by his au
thopty, for the_purpose of giving" them a
cTiarge respectmg fiieif conduct when he
sTToTild have left them. When this occur-
red, does not appear from the narrative ,-
but it is probable that it was not long be-
fore his ascension : and it is clear that the
place where they were assembled was
Jerusalem. IF But wait for thepromise of
the Father. For \\\e fulfdment of the pro-
raise respecting the descent of the Holy
Spirit, made by the Father. IT Which ye
have heard of me. Which I have made to
you. See John xiv. 16. 26 ; xv. 26 ; xvi.
7—13.
5. For John truly baptized, &c. These
are the words of Jesus to his apostles, and
he evidently has reference to what was
said of John's baptism compared with his
ownmMatt.iii.il. John i. 33. In those
verses John is represented as baptizing
with "vater, but the Messiah who was to
com 5 as baptizing with the Holy Ghost
ana with tire. This promise respecting
tlie Messiah was now about to be ful-
filled iiLA remarKable manner. See Acts
ii. IT Wpt many days hence. This was
probably spoken not long before his as-
cension, and of course not many days be
fore the day of Pentecost.
10
THE ACTS.
tA. D. 33
the Holy Ghost, " not many days
hence.
6 When they therefore were come
together, they asked of him, saying.
Lord, wilt * thou at this time re-
a c.2.4;10.45;n.l5, b Matt.24.3,4.
6. When they therefore were come toge-
ther. At the mount ol" Olives. See ver.
9. 12 1 Wilt thou at this time, <Szc. The
»;x)stjes had entertained the common opi-
nions of the Jews about the temporal do-
minion of the Messiah. They expected
tJiat he would reign as a prince anil con-
queror, and free them from the bondage
of the Romans. Many instances of tins
expectation occur in the Gospels, not-
witlistanding all the efif)rts wh. en me
Lord Jesus made to explain to them tne
true nature of his kingdom. This ex-
pectation was checked, and almost de-
stroyed by his death. Luke xxiv. 21.
And it is clear that his death was the
only means which could effectually
check and change their opinions respect-
ing the nature of his kingdom. Even
Ids own instructions would not do it ; and
only his being taken from them could di-
rect their- minds effectually to the true
nature of his kingdom. Yet, though his
death checked their expectations, and
appeared to thuart their plans, yet his
return to life excited them again. They
beheld him with them : they were assur-
ed it was the same Saviour; they saw
now that his enemies had no power over
him; that a being who could rise from
the dead, could easily accompli.sh all his
plans. And as they did not doubt now
that he woiM restore the kingdom to Ls-
rael, they asked whether he would do it
at this time ? They did not ask whether
he would do it at all, or whether they
had correct views of his kingdom ; but
taking that for granted, they asked him
whether that v;as the time in which he
would do it. The emphasis of the inquiry
lies in the expression, "at this time,'' and
hence the answer of the Saviour refi>rs
Bolely to the point of their inf/iiiri/, and
not to the correctness or incorrcictncps of
their opinions. From these expectations
of the ajMislles we may learn, i 'IMkiI
there is nothing so difTicnlt to be ren. ved
from the mind as prrjudire iii firoii, <if
frrorieoiis <)])iTilons. 2. That such pr('),i
'iir-e will survive the plainest |>«ta6 In the
contrary, '.i. That it will oClei^fcinifcst
itself even after ail proper riieans liiue
boon taken to subdue it. I'rroneous oju-
.iiii.s thus maintain a secret aacemlencv
store '"again the kingdom to Israel 1
7 And he said unto them, It "^ is
not for you to know the times oi
the seasons which the Father hath
put in his own power.
c Is.1.26. Da.7.27. d Matt.24.36. ITh 6.1^,
in a man's mind, and are revived by tho
slightest circumstances, even long after
we supposed they were ov.ercome ; ana
ever, in the face of the plainest proofs of
reason or of Scripture, 'a Restore Bring
back; put into its former situation. Ju-
dea was formerly governed by its own
kings and laws ; now, it was subject to
the Romans. This bondage was griev-
ous, and the nation sighed for deliver
nnre. The inquiry of the apostles evi
dently was, whether he would now free
them from the bondage of the Romans,
and restore them to their former state of
freedom and prosperity, as in the times of
David and Solomon. Spee Isa. i. -2&. The
word " restore" also may include more
than a reducing it to its former state. It
i.'iay mean, wilt thou now bestow the king-
dom and dominion to Israel, according to
the prediction in Dan. vii. 27. IT I'he
kingdom. The dominion ; the empire :
the reign. The expectation was that the
Messiah — the king of Israel — would reign
over men, and thus the nation of the Jews
extend their empire over all the earth
II To Israel. To the Jews, and particular-
ly to the Jearish followers of the Messiah.
Lightfbot thinlvs that this question was
asked in indignation against the Jews.
" Wilt thou confer dominion on a nation
which has just put thee to death?" But
the answer of the Saviour shows that {his
was not the design of the question.
7. It is not for you to know. The qnes
tion of the apostles respected the time oi
the restoration ; it was not whether he
immld do it. Accordingly his answer
meets precisely their inquiry ; and he tells
them in geiirral that the tiiiie of the great
events (jf God's kingdom was not to be
understood by them. A similar question
they had asked in Matt. xxiv. 3, "Tell us
when sliall these things be?" Jesus an-
swered thera,/Ac7J by showing them cer
tain signs which should precede his com
ing, and by saying (ver. '.id), " But of tha*
day and that hour knowelh no mnn, no,
not the angels of lieavcn. Imt niy Father
only." God has unilbrmiy reproved ■
vaiii ruriositv on such poinis. 1 Thofis. v
1.2. 2 Pel. ill. 10. Luke xii. '.19, AO. Tl Thi
times, or the scason.t. The dillerence be
tween these words is, that tlie furmnr .le
\ D. 33.]
CHAPTER 1.
8 But ye shall receive > power,
after that the Holy Ghost is come
> or, tht povBtr of the Holy Ghort coming upon you.
notes any time or period indefinite, or un-
certain ; the latter denotes a fixed, defi-
nite, or appropriate time. They seem to
be used here to denote the periods of all
cksses of future events. ^The Father
\alh put, &c. So much had the P'ather
reserved the knowledge of these, that it
is said that even the Son did not know
them See Mark xiii. 32, and the Note on
that place. IT In Ids own power. That is,
he has fixed them by his own authority ;
he will bring them about in his own time
and way ; and therefore it is not proper
for men anxiously to inquire into them.
All prophecy is remarkably obscure in re-
gard to the lime of its fulfilment. The
reasons are, (1.) To excite men to watch
for the events that are to come, as the
time is uncertain, and they will come
" like a thief in the night." (,2.) As they
are to be brought about by human agen-
cy, they are so arranged as to call forth
that agency. If men knew just when an
event was to come to pass, they might be
remiss, and feel that their effort was not
needed. (3.) The knowledge of future
scenes — of the exact time, might alarm
men, and absorb their thoughts entirely,
and prevent attendance to the present
duties of life. Duty is ours now ; God
will provide for future scenes. (4.) Pro-
mises sufUciently clear and full are there-
fore given us to encourage us; but not
fall enough to excite a vain and idle curi-
osity. All this is eminently true of our
own death, one of the most important fu-
ture scenes through which we are to
pass. It is certainly before us ; it is 7iear ;
it cannot be long avoided ; it may come
at any moment. God has fixed the time,
but will not inform us when it shall be.
He does not gratify a vain curiosity, or
terrify us, by announcing to us the day
or the hour when wo are to die, as
we do a man that is to be executed.
This would be to make our lives like
that of a criminal sentenced to die,
and w-e should through all our life
through fear of death be subject to bond-
Bge. Heb. ii. 15. He has made enough
Rnown to excite us to prepare, and to be
always ready, having our loins girt about,
and our lamps trimmed and burning.
Luke xii. 35.
8. But ye shall receive power, &c. Lite-
rally, as ft is translated in the margin,
ve shall receive the power of the Holy
upon you : and ye '^ shall be wit-
nesses unto me, both in Jerusalem,
and in all Judea, and in Samaria,
a Lu.24.47-49. M2t.28.19.
Ghost coming upon you." This was said
to them to console them. Though they
could not know the times which God re-
served in his own appointment, yet they
should receive the promised guide and
comforter. The word power here refers
to all the help or aid which the Holy
Spirit would grant ,• the power of speak-
ing with new tongues; of preaching the
gospel with great effect; of enduring
great trials, &c. See Mark xvi. 17, 18.
The apostles had impatiently asked him
if he was then about to restore the king-
dom to Israel. Jesus by this answer re-
buked their impatience ; taught them to
repress their ill-timed ardour; and as-
sured them again of the coming of the
Holy Ghost, t' Ye shall be witnesses. For
this purpose they were appointed ; and
for this design they had been with him
for more than three years. They had
seen his manner of life, his miracles, his
meekness, his sufferings ; they had listen-
ed to his instructions, had conversed and
eaten with him as a friend ; they had seen
him after he was risen, and were about to
see him ascend to heaven ; and they were
qualified to bear witness to all these things
m all parts of the earth. They were so
numerous, that it could not be pretended
that they were deceived ; they had been
so intimate with him and his plans, that
they could testify of him ; and there was
no motive but (^nviction of the truth, that
could lead them' to all these sacrifices in
making known the Saviour. The ori-
ginal word here is ^x^Ttyts;, martyrs.
From this word the name martyrs haa
been given to those who suffered in times
of ^persecution. The reason why thig
name was given to them was that they
bore loilness to the life, instructions, death,
and resurrection of the Lord Jesus, even
in the midst of persecution and death. It
is commonly supposed that nearly all of
the apostles thus bore witness to the Lord
Jesus: of this, however, here is not clear
proof See Mosheim's Ecclesiastical His-
tory, vol. i. p. 55, 56. Still the word here
does not necessarily mean that they
should b« martyrs, or be pat to death
in bearing witriess to the Lord Jesus;
but that they should everv where testify
to what they knew of him. The fact
that this was the design of their appoint
ment, and that they actually bore such
testimony, is abundantly confirmed in thfi
I'J
THE ACTS.
[A. D. 33.
•ina unto the utte.most part of the
earth.
9 And when he had spoken these
Acts of the Apostles.ch. i. 22 ; v. 32; x.39.
42; xxii. 15. TT tn Jerusalem. In the
capital of the nation. Soe Acts ii. The
great work of the Spirit on the day of
Pentecost occurred there. Most of the
disciples remained in Jerusalem until the
gersecution tnat arose about the death of
tephen. Acts \iii. J. 4. The apostles re-
mained there till Herod put James to
death. Comp. Acts viii. 1, with xii. 1.
This was about eight years. During this
tiipe, however, Paul was called to the
apostle.ship, and Peter had preached the
gospel to Cornelius, Philip to the eunuch,
&c. TT In all Judea Judea was the
southern division of the Holy Land, and
included Jerusalem as the capital. See
Note, Matt.ii. 22. See ch. viii. 1. IT And
in Samaria. This was the middle portion
of Palestine. Note, Matt.ii. 22. This was
fulfilled by the disciples. See ch. viii. 1,
"And they were all scattered abroad
throughout the regions of Judea and Sa-
maria (ver. 4), every w here preaching the
word." viii. 5, "Then Philip went dowii
to the city of Samaria, and preached
Christ unto them." ver. 14; ix. 31. "^ And
unto the ullermoat parts of tlie earth. The
word eartk, or land, is 'sometimes taken to
denote only the land of Palestine. But
here, there does pot &serri to l)e a neces-
sity for limiting ii thus. If Christ had in-
tended that, he vvouid have mentioned
Galilee, as being the orJy remaining divi-
sion. But as he had expressly directed
them to preach the gosiwl to all nations,
the expression here is clearly to be con-
sidered as including the Gentile lands as
well as the Jewish. The evidence that
they did this, is found in the subsequent
parts of this book, and in the history of
the church. In this way Jesus replied to
their question. Though he did not tell
them the time when it was to be done,
nor did he afHrm that he would restore
the kingdom to Israel, yet he gave them
nn answer tliat implied that the w<jrk
dhould advance — sliould advance much
farther than the land of Israel ; and that
they would have much to do in promoting
it. All the commands of God, and all his
communications are such as to call tip our
energy, and teach us that vx have much
to do. The uttermost parts of the earth
have been given to the Saviour (Ps. ii. H) ;
and churches should not rest initil he
whoeo right it is sliall come and reign.
ezok.xu.27.
things, while they beh3ld, he was
taken up ; and a cloud received him
out of their sight.
9. While they beheld. While they sava
him. It was of importance to state that
circumstance, and to state it distinctly.
It is not affirmed in the New Testament
that they saw him rise from the dead ; be-
cause the evidence of that fact could be
better established by their seeing hira
after he was risen. But the truth of hia
ascension to heaven could not be confirmed
in that manner. Hence it was so arranged
as that he should ascend in open day ; in
the presence of his apostles; and that not
when they were asleep, or indifferent, but
when they were engaged in a conversa-
tion that should fix the attention, and
when they were looking upon him. Had
Jesus vanisfhed secretly, or in the night,
the apostles would have been amazed
and confounded ; perhaps they would
even have doubted whether they had
not been deceived. But when they sate
him leave them in this manner, they could
not doubt that he had risen; and when
they saw him ascend to heaven, they could
not doubt that his work was approved,
and that God would carry it onward.
This event was exceedingly iniportant
(1.) It was a confirmation of the trulh of
the Christian religion. (2.) It enabled the
apostles to state distinctly mhere the Lord
Jesus was, and at mice directed their af-
fections and their thoughts away from the
earth, and opened their eyes on the glory
of the scheme of religion they were to es-
tablish. If their Saviour was in heaven^
it settled the question about the nature of
his kingdom. It was clear that it was
not designed to be a temporal kingdom.
The reasons why it was proper that the
Lord Jesus should ascend to heaven rather
than remain on earth, were, (1.) That he
had finished the work which God gave
him to do on the earth (John xvii. 4 ; xix.
30), and it was proper that he should be
received back to the glory which he haa
with tne Father before the world was.
John xvii. 4, 5. Phil. ii. G. 9, 10. (2.) It
was profier that he should ascend, that the
Holy Spirit might come down and jierfbrm
his part of the work of redemption. Jesna,
by his personal minisir)', as a man, could
be but ni one place; the Holy Spirit could
be in all places, and be present at all times,
and could apply the work to all men.
Note, John xvi. 7. (3.) A part of the work
of Christ was yet to be perfi)rmed in hea-
ven. That was iJie work of intercession.
Tne high-priest of the Jews not only inad«
h.D^^
UHAKrER I.
J3
10 And wk'ie they looked stead-
festly tow-rtia heaven, as he went
up, behold, two " men stood by them
m white apparel ;
a Jix 20.12.
an alonemenl, but also presented the blood
of sacrifice before the mercy-seat, as the
priest of tne people. Lev. xvi. 11 — 14.
This was done to typify the entrance of
the great High-priest of our profession
into the heavens. Heb. ix. 7, 8. 11, 12.
The work which he performs there is the
work of intercession. Heb. vii. 25. This
IS properly the work which an advocate
performs in a court of justice for his cli-
ent. It means that Christ, our great
High-priest, still pleads and manages our
cause in heaven ; secures our interests ;
obtains for us grace and mercy. It con-
eists in his appearing in the presence of
God for us (Heb. ix. 24) ; in his presenting
the merits of his blood (Heb.ix.r2. 14) ; and
in securing the continuance of the mercy
which has been bestowed on us, and which
is still needful for our welfare. The Lord
Tesus also ascended that he might assume
and exercise the office of King in the
immediate seat of power. All worlds
were subject to him for the welfare of
the church ; and it was needful that he
should be solemnly invested with that
power in the presence of God, as the re-
ward of his earthly toils. 1 Cor. xv. 25.
" He must reign till he hath put all ene-
mies under his feet.'' Eph. i. 20 — 22.
Phil. ii. 6 — 11. IT A cloud received him.
He entered into the region of the clouds,
and was hid from their view. But two
sthers of our race have been taken bodily
from earth to heaven. Enoch was trans-
lated (Gen. V. 24. Comp. Heb. xi. 5) ; and
Elijah was taken by a whirlwind to hea-
ven. 2 Kings ii. 11. It is remarkable that
when the return of the Saviour is men-
tioned, it is uniformly said that he will re-
turn in the clouds, ver. 11. Matt, xxi v. 30 ;
xxvi. 64. Mark xiii. 26. Rev. i. 7. Dan.
vii. 13. The clouds are an emblem of
sublimity and grandeur, and perhaps this
is all that is intended by these expressions.
Deut. iv. 11. 2 Sam. xxii. 12. Ps. xcvii. 2;
civ. 3.
10. Lmkedsteadfiaetitf. They fixed their
eyes, ~or gsffiga* mtefitly tovvarti heaven.
Luke iv. 20, " And the eyes of all them
in the synagogue were fastened (Greek,
the same word as here) on him.'' It means
the intense gaze when we are deeply in-
terested, and wish to see clearly and dis-
tincUv. Here they were amazed and
B
11 Which also said, Ye men * of
Galilee, w^hy stand ye gazing up
into heaven 1 This same Jesus,
which is taken up from you into
b c.2.7;13.31.
confounded ; the thing was unlooked-for:
and they were even then inquiring whe-
ther he would not restore the kingdom to
Israel. With this mingled amazement, and
disappointment, and curiosity ; and with
the earnest desire to catch the last glimpse
of their beloved master, they naturally
continued to gaze on the distant clouds
where he had mysteriously disappeared
from their view. W ever was a scene more
impressive, grand, and solemn than this.
IF Toward heaven. Toward the distant
clouds or sky which had received him.
IT As he went up. Literally, " The ascend-
ing, or going up." Doubtless they conti-
nued to gaze after he had departed from
their view. IF Two men. From the rai-
ment of these " men" and the nature of
their message, it seems clear that they
were angelic beings, who were sent to
meet and comfort the disciples on this
occasion. They appeared in human form^
and Luke describes them as they appear
ed. Angels are not unfrequently called
men. Luke xxiv. 4, "Two men stood by
them in shining garments," &c. Comp.
John XX. 12. Matt, xxviii. 5. As two an-
gels are mentioned only as addressing the
apostles after the resurrection of Jesus
(John XX. 12. Luke xxiv. 4), it is no un-
natural supposition tliat these were the
same who had been designated to the
honourable office of bearing witness to
his resurrection, and of giving them all
the information about that resurrection,
and of his ascension, which their circum-
stances needed. IF In white apparel. An-
gels are commonly represented as clothed
in white. Note, John xx. 12. Matt, xxviii.
3. Mark xvi. 5. It is an emblem of purity;
and the worshippers of heaven are repre-
sented as clothed in this manner. Rev.
iii. 4, " They shall walk with me in white."
5, "He that overoometh shall be clothed
in white raiment." iv. 4; vii. 9. 13, 14.
11. Ye men fjf Galilee. Galilee was the
place of their former residence; and this
was the name by which they were com-
monly known. There is no evidence
that the angel intended this name in any
way to reproach them. IF Why stand ye,
&c. There is doubtless a slight degree
of censure implied in this, as well as a
design to call their attention away iwm
a vain attempt to see the departed Sa*
14
THE ACTS.
A. D. 33
heax en, shall * so come in like man-
o Jno.U.3, lTh.4.16.
viour The impropriety ?nay have been,
;1.) In the feeling of (lisappointrnent, as
if he would not restore the kingdom to
Israel (2.) Possibly they were expecting
that he would again soon appear ; though
he had often foretold them that he would
ascend to heaven. (3.) There might have
been an impropriety in their earnest de-
sire for the mere bodily presence of the
Lord Jesus, when it was more important
that it should be in heaven. We may see
here also that it is our duty not to stand
in idleness, and to gaze even towards hea-
ven. We, as well as the apostles, have a
great work to do, and we should actively
engage in it without delay. IT Gazing vp.
Looking up. IT This same Jesus. This
was said to comfort them. The satne tried
friend, who had been so faithful to them,
kvould return. They ought not therefore
^o look with despondency at his depart-
ure. II Into heaven. This expression de-
notes into the immediate presence of God;
or into the place of perpetual purity and
happiness, where God peculiarly mani-
fests his favour. The same thing is lire-
quently designated by his sitting on the
rignt hand of God, as emblematic of f)Ower,
honour, and favour. Note, Mark xvi. 19,-
xiv. G2. Ileb. i. 3; ^'iii. 1. Acts vii. 55.
Rom. viii. 34. Eph. i. 20. TT Shall so come.
At the day of judgment. John xiv. 3, " If
go and prepare a place for you, 1 will
Dome again," &c. H In like manner, &c.
In clouds, as he ascended. See Note, ver.
9. 1 The.ss. iv. 16. This address was de-
signed to comfort the disciples. Though
their master and friend was taken from
them, yet he was not removed for ever.
He would come again with similar ma-
jesty and glory, for the vindication of his
people, and to tread all his enemies under
nis feet. The design for which he will
come, will be to judge the world. Matt.
xxv. There will be an evi<lent fitness
and propriety in his coming. (1.) Because
his apitropriate work in heaven as medi-
ator BJiall be accomplished ; his people
shall have been saved; the enemy sub-
dued; death shall have been conquered:
and the gospel shall have shown its pow-
^r in Hiib.luing all forms of wickedness ;
m removing the effects of sin ; in esta-
hlishmg the law, in vindicating tlie ho-
nour of God ; and shall thus have done
all that will be need lid to be done to es-
tablish the authority of God thn)ughout ,
Oie universe. It will be pr)pcr, there- 1
ner as^ ye have seen him go int<
heaven.
fore, that this mysterious order of things
shall be wound vp, and the results become
a matter of record in the historj' of the
universe. It will be better than it would
be to suffer an eternal millennium on tne
earth, while the saints should many of
them slumber, and the wicked still be in
their graves. (2.) It is proper 'Jiat he
should come to vindicate his peojile, and
raise them up to glory. Here they liave
been persecuted, oppressed, put to death.
Their character is assailed ; they are
poor; and the world despises them. It is
fit that God should show himself to be
their friend, that he should do justice to
their injured names and motives ; that he
should bring out hidden and obscure
virtue, and vindicate it; that he shoidd
enter every grave and bring forth his
fricrKls to life. (3.) It is prcjier that he
should show his hatred of" sin. Here it
triumphs. The wicked are rich, and
honoured, and mighty, and say, Wliere is
the promise of his coming? 2 Pet. iii. 4.
It is right that he should defend his
cause. Hence the Lord Jesus will come
to guard the avenues to heaven, and to
see that the universe suffers no wrong
by the admission of an improj)er persoi*
to the skies. (4.) The great transactions
of redemption have been public, open,
oi"ten grand. The apostacy was public,
in the face of angels and of the univeree.
Sin has been open, pubhc, high-handed.
Misery has been public, and has rolled it8
deep and turbid waves in the face of the
universe. Death has been public ; all
worlds have seen the race cut down and
moulder. The death of Jesus waa_4iul>
lie ; the angels saw it; the heavens were
clothed with nioucning; the earth shook;
and the dead arose. The angels have
desired to look into these things (1 PeL
i. 12), and have felt an intense solicitude
about men. Jesus was pHblicly whipped,
cursed, cnu-ified ; nnd it is proper that he
should publicly triumph, that nil heaven
rejoicing, and all hell at length humbled,
should see his jiublic victory. Hence he
will come with clouds — with atigels-
with lire — and ^^ill raise the dead, anc'
exhibit to all the universe the amazing
close of the scheme of redemiilion. (5.^
We are in these verses j)re.v(Miled with
tlie most grnnd and wonderliil event*
that lliis world has ever known — the bh-
cension and return of the Lord Jesus.
Hero is coiLsolation for the Christian anW
\. D. 33.]
CHAPTEii I.
15
12 Then ^ returned they unto Je-
rusalem, from the mount called Oli-
vet, which is from Jerusalem a sab-
bath-day's journey.
13 And when they v»'ere come in,
they went up into an upper room,
wheie abode both Peter, * and
a Lu.24.52
i Lu.6.ia-1
iiere is a source- ot ceaseless alarm to the
ainner
13. Then they returned to Jerusalem.
fn Luke xxiv. 52, we are told that they
worshipped Jesus before they relurnect.
And it is probable that the act of wor-
ship to which he refers, was that which
•s mentioned in this chapter — their gazing
jitently on their departing Lord. If From
the mount called Olivet. From the mount
:»f Olives. Note, Matt. xxi. 1. The part
of the mountain irom which he ascended
was the eastern declivity, where stood
the little village of Bethany. Luke xxiv.
50. IT A sabbath-day's journey. As far
as might be lawfully travelled by a Jew
on the Sabbath. This was two thousand
paces or cubits ; or seven furlongs and a
half— not quite one mile. Note, Matt,
xxiv. 20. The distance of a lawful jour-
ney on the Sabbath was not determined
by the laws of Moses, but the Jewish
teachers had fixed it at two tliousand
paces. This measure was determined on
because it was a tradition, that in the
camp of the Israelites v/hen coming from
Egypt, no part of the camp was more
than two thousand paces from the taber-
nacle ; and over this space, therefore,
they were permitted to travel for wor-
ship. Perhaps, also, some countenance
was given to this from the fact that this
was the extent of the suburbs of the Le-
vitical cities. Num. xxxv. 5. Mount Oli-
vet was but^^we furlongs from Jerusalem,
and Bethany was fifteen furlongs. But
on the eastern declivity of the mountain
the tract of country was called, for a con-
siderable space, the region of Bethany ;
and it was from this place that the Lord
Jesus ascended.
1.3. Wereco7nein. To Jerusalem. ^ They
went up into an upper room. The word
Oj/£^ui3v, here translated upper room, oc-
curs but four times in the New Testa-
ment. Acts ix. 37, " She (Dorcas) w^as sick
and died ; whom when they had washed,
they laid her in an upper chamber." 39 ;
ix. 8, " And there were many lights in
the upper chamber where they were ga-
thered together." The rot)m so desig-
nated was an upper chamber used for
James, and Johi , and Andrew, Phi-
lip, and Thomas, Bartholomew, and
Matthew, James the son of Alphe-
us, and Simon Zelotes, and Judas
the brother of James.
14 These all continued with one
accord in prayer and supplication,
devotion; or to place the dead before
burial; or occasionally for conversation,
&c. Here if evidently means the place
where they were assembled for devotion.
Luke (xxiv 53) says they were continu-
ally 171 the temple praising and blessing
God. And some have supposed that the
upper room here designated, was one of
the rooms in the temple. But there is no
evidence of that ; and it is not very pro-
bable. Such a room was a part of every
house, especially in Jerusalem; and they
probably selected one where they might
be together, and yet so retired that they
might he safe from the Jews, IT Where
abode. Where were remaining. This
does not mean that this was their perma-
nent habitation ; but they remained there
waiting for the descent of the Holy Spirit.
ir Peter, &c. All the apostles were there
which Jesus had at first chosen, except
Judas. Luke vi. 13 — 16.
14. These all continued, &c. The won!
continued denotes persevering and con-
stant attention. The main business was
devotion. Acts vi. 4, " We will give our-
selves continually to the ministry of the
word." Rom. xii. 12, " Continuing instant
in prayer." xiii. 6, " Attending continually
upon this very thing." It is their rnain and
constant employment. Col. iv. 2. V Wtth
one accord. With one mind; unitedly;
unanimously. There were no schisms,
no divided interests, no discordant pur-
poses. This is a beautiful picture of de-
votion, and a specimen of what social
worship ought now to be, and a beautiful
illustration of Ps. cxxxiii. The apostles
felt that they had one great object ; and
their deep grief at the loss of their mas-
ter, their doubts and perplexities, led
them, as all afflictions ought to lead us
to the throne of grace- IF In prayer and
supplication. These words are nearly
synonymous, and are often interchanged.
They express here petitions to frod for
blessings, and prayer to avert impending
evils. IT With the women. The women
that hid followed the Lord Jesus from
Galilee. Luke viii. 2 3 ; xxhi. 49. 55 ; xxiv
10. Matt, xxvii. 55. The women particu-
larly mentioned are Mary Magdale'^ne
^6
THE ACTS.
A. D. ao
with the * women, and Mary the
Siother of Jesus, and with his bre-
thren.
15 A'ld in those days Peter stood
ftp in the midst of the disciples, and
said, (the number of the names to-
a Lu.23.49,55j24.10.
Mary the mother of James and Joses, the
mother of Zebedee's children, Joanna the
wife of Chuza, and Susanna. Besides
fhese, there were others whose names
are not mentioned. Most of them were
relatives of the apostles or of our Sa-
viour ; and it is not improbable that
some of them were wives of tlie apos-
tles. Peter is known to liave been mar-
ried (Matt. viii. 14), and had his wife in
attendance (1 Cor. ix. 5) ; and the same
was doubtless true of some of the other
apostles (1 Cor. ix. 5). Maiy is here par-
ticularly mentioned, the mother of Jesus ;
showing that she now cast in her lot with
the apostles. She had besides been par-
tirnljrly intrusted to the care of John
(Jt.in xix. 26, 27), and had no other home.
This is the last time she is mentioned in
the New Testament. John xix. 27. IF And
with his brethren. See Note. Matt. xji. 46.
At first they had been unbelieving about
the claims of Jesus (John vii. 5); but it
seems that they had been subsequently
converted.
15. In those days. On one of the days
.ntervening between the ascension of Je-
sus and the day of Pentecost. IT Peter
stood tip. Peter standing up, or rising.
This is a CTistomary expression in the
Scriptures when one begins to do a thing.
Luke XV. 18. The rea.son why Peter did
this may be seen in the Note on Mall.
xvi. 16, 17. It is not improbable, besides,
that Peter was the most aged of the apos-
tles; and from his uniform conduct we
knovv that he was the most ardent. It was
perfectly characteristic, therefore, (or him
♦o introduce the busincKS of the electicm
of a new apostle. IT The disciples. Tlii«
was the name which was given to them
as being learners in the school of ('hrist.
Note, Matt. v. 1. IT The number of the
names. The number of the persons, or
individuals. The word name is often used
to denote the person. Rev. iii. 4. Acts iv.
12; xviii. 15. Eph. i. 21. In Syriac it is,
*• the a.ssembly of men was about an Inin-
ired and twenty." This was the first as-
sembly ronvened to transact iho business
of the church; and it is not a iitlle re-
markable that the vote in so important a
matter ai electing an apostle, was by the
gether were about an hundred and
twenty,)
16 Men cnc? brethren : This scrip
ture must needs have been fulfilled
which* the Holy Ghost by the mouth
of David spake before concerning
b Ps.41.?. Jno.13.18.
entire church It settles the question thai
the election of a minister and pastor
should be by the church, and not be im-
posed on them by any right of presenta-
tion by individuals, or by any ecclesias-
tical body. If a case could ever occur
where a minister should be chosen by the
ministry only, sucii a case was here in the
elecfion of another apostle. And yet in
tiiis the entire church had a voice. WTie-
iher this was all the true church at this
time, does not appear from the history
This expression cannot mean that there
were no more Christians, but that these
were all that had convened in the iippet
room. It is almost certain that our Sa-
viour had, by his own ministry, broughl
many others to be his true followers.
16. Men and brethren This is a cus-
tomary mode of address, implying affec
fion and respect. Acts xiii. 26. The Sy
riac has it more appropriately than by the
introduction of the conjunction "and"—
" Men, our brethren." IT This scripture
This portion or prediction contained in tlie
writings of the Old Testament. iScriplure,
writing. Note, John v. 39. The passage
to which Peter refers is commonly sup-
posed to be that recorded in Ps. xli. 9.
" Yea, mine own familiar friend. . . .hath
lifted up his heel against me." This ia
expressly applied to Judas by our Sa-
viour, in John xiii. 18. But it seems clear
that the reference is not to the 41st Psalm,
but to the passage which Peter proceeds
to quote iuTcr. 20. IT Must needs he fid
filed. It would certainly happen that ii
would be fulfilled. Not that there was
any physical necessity, or any compul
sion; but it could not but occur that a
prediction of Gnd should be fulfilled.
This makes no affirmation about ihe free-
dom of Judas in doing it. A man will be
just as free in wickedness if it he foretold
(hat he will bo wicked, as if it had never
been known to anv other being. IT 'J'ht
Hohi (ihftst, &!C. This is t strong attesta-
tion to Iho inspirttion of David, and ac-
cords with the unifiirm trHiinumy of the
New Testament, tliat the sni red writert
spake as they were moved by the Hoy
GhosL 2 Pot. i. 21. IT Coiwerning Jn
das. In what respect this was cotic«nQ
4. D. 33.1
(mAPTER 1,
n
fudas, whicn was ^ide " to them
.hat took Jesus.
1 7 For he ' was numbered with
us, and had obtained part of this
ministry.
18 Now<^ this man purchased a
field with the reward ** of iniquity ;
and falling headlong, he burst asun-
a Matt.26.47. Jno.18.3. b Lu.6.1S.
mg Judas, see ver. 20. ^ Which was
guide, &c. Matt. xxvi. 47. John xviii. 3.
17. He was numbered with us. Ke Avas
chosen as an apostle by the Lord Jesus.
Luke vi. 13 — 16. This does not mean
that he was a true Christian, but that he
was reckoned among the apostles. Jesus
knew that he never loved him. Long
before he betrayed him, he declared that
he was a devil. John vi. 70. He knew
his whole character when he chose him.
John ii. 25. If it be asked why he chose
such a man to be an apostle ; why he was
made the treasurer of the apostles, and
W'as admitted to the fullest confidence;
we may reply, that a most important object
was gained m having such a man — a spy
— among them. It might be pretended
when .'he apostles bore testimony to the
purity of life, of doctrine, and of purpose,
of the Lord Jesus, that they were inte-
rested and partial friends; that they
might be disp<:;sed to suppress some of his
real sentiments, and represent him in a
light more favourable than the truth.
Hence the testimony of such a man as
Judas, if favourable, must be invaluable.
It would be free from the charge of par-
tiality. If Judas kjiew any thing unfa-
vourable to the character of Jesus, he
would have communicated" it to the San-
hedrim. If he knew of any secret plot
against the government, or seditious pur-
pose, he had every inducement to declare
it. He had every opportunity to know it;
he was with him ; heard him converse ;
was a member of his family, and admit-
ted to terms of familiarity. Yet even Ju-
das could not be bought, or bribed, to tes-
tify against the moral character of the
Sa^^our. If he had done it, or could have
done it, it would have preserved him
from the charge of treason; entitled him
to the reputation of a publi 2 benefactor
in discovering secret seditior.; and have
saved him from the pangs of remorse, and
from self-murder. Judas would have done
it if he could. But he alleged no such
charge ; he did not even dare to lisp a
word against tha pure designs of the Lord
Jesus ; and his own pangs and death are
b2
der in the midst, and all his bowels
gushed out.
19 And it was kncwn unto all
the dwellers at Jerusalem; inso-
much 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
c Matt.27.5-10. d 2Pet.2.15.
the highest proof that can be desired of
his convichon that the betrayed Redeemer
was innocent. Judas would have been
just the witness which the Jews desired
of the treasonable purposes of Jesus. But
that could not be had, even by gold ; and
they were compelled to suborn other men
to testify against the Son of God. Matt.
xxvi. 60. We may just add here, that the
introduction of such a character as that
of Judas Iscariot into the number of the
apostles, and the use to be made of his
testimony, would never have occurred to
an impostor. An impostor would have
said that they were a/Z^e true friends
of the Lord Jesus. To have invented such
a character as that of Judas, and to make
him perform such a part in the plan as the
sacred writers do, would have required
too much art and cunning, was too refined
and subtle a device to have been thought .
of, unless it had actually occurred. ^
18. Now this man, &c. The money
which was given for betraying the LorH
Jesus was thrown down "in the temple;
and the field was purchased with it' by
the Jewish priests. See Matt, xxvii. 5,
10; and the Notes on that place. A man
is said often to do a thing, when he fur-
nishes means for doing it. ^ The reward
of iniquiti/. ITie price which he had for
that deed of stupendous wickedness — the
betraying of the Lord Jesus. ^ And fall-
ing headlong. He first hanged himself,
and then fell and was burst asunder
Matt, xxvii. 5.
19. It was known, &c. Matt, xxvii. 8.
The scene in the temple ; the acts of the
priests in purchasing the field, &c. would
make it knowTi ; and the name of the field
would preserve the memory of the guilt
of Judas, IT Their proper tongue. The
language spoken by the Jews — the Syro-
chaldaic. ^ Acddama. This is composed
of two Svro-chaldaic words, and meane
hterally, the field of blood.
20. For it is written, &c. See Ps. Ixix.
25. This is the prediction doubtless to
which Peter rei'ers in ver. 16. — The inter-
mediate passage in ver. 18, 19, is probably
a parenthesis ; the words of Luke, not o^
THE ACTS.
[A. D 33
of Psalms, Let " his habitation be
desolate, and let no man dwell
Peter. It is not probable that Peter would
introduce a narrative like this, with which
Ihey were all familiar, in an address to the
disciples. The Hebrew in the Psalm is,
'lye: their habitation (Heb. fold, enrlo-
surc for cattle ; tower, or palace), be deso-
late, and let none dwell in their tents." —
This quotation is not made literally from
the Hebrew, nor from the Septuagint.
The plural is changed to the singular,
and there are some other slight varia-
tions. The Hebrew says, " let no men
dwell in their tents." The reference to
the tents is omitted in the quotation. The
term habitation, in the Psalm, means evi-
dently the dwelling place of the enemies
of the writer of the Psalm. It is an image
expressive of their overthrow and defeat
by a just God, ' let their families be scat-
tered, and the places where they have
dwelt be without an hihabitant, as a re-
ward for their <^fcnes.' If the Psalm was
originally composed with reference to the
Messiah and his sufferings, the expres-
sion here was not intended to denote Ju-
das in particular, but one of Ids foes, who
was to meet the just punishment of reject-
ing, and betraying, and murdering him.
The change, therefore, which Peter made
from the plural to the singular; and the
application to Judas especially, as one of
those enemies, accords with the design of
the Psalm, and is such a change as the
circumstances of the case justified and
required. It is an image, therefore, ex-
pressive of judgment and desolation
roming upon his betrayer — an image to
be literally fulfilled in relation to his ha-
bitation, drawn from the desolation when
a man is discomfited, overthrown, and his
dwelling place given up to desolation. It
Ls not a little remarkable that this Psalm is
repeatedly quoted as referring to the Mes-
siah. Ver. 9, "The zeal of thine house
hath eaten me up," expressly applied to
Ctirisl in John ii. 1?. Ver. 21. " They gave
pave me also gall for my meat; and in my
thirst they gave me vinegar to drink."
'The thing which was done to Jesus on
the cross. Matt, xxvii. 31. The whole
Psalm is expres.sive of deep sorrow — of
persecution, contempt, weeping, being for-
dakeii. and is throughout ai)plicnl)le to the
Messiah ; willi wliat is remarkable, not a
single expression to be, ol' necessity, li-
mited to David. It is not easy to ascer-
tain whether the ancient Jews referred
this Psalm to iho Messiah. A part of
therein : and, * His bishopric ' let
another take.
I Ps.109.8. » or, office, or, charge
the title to the Psalm in the Syriat ver-
sion is, " It is called a prophecy concern-
ing those things which Christ euflered,
and concernmg the qasiing away of the
Jews." The prophecy in ver. 25 is not to
be understood of Judas aloiie, but of the
enemies of the Messiah in general, of
which Judas was one. On this princ pie
the application to Judas of the passage by
Peter is to be defended. IT And his bi-
shopric let another take. This is quoted
from Ps. cix. 8; "Let his daj-s be few,
and let another take his office." This ia
called " a Psalm of David," and is of the
same class as Ps. vi. xxii. xxv. xxxviii.
xlii. This class of Psalms is commonly
supposed to have expressed David's feel-
ings m the calamitous times of the perse-
cution by Saul, the rebellion of Absalom^
&.C. They are all also expressive of the
condition of a suffering and persecuted
Messiah; and are many of them applied
to him in the New Testament. The^erje-
ral principle on which most of them are
applicable is, not thatDa\-id personated oi
typified the Messiah, which is nowhere
affirmed, and which can be true in no in
telligible sense ; but that he was placed
in circumstances similar to the Messiah ;
encompassed with like enemies ; perse-
cuted in the same manner. They are
expressive of high rank, office, dignity,
and piety, cast down, waylaid, and en-
compassed with enemies. In this way
they express general sentiments as much
applicable to the case of the Messiah a»
to David. They were placed in similar
circumstances. The same help was need-
ed. The same expressions would convey
their feelings. The same treatment was
proper for their enemies. — On this princi-
ple it was \hat David deemed his enemy
whoever he was, unworthy of his office •
and desired that it should t»e given to an-
other. In like manner, Judas had ren
dercd himself unworlhy of his office, and
there was the same propricti/ thatit should
be given to another. And as the office
had now become vacant by the death of
Judas, and according to o7ie declaration
in the Psalms ; so according to another, il
was projier that it should be conferred on
some oilier person. The word rendered
" office" in the Psalm, means the rare,
charge, business, oversight of any thing.
It is a word appli(;able lo magistrate^
who.so care il is to see Iho laws executed ;
to military men who have charge ol" an
\ D. 33.]
CHAPTER 1.
n
21 Wherefore of these men "
which have companied with us all
the time that the Lord Jesus went
in and out among us,
22 Beginning from the baptism
a Lu.lC.1,2. Jno.15.27.
army, or a part of an army. In Job x. 1 2,
it is rendered " thy visitation" — thy care.
fn Num. iv. 16,- "and to the office of
Eleazer," &c. 2 Kings xi. 18. In the case
of David it refers to those who were in-
trusted with niiUtary or other offices, and
who had treacherously perverted them to
persecute and oppose him ; and thus
shown themselves unworthy of the office.
The Greek word which is used here,
4£i(r)c 0 77^1/. is taken from the-Septuagint,
and~meahs the same thing as the Hebrew.
It is well rendered in the margin " office,
or charge." It means charge of any kindf
or office, \\-ithout in itself specifying of
what kind. It is the concrete of the noun
(TT.o-xc-o,-, commonly translated " bisliop," ]
and means ^is_ office, charge, or duty, i
That word designates simply having the \
oversight of any thing, and as applied to ;
the officers of flie New Testament, it de-
notes merely their having charge of the af- j
fairs of the chu'rcK, without specifying^the ]
nature or tl« extent of tlieir juri.sdiction. I
Hence it is often interchanged with pres- j
byter, or elder, and expresses the dis-
cbarge of the duties of the same office.
Acts XX. 28. " Take heed (presbyters or
elders, ver. 17) to yourselves, an^ to all
the flock over the which the Holy Ghost
hath made you overseers" — sVio-zo^rouc —
bishops. Heb. xii. 15. "Looking dili-
gently," &c. iTriT-t^arrzvvn:. Phil. i. 1, " \A"ith
the bishops and deacons." " Paul called
presbyters, bishops ; for they had at that
time the same name." — Theodoret, as
quoted by Scheusner. 1 Pet. v. 2. " Feed
the flock of God (i. e. you who are elders,
or presbyters, v. 1) ; iakivs the oversight
thereof irriTxaTrcvvTsc. These passages
ehew that the term in the New Testament
designates the supervision or care which
was exercised over the chtnch, by whom-
Boever performed, without specifying the
nature or extent of the jurisdiction. It is
scarcely necessary to add that Peter here
did not intend to affirm that Judas sus-
tained any office corresponding to what
IS now commonly understood by the
term " bishop."
21,22. Wherefore of these men. Of
those who had witnessed the life and
works of Christ, and who were therefore
qualified to discharge the duties of the
liffice from which Jadas fell Probably
of John, ur to -hat same day that he
was taken up fr^m us, must one be
ordained to be u witness with us of
his resurrection.
23 And they appointed two, To
Peter refers to the seventy disciples
Luke I. 1, 2. ^ Went in and out. A
phrase signifying that he was their con-
stant companion. It expresses in genera]
all the actions of the life. Ps. cxxi 8.
Deut xxviii. 19; xxxi. 2. 'a Beginning
from the baptism of John. The words
" beginning from" in the original refer to
the Lord Jesus. The meaning may be
thus expressed, ' during all the time in
which the Lord Jesus beginning (his mi-
nistry-) at the time when he was baptized
by John, went in and out among us, until
the time when he was taken up,' <tc.
From those who had during that time
been the constant companions of the Lord
Jesus must one be taken, who would
thus be a witness of his whoie ministry.
^ Must one be ordained. It is ft or proper
that one should be ordained. The reason
of this was, that Jesus had originally cho-
sen the number twelve for this work, and
as one of them had fallen, it was proper
that the breach should be filled by some
person equally- qualified for the office
The reason why it was proper that be
should be taken from the seventy disci-
ples was, that they had been particularly
distinguished by Jesus himself, and corn-
manded to preach, and endowed with va-
rious powers, and had been wimesses of
most of his public life. Luke x. 1 — 16.
The word ordained with us has a fixed
and definite meaning. It denotes to set
apart to a sacred office with the proper
form and solemnities, commonly by the
imposition of hands. But this is not, of ne-
cessity, the meaning of this passage. The
Greek word usually denoting ordination is
not used here. The expression is hterally,
"must one be,or become, yeviT^xi, a wit-
ness with us of his resurrection." Tlie ex-
pression does not imply that he must be set
£.part in any particular manner, but sim-
ply that one should be designated, or ap-
pointed for this specific purpose, in,bji o
witness of the resurrection of Christ.
23. And they appointed tiro. Thpv pro
posed, or a-s we should say, nomijiatcd two.
Literally they placed two, or m.ade them, to
stand forth, as persons do who are candi-
dates for office. These tv.o were prooa-
hly more distinguished by prudence, wi»
dom, piety, and age than the others ; and
were sc nearh equal in qualific8i-»oiMi
^0
THE ACTS.
[A. D. 3:^
«eph called Barsabas, " who was
Burnamed .)i.stas, and Matthias.
24 And thoy prayed, and said,
Thou, Lord, which ^ knowest the
b Je. 17.10. Re.2.23.
that they could not determine which was
the best fitted for the office. IF Joseph
called Barsabas, &c. It is not certainly
known what the name Barsabas denotes.
The Syriac w'ord Bar means Son, and the
vrord Sabns has been translated an oath,
rest, quieU or captivity. Why the name
was given to Joseph is not known ; but
probably it was the family name — Joseph
son of Saba. Some have conjectured
that this was the same man who, m ch.
iv. 36, is called Barnabas. But of this
there is no proof. Lightfoot supposes that
he was the son of Alpheus, and brother
of James the Less, and that he was chosen
on account of his relationship to the fami-
ly of the Lord Jesus. IT Was surnamed Jus-
tus. Who was called Justus. This is a
Latin name, meaning just, and was proba-
bly given him on account of his distin-
guished integrit}^ It was not uncommon
among the Jews for a man to have seve-
ral names. Matt. x. 3. IT A7td Matthias.
Nothing is known of the family of this
man, or of his character, further than that
he was numbered with the apostles, and
shared their lot in the toils, and persecu-
tions, and honours of preaching the gospel
to mankind.
24. A7id they prayed. As they could
not agree on the individual, they invoked
the direction of God in their choice — an
example which should be followed in
every selection of an individual to exer-
cise the duties of the sacred office of the
ministry. IT Which knowest the hearts of all
men. 'This is often declared to be the po-
cuhar prerogative of God. Jer. xvii. 10.
" /, Jehovah, search the heart," &c. Ps.
cxxxix. 1.23. 1 Chron. xxviii. 9. Yet this
attribute is also expre.ssly ascribed to Je-
sus Christ. Rev. ii. 18. Com p. 23. " These
things saith the Son of God — I am he
which searcheth theremsand the hearts."
John ii. 25 ; vi. 64 ; xvi. 19. There are
itrong reasons for suppf>sing that the apos-
tles on this occasion addressed this prayer
to the ljm\ Jesus Christ. (1.) The name
i^rd is the common appellation which
they gave to him. Acts ii. 36 ; vii. 59, 60 ;
X. 36. 1 Cor. ii.8. Phil. ii. 11. Rev. xi. 8,
&c. (2.) Wo are told that they worshipped
him, or rendered him divine honours afior
his ascension. Luke xxiv. 52. (3.) The
disciples were accustomed to address him
»ftci hi* crucifixiou by the names Lord I
hearts of all meji, shew .whether of
these two thou hast chosen,
25 That he may take part of this
ministry and apostleship, from
or God indifferently. Acts i. 6. John xx
28. Acts vii. 59. (4.) This was a mattei
pertainmg especially to the church which
the Lord Jesus had redeemed, and to hit
own arrangement in regard to it. He had
chosen the apostles ; he had given them
their commission ; he had fixed their num-
ber; and what is worthy of special re-
mark here, he had been the companion of
the very men, and knew their qualifica'
tions for their work. If the apostles evei
called on the Lord Jesus after his ascen
sion, this was the case in which they
would be likely to do it. That it was Aone
is clear from the account of the death of
Stephen. Acts vii. 59. 60. And in this
important matter of ordaining anew apos-
tle to be a winiess for Jesus Christ, no
thing was more natural than that they
should address him, though bodily ab-
sent, as they would assuredly have done
if he were present. And if on this occa-
sion they did actually address Christ,
then two things clearly follow. First,
that it is proper to render him divine ho-
mage, agreeably to the uniform declara-
tions of the Scripture. John v. 23, "That
all men should honour the Son even as
they honour the Father." Heb. i. 6, "And
let all the angels of God worship him."
Phil. ii. 10, 11. Rev. v. 8— 14. IThess. iii.
11,12. Secondly, he must be divine. Tc
none other but God can religious homage
be rendered ; and none other can be de-
scribed as knowing the hearts of all men.
The reason why they appealed to him on
this occasion as the searcher of the heart,
was- doubtless the great importance of the
work to which the successor of Judas was
to be called. One apostle of fair external
character had proved a traitor; and with
this fact full before them, they appealed
to the Saviour himself, to select one who
would be true to him, and net bring dis-
honour on his cause. IT Sheto whether, Szc
Shew which of them. IF Thou hast chosen.
Not by any public declaration, but which
of the two thou hast judged to be besf
qualified for the work, and hast fitted for it
25. That he may take part of this minih
try. The word rendered part, v-xn^iv, is
the same which in the next verso is ren-
dered lots. It properly means a lot, or
])ortion ; the jwrtion divided to a man, o»'
assigned to him by casting lots; and also
the instrument or means by which tlie lot
A. D. 33.]
CHAPTER I.
21
which Judas b}- transgression fell, that he might go to his own place,
rs made. The fbmier is its meaning
here ; the oj^ce, or portion of apostolic
work which would fall to him by talc
ing the place of Judas. ^ Ministry and
apostleship. This is an instance of the
figure of speech ^ndladys, when two
words are used to express one thing.
It means the apostolic ministry. See in-
stances in Gen. i. 14, " L^t them be
for signs and for seasons," i. e. signs
of seasons. Acts xxiii. 6, " Hope and
resurrection of the dead," i. e. hope of
the resurrection of the dead. Tf Thai
he might go to his own place. These
words by different interpreters have
been referred both to Matthias and Ju-
das. Those who refer them to IMatthi-
E3 say that they mean, that Judas fell
that Matthias might go to his own place,
that is, to a place for which he was fitted,
or well qualified. But to this there are
many objections. 1 The apostolic office
coulu with no propriety be called, in re-
ference to Matthias, his own place, until it
was actually conferred on him. 2. There
is no instance in which the expression to
go to his own place, is applied to a succes-
sor in office. 3. It is not true that the
design or reason why Judas fell was
to make way for another. He fell by
his crimes; his avarice, his voluntary
and enormous wickedness. 4. The for-
mer part of the sentence contains this
sentiment: 'Another must be appointed
to tliis office which the death of Judas
has made vacant.' If this expression,
" that he might go," &c., refers to the
successor of Judas, it expresses the same
sentiment, but more obscurely. 5. The
obvious and natural meaning of the
phrase is to refer it to Judas. But those
who suppose it to refer to Judas differ
greatly about its meaning. Some sup-
pose it refers to his own house ; that he
left the aj[X)stolic office to return to his
own house ; and they appeal to Numbers
xxiv. 25. But it is not true that Judas did
this; nor is there the least proof that ifc
was his design. Others refer it to the
grave, as the place of man, where all
must lie ; and particularly as an ignomi-
nious place where Judas should lie. But
there is no example of the word place
being used in this sense ; nor is there
an instance where a man by being bu-
ried is said to return to his own, or pro-
per place. Others have supposed that
the manner of his death, by hanging, is
referred to, as his own or his proper place.
But this interpretation is evidently an un-
natural and forced one. The word place
eonnot be applied to an act of self-mur-
der. It denotes habitation, abode, situ
ation in which to remain ; not an act.
These are the only interpretations
which can be suggested of the pas-
sage, except the common and obvious
one of refeiTing it to the future abode
of Judas in the world of wo. This
might be said to be his men, as it was
adapted to him; as he had prepared
himself for it ; and as it was proper that
he who had betrayed his Lord shoxtld
remain there. This interpretation may
be defended by the following consid-
erations: 1. It is the obvious and nat
ural meaning of the words. It com
mends itself by its simplicity and its ev
ident connexion wuth the context. It
has in aU ages been the common inter
pretation ; nor has any other been adopted
unless there was a theory to be defended
about future punishment. Unless men
had previously made up their minds not
to believe in future punishment, no one
would ever have thought of any other
interpretation. This fact alone ihrowa
strong light on the meaning of the pas-
sage. 2. It accords with the crimes of
Judas, and with all that we know of him.
The future doom of Judas was not un-
known to the apostles. Jesus Christ had
expressly declared this; "it had been
good for that man if he had not been
born ;" a declaration which could not be
true if, after any limited period of suffer-
ing, he were at last admitted to eternal
happiness. See Matt. xxvi. 24, and the
Note on that place. This declaration
was made in the presence of the eleven
apostles, at the institution of the Lord's
supper, at a time when their attention
was absorbed with deep interest in what
Christ said ; and it was therefore a de-
claration which they would not be likely
to forget. As they knew the fate of Judas,
nothing was more natural for them than
to speak of it familiarly as a thing which
had actually occurred when he betrayed
his Lord, hung himself, and went to his
own place. 3. The expression " to go to
his own place," is one which is used by
the ancient writei-s to denote going to
the eternal destiny. Thus the Jewisli
Tract, Baal Turim, on Num. xxiv 25,
says, "Balaam went to his own place,
i. e. to Gehenna," to hell. Thus the Tar-
gum, or Chaldee Paraphr:Jse on Eccl. vL
6, says, " Although tne days of a man'
life were two thousand years, and he did
not study the law, and do justice, in the
day of his death his soul shall descend
to hell, to the one place where all sinners
go." Thus Ignatius in the Epistle to the
26 And they gave forth their
,ots : and the lot Tell upon Matthi-
THE ACTS. [A. D. Sa
as ; and he was numbered with lb*
eleven apostles.
Magnesians says, " Because all things
have an end, ihe two things death and
life shall lie dawn together, arid each one
shall go (a his own place." The phrase
his own place, means the place or abode
which is fitted for him, which is his ap-
propriate home. Judas was not ic a place
which befitted his character when he
was an apostle; he was not in such a
place in the church ; he would not be in
heaven. Hell was the only place which
was fitted to the man of avarice and of
treason. And if this be the true inter-
pretation of this passage, then it follows,
1. That there will be such a thing as fu-
ture, eternal punishment. One such man
there certainly is m hell, and ever will
be. If there is one there, for the same
reason there may be others. All objec-
tions to the doctrine are removed by this
single fact; and it cannot be true that all
men will be saved. 2. Each individual
in eternity will find his own proper place.
Hell is not an arbitrary appointment.
Every man will go to the place for which
his character is fitted. The hypocrite is
not fitted for heaven. The man of pride,
and avarice, and pollution, and falsehood,
is not fitted for heaven. The place adapt-
ed to such men is hell ; and the design
of the judgment will be to assign to each
individual his proper abode in the eternal
world. 3. The design of the judgment
of the great day will be to assign to all
the inhabitants of this world their proper
place. It would not be fit that the holy
and pure should dwell for ever in the
same place with the unholy and impure ;
and the Lord Jesus will come to assign to
each his appropriate eternal habitation.
4. The sinner will have no cause of com-
plaint. If he is assigned to his proper
place, he cannot complain. If he is unjjl
for heaven, he cannot complain that he is
excluded. And if his character and feel-
ings are such as make it proper that he
should find his eternal abode among the^
enemies of God, then he must expect that
aGo(J of justice and equity will assign
nim such a doom. But, 5. This will not
nlleviafe his pain; it will deepen his wo.
He will have the eternal consciousness
that that, and that only, is his place — the
dof)m fi)r which he is fitted. The prison
is no less dreadful because a man is con-
Bcious that he deserves it. The gallows
jR not the less terrible, because tlie man
knows that he deserves to die. And the
eternal conflciouanesa of the sinner (hat
he is unfit for heaven ; that there is not a
solitary soul there with whom he could
have sympathy or friendship ; that he is
fit for hell, and hell only, will be an in
gredient of etemal*fcitterness in the cup
of wo that awaits him. Let not the sin-
ner then hope to escape; for God wiU
assuredly appoint his residence in that
world lo which his character here ia
adapted. %
The character and end of Judas is on*"
of the most important and instructive iw
history. It teaches us, 1. That Christ may
employ wicked men for imix)rlant pur-
poses in his kingdom. See Note on ver.
17. He does no violence to their frdfl-
dom, suffers them to act as they pleaA*,
but brings important ends outof their ft.«
duct. One of the most conclusive argv-
ments for the pure character of Jesu
Christ is drawn from the silent testimony
of Judas. 2. The character of Judas was
eminently base and wicked. He was in-
fluenced by one of the worst human pas-
sions ; and yet he cloaked it from all the
apostles. It was remarkable that any
man should have thought of making mo-
ney in such a band of n>en ; but avarice
will show itself every where. 3. We see
the effects of avarice in the church. I:
led to the betraying of Jesus Christ, and
to his death; and it has often betrayed
the cause of pure religion since. There is
no single human passion that has done so
much evil in the church of God as this.
It may be consistent with external decen-
cy and order; it is that on which the
world acts, and which it approves ; and
it may therefore be indul-ged without dis-
grace; while open and acknowledged
vices would expose their possessors to
shame and ruin. And yet it paralyzes
and betrays religion probably more than
any single propensity of man. 4. The
character of an avaricious man in the
church will be developed. Opportuni-
ties will occur when it w'ill he seen and
known by what principle the man is in-
fluenced. So it was with Achan (.■ot-h.
vii. 21); so it was with Judas; and .so it
will be with all. Occasions will occur
which will test the character, and show
what manner of spirit a man is of Every
appeal lo a man's benevolence, every
call upon his charity, shows what spint
infliiences him, and whether he is actn-
ateil by the love of gold, or by the lev©
of Jesus Chrint an<l his cause.
2G. And they gave forththetr lots. Some
A D. 33.J
CHAPTER i
2Z
Have sup|M3sed that this means they voted.
But to this interpretation fliere are insu-
porable objections. 1. The word lots,
KKyj^ai>i/is not used to express votes, or suf-
frage. 2. The expression " the lot fell
upon" is not consistent with the notion of
voting It is commonly expressive of cabt-
jng lots. 3. Casting lots was common
among the Jews on important and diffi-
cult occasions, and it was natural that the
apostles should resort to it in this. Thus
David divided the priests by lot. 1 Chron.
xxiv. 5. The land of Canaan was divided
by lot. Num. xxvi. 55. Josh. xv. xvi. xvii.
&c. Jonathan, son of Saul, was detected
as having violated his father's command,
and as bringing calamity on the Israelites,
by lot. 1 Sam. xiv. 41, 42. Achan was de-
tected by lot. Josh. vii. 16. 18. In these
eases the use of the lot was regarded as a
solemn appeal to God, for his direct inter-
ference in cases which they could not
themselves decide. Prov. xvi. 33, " The
lot is cast into the lap, but the whole dis-
posing thereof is of the Lord." The choice
of an apostle was an event of the same
liind, and was regarded as a solemn ap-
peal to God for his direction and guidance
in a case which the apostles could not
determine. The manner in which this
was done is not certainly known. The
common mode of casting lots, was to
write the names of the persons on pieces
of stone, wood, &c. and put them in
one urn ; and the name of the office, por-
tion, &c. on others. These were then
placed in an urn with other pieces of
stone, &c. which were blank. The names
were then drawn at random, and also the
other pieces, and this determined the
case. The castmg of a lot is determined
by laws of nature, as regularly as any
thing else. There is properly no chance
m it. We do not know how a die may
turn up; but this does not imply that
it will turn up without any regard to
pule, or at haphazard. We cannot trace
the influences which may determine
either this or that side to come up ; but
Btill it is done by regular and proper
laws, and according to the circumstances
of position, force, &c. in which it is cast.
Still although it does not imply any spe-
cial or miraculous interposition of Provi-
dence ; though it may not be absolutely
wrong, in cases which cannot otherwise
be determined, to use the lot, yet it doea
not follow that it is proper often to make
this appeal. Almost all cases of doubt
can be determined more satisfactorily in
•ome other way than by the lot. The ha-
oit of appealing to it engenders the love
»f hazards and of games ; leads to heart-
burnings, to jealousies, to envy, to strife
and to dishonesty. Still less does the ex
ample of the apostles authorize games of
hazard, or lotteries, which are positively
evil, and attended with ruinous eonse
quences, apart" from any inquiry abcu
the lawfulness of the lot. They eithei
originate in, or promote, covetousness, n©
gleet of regular industry envy, jealousy
disappointment, dissipation, bankruptcy
falsehood, and despair. What is gainec
by one is lost by another, and both tbt
gain and the loss promote some of the
w'orst passions of man ,- boasting, triumph
self-confidence, indolence, dissipation, on
the one hand ; and envy, disappointment
sullenness, desire of revenge, remorse
and ruin, on the other. God intended tha
man should live by sober toil. All de^
partures from this great law of our socia.
existence lead to ruin. '^ Their lots. The
lots which were to decide their case
They are called theirs, because they
were to determine which of them should
be called to the apostolic office. IT The lot
fell. This is an expression applicable tc
casting lots, not to voting. IT He was num-
bered. By the casting of the lot. o-uj-xaxa-
■^>)?iV3->). This word is from ^>)?o; — a cal-
culus, or pebble, by which votes were
given, or lots w-ere cost. It means, that
by the result of the lot, he was reckoned as
an apostle. Nothing further is related of
Matthias in the New Testament. Where
he laboured, and when and where he
died, is unknown, nor is there any trarii-
tion on which reliance is to be placed.
The election of Matthias throws some
light on the organization of the church.
1. He was chosen to fill the place vacated
by Judas, and for a specific purpose, to be
a witness of the resurrection of Christ,
There is no mention of any other design.
It was not to ordain men exclusively, or
to rule over the churches, but to be a wit-
ness to an important fact. 2. There is no
intimation here that it was designed tha'
there should be successors to the apostles
in the peculiar duties of the apostolic of-
fice. The election was for a definite ob-
ject, and was therefore temporary. It
was to fill up the number originally ap-
pointed by Christ. When the purpose for
which he was appointed was accom-
plished, the peculiar part of the apostolic
work ceased of course. 3 There could
he no succession in our times to the pecu-
liar apostolic office. They were to be
toitnesses of the work of Christ. For this
they were sent forth. And when the
desired effect resulting from such a wit-
nessing was accomplished, the office itself
would cease. Hence there is no rei'-ord
24
THE ACTS.
CHAPTER Jl.
ND when the day of I'ente-
• cost " waa fuliy come, they '
that after this the church even pretended
ID appoint successors to the apostles to
discliarge their /;erj/Ziar work. And hence
i:o ministers of the gospel can now pre-
tend to be their successors in the peculiar
ftnd original design of the appointment of
the apostles. 4. The only other apostle
mentioned in the New Testament is the
apostle Paul, not appointed as the succes-
sor of the others, not with any peculiar
design except to be an apostle to the Gen-
tiles, as the others were to the Jews, and
appointed for the same end, to testify that
Jesus Christ was alive, and that he had
seen him after he rose. 1 Cor. xv. 8 ; ix.
1. Acts xxu. 8, 9. 14, 15; ix. 15; xxvi.
17, 18. The ministers of religion, there-
fore, are successors of the apostles, not in
their peculiar office as witnesses, but as
preachers of the word, and as appomted
to establish, to organize, and to edu'y and
rule the churches. The peculiar work of
the apostleship ceased with their death.
The ordinary work of the ministry, which
khey held in common with all others who
preach tlie gospel, will continue to the
end of time.
CHAPTER II.
1. And when the day of Pentecost. The
word Pentecost is a Greek word, signify-
mg the fftieth part of a thing ; or the
fiftieth in order. A.mong the Jews it was
applied to one of their three great feasts
which began on the fiftieth day after the
Passover. This feast was reckoned from
the sixteenth day of the month Abib, or
April, or the second day of the Passover.
The paschal lamb was slain on the four-
teenth of the month at even (Lev. xxiii. 5).
On the fifteenth of the month was a holy
convocation — the proper beginning of the
feast ; on the sixteenth was the offering of
the first-fruits of harvest, and from that
day they were to reckon seven rvecks, i. e.
forty-nine days to the feast called the feast
of Pentecost, so that 5*. occurred /?/"/?/ days
after Lhe first day of tlie feast of the Pass-
over. This feast was also caWcd the feast
fif vDeeht, from the circumstance that it
fc>!lov/ad a succession of weeks. Ex.xxxiv.
S». Num. xxviii. 26. Deut xvi. 10. It
WM also a harveitt festival, and was ac-
cordingly called the feast of hawest. And
It waa for this rcaaon that two loaves made
yf new meal were offered on this occasion
as first-fruits. Lev. xxiii. 17. 2(3. Num.
xxviii. 27. 31. IT Was fully ctrmc. When
the day had arrived. The word means
w eie
place.
ail
[A. D. 3;^
with cno accord in oat
here simply, had come. Comp. Mark i. 15.
Luke i. 57. This fact is »nentioned, that
the time of the Pentecosi had come, oi
fully arrived, to account for what is relate
ed afterwards, that there were so many
strangers and foreigners present. The
promised influences of the Spirit were
withheld until the greatest possible num-
bers of Jews should be present at Jeru-
salem at the same time, and thus an op-
portunity be aflJbrded of preaching the
gospel to vast multitudes in the very
place where the Lord Jesus was crucified,
and also an opportunity be afforded of
sending the gospel by them into distant
parts of the earth. H They were all. Pro-
bably not only the apostles, but also the
one hundred and twenty mentioned in
ch. i. 15. II With one accord. See ch. i.
14. It is probable they had continued to-
gether until this time, and given them*
selves entirely to the business of devo-
tion. IF In one place. Where this was
cannot be known. Commentators have
been much divided in their conjectures
about it. Some have supposed it was in
the upper room mentioned (ch. i. 13);
others that it was a room m the temple ;
others that it was in a synagogue ; others,
that it was in the promiscuous multitude
that assembled for devotion in the courts
of the temple. See ver.2. It has by many
been supposed that this took place on the
first day of the week, that is on the Chris-
tian Sabbath. But there is a diflliculty
in establishing this. There was probably
a difference among the Jews themselves
on this subject. The law said that they
should reckon seven Sabbaths, that is
seven weeks from the morroiv after the
Sabbath. Lev. xxiii. 15. By this Sabbath
the Pharisees understood the secot^d day
of the Passover, on whatever day of the
week it occurred, which was kept as o
holy assembly, and might be called a Sal)-
bath. But the Caraite Jews, or those who
insisted on a literal interpretation of the
Scriptures, maintained that by the Sab-
bath hero was meant the nsiial Sabhatk
the seventh day of the week. Conse-
quently with them the day of Pentecos
always occurred on the first day of the
week ; and if the apostles fell in with
their views, the day wa."? fully come on
what is now tlie Christian Sabbath. Bn.
if the views of lhe Pharisees were fol-
lowed, niid tlie Lf)rd Jesus had ^\ith then'
kept the Pa.ssover on Thursdai/, as niaii\
%. 1). 33 j
CHAPTER 11.
2 And suddenly there came a
sound from heaven, as of a rush-
ing raijrhty wind, and it filled "
ri3ve suppased, then the day of Pentecost
would have occurred on the Jewish Sab-
bath, that is on Saturday. Kuindel. Lishi-
foot Jt is impossible to determine the
truth on this subject. Nor is it of much
importance. The day of Pentecost was
kept by the Jews also as a festivaWo
commemorate the gi^'ing of the law on
mount Sinai.
2. And suddenly. It burst upon them
at once. Though they were waiting for
the descent of the Spirit, yet it is not pro-
bable that they expected it in this man-
ner. As this was an important event, and
one on which the welfare of the church
depended, it was proper that the gift of
the Holy Spirit should take place in some
striking and sensible manner, so as to con-
vince their own minds that the promise
was fulfilled, and so as deeply to impress
others with the greatness and importance
»f the event. IF There came a sound,
iix^g. This word is applied to any noise
or report. Heb. xii. 19 " The sound of a
^umpet." Luke iv. 37, "The /a/ne of
aim," &c. Comp. Mark i. 28. TT From
heaven. Appearing to rush dowii from
the sky. It was fitted therefore to attract
their attention no less from the direction
from which it came, than on account of
its suddenness and violence. Tempests
blow commonly horizontally. This ap-
peared to come fro?n above ; and this is
'1 that is meant by the expression "from
eaven." *XAsofa rushing mighty wind.
Literally, "as of a violent wind or gale,"
borne along (cpifjo^lv)",-), sweeping along
like a tempest. Such a wind is sometimes
borne along so violently, and with sucli a
.noise, as to make it difficult even to hear
the thunder m the gale. Such appears to
have been the sound of this remarkable
phenomenon. It does not appear that
there was any wind ; all might have been
still \ but the sudden sound was like such
a sweeping tempest. It may be remarked,
however, that the wind in the sacred
Scriptures is often put as an embhjm of a
divine influence. It is invisible, yet migh-
ty ; and thus represents the agency of the
Holy Spirit. The same word in Hebrew
inn), and in Greek (^i£u,(i:4), is used to
denote both. The mighty power of God
may be denoted also by the \'iolence of
a mighty tempest. 1 Kings xix. 11. Ps.
vxir. civ. 3 ; xviii. 10. And thus Jesus
W his breaUi indicated to tlie apostles the
all the house where they were sn
ting.
3 And there appeared unto thenc
conferring of the Holy Ghost. John xx.
22. In this place the sound as of a gale
was emblematic of the mighty power of
the Spirit, and of the great effects which
his coming would accomplish amcss^
men. M And it filed. Not the u/mtf filled,
but the sound. This is evident, (1.) Be-
cause there is no afRrmation that thoro
v)as any wind. (2.) The grammatical
structure of the sentence wdl admit no
other construction. The word "filled"
has no nominative case but " the sound,"
And suddenly there was a sound as o/" a
wind, and (the sound) fdled the house.
In the Greek, the word " wind" is in the
genitive or possessive case. It may be
remarked here, that this miracle was
really far more striking than the common
supposition makes it to have been. A
tempest might have been terrific' A
mighty wiiid might have alarmed them
But there would have been nothing un-
usual or remarkable in it. Such things
often occurred ; and the thoughts would
have been directed of course to the sform
as an ordinary, though jierhaps alarming
occurrence. But when all was still:
when there was no storm, no wind, no
rain, no thunder, such a rushing sound
must have arrested their attention, and
directed all minds to so unusual and un-
accountable an occurrence. IT All the
house. Some have sui)posed that this
was a room in or near the temple. But
as the temple is not expressly mentioned,
this 13 itnprobable. It was probably the
private dwelling mentioned in ch. i. 13
If It be said that such a dwelling could
not coniain so large a multitude as soon as-
sembled, it may be replied that their houses
had large central courts (see Note, Matt
ix. 2) ; and that it is not affirmed that the
transaction recorded in this chapter oc-
curred in the room which they occjipied.
It is probable that it took place in the
court and around tne house.
3. And there appeared unto them. There
were .see/z by them, or they saw. They wer«
first seen by them in the room beforo
they rested on the heads of the disciples.
Perhaps the fire appeared at first as scin
tillations or corruscations, until" it became
fixed on their heads. TT Tongues, yxzinr^t.
The Vvord tongue occurs often in the
Scriptures to denote the member which
i;? the instrument of taste and speech, aftd
also to denote >^ingvxige or spisech is<^
)St3
THE ACTS.
[A. D. 83
cloven tongues like as ol fire, and
it sa^ upon each of them :
4 \nd they were all filled "with
a c.1.5.
It is also used, as wilh us, to denote that
which ill shape resembles the tongue.
Thus Josh. vii. 21. 24 (in Hebrew), "a
tongue of golil," i- c. a wedge of gold.
Josh. XV. 5 ; xviii. 19. Isa. xi. 15, " The
tongue of the sea," i. e. a bay or gulf
Thus also we say, a tongtie of lajid. The
phrase " tongue of lire" occurs once, and
once only, in the Old Testament (Isa. v.
24), "Therefore as the fire devoureth the
stubble {Ueh.tongue of fire), and the flame
consumeth," Ac. In this place the 7iame
tongue is given from the resemblance of a
pointed flame to the human tongue. Any
thing long, narrou', and tending to a point,
is thus in the Hebrew called a iovgiie
The word here means, therefore, slender
and pointed appearances of flame ; per-
haps at first moving irregularly around
the room. IF Cloven. Divided, separated.
"jitvai, from the verb to divide^ or
itstrihuie into parts. Matt, xxvii. 35,
*Thev parted his garments." Luke xxii,
-.7, "Take this (llie cup), and divide it
imong yourselves." Probably the com-
non opinion is that those tongues or
lames were, each one of them, spl.t, or
'brkcd, or cloven. But this is not the
sense of the expression. It means that
they were separated or divided one from
another ; r^ot one great jlume, but broken
up, or cU/ven into many parts ; and proba-
bly moving without order in the room.
In the Syriac it is, " And there appeared
unto them tongues which divided them-
selves, like lire, and sat upon each of
them." The old Ethiopic version reads
it, " And fire, as it were, aptpeared to
ihem, and sat on them." IT AtuI sat upon
each of them. Or rested, in the form of a
lambent or gentle flame, upon the head
of each one. This evinced that the pro-
digy was directed to them, and was a very
mgnificant omi)lem of the promised do-
Bc<;nt of the Holy Spiri^. Alter the rush-
ing sound, and the api)earance of the
flames, they could not doubt that here
was .some remarkable interposition of
God. 'I'he apjjearance ol' fire, or JIainr,
hm alv*ayH been regarded as a most
Htrikirig emblem of the Divinity. Thus,
KkmI. in. 2, ;{, fiod is said to have niani-
i'oHU'x] him.«olf lo Moses in a bush which
was Inirning, yet not eonsuincd. Thus,
iCsod. xix. If) — 20, (Jod deseonded on
mount Sinai in the iiiidst of thunderH, and
(i^titninc. nn«) Kmoke, and fire, strikine
the Holy Ghost, and begrin ^ U.
speak with other tongues, as th«
Spirit gave them utterance.
b Mar.16.17. c.10.46.
emblems of his presence and })Ower
See also Gen. xv. 17. Thus Deut. iv. 24
God is said to be " a consuming fire.''
Cornp. Heb. xii. 29. See Ezek. i. 4. P«
xviii. 12 — 14. The classic reader will
also instantly recall the beautiful descripi
4h in Virgil. (/Eniad, b. ii. G80— 691^
Other instances of a similar prodigy are
also recorded in profane writers. Pliny
II. N. 2. 37. Livy, i. 39. These appear
anccs to the apostles were emblematic
doubdcss, (1.) Of the promised Holy Spi
rit, as a Spirit of purity and of power
The prediction of John the Baptist, " He
shall l)aptize with the Holy Ghost and
tcithfire" (Matt.iii.ll), would probably be
recalled at once to their memory. (2.)
The peculiar appearance, that of tonguet,
was an emblem of the diversity of^Za«-
guages which they were about to be
able to utter. Any form of fire would
have denoted the presence and ix)vver of
God ; but a form was adopted expressive
oi' the case. Thus any appearance at the
baptism of Jesus might have denoted the
presence and approbation of God ; but the
form chosen was that of a dove descend-
ing; expressive of the mild and gentle
virtues with which he was to be imbued.
So in Ezek. i. 4, any form of flame might
have expressed the presence of God; liul
the appearance actually was emblematical
of his providence. In the same way, the
appearance here, expressed their peculiar
endowments for entering on their great
work — I he ability to speak powerfully
with new tongues
4. 1\ t're all fillrd with the Holy Ghost.
Were entirely under his sacred influence
and power. See iNote, Luke i. 41. 07. To
hejillid wilh any thing is a phrase denot-
ing that all the liiculties are pervaded by
it, engaged in it. or under its influence
Acts ill. 10, "Wer*' /ilhd wilh wondei
and amazement." 17. "Filled wift>
indignation." xiii. i.y, " Filled with envy "
Ver. 52, "Filled with joy and the Holy
(Jhost." IT lUgan to sjiea/c with other
tongues. In other languages than their
native tongue. The lancuages whick
they s|ioke are specified in ver. 8 — 11
H yi.s l/if Sjiirit gave them utterance A»
the Spirit gave thcin |)ower lo speak.
This languiigo implies plainly tliat they
were now endued wilh a ft^ulty of
speaking lariRuages which they nacl no*
b*>f<>re learn*Hl. Tfeir native toneue was
A.D. 33. j
CHAPTER 11.
27
Ihat of Galilee, a somewhat barbarous
dialect of the common language used in
Judea, the Syo-Chaldaic. It is possible
that some of them might have been par-
tially acquainted with the Greek and
Latin, as both of them were spoken
among the Jews to some extent; but
theie is not the shghtest evidence that
they were acquainted with the languages
of the different nations afterwards speci-
fied. Various attempts have been made
to account for this remarkable phenome-
non without supposing it to be a miracle.
But the natural and obvious meaning of
the passage is that they were endowed
by the miraculous power of the Holy
Ghost with ability to speak foreign lan-
guages, and languages to them before
unknown. It does not appear that each
one had the power of speaking all the lan-
guages which are specified (ver. 9 — 11),
but that this ability was among them, and
that together they could speak these lan-
guages ; probably some one, and some an-
other. The following remarks may per-
haps throw some light on this remarkable
occurrence. (1.) This ability was pre-
dicted in the Old Testam.ent (Isa. xxviii.
11), " With .... another tongue will he
speak unto this people." Comp. 1 Cor.
xiv. 21, where this passage is expressly
applied to the power of speaking foreign
languages under the gospel. (2.) It was
predicted by the Lord Jesus that they
should have this power. Mark xvi. 17,
"These signs shall follow ihem that
beheve.. ..they shall speak with new
tongues'' (3.) The ability to do it existed
extensively and long in the church.
I Cor. xii. 10, 11. "To another divers
Kinds of tongues ; to another the inter-
pretation of tongues : all these worketh
that one and the self-same Spirit." Ver.
28, " God hath set in the church di-
versities of tongues." 30 ; xiv. 2. 4, 5, 6.
9. 13, 14. 18, 19. 22, 23. 27. 39. From this
it appears that the power was well known
in the church, and was not confmed to
the apostles. This also may show that in
the case in the Acts, the power was con-
ferred on other members of the church as
well as the apostles. (4.) It was very im-
IX)rtant that they should be endowed
with this power in their great work.
They were going forth to ^preach to all
nations ; and though the Greek and Ro-
man tongues were extensively spoken,
yet their use was not universal ; nor is it
known that the apostles were sldlled in
those languages. To preach to all na-
t'ons, it was indispensable that they
should be able to understand their
language. And it was necessary that
they should be endowed with abdity te
speak them without the slow process of
being compelled to learn them. (5.) One
design was to establish the gospel by
means of miracles. Yet no miracle could
be more striking than the power of con
veying their sentiments at once into all
the languages of the earth. When it is
remembered what a slow and toilsome
process it is to learn a foreign tongue
this would be regarded by the heathen
as one of the most striking miracle*
W'liich were ever wrought in the esta-
blishment of the Christian faith. 1 Cor.
xiv. 22. 24, 25. (6.) The^rTrt/tVy aiid_cet
tainty o[ tliis miracle is strongly attested
By the early triumphs of tlie gospel. Thai
the gospel was early spread over all the
world, and that too by the apostles of Je-
sus Christ, by men of Galilee, is the clear
testimony of all history. They preached
it in Arabia, Greece, Syria, Asia, Persia,
Africa, and Rome. Yet how could this
have been effected without a miraculous
power of speaking the languages used in
all those places ? Now, it requires the
toil of many years t6~""speak in foreign
languages ; and the recorded success of
the gospel is one of the most striking at-
testations to the fact of the miracle that
could be conceived. (7.) The corruption
of language was one of the most decided
effects of sin, of pride and ambition, and
the source of endless embarrassments ana
difficulties. Gen. xi. It is not to be re-
garded as wonderful if one of the effects'
of the plan of recovering men should be
to show the power of God over all evil;
and thus to furnish striking evidence that
the gospel coidd meet all the crimes and
calamities of men. And we may add,
(8.) That from this v^-e see the necessity
now of trainijig men who are to be mis-
sionaries to otlier lands. The gift of mi-
racles is withdrawn. The apostles, by tha
miracle, simp >ly were empowered to speak
other languages. That power must still
be had if the gospel is to be preached.
But it is now to be obtained, not by mi-
racle, but by slow and careful study and
toil. If possessed, men must be taught it.
They must labour for it. And as the
church is bound (Matt, xxviii. 19) to send
the gospel to all nations, so it is bound t«
provide that the teachers who shall be
sent forth shall be qualified for thei'
wcrk. Hence one of the reasons of th*
importance of training men for the hoW
ministry.
28
THE ACTS.
[A. D. 33
5 And thera were dwelling at
Jerusalem, Jews, devout men, out
of every nation under heaven.
6 Now ' when this was noised
abroad, the multitude came together,
I IVhtn this voice was made.
5. There were dwelling at Jerusalem.
The word rendered dwelling, xaroixoJvTE;,
properly means to have a yixed and per-
manent habitation, in distinction from
tnotlier word, n^aeo<y.o.vT£;, which means
uj have a temporan/ and transient resi-
•lence in a plate. But it is not always
confined to this signification; and it is not
I m. probable that many weauhy foreign
'ews had a permanent residence in Jeru-
salem for the convenience of being near
i.he temple 'i'his was the more probable,
as ahout that time the Messiah was ex-
pected to appaftr, Watt. ii. IT Jews. Jews
by birth ; of Jewish descent, and religion.
Si Devout men, ivJe-'s iuxa/Ssi,-. Literally
men of cautious and circumspect lives,
who lived in a prudent manner. The
term is applied to men who were cautious
alxjut ofleiiding God ; who were care-
ful to observe his commandments. It
hence is a general expression to denote
pious or religions men. Actsviii. 2, "And
devout men carried Stephen to his burial."
Luke ii. 25, " And the same man (Simeon)
was just, and devout." The word devout
means, " yielding a solemn and reveren-
tial attention to God in religious exer-
cises, particularly in piayer, pious, sin-
cere, solemn" {Webster), and very well
expresses the force of the original. IT Out
of every nation under heaven. A general
expression meaning from all parts of the
earth. The countries from which they
came are more particularly specified in
ver. 9 — 11. The Jews at that time were
■scattered into almost all nations, and in all
places had synagogues. See Note, John
vii. 35. Still they would naturally desire
to be present as often as possible at the
K.oat feasts of the nation in Jerusalem.
Nhuiy would seek a residence there for
the convenience of being present at the
religions solemnities. Many who came
u)i to the feast of the Pa.ssover would re-
main to the foa-st of the Pentecost. And
the (onsefjuenco w;is, that on such occa-
«ion.H, the city wouhl be full of strangers.
We are tolil, that when Titus besieged
Jerusalem at al)out the (bast of the Pa.«8-
3ver, there were no less than three mil-
lions of peoplo in the city, and this great
multitude greatly depponed the calami-
fir.s arisinj? f''om the siege. Josephns also
and were confounded, ^because that
every man heard them speak in his
own language.
7 And they were all amazed, and
marvelled, saying one to ancther,
5 or, troubUd in mind.
mentions an instance where great multi-
tudes of Jews from other nations were
present at the feast of Pentecost. Jewish
War, b. ii. ch. hi. $ 1.
6. Wheii this was noised abroad. When
the rumour of this remarkable transaction
was sjiread, as it naturally would be
without delay. If Were confoimded. o-uit-
x\)by,. Were violently moved and agi
tated ; were amazed, and astonished al
the remarkable occurrence. ^ Every man
heard thern spcah, &.c. Though the mul-
titude spoke different tongues, yet they
now heard Galileans use the language
which thei/ had learned in foreign na-
tions. IT His own language. His own
dialect, SiaXiy-ru. His own idiom, whether
it was a foreign language, or w helher it
was a modification of the nebrevv. The
word may mean either ; but it is probable
that the foreign Jews would greatly mo-
dify the Hebrew, or conform almost en-
tirely to the language spoken in the coun-
try where they lived. — We may remark
here, that this effect on the first descent
of the Holy Ghost was not peculiar to that
time. A work of grace on the hearts of
men in a revival of religion will alway&
be noised abroad. A muUitude will conic
together, and God often, as he did here,
makes use of this motive to bring then,
under the influence of religion. Curiosit"
was the motive here, and it was the occa-
sion of their being brought under the ir
fluence of the truth, and of the conver-
sion. In thousands of cases, this has oc-
curred since. The effect of what the*
saw was to confound them. They mado
no comjjlaint at first of the irrrgularityoi
what was done, but were all amazed and
overwhelmed. So the cflTect of a revival
of religion is oAen to convince the mulli-
tudo that it is indeed a Avork of the Holy
One ; to amaze them by the display of Ijih
jxivver; and to silence opposition and
cavil by the manifii^st presence and the
|)Ower of Gody A few afterwards began
to cavil (ver. 13), as some will always do
in a revival ; but the mass were con-
vinced, as will bo the ca-se always, that
this was a mighty display of the power of
(iod.
7. Galileans ? Inhabitants of Ga'ilee.
It was remarkable that thi i/ should uneak
A.. D. 33.1
CHAPTER 11.
Behold, are not all these which
speak, Galileans 1 <*
8 And how hear we every man in
• c.l.U.
in this manner^ because, (1 ^ They were
proverbially ignorant, rude, and uncivil-
zed. John i. 46. Hence the term Galilean
was used as an expression of the deepest
reproacli and contempt. Mark xiv. 70.
John vii. 52. (2.) Their dialect was pro-
verbially barbarous and corrupt. Mark
xiv. 70. Matt. xxvi. 73. They were re-
garded as an outlandish people, unac-
quainted with other nations and lan-
guage3, and hence the amazement that
they could address them in the refined lan-
guage of other people. Their native ig-
norance was the occasion of making the
miracle more striking. The native weak-
ness and inability of Christian ministers
makes the grace and glory of God more
remarkable in the success of the gospel.
" We have this treasure in earthen ves-
sels, that the excellency of the power
may be of God, and not of us." 2 Cor. iv. 7.
The success which God often grants to
those who are of slender endowments
and of little learning, though blessed with
a humble and pious heart, is often amaz-
ing to the men of the world. God has
chosen the foolish things of the world to
confound the wise. 1 Cor. i. 27. This
should teach us that no talent or attain-
ment is too hmnble to be employed for
mighty purposes, in its proper sphere, in
the kingdom of Christ, and that pious ef-
fort may accompHsh much, may awe and
amaze the world, and then burn in hea-
ven with increasing lustre for ever ; while
pride, and learning, and talent may blaze
uselessly among men, or kindle up the
worst passions of our nature, and then be
extinguished m eternal night.
8. Wherein we were born ? That is, as
we say, m our native language ; that
which is spoken where we were born.
9. Part/dans, &c. To show the surpri-
sing extent and power of this miracle,
Luke enumerates the different nations
that were represented then at Jerusalem.
In this way the number of languages
which the apostles spoke, and the extent
of the miracle, can be ascertained. The
enumeration of these nations begins at
the eaat, and proceeds to the west. Par-
thians mean those Jews, or proselytes,
who dwelt in Partliia. This country was
a part of Persia, and was situated be-
tween the Persian gulf and the Tigris
on the west, and the river Indus on the
•ast. To the south it was biunded by
c2
our own tongue, v/herein wt wen
born?
9 Parthians, and Medes, and
the desert of Caramania, and it had Me
dia on the north. Their empire lasted
about four hundred year=\ nvA they were
much disnnguished for their mamicr o/
fighting. They usually fought on horse
back, and when appearing to retreat, dis
charged their arrows with great executioii
behind them. They were a part of the
vast Scythian horde of Asia, and cjisputec
the empire of the east with the Romans
The language spoken there was that oi
Persia, and in ancient writers, Parthio
and Persia often mean the same country
% Medes. Inhabitants of Media. Thi*
country was situated north of Parthia
and south of the Caspian sea. It wae
about the size of Spain, and was one
of the ricliest parts of Asia. In the Scrip
tures it is called Madai. Gen. x. 2. The
Medes are often mentioned, frequently ir
connexion with the Persians,\\\lh. whon>
they were often connected under the
same government. 2 Kings xvii. 6 ; xviu
11. Esther i. 19. Jer. xxv. 25. Dan. v. 28
VI. 8; ix. 1. Esther i. 3. 14. 18. Dan. vhi
20. The language spoken here was aisc
that of Persia. In this whole region many
Jews remained after the Babylonish cap
tivity, who chose not to return with their
brethren to the land of their fathers
From the descendants of these probably
were those who were now assembled
from those places at Jerusalem. IT Elam
ites. Elam is often mentioned in the Old
Testament. The nation was descended
from Elam, the son of Shem. Gen. x. 22
It is mentioned as being in alliance with
Amraphel, the king of Shinar, and Arioch,
king of Ellasar, and Tidal, king of nations,
Gen. xiv. 1. Of these nations in alliance.
Chedorlaom.er, king of Elam, was the.
chief ver. 4. See also Ezra ii. 7 ; viii. 7.
Neh. vii. 12. 34. Isa. xi. 11 ; xxi. 2; xxii,
6, &c. They are mentioned as a part of
the Persian empire, and Daniel is said
to have resided at Shushan, which is in
the province of Elam. Dan. viii. 2. The
Greeks and Romans gave to this country
the i*ame of Elymais. It is now called
Kusistan. It was Iwunded by Persia on
the east ; by Media on the north ; by Ba
bylonia on the west ; and by the Persian
gulf on the scdth. The Elamites were
a w-arlike people, and celebrated for the
use of the bow. Isa. xxii. 6. Jer. xlix. 35
The language of this people was of course
the Persian. Its capital Shusan, ca.U**
30
THE ACTS.
[A D. 33
Elamites, and the dwellers in Meso-
potamia, and in Judea, and Cappa-
ov the Greeks Susa, was much celebrat-
eil. It is said to have been lilteen rniles
in circiimferencc ; and was adorned with
the celebrated palace of Ahasuerus. The
inhabitants still pretend to show there the
tomb of the prophet Daniel. IT Mesopota-
mia. This name, which is Greek, signi-
fies between the rhcrs ; that is, the region
lying between the rivers Euphrates and
Tigris. In Hebrew it was called Aram-
Naharaim ; that is, Aram, or Syria of the
two rivers. It was also called "adan
Aram, the plain of Syria. In this region
were situated some important places
mentioned in the Bible: — Ur oj the Chal-
iees, the birth-i)lace of Abraham (Gen.
xi. 27 28) ; Haran, where Terah stopped
on his journey and died (Gen. xi. 31. 32);
Carchemish (2 Chron. xxxv. 20); /iewa (2
Kings xix. 13); Sepharvaim (2 Kings
xvii. 24). This region, known as Meso-
potamia, extended between the two rivei-s
from their sources to Babylon on the
south. It had on the north Armenia, on
the west Syria, on the east Persia, and on
the south Babylonia. It was an extensive,
level, and fertile country. The language
Bpoken here was probably the Sj/riac,
with perhaps a mixture of the Chaldee.
IT In Judea. This expression has greatly
perplexed commentators. It has been
thought difficult to see why Judea should
be mentioned, as if it were a matter of
surprise that they could speak m this lan-
guage. Some have supposed an error in
the manuscripts, and have proposed to
read Armenia, or India, or Lydia, or Idu-
mea, &c. But all this nas been without
any authority. Others have supposed that
the language of Galilee was so different
from that of the other parts of Judea, as to
render it remarkable that they could
Bpeak that dialect. But this is an idle
Bup{X)sition. This is one of the many in-
stances in which commentators have ])er-
^ilexed themselves to very lillle purpose,
juke recorded this as any other historian
would have done. In running over the
languages which they siMjke, he enimie-
rated this as a matter of course, not that it
was remarkable simplv that they shouM
•[►oak the language of Jj/r/ra, but thaHhey
ulionld sjAnk soniarn/, meaning about ibe
eamo Ity it as if he had said fhei/ sjmh'
ei:rry Uinnua<;<' in the leorld. Just as if a
similar miracle were to o(;cur nt this
time among an assembly of native Kng-
lishmen and li)reigners. Indeficribing it,
nothing would l)e more natural than to
Kay. they fiiioko Frcncli, and German, and
locia, in Pontus, and Aaia,
10 Phrycria, and Pamphylia,
Spanish, and English, and Itdiian, &c. Jn
this there would be nothing remarka-
ble, except that they spoke so many lan-
guages. ^ Cappadocia. This was a region
of Asia Minor, and was bounded on the
east by Armenia, on the north by Pontus
and the Euxine sea, west by Lycaonia,
and south by Cilicia. The language
which was sjwken here is not certainly
known. It was probably, howjver, a
mixed dialect made up of Greek and Sy
riac, perhaps the same as their neigh
hours, the Lycaonians. Acts xiv. 11. This
place was formerly celebrated for mi
quit}', and is mentioned in Greek writers*
as one of the three eminently wicked
places, whose name began with C. The
others were Crete (Comp. Titus i. 12), and
Cilicia. After its conversion to the Chris-
tian religion, however, it produced many
eminent men, among whom were Gregory
Ny.ssen, and Basil the Great It was one
of the places to which Peter directed an
epistle. 1 Pet i. 1. IT In Pontus. This
was another province of Asia Minor, and
was situated north of Cappadocia, and
was bounded west by Paphlagonia. Pon
lus and Cappadocia under the Romans
constituted one province. This was one
of (he places to which the apostle Peter
directed his epistle. 1 Peff i. 1. This
was the birth-place of Aquila, one of the
companions of Paul. Acts xviii. 2. 18. 26.
Rom. xvi. 3. 1 Cor. xvi. 19. 2 Tim. iv. 19.
IT And Asia. Pontus, and Cajipadocia,
&c. were parts of Asia. But the word
Asia is doubtless used here to denote the
regions or provinces west of these, which
are not particularly enumerated. Thus
it is used Acts vi. 9 ; xvi. 6 ; xx. 16. The
capital of this region was Ejihesus. See
also 1 Pet. i. 1. This region was fre-
quently called Ionia, and was afterward*
the seat of the seven churches in Asia.
Rev. i. 4.
10. Phrygia and Pmnphylia. Iliese
were also two provinces of Asia Minor
Phrygia was surrounded by Galatia, Cap-
padocia, and Pisidia. Pamphylia was on
the Mediterranean, and was bounded
north by Pisidia. The language of all
these places was doubtless the Grtek,
more or less ])ure. IT In Egifjtt. This
was that extensive country, well known,
on \\\o. Hoiith of the Medllernincan, wa-
tered by the Nile. It extenrls (i(U) miles
from north to so\ith, and f'om lOO to 120
east and west. Tlie language used there
was the Coj)tic. At ])rr.sent the Arabi
is feiKjkcn. Vast numbers of Jews dwelt
\. D. 33.]
CHAPTER II.
3i
Egypt, and in the parts of Libya
about Cyrene, and strangers of
Rome, Jews and proselytes,
ffi Egypt; and many from that country
Aould be present at the great feasts at
Jerusalem. In this country the first trans-
ation of the Old Testament was made,
ivhich is now called the Septuagint.
•J" In the parts of Libya. Libya ia a gene-
ral name for Africa. It properly denoted
the region which was near to Egypt ; but
the Greeks gave the name to all Africa.
IT About Cyrene. This was a region about
500 miles west of Alexandria m Egypt.
ft was also called PentapoUs, because
there were in it five celebrated cities.
This country now belongs to Tripoli.
Great numbers of Jews resided here. A
Jew of this place, Simon by name, was
compelled to bear our Saviour's cross
after him to the place of crucifixion.
Matt, xxvii. 32. Luke xxiii. 26. Some of
the Cyrenians are mentioned among the
earliest Christians. Acts xi. 20; xiii. 1.
The language which they spoke is not
certainly known. IT Strangers of Rome.
This literally means "Romans dwelling, or
tarrying," i. e. at Jerusalem. It may mean
either that they were permanently fixed,
or only tarrying at Jerusalem, ol ittiS^.
iii5ui/T£,- Pjo.uaiai. They were doubtless
Jews who had taken up their residence in
^tal'/, and had come to Jerusalem to at-
tend the great feasts. The language
which they spoke was the Latin. Great
numbers of Jews were at that time dwell-
ing at Rome. Josephus says that there
were eight synagogues there. The Jews
are often mentioned by the Roman wri-
ters. There was a Jewish colony across
the Tiber from Rome. When Judea was
conquered, about sixty years before Christ,
vast numbers of Jews were taken cap-
tive and carried to Rome. But they had
much difficulty in managing them as
elaves. They pertinaciously adhered to
their religion, observed the Sabbath, and
refused to join in the idolatrous rites of
the Romans. Hence they were freed,
and lived by themselves across the Tiber.
IT Jews. Native born Jews, or descend-
ants of Jewish families. IF Proselytes.
Those who had been converted to the
Jewish religion from among the Gentiles.
The great zeal of the Jews to make pro-
lelytes is mentioned by o-.ir Saviour as
one of the peculiar characteristics of the
Pharisees. Matt, xxiii. 15. Some have
supposed that the expression Jews arid
pioseli/if's refers to the Romans ordy.
11 Cretes and Arabians, we d-)
hear them speak in our tongues '
tlu3 wonderful works of God.
But it is more probable that reference la
made to all those that are mentioned. It
has the appearance of a hurried enume
ration ; and the writer evidently me>
tioned them as they occurred to his mind,
just as we would in giving a rapid ac-
count of so many different nations.
11. Cretes. Crete, now called Candia,
is an island in the Mediterranean, about
200 miles in length and 50 in breadth,
about 500 miles southvvest of Constanti
nople, and about the same distance west
of Syria or Palestine. The climate ia
mild and delightful, the sky unclouded
and serene. By some this island is sua
posed to be the Caphtor of the Hehrev\s.
Gen. X. 14. It is mentioned in the Acts
as the place touched at by Paul. Acts
xxvii. 7, 8. 13. This was the residence
of Titus, who was left there by Paul to
set in order the things that were wanting,
&c. Titus i. 5. The Cretans among the
Greeks were famous for deceit and false-
hood. Titus i. 12, 13. The language
spoken there was probably the Greek.
IF Arabians. Arabia is the great penin-
sula which is bounded north by part of
Syria, east by the Euphrates and the Per-
sian gulf, south by the Indian ocean, and
west by the Red sea. It is often men-
tioned m the Scriptures ; and there were
doubtless there many Jews. The lan-
guage spoken there was the Arabic. IT In
our tongues. The languages spoken by
the apostles could not have been less
than seven or eight, besides different dia-
lects of the same languages. It is not
certain that the Jews present from foreign
nations spoke those languages perfectly ;
but they had doubtless so used them as to
make them the common tongue in which
they conversed. No miracle could be
more decided than this. There was no
way in which the apostles could impose
on them, and make them suppose they
spoke foreign languages, if they really
did not; for these foreigners were abun-
dantly able to determine that. It may be
remarked that this miracle had most im-
portant effects besides that witnessed on
the day of Pentecost The gospel would
be carried by those who were converted
to all these places; and the way would
be prepared for the lal)Ours of the apos-
tles there. Accordingly, most of these
places became afterwards celebrated bv
the establishment of Christian churche««
3-2
THE ACT8
[A. D. 3S
1*2 Ana they were all amazed,
and were in doubt, saj'ing- one to
another, Wliat *» meaneth this 1
a c.17.20.
13 Others, mocking-, said, The*
men are full of hew wine.
14 But Peter, standincr up witl
and the conversion of great muhitudes to
the Christian faith. Y The wonderful
works of God. Ti f^iyxtJix too esju. Tlie
great thitigs of God ; that is, tlie great
things that God had done in the gift of
his Son ; in his raising him from the dead ;
in his miracles, ascension, &c. Com p.
Luke i. 49. Ps. Ixxi. 19; xxvi. 7; Ixvi. 3;
xcii. 5 ; civ. 21, &c.
12. Were in doubt. This expression,
^«.)rr:^ouv, denotes a state of ^esj.'ancy or
anxiety about an event It is applied to
those who are travelling, and are ignorant
of the way, or v.lo hesitate about the
road. They were ail ac*onished at this ;
they did not know how lu understand it
or explann it,untn some of them supposed
It was merely the effect of new wine.
13. Others moching, said. The word
rendered "mocking" means to cavil, to
deride. It occurs in the Kew Testament
but in one other place. Acts xvii. 32.
"And when they heard of the resurrec-
tion of the dead, some mocked." This
was an effect that was not confined to
the day of Pentecost. There has bpen
seldom a revival of religion, a remarkable
rnanifcstation of the power of the Holy
Spirit, that has not given occasion for pro-
fane mockery and merriment. One cha-
racteristic of^ wicked men is to deride
tiiose things which are done to promote
their own welfare. Hence the Saviour
nimselfwas mocked; and the efforts of
Christians to save others have been the
subject of derision. Derision, awd mock-
ery, and a jeer, have been far more ef
5cctual in deterring men from becoming
Christians than any attempts at sober
argument. God will treat men as they
treat him. Ps. xviii. 2G. And hence he
Bays to the wicked, " Because I have
called and ye refused but ye have
set nt nought my counsel, I also will
J'.-.ugh at your calamity, 1 will mock when
your fear cometh." Prov. i. 21 — 20
iT These men are full of neii) wine. These
men are dnuik. In such times men will
have some way of accounting for the
effects of the gospel ; and the way is
rommonly alwut um wise and rational as
thia. "To escape the nbsMirdity of ac-
knowledging their own ignorance, they
*f](»pted the thf^nry tfiut sirorig drink can
icarh langnaisrs." — Dr. McLcIland. In
mfxleni times it has hern u.-sual lo deno-
'ninato sncli scenes lanJilicisiii, or wild-
fire, or enthusiasm. When men fail in
argument, it is common to attempt to con-
fute a doctrine or bring reproach upon a
transaction by "giving it an ill name."
Hence the names Puritan, Quaker, M(h
thodist, &'C. were at first given in den-
sion, to account for some remarkable ef-
fect of religion on the world. Comp
Matt. xi. 19. John vu. 20, viii. 48. And
thus men endeavour to trace revivals to
ungoverned and heated passions ; and
they are regarcied by many as the mere
offspring of fanaticism. The friends of
revivals should not be discouraged by
this ; but should remember that the very
first revival of religion was by many sup-
posed to be the effect of a drunken frolic
ir New Wine, j-xiuzoi;;. This word pro-
perly means the juice of the grape which
distila before a pressure is applied, and
called must. It was sweet wine ; and
hence the word in Greek meaning sweet
wa.s given to it. The ancic?^.(s, it is said,
had the art of preserving tlieir new wino
with the pec uliar flavour before fermen-
tation for a considerable time, and were
in the habit of drinking it in the morning.
See Horace, Sat. b. ii. iv. Sweet wine,
which was probably the same as thai
mentioned here, is also mentioned in the
Old Testament. Isa. xhx. 2G. Amos ix. 13.
11. But Peter. This w as in accordance
with the natural temperament of Peter.
He was bold, forward, ardent; and hc
rose now to defend the apostles of Jesui
Christ, and Christ himself, from an inju-
rious charge. Not daunted by ridicule
(>r opposition, he felt that now was the
time for preaching the gospel to the
crowd that had been assembled by curi
osity. IS'o ridicule should deter Chris
tians from an honest avowal of their opi-
nions, and a defence of the operations of
the Holy S|)irit. If With the eleven. Mat-
thias was now one of the ajiogtles, and
now api)cared as one of the witnesses for
the truth. They probably all arose, and
took part in the discourse. Possibly Petoi
began to discourse, and either all sjioke
together in different languages, or one
succeeded another. If Ye men of Judea
Men w ho are Jews ; that is, icws by
birth. 'I'he original does not mean that
they were |)ernianont dwellers in Judea,
but that ihcy were Jews, of Jewish fn-
milicH. liiternlly, " men, Jews." IF Ana
all »/c that dwell, &.<:. All others le«i»lef
A. D. 33.]
CHAPTER 11.
s?.
the eleven, lifted up his voice, and
6aid unto them, Ye men of Judea,
and all ye that dwell at .Jerusalem,
be this kcown unto you, and hear-
ken to my words :
native-born Jews, whether proselytes or
strangers, who were abiding at Jerusa-
Jem. This comprised, of course, the whole
issenibly, and was a respGctful and con-
ciliatory introduction to his discourse,
riiough they had mocked them, yet he
treated them with respect, and did not
render railing for railing (1 Pet. iii. 9), but
sought to convince them of their error.
IT Be this known, &c. Peter did not mti-
mate that this was a doubtful matter, or
one that coild not be explained. His ad-
dress was respectful, yet firm. He pro-
ceeded calmly to show them their error.
When the enemies of religion deride us
or the gospel, we should answer them
kindly and respectfully, yet firmly. We
should reason with them coolly, and con-
vince them of their error. Prov. xv. 1. In
this case Peter acted on the principle
which he afterwards enjoined on all. 1
Pet. iii. 15, ''Be ready always to give
an answer to every man that,aslveth you
a reason of the hope that is in you, with
meelmess and fear." The design of Pe-
ter was to vindicate the conduct of the
apostles from the reproach of intoxicai ;on.
to show that this could be no other than
the work of God ; and to make an appli-
cation of tlie truth to his hearers. This
he did, (1.) By showing that this could not
be reasonably supposed to be the effect
of new wine, ver. 15. (2.) That it had
been expressly predicted in the writings
of the Jewish prophets, ver. 15 — 21. (3.)
By a calm argument, jjroving the resur-
rection and ascension of Christ, and show-
ing that this also was in accordance with
the Jewish Scriptures, ver. 22 — 35. We
are not to suppose that this was the whole
of Peter's discourse, but that these were
the topics on which he insisted, and the
main points of his argument.
1 5. For these are not drunken, &c. The
Tvord these here includes Peter himself,
a.s well as the others. The charge doubt-
less extended to al ., TT The third hour of
Ihe day. The Jew* Jivided their day into
twelve equal parts, reckoning from sun-
rise to sunset. Of course the hours were
longer in the summer than in the winter.
The third hour would answer to our nine
o'clock in the mornings The reasons why
i. was so improbable that they should be
firunk at that time were the following.
15 For these are not drunkei , a?
ye suppose, seeing ^ it is bui di<
third hour of the day.
16 But this is that which v>as »
spoken by the prophet Joel :
a 1 Th.5.7. J Joel 2.2F,32.
(1.) It was the hour of morning Vv^orship
or sacrifice. It was highly improbable
»liat at that early hour they would be in
toxicated. (2.) It was not usual for ever
drunkards to become drunk in the day
time. 1 Thess. v. 7. " Tiiey that be drunk
en, are drunken m the night." (3.) The
charge was, that they had become drunk
with wine. Ardent spirits, or alcohol,
that curse of our times, was unknowni.
It was very improbable that so much of
the weak wine commonly used in Judea,
should have been taken at that early hour
as to produce intoxication. (4.) It was
a regular practice with the Jews, not to
eat or drink any thing until after the third
hour of the day, especially on the Sab-
bath, and on all festival occasions. Some-
times this abstinence was maintained un-
til noon. So universal was this custom,
that the apostle could appeal to it vvith
confidence, as a full refutation of the
charge of drunkenness at that hour. Even
the intemperate were not accustomed to
drink before that hour. The following
testimonies on this subject from Jewish
writers, are from Lightfoot. " This was
the custom of pious people in ancient
times, that each one should offer his
morning prayers with additions in the sy
nagogue, and then return home and take
refreshment." Maimonides, Shabb.ch.30.
" They remained in the synagogue until
the sixth hour and a half, and then each
one offered the prayer of the Mincha, be-
fore he returned home, and then he ate."
" The fourth is the hour of repast, when
all eat." One of the Jewish writers says,
that the difference between thieves and
honest men might be known by the fact
that the former might be seen in the
morning at the fourth hour, eating and
sleeping, and holding a cup in his hand.
But for those who made pretensions to re
ligion, as the apostles did, such a thinji
was altogether improbable.
16. This is that. This is the fvlfilmen
of that, or this was predicted. This was
the second part of Peter's argument, to
show that this uas in accordance with
the predictions in their own Scriptures
H By the prophet Joel. Joel ii. 2S~32.
This is not qutited literally, either froro
the Hebrew or the Septuagint The auJ-
stance however is DreaerveiJ.
34
17 And it shall come to pass in
the last days, (saith God,) 1 will
17. It .''hall come to pass It shall hap-
pen, or shall occur. IT In the last dai/s.
Heb. Chaldee, Syriac, and Arabic, a/ter
these (hut":s, or afterwards. The ^pres-
Bion the last days, however, occurs fre-
quently in the old Testament. Gen. xlix.
1. Jacob called his sons, that he might
tell them what should happen to them in
(he last days, i. c. in future times. Heb. in
after tirnes. Micah iv. 1. "In the last days
(Heb. in after times) the mountain of the
Lord's house," &c. Isa. ii. 2, " hi the last
dai/s tlie moimtain of the Lord's house
shall bo established in the tops of the
mountains," &c. The expression then
properly denoted the future times in gene-
ral. But, as the coming of the Messiah was
to the eye of a Jew the most important
event in the coming ages, the great, glo-
rious, and crowning scene in all that vast
futurity, the phrase «ame to be regarded
as properly expressive of that. And they
spoke of future times, and of the last
times, as the glad period which should
be crowTied and honoured with the pre-
sence and trium[)hs of the Messiah. It
stood in opposition to the usual denomi-
nation of earlier times. It was a phrase
in contrast with the days of the patriarch,
the kings, the prophets, &c. The last
days, or the closing period of the world,
were the days of the Messiah. It does not
appear from this, and it certainly is not
implied in the expression, that they sup-
posed the world would then corne to an
end. Their views were just the contrary.
They anticipated a long and glorious
lime, imdcrthe dominion of the RTossiah,
nnd to this expectation they were led by
the promise that his kingdom should be
for ever ; that of the increase of his govern-
ment there should be no end, &c. This
expression was understood by the writers
of the New Testament as referring un-
doubtedly to the times of the gosjjel. And
hence they often used it as denoting
that the time of the expected Messiah
had come, but not to imply that the world
was drawing near to an end. Ileb. i. 2,
*• God hath s{V)ken in these last days l)y
hi» Son. ' 1 Pot. i. 20, "Was manifested
m these last times for you." 2 Pel. iii. 3.
I Pot. i f). 1 John ii. 18. " Little children
It is the last time," »lc. Jude IM. The ex-
pression the last day, is applied by our Sa-
viour to the resurrection and the day of
judtrment. John vi. 39, 40. 41, 45; xi.24 ;
li. 48. Hero the expre.s.sion means simply
those future limes, when 'he Messiah
THE ACTS. [A.D. 3S
pour out " of my Spirit upon al.
a Is.44.3. Eze.36.27
shall have come. IT 1 tcUl pour out of my
Sjiirit. The expression in Hebrew is, "1
will pour out my Spirit." 'i'he word
pour is commonly applied to water, or to
olood, to pour it out, or to shed it, I«a.
Ivii. 6 ; to tears, to j)our them out, i. o. to
weep, &c. Ps, xlii. 4. 1 Sam. i. 15. It in
applied to water, to wine, or to blood, in
the New Testament. Matt. ix. 17. Key.
xvi. 1. Acts xxii. 20. " The blood of thy
martyr Stephen was shed." It conveys
also the idea of communicating largely, or
freely, as water is poured free.Y ^roni a
fountain. Titus iii. 5, C, " The renewing
of the Holy Ghost, which he shed on us
abundantly." Thus Job xxxvi. 27, "They
(the clouds) pour down rain according ic
the vapour thereof" Isa. xliv. 3, " I will
pour water on him that is thirsty." xlv. 8,
" Let the skies pour down righteousness. '
Mai. iii. 10, "I will pour you out a bless-
ing." It is also api»liocl to fury and
anger, when God intends to say that he
will not spare, but will signally punish.
Ps. Ixix. 24 Jer. x. 25. It is not unfre
quently applied tothe i>pirit.Pro\: i. 23. Isa-
xliv. 3. Zacb. xii. 10. And then it means
that he will bestow large measures of spi-
ritual influences. As the Spirit renew-s
and sanctifies men, so to pour out the Spi-
rit is to grant freely his influences to re-
new and sanctify the soul. IT M)/ Spi-'-it.
The Spirit here denotes the third persor
of the Trinity, promised by the Saviour,
and sent to finish his work, and apply it to
men. The Holy Spirit is regarded iis the
source, or conveyer of all the blessings
which Christians experience. Hence lie
renews the heart. John iii. 5, G. He is the
source of all proper feelings and princi-
ples in Christians, or he produces the
Christian graces. Gal. v. 22-— 25. Titus iii.
5 — 7. The spread and success of the gos-
pel is attributed to him. Isa. xxxii. 15, UV
Miraculous gifts are traced to him ; espe-
cially the various gifts wilh which the
early Christiana were endowed. 1 Cor.
xii. 4—10. The promise that he would
I)Ourout his Spirit, means that he would
in the time of the Messiah, impart a large
measure of those inlluonces, which it was
his peculiar province to cominunicato to
men. A jiarl of I hem were cominuni-
cnled on tlio day of Ponlecnst, in the mi-
raciilouH endowniont of iho jMivver of
speaking fi»reign languages, in the wis-
dom of the n|)ostlos, and in the conver-
sion of the three thousand. H Upon all
flesh. The word flesh here means persona
4,D.33.J
CHAPTER II.
33
flesh: and your sons and your
daughters shall prophesy, and your
or7«e?i. See Note, Rom. i. 3. The word all
liere does n:t mean every individual, but
every clasa or rank of men. It is to be li-
mited to the cases specified immediately.
The influences were not to be confined to
any class, but to be communicated to all
kinds of persons, old men, youth, servants,
&c. Comp. 1 Tim. ii. 1 — 4. IT And your
sons and ijour daughters. Your children. It
would seem, however, that females shared
in the remarltable influences of the Holy
Spirit. Philip, the Evangelist, had four
daughters which did prophesy. Acts xxi.
9. It is probable also that the females of
the church of Corinth partook of this gift,
though they were forbidden to exercise it
m public. ICor. xiv. 34. The office of
prophesying, whatever was meant by that,
was not confmed to the 7nen among the
Jews. Ex. XV. 20 "Miriam, the pro-
phetess, took a timbrel," &c. Judg. iv. 4,
" Deborah, a prophetess, judged Israel."
2 Kings xxii. 14. See also Luke ii. 36,
'There w'as one Anna, a prophetess,"
&:c. TT Shall prophesy. The word pro-
phesy is used in a great variety of senses.
(1.) it means to predict, or foretel future
events. Matt. xi. 13 ; xv. 7. (2.) To divine,
to conjecture, to declare as a prophet
might. Matt. xxvi. 68, " Prophesy who
smote thee." (3.) To celebrate the praises
of God, being under a divine influence.
Luke i. 67. This seems to have been a
considerable part of the employment in
the tincient schools of the prophets. 1 Sam.
X. 6; xix. 20 f xxx. 15. (4.) To teach — as no
email part of the office of the prophets was
to teach the doctrines of religion. Matt,
vii. 22, " Have we not prophesied in thy
name ?" (5.) It denotes then, in general,
"!o speak under a divine influence, whether
m foretelling future events ; in celebrat-
mg the praises of God ; in instructing
others in the duties of religion, or in
speaking foreign languages under that in-
fluence. In this last sense, the word is
"used in the New Testament, to denote
those who were miraculously endowed
with the power of speaking foreign lan-
guages. Acts xix. 6. The word is also
used to denote teaching, or speaking in in-
telligible language, in opposition to speak-
ing a foreign tongue. 1 Cor. xiv. 1 —
5. In this place it means that they should
speak under a divine influence, and is spe-
cially applied to the power of speaking in
a foreign t->iigne. ^Your young men shall
seety-"^ ..<. The will of God in former
tnr .-, was communicated to the prophets
young men shall see visions, and
your old men shall dream dreams ;
in various ways. One was by visions, and
hence one of the most usual names of the
prophets was seers. Tiie name seer was
first given to that class of men, and was
superseded by the name prophet. 1 Sam.
ix. y. " He that is now called a prophet
was before time called a Seer." ix. 11. 18
19. 2 Sam. xxiv, 11 ; xxix. 29 &c. This
name was given from the manner in
which the divine will was communi-
cated, which seems to have been by
throwing the prophet into an ecstacy, and
then by causing the vision, or the appear-
ance of the objects or events to pass before
the mind. The prophet looked up|on the
passing scene, the often splendid diorama
as it actually occurred, and recorded it aa
it appeared to his mind. Hence he re-
corded rather the succession of images
than the times iix which they would oc-
cur. These visions occurred sometimes
when they were asleep, and sometimes
during a prophetic ecstacy. Dan. ii. 28 ,
vii. 1, 2. 15 ; viii. 2. Ezek. xi. 24. Gen. xv.
1. Num. xii. 6. Job iv. 13 ; vii. 14. Ezek. i.
1 ; viii. 3. Often the prophet seemed to
be transferred, or translated to another
place from where he was ; and the scene
in a distant land or age passed before the
mind. Ezek. viii. 3 ; xl. 2 ; xi. 24. Dan. viii.
2. In this case the distant scene or time
passed before the prophet, and he record-
ed it as it appeared to him. That this did
not cease before the times of the gospel is
evident. Acts ix. 10, " To Ananias said
the Lord in a vision," &c 12, " And hath
seen (i. e. Paul) in a vision, a man named
Ananias," &c. i. e. Paul hath seen Ana-
nias represented to him, though absent ;
he has had an image of him coming in to
him. Acts x. 3, Cornelius " saw in a vk
sion evidently an angel of God coming to
him," &c. This was one of the modes by
which in former times God made known
his will ; and the language of the Jews
came to express a revelation in this man-
ner. Though there were strictly no vi-^
sions on the day of Pentecost, yet that was
one scene under the great economy of the
Messiah, under which God would make
known his will in a manner as clear as he
did to the ancient Jews. IT Your old men.
shall dream dreams. The will of God in
former times was made know-n often in
this manner ; and there a?e several in-
stances recorded in whiclr. it was done
under the gospel. God informed Abime-
lech in a dream, that Sarah was the wife
of Abraham. Gen. xx. 3. He spoke to
35
THE ACTS
[A. D. 33
18 And on my servants and on
tny handmaidens 1 will pour out, in
those days, of my Sj)irit ; and " they
shall prophesy :
oc.21.4,9,10. ICo-.lZ-lO
Jacob in a dream, Gen. xxx:.. 11 ; to La-
ban, xxxi. 24; to Joseph, xxxvii. 5; to the
biitler and baker, xl. 5 ; to Pharaoh, xH. 1
-—7; to Solomon, 1 Kings iii. 5; to Daiiif4,
Dan. ii. 3; vii. 1. It was prophesied by
Moseri that in this way God would make
known his will. Num. xii. 6. It occurred
pven in the times of the gospel. Matt. i.
20. Joseph was warned in a dream, ii.
12, 13. 19. 22. Pilate's wife was also trou-
bled in this manner about the conduct of
the Jews to Christ. JMatt. xxvii. 19. As
this was one way in which the will of
G "d was made known formerly to men,
so the expression here denotes simply that
his will should be made known ; that it
should be one characteristic of the times
of the gospel that God would reveal him-
self to man. The ancients probably liad
some mode of determining whether their
dreams were divine communications, or
whether they were, as they are now, the
mere erratic wanderings of the mind
when. unrestrained and unchecked by
the will. At present no confidence is to
be put in dreams.
18. And on my servants. The Hebrew
in Joel is " u[x)n the servants." The Sej>
tuagint and the Latin Vulgate, however,
render it " on mij servants." In Joel, the
prophet would seem to be enumerating
the different conditions and ranks of soci-
ety. The influences of the Spirit would
be confined to no class; they would de-
scend on old and young, and even on ser-
vants and handmaids. So the Chaldee
Paraphrase understood it. But the Sep-
tuagint and Peter evidently understood
it in the sense of servants of G(xl ; as the
worship[)ers of God are often called ser-
mnis in the Scriptures. See Kom. i. 1.
It is fKjssible, however, that the Hebrew
intended to refer to the S(rvanls of
God. It is not " ujxm your servants," &c.
OH in the former expression, "your sons,"
&c. ; ^TJt the form is changed, " ufK)n ser-
vants Wid handmaids." The language,
ihereftic, will admit the conslruclion of
the Sej)tuagint and of Peter; and it was
lliiH variation in the Hebrew which sug-
gested, doublles«, the mention of " 7nt/
servants," <\,r. instead of your servants.
\ And hand maids. Female servants. The
«iamo is several times given to jiious wo-
men. Ps. Ixxxvi. 10; cxvi. 10. Luke i. 38.
4H Tho meaning of this vortie does not
19 And I will show wonders in
heaven above, and signs in the
earth beneath ; blood, and fire, and
vapour of smoke :
materially differ from tlie former. In the
times of the gospel, those who were
brought under its influence should be re-
markably endowed with abihty to de-
clare the will of God.
19, 20. / will show wonders. Literally,
"I will give signs." S'^vm r'i^xzx. The
word in the Hebrew. D^nciD, viopheOiim,
means properly ^rotZ/^ies ; wonderful oc-
currences ; miracles wrought by God or
his messengers. Exod. iv. 21; vii. 3. 9,
xi. 9. Deut. IV. 34, &c. It is the common
word to denote a miracle, in the Old Tes-
tament. Here it means, hq^ever, a por-
ttJitous appearance, a prodigy, a rtviarka-
hie occurrence. It is commonly joined in
the New Testament with the word sigiis,
"signs and wonders." Watt. xxiv. 24.
Mark xiii. 22. John iv. 48. In these places
it does not of necessity mean miracles^^
but unusual and remarkable appearances.
Here it is fixed to rriean great and striking
changes in iJie sky, the sun, moon, &o
The Hebrew is, " I will give signs in ihe
heaven, and upon the earth." Peter has
quoted it according to the sense, and not
according to the letter. The Septuagint
is here a literal translation of the He-
brew; and this is one of the instances
where the JVew Testament writers did
not quote from either.
Much of the difliculty of interpreting
these verses consists in fixing the proper
meaning to the expression " tliat great
and notable dai/ oi' ihe Lord." If it' bo
limited to the day of Pentecost, it is cer-
tain that no such events occurred at that
time. But there is, it is believed, no pro-
priety in confining it to that time. The
description here i)erlains to "the last
days" (ver. 17), i. e. to the vliole of that
period of duration, however long, which
was known by the jirophets as the last
times. That period might be extended
through many centuries; and during that
period all these events would take pface.
The day of the Lord is the day when CkxJ
shall manifest himself in a peculiar man-
ner; a day when he shall so strikingly (>«
seen in his wonders and liis judgment*
that it may be called his dny. Thus it is
applied to tlie day of judgment, as the
day cf the Son (f man ; the day in which
he will be the great attractive object, and
will bo signally glorified. Luke xvii 24
1 TliCSB. v. 2 Phil i « *^ Pet. iii. 12. if
k. L). 33.J
CHaPTEK li.
J7
20 The » sun shall be turned into
flarkness, and the moon into blood,
o Mar.13.24. 2Pet.3.7,10.
a.8 i suppose, "that notable day of the
Lord" here denotes that future time
when God shall manifest hinLself in judg-
ment, then we are not to suppose that
Pete.' meant to say that these " wonders"
should take place on the day of Pente-
cost, CT had their fulfilment then, but
>eo\dd occur under that indefinite period
called " the last days," the days of the Mes-
siah, and BEFORE that period was closed by
ihe great day of the Lord. The gift of
tongues was a partial fulfilment of the
general prophecy pertaining to those
iimes. And as the prophecy was thus
partially fulfilled, it was' a pledge that it
would be entirely; and thus there was
laid a foundation for the necessity of re-
pentance, and for calling on the Lord in
(»r{ler to be saved. U Blood. Blood is
commonly used as an emblem of slaugh-
ter, or of battle. IT Fire. Fire is also an
image of war, or the conflagration of
towns and dwelhngs in time of war.
IT Vapour of smoke. The word vapour,
ciT,u.i;, means commonly an exhalation
from the earth, &c. easily moved from
one place to another. Here it means
(Heb. Joel) rising columns, or pillars of
smoke ; and is another image of the cala-
mities of war, the smoke rising from burn-
ing tovvns. It has almost always been
customary in war to burn the towiis of
an enemy, and to render him as helpless
as possible. Hence the calamities de-
noted here are those represented by such
scenes. To what particular scenes there
is reference here, it may be impossible
now to say. It may be remarked, how-
ever, that scenes of this kind occurred
before the destruction of Jerusalem, and
there is a striking resemblance between
the description in Joel, and that by which
our Saviour foretels the destruction of
Jerusalem. See Notes on Matt. xxiv. 21
—24.
20. The sun shall be turned into dark-
ness. See Note, Matt. xxiv. 29. The same
mages used here with reference to the
sun and moon, are used also there. They
cx^cur not unfrequently. Mark xiii. 24.
8 Pet iii. 7 — 10. The shining of the sun
» an emblem of prosperity ; the with-
diawing, or eclipse, or settmg of the sun
ts an emblem of calamity, and is often
fhvia used in the Scriptures. Isa. Ix. 20.
Jer. XV 9. Ezek. xxxii. 7. Amos viii. 9.
Rev. vi. 12 ; viii 12 : ix. 2 ; xvi. 8. To
»av that the sun is darkened, or turned
1)
before that great and notaale daif
of the Lord come :
into darkness, is an image of calamity,
and especially of the calaraUies of war
when the smoke of burning cities rises to
heaven, and obscures his light. This i8
not, therefore, to be taken literally, nor
does it afford any indication of what
will be at the end of the world in regard
to the sun. IT The moon into blood. The
word blood here means that obscure,
sanguinary colour which the moon has
when the atmosphere is filled with smoke
and vapour ; and especially the lurid
and alarming appearance which it
assumes when smoke and flames are
thrown up by earthquakes and fiery
eruptions. Rev. vi. 12, "And I beheld
when he had opened the sixth seal, and
lo, there was a great earthquake, and the
sun became black as sackcloth of hair
and the moon became as blood." Rev.
viii. 8. In this place it denotes great ca-
lamities. The figures used are indicative
of wars, and conflagrations, and unusual
prodigies of earthquakes. As these things
are (Slatt. xxiv.) applied to the destruc-
tion of Jerusalem; as they actually oc
curred previous to that event (see Notes,
Matt, xxiv.) ; it may be supposed that the
prophecy in Joel liad an immediate re
ference to that. The meaning of the quo
tntion by Peter in this place, therefore
is, that what occurred on the day of Pen-
tecost, v)as the beginning of the series of
wonders that vms to take place dufing the
times of ihe Messiah. It is not intimated
that those scenes were to close, or to be
exhausted -in that age. They may pre-
cede that great day of the Lord which is
yet to come in view of the w'hole earth.
^ That great and notable day of the laord.
This is called the great day of the Lord
because on tnat ds/ he will be signally
manifested, more impressively and strik-
ingly tlan on other times. The ^*jTd
notable, l-t-xv^, means signal, illustrioiis,
distinguished. In Joel the W'Ord is terri-
ble, or fearful; a word applicable to days
of calamity, and trial, and judgment. The
Greek word here rendered notable, is also
in the Septuagint frequently used to de-
note calamity, or times of judgment. Deut
X. 21. 2 Sam. vii. 23. This will apply to
any day in which God signally manifests
himself; but particularly to a day when
he shall come forth to pimish men, as at
the destruction of Jerusalem, Or at the day
of judgment. The meaning is. that thos«
nonders should take place before iha/
St*
THL ACTS.
[A. I). t<8
Ab d it shall come -o pass, that
• I's.JG $. Ko.10.13. lCor.I.2. He.4.16.
distinguished day should arrive when
God should come' forth in judgment.
21. Whosoever shall call. lu the midst
of these wonders and dangers, whosoever
should call on the Lord should be deli-
vered (Joel). The name of the Lord is
the same as the Lord himself. It is a
Hebraism, signifying to call on the Lord.
Ps. Ixxix. 6. Zech. xui. 9. IT Shall be
saved. In Hebrew, shall be delivered,
i. e. from impending calamities. When
they threaten, and God is coming forth
to judge them, it shall be that those who
are characterized as those who call on
the Lord, shall be delivered. This is
eqiially true at all times. It is remarka-
ble that no Christians perished in the
siege of Jerusalem. Though more than
a million of Jews perished, yet the fol-
lowers of Christ who were there, having
been v\'amed by him, when they saw
the signs of the Romans approaching,
withdrew to j^lia, and were preserved.
S. it shall be in the day of judgment.
All whose character it has been that they
called on God, will then be saved. While
the wicked shall then call on the rocks
and the mountains to shelter them from
the Lord, those who have invoked his
favour and mercy shall then faid deli-
verance. The use which Peter makes
of this passage is this: Calamities were
about to come ; the day of judgment was
approaching ; they were passing through
the last days of the earth's history; and
theref()re it became them to call on the
name of the Iv^rd, and to obtain deliver
ance from the dangers which impended
over the guilty. There can be little doubt
that Peter intended to ai)ply this to the
Messiah, and that by the name of the
I^ird he meant the Lord Jesus. See
1 Cor. i. 2. Paul makes the same use of
the pas.'^age, expressly applying it to the
Ltrd Jesus Christ. Rom. x. ¥3, 14. In
Jool, the word translated Lord is Jkho-
VAH, the incommunicable and peculiar
namf! of God ; and the use of the passage
hcihrn us in the New Testament, shows
how the apostles rogar(le<l the Lord Jesus
Clirist ; and proves that they had no hesi-
mtion in applying to him names and attri-
butes which could belong to no one but
fiod.
This verse teaches us, 1. That in pros-
pect of the judgments of God which are
U) come, we should make preparation.
Wo shall be railed to pass through the
closing scene of this earth; the t!mc when
whosoever " sha 1 call on the name
of the Lord, shall be saved.
the sun shall be turned into darkness, ana
the moon into blood, and when the great
day of the Lord shall come. 2. It is easy
to be saved. All that God requires of us
is to call tipdn hun, to pray to him, to a*k
him, and he will answer and save. If
men will not do so easy a thing as to call
on God, and ask him fur salvation, it is
obviously proper that they should be cast
ofl' 1'he terms of salvation could not be
made plainer or easier. The offer is wide,
free, universal, and there is no obstacle
but what exists in the heart of the sinner.
And from this part of Peter's vindication
of the scene on the day of Pentecost, we
may learn also, 1. That revivals of reli-
gion are to be expected as a part of the
history of the Christian church. He
speaks of God's pouring out his Spirit,
<fec. as w hat was to take place ?>t the last
days. i. e. in the indehnite and large tract
of tiu.e which was to come under the ad-
ministration of the Messiah. His remarks
are by no means limited to the day of
Pentecost. They are as applicable to
future periods as to that time ; and we
are to expect it as a part of Christian his-
tory, that the Holy Spirit will be sen!
down to awaken and convert men
2. This will also vindicate revivals fi-om
all the charges which have ever been
brought against them. All the objections
of irregularity, extravagance, wildfire,
enthusiasm, disorder, «kc. which have
been alleged against revivals in modern
times, might have been brought with
equal propriety against the scene on the
day of Pentecost. Yet an ajK)stle showed
that that was in accordance with the pre-
dictions of the Old Testament, and waa
an undoubted work of the Holy Spirit.
If that work could be vindicated, then
modern revivals may be If that waa
really liable to no objections on these ac-
counts, then modern works of grace
should not be objected to for the same
things. And if that excited deep interest
in the apostles; if thev felt dee|) concern
to vindicate it from the charge brought
against it, then Christians and Christiap
ministers now .«hould feel similar solici-
tude to defend revivals, and not be Ibund
among their revilcrs. their calumniator*,
or their i<tcs. There will be eiir^niei
enough of the work of the \hAy SpirU
without the aid of ])rofes8ed Clirifitinns;
and thill man |M)SPesse8 no enviable feel
ings or character who is found with tn^
enenjies nf CJod and his CnrUt mi op,>o*
A.. D. 33.J
CHAPTER 11.
22 Ye men of Israel, hear these
v\'ords; Jesus of Nazaieih, a man
approved of God among you by
miracles " and wonders and signs,
a Jno.U.lO.n. He.2.4.
mg the mighty work of the Holy Spirit on
tne human heart.
22. Ve men of Israel. Descendants of
[srael or Jacob, i. e. Jews. Peter pro-
ceeds now to the third part of his argu-
ment, to show that Jesus Christ had been
raised up; and that the scene which liad
occurred was in accordance with his
promise, was proof of his resurrection,
and of his exaltation to be the Messiah ;
and that, therefore, they should repent
for their great sin in having put their
own Messiah to death. IT A man approved
of God^t A man who was shown or de-
monslrated to have the approbation of
God, or to have been sent by him. TT By
miracles, and wonders, and signs. The
first of these words properly means the
displays of pov)er which Jesus made ; the
second, the unusual or remarkable events
which attended him; the third, the signs
or proofs that he was from God. Toge-
ther, they denote the array or series of
remarkable works — raising the dead, heal-
ing the sick, &c. w-hich showed that Jesus
was sent from God. The proof which
they furnished that he was from God w^as
this, that God would not confer such
pow'er on an impostor, and that therefore
he w^as w^hat he pretended to be. TT Which
God did by him. The Lord Jesus him-
self often traced his power to do these
thing* to his commission from the Father ;
but he did it in such a w'ay as to show
that he was closely united to him. John
V. 19. 30. Peter here says that God did
these works by Jesus Christ, to show that
Jesus was truly sent by him, and that
thereforejie had the seal and attestation
of God. The same thing Jesus himself
said. John v. 36, "The work which the
Father hath given me to finish, the same
>\'orks that 1 do, bear witness of me, that
he Father hath sent me." The great
works whicn God has wrought in crea-
tion, as well as in redemption, he is re-
presented as having done by his Son.
Heb. i. 2, " By whom also he made the
worlds." John i. 3. Col. i. 15—19. IT In
th? midst of you. In your owTi land. It
is al.so probable that many of the persons
pre.-ent had been witnesses of his mira-
jle^'. IT As ye yourselves also know. They
^ew it either by having witnessed them,
or oy the evidence which every where
Rb.>undpd of the truth *hat ne had .
which God did, by him, in the
midst of yo I, as ye * yourselves
also know :
23 Him, being ' delivered by the
b Jno.15.24. c Lu.22.22:24.44. c.3.18.
wrought them. The Jews, even in the
tirne of Christ, did not dare to call hia
miracles in question. John xv. 24. While
they admitted the miracle, they attempted
to trace it to the influence of Beelzebub.
Matt. ix. 34. Mark iii. 22. So decided and
numerous were the miracles of Jesu.s
that Peter here appeals to them as hav-
ing been knowTi by the Jews themselves
to have been performed, and with a con-
fidence that even they could not deny it
Oft this he proceeds to rear his argument
for the truth of his Messiahship.
23. Hiin, being delivered. VxJotci-. This
word, delivered, is used commonly of
those who are surrendered or delivered
into the hands of enemies or adversaries
It means that Jesus was surrendered, or
given up to his enemies by those who
should have been his protectors. Thus
he was delivered to the chiefpriests.
Mark x. 33. Pilate released Barabbas,
and delivered Jesus to their will, Mark
XV. 15. Luke xxiii. 25 ; he was delivered
unto the Gentiles, Luke xviii. 32; the
chiefpriests delivered him to Pilate,
Matt, xxvii. 2 ; and Pilate delivered him
to be crucified, Matt, xxvii. 26. John xis.
16. In this manner was the death of
Jesus accomplished, by being surrendered
from one tribunal to another, and one de-
mand of his countrymen to another, until
they succeeded in procuring his death.
It may also be implied here that he was
given or surrendered by God to the hands
of men. Thus he is represented to have
been given by God. John iii. 16. 1 John
iv. 9, 10. The Syriac tianslates this,
" Him, who was destined to this by the
foreknowledge and will of God, you deli
vered into the hands of wicked men," &c.
The Arabic, " Him, delivered to you by
the hands of the wicked, you receivedf,
and after you had mocked him, you slew
him." IT By the determinate counsel. The
word translated determinate, ryi d,(iTf^iv»i,
means, properly, that which is defined,
marked out, or bounded; as, to mark out or
define the boundary of a field, &c. See
Kom. i. 1. 4. In Acts x. 42, it is translated
ordained of God ; denoling liis purpose thai
it should be so, i. e. that Jesus should be
the judge of quick and deau. Luke xxii.22,
" The Son of man goeth as it is determin-
ed of him," i. e. as God has purposed w
determined beforehand that he should to
JO THE ACT«.
determinate counsel ana foreknow-
ledge of God, ye " have taken, and
a c.5.30.
TA. D. 3.
Acts xi. 29, " The disciples determined
to eend relief unto the brethren which
dwelt in Judea," i. e. they resolved or pur-
posed beforehand to do it. Acts xvii. 26,
"God .... hath delennined the times before
appointed and fixed," &c. In all these
Dlaces there is the idea of a -purpose, or
intention, or plan imjilying intention, and
marking out or fixing the boundaries to
some future action or event. The word
implies that the c 3ath cf Jesus was re-
solved on by God before it took j)lace.
And this truth is established by all the
predictions made in the Old Tostami||t,
and by the Saviour himself God was
not compelled to give up his Son. There
was no claim on him for it. And he had
a right, therefore, to determine when and
how it should be done. The fact, more-
over, that this was predicted, shows that
it was fixed or resolved on. No event
can be foretold, evidently, unless it be
certain that it will take place. The event,
therefore, must in some way be fixed or
resolved on beforehand. II Counsel.
<Soux;;. This word properly denotes pur-
pose, decree, will. It expresses the act of
the mind in willing, or the purp^of^e or de-
sign which is fornied. Here it means the
purpose or will of God ; it was his plan
or decree that Jesus should be delivered.
Acts iv. 28, " For to do whatsoever thy
hand and thy counsel (h ^ovKy, o-tu) deter-
mined before to be done." Eph. i. 11,
■' Who worketh all things after the coun-
sel of liis own will." Ileb. vi. 17, " God,
willing to show the immutability
of his counsel." See Acts xx. 27. 1 Cor.
iv. 5. Luke xxiii. 51. The word here,
therefore, proves that Jesus was deliver-
ed by the deliberate purpose o^ God ;
that it was according to his previous in-
tention and design. The reason why this
was insisted on by Peter, was, that he
might convince the Jews that Jcsiis was
not delivered by weakness, or because he
was unable to rescue himself Such an
opinion would have been inconsistent
with the belief that he was the Messiah.
It was important, then, to assert the dig-
nity of Jesus, and to show that his death
was in accordance with the fixed design
of God ; and therefore, that it did not
interfere in the least with his claims to
be the Messinh. The same thing our Sa-
vio\ir lins himsolfexpresslvnnirmed. John
iix. 10, 11 ; x. Id Matt. xxvi. b\l H Vore-
hmwlfitlge. This word denotes the seeing
* by wicked hands have crucifitiv
and slain :
b Matt.2''.
beforehand of an event yet to take place
It implies, 1. Omniscience; and 2. Thai
the event is fixed and certain. To fore-
see a conUngent event, that is, to foresee
that an event will take place, when i\
may or may not take place, is an alv
surdity. Foreknowledge, therefore, im-
plies that for some reason the event wili
certainly take place. What tliat reason
is, the word itself does not determine. As,
however. God is represented in the Scrip-
tures as purposing or determinnig future
events , as they could not be foreseen by
him unless he had so deterniuied, so the
\vord sometimes is used in the sense of
determining beforehand, or as synony-
mous with decreeing, llom. viii. 159; xi. 2.
In this place the word is used to denote
that the delivering up of Jesus was some-
thing more than a bare or naked decree.
It implies that God did it according to his
foresight of what would be the best time,
and place, and manner of its being done.
It was not the result merely of will ; it
was will directed by a wise foreknow-
ledge of what would be best. And this
is the case with all the decrees of God.
It follows from this, that the conduct of
the Jews was foreknown. God was not
disai)pointed in any thing respecting their
treatment of his Son. Nor will he be
disappointed in any of the doings of men
Notwilhstanding the wickedness of the
world, his counsel shall stand, and he
will do all his pleasure. Isa. xlvi. 10.
IF Ye have taken. See Matt. xxvi. 57. Ye
Jeit)s have taken. It is possible that some
were i)rescnt on this occasion who had
been personally concerned in taking Je-
sus; and m;my who had joined in the
cry, "Cruciiy Iiim." Luke xxiii. 18 — 21.
It was, at any rate, the act of the Jeuish
people by which this had been done. This
was a striking instance of the fidelity of
that i)reaching which says, as Nadian did
to David, "Thou art the man!" Peter,
once so timid that he denied his Lord
now charged this atrocious rrinie on hia
countrymen, regardless of their anger and
his own danger. lie did not deal in gene
ral accusations, but brought the charge*
home, and declared that they were the
men who had been concerned i'.i this
amazing crime. No jircaching can be
siiccossrul that does not charge on men
their personal guilt; and that does not
lcar!(>ssly proclaim their ruin and danger
ir W'iih virkrd hands, (ireek, " through
A. D. 33
CHAPTER II.
41
or by the hands of the lawless, or wick-
ed."' This refers, doubtless, to Pilate and
the Roman soldiers, through whose in-
etrumentality this had been done. The
reasons for supposing that this is the true
interpretation of the passage are these:
(1.) The Jews had not the power of in-
flicting death themselves. (2.) The term
used here, wicked, 'xvifi-j^v, is not appUca-
l.le to the Jews, but to the Romans. It
properly means lawless, or those who had
not the law, and is often applied to the
iaeathen. Rom. ii. 12. 14. 1 Cor. ix. 21.
(3.) The punishment which was inllicted
was a Roman punishment. (4.) It was a
matter of fact, that the Jews, though they
had condemned him, yet had not put him
to death thems<^lves, but had demanded it
of the Romaas. But though they had em-
ployed the Romans to do it, still they
were the prime movers in the deed ; thev
had plotted, and compassed, and demand-
ed his death,- and they were therefore
not the less guilty. The maxim of the
■common law, and of common sense, is,
' he who does a deed by the instrumen-
tality of at.other, is responsible for it."
It was from no merit of- the Jews that
they had not put him to death themselves.
It was simply because the power was
taken away from them. ^ Have crucified.
Greek, '.' having affixed him to the cross,
ye have put him to death." Peter here
charges the crime fully on them. Their
guilt was not diminished because they
had employed others to do it. — From this
we may remark, 1. That this was one of
the most amazing and aw-ful crimes that
could be charged on any men. It was
•analice, and treason, and hatred, and mur-
der combined. Nor was it any common
murder. It was their own Messiah whom
they had put to death ; the hope of their
fathers ,• he who had been long promised
by God, and the prospect of whose com-
ing had so long cheered and animated
the nation They had now imbrued their
nands in his blood, and stood charged
with the awful crime of having murdered
the Prince of Peace. 2. It is no mitiga-
tion of guilt that we do it by the instru-
mentality of others. It is often, if not
elways, a deepening and extending of the
crime. 3. We have here a striking and
glear instance of the doctrine that the de-
crees of God do not interfere with the
free agency of men. This event was
certainly determined beforehand. Nothing
is clearer than this. It is here expressly
asserted ; and it had been foretold with
undeviating certainty by the prophets.
God had, for wise and gracious purposes,
purposed or decreed in his own muid that
B 2
I his Son should die at the tmie, and in the
manner in which he did • for all the cir-
cumstances of his death, as well as of his
birth and his life, were foretold. And
yet, in this the Jews and the RomajM
never supposed or alleged that they w^ore
compelled or cramped in what they did.
They did what they chose. If in this case
the decrees of God were not inconsistent
with human freedom, neither can they be
in any case. Between those decrees and
the freedom of man there is no inconsis-
tency, unless it could be shown — what
never can be — that God compels men to
act contrary to their own will. In that
case there could be no freedom. But that
is not the case with regard to the decrees
of God. An act is what it is in itself ; it
can be contemplated and measured by
itself That it v,as foreseen, forehiown, or
purposed, does not alter its nature and
more than it does that it be remembered
after it is performed. The memory of
what we have done does not destroy our
Ireedom. Our own purposes in relation
to our conduct do not destroy our free-
dom ,• nor can the purposes or designs of
any other being violate one free moral
action, unless he compels us to do a thing
against our will. 4. VVe have here a
proof that the decree of God does not
take away the moral character of an ac-
tion. It does not prove that an acnon is
innocent if it is shown that it is a part of
the wise plan of God to permit it. Never
was there a more atrocious crime than the
crucifixion of the Son of God. And yet it
was determined on in the divine coun-
sels. So with all the deeds of human
guilt. The purpose of God \o permit them
does not destroy their nature or make
them innocent. They are what they are
in themselves. The purpose of God does
not change their character; and if it is
right to punish them in fact, they will be
punished. If it is right for God to punish
them, it was right to resolve to do it And
the sinner must answer for his sins, not
for the plans of his Maker ; nor can he
take shelter in the day of wrath against
what he deserves in the plea that God haa
determined future events. If any men
could have done it, it would have been
those whcm Peter addressed ; yet neither
he nor they felt that their guilt was in the
least diminished by the fact that Jesua
was " delivered by the determinate coun
sel and foreknowledge of God." 5. If this
event was predetermined ; if that act ot
amazing wickedness, when the Son of God
was put to death, was fixed by tlie deter-
minate counsel of God, then all the eventa
leadinar to it. and the circumstances afr
13
THE ACTS.
[A. I). 33
24. ^^hoiii " («od hath raised up,
fiaving loosed the pains of death :
because it was not possible '' that
oLu.24. c.13.30 34. lCor.6.14. Ep.l.aO. Col.2.12.
ITh.1.10. neb.13.20. llV.t.1.2!. b Jno-lO-lS.
tending it, were also a partof tlie decree.
Tlie one coulil not be determined without
the other. 0. If that event was deter-
mined, then otlicrs may be also consist-
ently with liumaa freedom and responsi-
oiUly. There can be no deed of wicked-
ness that shall surpass that of crucifying
the Son of God. And if the acts of his
murderers were a part of the wise coun-
sel of God, then on the same pruiciple are
we to suppose that all events are under
his direction, and ordered by a purpose
infinitely wise and good. 7. If the Jews
could not take shelter from the charge of
wickedness under the plea that it was
foreordained, then no sinners can do it.
This was as clear a case as can ever oc-
cur; and yet the apostle did not intimate
that an excuse or mitigation lor their sin
could be plead from tliis cause. This
tase, therefore, meets all the excuses of
einners from this plea, and proves that
those excuses will not avail them or save
them in the day of judgment.
24. Whom Gofl hath raised up. This
was the main pohit, in this part of his ar-
?iiment, which Peter wished to establish.
fie could not but admit that the Messiah
lad been in an ignominious manner put
,o death. But he now shows them that
Gixl had also raised him up; had thus
(^iven his attestation to his doctrine; and
rtad sent down his Spirit according to the
promise which the Lord Jesus made be-
fore his death. ^ Having loosed the pains
of death. The word loosed, kWx;, is op-
posed to bind, and is properly applied to
a cord, or to any thing whic-h is bound.
See Matt. xxi. 2. Mark i. 7. Hence it
means to free, or lo liberate. Luke xiii. 16.
1 Cor. vil. 27. It is used in this sense
liero; though the idea oCunti/ing or loos-
ing a band is retained, because the word
translated pains often means a cord or
band. If The pains of death. coJi.*? toO
^at/iruu. The word translated pains de-
notes properly the extreme sufferings of
parturition, and then any severe or excru-
ciating pangs. Hence it is applied also to
death, as being a state of extreme suffer-
ing. A very frecpient meaning of the He-
Brew word, of vvliich this is llie transla-
tion, is cord, or band. Tiiis perhajw was
Iho original idea of the word ; and the
Hebrews expressed any extreme agony
under the idea of bands or curds closely
trawn .linding and constricting the
he should he holden of it.
25 For David speaketh*^ concern
ing him, I foresaw the Lord always
cPs. 16.8-11.
limbs, and producing severe pain. Thus
death was represented under this image
of a band that confined men ; diat pressed
closely on them ; that prevented escape ;
and produced severe suffering. For thia
use of the word hy^, sec Ps. cxi.x. 61 Isa.
Ixvi. 7. Jer. xxii. 23. Hos. xiii. 13. It is ap-
plied to death (Ps. xviii. 5), "The snarea
of death prevented me ;" answering
to the word sorrows in the previous part
of the Averse. Ps. cxvi. 3, " The sorrows
of death compa.ssed me, and the pains of
hell {hades, or sheol, the cords or pains that
were binding me down to the grave) gal
hold on me." We are not to infer from
this that our Lord suffered any thing after
death. It means simply that he could not
be held by the grave, but that God loosed
the bonds which had held him there, ana
that he now set him free w ho had been
encompa-ssed by these pains or bonds, until
they had brought him down to the grave
Pain, mighty pain, will encompass us all
like the constrictions and bindings of a
cord which we cannot loose, and will
fasten our limbs and Ixxlies in the grave
Those bands begin to be thrown around
us in early life, and they are drav\Ti clo.ser
and closer, until we lie panting under the
stricture on a bed of pain, and then are
still and immoveable in the grave; sub-
dued in a manner not a little resembling
the mortal agonies of the tiger in the con-
volutions of the boa constrictor; or like
Laocoon and his sons in the folds of the
serpents from the island of Tenedoa
1l II was not ])0ssible. This does not refei
to any nainral impossibility, or to any in-
herent cflkacy or iwwer in the body of
Jesus itself; but simply means that in the
circumstances of the case such an evenl
could not he. U'Aj/ it coulil not be, he
proceeds at once to show. It could not
be consistently with the promises of the
Scrijitures. Jesus was the Prince of life
(Acts iii. 15), and had life in himself (John
i. 4 ; V. 26), and had power to lay dowii
his life, and to take it again (John x. 18) ;
and it wa.s indispensable that he shoidd
rise. He came, also, that through death
he might dcRtroy liim that had the jwwer
of dcaih. that is,, the devil (Hcb. ii. 14);
and as it was his purix)se to pain this vie*
tory, ho could not bo defeated in it by
beini: confined to the grave.
25—28. For David sprahcth, &c. Thi«
doctrine vhat the Messiah must rise from
*.. D. 33.J
CHAPTER n.
rs
i^efore ray face ; for he is on my
fight hand, that 1 should not be
moved :
the dead, Peter pioceeds to prove by a
quotation from the Old Testament. This
passage is taken from Psalm xvi. 8 — 11.
it is made from the Greek version of the
Septuagint, with only one slight and un-
important change. Nor is there any ma-
terial change, as will be seen, from the
Hebrew. In what sense this Psalm can
be applied to Christ will be seen after we
have examined the expressions which
Peter alleges. IF I foresaw the Lord. This
is an unhappy translation. To foresee the
Lord always" before us conveys no idea,
though it may be a literal translation of
the passage. The word ipeans to foresee,
and then to see before zis, that is, as pre-
sent, with us, to regard as being near. It
thus implies to put confidence in one ,• to
rely on him, or expect assistdnce from
him. This is its meaning here. The He-
brew is, I expected, or waited for. It thus
expresses the petition of one who is help-
less and dependent, who waits for help
from God. It is often thus used in the Old
Testament. IT Always before my face.
As being always present to help me, and
to deliver me out of all my troubles.
V He is on my right hand. To be at hand
is to be near to afford help. The right
hand is mentioned because that was the
place of dignity and honour. And David
did not design simply to say that he was
near to help him, but that he had the
place of honour, the highest place in his
affections. Ps. cix. 31. In our depend-
ence on God we should exalt him. We
should not merely regard him as our help,
but should at the same time give him the
highest place in our affections. T That I
should not be moved. That is, that no
great evil or calamity should happen to
me, that I may stand firm. The phrase
denotes to sink into calamities, or to fall
into the power of enemies. Ps. Ixii. 2. 6 ;
xlvi. 6. This expresses the confidence of
one who is in danger of great calamities
and who puts his trust in the help of God
alone
26. Therefore Peter ascribes these
expressions "to the Messiah. The reason
why he would exult or rejoice was, that
he woujd be preserved amidst the sor-
rows that were coming on him, and could
look forward to the triumph that awaited
him. Thus Paul says (Heb. xii. 2), that
'Jesus . . . .for the joy that was set before
kim, endured the cross, despising the
ihame." &c And throughout the New
26 Therefore did my heart rejoice,
and my tong-ue was glad ; moreover
also my flesh shall rest in hope :
Testament, the shame and sorrow of His
sufferings were regarded as cormected
with his glory and his triumph. Lukfl
xxiv. 26. Phil. ii. 6—9. Eph. i. 20, 21. In
this, our Saviour has left us an example,
that Vve should walk in his steps. Th«
prospect of future glory and triumph
should sustain us amid all afPiictions, and
make us ready, like him, to lie down amid
even the corruptions of the grave. ^ Did
my heart rejoice. In the Hebrew this is
in the preserit tense, " my heart rejoices."
The word heart here expresses the person,
and is the same as saying I rejoice. The
Hebrew's used the diflerent members to
express the person. And thus we say,
" every sotd perished ; the vessel had
forty hands ; wise heads do not think so :
hearts of steel will not flinch," &c. Frof.
Stuart on the xvith Psalm. The meaning
is, because God is near me in time of ca-
lamity, and will support and deliver me
I will not be agitated or fear, but wil^
exult in the prospect of the future, in
view of the "joy that is set before me."
^ My tongue was glad. Hebrew, My
glory, or my honour exults. The word
is used to denote majesty, splendour, dig-
nity, honour. It is also used to express
the heart or soma, either flicause that ia
the chief source of man's dignity, or be-
cause the word is also expressive of the
liver, regarded by the Hebrews as the
seat of the affections. Gen. xlix. 6, " Unto
their assembly, m,ine honour,'' i. e. my
soul, or myself " be not thou united." Ps
Ivii. 8, " Awake up, my glory," &c. Ps,
cviii. 1, "I wiU sing even W"ith my
glory." This word the Septuagint trans-
lated tongue. The Arabic and Latin Vul-
gate have also done the same. Why they
thus use the word is not clear. It may
be because the tongue, or the gift of
speech, was that which chiefly contributes
to the honour of man, or distinguishes him
from the brutal creation. The word glory
is flred expressly for tongue in Ps. xxx.
12 ; " To the end that my glory may sing
praise to thee, and not be silent." IT More-
over also. Truly ; m addition to this.
IT My flesh. My body. See ver 31. 1 Cor
V. 5. It means here properly the body
separate from the soul ; the dead body.
TT Shall rest. Shall rest or repose m the
grave, free from corruption. ir In hope.
In confident expectation of a resurrecUon.
The Hebrew word rather expresses con-
fidence th£^n hope The passage mean*
44
•ITK ACTS.
A. D. 33
27 Because thou wilt not leave
my soul in hell, neither wilt thou
My body will I commit to the grave,
^itn a confident expectation of the fu-
ture, that is, with a firm behef that it will
not see corruption, but will be raised up.'
It thus expresses the feelings of the dying
Messiah; the assured confidence which
he had that his repose in the grave would
not be long, and would certainly come to
an end. The death of Christians is also
in the New Testament represented as a
sleep, and as repose (Acts vii. GO. 1 Cor.
XV. 6. 18. 1 Thess. iv. 13. 15. 2 Pet. iii. 4);
and they may also, after the example of
their Lord, commit their bodies to the
dust, in hope. They shall lie in the grave
under the assurance of a happ^ resurrec-
tion ; and though their bodies, unlike his,
shall moulder to their native dust, yet this
corruptible shall put on incorruplion, and
this mortal shall put on immortality,
i Cor. XV. 53.
27. Thou wilt not leave my sotd. The
word soul, with us, means the thinking,
the immortal part of man, and is applied
to it whether existing in connexion with
the body, or whether separate from it.
I'he Hebrew word translated soul, here,
^CDJ, naphshi, however, may mean. My
spirit, my mind, my life ; and may denote
here nothing more than me, or myself.
It means, pr(^rly, breath; then life, or
the vital principle, a living being; then
the soul, the spirit, the thinking part.
Instances where it is put l()r the indivi-
dual himself, meaning " me," or " myself,"
may be seen in Ps. xi. 1 ; xxxv. 3. 7. Job
x. 21. There is no clear instance in
which it is applied to the soul in its sepa-
rate state, or disjoined from the body. In
this place it must be explained in jiart by
the meaning of the word ML If that
means grave, then this word probably
means "me;" thou wilt not leave me in
the grave. The meaning probably is,
'Thou wilt not leave me in Sheol, nei-
ther,' &c. The word leave here means,
•Thou wilt not resign me to, or wilt not
give mo over to it, trn bo held und# it.s
pf.wer.' In hell. «/; -^'v. The word
t-ell, in English, now commonly denotes
the place of the future eternal punish-
ment of the wicked. Tliis sense it has
ac(|uired by long usage. It is a Saxon
word, derived from Ar/a/j, to cover; and
denotOH lilorally, a covered or deep place
{Wrhsler); tlicn the dark and dismal
al)odo of doparlod spirilH ; and then the
place of tomieiU. As the word is used
nniD bv VIS. it bv no means expresses the
suffer thine Holy One to see coi
ruption.
force of the original ; and if with thit
idea we read a passage like the one be
fore us, it would convey an erroneous
meiining altogether; although /orr«er/j
the luiglish word perhaps expressed no
more than the original. The Greek word
Hades means literally a place devoid of
light; a dark, obscure abode; and in
Greek writers was applied to the dark
and obscure regions where disembodied
spirits were supposed to dwell. It occurs
but eleven times in the New Testament.
In this place it is the translation of the
Hebrew, ^heol. In Rev. xx. 13, 14, it is
connected with rfea^A. "And death and
hell (Hades) d^vered up the dead which
were in them. "And death and hell
(Hades) were cast into the lake of fire."
See also Rev. vi. 8. i. 18, "I have the
keys of h«ll and of death." In 1 Cor. xv
55, it means the grave. "O grave (Hades\
where is thy victory ?" In Alatt. xi. 23, it
means a deep, profound place, opposed to
an exalted one ; a condition of calamity
and degradation opposed to former great
prosperity. "Thou, Capernaum, which
art exalted to heaven, shalt be thrust
down to helV (Hades). In Luke xvi. 23,
it is applied to the place where the rich
man was after death, in a state of punish-
ment. " In hell (Hades) he lifted up hia
eyes, being in tormerits." In this place it
is connected with the idea of suffering;
and undoubtedly denotes a place of pu
nishment. TheSeptuagint has used this
word commonly to translate the word
Sheol. Once it is used as a translation of
the phrase "the stones of the pit" (Isa.
xiv. i'J) ; twice to express silence, particii
larly tlie silence of the grave (Ps. xciv.
17 ; cxv. 17) ; once to express the Hebrew
f<)r "the shadow of death" (Job xxxviii.
17); and sixti/ times to translate the word
Sheol. It is" remarkable that it is vevcr
used in the Old Testament to denote the
word kcber, nap, which properly denotes
a grave or sepulchre. The idea which
was conveyed by the word Sheol, or
Hades, was not projicrly a grave or sepid
chrr, but that dark, iniknown state, ?«•
chiding the grair, which conslitul.ed tlie
dominioiiH of the dead. What idea the
Hebrews had of the future world, it is
now difficult to explain, and is not neces-
sary in the case i)of()ro us. The word
originally denoting simivly the slate of the
dea<I,the insatiable demands »yf Ilie grave,
cnme at last to lie extended in it3 mean-
ing. Ill pn)i)ortion as they received new
A. D. 3d. i
CHAPTER ii.
15
revelations or formed new opinions about
the future world. Perhaps the following
may be the process of thought by which
the word came to have the peculiar
meanings which it is found to have in the
Old Testament. (1.) The word deatli, and
the grave (^kiber), would express the abode
of a deceased body in the earth. (2.) Man
hfis a soul, a thinking principle ; and the
inquiry iiiust arise, w'hat will be its state ?
Will it die also? The Hebrews never
appear to have believed that. Will it as-
cend to heaven at once i On that subject
they had at first no knowledge. Will it
go at once to a place of torment ? Of that
also they had no information at first. Yet
they supposed it would live ; and tlie
word Sheol expressed just this state — the
dark, unknown regions of the dead ; the
abode of spirits, whether good or bad ;
the residence of departed men, whether
fixed in a permanent habitation, or whe-
ther wandering about. As they were
ignorant of the size and spherical struc-
ture of the earth, they seem to have sup-
posed this region to be situated in the
earth, far below us ; and hence it is put
in opposition to heaven. Ps. cxxxix. 8,
" If I ascend to heaven, thou art there ;
if I make my bed in hell (Sheol), thou art
there." Amos ix. 2. The most com-
mon meaning of the word is, therefore, to
express those dark regions, the lower world,
the region of ghosts, &c. Iiostances of
this, almost without number, might be
given. See a most strildng and sublime
instance of this in Isa. xiv. 9. " Hell from
beneath is moved to meet thee," &c. ;
where the assembled dead are repre-
sented as being agitated in all their vast
regions at the death of the king of Baby-
lon. (3.) The inquiry could not but arise,
whether all these beings were happy ?
This point revelation decided ; and it
was decided in the Old Testament. Yet
this \vord would better express the state
of the wicked dead, than the righteous.
It conveyed the idea of darkness, gloom,
wandering ; the idea of a sad and unfixed
abode, unlike heaven. Hence the word
sometimes expresses the idea of a place
of punishment. Ps. ix. 17, " The wicked
shall be turned into hell,'' &c. Prov. xv.
II; xxiii. 14; xxvii. 20. Job xxvi. 6.—
While, therefore, the word does not mean
properly a grave or a sepulchre, yet it
loes mean often the slate of the dead,
vithout designating whether in happi-
ness or wo, but implying the continued
,«istence of the soul. In this sense it is
ften used in the Old Testament, where
^e Hebrew word is Sheol, and the Greek
Hades. Gen xxxvii. 35, " I will go dovvio.
into the grave, unto my son, mourning.
I will go downi to the dead, to death, ta
ray son, still there existing, xlii. 38 ; xliv.
29, " He shall bring down my gray hairs
with sorrow to the grave." Num. xvi. 30
33. 1 Kings ii. 6. 9, &c. &c. In the place
before us, therefore, the meaning is sim
ply, thou will, not leave me among thk
DEAD. This conveys all the idea. It does
not mean literally the grave or the »epul
chre ; that relates only to the body. This
expression refers to the deceased Messiah
Thou wilt not leave him among tlie dead ;
thou wilt raise him up. It is from thia
passage, perhaps, aided by two others
(Rom. X. 7, and 1 Pet. iii. 19), that the
doctrine originated, that Christ " descend-
ed," as it is expressed in the creed, " hitc
hell ;" and many have invented strange
opinions about his going among lost spi-
rits. The doctrine of the Roman Catholic
church has been, that he went to jjurga
tory, to deliver the spirits confined there.
But if the interpretation now given be
correct, then it will follow, (1.) That no-
thing IS affirmed here about the destina-
tion of the human soul of Christ after his
death. That he went to the region of the
dead is implied, but nothing further. (2.)
It may be remarked that the Scriptures
affirm nothing about the state of his soul
in that time which intervened between
his death and resurrection. The only in-
timation which occurs on the subject is
such as to leave us to suppose thai he was
in a state of happiness. To the dying
thief Jesus said, " This day shalt thou be
with me in paradise." Luke xxiii. 43.
When Jesus died he said, " It is fmished ;"
and he doubtless meant by that, that his
sufferings and toils for man's redemption
were at an end. All suppositions of any
toils or pams after his death are fables,
and without the slightest warrant in the
New Testament, 'l^ Thine holy One. The
word in the Hebrew which is translated
here holy one, properly denotes one who
is tenderly and piously devoted to ano-
ther ; and answers to the expression used
in the New Testament, " my beloved Son."
It is also used as it is here by the Septua
gint, and by Peter, to denote one that is
holy, that is set apart to God. In this senne
it is applied to Christ, either as being set
apart to this oflice, or as so pure as to
make it pioper to designate him by w^ay
of eminence the holy One, or the holy One
of God. It is several times used as the
well-known designation of the Messiah.
Mark i. 24, " I know thee, who thou art,
the holy One of God." Luke iv. 34. Aft«
iii. 14, "But ye denied the hcly One, ann
the just," &f'. See also Luke •. 3r>, "Thai
J6
VU\: ACTS.
[A D. a
'2S Thou hast made known to me
the ways of life ; thou shalt make
me full of joy with thy countenance.
29 Men and brethren, ' let me
» or, I may.
holy thing that is born of thee shall be
railed the Son of God." II To see corrup-
tion. To see corruption is to experience
it, to be made partakers of it. The He-
brews often expressed the idea of experi-
encing any thing by the use of words
pertaining to the senses ; as, to taste of
death, to see death, &c. Corruption here
means putrefaction in the grave. The
word which is used in the Psalm, nnB',
g/iahath, is thus used in Job xvii. 14, "I
have said to corruption, thou art my fa-
ther," &c. The Greek word thus used
projjerly denotes this. Thus it is used in
Acts xiii. 34, 35, 3G, 37. This meaning
would be properly suggested by the He-
brew word ; and thus the ancient ver-
sions understood it. The meaning implied
in the expression is, that he of whom the
Psalm was written should be restored to
life again; and this meaning Peter pro-
ceeds to show that the words must have.
28. Thou hast made known, &c. The
Hebrew is, " Thou wilt make known to
ine," &c. In relation to the Messiah, it
means. Thou wilt restore me to life.
IT The vxiy of life. This properly means
the path to life ; as we say, the road to
preferment or honour; X\\q path to happi-
ness ; the highway to ruin, <ic. See Prov.
vii. 26, 27. It means, thou wilt make
Known to me life itself, i. e. thou wilt
restore me to lifb. Tlie expressions in
the Psalm are capable of this interpreta-
tion without doing any violence to the
text; and if the preceding verses refer to
the death and burial of the Messiah, then
the natural and proper meaniag of this is,
that he would be restored to life again.
IT Thou hast made me full of joy. This
expresses the feelings of the Messiah in
view of the favour that would thus be
showed him ; the resurrection from the
dead, and the elevation to the right hand
of God. It was this which is represented
us sustaining him — the prosj)cct of the
joy that was bcflire him, in heaven. Hob.
lii. 2. K|)h. i. 20—22. IT With thjf coun-
tenance. Literally, " with thy face," that
IB, in thy presence. The words cnnnte-
nancc and jtresence mean the same thing;
and (IcikJo favour, or the honour and
haj»[»in('ss [trovided by [ifiiig admitted to
Jhe |ircscnce of Goil. 'J'ho prospect of
the honour that would Ik- bestowed on
*4i9 IVie««iah, wa» that which f<u8tained
freely speak unto you of the patri*
arch David, that he is both dead
and buried, and his sepulchre is
with us unto this day.
him. And this proves that the person
contemplated in the Psalm expected to be
raised from the dead, and exalted to the
presence oi Goil. Tliat expectation is new
fulfilled ; and the Messiah is now filled
with joy in his exaltation to the throne of
the universe. He has " ascended to his
Father and our Father;" he is "seated
at the right hand of God ;" he has entered
on that "joy w'hich was set before him ;"
he is "crowned with glory and honour;"
and " all things are put under his feet."
In view of this, we may remark, (1.) That
the Messiah had full and confident ex-
pectation that he would rise from the
dead. This the Lord Jesus always
evinced, and often declared it to his dis-
ciples. (2.) If the Saviour rejoiced in
view of the glories before him, we should
also. We should anticipate with joy an
everlasting dwelling in the presence of
God, and the high honour of sitting " with
him on his throne, as he overcame, and is
set down with the Father on his throne."
(3.) The prospect of this should sustain
us, as it did him, in the midst of persecu-
tion, calamity, and trials. They will soon
be ended ; and if we are his friends, we
shall "overcome," as he did, and be ad-
mitted to " the fulness of joy" above, and
to the "right hand" of God, "where are
pleasures for evermore."
29. Men and brethren. This passage of
the Psalms Peter now proves could not
relate to David, but must have reference
to the Messiah. He begins his argument
in a resjieclful manner, addressing thera
as his brethren, though they had just
charged him and the others with intoxi-
cation. Christians should use the usiia
respectful forms of salutation, whateve
contempt and reproaches they may meet
with from ojijwsers. ir Let me freely s/k^ak.
That is, 'It is lawful or proper to s pea !•
wilii boldness, or openly, respecting Da
vid.' Though ho was eminently a pioua
man ; tliough venerated by us all as a
king ; vet it is ])roper to say of han, tnal
he is (load, and has returned to corrup
lion. Tins was a delicate way of expreK*.
ing high respect for the monarch whom
they all honoured; and yet evincing bold-
ness in examining a jmssage of Scripture
which proliiibly many t^up|iosrd to have
rfforence solely to him. IT Of the pa'ri
arch David The word patriarch pre per' v
A. J). 33.
CHAPTER 11.
47
30 Therefore being " a prophet,
and knowing that God had sworn *
with an oath *= to him, that of the
a2Sa.23.2. 6 2,Sa.7.12,I3. P8.132.ll c He.5.17.
means the head or ruler of a family ; and
ihen the founder of a family, or an illus-
trious ancestor. It was commonly applied
to Abraham, Isaac, and Jacob, &c. by way
of eminence; the illustrious founders of the
Jewish nation. Heb. vii. 4. Acts vii. 8, 9.
It was also applied to the heads of the
families, or the chief men of the tribes of
Israel. 1 Chron. xxiv. 31. 2 Chron. xix. 8,
&c. It was thus a title of honour, denot-
ing high respect. Applied to David, it
means that he was the illustrious head or
founder of the royal family, and implies
Peter's intention not to say any thing dis-
respectful of such a king ; at the same
time that he freely canvassed a passage
of Scripture which had been supposed to
refer to him. IT Dead and buried. The
record of that fact they had in the Old
Testament. There had been no pretence
that he had risen, and therefore the Psalm
©ould not apply to him. IT His sepulchre
is with us. Is in the city of Jerusalem.
Sepulchres were commonly situated with-
out the walls of cities and the limits of
villages. The custom of burying in towns
was not commonly practised. This was
true of other ancient nations as well as
the Hebrews, and is still in eastern coun-
tries, except in the case of kings and
very distinguished men, whose ashes are
permitted to repose within the walls of a
city. 1 Sam. xxviii. 3, " Samuel was dead
.... and Israel .... buried him in Ramah,
in his own city." 2 Kings xxi. 18, " Ma-
nasseh . . . . was buried in the garden of
his own house.'' 2 Chron. xvi. 14, " Asa
was buried in the city of David." 2 Kings
xiv. 20. The sepulchres of the Hebrew
kings were on mount Zion. 2 Chron. xxi.
20 , xxiv 25 ; xxviii. 27 ; xxxii. 33 ; xxiv.
16 2 Kings xiv. 20. David was buried
in the city of David (1 Kings ii. 10), with
nis fathers, i. e. on mount Zion, where he
built a city called after his name. 2 Sam.
V . 7. Of what form the tombs of the kings
weT'i made is not certainly known. It is
alni'jst certain, however, that they would
he constructed in a magnificent manner.
The tombs were commonly excavations
fi^m rocks, or natural caves ; and sepul-
chres cut out of the solid rock, of vast ex-
tent, are known to have existed. The
tbllowing account of the tomb called " the
Bepulohre of the kings," is abridged from
Maundrell. " The approach is through
in c-r.irance cut out of a solid rock, which
fruit of his loins, according to tha
flesh, he would raise up Christ tu
sit on his throne -
admits you into an open court aliout fortj
paces square, cut dcwn into the rock. On
the south side is a portiio nine paces long
and four broad, hewn li tewise out of the
solid rock. At the end of the portico is
the descent to the sepu chres. The de
scent is into a room aboi.t seven or eight
yards square, cut out of he natural rock
From this room there a e passages into
six more, all of the same fibric with the^
first. In every one of thes ? rooms, except
the first, were coffins placBd in niches in
the sides of the chamber ' &:c. (Maun-
drell's Travels, p. 76.) It the tombs of
the kings were of this fo m, 1t is clear
that they were works of gr^-at labour and
expense. Probably also there were, as
there are now, costly and splendid monu-
ments erected to the mer.ory of the
mighty dead. IF Unto this day. 'That the
sepulchre of David was well known and
honoured, is clear from Josephus. A;Vii|.
b. vii. c, XV. $ 3. " He (David) was buried
by his son Solomon in Jerusalem with
great magnificence, and with all the other
funeral pomps with which kings used
to be buried. Moreover, he had im-
mense w^ealth buried with him: for a
thousand and three hundred years after-
wards, Hyrcanus the high-priest, when ho
was besieged by Antiochus, and was de-
sirous of giving him money to raise the
siege, opened one room of David's sepul-
chre, and took out three thousand talents
Herod, many years afterward, opened an
other room, and took away a great deal
of money," &c. See also Antiq. b. xiii
c. viii. $ 4. The tomb of a monarch like
David would be well known and had in
reverence. Poter m.ight, then, confidently
appeal to their own belief and knowledge,
that David had not been raised from the
dead. No Jew believed or supposed it.
All, by their care of his sepulchre, and
by the honour with which they regarded
his grave, believed that he had retumet*
to corruption. The Psalm, therefor©,
could not apply to him.
30. Therefore. As David was dead
and buried, it was clear that he could
not have referred to himself in this re-
markable declaration. It followed that
he must have had reference to some
other one. IT Being a prophet. One who
foretold future events. That Dav id wait
inspired, is clear. 2 Sam. xxiii. 2. Many
of the prophecies relating (o the Messiai
iJ?
THE ACTS:
!A. JJ ;J3.
aic found m the Psalms of David. Ps.
xxii. I. Comp. Matt, xxvii. 46. Luke xxiv.
44 — Ps. xxii. 18. Comp. Matt, xxvii. 35.—
Ps. Ixix. 21. Comp. Matt, xxvii. 34. 48.—
Ps. Ixix. 25 Comp. Acts i. 20 ir And
knowing. Knowing by what God had
said to him respecting his posterity.
IT Had sworn with an oath. The places
which speak of God as having sworn to
David arc found in Ps. Ixxxix. 3, 4. "I
have made a covenant with my cliosen,
[ have sworn unto David my servant,
Tiiy seed will I establish,"' &c. And Ps.
cxxxii. 11, "The Lord hath sworn in truth
^^into David, he will not turn from it. Of
the fruit of thy body will I set upon my
throne." Ps. Ixxxix. 35, 36. The promise
to which reference is made in all these
places is in 2 Sam. vii. 11 — 16. IF 0/ the
fruit of his loins. Of his descendants.
See 2 Sam. vii. 12. Gen. xxxv. 11 ; xlvi.
26. 1 Kings viii. 19, &c. IT According to
the flesh. That is, so far as the human
nature of the Messiah was concerned, he
would be descended from David. Ex-
firessions like these are very remarkable,
f the Messiah was only a man, they
would be unmeaning. They are never
used in relation to a mere man ; and they
imply that the speaker or writer supposed
that there pertained to the Messiah a na-
ture which was not according to the
flesh. See Rom. i. 3, 4 IF He would raise
up Christ. I'hat is, the Messiah. To raise
up seed, or descendants, is to give them
to him. The promises made to David in
all tlicse |)laces had immediate reference
to Solomon, and to his descendants. But
it is dear that the New Testament wri-
ters uiidcrslood them as referring to the
Messiah. And it is no less clear that the
Jews understood that the Messiah was to
be descended from David. Matt. xii. 23 ;
xxi. 9-; xxii. 42. 45. Mark xi. 10. John vii.
42, <fcc. In what way these promises that
were made to David were understood as
applying to the Messiah, it may not be
easy to determine. The fact, liowever,
is clear. The following remarks may
throw some light on the sul)joct. The
kingdom which was promised to David
was to have no end ; it was to be esta-
blished for ever. Yet his descendants
died, and all other Idrigdoms changed.
The j)romii-e likewise stood Ini itself; it
was not made to any other of the Jewish
kings; nor were similar deciaralicjns made
of surrounding kingdoms and nations. It
eame, therefi^ro, gradually to lie applied
lo that fiiCjrc King and kingdom which
was the hope of the nation , and their
I'yes were anxiously fixed on the long-
exriecled Messiah. At he t:n\t) that, he
came, it had become the settled doctnne
of the Jews that he was to descend from
David, and that his kingdom was to be
perpetual. On this belief of the prophecy
the aix)stles argued ; and the opinions of
the Jews furnished a strong point by
which they could convince them that
Jesus was the Messiah. Peter affirms
that David was aware of this, and that he
so understood the promise as referring not
only to Solomon, but in a far more im-
portant sense to the Mes,^iah. Happily»
we have a commentary of David himself
also, as expressing his own views of thai
promise. That comment is Ibund particu
larly in the iid, xxiid, Ixixth, and xvith
Psalms. In these Psalms there can be no
doubt that David looked forward to the
coming of tlie Messiah; and there can
be as little that he regarded the promise
made to him as extending to his coming
and his reign.
It may be remarked, that there are
some important variations in the manu
scrij)ts in regard to this verse. The ex
pression "according to the fle-sh" is omi>
led in many MSS. and is now left out by
Griesbach in his New Testament. It is
omitted also by the ancient Syriac and
Ethiopia versions, and by the Latin Vul-
gate. IT To sit on his throne. To be his
successor in his kingdom. Saul was the
first of the kings of Israel. The kingdom
was taken away from him and his poste-
rity, and conferred on David and his de-
scendants. It was determined that it
should be continued in the famihj of Da-
vid, and no more go out of his family, as
it had from the family of Saul. The pe-
culiar characteristic of David as king, oi
that which distinguished him from the
other kings of the earth, was, that hs
reigned over the people of God. Israel
was his chosen people ; and the kingdom
was over that nation. Hence he that
should reign over the people of God,
though in a manner somewnat different
from David, would be regarded as occu
pying his throne, and as being his succes
sor. The form of the administration might
be varied, but it would still retain ita
prime characteristic, as being a reign
over the people of God. In this sense tlie
Messiah sits on the throne of Da-^id. He
is his descendant and successor. He has
an empire over all the friends if the Most
High. And as that kingdom is destined
to (ill the earth, and to he eternal in the
heavens, so it may be said that it is a
kingdom which shall have no end. It i8
spiritual, but not the less real; defei«led
not with carnal weawns, but not the les^
really defended ; advanced not bv tho
A. U 33.
CHAPTER 11.
-19
31 He, seeing this before, • spake I
jt the resurrection of Christ, that
his soul was not left in hell, neither
his flesh did see corruption.
32 This * Jesus hath God raised
up, whereof "^ we all are witnesses.
o lPe.l.11,12. iver.24.' c Lu.24.48
sword and the din of arms, but not the
less really advanced against principaUties
and powers, and spiritual wickedness in
high places ; not under a visible head and
earthly monarch, but yot less really undei
the Captain of salvation, and the King
of kings.
31. He, seeing this before, &c. By the
spirit of prophecy. From this it appears
that David had distinct views of the great
doctrines pertaining to the Messiah.
IF Spake, &c. See Ps. xvi. IT That his
noul, &c. See Note on ver. 27.
32. This Jesus. Peter, having showTi
that it was' predicted that the Messiah
would rise, now affirms that it was done
in the case of Jesus. If it was a matter
of prophecy, all objection to the truth of
the doctrine was taken away, and the
only question was, whether there was
evidence that this had been done. The
proof of this Peter now alleges, and offers
his ouTi testimony, and that of his bre-
thren to the truth of this great and glori-
ous fact. TT We all are witnesses. It seems
probable that Peter refers here to the
whole one hundred and twenty who were
present, and who were ready to attest it
in any manner. The matter which was
to be proved was, that Jesus was seen
alive after he had been put to death.
The apostles were appomted to bear wit-
ness of this. And we are told by Paul
(1 Cor. XV. 6), that he was seen by more
than five hundred brethren, i. e. Chris-
tiana, at one time. The hundred and
twenty assembled on this occasion were
doubtless part of the number, and were
ready to attest this. This was the proof
that Peter alleged ; and the strength of
this proof was, and should have been,
perfectly irresistible. (1.) They had seen
him themselves. They did not conjecture
It, or reason about it ; but they had the
evidence on which men act every day,
and Avhich must be regarded as satisfac-
tory— the evidence of their own senses.
(2.) The number was such they could not
be imposed on. If one hundred and
twenty persons could not prove a plain
matter of fact, nothing could be esta-
blished by testimony ; there could be no
W"uv of arriving at anv facts. S.) The
R
33 Therefore, '^ being by the right
hand of God exalted, and having ''
received of the Father the premise
of the Holy Ghost, he hath shod
forth this f which ye now see ana
hear.
d c.5.31. Pb.2.9. e Jn3.1€.T,13. c.1.4, /C-IO.IE
Ep 4.8.
thing to be established was a plain mat
ter. It was not tliat thoy saw him rise.
That they never pretended. Impostors
would have done thus. But it was that
thoy saw him, talked, walked, ate, drank
with him, being alive after, he had been
crucified. The fa"* of his death was
matter of Jewish record; and no one
called it in question. The only fact for
Christianity to make out was that he waa
seen alive afterwards; and this was at-
tested by many witnesses. (4.) They had
no interest in deceiving the world in this
thing. There was no prospect of plea
sure, wealth, or honour in doing it. (5.*
They offered themselves now as ready to
endure any sufferings, or to die, hi attesta
tion of the truth of this event.
33. Therefore, being by the rigid hand.
The right hand among the Hebrews was
often used to denote power ; and the ex-
pression here means, not that he was ex
alted to the right hand of God, but by his
power. He was raised from the dead by
his power, and borne to heaven, triumph-
ant over all his enemies. The use of the
word right hand to denote power is com
mon in the Scriptures. Job xl. 14, " Thine
own right hand can save thee." Ps. xvii.
7, " Thou savest by thy right hand them
that trust in thee." Ps. xviii. 35; xx. G;
xxi. 8; xliv. 3; Ix. 5, &c. IT Exalted. Con-
stituted King and Messiah in heaven.
Raised up from his condition of humilia-
tion to the glory which he bad with the
Father before the world was. John xvii.
5. And having received, &c. The Holy
Ghost was promised to the disciples be-
fore his death. John xiv. 26 ; xv. 26 ; xvi.
13 — ]5. It vvas expressly declared, (1.)
That the Holy Ghost would not be given
except the Liord Jesus should return ta
heaven (John xvi. 7)i and (2.) That this
gift was in the power of the Father, and
that he would send him. John xiv. 26;
XV. 26. This promise was now fulfilled,
and those who witnessed the extraordi
nary scene before them could not doubt
that it was the effect of divine power
IT Hath shed forth this, &c. This power
of speaking different languages, and de
daring the truth of the gospel. In this
way Petep accounts for the remarkable
«0
THE ACTS.
3i For Uavid is not ascended
Into the heavens : but he saith him-
self, The Lord " said unto my Lord,
iSit Ihou on my right hand,
o r».110.1. MaU.22.44.
events before them. It could not be pro-
duced by new wine, ver. 15. It was ex-
pressly loretold, ver. IG — 21. It was pre-
dicted that Jesus would rise, ver. 22 — 31.
The aix)stles were witnesses that he had
risen, and that he had promised that the
Holy Spirit should descend ; and the ful-
filment of this promise was a rational way
'of accounting for the scene before them.
It was unanswerable ; and the effect on
those who witnessed it was surch as might
be expected.
34, 35. For David is not ascended into
tlie heavens. That is, David has not
"jsen Ih)m the dead, and ascended to
heaven. This further shows that Ps. xvi.
could not refer to David, but must refer
to the Messiah. Great as they esteemed
David, and much as they were accus-
tomed to apply these expressions of the
Scripture to him, yet they could not be
applicable to him. They must refer to
Borae other being; and especially that
passage which Peter now proceeds to
quote. It was of great importance to
show that these expressions could not ap-
ply to David, and also that David bore tes^
timony to the exalted character and dig-
nity of the Messiah. Hence Peter hero
adduces David himself as aflirming tiiat
the Messiah was to be exalted to a dig-
nity far above his own. This does not
afTirm that David was not saved, or that
his spirit had not ascended to heaven, but
that he had not been exalted in the hea-
vens in the sense in which Peter was
speaking of the Messiah. IT But he saith
hiim^elf. Ps. ex. 1. IT The Lord. The
small capitals used in translating the
word Lord in the Bible, denote that the
original word is Jthovah. The Hebrews
regarded this as \\ie peculiar name of God,
a name incommunicable to any other
being. It is not applied to any being but
God in the Scriptures. The Jews had
such a reverence for it that they never
pronounced it; but when it occurred in
the Scriptures they pronounced another
name, Adoui Here it means, Jehovah
Raid, &c. ^ Mil Lord. This is a differ-
ent word in the Hebrew: it is Adoni.
^3*1H. It jjroporly is apfilied by a servant
JO his master, or a siilijrct lo his sovereign,
or is used a.s n title oi' respect by an infe-
rior lo a superior. It means here, ' Jeho-
vah said to him whom I, David, acknow-
j_A. L>. 33
make thy foes
thj
35 Until I
footstool.
36 Therefore let all the house
of Israel know assuredly, that <= God
ledge to be my superior and sovereign.
Thus, though he regarded him as his de
scendant according to the flesh, yet he
regarded him also as his superior ano
Lord. By reference to this passage oui
Saviour confounded the Pharisees. Matt
xxu. 42 — 46. That tlie passage m this
Psalm refers to the Messiah is clear. Ou.
Saviour, in Matt. xxii. 42, expressly ap-
plied it thus, and in such a manner as to
show that this was the well-understood
doctrine of the Jews. See ]\otes on Matt,
xxii. 42, &c.
36. Therefore, let all, &c. ' Convinced
by the prophecies ; by our testimony, and
by the remarkable scene exhibited on the
day of Pentecost ; let all be convinced
that the true Messiah has come, and has
been exalted to heaven.' tr House of Is-
rael. The word house often means famili/;
let all the family of Israel, i. e. all the na-
tion of the Jews, know this. IT Know as-
suredly. Be assured, or know without
any hesitation, or possibility of mistake
This is the sum of his argument, or his
discourse. He had established the pointa
which he purposed to prove ; and he now
applies it to his hearers. U God hath made.
God hath appointed, or constituted. See
ch. V. 31. IT That same Jesus. The very
person who had suffered. He was raised
with the same body, and had the same
soul ; was the same being, as distinguished
from all others. So Christians, in the re-
surrection, will be the satne beings that
they were before they died. TT ]Vhom ye
crucified. See ver, 23. There was no-
thing better fitted to show them the guilt
of having done this, than the argument
which Peter used. He showed them tliat
God had sent him; that he was the Mes-
siah ; that God had showed his love fbj
him, in raising him from the dead The
Son of God. and the hope of their nation,
they had put to death. He was not an
imjwstor; nor a man sowing sedition;
nor a blasphemer ; but the Alessiah of
Cjod; and they had inihrued their haJirtn
in his blood.— There is nothing better fI^
ted to make sinners f(>ar and tremble,
than to i-liow them that in rejecting
(-hrist, they iiiive rejected God; in refus-
ing to serve liim, they have refuped to
serve (Jod. The crime of sinnerh lias o
double malignity, as committed ngaiuPt o
kinc aixl lovely "Sa\'our. aiid against thu
A. D. 33.] CHAPTER 11.
hath made that same Jesus, whom
ye have crucified, both Lord " and
Christ. *
37 Now when they heard tkis^
a Jno.3.35, 6 Pi.2.2,6-S.
51
God who loved him, and appointed him
to save men. Comp. eh. iii. 14, 15. IT Both
liO^d. The word lord properly denotes
proprietor master, or sovereign. Here it
moans clearly that God had exalted him
to be the king so long expected ; and that
he had given him dominion in the hea-
vens ; or as we should say, ruler of all
things. The extent of this dominion may
be seen in John xvii. 2. Eph. i. 21, &c.
fn the exercise of this office, he now rules
m heaven and on earth ; and will yet
come to judge the world. This truth was
particularly fitted to excite their fear.
They had rtTlirdered their Sovereign, now
shown to be raised from the dead, and in-
trusted with infinite power. They had
reason, therefore, to fear that he would
come forth in vengeance, and punish
them for their crimes. Sinners, in oppos-
ing the Saviour, are at war with their
living and mighty Sovereign and Lord.
He has all power ; and it is not. safe to
contend against the Judge of the living
and the dead. IT And Christ. Messiah.
They had thus crucified the hope of their
nation; imbrued their hands in the blood
of him to whom the prophets had looked ;
and put to death that Holy One, the pros-
pect of whose coming had sustained the
most holy men of the world in affliction,
and cheered them when they looked on
to future years. That hope of their fa-
thers had come, and they had put him to
death ; and it is no wonder that the con-
sciousness of this, that a sense of guilt,
and shame, and confusion, should over-
whelm their minds, and lead them to ask
in deep distress what they should do ?
37. Now when they heard this. When
they heard this declaration of Peter, and
this proof that Jesus was the Messiah.
There was no fanaticism in his discourse;
it was cool, close, pungent reasoning.
He proved to them the truth of what he
was saying, and thus prepared the way
for this effect. IT They were pricked in
their heart. The word translated were
pricked, KXTev\jyy,<r3iv, is not used else-
where in the New Testament. It pro-
perly denotes to pierce or penetrate with a
needle, lancet, or sharp instrument ; and
then to pierce with grief, or acute pain of
any kind. It answers precisely to our
word compunction. It implies also the
idea of sudden as well as acute grief In
they were pricked * in their heart,
and said unto Peter and to the rest
of the apostles. Men and brethren,
what ^ sliall we do?
c Eze.7.16. Zoc.12.10. d c.9.6;16.30.
this case it means that they were sud-
denly and deeply affected with anguish
and alarm at what Peter had said. Tho
causes of their grief may have been
these : (1.) Their sorrow that the Messiah
had been put to death by his own coun-
trymen. (2.) Their deep sense of guilt in
having done this. There would be min-
gled here a remembrance of ingratitude,
and a consciousness that they had been
guilty of murder of the most aggravated
and horrid kind, that of having killed
their own Messiah. (3.) The fear of his
wrath. He was still alive, exalted to be
their Lord, and intrusted with all power.
They were'afraid of his vengeance ; they
w ere conscious that they deserved it ; and
they supposed that they were exposed to
it. (4.) VVhat they had done could not be
undone. The guilt remained ; they could
not wash it out. They had imbrued their
hands in the blood of innocence; and tho
guilt of that oppressed their souls. Thi&
expresses the usual feelings which sin
ners have when they are convicted of
sin. IT Men and brethren. This was an
expression denoting affectionate earnest
ness. Just before this they iTwcked the
disciples, and charged them with being
filled with new wine. ver. 13. They
now treated them with respect and con-
fidence. The views which sinners have
of Christians and Christian ministers are
greatly changed when they are under
conviction for sin. Before that, they may
deride and oppose them : then, they are
glad to be taught by the obscurest Chris-
tian ; and even cling to a minister of the
gospel as if he could save them by his
own power. T What shall we do ? VVhal
shall we do to avoid the wrath of thi»
crucified and exalted Messiah? They
were apprehensive of his vengeance, and
they wished to know how to avoid if
Never was a more important question
asked than this. It is the question which
all convicted sinners ask. It implies an
apprehension of danger; a sense of guilt,
and a readiness to yield the will to the
claims of God. This was the sarte question
asked by Paul (Acts ix. 6) ; " Lord, what
wilt thou have me to do?" and by the
jailer (Acts xvi. 30) ; " He. . . . came trem
bling.... and said. Sirs, what must t dc
to be saved ?"' The state of mind in ttiis
case— the case of a convicted sinner — coD
tl2
THE ACTiS.
[A. D- 3?
eists in. (1.) A ccep eence cf the evil of the
f.ast life ; rpinernhrance of a lhou.saiul
'-•riraes perhaj^ before forgotten ; a per-
vading anj deepening conviction that the
heart, and conversation, and li(e has been
evil, and deserves condemnation. (2.) Ap-
prehension alx)ut tlie justice of G(id; alarm
when the mind looks upward to him, or
anward to the day of death and judgment.
'3.) An earnest wish, amounting some-
times to agony, to be delivered from this
sense of condemnation, and this appre-
oension of the future- (4.) A readiness
to sacrifice all to the vvill of God, to sur-
render the governing purpose of the
mind, and to do what he requires. In
this state the soul is prepared to receive
the offers of eternal lift ; and when the
sinner comes to this, the offers of mercy
meet his case, and he yields himself to
the Lord Jesus, and finds peace.
In regaru to this discours-e yf Peter, and
this romarkable result, we may observe,
(1.) That this is the first dijcourse which
was preached after the ascension of
Christ, and is a model which the minis-
ters of religion should imitate. (2.) It is
a clear and close argument There is no
ranting, no declamation, nothing but truth
presented in a clear and striking manner.
h abounds with proof of his main point ;
and siipix>ses that his hearers were ra-
tional i)eings, and capable of being influ-
enced by truth. Ministers have no right
to address men as incapable of reason and
thought ; nor to imagine that because they
are speaking on religious subjects, that
therefore thev are at liberty to speak non-
sense. (3.) Though these were eminent
sinners, and had added to the crime of
murdering the Messiah that of deriding
the Holy Ghost and the ministers of the
gospel, yet Peter reasoned with them
<oolly, and endeavoured to convince them
of their guilt. Men Khould be treated as
endowed with reason, and as capable of
seeing the force and beauty of the groat
truths of religion. (4.) The arguments
of Peter were adapted to make this im-
pression on their minds, and -to imjjrew
thtm deeply with the sense of their guilt.
He proved to them that thev had been
guilty of putting the Me.ssiati to death ;
that G(xl had raised him up; aild that
they were now in the midst of the scenes
whi(h established one strong prootofth(;
Sriith of what ho was sayirvg. No class
jf truths could have been ho well adapted
to make an impre.«sion of their guilt as
these. {•)■) Conviction for sin is a rational
process on a sinner's mind. It is the pro-
per stale produced by n view of the jiast
»(m<» It ifl suffering truth to make an ni>-
j)ropnate nnpression ; suffermg the mind
to fuel as it ought to feel. The man who
is guilty, ought to be willing to see and
confess it. It is no disgrace to confess an
error, or to feel deeply when we know
we are guilty. Disgrace consists in u hy-
pocritical desire to conceal crune; in the
pride that is unwilling to uvovv it; in tno
Jabehdod which denies it. To feel it, and
to acknowledge it, is the mark of an open
and ingenuous mind. (6.) These earn*
truths are adapted still to produce con
viction for sin. The sinner's ireatmeni .
of the Messiah should produce grief ano
alarm. He did not murder him; but he
has rejected him : he did not crown hirr
with thorns; but he has despised him
he did not insult him when hanging on
the cross; but he has a thousand times
insulted him since : he did not pierce iiis
side with the spear ; but he has pierced
his heart by rejecting him, and contemn-
ing his mercy. For these things he should
weep. In the Sa\iour'3 resurrection he
has also a deep interest. He rose as the
pledge that we may rise : and when the
.'•inner looks 'forward, he should remem
ber that he must meet the a.scended Son
of God. The Saviour reigns; he lives,
Lord of all. The sinner's deeds now are
aimed at his throne, and his heart, and his
crown. All his crimes are seen by his
Sovereign ; and it is not safe to mock the
Son of God on his throne; or to despi.se
him who will soon come to judgment
When the sinner feels these truths, he
should tremble, and cry out, What shall 1
do? (7.) We see -here hoto the Spirit ope-
rates in producing conviction of sin. It ier
not in an arbitrary manner; it is in ac
cordance with truth, and by tiie truth.
Nor have we a right to expect that he
will convict and convert men, except as
the truth is presented to their fninds.
They who desire success in the gospel
should present clear, striking, and im-
pressive truth; for such only God is ac-
customed to bless. (8.) We have in the
conduct of Peter and the other apofitloH.
a striking instance of the jiower of the gos-
pel. Just before, Peter, trembling and
afraid, had denied h^ master with an
oath. Now, in the presence of the mur
derers of the Son of God, he boldly charji
cd them with their crime, and dared thcit
fiirv. Just befi)ro, all the disciples Pt
sook the I^)rd Jesus, and Jlod. Now in
the presence of his nuirderers, iliey lified
their voice, and proclain'.ed their guilt and
danger, even in the city where he had
been just arraigned and rut to death
What eoL'ld have produced this chango
but the power of (■i<vl ' And is thovo not
A. D. 33.]
CHAPTER II.
53
38 Then Peter said unto them,
* Repent, and be baptized every one
cf Tou in the name of Jesus Christ,
o Lu.24.47. C.3.
proof here that a religion which produces
such changes came from heaven ?
38. Tken Peter said unlo them. Peter
liad been the chief speaker, though others
had also addressed them. He now, in
ihe name of all, directed the multitude
what to do. IT Repent See Note, Matt,
iii. 2 Repentance implies sorrow for sin
as committed against God, with a purpose
to forsake it. It is not merely a fear of
the consequences, or of the wrath of God
in hell. It is such a view of sin as evil
in itself, as to lead the mind to hate it and
forsake it. laying aside all view of the
punishment of sin, the true penitent hates
t. Even if sin was the means of procur-
.^ng him happiness ; if it w'ould promote bis
gratification, and be unattended w ith any
future punishment, he would hate it and
turn from it. The mere fact that it is
evil., and that God hates it, is a sufficient
reason why those who are truly penitent
should hate it and forsake it. False re-
pentance dreads the consequences of sin;
true repentance dreads sin itself. These
persons whom Peter addressed had been
merely alarmed ; they were afraid of
wrath, and especially of the wrath of the
Messiah. They had no true sense of sin
as an evil, but were simply afraid of
punishment. This alarm Peter did not
regard as by any means genuine repent-
ance. Such conviction for sin would
soon wear off, unless repentance became
thorough and complete. Hence he told
them to repent, to turn from sin, to exer-
cise sorrow for it as an evil and bitter
thing, and to express their sorrow in the
proper manner. We may learn here,
1.) That there is no safety in mere con-
viction for sin : it may soon pass off, and
.eave the soul as thoughtless as before.
(2.) There is no goodness or holiness in
mere alarm or conviction. The devils
tremble. A man may fear, who yet
has a firm purpose to do evil if he can
do it with impunity. (3.) Many are great-
ly troubled and alarmed who yet never
repent. There is no situation where souls
are so easily deceived as here. Alarm is
taken for repentance ; trembling for godly
eorrow ; and the fear of wrath is taken to
be the true fear of God. (4.) True re-
pentance is the only thing in such a state
of mind that can give any relief An in-
genuous confession of sin, a solemn pur-
Gse to forsake it, and a tru3 haired of it,
i:2
for the remission of sins , aiid ye
shall receive the gift of the Holy
Ghoet.
is the only thing that can give the raind
true composure. Such is the constitution
of the mind, that nothing else will furnish
relief But the moment we are willing
to make an open confession of guilt, the
mind is delivered of its burden, and the
convicted soul finds peace. Till this is
done, and the hold on sin is broken, there
can be no peace. (5.) We see here wha
direction is to be given to a convictec
sinner. We are not to direct him to wait;
nor to suppose that he is in a good way ;
nor to continue to seek ; nor to call him
a mourner ; nor to take sides with him, as
if God were wrong and harsh; nor to
tell him to read, and search, and postpone
the subject to a future time. We are to
direct him to repent ; to mourn over his
sins, and to forsake them. Religion de-
mands that he should at once surrender
himself to God by genuine repentance ,
by confession that God is right, and that
he'was wrong; and by a fiim purpose to
live a life of holiness. II Be baptized.
See Note, Matt. hi. 6. The direction
which Christ gave to his apostles was,
that they should baptize all who believed
Matt, xxviii. 19. Mark xvi. 16. The Jews
had not been baptized ; and a baptism
now vvould be a profession of the religion
of Christ, or a declaration made before
the world that they embraced Jesus as
their Messiah. It was equivalent to say
ing that they should publicly and profess-
edly embrace Jesus Christ as their Sa
viour. The gospel requires such a pro
fession ; and no one is at liberty to with
hold it. And a similar declaration is to
be made to all who are inquiring the way
to life. They are to exercise repentance ;
and then, without any unnecessary de-
lay, to evince it in the ordinances of the
gospel. If men are unwilling to profess
religion, they have none. If they will
not, in the proper way, show that they are
truly attached to Christ, it is proof that
they have no such attachment. Baptism
is the application of water, as expressive
of the need of purification, and as emblem-
atic of the influences from God that can
alone cleanse the soul. It is also a form
of dedication to the service of God. H In
the name of Jesus Christ. Not mc, but
sv;. The usual form of baptism is intc
the name of the Father, &c. si;. Here it
does not mean to be baptized by the au
thority of Jesus Christ. r>"t it means IG b*
54
39 For th e promise « is unto you,
and to your children, and ^ to all
a Joel 2.28. 6 Ep.2.13.17.
THE ACTS. [A. D. 33.
that are afar off, even as many as
the Lord our God shall call.
baptized for him and his service ; to be
consecrated in this way, and by this pub-
lic profession, to him, and to his cause.
The ?ia>neoC .}e?'as Christ means the same
as Jesus CIn-ist himself. To be baptized
to his navie is to be devoted to him. The
word name is often thus used. And the
profession which they were to make
amounted to this : a confession of sins ; a
hearty purpose to turn from them ; a re-
ci'ption of Jesus as the Messiah, and as
their Saviour ; and a determination to be-
come his followers, and to be devoted to
his service. Thus (1 Cor. x. 2). to be
baptizedunto Moses means to take him as
the leader and guide. It does not follow
that in administering the ordinance of
baptism they used only the name of Jesus
Christ. It is much more probable that
they used the form prescribed by the Sa-
viour himself (Matt, xxviii. 19) ; though
as the peculiar mark of a Christian is that
he receives and honours Jesus Christ,
this name is used here as implying the
whole. The same thing occurs in Acts
xix. 5. ^ For the remission oj sins. Not
merely the sin of crucifying the Messiah,
but o'i nil sins. There is nothing in bap-
tism itself ibat can wash away sin. That
can be done only by the pardoning mercy
of God through the atonement of Christ.
But baptism is expressive of a willingness
to be pardoned in that way; and a solemn
declaration of our conviction that there is
no other way of remission. He who comes
to be baptized, comes with a professed
conviction that he is a sinner, that there
is no other way of mercy but in the gos-
pel, and with a professed willingness to
comidy with the terms of salvation, and
receive it as it is offered through Jesus
Christ. ^ And 7/e shall receive, ice. The
gift of the Holy Ghost here does not mean
his extraordinary gifts, or the power of
working miracles. But it simply means,
you shall partake of the influences of the
Holy Gho.st as far as they may be adapted
to your case, as far as may be needful for
your comfort, and peace, and sanctifica-
lion. There is no evidence that they
were all end<)\v(;d with the power of
working miracles : nor does the connex-
ion of the pasHUL'c rofiuire us thus to un-
derstand It. Nor docs it mean that they
had not been awakcuied by his injlitences.
All true conviction is from him. Johnxvi.
8-10. But it is also the oilice of the Spi-
rit to comfort, to enlighten, to give peace,
and thus to give evidence that the soul is
born again. To this, probably, Peter re-
fers; and tliis all who are born again, and
profess faith in Christ, possess. There ii
peace, calmness, joy; there is evidence of
piety, and that evidence is the product
of the influences of the Spirit. " The
fruit of the Spirit is love, joy, peace," &c.
Gal. V. 22. 2i.
39. For the promise. That is, the pro-
mise respecting the particular thing of
which he was speaking — the influences
of the Holy Ghost. This promise he had
adduced in the beginning of his discourse
(ver. 17), and he now applies it to them.
As the Spirit was promised to descend
on Jews and their sons and daughters,
it was applicable to them in the circum-
stances in which they then were. The
only hope of lost sinners is in the promises
of God; and the only thing that can give
comfort to a sCul that is convicted of sin
is the hope that God will pardon and save.
IF To yon. To you Jews, even though
you have crucilied the Messiah. The
promise had especial reference to tho
Jewish people. 11 To your children. In
Joel, to their sons and daughters, who
should, nevertheless, be old enough to
prophesy. Similar promises occur in Isa.
xliv. .3, " I will pour my Spirit on thy seed,
and my blessing on thine offspring," and
Isa. lix. 21. In these and similar places,
their descendants or posterity are denoted.
It does not refer to children as children,
and should not be adduced to establish
the propriety of infant baptism, or as ap-
plicable particularly to infants. It is a
promise, indeed, to parents that the bless-
ings of salvation shall not be confined to
parents, but shall be extended also to
their posterity. Under this jjromise pa-
rents may be encouraged to train up their
children for God ; to devote them to his
service ; believing that it is the gracious
purpose of God to perpetuate the bless-
ings of salvation from age to age. U To
all. To the whole race ; not limited to
Jews. ^ Afar off. To those in other
lands. It is probable that Pcler here re-
ferred lo the Jews who were scattered in
other nations ; for he does not seem yet
to have understood that the gospel wa«
to be preached to tho Gentiles. Sec ch. x.
Yet the promi.<o was ecpially applicable
to the Gentiles as the Jews ; and the apos-
tleswereafterwardsbrought to understand
it. Actsx. llom. X. 12. 14— 20; xi. Tb*
A. D. 33. J
40 And with many olhei words
did he testify and exhort, saying,
CHAPTER IL f,6
Save yourselves from this untoward
generation.
Gentiles are sometimes clearly indicated
Dy the expression "afar ctT," (Eph. ii. 13.
] i) ; and they are represented as ha, ing
been brought nigh by the blood of Christ.
The phrase is equally applicable to those
u'ho have been far off from God by their
sins and their evU affections. To them
tlso the promise is extended if they will
return. IT Even as many, &c. The pro-
mise is not to those who do not hear the
pfospel, nor to those who do not obey it ;
but it is to those to whom God in his gra-
cious providence shall send it. He has
the power and right to pardon. The
meaning of Peter is, that the promisa is
ample, full, free ; that it is fitted to all, and
may be applied to all ; that there is no de-
fect or want in the provisions or promises;
but that God may extend it to whomso-
ever he pleases. We see here how ample
and full are the offers of mercy. God is
not limited in the provisions of his grace ;
but the plan is applicable to all mankind.
It is also the purpose of God to send it to
all men ; and he has given a solemn
charge to his church to do it. We cannot
^ reflect but with deep pain on the fact that
iP^'these provisions have been made, fully
made; that they are adapted toallmen; and
yet that by his people they have been ex-
tended to so small a portion of the human
family. If the promise of life is to all, it is
the duty of the church to send to all the
message of eternal mercy.
40. Many other words. This discourse,
though one of the longest in the New
Testament, is but an outline. It contains,
however, "the substance of the plan of
mercy ; and is admirably arranged to ob-
tain its object. IT Testify. Bear witness to.
He bore witness to the promises of Chris-
tianity, to the truths pertaining to the
danger of sinners ; and to the truth re-
specting the character of th&t generation.
If Exhort. Ho entreated them by argu-
ments and promises. IT Save yourselves.
This expression here denotes, preserve
yourselves from the influence, opinions,
and fate, of this generation. It implies |
that they were to use diligence and effort
to deliver themselves. God deals with
men as free agents. He calls upon them
to put forth their own power and effort to
be saved. Unless men put forth their
own strength and exertion, they will ne-
ver i/i saved. When they are saved,
^ey will ascribe to God the praise for
h;iving inclined them to seek him, p.nd
hr the grace wl'^^'eby they are saved
IT This generation. This age or race of
men, the Jews then living^ They were
not to apprehend danger from them from
which they were to deUver themselves,
but they were to apprehend danger froir.
being with them, united in their plans
designs, and feelings. From the influence
of their opinions, &c. they were to escape^.
That generation was signally corrupt and
wicked. See Matt, xxiii. xii. 39; xvi. ^>
Mark viii. 38. They had crucified the
Messiah ; and they were for their sins
soon to be destroyed, IF Untoward. " Pn
verse, refractory, not easily guided or
taught." (Webster.) The same characte.
our Saviour had given of that generaticr-
in Matt. xi. 16—19. This character th?y
had shov\-n uniformly. They were smooth
cunning, plausible; but they were cor-
rupt in principle, and wicked in conduct
The Pharisees had a vast hold on the
people. To break away from then, was
to set at defiance all their power and doc
trines ; to alienate themselves from tneir
teachers and friends ; to brave the power
of those in office, and those who had long
claimed the right of teaching and guiding
the nation. The chief danger of those
who were now awakened was from this
generation; that they would deride, or
denounce, or persecute them, and induce
them to abandon their seriousness, and
turn back to their sins. And hence Peter
exhorted them at once to break off from
them, and give themselves to Christ. We
may hence learn, (1.) That if sinners will
be saved they must make an effort. There
is no promise to any unless they will exert
themselves. (2.) The principal danger
which besets those who are awakened
arises from tneir former companions.
They are often wicked, cunning, rich
and mighty. They may be their kindred,
and will seek to drive off their serioua
impressions by derision, or argument, or
persecution. "They have a mighty hold
on the affections ; and they will seek to
use it to prevent those who are awakened
from becoming Christians. (3.) Those who
are awakened should resolve at once to
break off from their evil companions, and
unite themselves to Christ and his people.
There may be no other way in which
this can be done than by resolving to for-
sake the society of those who are infidels,
and scoffers, and profane. They should
forsake the world, and give themselves
up to God, and resolve to have only sc
much intercourse with the world as may
5(5
THE ACTS.
[A D. 33
41 I hen they that gladly receiv-
ed hie word were baptized : and
the same day there were added tmto
Iher.i about three thousand souls.
be required b/ duty, and as may be con-
sistent with a supreme purpose to Uve to
the honour of God.
41. Tliey that gladlij received. The word
rendered gladly means freely, cheerfully,
joyfully. It implies that they did it with-
out compulsion, and with joy. Religion
is not compulsion. They who become
Christians do it cheerfully; and do it re-
joicing in the privilege of becoming re-
conciled to God through Jesus Christ.
Though so many received his word and
were baptized, yet it is implied that there
were others who did not. It is probable
tliat there were multitudes assembled who
were alarmed, but who did not receive
the word with joy. In all revivals there
are many who become alarmed, who are
anxious about their souls, but who refuse
the gospel, and again become thoughtless,
and are ruined. IT His word. The mes-
sage which Peter had spokon respecting
the pardon of sins through Jesus Christ,
f Were baptized. That is, those who pro-
fessed a readiness to embrace the otlers
of salvation. The narrative plainly im-
plies that this was done the same day.
I'heir conversion was instantaneous. The
demand on them was to yield themselves
at once to God. And their profession was
made, and the ordinance which sealed
their profession administered without de-
lay. IT And the same day. The discourse
of Peter commenced at nine o'clock in
the morning, ver. 15. How long it con-
tinued it is not said ; but the ceremony
of admitting them to the chTirch and of
bajitizing them was evidently performed
on the .same day. The mode in which
this is done is not mentioned ; but it is
highly improbable that in the midst of the
city of Jerusalem three thousand persons
were wholly immersed in one day. The
whole narrative supposes that it was all
done ill the city ; and yet there is no pro-
bability that there were conveniences
there lor immersing so many persons in a
uingle day. Hesidee, in the ordinary way
of administering baptism by immersion, it
IH difficult to conceive that so many per-
ftms could have been immersed in so
»hort a time. There >«, indeed, here no
\)OfM\.i\c proof \\\n.\ they were not immers-
ed ; but the narrative is one of those in-
cidental circiimslanres often much more
iatisfactory than phihilogical discussion,
42 And <* they continued stead*
fastly in the apostles' doctrine and
fellowship, and in breaking of bread,
and in prayers.
a lCor.11.2. He.10.25.
that show the extreme improbability that
all this was done by wholly immersing
them in water. It may be further re-
marked that here is an example of ver)'
quick admission to the church. It was
the first great work of grace under the
gospel. It was the model of all revivals
of religion. And it was doubtless intend-
ed that this should be a specimen of the
manner in which the ministers of religion
should conduct in regard to admissions to
the Christian church. Prudence i6 indeed
required; but this exanaple furnishes no
warrant for advising persons who profess
their willingness to obey Jesus Christ, to
delay uniting with the church. If per-
sons give evidence of piety, of true haired
of sin, and of attachment to the Lord Je-
sus, they shouM unite themselves to his
people without delay. H There were added.
To the company of disciples, or to the Ibl
lowers of Christ. ^ Soids. Persons. Comp.
1 Pet. iii. 20. Gen. xii. 5. It is not affirmed
that all t' :■; took place in one part of Je-
rutiulem, wr that it was all done at once J
but it is probable that this was what was
afterwards ascertained to be the fruit of
this diiy's labour, the result of this revi-
val of religion. This was the first effusion
of the Holy Spirit under the preaching of
the gospel ; and it shows that such scenes
are to be expected in the church, and that
the gospel is fitted to work a rapid and
mighty change in the hearts of men.
42. A7)d they coiitinued stead facily.
They persevered in, or they adhered to.
This is the inspired record of the result.
That any of these apostatized is nowhere
recorded, and is not to be presumed.
Though they had been suddenly con-
verted, though suddenly admitted to the
church, though exposed to much perse-
cution and contempt, and many trials,
yet the record is that they adhered to
the doctrines and duties of the Christian
religion. The word rendered cnntinited
steadfastly, rr^txry-ueT-eovvTi;, means at-
tending one, remaining by his sid?,
not leaving or forsaking him. If 7'Afl
aposllis' doctrine. This does not mean
tliat they held or believed the dortrinea
of the a|)ostlcs, though that wns true; but
it means that theyndhered to, orattuiided
on, their teaching or instruction. TlkC word
doctrine has now a technical sense, and
nr'jans a collection and urrangcinerii j*
A D 33.] (J H AFTER II.
43 And fear caiiie upon every
soul : and many " wonders and
signs were done by the apostles.
• Mar. IS. 17
attftract views supposed trc be contained
in the liible. In the Scriptures the word
moans simply teaddng ; and the expres
eifkn here denotes that they continued to
attend on tneir inslructions. On i evidence
■)f conversion is a desire to be instructed
xi the doctrines and duties of religiou,
and a willingness to attend on the preach-
ing of the gospel. % And fellowship. The
word rendered fellowship, xofcci/Za, is often
rendered communion. It properly denotes
having things in common, or participation,
society, friendship. It may apply to any
thing which may be possessed in oom-
mcn, or in which all may partake. Thus
all Christians have the sam.e hope of hea-
ven ; the same joys; the same hatred of
sin ; the same enemies to contend with.
Thus they have the same subjects of con-
versation, of feeling, and of prayer; or
they have communion in these things.
An9 thus the early Christians had their
property in common. The word here
may apply to either or to all, to their con-
versation, their prayers, their dangers, or
their property ; and means that they were
united to the apostles, and participated
with them in whatever befel them. It
may be added that the effect of a revival
of religion is to unite Christians more and
more, and to bring those who were before
^epajated to union and love. Christians
feel that they are a band of brethren, and
that however much they were separated
before they became Christians, now they
nave great and important interests in com-
mon; united in feelings, in interest, in
dangers, in conflicts, in opinions, and in
the hopes of a blessed immortality.
IF Breaking of bread. The Syriac ren-
ders this nhe eucharist,' or the Lord's
supper. It cannot, however, be deter-
mined whether this refers to their par-
taking of their ordinary food together; or
to feasts of charity ; or to the Lord's sup-
per. The bread of the Hebrews was
made commonly into cakes, thin, hard and
brittle, so that it was broken instead of
being CLt. Hence, to denote intimacy or
iHendship, the phrase to break bread toge-
ther would be very expressive, in the
same way as the Greeks denoted it by
drinking together, cruy.;r'>iov. From the
expression used in ver. 44, cnmp. with
ver. 46, that they had all things common,
it would rather seem to be implied that
this, referred to the participation of their j
s;
44 And all tnat believed v. ere
together, and * had all thincrs com-
mon ;
b c.4.32,34.
ordinary meals. The action of breaking
bread was commonly perfcnned by the
master or head of a family, immediately
after asking a blessing. {Lightfoot.) H In
prayers. This was one ejfect of the infiu
ence of the Spirit, and an evidence of
their change. A genuine revival will be
always followed by a love of prayer.
43. And fear came. That is, there was
great reverence or awe. The multitude
had just before derided thorn (ver. 13);
but so striking and manifest Avas the
power of God on this occasion, that it
silenced all clamours, and produced a
general veneration and awe. The effect
of a great work of God's grace is com-
monly to produce an unusual seriousness
and solemnity in a community, even
among those who are not convicted. Il
restrains, subdues, and silences opposi-
tion. ^ Every soul. Every person, oi
individual; that is, upon the peojjle ge
nerally; not only on those who became
Christians, but upon the multitudes v.'ho
witnessed these things. All things wer«
fitted to produce this fear: the recent
crucifixion of Jesus of Nazareth ; the
wonders that attended that event; the
events of the day of Pentecost ; and the
miracles performed by the apostles, were
all fiued to diffuse solemnity, and thought,
and anxiety through the community
H Many wonders and signs. See Note,
ver. 22. This was promised by the Sa.
viour. Mark xvi. 17. Some of the mira
cles which they wrought are specified in
the following chapters.
44. All that believed. That is, that be
lieved that Jesus was the Messiah ; foi
that was the distinguishing point bv which
they were known from others. "!F Were
together, e-rrlwdavrd. Were united, were
joined in the same thing. It does not
mean tliat they lived in the same house
but they were united in the same comma
nily ; or engaged in u\o same thing.
They were doubtless often together in
the same place for prayer and praise
One of the best means for strengthening
the faith of young converts is for the^n
often to meet together for prayer, conver-
sation, and praise. IT Had all things com'
man. That is, all their propertrj or pos'
sessions. See ch. iv. 32 — 37; v. I — 10-
Tlie apostles, in the time of the Saviour,
evidently had all their property in com-
mon stock, and Judas was made Uteil
w
THE ACTS.
[A. D. 33
45 And sold iheir possessions and goods, and • parted them to ail
„„ -,,„_ 1 1 J
a U.58.7. 2Coi 9.1,9. lJno.3.17.
treasurer. They regarded themselves as
one family, having common wants ; and
there \va.s no use or propriety in their
p,^ssessing extensive property by them-
selves. Yet even then it is probable that
j-omeof them retained an interest in their
property which was not supposed to be
necessary to be devoted to the common
use. It is evident that John thus possessed
property which he retained. John xix. 27.
And It is clear that the Saviour did not
command them to give up their property
into a common stock ; nor did the apx)s-
ties enjoin it. Acts v. 4, " While it re-
mained, was it not thine own? and after
it was sold, was it not in thine own pow-
er?" It was therefore perfectly volun-
tary ; and was evidently adapted to the
peculiar circumstances of the early con-
verts. Many of them came from abroad.
They were from Parthia, and Media, and
Arabia, and Rome, and Africa, &c. It is
Erobable, also, that they now remained
)nger in Jerusalem than they had at first
g reposed. And it is not at all improbable
lat they would be denied now the usual
hospitalities of the Jews, and excluded
from their customary kindness, because
they had embraced Jesus of IVazareth,
who had been just put to death. In these
circumstances, it was natural and proper
that they should share together their pro-
perty while tiiey remained together.
45. And sold. That is, they sold as
much as was necessary in order to pro-
cure tlie means of providing for the wants
of each other. II Possessions. Property,
particularly real estate. This word,
KTyt/uxTx, refers properly to their Jixed pro-
perty, as lands, houses, vineyards, «S^c.
The word rendered poods, u^rxfjE.;, re-
fers to their "personal or moveable pro-
perty. H And parted them to all. They
distributed them to supply the wants of
their poorer brethren, according to their
necessities. IT vis every man had need.
This expreftsion limits and fixes the mean-
ing of wliat is said before. The passage
does not mean that they sold all their pos-
Bossions, or that lliey relinquished their
title to fl/Z their pr)perty; but that they
«o far regarded all as common as to be
W'.IIing to part with it if it was needful
to supply the wants f)f the others. Hence
Ihc pro|)f rty was laid at the disposal of
the afiostles, and thoy were desired to
diHlril)iifc it freely to meet the wants of
Iho |K>or. ch. iv. '.U, '.]:>.
This wna an important incident in the
men, as eve>ry man had need.
early propagation of religion ; ana il may
suggest many useful reflections.
1. We see the effect of religion. The
love of property is one of the strongest
affections which men have There is
nothing that will overcome it but reli-
gion. That will ; and one of the Jirst ef-
f iscts of the gospel was to loosen the hold
of Christians on property.
2. It is the duty of the church to pro-
vide for the wants of its poor and needy
members. There can be no doubt that
property should now be regarded as so
far common as that the wants of the poor
should be supplied by those who are rich.
Comp. Matt. xxvi. 11.
3. If it be asked why the early disciples
evinced this readiness to part with their
property in this manner, it may be repli
ed, (1.) That the apostles had done it be-
fore them. The family of the Saviour had
all things common. (2.) It was the naturo
of religion to do it. (3.) The circum-
stances of the persons assembled on thit*
occasion were such as to require it. They
were many of them from distant regions;
and probably many of them of the poore?
class of the people in Jerusalem. In thb
they evinced what should be done in be
half of the poor in the church at all times.
4. If it be asked whether this was done
commonly among the early Christians, it
may be replied, that there is no evidence
that it was. It is mentioned here, and in
ch. iv. 32—37, and ch. v. 1—7. It does
not appear that it was done even by all
who were afterwards converted in Ju-
dea ; and there is no evidence that it was
done in Antioch, Ephesus, Corinth. Phi
lippi, Rome, &c. That the effect of reli-
gion was to make men liberal, and willing
to provide for the poor, there can be no
doubt. See 2 Cor. viii. 19; ix. 2. 1 Cor.
xvi. 2. Gal. ii. 10. But there is not proof
that it was common to part with their jkw
sessions, and to lay it at the feet of the
apostles. Religion does not contemplate,
evidently, that men should break up all
the arrangements in society ; but it con-
templates that those who have property
should be ready and willing to part with
it (i)r the help of the jvjor and needy.
5. If it be asked whether a!l the ar
rangements of property should he broken
up now, and l)elievers have all things in
roriimon, wo are j)repare(i to answer, No.
For, l.Tliis was nn extraordinary case.
2 It was not even enjoined by the apos-
tles on them. 3. It was jv^rtibed nowhera
A. D
33.]
46 And they,
CHAPTER II
5S
continuing daily
with one accord in the temple, and
breaking ' bread from house to house,
did eat their meat with gladness and
singleness of heart,
else. 4. It would be impracticable. No
community where all things were in
common has long prospered. It has been
attempted often, by pagans, by infidels,
and by fanatical sects of Christians. It
ends soon in anarchy, and licentiousness,
and dleness, and profligacy ; or the more
cunning secure the mass of the property,
and control the whole. Till all men are
made alike, there could be no hope of
such a community ; and if there could be,
I would not be desirable. God evidently
intended that men should be excited to
industry by the hope of gain; and then he
demands that their gains should be de-
voted to his service. Still, this was a
noble instance of Christian generosity,
and evinces the power of religion in loos-
ing the hold which men commonly have
on the world. It rebukes also those pro-
fessors of religion, of whom, alas, there
are many, who give nothing to benefit
either the souls or bodies of their fellow-
men.
4G With one accord. Comp. ch. i. 14 ;
11. 1. IF In ihe temple. This was the pub-
ic place of worship; and the disciples
were not disposed to leave the place
where their fathers had so long worship-
ped God. This does not mean that they
were constantly in the temple, but only
at the customary hours of prayer ; at 9
o'clock in the morning, and at 3 in the
afternoon. V And breaking bread. See
Note, ver. 42. i From house to house.
In the margin, " at home." So the Syriac
and Arabic. The common interpretation,
however, is, that they did it in their vari-
ous houses, now in this and now in that,
as might be convenient. If it refers to
their ordinary meals, then it means that
«hey partook in common of what they pos-
fcessed. And the expression in this verse,
" aid eat taeu' meat," seems to imply that
this refers to their common meals, and
not to the Lord's supper. IT Did eat their
meat. Did partake of their food. The
vs'ord meat with us is applied to flesh. In
the Bible, and in old English authors, it
is applied to provision of any kind. Here
it means all kinds of sustenance; that
which nourished them— . 'e'^iir — and the
nse of this word proves that it does not
refer to the Lord's supper; for that ordi-
D.inf 0 Is nowheia represented as designei
47 Praising God, and having fa-
vour « with all the people. And
* the Lord added to the church
daily such as should be saved.
o Lu.2.52. Bo.14.18. b c.5.14jll.24.
for an ordinary meal, or to nourish the bodv.
Comp. 1 Cor. xi. 33, 34. IT With glad-
jiess. With rejoicing. This is one of the
effects of religion. It is far from gloom ; il
diffuses jo3r over the mind ; and it bestowa
additional joy in the participation of even
our ordinary pleasures. H Singleness of
heart. This means with a sincere and
pure heart. They were satisfied end
thankful. They were not perplexed or
anxious ; nor were they solicitous for the
luxurious living, or aspiring after the vain
objects of the men of the world. Comp
Rom. xii. 8. 2 Cor. i. 12. Col. iii. 22. Eph.
vi. 5.
47. Praising God. See Luke xxiv. 53.
T And having favour. See Luke ii. 52.
IT With all the people. That is, with the
great mass of the people ; with the peo-
ple generally. It does not mean that all
the people had become reconciled to
Christianity; but their humble, serious
and devoted lives won the favour of the
great mass of the community, and silenced
opposition and cavil. This was a remark
able effect, but God has power to silence
opposition ; and there is nolhing so well
fitted to do this as the humble and con
sistent lives of his friends. IF And the
Lord added. See ch. v. 14 ; xi. 24, &c.
It was the Lord who did this. There was
no power in man to do it ; and the Chris-
tian loves to trace all increase of the
church to the grace of God. IT Added
Caused, or inclined them to be joined
to the church. IT The church. To the
assembly of the followers of Christ, r
U^KytTia. The word church properly
means those who are called out, and is
applied to Christians as being called out,
or separated from the world. It is used
but three times in the Gospels. Matt, xvi
18; xviu. 17. It occurs frequently in
other parts of the New Testament, and
usually as applied to the followers of
Christ. Comp. Acts v. 11; vii. 38 ; viii.
1.3; ix. 31 ; xi. 22. 26 ; xii. 1. 5, &c. It is
used in classic writers to denote an assem
bly of anv kind, and is twice thus used in
the New Testament (Acts xix. 39. 41),
where it is translated " assembly-" IT Such
as should be saved. This whole phrase is a
translation of a participle, rovj doi,Ojxivovs
It does not express anv purpose that they
should be saved, hul simply the fact that
Hi
THE ACTS.
A. D. 33
CHAPTER .H.
IVi OW Peter and John went up to-
^^ gether into the temple at " the
houT of prayer, being the ninth hour.
2 And a certain man, lame from
a Ps.55.n. Da.6.10.
they were those who would be, or who
were about to be saved. It is clear, how-
ever, from this expression, that those who
became members of the church were
those who continued to adorn their pro-
fcBsion, or who gave proof that they were
BUicere Christians. It is impUed here,
also, that those who are to be saved will
ioin themselves to the church of God.
This is every where required; and it
constitutes one evidence of piety when
they are willing to face the world, and
give themselves at once to the service of
the Lord Jesus. — Two remarks may be
made on the last verse of this chapter ;
one is, that the effect of a consistent
Christian life will be to command the re-
el of the w^orld ; and the other is, that
e effect will be continually to increase
the number of those who shall be saved.
In this case they were daily added to it ;
the church was constantly increasing:
and the same result may be expected in
all cases where there is similar zeal self
denial, consistency, and prayer.
We have now contemplateil the foun-
dation of the Christian church ; and the
first glorious revival of religion. This
chapter deserves to be profoundly studied
by all the ministers of the gospel, and by
all who pray for the prosperity of tlie
spe
the
kingdom of God. It should excite our
fervent gratitude that God has left this
record of the first great work of grace ;
and our fervent prayers that he would
multiply and cxterid such scenes until the
earth shall bo fillcfi with his glory.
CIIAI*TER III.
1. Peicr and John went vp, &c. In Luke
xxiv. 53, it is said that the apostles wore
oontinually in the temple, praising and
blessing God. From Acts ii. 40, it is clear
that all the di.?cipies were accustomed
daily to resort to the temple for devotion.
Whether they joined in the sacrifices of
the temple-service is not said \ but itie
thing is not improbable. This was the
place and the rn.anner in which they and
*h<}ir fathers had worship{)ed. They came
slowly to the conclusion that they wore
lo leave the temple; and they would na-
turally resort there with their (ounfry-
men to vvonshi[) thn God of their liilhers.
Fn the previous rliaj)ler ^i. 4;}), we are
•old in general that many wonders and
his mother's womb, was carried,
whom they laid daily at the i^ate
of the temp e which is called Beau-
tiful, to ask alms of them that en-
tered into the temple ;
b Jno.g.S.
signs were done by the hands of tlw
apostles. From the many miracles wliich
were performed, Luke selects one, of
w hich he gives a more full accotmt \ and
especially as it gives him occasion to re-
cord another of the addresses of Peter to
the Jews. An impostor would have been
satisfied with the gerieral statement that
many miracles were performed. The sa-
cred writers descend to particulars, and
tell us where, and in relation to whom,
they were performed. This is a proof
that they were honest men, and did not
intend to deceive. IT Into the temple. ]\ot
into the edifice properly called the tem-
ple, but into the court of the temple,
where prayer was accustomed to bo
made. See Note, Matt. xxi. 12. ^ Al thf
hour of prayer, &c. The Jewish day wa'
divided into twelve equal parts ; o^
course, the ninth hour would be abou
three o'clock, P. M. This was the hour
of evening prayer. Morning prayer was
offered at nine o'clock. Comp. Ps. Iv. 17.
Dan. vi. 10.
2. Ijamc, &c. The mention of this
shows that there was no deception in the
case. The man had been always lame ;
he was obliged to be carried ; and he was
well known to the Jews. IF Wliom they
laid daily. That is, his friends laid him
there daily. lie would therefore be well
known to those who were in the habit of
entering the temple. Among the ancients
there were no hospitals for the afflicted :
and no alms-houses for the }X)or. The
poor were dependent, therefore, on the
cliarity of those who were in better cir-
cumstances. It became an iiniHjrtanI
matter for them to be placed where they
would see many ])Cople. Hence it wai
customary to place them at the gates of
rich men (Luke xvi. 20) ; and they Jilso
sat by the side of the highway lo beg
where many persons would pass. Marl.
X. 40. Luke xviii. Sf). John ix. 1 — 8. The
entrance to the temple \\o\i\il be R favour-
able place for begging; for, (1.) great
nv.ihitudes were accustomed to enter
there; and (2.) when going up for the
purposes of religion, they would be more
inclined to give alms than at other times
and especially was this true of the Phari
sees, who we«e particularly desirous of
publiciti/ in be«towinjf chanty is «*
A. D. 33 ]
CHAPTER m.
61
3 Who, seeing Peter and John
about to go into the temffc, asked
an alms.
4 And Peter, fastening his eyes
apon liim, with John, said. Look
on us.
5 And he gave heed unto them.
KTied by Martial (i. 112.), that this cus-
g?rc prevailed among the Romans of plac-
J3g ,he poor by the gales of the temples ;
isid the custom was also observed a long
time 'n the Christian churches. IF At the
S^ate oj the temple which is called Beautiful.
In regard to this gate there have been
two opinions, one of which supposes that
this was the gate commonly called Nica-
nor, which led from the court of the Gen-
tdes to the court of the women (see Plan
in Notes on Matt. xxi. 12/ , and the other,
that it was the gate at the eastern entrance
of the temple, commonly called Susa7i.
U is not easy to determine which is in-
tended ; though from the fact that it oc-
curred near Solomon's porch (ver. 11,
comp. Plan of the temple, Matt. xxi. 12),
it seems pi-obable that the latter was in-
tended. This gate was large and splen-
did. It was made of Corinthian bra.ss, a
most valuable metal, and made a magni-
ficent appearance. Josephus, Jewish ]Var,
b V. ch. V. $ 3. IF To ask alms. Charity.
3. Who, seeing Peter, &c. There is no
evidence that he was acquainted with
them, or knew who they were. lie asked
of them as he was accustomed to do of
the multitude that entered the temple.
4. Fastening his eyes. The word used
liere denotes to look intently, or with fixed
attention. It is one of the peculiar words
which Luke uses. Luke iv. 20 ; xxii. 56 ;
Acts i. 10 ; iii. 12 ; vi. 15 ; vii. 55 ; x. 4, &c
in all twelve times. It is used by no
other writer in the New Testament, ex-
cept by Paul twice, 2 Cor. iii. 7. 13. IT Look
on us. All this was done to fix the atten-
tion. He wished to call the attention of
tiie man distinctly to himself, and to what
he ^vas about to do. It was also done
tliat the man might be fully apprised that
his restoration to health came from him.
6. Silver and gold have I none. The
man had asked for money ; Peter assures
mm that he had not that to give ; it was
done, however, in such a way as to show
fiis willingness to aid him, if he Jiad pos-
sessed it. IT Such as I have. Such as is
in my power. It is not to be supposed
that he meant to say that 1|6 originated
this power himself, but only that it was
tnirusCsd to him. He immediately adds
expecting to receive something of
them.
6 Then Peter said, Silvei an(i
gold have I none : but such as 1
have give I thee : In " the name of
Jesus Chiist of Nazareth, rise up
and walk.
o c.4.ia
ihat it was derived solely from the Lord
Jesus Christ. IT Li the name. Comp. ch||
iv. 10. In Mark xvi. 17, 18, it is said;
" These signs shall follow them that be-
lieve; in my name shall they cast out
devils, &c they shall lay hands on
the sick, and they shall recover." The
expression means by his authority, or in
virtue of power derived from Jam. We
are here struck with a remarkable differ
ence between the manner in which the
Lord Jesus wrought miracles, end that m
which it was done by his apostles. He
did it in his own name, and by virtue of
his own power. He claimed dominion
over disease and death The apostles
never attempted to perform a miracle by
their own power. It was only in the name
of Jesus ; and this circumstance alone
shows that there was a radical difference
between Christ and ail other prophets
and teachers. ^ Of Nazareth. This was
the name by which he was commonly
known. By this name he had been desig
nated among the Jews, and on the cross
It is by no means improbable that the man
had heard of him by this name; and it
was important that he should understand
that it was by the authority of him who
had been crucified as an impostor. IF Rise
and walk. To do this would be evidence
of signal power. It is remarkable that in
cases like this, they were commanded to
do the thing at once. See similar cases
in John v. 8. Matt. ix. 6 ; xii. 13. It would
have been easy to allege that they had no
power, that they were lame, or sick, or
palsied, and could do nothing until God
should give them strength. But the com-
mand was to do the thing; nor did the
Saviour or the apostles stop to convince
them that they could do nothing. They
did not doubt that if it were done, they
would ascribe the power to God. Pre-
cisely like this is the condition of the sin-
ner. God commands him to do the thing :
to repent, and believe, and lead a holy
life. It is not merely to attempt to do it;
to make use of means ; or to wait on him;
but it is actually to repent and believe the
gospel. Where he may obtain power to
do it is another question. It is easy fot
him t-: involve himself in difficulty, ae iS
fi2
THE ACTS.
[A. D. 33
7 And he took him by the right
hand, and hfted him up: and im-
mediately hio feet and ankle-bones
received strength.
8 And he, leaping « up, stood,
and walked, and entered with them
into the temple, walking, and leap-
ing, and praising God.
o Is.35.6
™ould ha\3 been in these cases. But
the command of God is positive, and must
be obeyed. If not obeyed, men must
perish ; just as this man would have been
always lame if he had put forth no effort
of iiis own. When done, a convicted
sinner will do just as this man did, in-
ilinclively give all Uie praise to God. ver. 8.
7. And he took him. He took hold of
his hand. To take hold of the hand in
Biich a case was an offer of aid, an indi-
cation that Peter was sincere, and was an
inducement to him to make an edbrt.
This may be employed as a beautiful
illustration of the manner of God when
he commands men to repent and believe.
He does not leave them alone ; he ex-
tends help, and aids their eflorts. If they
tremble, and feel that they are weak, and
needy, and helpless, his hand is stretched
out, and his power exerted to impart
8trengtli and grace. ^ His feel and ankle-
bmes. The fact that strength was imme-
diately imparted ; that the feet, long lame,
were now made strong, was a full and
dear proof of miraculous power.
8. And he, leaping up. This was a
natural expression of^joy; and it was a
striking fulfilment of the prophecy in Isa.
rxxv. 6: "Then shall the lame man leap
us an hart." The account here given is
one that is perfectly natural. The man
would be fdled with joy, and would ex-
f)ress it in this manner. He had been
ame from a child ; he had never walked ;
and there was more in the miracle than
merely giving strength. The act oCvxilk-
ing is one that is acquired by long prac-
tice. Children learn slowly. Casper Hau-
$er, lately discovered in one of the cities
of Germany, who had been confined in
prison from a child, was unable to walk
in an easy way when released, but stum-
bled in a very awkward manner. (See
hi.s Life.) When, therefore, this man was
ttble at once to walk, it was clear proof
of a miracle. H Praising God. This was
the natural arul appropriate expression of
his feelings on tliis occasion. His heart
v\-()uld lif! lull ; and he could have no
j(t»}r.t that lliiH l»lo<^sintr Imtl roiiie from
9 And all the people saw hint
walkingiand praising God :
10 And they knew that it was he
which sat for alms at the Beautiful
gate of the temple : and they were
filled with wonder and amazement
at that which had happened untc
him.
God alone. It is remarkable that he did
not even express his gratitude to Peter
and John. They had not pretended to
restore him in their own name ; and he
would feel that man could not do it. It
is remarkable that he praised God with
out being taught or entreated to do it. It
was instinctive — the natural feeling of
the heart. So a sinner. His first feelings
when renewed, will be to ascribe the
praise to God. While he may and will
feel regard for the ministry by whose
instrumentality he has received the bless-
ing, yet his main expression of gratitude
will be to God. And this he will do in-
stinctively ; he needs no prompter ; he
knows that no power of man is equal to
the work of converting the soul, and will
rejoice, and give all the praise to the
God of grace.
9, 10. And all the people, <tc. The peo
pie who had been accustomed to see hitn
sit in a public place. IT And they kneuK
&c. In this they could not be deceived ;
they had seen him a long time, and now
they saw the same man expressing his
praise to God for complete recovery. The
particulars in this miracle are the follow-
ing ; and they are as far as possible from
any appearance of imposture. 1. The
man had been afflicted from a child This
was known to all the people. At this
time he was forty years of age. ch. iv. 22,
2. He was not an impostor. If he had
pretended lameness, it is wonderful that
ne had not been detected before, and not
have been suffered to occupy a place thus
in the temple. 3. The apostles had no
agency in placing him there. They had
not seen him before. There was mani-
festly no colhision or agreement with him
to attem|)f to imix)se on the people. 4. Th«
man himself was convinced of the mini-
cle \ and bd not doubt that the jxjwer by
which he had been healed was of God
5. T\\c perride were (convinced of the .same
thing. They saw the effects; ttiey had
known him well; tlicy had had every
oi)i)ortunity^ know that he was dis-
eased; and TOey were now satisfied t*'a.
he was reslored 'I'liero was r.o posaj
A. D. 33.]
11 And, as the lame man which
was healed held Peter and John,
all the people ran together unto
thera, in the porch " that is called
Solomon's, greatly woitdering.
12 And when Peter* saw z7, he
answered unto the people, Ye men
of Israel, why marvel ye at this 1
oJno.lC.i3. C5.I2.
CHAPTER III.
63
bility of deception in the case. It was
not merely the friends of Jesus that saw
this ; not those who had an interest in the
miracle, but those who had been his ene-
mies, and who had just before been en-
gaged in putting him to death. Let this
miracle be compared, in these particulars,
with those pretended vaxraiCleB which have
been affirmed to have been wrought in
defence of other systems of religion, and
it will be seen at once that here is every
appearance of sincerity, honesty, and
ruth; and in them every mark of decep-
tion, fraud, and imposition. (See Paley's
Evidences of Christianity, Proposition ii.
ch ii.)
11. Held Peter and John. The word
held means he adhered to them ; he joined
himself to them ; he was desirous of re-
maining with them, and participating
with them. IT AU the people, &c. Excited
by curiosity, they came together. The
fact of the cure, and the conduct of the
man, would soon draw together a crowd,
and thus furnish a favourable opportunity
for preaching to them the gospel. IT In
the porch, &c. This porch was a covered
way or passage on the east side of the
temple. It was distinguished for its mag-
aificence. See the Plan and description
of the temple. Notes on Matt. xxi. 12.
ly. When Peter saw it. Saw the peo-
ple assembling in such multitudes and
wondering at the miracle. IT He ansu)ered.
The word answer, with us, implies that a
question had been asked, or that some
subject had been proposed for considera-
tion. But the word is used in a different
sense in the Bible. It is often used when
no question was asked, but when an oc-
xysion was offered for remarks, or where
an opportunity was presented to make a
'.tdtement. It is the same as replying to
a thing, or making a statement in regard
to some subject. Dan. ii. 26. Acts v. 8.
1 Ye men of Israel. Jews. Comp. ch. ii.
1 4. IT Why marvel ye at this? The par-
ticidar thing which he intended to re-
prove here, was not that they v)07idered,
for that was nroner ; but that they looked
or why look ye so earnestly on us,
as though by our own '' powei oi
holiness we had made this man to
walk ]
13 The God ' of Abraham, and
of Isaac, and of Jacob, the God of
our fathers, ''hath glojified * his Son
Jesus ; whom ye delivered up, and
i2Cor.3.5. cMaU.22.32. . dc 5.30,31.
e Jno.17.1. Ep.1.20-22. Ph.2.9-11. Ee.2.9. Re.l.5,lS
a>i Peter and John as if they had been the
authors of this heahng. They ought to
have understood' it. The Jews were
sufficiently acquainted with miracles to
interpret them, and to know whence they
proceeded ; and they ought not, therefore,
to ascribe them to man, but to inquire
why they had been wrought by God.
IT Why look ye, &c. Why do ye fix the
eyes vvith amazement on us, as though we
could do this ? Why not look at once to
God? ^ By our own power. By any ar<
of healing, or by any medicine, we had
done this. ^ Or holiness. Piety. As if
God had bestowed this on us on account
of our personal and eminent pierj'. It may
be remarked, that here was ample oppor-
tunity for them to establish a reputation
of their own. The people were disposed
to pay them honours ; they might at once
have laid claim to vast authority over
them ; but they refused all such personal
honours, and ascribed all to the Lord
Jesus. Whatever success may attend the
ministers of the gospel ; or however much
the world may be disf)osed to do them
honour; they should disclaim all power in
themselves, and ascribe it to the Lord
Jesus Christ. It is not by the talents or
personal holiness of ministers, valuable as
these are, that men are saved ; it is only
by the power of God, designed to honour
his Sen. See 2 Cor. iii. 5, 6.
13. The God of Abraham. He is called
the God of Abraham because Abraham
acknowledged him as his God, and because
God showed himself to be his friend
Comp. Matt. xxii. 32. Ex. iii. 6. 15. Gen
xxviii. 13; xxvi. 24. It was important to
show that it was the same God who had
done this that had been acknowledged by
their fathers; and that they were not
about to introduce the worship of anjf
other God. And it was especially impor-
tant, because the promise had been made
to Abraham, that in his seed should all
the families of the earth be blessed. Gen
xii. 3. Comp. Gal. iii. 16. IT Hath glorified
Has honoured. You denied, despised
and murdered him : bu* God has exalted
54
THE ACTS.
[A. D. 3.1
denied * him in the presence of Pi-
lute, when he '' was determined to
let him go.
14 But ye denied the Holy "^ One
and the Just, '' and desired a mur-
derer to be granted unto you ;
a Jno.19.15. i Matt.27. 17-25. Lu.23.16-23.
c P».16.10. Lu.1.35. d c.7.52;22.14.
and honoured him. This miracle was
done hi the name of Jesus, ver. 6. It was
tlio power of God that had restored him ,*
aiid by putting forth this power God had
shown that he approved the work of his
Son, and was disposed to honour him in
the view of men. Comp. John xvii. 1.
Eph. i. 20-22. Phil. ii. 9—11. Ileb. ii. 9.
Rev. i. 5—18. ^ Ye delivered vp. That
IS, you delivered him to the Romans to be
put to death. See Note, eh. ii. 2.3. IT Avd
denied him in Ike presence of Pilale. De-
nied that he was the Messiah. Were
unwilling to own him as your long-ex-
pected King. John xix. 15. IT Wlien he
was determined, &c. Matt. xxvu. 17 — 25.
Luke xxiii. 16—23. Pilate was satisfied
of his innocence ; but he was weak, and
timid, and irresolute, and yielded to their
wishes. The fact that Pilate regarded
him as innocent was a strong aggravation
of their crime. They should have re-
garded him as innocent; but they urged
on his condemnation, against the delibe-
rate judgment of him before whom they
.had arraigned him ; and thus showed how
obstinately they were resolved on his
death.
14. T/ie hob/ One, <i'c. See Ps. xvi. 10.
Comp. Note, Acts ii. 27. IT And the just.
The word just here denotes imwcent, or
one who was free from crime. It properly
is used in reference to Zr/w, and denoles
one who stands upright in the view of the
law, or vvho is not chargeable with crime.
In this sense the Lord Jesus was not only
j>ersonalli/ innocent, but even before his
judges he stood unconvicted of any
crime The crime charged on liim at
first was Jilasphcmy (Matt. xxvi. 6.5); and
on this charge the Sanhedrim had con-
demned him, without proof But of this
charge Pilale would not take cogni/anre,
and hence before him they charged him
^ith sedition. Luke xxiii. 2. Neither of
these charges were made out; and, of
course, in the eye «)f the law he was in-
nocent and just. It greatly aggravated
their crime tliat they demanded liisdealli
■till, even after u was ascertained thp.t
^hey could prove nothing agamst him •
thus showing that it was mere hatred and
iiinl»f;o that led lliem to sc ek his death
15 And killed the ' Prince ot life,
whom God hath raised ' from the
dead ; whereof f we are witnesses,
16 And his name, through faith
in his name, hath made this mar
strong, whom ye see and know;
J or, autlior. Jno.1.4. IJno.S.ll. e M»tt 9A3-1.
Ep.1.20. /c.2.32.
IT And desired a murderer. Matt. xx\ ii.
21.
15. And hilled the Pnni^ of Life. The
word rendered prince dcotes properly a
military leader or comrrinder. Hence,
in Heb ii. 10, it is transla'eu captain ; " It
became him to mak»» the Captain of
their salvation perfect through sufferings.'
As a captain or commander lead« on to
victory, and is said to obtain it, so the
word comes to denote one who is the
cause, the author, the procurer, &c. In
this sense it is used. Acts v. 31, "Him
hath God exalted to be a Prince and a
Saviour, /or to give repentance to Israel,"
&c. In Heb. xii. 2, it is properly rendered
author ; " Looking unto Jesus, the author
and finisher of our faith." The word
author, or giver, would express the mean-
ing of the word here. It also implies that
he has dominion over life; an idea, in-
deed, which is essentially connecled with
that of his being the author of it. The
word life here is used in a large sense, as
denoting all manner of life. In this sense
it is used in reference to Christ in John i.
4, "In him was life," &c. Comp. John v.
26. 1 John v. 11. 1 Cor. xv. 45. Jesus is
here called the Prince of life in contrast
with him whom the Jews demanded in
his place, Barabhas. He was a murderer
(Luke xxiii. 19. Mark xv. 7), one who had
destroyed life ; and yet they demanded
that he whose character it was to destroy
life should be released, and the Author
of life to lie put to death. IT Whom God
hath raised. Arc. ch. ii 24. 32.
16. And his name. The name of Jesus
is here put for Jesus himself; and it is
the same as saying, " and he," Arc' In thia
way the word jiame is often used by tlic
Hebrews, .-'specially when speaking of
God. Acts i. 15; iv. 12. Eph. i. 21. Rev
iii. 4. It does not mean that there was
any efTicacv in the mere name of Jesus
that should heal the man, Imt that it
was done by his aulhorily and |.ower.
1i 'Phrnurrh ftifh in his uninr. Bv means
of fiilh III him; that is, by tlie faiih
which IN'Ier and John had in Jesus. It
does not refer to any faiih that the mar
had himself, fiir there i.-s no evidence that
he behoved iii him. But it was bv mram
I. D. 33.J CHAPTER 111,
yea, the faith which is by him hath '
given him this perfect soundness in
the presence of you all.
85
of the faith which the apostles exercised
m him that the miracle was wrought, and
was thus a fulfilment of the declaration
■•n Matt. xvii. 20, " If ye have faith ye
shall say to this mountain, remove hence,"
&c. This truth Peter repeats two or three
timefj in the verse to impress it more dis-
tinctly on the minds of his hearers.
IT Whom ye see and know. There could
therefore be no mistake. He was well
known to them. There was no doubt
about the truth of the miracle (ch. iv. 16),
and the only inquiry was in what way it
had been done. This Peter affirms to
have been accomplished only by the
power of the Lord Jesus. "IT Perfect
soundness. sko-kkv,^::(v. This Avord is not
used elsewhere in the New Testament.
It denotes integrity of parts, freedom from
any defect ; and .t here means that the
cure was perfect and entire, or that he
was completely restored to the use of his
limbs. IT In the presence of you all. You
are all witnesses of it, and can judge for
yourselves. This shows how confident
the apostles were that a real miracle had
been performed. They were willing that
it should be examined ; and this is con-
clusive proof that there was no attempt
at imposture. A deceiver, or one who
pretended to work miracles, would have
been cautious of exposing the subject to
the danger of detection.
17. And now, brethren. Though they
had been guilty of a crime so enormous,
yet Peter shows the tenderness of his
neart in addressing them still as his bre-
thren. He regarded them as of the same
nation with himself, as having the same
!aopes, and as being entitled to the same
privileges. The expression also shows
that he was not disposed to exalt himself
as being by nature more holy than they.
This verse is a remarkable instance of
tenderness in appealing to sinners. It
would have been easy to have reproach-
ed them for their enormous crimes ; but
t vvas not the way to reach the heart.
Viie had indeed stated and proved their
\ wickedness. The object now was to
I bring them to repentance for it ; and this
; was to be done by tenderness, and kind-
; ness, and love Men are melted to con-
■^trition, not by reproaches, but by love. IF /
voot I know : I am Vv'ell apprized of it.
I know yo J will affirm it ; and I admit
iVit it was so Still the enormous d ?e(^
f2
17 And row, brethien, I wet that
through ig-norauce " ye did zY, asrf/o
also your rulers.
a Lu.23.34. Jao.16.3. lCor.2.8
has been done. It cannot be recalled
and it cannot be innocent. It remain?,
therefore, that you should repent of it,
and seek for pardon. H That through ig^
norance, &c. Peter does iiot mean to
affirm that they were innocent in having
put him to death, for he had just proved •
the contrary ; and he immediately pro ^-*
ceeds to exhort them to repentance. But']
he means to say that their offence v.a-s I
mitigated by the fact that they were igno- 1
rant that he was the Messiah. The same I
thing the Saviour himself affirmed when
dying. Lu^'e xxiii. 34. " Father, forgive
them, for tney know not what they do."
Comp. Acts xiii. 27 1 Cor. ii. 8. The
same thing the apostle Paul affirmed m
relation to himself, as one of the reasons
why he obtained pardon from the enor-
mous crime of persecution. 1 Tim. i. 13
In cases like these, though crime might
be mitigated, yet it was not taken entirely
away. They were guilty of demanding
a man to be murdered who was declared
innocent ; they were urged on with un
governable fury; they did it from con
tempt and malice ; and the crime oi mur-
der remained, though they were ignoranS
that he was the Messiah. It is plainly
implied that if they had put him to death
knoiving that he was the Messiah, and as
the Messiah, there would have been no
forgireness. Comp. Heb. x. 26 — 29. Igno-
rance, therefore, is a circumstance which
must always be taken into view in an
estimate of crime. It is at the same time
true, that they had opportunity to know
that he Vi-as the Messiah; but the mere
fact that they were ignorant of it, was
still a mitigat-ng circumstance in the
estimate of their crime. There can be
no doubt that the mass of the people
had no fixed belief that he was t!le
Messiah. IT As did also your riders.
Comp. 1 Cor. ii. 8, where the apostle
says that none of the princes of thia
world knew the wisdom of the gospel,
for had they known it, they would no!
ha\e crucified the Lord of glor}'. Is
is certain that the leading Scribes and
Pharisees were urged on by the most un-
governable fury and rage to put Jesus to
death, even when they had abundanl
oppoi-tunity. to know his true character
This was particularly the case with the
high-priest. But yet it was true that
they did n:t believe that he wa.=! the Mop-
66
THE ACTS.
[A. D. 3a.
18 But those • thinga which
God before had showed by the
mouth of all his prophets, that
Christ stoild sulTer, he hath so
fulfilled.
a Lu.24.44. C.26.22J23.
Bfah. Their minds had been prejudiced.
They had expected a prince and a con-
queror. All tiheir views of the Messiah
were different from the character which
Jesus manifested. And though they might
have known that he was the Messiah ,•
though he had given abundant proof oC
the lact, yet it is clear that they did not
believe it. It is not credible that they
would have put to death one whom they
really believed to be the Christ. He was
the hope, the only hope of their nation ;
and they would not have dared to imbrue
heir hands in the blood of him whom
they really bebeved to be the illustrious
personage so long promised, and expected
by their fathers. It was also probably
true that no small part of the Sanhedrim
was urged on by the zeal and fury of the
chief-priests. They had not courage to
resist them ; and yet they might not hav#
entered heartily mto this work of perse-
cution and death. Comp. John vii.50 — 53.
The speech of Peter, however, is not in-
tended to free them entirely from blame ;
nor should it be pressed to show that they
were innocent. It is a mitigating circum-
stance thrown in to show them that there
was still hoj)e of mercy.
18. JJut those things. To wit, those
things that did actually occur, pertaining
lo the life and death of the Messiah.
^ Had showed. Had announced, or fore-
told. IT Bi/ the mouth of all his prophets.
That is, by the prophets in general, with-
out affirming that each individual pro-
phet had a distinct prediction respecting
this. The prophets taken together, or the
prophecies as a V}hole, had declared this.
The word all is not unfrequently used in
this somewiiat limited sense. Mark i. 37.
John iii. 26. In regard to the prophecies
respecting Christ, see Note, Luke xkiv.
27. IT Ihjh 80 fulfilled. He has caused
to be fuflilled in this manner ; that is, by
the rejection, denial, and wickedness of
Ihe rulers. It has turned out to be in
strict accordance with the prcphecy.
This fact Peter incs in exhorting tnem to
re|)entancc; but it is rtot to he regarded
as an excuse for ttiojr sins. The mere fact
that nil this was (i)relold, that it was in
acconlance with llio purposes and pre-
dictions of God, docK not take qwov the
19 Repent * ye therefore, and be
converted, "^ that your sins may be
** blotted out, when the times of re-
fresliing * shall come from the pre-
sence of the Lord ;
b c.2.38. c Is.l. 16-20. Joel 2.13. d I8.43.S6.
( Jer.3l.23-25. Zep.3.14-20. Re.21.4.
gu
In regard to this, we may remark, (1.) The
prediction did not change the nature of
the act. The mere fact that it was fore-
told, or foreknown, did not change its
character. See Note, ch. i 23. (2.) Peter^
still regarded them as guihy. He did not'
urge the fact that this was foreknown as
an excuse for their sin, but to show them
that since all this happened according to
the prediction and the purpose of God,
they had hope in his mercy. The plan'
was that the Messiah should die to make
a way for pardon; and, therefore, they
might have hope in his mercy. (3.) Thia-^
was a signal instance of the power and
mercy of God in overruling the wicked
conduct of men to further his purposes
and plans. (4.) All the other sins of men
may thus be overruled, and thus the
wrath of man may be made to praise
him. But, (5.) This will constitute no ex
cuse for the sinner. It is no part of liis
intention to honour God, or to advance
his purposes; and there is no direct ten-
dency in his crimes to advance his glory
The direct tendency of his deeds is coun-
teracted and overruled ; and God brings
good out of the evil. But this surely con-
stitutes no excuse for the sinner.
If it be asked why Peter insisted on
this, if he did not mean that it should be
regarded as an excuse for their sin ; I re-
ply, that it was his design to prove thai
Jesus was Ihe Messiah, and having proved
this, he could assure them that there was
mercy. Not because they had not been
guilty; not because ihey deserved favour;
but because the fact that the Messiah haft
come was an argument that any finnera
might obtain mercy, as he immediately
proceeds to show them. ^
10. Repent ye. Note, Matt, iii 2 ,
IT Therefore. Because of your sin in ]»ut i
ting Jesus to death ; and because he is the
Messiah, and God Uirough him is willing
to show mercy to the chief of sinners, j
IT And be converted. This expression con-
voys an idea not at all to lie found in the
original. It conveys the idea oi'pas.tivity
BV: nmvertrd, as if they wore to yield tc
some lltroign influence that they were
nov^ resisting. But the idea of being pas-
sive, in this, is not conveyed by the origi-
K. D. 33. J
CHAPTER 111.
67
■ f lal word. The word means properly to
j i-ir7i ; to return to a path fr jm which one
' nas gone astray ; and then to turn away
from sins, or to forsake them. It is a word
used in a general sense to denote the
whole turning to God. That the form of
the word here (i^io-T^i^^rs) does not de-
note passivity may'be clearly seen by re-
ferring to the following places, where the
same form of the word is used. Matt.
x\iv 18. Mark xiii. 16. Luke xvii. 31.
1 Thess. i. 9. The expression, therefore,
would have been more appropriately
rendered "repent, and turn, that your
sins," &c. To be converted cannot be a
matter of obligation ; but to turn to God
IS the duty of every sinner. The crimes
of which he exhorted them to repent
'vere those pertaining to the death of the
Lord Jesus, as well as all the past sins of
their life. They were to turn from the
course of wickedness in which they and
the nation had been so long walking.
[IT That your sins, «fec. In order that your
sins 7nay be forgiven. Sin cannot be par-
doned before man repents of it. In the
j order of the work of grace, repentance
■ must always precede pardon. Of course,
' no man can have evidence that his sin is
pardoned until he repents. Comp. Isa.
i. 16—20. Joel ii. 13. IT May be blotted out.
May be forgiven, or pardoned. The ex-
>*pression, to blot out sins, occurs also in
I Isa. xliii. 25. Ps, li. 1. 9. Jer. xviii. 23. Neh.
t iv. 5. Isa. xliv. 22. The expression, to blot
^ out a 7iame, is applied to expunging it from
a roll, or catalogue, or lint, as of an army,
&c. Ex. xxxii. 32, 3.3. Deut. ix. 14; xxv.
/ 19 ; ixix. 29, &c. The expression, to olot
\ out sins, is taken from the practice of cre-
•: ditors charging their debtors, and when
; the debt was paid, cancelling it, or wholly
' removing the record. The word used
here properly refers to the practice of
writing on tables covered with wax, and
then by inverting the stylus, or instrument
ot writing, smoothing the wax again, and
rhus removing every trace of the record.
'This more entirely expresses the idea of
pardoning, than blotting does. It means
vvliolly to remove the record, the charge,
and every trace of the account against us.
In this way God forgives sins. H When
the times, &c. The word 'i-^,-, rendered
"when," is commonly rendered that, and
denotes the ^naZ caitse, or the reason why
a thing is done. Matt. ii.23;v. 16. 45, &c.
By many it has been supposed to have
this sense here, and tc mean " repent
i?i order that the times of refreshing may
ccine," <S:c. Thus Kuinoel, Grotius, Light-
foot, the Syriac version, &c. If used in
his sense, it means that their repentance
^ortb.-^
it ia I
and forgiveness would be the means ot
introducing peace and joy. Others have
rendered it in accordance with our trans-
lation, " when," meaning that they might
find peace in the day when Christ should
return to judgment; which return would
be to them a day of res?, though of terroi
to the wicked. Thus Calvin, Beza, the
Latin Vulgate, Schleusner, &c. The
grammatical construction will admit of
either, though the former is more in ao
cordance with the usual use of the worth"
The objection to the former is, that
not easy to see how their repenting,
should be the means of introducing the I
times of refreshing. And this, also, cor-
responds very little with the desigii of
Peter in this discourse. That was to e/i-
courage them to repentance; to adduce
arguments why they should repent ; and
why they might hope in his mercy. To
do ihis, it was needful only to assure thenj
that they were living under the times i
graciously promised by God, the times of |
refreshing, when pardon might be obtain^
ed. The main inquiry, therefore, is, what
did Peter refer to hy the times of refresh^
ing, and by the restitution of all things'.
Did he refer to any particular manifesta-
tion to be made then ; or to the influence
of the gospel on the earth ; or to the future
state, when the Lord Jesus shall '^ome to
judgment ? The idea which I suppose
Peter intended to convey was this:
' Repent, and be converted. You have
been great sinners, and are in danger.
Turn from your ways, that your sins may
be forgiven.' But then, what encourage,
ment would there be for this? or vWiy
should it be done? Answer. 'You are
hving under the times of the gospel, the
reign of the Messiah, the times of refresh-
ing. This happy, glorious period has been
long anticipated, and is to continue to the
close of the world, the period including
the restitution of all things, and the re-
turn of Christ to judgment, has come ,
and is, therefore, the period when you
may find mercy, and when you shnu/d
seek it, to be prepared for his return.' In
this sense the passage refers to the fact
that this time, this dispensation, this eco-
nomy, including all this, had come, and
thev were livirig under it, and might and
should seek for mercy. It expresses,
therefore, the common . belief of the Jews
that such a time should come, and the
comment of Feier about it? nature and
continuance. The belief of the Jews
was that such times should come. Peter
afllrms that the belief of such a period
was well-founded — a time ^\hen merj
mav be obtained. That tir- » has
lerot
r.oa^m.
THE ACT«.
fA. D. 33
20 And he " shall send Jesus
Christ, which before was preached
unto you :
ac.l.n. He.9.28.
The doctrine that it should come Avas well-
founded, and has been fulfilled. This
was a reason why they should repent, and
hope in tiie mercy of God. Peter goes on,
then, to state further cliaracierisiics of
that period. It should include the restitu-
tion of all things, the return of Christ to
judgment, &c. And all this was an addi-
tional consideration why they should re-
pent, and turn Irom their sins, and seek
for forgiveness. The meaning of the pas-
sage may, therefore, be thus summed up :
' Repent, since such times shall come ;
they are clearly predicted; they were to be
expected ; and you are now living under
them. In these times; in this dispensa-
t'on, also, God shall send his Son again to
judge the world ; and all thhigs sliall be
etosed and settled for ever. Since you
live under this period, you may .seek for
mercy ; and you should seek to avoid the
vengeance due to the wicked, and to be
admitted to heaven when the Lord Jesus
y*hall return.' IT Times of refreshing.
[The word rendered refreshing, y.vu,-\ijlti,
means properly the breathing, or refresh-
ment, after being heated with labour, run-
ning, &.C. It hence denotes any kind of
refreshment, as rest, or deliverance from
evils of any kind. It is used nowhere
j_else in the New Testament, except that
the verb is used in 2 Tim. i. 16, "Onesi-
phorus. . . .oft refreshed me, and was not
ashamed of my chain." lie administered
comfort to me in my trials. It is u.sed by
the LXX. in the Old Testament nine
times. Ex. viii. 15, "But when Pharaoh
bBvv that there was respite," i. e. cessation
iT rest from the plagues. IIos. xii. 8. Jer.
xlix. 31, Ps. Ixix. 11, &c. In no place in
J.he Old Testament is the 7i'ord ai)plied to
('^ the terms of the gospel. The idea, hovv-
\ I ver, that the times of the Messiah would
be times of rest, and ease, and prosperity,
\\:^s^ a favourite one among the Jews, and
WtLS countenanced in the Old Testament.
Soo Isa. xxviii. 12, "To whom he said,
ThL«; is the rest wherewith ye may cause
the weary to rest ; and this is the refresh-
\ tng," &c. They anticipated the times of
*^he gospel ns a period when ihoy sliould
have rest from ihoir enemies; a rcsjiite
from the evils of ojipression and \\ar ami
a period of great r>nti<>nal prosperity and
pciK o. Under the idea that the iia/ij)}/
lip" >' (f the Messiah had come, Peter now
-^^rt'8.sr« them, and assures them that
21 Whorii the heav^ens must re
ceive until the times * of restitutior
of all things, which God hath
b Matin.n.
they might obtain pardon and peace
IT ISluill come. This does not mean that
this period was still future, for it had
come; but that the expectation of the
Jews that such a Messiah should come
was well-founded. A remarkably similai
construction we have concerning Elijah
(Matt. xvii. 11), "And Jesus answered
and said, Elias truly shall first come, and
restore," &c. ; that is, the doctrine that
Elijah should come was true; though he
immediately adds that it had already taken
place, ver. 12. See Note on the place
Tl From the presence of the Lord. Greek.
" from the face of the Lord." The expres-
sion means that God was its author. From
the face of the Lord means from the Lord
himself. Mark i. 2, " I send thy messen-
ger before thy face," i. e, before thee,
Comp. Mai. hi. 1. Luke i. 76; ii. 31.
20. And he shall send, &c. ch. i. 11.
Under this economy of things, he shall
send Jesus Christ, i. e. the Messiah, to
teach men; to redeem them; to save
them ; to judge the world ; to gather his
people to himself; and to condemn the
wicked. Under this economy they were
then. This, therefore, was an argument
why they should repent and turn to God.
that they might escape in the day of judg
ment. IT Which before was preached, «kc.
Who has been proclaimed as the Me.ssiah.
The name Jesus C'hrist is equivalent here
to the Messiah. The Messiah had been
proclaimed to the Jews as about to come
In his time was to be the period of re
freshing. He had come ; and they were
under the economy in which the blessings
of the Messiah were to be enjoyed. This
does not refer to his personal ministry, or
to the preaching of the ajK)stlcs ; but tc
the fact that the Messiah had been a long
time annoujtced to them by the proj)hets
as about to come. All the proplicts had
preached him, as the hope of the nation.
It may bo remarked, however, that there
is here a diflerence in the manuscripts-
A large majority of them read :TfCK.x£«.
piir.uei 01 , w ho was designated or appointed
instead of vviio was preached. This read
ing is approved liy Gricsliach, Knapp
Bengc!, tVc. It was followed in the nn
cirnt Sy-iac. the Arabic, &c. and is un-
doubtedlv the true reading.
21. \V}i(im Ihe heaven ?nust receive. The
common i)elicf of the Jews was, that the
Messiah would reign '•«» /he earth foi
Al.D. 33.J
CHAPTER .11.
j9
spoken " by the mouth of all his
"aoly prophets since the world began.
ever. John xii. 34. On this account they
would object that Jesus could not be the
Messiah , and hence it became so impor-
tant for Vae apostles to establish the fact
that he had ascended to heaven. The
"evidence which they adduced was the
fact that they saw him ascend. Acts i. 9.
The meaning of the expression " w hom
the heaven must receive," is that it was
fit or proper (Su) that he should ascend.
One reason of that fitness or propriety he
himself stated in John xvi. 7, corap. xvii.
2. It w^as also ft or expedient that he
should do it, to direct the affairs of the
universe for the welfare of the church
(Eph, i. 20—22), and that he should exer-
cise there his office as a priest in inter-
ceding for his people. 1 John ii. 1, 2. Heb.
vii. 25; ix. 24. Rom. viii. 34, &c. It is
remarkable that Peter did not adduce
any passage of Scripture on this subject;
but it was one of the points on which
there was no clear revelation. Obscure
intimations of it might be found in Ps. ex.
xvi. &c. but the fact that he should as-
".end to heaven was not made prominent
in the Old Testament. The words "whom
the heaven must receive," also convey
the idea of exaltation and power ; and Pe-
ter doubtless intended to say that he was
clothed with power, and exalted to ho-
nour in the presence of God. See Ps. cxv.
3, comp. 1 Pet. iii. 22, " Who is gone into
heaven, and is on the right hand of God ;
angels and authoruies and powers being
made subject unto him." Note, Acts ii.
33. IF Until. This word implies that he
would then retui n to the earth ; but it
does not imply that he would not again
ascend to heaven. IT The times of the
restitution of all things. The noun ren-
dered restitution {k7rox:irx(rr:i!rs.og) doCS
not elsewhere occur in the New Testa-
ment. The verb from which it is derived
occurs eight times. It moans properly to
"esfore a thing to its farmer situation, as
restoring a sprained or dislocated limb to
ts former soundness Hence it is used to
restore, or to h:al, in the New Testament,
"^latt. xii. 13, 'And it (the hand) was re-
nored whole as (he other." Mark iii. 5.
Luke vi. 10. And hence it is apphed to the
preparation jf fitness for the coming cf
the Messiah which was to attend the
preaching of John in the character of
Klias. Matt. xvii. 11. Mark ix. 12. Thus in
Josophus (Antiq. li. 3. 8), the word is used
to denote the return of the Jews from the
caotivitv of Babylon, and their restoration
22 For IMoses truiy said unto the
fathers, A * Prophet shall the Lord
to their former state and privileges. The
word has also the idea of consuvLmation,
completion, or filling up. Thus it is used
in Philo, Hesychius, Phavorinus, and by
the Greek classics. (See Lightfoot anrt
Kuinoel.) Thus it is used here by the
Syriac. " Until the complement or filling
wpof the times;" that is, of all the events
foretold by the prophets, &c. Thus the
Arabic. " Until the times which shall esta-
blish the perfection or completion of all the
predictions of the prophets," &c. In this
sense the passage means that the heavens
must receive the Lord Jesus until all things
spoken by the prophets in relation to his
work, his reign, the spread of the gospel,
the triumph of religion, &c. shall have
been fulfilled. It also conveys the idea
of the predicted recovery of the world
from sin, and the restoration of peace and
order; the consummation of the work of
the Messiah, now begun, but not yet
complete ; slow it may be in its advc~ces,
but triumphant and certain in its progress,
and its close. IT All things. All things
which have been foretold by the prophets
The expression is limited by the connex-
ion to this ; and of course it does not mean
that all men shall be saved, or that all
the evils of sin can be repaired or reme-
died. This can never be, for the mis-
chief is done, and cannot be undone;
but every thing which the prophets
have foretold shall receive their comple-
tion and fulfilment. ^ Which God hath
spoken. Which have been revealed, and
are recorded in the Old Testament. T Of
all his holy prophets. This does not mean
that each one of the prophets had spoken
of these things ; but that all which had
been spoken should be fulfilled. IT Since
the world began. This is an expression
denoting the same as from the beginning
meaning to affirm with emphasis that all
the prophecies should be fulfilled. The
apostles were desirous to show that they,
as well as the Jews, held entirely to the
prophets, and taught no doctrine which
they had not taught before them.
22. For Moses truly said. The autho-
rity of Moses among the Jews was abso-
lute and final. It was of great importance,
therefore, to show not only that they wera
not departing from his law, but that he
had actually foretold these very things.
The object of the passage is not to prove
that the heavens must receive him, but
that he was truly the Messiah. ^ Untc
the fathers. To "their ancestoi-s, tir thg
THE ACTS.
[A.D. 53
your God raise up unto you of your
brethren, like unto me; him shall
founders of the nation. See Deut. xviii,
15 — 19 '^ A prophet. Literally, one who
fbretels future events. But it is also used
to denote a religious teacher in general.
See Rom. xii. 6. In. Deut. it is evi-
dently used in a large sense, to denote
one who should infallibly guide and di-
rect the nation in its religious affairs ; one
who should be commissioned by God to
do this, in opposition to the divijters (ver.
14; on which other nations relied. The
meaning of this passage in Deuteronomy
is apparent from the connexion. Moses
is stating to them (ver. 1—8) the duty and
office of the priests and Levites. He then
cautions them against conforming to the
surrounding nations, particularly on the
Bubject of religious instruction and gui-
dance. They, said he, consult, in times of
perplexity, with enchanters,and charmers,
and necromancers, and wizards, &c. (ver.
11 — 14), but it shall not be so with you.
You shall not be left to this false and un-
certam guidance in times of perplexity
and danger; for the Lord will raise up,
from time to time, a prfjphet, a man di-
rectly commissioned in an extraordinary
manner from heaven, like me, who shall
direct and counsel you. The promise,
therefore, pertains to the series of jyrophets
which God would raise up; or it is a pro-
mise that God would send his prophets, as
occa-sion might demand, to instruct and
counsel the nation. The design was to
keep them from consulting with diviners,
&c. and to preserve them from following
the pretended and false religious teachers
of surrounding idolatrous people. In this
mterpretation most commentators agree.
See particularly Calvin on this place.
Thus explained, the prophecy had no cx-
dusive or even direct reference to the
Messiah, and there is no evidence that
the Jews understood it to have any such
reference, except as one of the series of
projmets that God would rai.se up and
send to instruct the nation. If then it be
a'^ked on what principle Peter appealed to
(his, wo may reply, (I.) That the Messiah
was to sustain the character of a prophet,
and the prophecy had reference to him as
vne of the teachers that God would raise
uji to instruct the nation. (2.) It would
upi»ly to him iy ivay of eminence, as the
greates' of t]ic messengers that God would
send to instruct llio peof)le. In this sen.se
it i« probable that the Jews would urider-
fitand it. (3.) This was one of those
emergencies in the history of the nation
ye hear in all things, whatsoevei
he shall say unti you.
when they might expect such an inter
vention. The prophecy implied that in
times of perplexity and danger, God would
raise up such a prophet Such a time
then existed. The nation was corrupt,
distracted, subjected to a foreign power,
and needed such a teacher and guide.
If it be asked why Peter appealed to this,
rather than to explicit piophecies of the
Messiah, we may remark, (1.) That his
main object was to show their guilt in
having rejected him and put him to death
ver. 14, 15. (2.) That in order to do this,
he sets before them clearly the obligation
to obey him ; and in doing this, appeals
to the express command of Moses. He
shows them that, according to Moses,
whoever would not obey such a prophet
should be cut off from among the people.
In refusing, therefore, to hear this great
prophet, and putting him to death, they
had violated the express command of their
own lawgiver. But it was possible stiU
to obey him, for he still lived in heaven ;
and all the authority of Moses, therefore,
made it a matter of obligation for them
still to hear and obey him. The Jews
were accustomed to apply the name pro-
phet to the Messiah (John i. 21; vi. 14;
yii. 40. Matt. xxi. 11. Luke iv, 24), and
it has been shown from the writings of
the Jewish Rabbins, that they believed
the Messiah would be the greatest of the
prophets, even greater than Moses. See
Note, John i. 21. IT The Lord your God
In the Hebrew, " Jehovah, thy God.'
IT Raise up unto you. Appoint, or com
mission to come to you. H Of your hre
thren. Among yourselves ; of your own
countrymen ; so that you shall not be de-
pendent on foreigners, or on teachers of
other nations. AH the prophets were
native-born Jews. And it was particu-
larly true of the Messiah that he was to
be a Jew, descended from Abraham, and
raised up from the midst of lus brethren
Heb. ii. 11. IG, 17. On this account
was to be presumed that they would feei
a deeper interest in him, and listen more
attentively to his instructions. IT Likt
unto me. Not in all things, but only ir
the ix)int which was under discussion
He was to resemble him in being able to
make known to them the will of God, and
thus preventing the necessity of look'iii
to other teachers. The idea of re.Hm
blance between Moses and the prophet u
not very strictly expressed in the Greek
except in the mere circumstar.ee of bein|
\. D. 33.]
CHAPTER in.
23 And it shall come to pass,
that every soul which will not hear
that Prophet shall be destroyed from
amon^ the people.
raised up. God shall raise up to you a
prophet as he has raised up me — <i,- t/^L
The resemblance between Moses and the
Messiah should not be pressed too far.
The Scriptures have not traced it farther
Ihan to the fact that both were raised up
by God to communicate his will to the
Jewish people ; and therefore one should
he heard as well as the other. H Him
shall ye hear. That is, him shall you
obey, or you shall receive his instructions
as a communication from God. IT In all
things whatsoever, &c. These words are
not quoted literally from the Hebrew, but
they express the se?ise of what is said in
Deut. xviii. 15. 18.
23. Ajid it shall come to pass. It shall
be or shall occur. This is not the usual
word rendered " it shall come to pass."
It is a word commonly expressing futu-
rity, but here it conveys the notion of o6-
ligation. In this verse Peter has not quoted
the passage in Deuteronomy literally, but
he has given the sense. '^ Every soul,
'^.very person, or individual. Soul is often
put for the whole man by the Hebrews.
Acts vii. 14. Josh. x. 28. IT Hear that pro-
phet. That is, obey his instructions. He
shall have authority to declare the will
of God ; and he that does not obey him
refuses to obey God. Comp. Luke x. 16.
John xiii. 20. IF Shall be destroyed. Tliis
quotation is made according to the sense,
and not literally. In the Hebrew the ex-
pression is (Deut. xviii. 19), "I will require
it of him," i. e. I will hold him answer-
able, or responsible for it ; I will punish
him. This expression the LXX. have
rendered by " I will take vengeance on
him." The idea of the passage is, there-
fore, that God would punish the man that
would not hear the prophet, without spe-
cifying the particular way in which it
should be done. The usual mode of
punishing such offenceo was by cutting
the offender off from among the people.
Ex. XXX. 33; xii. 15 ; xix. 31. Num. xv. 31 ;
six. 13. Lev. vii. 20, 21. 25. 27, &c The
sense is, that he should be punished in
the usual manner ; i. e. by excision, or by
being destroyed from among the people.
The word translated shall be destroyed
means properly to exterminate ; wholly to
devote to ruin, as of a wicked people, a
wicked man whos<? life is taken, &c. To
be destroyed/row among the people means,
owever, to be excommunicated, or to be
24 Yea, and all the \ rophets from
Samuel, and th .se that follow after,
as many as have spoken, have like-
wise foretold of these days.
deprived of the privileges of a people.
Among the Jews this was probably the
most severe punishment that could be in-
flicted. It involved the idea of behig cul
off from the privileges of sacrifice and
worship in the temple and in the syna-
gogue, &c. and of being regarded as a
heathen and an outcast. The idea which
Peter expressed here was, that the Jewa
had exposed themselves to the severest
punishment in rejecting and crucifying
the Lord Jesus, and that they should,
therefore, repent of this great sin, and
seek for mercy. The same remark is ap
plicable still to men. The Scriptures
abundantly declare the truth, that if ; a-
ners will not hear the Lord Jesus, they
shall be destroyed. And it becomes each
individual to inquire w-ith honesty wlie-
ther he listens to his instructions, and
obeys his law, or whether he is rejecting
him and following the devices and de-
sires of his own heart. It will be a solemn
day when the sinner shall be called to
render a reason w hy he has rejected the
teachings and laws of the Son of God!
24. All the prophets. That is, the jtro-
phets in general. It may be said of t!ie
prophets generally, or of all of them, that
they have foretold these things. This
expression is not to be pressed as if wo
were to look for distinct predictions of the
Messiah in each one of the prophets. Ths
use of language does not require so strict
an interpretation. ^ From Samuel. In
the previous verse (22) Moses was men-
tioned as the first in order. The next in
order was Samuel. The same mention
of Moses and Samuel occurs in Ps. xcix. 6.
The reason why Samuel is me itioned
here is, probably, that he was the first
prophet after Moses who recorded a pre-
diction respecting the times of the Mes-
siah. The Jews, in their divisions of the
books of the Old Testament, reckoned the
book of Joshua as the first of the prophets.
But in Joshua and Judges there does no»
occur any distinct prediction of the Mes-
siah. The prophecy in Samuel, to which
Peter probably had reference, is in 2 Saw
vii. 16. From the fime of Moses to S*.
muel, also, it is probable that no prophel
arose. God was consulted by Urim and
Tliummim (Ex. xxviii. 30. Num.xxvii 21),
and consequently no extraordinary mes-
senger was sent to instruct the nation
% As many «.« have sjmken. Whosf)evoi
T2
THE ACTS.
[A. D. 33
25 ife • aie the children of the
prophets, and of the covenant which
God made with our fathers, saying
unto Abraham, And * in thy seed
aRo.9.4:15.8. 2i Ge.83.1S.
has declared the will of God. This is to
I>e taken in o. general sense. The mean-
ing is!, that the prophets had concurred in
foretelling these days. They not merely
concurred in Icretelling a happy future
period, but they foretold dislinclly the
very things which had actually occurred
respecting Jesus of Nazareth ; and the
Jews, therefore, should listen to the voice
of their own prophets.
25. Ye are the children of the prophets.
Greek, " Ye are the sons of the prophets."
The meaning is, not that they were lite-
rally the descendants of the prophets, but
that they were their disciples, pupils, fol-
lowers. Tliey professed to follow the pro-
pliets as their teachers and guides. Teach-
ers among the Jews, were often spoken
of under the appellation of fathers, and
disciples as sons. Matt. xii. 27. Note,
Malt. i. 1. As they were the professed
disciples of the prophet-s, they should lis-
ten to them. As they lived among the
people to whom the prophets were sent,
and to whom the promises were made,
they should avail themselves of the offer
of mercy, and embrace the Messiah.
V And of the covenant. Ye are the sons
of the covenant ; that is, you are of tho
posterity of Abraham, with whom tho
covenant was made. The word " sons'
was often thus used to denote those to
whom any favour appertained, whether
by inheritance or in any other way. Thus
Matt. viii. 12, " the children (sons) of the
kingdom." John xvii. 12, " The son of
perdition." The word covenant denotes
properly a compact or agreement between
equals, or those who have a right to make
such a compact and to choose or refuse
«he terms. When applied to God and
man, it denotes ajirm promise on the part
bfGod; a pledge to be regarded with all
the sacredness of a compact, that he will
do certain things on certain conditions.
It IS called a covenant only to designate
Its sacredness and the certainty of its ful-
filment, not that mnji had any right to re-
ject any of (ho tonus or stipulations. As
man has no such right, ns he is bound to
receive all that hm Maker proposes, so,
Btrictly and litPially, there has been no
compact or cdvnant between God and
man. The premise to which Peter refers
\xi the nassr.go before us, ii in Gen. xxii.
shall all the kindreds of the earin
be blessed.
26 Unto " you first, God, having
raised up his Son Jesus, sent him
c Matt.10.5. Lu.24,47.
]8;xii. 3. *f, In thy seed. Thy pofetenty
See ]{om. iv. 13. 16. This promise th(?
apustle Paul affirms had express relerence
to the Messiah. Gal. iii. 16. The word
seed is used sometimes to denote an indi-
vidual (Gen. iv. 25) ; and the apostle (Gal.
iii. 10) affirms that there was special re-
ference to Christ in the promise made to
Abraham. IT All the kindreds. The word
translated kindreds (-^rf <a.) denotes those
who have a common father or ancestor
and is applied to families. It is also re-
ferred to those larger communities which
descended from the same ancestor, and
thus refers to nations. Eph. in. 15 Here
it evidenlly refers to all nations. % Be
blessed. Be made happy.
26. Unto you first. To you who are
Jews. This was the direction, that the
gospel should be first preached to the
Jews, beginning at Jerusalem. Luke xxiv.
47. Jesus himself also confined his ministry
entirely to the Jews. IT Having raised up
This expression does not refer to his hav
ing raised him from the dead, but is used
in the same sense as in verse 22, where
God promised that he would raise up a
prophet, and send him to teach the peo-
ple. Peter means that God had appointed
his Son Jesus, or had commissioned b'm
to go and preach to the people to tun/
them away from their sins. 'J To Uess
you. To make you liapi)y,- to fulfil the
promise made to Abraham. IT In turning
aioay. That is, by his preaching, exam-
ple, death, &c. The highest blessing thaf
can be conferred on men is to be turnec'
ft Dm sin. It is the source of all woes, anc
if men are turned from that, they will bo
happy. Christ blesses no one in sin, or
while loving sin, but by turning them
from v\n. This was the object which he
had '\i\ view in coming, l.sa. lix. 20. Matt,
i. 21. Ihc design of Peter in these re-
marks was to ehow them that the Messiah
had come, and that now they might look
for hapi>iness, pardon, and mercy through
him. As tlio Jews might, so may all , and
as Jesus while living sought to turn away
men from their sins, so he does still, ana
still (b'siirns to bleat all nations by the
pn."|)el which \ie had himself preached,
and to establish whi >h, he c.'.ed. All may
therefore come anJ 'xj t-Jevt.xl ; and afi
may rejoice in the |rii>|x)ol Uiat *hfiM
A.. D. 33. 1
CHAPTER IV.
73
BO bless you, in turning; away * every
one of you from his iniquities.
CHAPTER IV.
A ND as they spake unto the peo-
•^ pie, the priests, and the ' cap-
ft Is.59.20. Matt.1.21. Tit.2.1l-U.
blessings shall yet be bestowed on all the
Kindreds of the earth. May the happy
day soon come !
CHAPTER IV.
1. The priests. It is probable that these
priests were a part of the sanhedrim, or
great council of the nation. It is evident
that they claimed some authorily for pre-
venting the preaching of the apostles.
And the whole transaction seems to show
hat they did not come upon them in a
tumultuous manner, but as keepers of the
peace. IT The captain of the temple. See
Notes, Matt. xxvi. 47. Luke xxii. 4. This
was tlie commander of the guard station-
ed chiefly in the tower Anionia, espe-
cially during the great feasts ; and it was
their duty to preserve order, and prevent
any tumult. The captain of the temple
came at this time to prevent a tumult or
suppress a riot, as it was supposed that
the teaching of the apostles and the crowd
collected by the healing of the lame man
would lead to a tumult. IT And the Sad-
ducees. See Note, Matt. iii. 7. One of
the doctrines which the Sadducees main-
tained was, that there was no resurrec-
tion of the dead. Hence they were par-
ticularly opposed to the aposUes for
preaching it, and because they gave so
clear proof that Jesus had risen, and were
thus spreading the doctrine of the resur-
rection among the people. IT Came upon
them. This expresswn implies that they
came in a sudden and violent manner.
See Luke xx. 1.
2. Being grieved. The word thus trans-
lated occurs but in one other place in the
New Testament, Acts xvi. 18. It implies
more than simple sorrow ; it was a min-
gled emotion of indignation and anger.
They did not grieve because they thought
it a public caiajnity, but because it inter-
■ fered with their authority, and opposed
their doctrine. It means triat it was pain-
fid to them, or they could not hear it. It
IS often the case that bigots, and men in
authority, have this kind of grief at the
leaX of men in spreading the truth, and
thu3 undermining their influence and au-
thority. IT 'That they taught the people.
The ground of their grief was as much
the fact that they should presume to in-
struct the people, as the matter which
they taugtit them. They were offended
tain of the temple, and the Saddu-
cees, ^ came upon them,
2 Being grieved that the} taught
the people, and preached through
Jesus the resurrection from the dead,
b Matt. 22.23. c.23.8,
that unlearned Galileans, in no way con-
nected with the priestly oliice, and unau-
thorized by them, should presume to set
themselves up as religious teachers. They
claimed the right to watch over the in-
terests of the people, and to declare who
was authorized to instruct the nation. Il
has been no unusual thing for men in
ecclesiastical stations to take exceptions
to the minisliy of those who have not
been commissioned by themselves. Men
easily fancy that all power to instruct
others is lodged in their hands ; and they
oppose others simply from the fact that
they have not derived their authority
from them. The true question in this
case was, whether these Galileans gave
proof that they were sent by God. The
fact of the miracle in this case should
have been satisfactory. We have here,
also, a striking instance of the fact that
men may turn away frOm evidence, and
from most important points, and fix on
something that opposes their prejudices,
and which may be a matter of very little
moment. No inquiry was made whether
the miracle had been really wrought ; but
the only inquiry was whether they had
conformed to their views of doctrine and
order, "ir And preached through Jesus, &c-
The Sadducees would be particularly op-
posed to this. They denied the doctrine
of the resurrection, and they were trou-
bled that the apostles adduced proof of it
so strong as the resurrection of Jesus. It
was perceived that this doctrine was be-
coming established among the people;
multitudes believed that he had risen,
and xf he had been raised up, it followed
also that others uould rise. The Saddu-
cees, therefore, felt that their cause was
in danger-, and they joined w^ith the
priests in endeavouring to arrest its
spread among the people. This is the
account of the first opposition that was
made to the gospel as it was preached by
the apostles. It is worthy of remark that
it excited so much and so speedily tive
enmity of those in power ; and that the
apostles were so soon called to test the
sincerity of their attachment to their Mas-
ter. They who but a few days before
had fied at tlie approach of danger, were
called to n.eet this opposition, and to
show their attachment to a risen Re
•4
nil: Ad\s.
[A. I), jn
S And ihey laid hands on them,
and put them in hold unto the next
day : for it was now even-tide.
4 Ilowbeit many " of them which
heard the word believed ; and the
number of the men was about five
thousand.
o C.2S.24.
doemcr ; and they did it without shriiik-
uig. They showed now liiat they were
indeed the tiue friends of the crucified
Saviour : and this remarkable change in
their conduct is one among the many
proofs that they were influenced from
above.
3. Put them in hold. That is, they took
them into cusfodij, or into safe keeping.
Probably they committed them to the care
of a guard. H Even-lide. Evening. It
was not convenient to assemble the coun-
cil at night This was moreover the time
for the evening prayer or sacrifice, and it
\\ as not usual to assemble tiie sanhedrim
at that hour.
4. Howbeit. But ; notwithstanding.
IT Many of them, &c. This was one of
the instances which has since been so
ollen repeated, in which jiersecution has
only had a tendency to extend and esta-
blish the faith which it was designed to
destroy. It finally came to be a proverb
that " the blood of the martyrs is the seed
of the church;" and there is no lesson
which men have been so slow to learn
as that U) oppose and j/ersecutc men is the
very way to confirm them in their opi-
nions, ard to spread their doctrines. It
was su|)[Oised here that the disciples
were few, that they were without power,
wealth, and infiuence, and that it was
ea.sy to crush them at once. But God
made their persecution the means of ex-
lending, in a signal manner, the truths of
tiio gospel and the triumphs of his word.
Anil so in all ages it has l)€en, and so it
ever will be. H And the manber. Ac. It
•eems probable thn.t in this number of
five thousand ther were included the
one hundred and twenty who are men-
tioned in ch. i. 15, and the three thousand
who were converted on the day of Pente-
cost, ch ii. 41. It does not api)ear proba-
ble that five thousand should iiave been
a.ssembled and c<jnvertcd in Solomon's
porch (ch. iii. II), on occasion of the cure
of the lame man. Luke doubtless means
to say that, up to this lime, the number of
persons who bad joiiicd themselves to the
afJO«ll(!S wasaix)ut five tliousan<l. On lliis
supftOBiUon, the work of religion must
5 And it came to pass on th.'
morrow, that their rulers and elders,
and scribes,
6 And Annas * the high-priest
and Caiaphas, and John, anc Alex-
ander, and as many as were ; f the
kindred of the hitrh-priest, were
I Jno.18.13.
have made a very rapid advance. How
long this was after the day of Pentecos!
is not mentioned ; but it is clear that it
was at no very distant period ; and the
accession of near two thousand to the
number of believers was a very striking
proof of the power and presence of the
Holy Spirit IT 0/ the men. Of the per
sons. The word rneyi is often used wilh
out refereiicp to se.x. Luke xi. 31. Rom.
IV. 8; XI. 4.
5, G. Their rulers. The rulers of the
Jews; doubdess the members of the san-
hedrim, or great conned of the nation.
L'omp. V. 15. Note, Matt. ii. 4 ; v. 22. The
expression their rulers, looks as if this
book was written for tlie Gentiles, or
Luke would have said our rulers. IT El-
ders. Presbyters; or those who were
chosen from among the people to sit in
the sanhedrim. It is probable that the
rulers were those who held also some
other office, but were also authorized to
sit in the great council. II Scribes. See
JVote, Malt. ii. 4 f And Annas, &c..
JVote, John xviii. 13. It is by no meant
certain that^4/(?ias was at that time the
high-priest, but he had been, and doubt-
less retained the title. He was father-in-
law to Caiaphas the high-priest; and from
this fact, together with his former dignity
he is mentioned first. H Caiaphas. Son-
in-law of Annas, and now exercising the
office of the hiuh-priest. John xviii. 13
H John and Alexander, &c. Of these per-
sons nothing more is known. It is clear
that they were members of the great coun-
cil, and the mention of their names shows
that the men of chief authority and infiu-
ence were assembled (o silence the apos-
tles. Annas and Caiaplias had been con
ccrned in the condemnation of Jesus, and
they would now feel a special interest in
arresting the progress of the gospel among
the people. All the success of the pes-
pel reflected back light iijion the wicked
ncss of the a(;t of condemning the Lon
Jesus. And this fad may serve, in pari,
to account for their strong desire to »ilcn ^o
the apostles. ^ At Jn-utalem. lU l*liis
was tilt usual jilace of assembling ihc
sanhedrim. But the Jewi.-^h writers 'ihh
\. D. 33. J
CHAPTER IV.
IS
g-athered together at Jerusalem.
7 And when they had set them
m the midst, they asked, By "what
power, or by what name, have ye
•lone this ?
o Matt^l.23.
Lightlbot on this place) say that forty
years before the destruction of the city,
an account of the great uicrease of crime,
&.C. the sanhedrim was removed from
place to place. The declaration of Luke
that they were now assembled in Jerusa-
lem, seems to imply that they sometimes
met in other places. It is probable that
the members of the sanhedrim were not
in the city at the time mentioned in ver.
3, and this was the reason why the trial
was deferred to the next day.
7. Ill the midst. In the presence of the
great council. ^ By what power, &zc. A
similar question was put to Christ in
the temple Matt. xxi. 23. ^ Ihj what name.
That is, by whose authority. It is verj'
urobable that they expected to intimidate
the apostles by this question. They claim.-
ed th 1 right of regulating the religious
affairs of the nation. They had vast
power with the people. Tliey assumed
that all power to instruct the people
should originate with them : and they
expected that the apostles would be con-
founded, as having violated the establish-
ed usage of the nation. It did not seem
to occur to them to enter into an investi-
gation of the question, whether this ac-
knowledged miracle did r;ot prOve that
they were sent by God ,• but ihey assumed
that they were impostor?, r.nd attempted
to silence them by authority. It has
been usual with the enemies of reli-
gion to attempt to inthnidate its friends,
and when argument fails, to attempt to
silence Christians by appealing to their
fears.
8. Filled with the Holy Ghost. Note,
ch. ii.4. ^ Ye rulers, &c. Peter addressed
.lie sanhedrim with perfect respect. He
did not call hi question their authority to
^rL>pose this question. He seemed to re-
gard this as a favourable opportunity to
declare the truth and state the evidence
of the Christian religion. In this he acted
on the principle of the injunction which
he himself afterwards gave (1 Pet. iii 1.5),
' Be ready always to give an answer to
every man that asketh you a reason of
the hope that is in you, with meekness
and fear." Innocence is willing to be
questioned ; and a believer in the truth
will rejoice in any opportunity to state
fjjfi evidence of wha". is believed. It is
8 Then Peter, filled ^ with the
Holy Ghost, said unto them, Ve
rulers of the people, and elders o!
Israel,
9 If v/e this day be examined of
remarkable, also, that this was before the
great council of the nation; the body thai
was clothed with the highest authority.
And Peter could not have forgotten that
before this very council, and these very
men, his blaster had been arraigned anii
condemned. Nor could he have forgot-
ten that in the very room where This
same council was convened to try his
Lord, he had himself shrunk from an
honest avowal of attachment to him, an I
shamefully and profanely denied him
That he was now able to stand boldly
before this same tribunal, evinced a re-
markable change in his feelings, and was
a most clear and impressive proof of the
genuineness of his repentance when he
went out and wept bitterly. Comp. Luke
xxii. 54 — 62. And we may remark here,
that one of the most clear evidences of
the sincerity of repefttance is when it
leads to a result like this. So deeply was
the heart of Peter affected by his sin
(Luke xxii. 62), and so genuine was his
sorrow, that he doubtless remembered
his crime on this occasion ; and the me-
mory of it inspired him with boldness.
It may be further remarked, that one evi-
dence of the genuineness of repentance
is a desire to repair the evil which is done
by crime. Peter had done dishonour to
his Master and his cause, in the presence
of the great council of the nation. No
thing, on such an occasion, would b
more likely to do injury to the cause,
than lor one of the discipies of the Sa-
viour to deny him — one of his fbllowera
to be guilty of profarieness and falsehood.
But hers was an opportunity, in some
degree, at least, to repair the evil. Be-
fore the same council and the same men,
in the same city, and in the presence of
the same people, it is not an unnatural
supposition that Peter icjoiced that he
might have opportunity to bear kis testi-
mony to the divine mission of the Saviour
whom he had before denied. By using
the customary language of respect ap-
plied to the great council, Peter also has
shown us that it is proper to eviiice re*
spect for office, and for those in powe
Religion requires us to render ffiis ho-
mage, and lo treat men iu of^i '? with
deference. Matt, xxii '^■} Rom %n''. '?
IPet. ii. ]?,— \7.
76
the g(/oJ deed done to the impotent
man, by what means he is made
whole ;
10 Bo it known unto you al'., ant
to all the people of Israel, that" by
the name of Jesus Christ of Naza-
reth, whom ye crucified, whom God
a c.3.6,16.
THE ACTS. [A. O. 33
raised from the dead, even by him
doth this man stand hpre before you
whole.
1 1 This is the stone '' which was
set at nought of you builders,
which is become the head of the
corner.
b Ps.118.22. Is.28.16. MaU.21.42.
10. Ue it known, &c. Peter might have
evaded the question, or he miglit have
resorted to many excuses and subterfuges
Calvin), if he had been desirous of avoid-
big this inquiry. But it was a noble op-
oortuuity for vindicating the honour of
nis Lord and master. Jt was a noble op-
.lortunity also for repairing the evil which
fie had done by his guilty denial of his
Lord. Although, therefore, this frank
and open avowal was attended with dan-
ger, and although it was in the j)resence
of the great and the mighty, yet lie chose
to state fully and clearly his conviction
of the truth. Never was there an instance
of greater boldness ; and never could
there be a more striking illustration of the
fitness of the name which the Lord Jesus
gave him, that of a rock. John i. 42. Matt.
svi. 17, 18. The timid, trembling, yield-
ing, and vacillating Simon he wiio just
before was terrified by a servant girl, and
who on the lake was afraid of sinking, is
now transformed into the manly, decided,
and firm Cephas, fearless before the great
council of the nation, and in an unwaver-
ing lone a.sserting the authority of him
whom he had just before denied, and
whom thejf had just before put to death.
ft is not possible to account for this
change except on the supposition that
this religion is true. Peter had no world-
ly motive to actuate him. He had no
prospect of wealth or fame by this. Even
the hopes of honour and preferment
which they had cherished before the
dealh of Jesus, and which might have
been supposed to influence them then,
were now abandoned by the apostles,
rticir Master had died ; and all their
hopes of himian honour and power had
bfren buried in his grave. Nothing ])ut
the conviction of the truth could have
wrought this change, and transformed
this timid disciple to a l)old and uncom-
prorniiiing aj^jstle. IT By the name. By
the authority or ]x)wer. ch. iii. G. If Of
Jesus Christ: The union of these two
names would bo particularly oiTensive lo
the sanlirflrim. TJicy 'Imird that Jesus
was the (,'hrist, or the Messiah; Peter,
by the use of the word ('hrist. nfTirniPd
that he was. In the language then used,
it would be, " By the name of Jesus, the
Messiah." IT Of Nazareth. Lest there
should be any mistake about his mean-
ing, he sfjecified that he referred to the
despised Nazarene ; to liim who had just
been put death, as they supposed, covered
with infamy. Christians little regard the
epithets of opprobrium which may be
affixed to themselves or to their religion.
IT Whom ye crucified. There is emphasis
in ah the expressions that Peter uses. He
had before charged the people with the
crime of having })ut him to death, ch. ii.
23; lii. 14, 15. But he now had the o\\-
jjorlunity, contrary to all expectation, of
urging the charge with still greater force
on the rulers themselves, on the very
council which had condemned him anii
delivered him to Pilate. If xvns n r(^.
marKable providence that an opportunity
was thus affordetl of urging this charge
in the presence of the sanhedrim, and of
proclaiming to them the necessity of re-
pentance. Little did they imagine when
they condemned the Lord Jesus, that this
charge would be so soon urged. This is
one of the instances in which God takes
the wise in their own craftiness. Job\.
13. They had arraigned the apostles,
they demanded their authority for what
they had done ; and thus they liad d^^-ectly
opened the way, and invited them to the
serious and solemn charge which Peter
here urges against them.
11. This is the sto7ie. This passage is
found in Ps. cxviii. 22. It is quoted, also,
by our Saviour as applicable to himself
See Note on Matt, xxi 42. The ancient
Jews applied this to David. In the Tar
gum on Ps. cxviii. 22, this passage is rei;
dered, "The child who was among ihv.
sons of Jesse, and was worthy to be con-
stituted King, the builders rejected."
The New Testament writers, however,
apply it without any doubt to the Mes-
siah. Comp. Isa. xx\iii. K't. Kom. Lx. 33.
Kjth. ii. 20. And from this jiaj'sage we
may learn, that Ciod will overrule the
devi< PS luid plana of wicked men. to ac
c-onu>li»"h his own purposes. What men
defpisn and set at nought, he Ciiieems of
A. D. 33.]
CHAPTER IV
77
1'2 Neither is there salvation in
any other : for " there is none other
a c. 10.43. lTim.2.5,S.
inestimable value in his kingdom. What
the great and the mighty contemn, he re-
gards as the very foundation and corner-
stone of the edifice which he designs to
rear. Nothing has been more remarkable
than this in the history of man ; and in
nothing is more contempt thrown on the
proud i)rojects of men, than that what
Uiey have rejected he has made the very
basis of his schemes.
12. Neither is there salvation. The word
mlvation properly denotes any preserva-
Uon, or keeping any thing in a safe state ;
a preserving it from harm. It signifies,
also, deliverance from any evil of body
or mind ; from pain, sickness, danger, &c.
Acts vii. 25. But it is in the New Testa-
mpnt applied particularly to the w'ork
which the Messiah came to do, "to seek
and to save those which were lost." This
work refers primarily to a deliverance of
the soul from sin. Matt. i. 21. Acts v. 3i.
Luke iv. 18. Rom. viii. 21. Gal. v. 1. It
then denotes, as a consequence of freedom
from sin, freedom from all the ills to
which sin exposes man, and the attain-
ment of that perfect peace and joy which
shall be bestowed on the children of God
m the heavens. The reasons why Peter
introduces this subject here seem to be
these : (1.) He was discoursing of the de-
Umrance of the man that was healed, his
salvafion from a long and painful calami-
ty. This deliverance had been accom-
plished by the power of Jesus. The men-
tion of this suggested that greater and
more important salvation from sin and
death which it was the object of the
Lord Jesus to effect. As it was by his
power that this man had been healed, so
it was by his power only that men could
bo saved from death and hell. Deliver-
ince from any temporal calamity should
lead the thoughts to that higher redemption
which the Lord Jesus contemplates in re-
gard to the soul. (2.) This was a favourable
opportunity to introduce the doctrines of
the gospel to the notice of the great council
of the nation. The occasion invited to it;
the mention of a part of the work of Je-
giis invited ^ a contemplation of his whole
work. Peter would not have done jus-
tice to the character and work of Christ,
if he had not introduced that great de-
sign which he had in view to save men
from death and hell. It is probable, also,
that he advanced a sentiment in which
expected they would immediately f07i
A Q
''name under heaven given among
men whereby we must be saved.
.45.17.
ciir, and which accorded with their well
known opinions, that salvation vvas to b«
obtained only by the Messiah. Thus PaiV
(Acts xxvi. 22, 23) says that he taught no
thing else than what was delivered b)
Moses and the prophets, &c. Comp. Acts
xxiii. 6; xxvi. 6. The apostles did noj
pretend to proclaim any doclrine which
was not delivered by Moses and the pro-
phets, and which did not in fact consti-
tute a part of the creed of the Jewish na
tion. IT In any other. Any other person.
He does not mean to say that God is no
able to save, but that the salvation of th€
human family is intrusted to the hands
of Jesus the Messiah. "^ For there is none
other name. This is an explanation of
what he had said in the previous part
of the vei-55. The woid name here is
used to denote the person himself; there
is no other being, or person. As we should
say, there is no one who can save but Je-
sus Christ. The word 7iame is often used
in this sense. See Note on iii. 6. IG. That
there is no other Saviour, or mediator be-
tween God and man, is abundantly taught
in the New Testament; and it is indeed
the main design of revelation to prove
this. See 1 Tim. ii. 5, 6. Acts x. 43. IT Un-
der heaven. This expression does not ma-
terially differ from the one immediately
following, " among men." They are de-
signed to express with emphasis the senti-
ment that salvation is to be obtained in
Christ alone, and not in any patriarch, or
prophet, or teacher, or king, or in any false
Messiah. *a Given. In this word it is implied
that salvation has its origin in God ; that
a Saviour for men must be given bv him ;
and that salvation cannot be originated
by any power among men. The Lord
Jesus is thus uniftjrmly represented as
given, or appoiitted by God for this great
purpose (John iii. 16; xvii. 4. 1 Cor, iii. 5
Gal. i. 4 ; ii. 20. Eph. i. 22 ; v. 25. 1 1'im.
ii. 6. Rom. v. 15—18. 23); and hence
Christ IS called the " unspeakable gift'
of God. 2 Cor. i.x. 15. IT Whereby uje musi
be saved. By v/hich it is ft, or proper
(?iV), that we should be saved. There ia
no other way of salvation that is adapted
to the great object contemplated ; and
flierefore, if saved, it must be in this way,
and by this plan. All other schemes by
mei'.'s own devices n'-'^'nol adapted to the
purpose, and therefore cannot save. The
doctrine that men can be saved only by
Jesus Christ is abundantly taiight in tha
7H
THE ACTS.
[A. D. 33.
S<rij>turc?>. To snow the faiture of all
other schemes of religion was the great
design of the first part of the epistle to the
Komars. Hy a lahourod argument Paul
there shows (ch. i.) that the Ut/itilcs had
failed in their attempt to justity them-
selves; and in ch. ii. iii. that the same
thing was true also of the Jews. If both
these schenu'b (ailed, then there was need
of some ol/ifr plan ; and that plan was
that of salvation by Jesus Christ. If it be
asked, tlien, wiiether this aliirmation of
Peter is to be understood as having re-
spect to infants and the heathen, we may
remark, (1.) That his design was primarily
It) address the Jews, " Whereby we must
be saved." But (2.) The same thing is
doubtless true of others. If, as Christians
generally believe,infants are saved, there
is no absurdity in supposing that it is by
the meritsof the atonement, i?;/^ for that,
there would have been no premise of sal-
vation. J\o offer has been made except
by the Mediator; and to him doubtless is
to be ascribed all the glory of raising up I
even those in infancy to eternal life. W
any of the heathen are to be saved, as |
most Christians suppose, and as seems in
accordance with the mercy of God, it is
no less certain that it will be in conse-
quence of the intervention of Christ.
Those who will be brought to heaven
will sing one song (Rev. v. 9), and will be
prepared for eternal union in the service
of God in the skies. Still, the Scriptures
have not declared that great numbers of
the heathen will be saved, who have not
the gospel. The contrary is more than
implied in the New Testament. Kom. ii.
P2. Neither has the Scripture affirmed
that all the heathen shall certainly be
cut offi It has been discovered by mis-
eionaries among the heathen that indivi-
duals have, in a remarkable way, been
convinced of the folly of idolatry, and
were seeking a better religion ; that their
minds were in a serious, thoughtful, in-
quiring stale, and that they at (nice em-
braced the gospel when it wao offered to
them, as exarthj adapted to their stale of
mind, and meeling tlicir iiu|uiries. Such
was extensively the case in the Sandwich
Islands; and ilie following instance re-
cently occurred in this country. "The
Flat-nead Indians, living west of the
Kof'ky mountains, recently sent a dejju-
tatlon to the while settlements to incjuire
nflcr the Hible. The circnmstapce that
led to this siiifrular movement i.s as f »1-
lows : It appears that a white man (Mr.
Callin) had peiiet'.»le(l inlo their country,
and happened to be a sjier talor af one of
"heir rchgio js ceremonies. Ho inlijrmed
them that their mode of worshipping the
Supreme Being was radically wrong, and
that the jieople away towards the rising
• of the sun had been put in po.ssession of
the true mode of worshipping the Great
Spirit. On receiving this inibrmafion, they
called a national council to take this sub-
ject into consideration. Some said, if ihia
be true, it is certainly high lime we were
put in possession of this mode. 'I'hey ac-
cordingly dei>uted four £)f the chiels to
proceed to St. Louis, to see their great
lather, general Clark, to in<iuire of him
the truth of this matter. They were cor-
dially received by the general, who gave
them a succinct history of Revelation,
and the necessary instruction relative to
their important mission. Two of them
sunk under the severe toils attending a
journey of three thousand miles. The
remaining two, after acquiring what
knowledge tb.ey could of the Bible, its
institutions and 'precepts, returned, tc
carry back those few rays of divine light
to their benighted countrymen." In what
way their minds were led to this state we
cannot say; or how this jirejiaradon lor
the gospel was connected with the agency,
and merits of Christ, we perhaps cannot
understand. But we know that the affiiin^
of this entire world are placed under the
control of Christ (John xvii. 2. Eph. i. 21.
22), and that the arrangements of events by
which they were brought to this state of
mind are in his hands. Another remark
may here be made : it is, that it often oc-
curs that blessings come upon us fr^i\
btnefactms v^hom we do not see, and J'r(i)/i
sources which uc cannot trace. On this-
principle we receive ;«</«// of the nu'rcic.>
of life; and from any thing that appears
in Uiis way manv blessings of salvation
may be conferred on the world, and pos
sibly many of the heathen be saved
Still, this view does not interfere with
the command of Christ to preach the gos-
pel. Mark xvi. LO. The great mass of tht
heathen are not in this slate : and this liut
80 far as it goes, is an encouragemenl in
preach the gospel to the entire world. If
Christ riius prepares the way ; if he ex-
tensively fits the minds of the heathen for
lli(! reception of the f;ospel ; if he shows
them the evil and folly of their o ah sy.s-
tein, and leads them to desire a belter,
then this should operate noUlo produce
indolence, but activity, and zeal, and
encouragement to enter into the field
white lor the harvest, and to toil tha«
all who seek the truth, and are prrp<jre'i
to embrace the gospel, may bo broug)ji
to the light of the Sun of righleou»-
ness.
\ D. 33.]
CHAPTER IV.
■ 13 Now when they »aw the bold-
aess of Peter and John, and per-
ceived that they were unlearned °
oMatt U.25. 1 Cor. 1.27.
13 Boldness. This word properly de-
notes oj^nness or conjidejice in speaking.
[t stands opposed to hesilancy, and to
equivoca'.ion m declaring our sentiments.
Here it means, that in spite of danger and
opposition, they avowed their doctrines
without any attempt to conceal or di=-
puiie them. ^ yeter and JohK It was
they only who had been concerned in the
healing of the lamo man. ch. iii. 1. H And
perceived. When they knew that they
were unlearned. This might have been
ascertained either by report, or by the
manner of their speaking. ^ Unlearned.
This w'»rd properly denotes those who
were not acquainted with letters, or v.ho
had not had the benefit of an education.
'\ Ignorant men. iJfira.. This word pro-
perly denotes those who live in private,
in contradistinction from those who are
engaged in public life, or in office. As
this class of persons is commonly also
supposed to be less learned, talented, and
refined than those in office, it comes to.
denote those who are rude and illiterate.
The idea intended to be conveyed here
is, that these men had not had opportu-
nities of education (comp. Matt. iv. 18 —
2-1), and had not-been accustomc-a to pub-
lic speaking, arid hence rhey were sur-
prised at their boldness. This same cha-
racter is uniformly attributed to the early
preachers of Christianity. Comp. 1 Cor. i.
11. Matt. xi. 25. The Galileans were re-
Ejarded by the Jews as particularly rude
and uncultivated. Matt. xxvi. 73. Mark
iciv. 17. IT They marvelled. They won-
dered that men who had not been edu-
cated in the schoiils of ths Rabbins, and
accustomed to speak, should declare their
sentiments with so much boldness. ^ And
they took knowledge. This expression
means simply that they knew, or that they
obtained evidence, or proof, that they had
Deen with Jesus. It is not said in ivhat
way they obtained this evidence ; but the
ronnexion leads us to suppose it was by
the miracle which they had wrought ; by
Iheir firm and bold declaration of the doc-
trines of Jesus ; and perhaps by the irre-
sistible conviction that none would be thus
x)ld who had not been personally with
lim, and who had not the firmest convic-
.lon that he was the Messiah. They had
lot been trained in their schools, and their
coldness could not be attributed to the arts
^f rhetor/^ L'^-'^v as the nat fe, ingenuous
and ignorant men, they marvelled ;
and they took knowledge of them,
that they had been with Jesus.
and manly exhibition of deep conviction
of the truth of what they spoke ; and that
conviction could have been obtained only
by their having been with him, and having
been satisfied that he was the Messiah.
Such conviction is of far more value in
preaching than all the mere teachings ot
the schools ; and without such a convic
tion, all preaching will be frigid, hypocri-
tical, and useless. H Had been with Jesus.
Had been his followers, and had attended
personally on his ministry. They gave
evidence that they had seen him, been
with him, heard him, and were convinced
that he was Vau Messiah. We may learn
here, (1.) That if men wish to be success-
ful in preachin-j;, it must be based on deep
and thorougii (onviction of the truth of
that which fhey deliver. (2.) They wiio
preach should. give evidence that they
are acquaiBted with the Lord Jesus
Christ; that they have imbibed his spirit,
pondered his instructions, studied the
evidences of his divine mission, and are
thoroughly convinced that he was from
God. (3.) Boldness and success in the
ministry', as well as in every thing else,
will depend far more on honest, genuine,
thorough conviction of the truth, than on
all the endowments of talent and learn-
ing, and all the arts and skill of eloquence
No man should attempt to preach with-
out such a thorough conviction of truth,
and no man who has it will preach in
vain. (4.) God often employs the igno-
rant and unlearned to confound the wise
1 Cor. i. 27, 28. But it is not by their ig
norance. It W"as not the ignorance of
Peter and John that convinced the san-
hedrim. It was done in spite of their ig-
norance. It was their boldness, and then
honest conviction of truth. Besides, though
not learned in the schools of the Jews,
they had been under a far more imjx)r-
tant training, under the personal direction
o\' Christ himself for three years; and
now they were directly endowed by the
Holy Ghost with the power of speaking
with tongues. Though not taught in tha
schools, yet there was an important sense
in which they were not unlearned and
ignorant men. Their example should not,
therefore, be pleaded in favour of an un-
learned ministry. Christ himself expressed
his opposition to an unlearned ministry
by teaching ihem himself, and then by be
stowing or them miraculous endovvm^'nta
THE ACTS.
[A, D. 3i
14 And beholding the man which
vas healed standing with them,
'hey could say nothing " against it.
15 But when they had command-
ed them to go aside out of the coun-
m1, they conferred among them-
selves,
16 Saying, What * shall we do
0 these men ■? for that indeed a
ac.l9.3C, fcJDo.11.47
<A hich no learning at present can furnish.
[t may be remarked, furlher, that in the
suigle selection which he made of an
apostle after his ascension to heaven,
when he came to choose one who had
nol been under his personal teaching, he
chose a learned man, the apostle Paul,
and thus evinced his purpose that there
should be training, or education m those
who are invested with the sacred office.
(5.) Yet in the case before us, there is a
striking proof of the truth and power of
religion. These men had not acquired
their boldness in the schools; they were
not trained for argument among the
Jews; they .did not meet them by cun-
ning sophistry; but they came with the
honest conviction that what they were
saying was true. Were they deceived ?
Were they not competent to bear wit-
ness ? Had they any motive to attempt
to palm a falsehood on men ? Infidelity
must answer many such questions as
these before the apostles can be convict-
ed of imposture.
11. Tkey could say nothing, &c. The
presence of the man that was healed was
an unanswerable fact in proof of the truth
of what the apostles alleged. The mira-
cle waa so public, clear, and decisive ;
the man that was healed was so well
known, that there was no evasion or sub-
terfuge by which they could escape the
conchision to which the apostles were
conducting them. It evinced no little
gratitude in the man that was healed
that he was present on this occasion, and
showed that he was deeply interested in
what befell his benefactors. The miracles
of Jesus and his aj)ostlcs were such that
they could not be denied ; and hence the
Jews did not attempt to deny that they
wrought them. Comp. Matt xii. 21. John
ii. 45, 4r.. Ar'is xix. 36.
15 — 18. Whnt shall v)e do to these men ?
The ol)iect which they had in view was
evidently to j)revent their preaching.
The miracle was wrought ; and was be-
lieved by the people to have been
wrought. This Ihey could n«t expect to
notable miracle hath been done bj .
them is manifest to all them that
dwell in Jerusalem ; and we canno^
deny it.
17 But that it spread nc furthei
among the people, let us straitiy
threaten them, that *= they speak
henceforth to no man in this name-
IS And they called them, and
be able succes.sfully to deny. Their only
object, therefore, was to prevent the apos-
tles from making the use which they saw
they would, to convince the people that
Jesus was the Messiah. The question
therefore, was, in what way they should
prevent this ; whether by putting them to
death, by imprisoning them, or by scourg-
ing them ; or whether by simply exerting
their authority and tbrbidding them
From the former they were deterred,
doubtless by fear of the multitude. And
they therefore adopted the latter, and
seemed to suppose that the mere ex
ertion of their authority would be suffi-
cient to deter them from this in future
T The cr-vcil. Greek, The sanhedrim
This hoc! . was composed of seventy-one
or seveiiiy-two persons, and was intrusted
with the principal afihirs of the nation.
It was a body of vast influence and pow-
er; and hence they supposed that theii
command might be sufficient to restrain
ignorant Galileans from speaking. Before
this same body, and probably the same
men, our Saviour was arraigned ; and by
them condemned before he was delivered
to the Roman governor. Matt. xxvi. 59,
'&c. And before this same bod v. and in
the presence of the same men, l*eter had
just before denied his Lord. Matt, xxvi
70, &c. The fact that the disciples had
fled on a former occasion, and that Peter
had denied his Saviour, may have ope-
rated to induce them to believe that they
would be terrified by their threats, and
de'erred from preaching publicly in the
name of Jesus. IT A notable miracle. A
known, undeniable miracle. IT That il
spread. That the hnowhdge of it may
not spread among them any further
IT Let vs slraiili/ threaten (hem. Greek
Let ns threaten them vith a threat. Thi»
is a Ihhraism, cxjiressing intensity, ter
tainty, &c. The threat was a command
(ver. 18) not to teach, implying their tii*
pleasure if they did do it. 'J'hi« ihrcut,
however, was not cilh tual. On the ^-exl
occasion, which occurred soon after (ch.
V. 40) they added heatinc to their LhreaLs
\.D. 33.] CHAFFER IV.
commanded them not to speak at
all nor teach in the name of Jesus.
19 But Peter and John answered
and said unto them, Whether it be
•'ijcrht in the sight of God to " hearken
a c.5.23.
81
r oirjer to deter them from preaching in
ii:i name of Jesus.
19 Whether it be right, &c. The apos-
-ies abated nothing of their boldness when
threatened. They openly appealed to
their judges whether their command
could be right. And in doing this, they
expressed their full conviction of the
truth of what they had said, and their
deliberate purpose not to regard their
command, but still to proclaim to the
people the truth that Jesus was the Mes-
siah. IT In the sight of God. That is,
whether God will judge this to be right.
The grand question was, how God would
regard it. If he disapproved it, it was
wrong. It was not merely a question
pertaining to their reputation, safety, or
life ,• but it was a question of conscience
before God. And we have here a strik-
ing instance of the principle on which
Ciiristians act. It is, to lay their safety,
reputation, and life out of'^ view, and to
bring every thing to this test, whether
IT WILL PLEASE GoD. If it will, it is
right; if it will not, it is wrong. IF To
hearken. To hear and to hearken are
often used to denote to obey. John v. 2i;
viii. 47, &c. IF Judge ye. This was an
appeal to them directly as judges, and as
men. And it may be presumed that it
was an appeal which they could not re-
sist. The sanhedrim acknow'ledged itself
to have been appointed by God ; and to
have no authority which was not derived
from his appointment. Of course, God
could modify, supersede, or repeal their
authority; and the abstract principle, that
it was better to obey'God than man, they
could not call in question. The only in-
quiry was, whether they had evidence
that God had issued any command in the
case. Of that, the apostles were satisfied ;
2nd that, the rulei-s could not deny. It
may be remarked, that this is one of the
first and most bold appeals on record, in
favour of the right of private judgment
and the liberty of conscience. That
. liberty Vvas supposed in all the Jewish
religion. It was admitted that the autho-
rity of G^d in all matters was superior to
that of man. And the same spirit mani-
fested itself thus early in the Christian
oimrch against all dominion over the
unto you ii.ore than unto God. judgo
ye.
20 For ^ we cannot but speck the.
things which *= we have seen and
heard.
iJe.20.9. cc.22.15. l.Jno.1.1,3.
conscience, and in favour of the right to
follow the dictates of the conscience and
the will of God. As a mere historical
fact, therefore, it is interesting to contem-
plate this; and still more interesiug in
its important bearings on human liberty
and human happiness. The doctrine is
still more explicitly staled in ch. v. 29.
" We ought to obey God rather than
man."
20. For, &c. This is given as a reason
why they should obey God rather than
man. They had had so clear evidence
that God had sent the Messiah; and tht^
had received so direct and solemn a com-
mand (Mark xvi. 15) to preach the gospel
that they could not be restrained. There
was a necessity laid on them to preach
the gospel. See 1 Cor. ix. 16, comp Jer.
XX. 9. Acts xviii. 5. Job xxxii. 18, 19. I^.
xxxix. 1 — 3.
It has already been remarked, that
these two verses contain an important
principle in favour of religious liberty —
the liberty of conscience, and of private
judgment. They contain the great prin-
ciple of the Christian, and of the Prolest-
ant religion, that the responsibility of men
flir their religious opinions is direct to
God, and that other men have no power
of control. The opposite of this is tyranny
and oppression. It may be proper, in ad-
dition, to present some further remarks,
involved in the principle here stated.
(1.) Religion, from the commencement,
has been favourable to liberty. There
vvas no principle more sacred among the
Jews, itian that they were to be inde-
pendent of other nations. Perhaps no
people have ever been so restive under a
foreign yoke, so prone to rebel, and so
difficult to be broken down by oppression
and by arms, as were the Jews. So true
was this, that it appeared to other nahons
to be mere obstinacy. They were often
subdued, but they rose igainst their op-
pressors, and threw off the yoke. No
people has been found who vi'ere so iifli-
cult to be reduced to slavery. It is vvei]
known that the Romans were accustomed
to subject the «aptives taken in war to '
perpetual servitude; and commonly the
spirit of the captive was broken, and he
remained quietly lu l<ondage Rut not a
S3
i'HE ACTS.
LA. 1). 33.
the Je«v Noihuig ever lanied his spirit.
No bribes, or fiireats, or cliains could in-
duce him lo violate the laws of his reli-
*gion. Even in captivity, we are told, that
liie Jewis.h slaves at Rome would observe
the Sabbath, would keep the leasts of
the-r ration, and never would conform
lo the customs of an idolatrous people.
I'o ihe Koinans this appeared to be mere
obstinacy. But it was the genius of their
religion. The right of liberty of thought
"^^as one which they would not surrender.
The spirit of the patriarchs was favour-
able to liberty, and implied responsibility
only to God. Familiarity with the sacred
books h ' taught them these lessons ; and
neiliier time nor distance could obliterate
them In the time of Christ, the great
ma.ssof the nation were evidently op/jose/i
to the tax paid to the Roman nation, and
sighed under this burden, until they rose
and attempted to assert their rights; and
their city, and temple, and land were sa-
crificed rather than ijield this great prin-
ciple. (2.) This same principle was
evinced by the apostles and by the early
Christians. With this doctrine'fresh upon
tjjeir hearts, they went forth to other
lands. They mauitained it at the expense
of their blood ; and thousands fell as mar-
tyrs in the cause of liberty and of private
jiidgment in religion, fio men ever more
firmly defended liberty than the early
martyrs; and each one that died, died in
defence of a principle which is now the
acknowledged right of all men. (3.) The
designs of tyranny and superstition have
been to destroy this principle. This was
the aim of the sanhedrim; and yet, when
Peter and John appealed to their con-
sciences, they did not dare to avow their
purpjse. Tliia has been tho aim of all
tyrants; and this the elFect of all super-
stition, llenco the church of Rome has
taken away the Scriptures from the peo-
ple ; and has thus furnished incontestable
evidence that in its view the Bible is fa-
vourable to liberty. F(jr centuries, tyran-
ny reigned in one black night over Ku-
rrjpe ; nor was the darkness dispelled
until the Bible, that taught men the prin-
ciples of freedom, was restored to them.
(4 ) The effect of" the ])rinciple avowed
by the apostles has been uniHjrm. Luther
ivegan tlie Reformation by finding in a
nnonaBtery a copy of the Bible, when
himnelf more than twenty years of age —
a l)ook which till that time he had never
s«.'cn. 'I'lie eflecl on the liberticfl of Kii-
rope was immediately seen. Hume ad-
mitted, that whatever liboity J-rigland
poHsessed was to bo traced to the Puri-
uviR. Our avvn land iK a siriUina instance
of the efTectcf this gnat principle, and
of its influence on the rij^hls of man. Ami
just in proportion as the j\ew Testament
is spread abroad, will men seek for free-
dom, and break the chains of oppression
The best way to promote universal liber-
ty, is to spread the Bible to the ends oi
the earth. There is not a precept in it
that is not favourable to freedom. It tendf
to enlarge and liberalize tho mind : to
teach men their rights; to put an end to
ignorance, the universal stronghold of
superstition and tyranny; and to diffuse
the love of justice, truth, and order. It
shows man that he is responsible to God
and that no one has a right to ordain any
thing which contravenes the liberty of
his fellow.
If it be asked here what the principle
is, I answer, (1.) That men have a right
to their private judgment in matters of
religion, subjeo' only to God. The only
restraint whici:. it is i.ow sett'ed, can be
imposed on this, is, that no man has a
right, under pretence of conscience, to
injure or molest his fellow-men, or to dis-
turb the peace and harmony of society
(2.) No magistrate, church, council, cr
parent has a right to impose a creed on
others, and to demand subscription to it
by mere authority. (3.) IVo magistrate,
church, or parent has a right to conlrol
the free exercise of private judgment in
this case. The jtower of a parent is to
teach, advise, and entreat. The duty of
a child is to listen with respect, lo exa-
mine with cnndour, to pray over the si;b-
ject, and to be deliberate and calm, not
rash, hasty, impetuous, and self-willed.
But when the child is thus convinced
that his duty to God requires a particular
course, then here is a higher obligation
than any earthly law, and he must obey
God rather than man, even a father or ii
mother. Matt. x. 37, 38. (4.) Kvery man
is responsfble to God for his opinions aiio
his conduct. Man may not control him
but God may and will. The great que.s^
lion before every man is, What is right ir
the si^ht (if God? It is not what is expe
dient, or safe, or pleasurable, or homuir-
a-bfe among men ; but what is right ir.
the sight of God. Neither in their opi-
nions nor their conduct are men free fnim
resjKmsibility. — From this whole subject
we see the duty of spreading the Bible.
If we love liberty; if' we hale tyinnny
and superstition; if we wish to extend tno
knowledge of the rights of man. and brenk
evcrv anil of oppression, let ns spread fiit
and wide the Hook of (Jou, and pliire ir
every palace and every cottage on th«
globe a cony of the nacred Scripture,-'.
A.. D. SS.
CHAPTER IV.
t<3
21 So wheh they had further
ihreatened the.m, they let them go,
'inding nothing how they migtit
punish them, because " of the peo-
ple: for all men glorified God for
lltat which was done.
22 For the man was above forty
n Matt.21.26. c.5.26.
21. Finding nothing, &c. That is, not
being able to devise any way of punisli-
uig them, without exciting a tumult
among the people, and endangering their
own authority. The sanhe<lrim was fre-
quency inliiienced by this fear ; and it
sliowa that their own authority was much
dependent on the caprice of the multi-
tude. Comp. Matt. xxi. 26. IF A.U men.
riiat is, the great mass or body of the
people. If Glorified God. Praised God
f()r the miracle. This innplies, (1.) That
they believed tliat the miracle was genu-
ine. (2.) That diey were grateful to God
for so signal a mercy in conferring health
and comfort on a man who had been long
afflicted. We may add further, that here
is the highest evidence of the reality of
the miracle. Even the sanhedrim, with
all their prejudice and opposition, did not
call it in question. And the common peo-
ple, who had doubtless been acquainted
with this man for years, were convinced
that it was real. It would have been im-
liossible to impose on keen-sighted and
jealous adversaries in this maimer, if this
\m\ been an imposture.
22. For the man, &c. The age of the
man is mentioned to show the certaiiity
and greatness of the miracle. If it had
been a man who had been lame but a
few years ; or if it hsd been a child or a
very young man; the case would not
have been so remarkable. But after a
'continuance of forty years, all hope of
tiealing him by any ordinary means must
have been abandoned; and all pretence
that this was jugg'ery or deception must
have been absurd.
23. Their own company. Thev jonied
the other apostles and Christians, ch. li.
44, 45. IT And reported, &c. It doubtless
became a subject of hiteresting inquiry,
what they should do in this case. They
liad been threatened by the highest autho-
rity of the nation, and commanded not to
preach again in the name of Jesus. Whe-
ther they should obey them and be silent ;
or whether they should leave Jerusalem
and preach elsewhere, could not but he
an interesting subject of inquiry ; and
ihov very prope \ 'ought the counsel of
years old on v.hom this mirac'e of
healing was shewed.
23 And being let go, they went*
to their own company, and reporter
all that the chief priests and elders
had said unto them.
24 And when they heard tha ,
b c.2.4-t-46.
their brethren, and looked to God for di-
rection ; an example which all should fol-
low who are exposed to persecution, of
who are in any perplexity about the pafli
of d uty.
21. They lift v.p their voice. Tolifitp
the voice, among the Hebrews, was a
phrase denoting either an address to the
people (Judg. ix. 7), or a phrase expressive
of iveeping (Gen. xxix. 11. Judg. ii. 4. Ruth
i. 9. 1 Sam. xxiv. IG), or was expressive
of prayer. To lift up the voice to God,
means sim.ply they prai/ed to him. H With
one accord. Unitedly. Properly with one
mind, or purpose. See ]\ote, ch. i. 14.
The union oi\hc early Christians is often
noticed in the Acts of the Apo.^tles. Thus
lar there was no jar or dissension in their
society, and every thing has the fippear-
ance of the most entire affection and con-
fidence. IT Lord. Greek, Aio-^rora. FroiTi
this word is derived the word despot.
This is not the nsual v\ord employed by
which to address God. The word com
monly translated Lord is Ku^.o,-. The
word here used deiwtes one who rules
over others, and was applied to the high
est magistrate or officer. It denotes au-
thority ; power; absoluteness in ruling
It is a word denoting more authority in
ruling than the other. That more com-
monly denotes a. property in a thing; tliis
denotes absolute rule. It is applied tc
God, in Luke ii. 29. Rev. vi. 10. Jude 4;
to Jesus Christ, 2 Pet. ii. 1 ; to masters
1 Tim. vi. 1. Titus ii. 9. 1 Pet. ii. 18; tc
husbands, 1 Pet. iii. 6 ; and to a possessor,
or owner, 2 Tim. ii. 21. 11 Thou art God.
This ascription of praise seeir.s to have
been designed to denote their sense of
his power to dehver them ; and his righi
to dispose of them. They vvcre employed
in his service; they were encompassed
with dangers; and diey acknowledged
him as tJieir God, who had made all
things, and who had an entire right tc
direct, and to dispose of them for his own
glory. In times of danger and perplexity
we should remember that God has a rjgh»
to do with us as he pleases ; and we i.hould
go cheerfully and commit ourselves into
his li.'inds. ^ Whir h hast tride.^^o. Gon.'
e4
THE ACTS.
[A. D. 33
they lift up their voi-^e to God with
one accord, and said, Lord, * thou
art God, which hast made heaven
and earth, and the sea, and all that
•n them is :
riiis passage is taken directly from Ps.
r dvi 6. Cornp. Rev. xiv. 7.
'25. Who by the mouth, &c. Ps. ii. 1 2.
This is a strong, solemn testimony to the
inspiration of David. It is a declaration
of the apostles made in solemn ])rayer,
■.hat God epake himself by the mouth of
David. This is the second part of their
prayer. In the first, they acknowledge
the right of God to rule; in this, they ap-
peal to a prophecy ; they plead that this
wf'-s a thing foretold ; and as God had
(oroseen it and foretold it, they appealed
to him to protect them. The times of tu-
mult and opposition which had been fore-
:^een, as about to attend the introduction
of the gospel, had now come. They in-
terred, therefore, that Jesus was the Mes-
siah; and as God had designed to esta-
blish his kingdom, they appealed to him
to aid and protect them in this great
work. This passage is taken from Ps. ii.
1, 2, and is an exact quotation from the
Septuagmt. This proves that the Psalm
had relerence to the Messiah. Thus it
was manifestly understood by the Jews ;
and the authority of the apostles settles
the question. The Psalm was composed
by David ; on what occasion is not
known; nor is it material to our present
purpose. It lias been a matter of inquiry
whether it referred to the Messiah />;i/Ha-
rily, or only in a secondary sense, (iro-
tius supposes that it was composed by
David when exposed to the hostility of
the Assyrians, tlie Moabites, Phihslines,
Amalekites, <tc. ; and that in the midst
of his dangers, he sought consolation in
the purjiose of God to establish him and
his kingdom. But the more probable opi-
nion is, that it referred directly and solely
U) the Messiah. IT Why did the heathen.
I'he nations which were not Jews. This
rofers, doubtless, to the opposition which
would be made to the spread of Chris-
lianity; and not mereh/ to the op^msition
made to the Merasiah himself, and to the
act of jiutting him to death. IT liage.
This word rotors Ui the excitement and
tumuh of a multitude; not a setlk'd plan,
but rather the heated and disorderly con-
durt of a mofi. Il moans tiiat tho progress
oftho gospel would onoountor tiiiniilluous
')p|)o.'^ition ; and that the exoiled nations
vuuM rush violently to put it down and
95 Who by the mouth of thy ser^
vant David hast said, Why * did
the heathen rage, and the people
imagine vain things ?
2G The kings of the earth stood
b P8.2.1,2.
destroy it. IT And the people. The ex
pression " the people" does not refer to o
class of men difierent essentially from
the heathen. The "heathen," Ileb. and
Greek, "the nalic-ns,^' refer to men as or^
g^a?a2C(i into communities ; the expression
the people is used to deiwte the same per-
sons without respect to their being so or-
ganized. The Hebrews were in the habit,
in their poetry, Df expressing the same
idea essentially in parallel members of a
sentence ; or the last member of a sen-
tence or verse expressed the same idea,
with some slight variation, as the former.
(See Lowth on the sacred poetry of the
Hebrews.) IT Imagine. The word ima-
gine does not express quite the force of#
Ihe original. The Hebrew and the Greek
both convey the idea o[ meditating, think-
ing, purposing. It means that they em-
ployed thought, plan, purpose, in opposing
the Messiah. 11 Vain things. The word
here used {^sv«.) is a literal translation of
the Hebrew (pn), and means usuallj
empty, as a vessel which is not filled,
then useless, or that which amounts to
nothing, «S:c. Here it means that they
devised a plan which turned out to be
vain, or ineffectual. They attempted ar.
opposition to the Messiah which could
not succeed. God would establish his
kingdom in spite of their plans to oppose
it. Their efforts were vain, because they
were not strong enough to oppose God ,
because he had purposed to establish the
kingdom of his Son ; and he could over-
rule even their opposition to advance his
cause.
26. The Jdngs of the earth. The Psalm-
ist specifics more particularly that hings
and rulers would be opposed to the Mes
siah. This had occurred already by the
opposition made to the Messiah by the
rulers of the Jewish people ; and it would
be still more evinced by princes and
kings, as the gospel should spread among
the nation-s. 1^ Stood up. The word here
used (^xf .o-Tjjjui) commonly means to pre-
sent one's self, or to stand forth, liir the
purpose of aiding, connseHing, S:c. FJnl
bore il moans that ihoy rose, or presented
themselves, to evince thoir opposition
Tlioy stood opposed to the Mossiah, and
otli'Tod ro>istanoe ti> him. II The rul'vs
'j'liis is another instance of the flaliraw
A I) 33
CHAPTKR IV.
C5
ap, and the ni.ers were gathered
together, against the Lord, and
against his Christ.
•J7 For of a truth against thy
fioly child Jesus, whom thou hast
anointed, both Herod " and Pontius
a Lu.23.1-8,&c.
TKjraUelisin. The \Aord does not denote
ii.«3iher class of men from kngs, but ex-
presses the same idea in another form,
jr in a more general manner, meaning
that all classes of persons in authority
would be opposed to the gospel. IF Were
gathered together. Hebrew, consulted to-
gether ; were united in a consultation.
The Greek implies that they wert; as-
sembled for the purpose of consultation.
M Against the Lord. In the Hebrew,
• against Jehovah." This is the peculiar
name which is given in the Scriptures to
God. They rose against his plan of ap-
pointing a Messiah, and against the Mes-
siah whom he had chosen. 'J Against
his Christ. Hebrew, against his Messiah,
oralis Anointed. Note, Matt. i. 1. This
is one of the places where the word
Messiah is used in the Old Testament.
The word occurs in about forty places,
and is commonly translated his anointed,
and is applied to kings. The direct refer-
ence of the word to the Messiah in the
Old Testament is not frequent. This pas-
sage implies that opposition to the Mes-
siah is opposition to Jehovah. And this is
uniformly supposed in the sacred Scrip-
tures. He that is opposed to Christ is
opposed to God. He that neglects him
neglects God. He that despises him de-
apises God. Matt. X. 40 ; xviii. 5. John xii.
44, 45. Luke x. 16. " He that despiseth
me, despiseth him that sent me." The
reasons of this are, (1.) That the Messiah
13 " the brightness of the Father's glory,
and the express image of his subsistence."
Heb. i. 3. (2.) He is equal with the Fa-
ther, possessing the same attributes, and
the same power. John i. 1. Phil. ii. 6, &c.
To despise him, therefore, is to despise
God. (3.) He is appointed by God to this
great work of saving men. To despise
him, or to oppose him, is to despise and
oppose him who appointed him to this
work, to contemn his counsels, and to set
him at nought. (4.) His work is dear to
God It has engaged his thoughts. It has
been approved by him. His mission has
been confirmed by the miraculous power
of the Father, and by every possibie ma-
nifestation of his approbation and love. To
appose the Messiah, is, there lore, to oppose
Pilate with the Gentiles and the
people of Israel were gathered to-
gether,
28 For '' to do whatsoever th^
Land and thv '•/^^)nsel determined'
before to be don
i C.3.1S. c Pr.21.30. I3.46.10;53.10.
that which is dear to the heart of God,
and which lias long been the object of
his tender .solicitude. It follows from this,
that they who neglect the Christian reli-
gion are exposing themselves to the sore
displeasure of God, and endangering their
everlasting interests. No man is safe
who opposes God ; and no man can have
evidence that God will approve him,
who does not embrace tne Messiah
whom He has appyointed to redeem the
world.
27. For of a truth. Truly ;reahty
IT Thy holy child Jesus. The word child
is commonly applied to infants, or to sons
and daughters in very early life. The
word which is used here (-»V;) is differ-
ent from that which is commonly applied
to the Lord Jesus (id,-). The latter ex-
presses sonship without respect to age.
The word which is here used also some-
times expresses sonship without any re-
gard to age ; and the word son would
have been a more happy translation.
Thus the same word is translated in
Acts iii. 13. 26. In Acts xx. 12, it is trans-
lated " young man." ^ Both Herod, &.c
Luke xxiii. 1 — 12. IT With the Gentiles
The Romans, to whom he was delivered
to be crucified IF The people of Israel,
The Jews, who were excited to this by
the rulers. Matt, xxvii. 20.
23. For to do, &c. See Notes, ch. ii
23; iii. 18. The facts which are brought
to view in these verses are among the
most remarkable on record. They are
briefly these : (1.) That the Jewish rulers
were opposed to the Messiah, and slew
him. (2.) That the very people to v.-honi
he came, and for whose benefit he la-
boured, joined in the opposition, so that
it became the act of a united people
(3.) That the Romans who were there, as
a sort of representation of all pagan na
tions, were easily prevailed on to join in
the persecution, and to become the exe
cutioners. (4.) That thus opposite fac-
tions, and dissimilar and prejudiced peo
pie became united in oppo.sing the Mes-
s;an. ^5.) That the ruiers o| the Roman
people, tho emperors, and statesmen and
philosophers, and the rulers of olhoi na-
tions un'ted to oppose the gospel, and*
8h
THE ACTS.
I A. 1) ,U
Drought 'il; ihe po Af?r of perhecution to
Btav Its progress (6.) That ihe people of
liie empire, the mass of men, were erisily
prevailed upon to join in llie persecution,
and endeavour to arrest its progress.
And (7.)'i'hal the gos]iel has encountered
tJirailar dilHcuhies and opi^sition wher-
ever it has been faithfully presented to
Ihe attention of men. It has become a
very serious question v;hy this has been ;
or on what pretence this opposition has
been vindicated ; or how it can be ac-
jounted for. A question which it is of as
t.uch importance for the infidel as for the
Christian to settle. We know that accu-
«ations of the corrupt lives of the early
Christians were freely circulated, and the
snost gross accounts given of their scan-
dalous conduct were propagated by those
who chose to persecute them. (See Lard-
ner's Credibility.) But such accounts are
not nowjjelieved ; and it is not certain
that they were ever seriously believed by
the rulers of the pagan people. It is cer-
tain that it was not on this account that
the first opposition arose to Christ and his
religion.
It is not proper here to enter into an
examination of the causes of this opposi-
tion. We may stale the outlines, how-
ever, in few words. (I.) The Jewish
rulers were mortified, humbled, and
moved with envy, that one so poor and
despised should claim to be the Messiah.
They had expected a different monarch ;
and all their prejudices rose at once
against his claims to this high ofllce.
Matt. xxYii. 18 Mark xv. 10. (2.) The
common people, disposed extensively to
iicknowledge his claims, were urged on
by the enraged and vindictive priests to
demand his death. Malt, xxvii. 20. (3.) Pi-
late was j)rossed on against his will by
the impetuous and enraged multitude to
deliver one vvhom he regarded as inno-
ccrit. (4.) 'J ho (Jhrislian religion in its
advances siru* k at once at the whole
'abric of superstition in the Roman em-
pire, and throughout the world. It did
not, like other religions, ask a place
faiiii'Jst the religions already existing. It
was exclusive in its clamas. It denounced
ail other systems as i lolafry or supersti-
Mon, and sought to overthrow them,
'i'^ioee religions were interwoven with
bU the habits of the people; they we.'e
connected with all the depanments of
the slate; they gave occii|>ation to a vast
numl)er ofprins'.s and other officers, who
obtained ilioir livoliliood by the existing
•iipersfitions, and who brouglit, of course,
ill the s'lnpospil sr/cn^ lacss of their clia-
*oclor I') K>iii;M)ri ihciu \ n-li^ion which I
attempted to (^iverthrow the whole fabrif;
therefore, at once excited all their malice
The monarchs, whose thronee were b.oscd
on the existing state of diings ; and il^io
people, who venerated the religion of
their ancestors, would be opposed to the
new system. (5.) Christianity was de-
s{)ised. It was regarded as one form of
the superstition of the Jews. And lliere
was no peojile who were regarded with
so much contempt by all other n-itioas as
the Jews. The wriiings of the Romans,
on this point, are full proof (6.) The
new religion was opposed to all the crimen
of the world. It began its career in a
time of eminent wickedness. It plunged
at once into the midst of this wickcdne:>s ;
sought the great cities where crimes and
pollutions were condensed ; and boldly
reproved every fijrm of prevailing im-
piety. At Athens, at Corinth, at Ephe-
sus, at Rome itself, it denounced the judg-
ment of God against every form of guilt
Whatever may be charged on the apos-
tles, it will not be alleged tiiat they were
timid in denouncing the sins of the world.
From all these causes it is not wonder
ful that the early ChrisUans were per
secuted. If it l>e asked, (7.) Why the
same religion meets with oppo.sition now
in lands that are nominally Christian, it
may be remarked, (a) that the human
heart is the same that it always was, op-
posed to truth and righteousness ; {h) that
religion encounters still a host of sins thai
are opixjsed to it — pride, envy, malice,
passion, the love of the world, and shame
of acknowledging God ; (c) that there has
always been a peculiar opposition in the
human heart to receiving salvation as the
gift of God through a crucified Redeemer ;
and {(I) that all the forms of vice, and hisf,
and profanene.ss that exist in the world,
are opposed, and ever will be, to a reli-
gion of ])uritv, and selfdenial, and love.
On the whole, we may remark here,
(1.) That the fact that Ch.nstianity has
been thus opposed, and has triumphed, is
no small proof of its divine origin. It has
been fairly tried, and still survives and
fiourishes. It was well to put it to the
test, and to bring to bear on it every tiling
which had a tendency to crush it, and
thus to furnish the highest proof that it is
from God. (2.) This religion cannot he
destroyed; it w-ill triumph; opiK)«iition to
it is vain ; it will make its way throughout
the world ; and the ]>alh of safely is not
tr) o;)|)ose ihaf which (J(»d is iiiloiidinp to
estaolish in the earth. Sinuf-rs whoslund
op|)Osed l<» the gospel, should Iremble a:^d
be afraid; for sooner or later they must
fail before its friiiiiinhant advances If i»
\. I) 13. j
CHAPTER IV
SV
29 And now, Lord, behold their
threatenings : and grant unto thy
geivants, that with all " boldness
they may speak thy word,
30 By stretching forth thine hand
to heal : and that signs '' and won-
ders may be done by the name of
h/ holy child Jesus.
c v«r.l3,31. c.!4.3;28.31. Ep.6.19. i c.2.43;3.12
not SAFE to oppose that which has already
been opf-osed by kings and rulers in every
fbrni, and yet has triumphed. It is not
WISE to risli one's eternal welfare on the
question of successful opposition to that
which God has, in so many ages and
ways, pledged himself to protect; and
when God has solemnly declared that
the Son, the Messiah, whom ne would set
on his holy hill of Zion, should " break"
his enemies " with a rod of iron, and
dash them in pieces like a potter's ves-
sel." Ps. ii. 9.
29. Behold their threatening s. So look
iifx)n them as to grant us deliverance.
They did not purpose to abandon their
undertaking; they resolved to persevere ;
end they expected that this purpose would
involve them in danger. With this pur-
pose they implored the protection of God ;
they asked that he would not suffer them
to be deterred from speaking boldly ; and
they sought that constant additional proof
might be granted of the presence and
power of God to confirm the truth of
their message. IT And grant, &c. This
is an instance of heroic boldness, and a
determination to persevere in doing their,
duty to God. VVlien we are aseaifed by
ihose in power, when we are persecuted
and in danger, we should commit our
way unto God, and seek his aid, that we
may not be deterred from the path of
duty,
30. By stretching forth thine hand, &c.
The apostles not only desired boldness to
speak, but they asked that God would
continue to work miracles, and thus fur-
nish to them, and to the people, evidence
of the truth of what they delivered. They
did not even ask that he would preserve
tlieir lives, or keep them from danger.
They were intent on their work, and
they confidently committed their way to
God, making it their gfeat object to pro-
mote the knowledge of the truth, and
seeking that God would glorify himself
by establishing his kingdom among men.
T Signs a-^d vlowWs. Miracles Notes,
ch ii. 42
31 And when they bad y rayed,
the place was shaken where they
were assembled together; and they
were all filled with the Holy Ghost,
and they " spake the word of God
with boldness.
32 And the multitude of them
that believed w^ere of one ' heart
c c.2.2,4; 16.26. d ver.S
13.11. Phil.2.2. lPet.3.8.
eRo. 15.5,5. 2C.«
31. And when they had prayed. Th*
event which followed was regarded by
them as an evidence that God heard
their prayer. IT The place was shaken
The word which is translated "was
shaken," commonly denotes violent agi-
tation, as the raging of the sea, the con
vulsion of an earlhcjuake, or trees shakei
by the wind. Matt. xi. 7. Acts xvi. 26
Heb. xii. 2G. The language here is fitted
lo express the idea of an earthquake
Whether the motion was confined to the
liou^e where they were, is not said. They
probably regarded this as an answer to
their prayer, or as an evidence that God
would be with them, (1.) Because it was
sudden and violent, and was not produced
by any natural causes ; (2.) Because it
occurred immediately, while they were
seeking divine direction; (3.) Because i;
was an exhibition of great power,- and
was an evidence that God could protect
them ; and (4.) Because a convulsion so
great, sudden, and mighty, was fitted at
that time to awe them with a proof of the
presence and power of God. A similai
instance of an answer to prayer by ar.
earthquake is recorded in Acts xvi. 25
26. Comp. ch. ii. 1, 2. It may be added
that among the Jews an earlhqualce was
very properly regarded as a striking and
impressive proof of the presence of Jeho-
vah. Isa. xxix. 6. Ps. Ixviii. 8. " The earth
shook, the heavens also dropped at the
presence of God ; even Sinai itself was
moved at the presence of God, the God
of Israel." See also the sublime descrip-
tion in Habakkuk iii. particularly ver. 6 —
11. •Com.p. Matt, xxvii. 54. Among the
heathen, an earthquake was regarded iia
proof of the presence and favour of the
Deity. (See Virgil, /Eniad iii. 89.) TT They
mere all filled, &c. Notes, ch. ii. 4. Thoir
being filled with the Holy Ghost here
rather denotes their being inspired with
confidence or boldness, than being endowiKl
with new powers, as m Acts ii. 4.
32. And the multitude. The numbci
of believers at this time had become
'ar«e. In ch. iv. 4. it is said tl\dt it waa
88
rati ACTS.
1 A. D. 33
and of one soul : neitker said any
of them that aught of the things
which he possessed was his own ;
but ° they had all things common.
33 And with great power * gave
fi\e thousand ; and the number was con-
stantly increasing. H One heart. This ex-
pression denotes tender union. They fell
tiike, or were attached to the same things,
ind this preserved them from jars and
iissensions. IT One soul. This phra.se
alse denotes close and tender union. JNo
expression could denote it more strikingly
than to say of iViends they have one soul.
Fiutarch cites an ancient verse in his life
of Cato of Utica, with this very expres-
sion— " Two friends, one soul." {Grolius.)
Thus Diogenes Laertius also (5. i. 11.)
says respecting Aristotle, that " being
asked what was a friend ; answered, that
it was one soul dwelling in two bodies."
(Kui7wel.) The Hebrews spake of two
friends as being "one man." There can
be no more striking demonstration of
union and love than to say of more than
five thousand suddenly drawn together,
that ttiey had one soul ! And this union
fiey evinced in every way possible ; in
'heir conduct, in their prayers, and in
their property. How different would
have been the aspect of the church, if
the union had continued to the present
time. IT Neither said, &c. That is, they
did not regard it as their own, but to be
used for tlie benefit of the whole society.
See Notes, ch. ii. 44.
33. A7id with great power. See ch. i. 8.
The word power here denotes effimcy,
and means ihat they had ahility given
them to bear witne.ss of the resurrection
of the Saviour. It refers therefore rather
to their preaching, than to their miracles.
IT Gave the apostles zvitness. The apostles
bore testimony to, IT the resurrection of the
Lord Jesus. This was the main }X)int to
he established. If it was proved that the
Lord Jesus came to life again after having
been put to death, it established all that
ho taught, and was a demoiiatraiiomthat
he was sent from God. They exerted,
(herefijre, all their |)Owers to prove this;
and their success was such as might have
been expected. Multitudes were convert-
ed to tlieChristian faith. % An.l great grace,
Si/1. Thn \\on\ grace mcana favour. Note,
John i. ]C\ Atirl the expression here may
mean oiiher that the favour <f doil was
remarkably shown to them; or that they
had great favour in the sight of the people.
It does not rt fer as the exnre.ssion now
the apostles witness * of the resur
rection of the Lord Jesus • and greai
grace ^ was upon them all
34 Neither was there any amorvg
them that lacked : for as many as
c Lu.l. 48,49. c.1.22. d inc 1 16.
does commonly, to the internal blessing!
of religion on a man's own soul to theii
personal advancement in the Christian
graces of humility, &c. ; but to Xhe favour
or success that attended their i)reaching
The meaning probably is, that x\\e favour
of the people towards them was great ; or
that great success attended their ministry
among them. Thus the same word grace
(Greek) is used in ch. ii. 47. If this is its
meaning, then here is an instance of the
power of the testimony of the resurrection
of the Lord Jesus to impress the minds of
men. But this is not all, nor probably is
it the main idea. It is that their union
their benevolence, their liberality in sup-
1 lying the wants of the needy, was a
means of opening the hearts of the peo-
j)le, and of winning them to the Saviour
If we wish to incline others to our opi-
nions, or to bring them to be Christians,
nothing is belter adapted to it, than to
show them kindness, and even to minis-
ter to their temporal wants. Benevolence
towards them softens the heart, and in-
clines them to listen to us. It disarms
their prejudices, and disposes them to the
exercise of the mild and amiable feelings
of religion. Hence our Saviour was en-
gaged in healing the diseases, and supply-
ing the wants of the j:)eople. He drew
around him the poor, the needy, and the
diseased, and supjuied their necessities,
and thus prepared them to receive his
message of truth. Thus God is love, and
is constantly doing good, that his goab:esn
may lead men to repentance. Rom. ii 4.
And henre no persons have better or;.or-
tunities to sj)read the true sentiments of
religion,or are clothed with higher res|)on-
sibilities, than those who have it in their
power to do good ; or than those who are
habitually engaged in bes1o"'ing favours.
Thus physiriaus have access, to.the hearts
of men whirh other jjcrsons have not.
Thus parents have an easy access to the
minds of children, lor they are constantly
doing them good. And thus Sunday-
school teachers, whose whole work is a
work of i)enevol^n<e, have dire:'t and
most etncicnt access to the hearts of the
childreu committed to iheir < are.
31. Thai lacked. That was in want,
or whoso wauls were not su|iiilie(l hy thf
others. ^ As tnani/ as, ikv. Tho wortl
A i). 33.]
CHAPTER IV.
85
were possessors of lands or houses,
sold them, and brought the prices
cf the things that were sold,
?5 And ** laid them down at the
apostles' feet, and ' distribution
a Ter.37. c.5.2. h c.2.45;6.1.
Wi2d here is employed in a large, indefi-
aaie sense ; but it would be improper to
^ross it so as to suppijse, that every indi-
ridual that became a Christian sold at
jnee all his property. The sense doubt-
.f 3s is, that this was done when it was ne-
cessary-; they parted with whatever pro-
perty Was needful to supply the wants of
their poor brethren. That it was by no
means considered a matter of obligation,
or enjoined by the apostles, is apparent
from the case of Ananias, eh. v. 4. The
fact that Joses is particularly mentioned
(ver. 3G), shows that it was by no means
a universal practice thus to part with all
their possessions. He v/as one instance
in vviaich it was done. Perhaps there
were many other similar instances ; but
all that the passage requires us to believe
IS, that they parted with whatever was
needfid to supply the wants of the poor.
' This was an eminent and instructive in-
stance of Christian liberality, and of the
power of the gospel in overcoming one
of the strongest passions that ever exist in
the human bosom — the love of money.
Many of the early Christians were poor.
They were collected from the lower or-
ders of the people. But all were not so.
Some of them, it seems, were men of af-
fluence. The effect of religion was to
bring them all, in regard to feeling at
least, on a level. They felt that they
were members of one family ; belonging
to the same Redeemer ; and they there-
fore imparted their property cheerfully to
their brethren. Besides this, they were
about to go to other lands to preach the
gospel. They were to leave their native
country; and they cheerfully parted with
their lands, that they might go and pro-
claim the unsearchable riches of Christ.
See Notes, ch. ii. 44.
35. And laid them down, &c That is,
they committed the money received for
their property to the disposal of the apos-
tles, to distribute it as was necessai^y
among the poor. This soon became a bur-
densome and inconvenient ofKce,and they
therefore appointed men who had espe-
cial charge of it. ch. vi. 1, 2, &c.
36. Atid Joses. Many manuscripts in-
stead of Joses here read Joseph. The
reasons why this individual is selected
•nd specified particularlj' were, dcutt-
n2
was made untc every man accord
ing as he had reed.
36 And Joses, wiao by the apos-
tles was surhamed Barnabas, (which
is, being interpreted. The son of
Jess, because he was a foreigner ; because
It was a remarkable instance of libeiality ;
and because he subsequently distinguish-
j ed himself in the work of the ministry
He gave himself, his property, his all, to
! the service of the Lord Jesus, and went
{ forth to the self-denying labours of the
j gospel. He is elsewhere mentioned with
j honour in the New Testament (Acts xi,
I 24. 30) , and usually as the companion of
[ the apostle Paul. The occasion on which
he became connected with Paul in the
ministry was, when he him.self was seal
! forth by the church at Jerusalem to Anti-
och. There, it seems, he heard of the
I fame of Paul, and went to Tarsus to seek
j him, and brought him with him to Anti-
' och. Acts xi. 22 — 26. Before this, he had
: been acquainted with him, and had intro-
i duced him to the other apostles at a time
i when they were afraid of Paul, and un-
j willing to acknowledge him as an apostle.
! Acts ix. 26, 27. At Antioch, Barnabas was
led into dissimulation by Peter in regard
to the Gentiles, and was reproved by his
friend and companion, Paul. Gal. ii. 13.
He and Paul continued to travel in fel-
lo^vship until a dispute arose at Antioch
about Mark, and they separated, Pau'J
going with Silas through Syria and Ciii
cia, and Barnabas with Mark sailing for
his native place, Cyprus. Acts xv. 35 — 41
See the following places for particulara
of his history : Acts xi. 22. 25. 30 ; xii. 25 ,
xiii. 1, 2. 50; xiv. 12; xv.12. 1 Cor. ix. 6
Gal. ii. 1. 9. IT Who by the apostles v:a
surnamed, &c. This name was doubtless
given by the apostles. The practice of
giving surnames, as expressive of charac-
ter, was not uncommon. Thus Simon
was called Peter, or Cephas, John i. 44 ;
and thus James and John were surname(5
Boanerges, Mark iii. 17. ^ Barnabas
which is, &:c. . This word properly de
notes the son of prophecy. It is com
pounded of two Syriac words, the one
meaning son, and the other prophecy
The Greek word which is used to inter
pret this (n-ajax^-vic-is), translated consola-
tion, means properly also. exhortatioUj
entreaty, petition, or advocacy. It also
means consolation, or solace ; and from
this meaning the inter[)retation has been
given to the word Bar/h;has, but v.it.h
evident impi jpriety. I daos not a^«Deai
JO
THE ACTS.
wd of the
consolaiioa,) a l.evite.
country of Cjprus,
37 Having land, soli it, and
brought the money, and laid it at
the apostles' feet.
tixat the name was bestowed on account
ol" this, though it is probable that he pos-
sessed it in an eminent degree, but on
account of his talent fur speaking, or ex-
hoTting the people to holiness, and his
success in preaching. Comp. Acts xi. 23.
^ A Levite. One of the descendants of
liCvi employed in the lower services of
the temple." The whole tribe oi Levi was
set apart to the service of religion. It was
divided into Priests and Levites. The
three sons of Levi were Gershon, Kohath,
and Merari. Of the famUy of Kohath
Aarc?i was descended, who was the first
high-priest. His eldest son succeeded
him, and the remainder of his sons were
priests. All the others of the tribe of
Levi were called Levites, and were em-
ployed in the work of the temple, in as-
sisting the priests in performing sacred
music, &c. Num. iii. Deut. xii. 18, 19;
xviii. 6—8. 1 Chron. xxiii. 21. IT Of the
country of Cyprus. Cyprus is the largest
island in the Mediterranean; an island
extremely fertile, abounding in wine,
honey, oil, wool, &c. It is mentioned in
Acts xiii. 4 ; xv. 39. The island is near to
Cilicia, and is not far from the Jewish
coast. It is mentioned by Dion Cassius
(lib. 68, 69) that the Jews were very nu-
merous in that island. {Clark.)
Barnabas afterwards became, with
Paul, a distinguished preacher to the
Gentiles. It is worthy of remark, that
both were born in heathen countries,
though by descent Jews; and as they
were trained in heathen lands, they were
better titled for their jieculiar work. The
case of Barnabas is that of a man who
had properly, who entered the ministry,
and gave up all for the Lord Jesus.
The great mass of ministers, like very
many who have been distinguished in
Dtller professions, nave tjeen taken from
the f)<M>r, and from humble ranks in life.
But all have not been. Many have been
wealthy, and have devoted all to Christ;
nnd in regard to others, it is to be remark-
ed, that a very considerable proportion of
them could have gained more wealth in
wme other profession than they do in the
ministry, 'i'iie minisiry is a work of self
denial ; and none sliould enter it who are
not prepared to devote all lo the service
tif the lyj'-d Jcsufi Christ
[A.
CHAPTER V.
D. 33
B
UT a certain man named Ana
nias, with Sapphira his wife
sold a possession,
2 And kept back jsar^ of the price
CHAPTER V.
1. Jhit a certain man. in the previoia
chapter, the historian had given an a«>
count of the eminent liberality and since
rity of the mass of early Cliristians, in
being willing to give up their property to
provide for the poor, and had mentioned
the case of Barnabas as worthy of spe-
cial attention. In this chapter he pro-
ceeds to mention a case, quite as striking
of insincerity and hypocrisy, and of the
just judgment of God on those who were
guilty ol' it. The case is a remarkable
instance of tlie nature of hypocrisy, and
goes to illustrate the art and cunning of
the enemy of souls in attempting to cor-
rupt the church, and to pervert the reli-
gion of the gospel. Hypocrisy consists in
an attempt to imitate the people of God,
or to assume the appearance of religion, in
whatever form it may be manifested. In
this case religion had been manifested by'
great self-denial and benevolence. The
hypocrisy of Ananias consisted in attempt-
ing to imitate this appearance, and to im-
pose in this way on the early Christians
and on God. If With Sapphira his wife.
With lier concurrence, or consent. It was
a matter of cr^?f6'77ie//i between them. ver.
2. 9. ^ !^old a possession. The word here
used (xTJ/ua) does not indicate whelhei
this was lajul or some other property. In
ver. 3, however, we loam that it was
land that was sold ; and the word here
translated possession is translated, in the
Syriac, Arabic, and the Latin Vulgate,
land. The pretence f(M which this was
sold was doubtless to have the appear-
ance of religion. That it was sold could
be easily known by the Christian society,
but it might not be so easily known for
how much it was sold. Hence the attempt
to impo.se on the a}X)stles. It is clear thtfl
they were not under obligation to sell
their property. But having sold it for the
purpo.ses of religion, it became tlieir duty,
if they profcs.sed to devote the avails of il
to God, to do it entirely, and without any
reservation.
2. And kept hack. The word here asea
means properly to s(parale, to jmrt ; nnd
then it means' to sipnrate surreptitiously
or rlandestineh/ for our own use a j)art o?
public property, as taxes, &c. It la used
but three times m the New Testament.
1. D 33
CH APT Eli V
91
lis wife als.) oeing privy to it, and
Drought" a certain part, and laid it
at the apostles' feet.
a c. 1,34,37.
ver. 3, and in Titus ii. 10, where it is ren-
dered purloining. Here it means that
they secretly kept back a part, while prO'
fessedly devoting ail to God. IT His wife
being privy to it. His wife knowing it,
and evidently concurring in it. IT And
laid it at (he apostles' feet. This was evi-
dently an act professedly of devoting all
to God. Comp. ch. iv. 37, also ver. 8, 9.
That this was his profession, or pretence,
is further implied in the fact that Peter
changes him with having lied unto God.
ver. 3, 4.
3. But Peter said, &c. Peter could have
known this only by revelation. It was the
manifest design of Ananias to deceive ;
nor was there any way of detecting him
but by its being revealed to him by the
Spii-ii of God. As it was an instance of
enormous wickedness, and as it was very
important to detect and punish the crime,
it was made known to Peter directly by
God. IT Why bath Satan. Great deeds
of wickedness in the Scripture are traced
to the influence and temptation of Satan.
Comp. Luke w'li. 3. John xiii. 27. Espe-
cially is Satan called the father of lies.
John viii. 44. 55. Comp. Gen. iii. 1 — 5.
As this was an act oC falsehood, or an at-
tempt to deceive, it is with great propriety
traced to the influence ol Satan. The
sin of Ananias consisted in his yielding to
the temptation. Nowhere in the Bible
are men supposed to be free from guilt,
from the fact that they have been tempted
10 commit it. God requires them to resist
temptation ; and if they yield to it, they
must be punished. If Filled thine heart.
A man's heart or mind is full of a thing
when he is intejit on it ; when he is
strongly impelled to it; or when he is
fully occupied with it. The expression
here means that he was strongly impelled
or excited by Satan to this crime. ^ To
lie to. To attempt to deceive. The de-
ception which he meant to practise was
to keep back apart of the price, while he
pretended to bring the whole of it; thus
iempting God, and supposing that he could
not detect the fraud. ^ The Holy Ghost.
Tfi -vi^jux TO 'iytov. The main inquiry here
is. whether the apostle Peter intended to
designate in this place the third person of
the Trinity; or whether he meant to speak
»f God as God, without any reference to
the distinction of persona; or to the di-
vine influence which inspired the apostles,
3 But Peter said, Ananias, wny
hath Satan * filled thine heart ' to
lie to " the Holy Ghost, and t«
b Lu.22.3. 1 or, to deceive. c ver.9.
without reference to the peculiar office*
which are commonly ascribed to the Holy
Spirit. Or, in other words, is there a dis-
tinction here recognised between the
Father and the Holy Spirit ? That there
is, will be apparent from the following
considerations: (1.) If no such distinction
is intended, it is remarkable that Peter did
not use the usual and customary name of
God. It does not appear why he guarded
it so carefully as to denote that this of-
fence was committed against the Holy
Ghost, and the Spirit of the Lord. ver. 9.
(2.) The name here used is the one em-
ployed in the Scriptures to designate the
third person of the Trinity, as implying a
I distinction from the Father. See Matt
iii. 10 ; i. IS. 20; iii. 11 ; xii.32; xxviii. 19.
Mark i. 8; iii. 29; xii. 3G. Luke xii. 10.
' Johnxiv. 2G; vii. 39; xx. 22. Acts iv. 8,
v. 32, &c. (3.) Peter intended, doubtless,
to designate an oflfence as committed par-
ticularly against the person, or influence,
by which he and the other apostles were
inspired. Ananias sunposed that he could
escape detection: and the oflence W£S
one, therefore, against the Inspirer of
the apostles. Yet that w^as the Holy
I Ghost as distinct from the Father. See
I John xiv. 16, 17. 26; xv. 2G; xvi. 7—11 .
i XX. 22. Comp. Acts v. 32. The oflenct;,
therefore, being against him who was
seid by the Father, who was appointed t)
a particular work, clearly supposes thai
the Holy Spirit is distinct from the F'ather.
(4.) A farther incidental proof of this may
be found in the fact that the sin here
committed was one of peculiar magni
tude ; so great as to bo deemed worthy
of the immediate and signal vengeance
of God. Yet the sin against the Holy
Ghost is uniformly represented to be of
this description Comp. INIatt. xii. 31, 33
Mark iii. 28, 29 As these sins evidently
coincide in enormity, it is clear that the
same class of sins is referred to in both
places ; or, in other words, the sin of Ana
nias was against the third person of the
Trinity. — Two remarks maybe made here.
(1.) The Holy Ghost is a distinct person
from the Father and the Son ; or, in other
words, there is a distinction of some kino
in the Divine nature that may be denomi
nated by the word person. This is clear
from the fact that sin is said to have lieen
committed against him ; a sin which it
was supposed could not be detected. Sin
92
Ifccp " back part of the pno3 of the
land?
4 Whiles it remained, was it not
thine own ] and after it was sold,
was it not in thine own power 1
Why hast ihou conceived this thing
a Nu.30.2- De.23.21. Ec.r..4.
IME ACTS. [A, D. 33
in thine heait I Thou hast not lied
unto men, but ^ unto God.
5 And Ananias, hearing thestf
words,' fell down, and gave up the
ghost : and great '^ fear came on aU
them that heard these things.
iP8.139.4. cver.lO'l. ci Ps.Si.9.
cannot be committed against an atlrihute
Tif God, or an injluence from God. We
*annot Lie unto an attribute, or against
wisdom, or power, or goodness ; nor can
we lie unto an injlnence, merely, of the
Most High. Sin is committed against a
fieing, not against an attribute ; and as a
sin is here charged on Ananias against
the Holy Ghost, it follows tiiat the Holy
Ghost has a personal existence ; or there
is such a distinction in the Divine essence
aS that it may be proper to specify a sin as
committed peculiarly against him. In the
- same way sin may be represented as com-
mitted peculiarly against the Father, wheji
his7ia?ne is blasphemed; when his f/o/«i/u'o7t
is denied ; when his mercy in sending his
Son is called in question. Sin may be
represented as committed against the Son,
when his atonement is denied, his divi-
nny assailed, his character derided, or his
invitations slighted. And thus sin may
be represented as committed against the
Holy Ghost when his office of renewing
the heart, or sanctifying the soul, is called
m question, o'- when his work is ascribed
to some malign ir other influence. See
Mark iii. 22—30. And as sin against the
Son proves that he is in some sense dis-
tinct from the Father, so does sin against
the Holy Ghost prove that in some sense
he is distinct from the Faitiier and tlie Son.
'2.) The Holy Ghost is divine. This is
[iroved, because he is represented here
as being able to search the heart, and to
delect insincerity and hypocrisy. Comp.
Jer. xvii. 10. 1 C'lron. xxviii. 9. 1 Cor. ii.
10. "The Spirit .^oarchelh all things, yea,
ihe deep things of God." Rev. ii. 2.3.
And he is expressly called God. See
Note on ver. 4.
4. Whiles il remained. As long as it
p»«ma'ined uasold. This place proves that
there was no ohliiration imposed on the
(Unci pies to sell their property. They who
did i(, did it vohnitarily ; and it does not
nppear that it was done by all, or expected
lo be (lone by all. H And after it v>as sold,
Ac. ICven after the property was sold
und Anania.s had tlie money, still there
was no o!)ligati()n on him to devote it in
Ihi? way. He had the rlispo.sal of il still.
ITio apostle mentiorw this lo show him
that his offence was peculiarly aggra-
vated. He was not compelled to sell hii
property 5 and he had not even the poor
pretence that he was obliged to dispose of
it, and was templed to vvillihold it for his
own use. It was all his, and might have
been retained if he had chosen. Il Thou
hast not lied unto men. Unto men only,
or, it is not your 7)iai7i and chitf o^nce
that you have attempted to deceivb men.
It is true that Ananias had attempted to
deceive the apostles, and it is true also
that this was a crime; but still, the prin
cipal magnitude of the offence was that
he had attemjUed to deceive GoiJ. So
small was his crime as committed against
men, that it was lost sight of by the apos-
tles ; and the great, crowning sin of at-
tempting to deceive Gwl was brought
fully into view. Thus David also saw
his sin as committed against God to be so
enormous, that he lost sight of il as an
offence to man, and said, " Against thee,
thee ONLY, have I sinned, and done this
evil in thy sight." Ps. Ii. 4. H BiUuntc
God. It has been particularly aim emi-
nently against God. This is true, because,
(1.) He had professedly devoted it to God.
The act, therefore, hatl express and direct
reference to him. (2.) It was an attempt
to deceive him. It implied the beUef of
Ananias that God would not detect the
crime, or see the motives of the hearL
(3.) It is the prerogative of God to judge
of sincerity and hypocrisy ; and this was
a case, therefore, which came under his
special notice. Comp. Ps. cxxxix. 1 — 4. —
The word God here is evidently used in
its plain and obvious sense, as denoting
the supreme divinity ; and the use of the
word here shows that the Holy Ghost i>
divine ; and the whole passiige demon-
strates, therefore, one of the imp"rtanl
doctrines of the Christian religion, thai
the Holy Ghost is distinct from the I ather
and the Si»n, and yet is divine.
6. And Anrinias, hearing these wordn
A'c. Seeing that his guilt was known,
and being (.'harged with the enonnous
crime of attempting to deceive God. He
hail nr)t exjiccted tij be thus exjinsed ; and
it is clear that the e\i)osureand the ch.'^rgfl
came upo-i birr unexpecto<lly and tern-
\. D. 33. J
CHAPTER V.
S3
6 And the young men arose,
wound "liim up, and carried him
-jut, and buried him.
7 And it was about the space of
a Jno. 19.40.
bly, like a bolt of thunder. IT Fell down.
Greek, Having fallen down. IT Gave up
ke ghost. This is an unhappy translation.
The original means simply, he expired, or
he died. Comp. Note, Matt, xxvii. 50.
This reoiarkable fact may be. accounted
for in this way : (1.) It is evidently to be re-
garded as Q. j udgment oi GQi}i for the sin of
Anaalas and his wife. It was not the act of
Peter.butofGod; and was clearly designed
to show his abhorrence of this sin. (See
remarks on ver. 11. (2.) Though it was the
actof God, yet it does not follow that it was
not in connexion with the usual laws by
which he governs men, or that he did not
make use of natural means to do it. The
sin was one of great aggravation. It was
suddenly and unexpectedly detected. The
fact that it was known ; the solemn charge
that he had lied unto God; struck him
with horror. His conscience would re-
prove him for the enormity of his crime,
and overwhelm him at the memory of his
act of wickedness. These circumstc„.v.ca
may be sufficient to account for this re-
markable event. It has occurred in other
cases that the consciousness of crime, or
the fact of being suddeidy detected, has
given such a shock to the frame that it
has never recovered from it. The effect
commonly is that the memory of guilt
preys secredy and silently upon the frame,
until, worn out with the want of rest and
peace, it sinks exhaustea into the grave.
But there have not been A'anting in-
stances where the shock ,ias been so
great as to destroy the vUal powers at
once, and plunge the wretched man, like
Ananias, into eternity. It is not at all
improbable that the shock in the case of
A.naniJP^vas so great as at once to take
f.is life. IT Great fear came, &c. Such a
striking and awful judgment on insilice-
.•ity and hypocrisy was fitted to excite
awful emotions among the people. Sud-
len death always does it; but sudden
ieath in immediate connexion with
^riine,' is fitted much more deeply to
s.h1rct the mind.
6. Ann the young men. The youth of
dn congregation ; very probably young
msn who were in attendance as servants,
or those whose business it was to attend
»n the congregation, and perform various
nTir-es when Christians celebrated their
vvf ^\'i\ [ Mosheim ) The word used here
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
sometimes denotes a servant. It la used
also, ver. 10, to denote soldiers, as they
were commonly enlisted of the yigrz^:-js
and young. The fact that they took up
Ananias voluntarily, implies that they
were accustomed lo perform offices of
servitude to the congregation. IF Wouna
him up. It was the usual custom with
the Jews to wind the body up in many
folds of linen before it was buried, com
monly also with spices, to preserve it
from putrefaction. See Notes on John xi.
44. It may be asked why he was so soon
buried ,• and especially why he was hur-
ried away without giving information to
his wife. In reply to this, it may be re-
marked, 1. That it does not appear from
the narrative that it was known that Sap-
phira was privy to the transaction, or was
near at hand, or Pven that he had a wife
Ananias came himself and offered the
money; and the judgment fell at once on
him. 2. It was customary among the an-
cient Persians to bury the body almost
immediately after death (John); and il
seems probable that the Jews, when the
body was not embalmed, imitated the
custom. It would also appear that this
was an ancient custom among the Jews.
See Gen. xxiii. 19; xxv. 9; xxxv. 29;
xlviu. 7. 1 Kings xiii. 30. Different na-
tions differ in dieir customs in burying
the dead; and there is no impropriety ir
committing a body soon after death to'the
tomb. 3. There might have been some
danger of an excitemeat and tumult in
regard to ttiis scene, if the corpse had not
soon been removed ; and as no valuable
purpose could be answered by delaying
the burial, the body was decently com-
mitted to the dust.
7. And it was about the space, &c. As
Sapphira had been no le.ss guilty than
her husband, so it was ordered in the
providence of God, that the same judg-
ment should come upon both.
8, For so much. That is, for the gum
which Ananias had presented. This wa»
true, that this sum had been received fiir
it; but it was also true that a larger sun}
had been received. It is a? really a false-
hood to deceive in this manner, as if
would have been to have affirmed that
they received much more than they actu
ally did for the land. Falsehood consists
in making an erroneous representation of
9i
THE ACTS.
And she said, Yea,
[A. U. 3:
foi ftc much ?
101 so much.
9 Then Peter said unto her, How
Js it that ye have agreed " together
a Pf.50.18. verJ.
a thing in any way for the purpose of de-
ceiving. And this species is much more
common than an open and bold lie, de-
t^laring what is in no sense true.
9. Agreed together. Conspired, or laid
a plan. From this it seems that Sapphira
was as guilty as her husband. H To tempt.
To try ; to endeavour lo impose on, or to
deceive ; that is, to act as if the Spirit of
the Lord could not detect the crime,
fhcy did this by trying to see whether
the Spirit of God could detect hypocrisy.
IF At the door. Are noir at hand. They
tiad not yet returned The dead were
buried without the v/alls of cities ; and
this space of three hours, it seems, had
elapsed before they returned from the
burial. 1[ i<hall carry thee out. This pas-
sage shows that it was by divine interpo-
Bition or judgment that their lives were
taken. The judgment whs in immediate
connexion with their crime, and was de-
signed as an expression of the divine dis-
pleasure.
Lf it be asked here. zi:hy Ananias and
Sai)phira were punished in this severe
and awful manner, an answer may be
found in the following considerations:
(1.) This was an atrocious crime; a deep
and dreadful act of iniquity. It was com-
mitted knowingly, and without excuse.
ver. 4. It was impKjrtant that sudden and
exemplary punishment should follow it,
because the society of Christians was just
then organized, and it was designed that it
should be a pure society, and be regarded
ns a body of holy men. Much was gained
by making this impression on the people,
that sin could not be allowed in this new
community, but would be detected and
punished. (2.) God has often in a most
solemn manner showed his abhorrence of
hypocrisy and insincerity. By awful de-
clarations and fearful judgments he has
declared his dis})leasure at it. In a par-
ticular manner no small part of the
preaching of the Saviour was employed
in detecting the hypocrisy of the scribes
(ind riiariseoH, and denouncing heavy
judgments on them. See the xxiiid chap-
ter of Matthew throughout, for the most
Bublime and awful (lenunciation of hy-
pocrisy any where to be found, ('omp.
Mark xii. 15. Luke xii. 1. 1 Tim. iv. 2.
Job viii. 13; xiii. 10 ; xv. 31 ; xx.f) ; xxxvi
3. Matf. \ii 5. Luke xi. 44. In the ver^
to trmpt the Spirit of the Lord
Behold, the feet of them which
have buried thy husband are at the
door, and shall carry thee out.
beginning of the Christian church, there
fore, it was important, by a decided anfl
awful act, to impress upon the church
and the world the danger and guilt oi
hypocrisy. Well did the Saviour know
that it would be one of the most insidious
and deadly foes to the purity of the
church; and at its very threshold, there
fore, he set up this solemn warning to
guard it; and laid the bodies of Ananias
and Sapphira in the path of every hypo
crite that would enter the church, if they
enter and are destroyed, they cannot plead
that they were not fully warned. If they
practise iniquity ?n the church, they can-
not plead ignorance of the fact that God
intends to detect and punish them. (3.)
The apostles were just then establishing
their authority. They claimed to be un
der the inlluence of inspiration. To esta-
blish that, it was necessary to show tha
they could know the views and motives
of those who became connected with the
church. If easily imposed on, it would
go far to destroy their authority and their
claim to infallibility. If they showed that
they could detect hypocrisy, even where
most artfully concealed, it would establish
the divine authority of their message. At
the commei\cemcnl of their work, there
fore, they gave this decisive and most
awful proof that they were under the
guidance of an infallible Teacher. (4.)
This case does not stand alone in the
New Testament. It is clear from other
nistances that the apostles had the povvei
of punishing sinners, and that a violation
of the commands of Christ was attentled
by sudden and fearful judgments. See
I Cor. xi. 30. See the case of Elwmas the
sorcerer, in Acts xiii. 8 — 11. (S.fWfither
does this event stand alone in the historv
of the world. Acts of judgment some-
times occur as sudden and decided, iti
the providence of God, as in this case.
The profane man, the drunkard, the pro-
fligate is sometimes as suildenly stricken
down as in this instance. Cases ha've noi
been uncommon where the lilasphemei
has l)een smitten in (k-aili with the curse
on his lips; and CJod often thus comes
forth in judgment to slay the wicked, and
to show that tiiere is a God that reigns in
the eartli. This niirmtive camiol be o!v
jected to as nuprol)a')lo tuilii all surb
cases are disjioaed of; nor can this [nflio
A.D. 33.J
CHAPTER V.
95
10 Then "fell she down straig-ht-
way at his feet, and yielded up the
ghost : and the young men came in
and found her dead, and, carrying
fivr forth, buried her by her hus-
band.
ii )ii be regarded as unjust, until all the
instances where men die by remorse of
conscience, or by the direct judgment of
heaven, are proved to be unjust also.
In view of this narrative, we may re-
mark, (1.) That God searches the heart,
and knows the purposes of the soul.
Comp. Ps. cxxxix. (2.) God judges the
motives of men. It is not so much the
external acX, as it is the views and feelings
by which it is prompted, that determines
the character of the act. (.3.) God will
bring forth sin that man may" not be able
to detect; or that may elude human jus-
tice. The day is coming when the secrets
of all hearts shall be revealed, and God
will reward every man according as his
works shall be. (4.) Fraud and hypo-
crisy will be detected. They are often
revealed in this life. The providence of
God often lays them open to human
view, and overwhelms the soul in shame
at the guilt which was long concealed.
But if not in this life, yet the day is com^-
mg when they will be disclosed, and the
sinner shall stand revealed to an assem-
bled universe. (5.) We have here an
illustiation of the powers of conscience.
I f^ Such was its overwhelming effect here,
what will it be when all the crimes of
the life shall be disclosed in the day of
judgment, and when the soul shall sink
to the woes of hell. Through eternity the
conscience shall do its office ; and tliese
/errible inflictions shall go on from age to
^^e, for ever and ever, in the dark world
of hell. (6.) We see here the guilt of at-
tempting to impose on God in regard to
property. There is no subject in which
men are more liable to hypocrisy ; none
in which they are more apt to keep back
a part. Christians professedly devote all
that they have, to God. They profess to
believe that God has a right to the silver
and the gold, and the cattle on a thousand
liills Ps. I. 10. Their property, as well as
heir bodies and their spirits, they have
•ievoted to him; and profess to desire to
employ it as he shall direct and please.
And yet, is it not clear, that the sin of
Ananias has not ceased in the church I
How many professing Christians there
are, who give nothing really to God ; who
contiibute nothing for the v>oor and needy ;
11 And^great ftar came upon all
the church, and upon as many aa
heard these things.
12 And by the hands of the apos-
tles were *= many signs and wonders
wrought among the people ; (and
I c.2.43. c c.4.30. Ro.15.19. He.2.4.
vvh"! give nothing, or next to nothing, ip
any purposes of benevolence ; who would
devote " millions" for their own gratifica-
tion, and their families, " but not a cent
for tribute" to God. The case of Ananias
is, to all such, a case of most fearful warn-
ing. And on no point should Christians
more faithfully exanune themselves than
in regard to the professed devotion oi
their property to God. If God punished
this sin in the beginning of the Christian
church, he will do it still in its progress,
and in nothing have professed Chris!!r.,ig
more to fear the wrath of God, than on
this very subject. (7.) Sinners should
fear and tremble before God. He holds
their breath in his hands. He can cut
them down in an instant. The bold Mas-
phemer, the unjust, the liar, the scofloi,
he can destroy in a moment, and sink
them in all the woes of hell. Nor have
they security that he will not do it, The
profane man has no evidence that he will
live to finish the curse which he hai-
begun; nor the drunkard, that he will
again become sober; nor the seduce-
that God will not arrest him in his act of
wickedness, and send him down to hell
The sinner walks over his grave, anc'
over hell ! In an instant he may die, and
be summoned to the judgment-scat of
God 1 How awful it is to sin in a worW
like this ; and how feai tul the doom which
jn.'/st, soon overtake the ungodly.
12. And by the haiuh, &c. By the apos
ties. This verse should be read in con
nexion with the 15th, to which it belongs.
IF SigJis and wonders. Miracles. See Note,
Acts ii. 43. IT With one accord. With one
mind, or intention. Note, ch. i. 14. IT In
Solomon's porch.. See Notes, Matt, xx?
12. John X. 23. They were doubtless
there for the purpose of worship. It doea
not mean that they were there constantly
but at the regular periods of worship
Probably they had two designs in this
one was. to jcin in the pubhc worship ol
God in the v.sual manner with the peo
pie, for they did not desjgn to leave tut
t-^mple-service ; the other was, that they
might have opportunity to preach to th«
people assembled there. In the presence
of the grea multitudes who came up )c
worship, they haf* an opjwrturiit / of mak
9fi
THE ACTS.
i'A. D. 33
the}' were all witfi one accord in
Solomon's porch.
13 And "of the rest durst iio man
oin himself to them, but * the peo-
ple niaguified them.
14 Af.J believers were the .nore
aJno.12.42. i c.4.21.
ng known the doctrines of Jesus, and of
conlirining them by miracles, the reality
of which could not be denied, and which
could not be resisted, as proofs that Jesus
was the Messiah.
13. And of the rest. Different interpre-
tations have been given of this expres-
eion. Light foot supposes that by t/ie rest
are meant the remainder of the one hun-
dred and twenty disciples of whom Ana-
nias had been one ; and that they feared
(0 put themselves on an equality with the
apostles. But this interpretation seems to
be far-fetched. Kuinoel supposes that by
the rest are meant those who had not
already joined with the apostles, whether
Chrisuans or Jews, and that they were
deterred by the fate of Ananias. Pricaeus,
^Iorus, Rosenmueller,Schleusner, &c. sup-
pose that by the rest are meant the rich
tnen, or the men of authority and influ-
ence among the Jews, of \vhom Ananias
was one, and that they were deterred
from it by the fate of Ananias. This is
by fir the most proljable opinion, because,
,1.) There is an evident contrast between
ihem and the j)eople ; the rest, i. e. the
others of the rich and great, feared to join
with them; but the people, the common
people, magnified them. (2.) I'he fite of
Ananias was fitted to have this effect on
the rich and great. (3.) Similar instances
had occurred before, that the great,
though they believed on Jesus, yet were
afraid to ',ome forth publicly and profess
hirn before men. See John xii. 42, 43 ;
V. 44. C4.) The phrase the rest denotes
sometimes that which is more excellent,
or which is superior in value or import-
ance to somelhmg else. See Luke xii.
2G. H Join himself. Become united to,
or a.s80ciated with. The rich and the
great then, as now, stood aloof from them,
and were deterred by fear or sfiame from
professing attachment to the I^ird Jesus.
h Ihil the peojde. The ma.ss of the peo-
p'o; the body of the nation. IT Magnified
them Honoured them; regarded them
with reverc-nce and fear
\\ And firlirvers. This is the name by
vliich Christians were designated, be-
•^iiae one of the main thingn that dislin-
fiiiwiied them was that they hdirvrd that
raiis was the Olirist. It ':h also an inci-
added to the Lord, mu.titudes'botii
of men and women ;)
15 Insomuch that they brought
ffjrth the sick ' into the streets, and
laid tliem on beds and couches, thai
at the least the shadow of Peter
c c.2.47. I C-, !> every :trett.
dental proof that none should join them-
selves to the church who are not bilievem.
i. e. who do not profe.ss to be Christians jri
heart and in life. IT Were the more added-
The effect of all things was to increase
the number of converts. Their persecu-
tions, their preaching, and the judgment
of God, alt tended to impress the minds
of the people, and to lead them to the
Lord Jesus Christ. Comp. ch iv. 4.
Though the judgment of God had the
effect of deterring hypocrites from enter-
ing the church \ though it produced awe
and caution ; yet still, the number of true
converts was increased. An effort to keep
the church pure by wholesome discipline,
by cutting off unworthy members, how-
ever rich or honoured, so far from weak-
ening its true strength, has a tendency
greatly to increase its numbers as well as
its purity. Men will not seek to eiUer a
corrupt church ; or regard it as worth any
thought to be coimecled with a society
that does not endeavour to be pure.
IF Multitudes. Comp. ch. iv. 4.
15. Insomuch. So that. This should
be connected with ver. 12. Many mira-
cles were wrought by the apo.«-tles, /?/.«<>
much, &c. '^ Theij broufrht fi»lh. The
people, or the friends of tlie .suk, brought
them forth. IT Beds. kKiv^v. This word
denotes usually the srft and valuable
beds on which the rich commonly lay.
And it means that the rich, as well as llle
poor, were laid in the path of Peter tmd
the other apf)stles. ^.Couches. y(xi.axrwv.
The coarse and hard couches on which
the poor used to lie. Mark ii. 4. 9. 11, 12;
vi. 5.0. John v. 8—12. A(-Is ix. 33. IT T9ie
shadow of Peter. That is, they were laid
in the path so that the shadow of Peter,
as he walked, might pa.ss over them.
Perhaps the sun was near setting, and the
lengthened shadow of Peter mignt bt
I thrown afar across the way. They were
: not able to approach him on account Df
the crowd ; and they imaeinrd that if
: they could any hoiv come inider his influ-
ence, tliey might be healed. The sacred
i' writer does not say, however, that any
vere healed in this way; nor that thoy
were comniandrd to do this. lie simjily
states the impression which was on iho
mind« of the people that it miefil f^t-
A D. 33. J
CHAPTER V.
97
passing by might overshadow some
of them.
IG There came also a multitude
out of the cities round about unto
Jerusalem, bringing <»i^sick folks,
and them which were vexed with
a Mar.l6.17,ld. Jno.U.12.
UTiether they were healed by this, it is
left for us merely to conjecture. An in-
stance somewhat similar is recorded in
ActB xix. 12, where it is expressly said
that the sick were healed by contact
with handkerchiefs and aprons that were
brought from the body of Paul. Comp.
also iMatt, ix. 21, 22, where the woman
said respecting Jesus, " If I may but touch
his garment, I shall be whole." IT Might
overshadow. That his shadow might pass
over them. Though there is no evidence
that any were healed in this way, yet it
ehows the full belief of the people that
Peter had the power of working miracles.
Peter was supposed by them to be emi-
nently endowed with this power, because
it was by him that the lame man in the
temple had been healed (ch. iii. 4 — 6),
and because he had been most prominent
ui his addresses to the people. The per-
sons who are specified in this verse were
those who dwelt at Jerusalem.
16. There came also, &c. Attracted by
the fame of Peter's miracles, as the peo-
ple formerly had been by the miracles
of the Lord Jesus. IT Vexed. Troubled,
afflicted, or tormented. IT Unclean spirit.^.
Possessed with devils ; called unclean be-
cause they prompted to sin and impurity
of life. See Notes on Matt. iv. 23, 24.
IT And they were healed. Of these persons
it is expressly affirmed that they were
healed. Of those who were so laid as
that the shadow of Peter might pass over
them, there is no such afRmiation.
17. Then the high-priest. Probably Cai-
aphas Comp. John xi, 49. It seems from
this place that he belonged to the sect of
the Sadducees. It is certain that he had
eignalized himself by opposition to the
Lord Jesus and to his cause, constantly.
fl" Rose up. This expression is sometimes
redundant, and at others it means simply
to besin to do a thing, or to resolve to do
it. Comp. Luke xv. 18. IT And all they
tJiat were with him. That is, all they that
coincided with him in doctrine or opinion ;
*r in other words, that portion of the san-
hedrim that was composed of Sadducees.
Tiiere was a strong party of Sadducees
.n the sanhedrim; and perhaps at this
time it was so strong a majority as to be
unclean spirits : and ^ they were
healed every one.
17 Then the high-priest rose up,
and all they that were with him,
(which is the sect of the Sadducees,)
" and were filled with ' indignation .
b Ja.5.'6. c c.4.1,2. i or, entt,.
able to ccntrol its decisions. Comp. Acts
xxiii. 6. IT Which is the sect. The word
translated sect here is that from which we
have derived our word heresy. It means
simply sect, or party, and is not used m a
bad sense as implying reproach, or even
error. The idea which we attach to it of
error, and of denying fundamental doc-
trines in religion, is one that does not oc
cur in the New Testament. IT Sadducees
See Notes, Matt. iii. 7. The main doc-
trine of this sect was the denial of the
resurrection of the dead. The reason
vvhy they were particularly opposed to
the apostles, rather than the Pharisees,
was that the apostles dwelt much on the
resurrection of the Lord Jesus, which, if
true, completely overthrew their doc-
trine. All the converts, therefore, that
were made to Christianity, tended to di
minish their numbers and influence ; and
also to establish the belief of the Pkari
sees in the doctrine of the resurrection
So long, therefore, as the effect of the
labours of the apostles was to establish
one of the main doctrines of the Phari-
sees, and to confute the Sadducees, so
long we may suppose that the Pharisees
would either favour them or be silent;
and so long the Sadducees would be op-
posed to them, and enraged against them
One sect will often see v.ith composure
the progress of another that it really
hates, if it will humble a rival. Even
opposition to the gospel will sometimes
be silent, provided the spread of religion
will tend to humble and mortify those
against whom we may be opposed.
IT Were filled with indignation. Greek,
Zeal. The word denotes any kind of
fervour or warmth, and may be applied to
any warm or violent cffection of the
mind, either envy, wrath, zeal, or love.
Acts xiii. 45. John ii. 17. Rom. x. 2. 2 Cor.
vii. 7; xi. 2. Here it probably includes
envy and wrath. Thoy were envious at
die success of the apostles ; at the num
ber of converts that were made to a doc-
trine that they hated ; they were envious
that the Pharisees were deriving sucn an
accession of strength to their doctrine of
the resurrection; and (hey were indig
nait that they regarded so liLlie their
39
THE ACTS.
[A. D. 33.
IS And lai( iheir hands on the
apostles, and put them in the com-
mon prison."
i9 But the angel of the Lord by
night opened the prison doors, and
Drought them forth, and said,
20 Go, stand and speak in the
temple to the people all * the words
* of this life.
21 And when they heard that^
they entered into the temple early
in the morning, and taught. But
•* the high-priest came, and they
that were with him, and called the
council together, and all the senate
a c.l2.5-7;16.23-27. fc Ex.24.3. c Jno.6.63,68;17.S.
authority, and disobeyed the solemn in-
junction of the sanhedrim. Comp. ch. iv.
18—21.
18. Th". common prison. The public
prison; or *he prison for the keeping of
common and notorious offenders.
19. But the angel of the Lord. This
does not denote any particular angel, but
simply an angel. The article is not used
in the original. The word angel denotes
properly a messenger, and parUcuiarly it
IS appHed to the pure spirits that are sent
to this world on errands of mercy. See
Note, Matt. i. 20. The case here was
evidently a miracle. An angel was em-
ployed for this special purpose ; and the
design might have been, (1.) To reprove
the Jewish rulers, and to convince them
of their guilt in resisting the gospel of
G'od ; (2.) To convinr-e the apostles more
firmly of the protection and approbation
of God; (3.) To encourage them more and
more in their work, and in the faithful
discharge cf their high duty; and (4.) To
give the people a new and impressive
proof of the truth of the message which
they bore. That they were imprisoned
would be known to the people. That
they were made as secure as possible,
was also known. When, therefore, the
next morning, before they could have
been tried or acquitted, they were found
again in the temple, delivering (he same
message still, it was a new and striking
proof that they were sent by God.
20. In the. temple. In a public and con-
itpicuons ]ilace. In this way there would
bo a most striking exhil)itiop of their
joldness; a proof that (Sttd had delivered
tliem ; and a manilesfalion of their pnr-
ptwc to obey G(t(l rather than man. IT All
the vwrds. AW t\i& doctrines. Comj). John
VI 08. " Thou ba.st (he mards of «;ternal
of the children jf Israel, and seni
to the prison to have them brought.
22 But when the officers cam&j
and found them not in the prison,
they returfled 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.
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.
life." IT Of this life. Pertaining to Ufe,
to the eternal life which they taught
through the resurrection and life of Jfe-
sus. The word life is used sometimes to
express the whole of religion, as opposed
to the spiritual death of sin. See John i
4 ; iii. 36. Their deliverance from prison
was not that they might be idle, and es
cape to a place of safety. Again they
were to engage at once in the toils, and
perils, which they had just before encoun-
tered. God delivers us from danger
sometimes that we may plunge into 7iew
dangers ; he preserves us from calamitj^
that we may be tried in some new fur
nace of affliction ; and he calls us to en
counter trials simply because he demands
it, and as an expression of gratitude to
him for his gracious interposition.
21. Earli/ in the morning. Greek, At
the break of day. Comp. Luko xxiv. 1.
John viii. 2. H Called the council toge
ther. The sanhedrim, or the great coun
cil of the nation This was clearly for
the purpose oftrijiTig the apostles for dis-
regarding their commandments. IT And
all the senate. Greek, Eldership. Proba-
bly these were not a part of the sanhe-
drim, but were men of age and experi-
ence, who in ch. iv. 8, xxv. 1.5, are called
elders of the Jews, and who were present
for the sake of counsel and advice in &
case of emergency.
23. Found we shut. It had not btien
broken open; and there was therefore
clear proof that they had been delivered
by the interposition of God. Nor could
they have been released by the guard,
lor ihey were keeping watch, as if un
conscious that any thing had happened
and the ofbcers had the only means o.
entering tlio pri.son.
24. 'ihe captain of the temple. Syf
4.. D. 33.|
CHAPTER V
99
25 Then carne 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 with-
out violence : for » they feared the
people, lest they should have been
stoned.
27 And when they had brought
them, they set them before the coun-
a Matt,21.26. b c.4.18.
Notes, ch. iv. 1. IF Doubted of them.
They were in perplexity about these
things. The word rendered doubted de-
notes that state of anxiety which arises
when a man has lost his way, or when he
does not know what to do to escape from
a difficuhy. See Luke ix. 7. IT Where-
unto this would grow. What this would
be ; or what would be the result or end
of these events. For (1.) Their authority
was disregarded ; (2.) God had opposed
them by a miracle ; (3.) The doctrines of
the apostles were gaining ground; (4.)
Their efforts to oppose them had been in
vain. They need not have doubted ; but
Binners are not disposed to be convinced
of the truth of religion.
26. Without violence. Not by force ;
not by binding them. Comp. Matt, xxvii.
2. The command of the sanhedrim was
sufficient to secure their presence, as they
did not intend to refuse to answer for
any alleged violation of the laws. Be-
sides, their going before the council would
^ive them another noble opportunity to
bear witness to the truth of the gospel.
Christians, when charged with a viola-
tion of the laws of the land, should not
refuse to answer. Acts xxv. 11, "If 1 be
an offender, or have committed any thing
worthy of death, I refuse not to die." It
is a part of our religion to yield obedience
to all the just laws of the land, and to
evince respect for all that are in autho-
rity. Rom. xiii. 1 — 7. IT For they feared
the people. The people were favourable
to the apostles. If violence had been at-
tempted, or they had been taken in a
cruel and forcible manner, the conse-
quence would have been a tumult, and
bloodshed, ^n this way, also, the apostles
showed that they were not disposed to
excite uimult. Opposition by them would
have excited commotion ; and though they
wou'd have been rescued, yet they re-
solved to show that they were not obsti
aai«. contumacious, or rebellious, bu
cil : and the high-priest asked them,
28 Sayirg, Did not we ^ straitly
command you, that ye should not
teach in this namel and, behold,
ye have filled Jerusalem with youi
doctrine, and intend to bring this
man''s blood <= upon us.
29 Then Peter and the other apos-
tles answered and said. We '^ oughl
to obey God rather than men.
30 The God of our fathers raised
c Matt.27.25. c.2.23,36; 3.15; 7.52. d e.4.19.
were disposed, as far as it could be don>8
with a clear conscience, to yield obedi-
ence to the laws of the land.
23. Straitly command you. Did we not
command you with a threat ? ch. iv. 17
18. 21. IT In this name. In the name ol
Jesus. IT I'e have filed Jerusalem. This
though not so designed, was an honour,
able tribute to the zeal and fidelity of the
apostles. When Christians are arraigned
or persecuted, it is well if the only charge
which their enemies can bring against
them is that they have been distinguished
for zeal and success in propagating their
religion. See 1 Pet. iv. 16, "If any man
suffer as a Christian, let him not be
ashamed, but let him glorify God on this
behalf" Also ver. 13—15. IT Inte7id to
bring this ma/i's blood upon us. To bring
one's blood upon another is a phrase de-
noting to hold or to prove him guilty of
murdering the innocent. The expressioi
here charges them with designing to
prove that they had put Jesus to death
when he was innocent ; to convince the
people of this, and thus to enrage them
against the sanhedrim ; and also to provb
that they were guilty, and were exposed
to the divine vengeance for having put
the Messiah to death. Comp. ch. ii. 23 36
iii. 15; vii. 52. That the apostles did h
tend to charge them with being guilty of
murder, is clear; but it is observable that
on this occasio7i they had said nothing of
this; and it is further observable thai
they did not charge it on them except in
their presence. See the places just refer-
red to. They took no pains to spread thia
among the people, except as the peoplt
were accessaryto the crime of the rulers'.
ch. ii. 23. 36. Their consciences were noi
at ease, and the remembrance of thn
death of Jesus would occur to them ai
once at the sight of the apostles.
29. We ought to obey, &c. See Note,
ch. iv. 19. '
30 Raised \!tp Jesus This refers to h)»
lOO
THE ACTS.
[A. \). 36
up Jesus, whom ye slew and hang-
ed * on a tree.
31 Him hath God exalted * with
a GaJ 13. lPeU2.24. i P1lJ.9.
his right hand to de d* Prince and a
"^ Saviour, for to give repentance to
Israel, and forgiveness of sins
cle.9.6. (<Mattl.21.
resurrection. IT Hanged on a tree. That
18, on the cross. Gal. iii. 13. 1 Pet. ii. 24.
A.3ts X. 39; xiii. 29. This is the amount
of Peter's defence. He begins with
the great principle (ver. 29), which they
could not gainsay, that God ought to be
obeyed rather than man. He then pro-
ceeds to state that they were convinced
that God had raised up Jesus from the
dead. And a.s they had such decisive
evidence of that, and were commanded
by the authority of the Lord Jesus to be
wilnesses of that, and had constant evi-
dence that God had done it, they were
not at liberty to be silent. They were
bound to obey God rather than the san-
hedrim, and to make known every where
the fact that the Lord Jesus was risen.
The remark that God had raised up Je-
8us whom they had slain, does not seem j
to have been made to irritate or to re-
proach them, but mainly to identify the
person that had been raised. It was also
a confirmation of the truth and reality of
the miracle. Of his death they had no
doubt, for they had been at pains to cer-
tify it. John xix. 31 — 34. It is certain,
however, that Peter did not shrink from
charging on them their gui't; nor was he
at any pains to soften or mitigate the se-
vere charge that they had murdered their
own Messiah.
31. Him hath God exalted. See Note,
ch. ii. 33. If To he a Prince. i--ex'',ydv.
See Note, Acts iii. 15. In that place he is
called the Prince of life. Here it means
tiiat he is actually in the exercise of the
office of a prince or a king, at the right
hand of his Father. The title Prince, or
King, was one which was well known
as applied to the Messiah. It denotes
that lie has dominion and power, espe-
cially the power which is needful to give
repentance and the pardon of sins. H A
Saviour. See Note, Matt. i. 21. IT To
aive repentance. The word repentance
here is equivalent to reformation, and a
change of life. The expression here does
tot differ from what is said in ch. iii. 2G.
V To Isritel. This word |)roperly denotes
the Jews; bi.t his office was not to be
confined to the Jew a. OUier })a.s.sages
show that it would bo also extended to
the (ienlilrs. The reasons why the Jews
are yiarlicuiarly spenlied hr««e are, pro-
bahlv, (1.) ficcausf the Mes.siah W!is long
pri'wiiHjd to tlie Jewish jn'oplc, nud his
first work was there; and (2.) Because
Peter was addressing Jews, and uas par-
ticularly desirous of leading them to re-
pentance. IF Forgiveness of sins. Pardon
of sin ; the act which can be performed
by God only. Mark ii. 7.
If it be asked, in what sense the Lord
Jesus gives repentance, or how his exalta-
tion is connected with it, we may answer,
(1.) His exaltation is evidence that hii
work was accepted, and thus a foundation
is laid by which repentance is available
and may be connected with pardon. Un •
less there was some way oi' forgive7iess,
sorrow for sin would be of no value, even
if exercised. The relentings of a culprit
condemned for murder, would be of no
avail unless the executive can consistently
pardon him ; nor would relentings in hell
be of avail, for there is no promise of for-
giveness. But Jesus Christ by his death
has laid a foundation by which repentance
may be accepted. (2.) He is intrusted with
all power in heaven and earth with refer-
ence to this, to apply his work to men ;
or in other words, to bring them to repent-
ance. See John xvii. 2. Matt, xxviii. 18.
(3.) His exaltation is immediately con-
nected with the bestowment of the Holy
Spirit, by whose influence men are
brought to repentance. John xvi. 7 — 11.
The Spirit is represented as being sent.
by him as well as by the Father. John xv
26 ; xvi. 7. (4.) Jesus has power in this
state of exaltation over all tilings that c*n
affect the mind. He sends his ministers;
he directs the events of sickness or disa]>
pointment ; of health or prosperity ; that
will influence the heart. There is no
doubt that he can so recall the sins of the
past life, and refresh the memory, as to
overwhelm the soul in the consciousness
of guilt. Thus also he can appeal to man
by his goodness, and by a sense of hia
mercies; and especially he can so pre-
sent a view of his life and death as to
affect the heart, and show the evil of the
nast life of the sinner. Knowing the
iieart, he knows all the avenues by which
it can be apiiroached ; and in an instant
he can overwhelm the soul with the re-
membrance of crime.
It was proper that the power of pardon
should bo lodged with the same being
that has (he power of producing rejient
ance. Because, 1. The one appropriately
liillovvs the other 2. Ttiey are i^arla of
A. D. 33.] CHAPTER V
32 And we are his witnesses ** of
these things ; and so is also the
Holy Ghost, ^ whom God hath
given to them that obey him.
33 When they heard tkat^ they '
the same great work, the work which the
Saviour came to do, to remove sin with ait
Its effects from the human soul. This
power of pardon Jesus exercised when
he was on the earth ; and this he can
now dispense in the heavens. Mark ii.
9—11.
And from this we may learn, (1.) That
Jesus Christ is divine. It is a dictate of
natural rehgion that none can forgive sins
against God, but God himself None can
pardon but the being who has been of-
fended. And this is also the dictate of
the Bible. The power of pardoning sin
is one that God claims as his prerogative ;
and it is clear that it can appertain to no
other. See Isa. xliii. 25. Dan. ix. 9. Ps.
cxxx. 4. Yet Jesus Christ exercised this
[K)wer when on earth ; gave evidence that
the exercise of that power was one that
was acceptable to God by working a mi-
racle, and removing the consequences of
sin with which God had visited the sin-
ner (Matt. ix. 6); and exercises it still in
heaven. He must, therefore, be divine.
(2.) The shi.ier is dependent on him for
the exercise of repentance, and forgive-
ness. (3.) The proud sinner must be
humbled at his feet. He must be willing
to come and receive eternal life at his
hands. No step is more humiliating than
this for proud and hardened men; and
there is none which they are more reluc-
tant to do. We always shrink from com-
ing into the presence of one whom we
have offended ; we are extremely reluc-
tant to confess a fault; but it must be
done, or the soul must be lost for ever.
(4.) Christ has power to pardon the great-
est offender. He is exalted for this pur-
pose ; and he is fitted to his work. Even
his murderers he could pardon; and no
sinner need fear that he who is a Prince
and a Saviour at the right hand of God,
is unable to pardon every sin. To him
we may come with confidence ; and
when pressed with the consciousness of
'the blackest crimes, and when we must
feel that we deserve eternal death, we
may confidently roll all on his arm.
32. And we are witnesses. For this pur-
pose they had been appointed, ch. i. 8.
21, 22 ; ii. 32 ; iii. 15. Luke xxiv. 48. IT Of
these things. Particularly of the resurrec-
tion of the Loitl Jesus, and of the events
l2
lUl
were cut to the heigft and took ^'oun-
sel to slay them.
34 Then stood there up one in
the council, a Pharisee, named Ga-
maliel, ^ a doctor of the law, had in
which had followed it. Perhaps, how
ever, he meant to include every thing
pertaining to the life, teachings, and death
of the Lord Jesus. V And so is also, &c
The descent of the Holy Ghost to endow
tnem. with remarkable gifts (ch. ii. 1 — 4)
to awaken and convert such a multitude
ch. ii. 41 ; iv. 4; v. 14), was an unanswer-
able attestation of the truth of these doc-
trines, and of the Christian religion. So
manifest and decided was the presence
of God attending them, that they could
have no doubt that what they said was
true ; and so open and public was this
attestation, that it was an evidence to all
the people of the truth of their doctrine.
33. When they heard that. That which
the apostle Peter had said, to wit, that
they were guilty of murder; that Jesus
was raised up ; and that he still lived as
the Messiah. IT They were cut to the heart
The word used here properly denotes to
cut with a saw; and as applied to the
mind, it means to be agitated with rage
and indignation, as if wrath should seize
upon the mind as a saw does upon wood,
and tear it violently, or agitate it severely.
It is commonly used in connexion with
the heart, and means that the heart is vio-
lently agitated, and rent with rage. See
ch. vii. 54. It is not used elsewhere in
the New Testament. The reasons why
they were thus indignant were, doubt-
less, (].) Because the apostles had dis-
regarded their command ; (2.) Because
they charged them with murder; (3.) Be
cause they affirmed the doctrine of th*
resurrection of Jesus, and thus tended to
overthrow the sect of the Sadducees.
The effect of the doctrines of the gospe*.
is, often, to make men enraged. ^ Took
counsel. The word rendered took coun-
sel denotes commonly to will ; then, to de-
liberate ; and sometimes, to decree, or to
determine. It doubtless implies herte that
their minds were made up to do it; bul
probably the formal decree was not pas»
ed to put them to death.
34. There stood up one. He rose, as «
usual in deliberative assemblies to speai
IT In the council. In the sanhedrim, ch
iv. 15. ^ A Pharisee. The high-pries
and those who had been most active ii
opposing the apc^tles were Sadducees
The Pharisees wwe opposed to them.
103
reput'ltion among all the people,
and commanded to put the apostles
forth a little space :
35 And said unto them, Ye men
jf Israel, take heed to yourselves
what ye intend to do as touching
these men.
» M A« 3d year before the account called A. D.
particularly on the doctrine in regard to
which the aix)slles were so strenuous,
the resurrection of the dead. See Note,
Matt. iii. 7. Comp. Acts xxiii. 6. IT Ga-
malicl. This name was very common
among the Jews. Dr. Lightfbot says that
this man was the teacher of Paul (Acts
xxii. 3), the .son of the Simon who took the
Saviour in hi.s arms (Luke ii.), and the
grandson of the famous Hillel, and was
known among the Jews by the lille of
Unhhan Gamaliel llie elder. There were
other men of this name, who were also
eminent among the Jews. This man is
Baid to have died eighteen years before
the destructionof Jerusalem, and he died
as he had lived, a Pharisee. There is
not the least evidence that he was a
friend of the Christian religion ; but he
was evidently a man of far more liberal
views tiian the other members of the
eanhedrim. "^ A doctor of the lav). That
IS, a teacher of the Jew'sh law ; one whose
province it was to interpret the laws of
Klo^es, and pro!)ably to preserve and
transmit the traditional laws of the Jews.
See Note, Matt. xv. 3. So celebrated
was he, that Saul of Tarsus went to Jeru-
salem 'o receive the benefit of his in-
Urnclions. Acts xxii. 3. IT Hod in repn-
lalion anion p all the people. Honoured by
all the y)cople. Ilis advice was likely,
thercfitre, tr) bo respected. H To put the
apostles forth. This wn3 done doubtless,
because, if the apostles had been suffered
to remain, it was appreliendcd that they
would take fresh courage, aiid be con-
firmed in their [lurjKisos. It was cus-
tomary, besides, when they deliberated,
to command those accused to retire, ch.
iv. 15. U A little space. A little time.
liuk*^ xxii. .OS.
3(j. h(,r before those da i/s. The advice
3f Gamaliel was to suffer these men to go
:hi. The aravmrnts by which he enforced
kifi advice wore, (].) That there were
oases or prrc(i/( nis in point (ver. 30, 37) ;
and (2.) 1'hal if it should tuni out to he
of God, it woidd be a soleinn atliiir to be
involved in the consff|uence8of «)pp()sing
hira How long bff()re //j^.sfi d/n/s this
tnuwiacUoii occurred, cannot now be de-
THE ACTS. [A. D. 33
36 For before these days ' rose
up Theudas l)oasting himself to he
somebody ; to whom a number of
men, about four hundred, joined
themselves : "vho was slain ; and
all, as many as ^ obeyed him, were
scattered, and brought to nought.
^ or, leHevsd.
termined, as it is not certain to what cose
Gamaliel refers. H Rose up. That is,
commenced or excited an insurrection,
11 Theudas. This was a name quite com-
mon among the Jews. Of this man no-
thing more is Imovvn than is here re-
corded. Josephus (Antiq. b. xx. ch. v.)
mentions one Theudas, in the time oi' Fa-
dus the procurator of Judea, in the reign
of the emperor Claudius (A. D. 45 or 4(5),
who persuaded a great part of the people
to take their effects with him and follow
him to the river Jordan. He told them
he was a prophet, and that he would di-
vide the river, and lead ihem over. Fa-
dus, liowever, came suddenly upon them,
and slew many of them. Theudas was
taken alive and conveyed to Jerusalem,
and there beheaded. But this occurred
at least ten or fifteen years after this dis-
course of Gamaliel. Many efforts have
been made to reconcile Luke and Jose-
plius, on the supposition that they refer to
the same man. Lightfoot supposed that
Josephus had made an error in chronology
But there is no reason to suppose tliat
there is reference to the same event ; and
the fact that Josephus has not recorded
the insurrection refeired to by Gaijialiel,
does not rniliiale at all against the ac-
count in the Acts. For, (1.) Luke, f()rany
thing that appears to the contrary, is quite
as credible an historian as Jo.sephus. (2.)
The name Theudas was a common name
among the Jews ; and there is no impro-
bability that there were two leaders of an
insurrection of this name. If it is impro-
bable, the improbability would affect Jo-
sephus's credit as much as that of LuRe.
(3.) It is altogether imjirobable that Ga-
mallei should refi^r to a case wnich wa<»
not well autlicnticated ; and that Luke
should record a speech of this kind unless
it was delivered, when it would be bo
easy to delect the error. (4.) Josephus
has recorded manv instances of insurrec-
tion and revolt. He has represented the
1
ol
no means professes to give an account
all that occurred. Thus ho says (Antiq
xvii. X. V' 4) that there were " at this lima
ten thousand other disorders in Judea;'
4. D. 33.
CHAPTER V.
lUJ
37 After this man, rose up Judas
of Galilee, iii the days of the tax-
ing, and drew away much people
after him • ho * also periihed ; and
a Lu.13.1 2,
and ($ 8/ that "Judea was full of rol>-
beries." When this Theudas lived, can-
not be ascertainea , but as Gamaliel men-
tions him before Judas of Galilee, it is
probable that he lived not far from the
time that our Saviour was born; at a
time when many false prophets appeared,
claiming to be the Messiah. IF Boasting
hirm^elf to be somebody. Claiming to be
an eminent prophet probably, or the Mes-
siah. IT Obeyed him. The word used
here is the one commonly used to denote
helief. As many as believed on him, or
gave credit to his pretensions.
37. Judas of Galilee. Josephus has
given an account of this man (Anliq. b.
xvii. ch. X. $ 5), and calls him a Galilean.
He afterwards calls him a Gaulonite, and
says he was of the city of Gamala (Antiq.
xviii. i. 1). In this place, he says that
the revolt took place under Cyrt'^'^us, a
Roman senator, who came into •' Syria to
be judg«e of that nation, and to take ac-
count of their subGtance." " Moreover,"
says he, "Cyrenius came himself into Ju-
dea, which was now added to the pro-
vince of Syria, to take an account of their
eubstance, and to dispose of Archelaus's
mox^gy." "Yet Judas, taking with him
Saddouk, a Pharisee, became zealous to
draw them to a revolt, who both said that
Ihis taxation was no better than an intro-
Juction to slavery, and exhorted the nation
\o assert their liberty," &c. 2'his revolt,
he says, was the commencement of the
series of revolts and calamities that ter-
ity,
the
iempHp. and nation ^ In the days of
faxing. Or rather, the enrolling, or the
census. Josephus says it was designed to
take an accountof their substance. Comp.
Luke ii. 1, 2.
38. Refrain from these men. Cease to
oppose them, or to threaten them. The
reason why he advised this he immedi-
ately adds, that if it were of men, it would
come to nought ; if of God, they could not
overthrow it. ^ This counsel. This plan,
or purpose. If the apostles had originated
It for the purposes of imposture. ^ It will
come to nought. Gamahel hiferred that
from the two instances which he speci-
fied. They had been suppressed without
the interference of the sanhedrim; and
he inferred that this would also die away
>f it was a human device It will be re-
all, even as many as obeyed him,
were dispersed.
38 And now I say unto you, Re-
frain from these men, and let them
membered that this is the mere advice of
Gamahel, who was not inspired ; and thai
this opinion should not be adduced to
guide us, except as it was an instance of
great shrewdness and prudence. It is
doubtless right to oppose error in the pro-
per way and with the proper temper, rot
with arms, or vituperation, or with tho
civil power, but with argument and kind
entreaty. But the sentiment of Gamaliel
is full of wisdom in regard to error. For,
(1.) The very way to exalt error into no-
tice, and to confirm men in it, is to oppose
it in a harsh, authoritative, and unkind
maimer. (2.) Error, if left alone, will
often die away itself. The interest of
men in it will often cease as soon as it
ceases to be opposed ; and having nothing
to fan the flame, it will expire. It is not
so with truth. (3.) In this respect the re-
mark may be applied to the Christian re-
ligion. It has stood too long, and in too
many circumstances of prosperity and ad-
versity, to be of men. It has been sub-
jected to all trials from its pretended
friends and real foes ; and it still lives as
vigorous and flourishing as ever. Other
kingdoms have changed ; empires have
risen and fallen since Gamaliel spoke
this ; systems of opimon and belief have
had their day, and expired ; but the pre-
servation of the Chrishan rehgion, un-
changed through so many revolutions,
and in so many fiery trials, shows that it
is not of men, but of God. The argument
for the divine origin of the Christian re-
ligion from its perpetuity, is one that can
be applied to no other system that has
been, or that now exists. For Christianity
has been opposed in every form. It con
fers no temporal conquests, and appeals
to no base and strong native passions.
Mahometanism, is supported by the sword
and the state ; paganism relies on the
arm of the civil power and the terrors
of superstition, and is sustained by all tho
corrupt passions of men; atheism and in-
fidelity have been short-lived, varying
in their forms, dying to-day, and to naor-
row starting up in a new form ; never or-
ganized, consolidated, or pure ; and never
tending to promote the peace or happi-
ness of men. Christianity, without amw
or human power, has lived, holding its
steady and triumphant movements amonc
men, regardless aHke of the opposition a^
104
THE ACTS.
[A. D. 3;'
alone : " for if this counsel or this
work be of men, it will come to
nought :
o PrJIl.30. 18.8.10. Matt.15.13.
Its foes, and of the treachery of its pre-
* tended friends. If the opinion of Gama-
liel was just, it is from God; and the
Jews particularly should regard as impor-
tant, an argument derived from the opi-
nion of one of the wisest of the'ir ancient
Rabbins.
39. But if it be of God. If God is the
author of this religion. From this it seems
thsit Gamaliel supp/ised that it was at
least possible that this religion was di-
vine. He evinced a far more candid
mind than did the rest of the Jews ; but
Btill, it does not appear that he was en-
tirely convinced. The arguments whicli
could not but stagger the Jewish sanhe-
drim were those drawn from the resur-
rection of Jesus, the miracle on the day
of Pentecost, the healing of the lame man
in the temple, and the release of the apos-
tles from the prison. IT Ye cannot over-
throw it. Because, (1.) God has almighty
power, and can execute his puri)oses;
(2.) Because he is unchanging, and will
not be diverted from his plans. Job xxiii.
13, 14. The plan which God forms innst
be accomplished. All the devices of man
are feebleness when opposed to him, and
he can dash them in pieces in an instant.
The prediction of Gamaliel has been ful-
filled. Men have opposed Christianity in
every way, but in vain. They have re-
viled it; have persecuted it; have resort-
ed to argument and to ridicule, to fire,
and fagot, and sword ; they have called
in the aid of science; but all has been in
vain. The more it has been crushed, the
more it has risen, and still exists with as
much life and power as ever. The pre-
servation of this religion amidst so much
and so varied opposition, proves that it is
of God. No severer trial can await it
than it has already experienced ; and as
it has survived so many storms and trials,
we Lave every evidence that according
to the predictions, it is destined to live,
and to fill the world. See Note, Matt,
ivi. 18, Isa. liv. 17; Iv. 11. Dan. iv. 3o.
^ J^st. Tiiat is, if you continue to o|>
ao«ie it, you may l)e (ound to have been
opjxiHirig God. IT Ilaplij. Perhaps In
the Greek this is lest at any lime, that is,
at some fulnre time, when too late to re-
tract your doings, vVc. IT Ye he found.
It shall appear tliat you have been o(>-
posirig God. H Kven tof^ht against God.
Greek. t-icoM^xo'. The word occurs no-
39 But if ^ it be of God, yt can
not overthrow it : lest haply } e be
found even to fight '^ against God.
b Job 34.29. :Cor.l.25. c c.9.oj 23.9.
where else in the New Testament. Tc
fight against God is to oppose him, or tH
maintain an attitude of hostility against
him. It is an attitude that is most fearful
in its character, and will most certainly
be attended with an overthrow. No con-
dition can be more awful than such an
opposition to the Almighty ; no overthrow
more terrible than that which must follow
such opposition. Comp. Acts ix. 5 ; xxiii. 9.
Opposition to the gospel in the Scriptures
is uniformly regarded as opposition to
God. Matt. xii. 30. Luke xi. 23. Men
may be said to fght against God in the
following ways, or on the following sub-
jects. (1.) When they oppose his gospel, its
preaching, its plans, its influence among
men ; when they endeavour to pre\ ent its
spread, or to withdraw their families and
friends from its influence. (2.) When
they oopose the doctrines of the Bible.
Wher-Hhey become angry that the real
truth.j of religion are preached; and suf-
fer themselves to be irritated and excited,
by an unwillingness that those doctrines
should be true, and should be presented
to men. Yet this is no uncommon thing.
Men by nature do not love those doc-
trines, and they are often indignant that
they are preached. Some of the yiost
angry feelings which men ever have,
arise from this source ; and man can
never find peace until he is willing that
God's truth should exert its influence on
his ow^n soul, and rejoice that it is believ-
ed and loved by others. (3.) Men oppose
the lav) of God. It seems to them too
stern and harsh. It condemns them ; and
they are unwilling that it should be aj>-
plied to them. There is nothing which a
sinner likes less than he does the pure
and holy law of God'. (4.) Sinners fight
against the providence of^God. When hft
afflicts them, they rebel. When he takes
away their health, or property, or friends^
they murmur. They esteem him harsh
and cruel ; and instead of finding peace
by .vdjniission, they greatly aggravate
their sulli^-rings, and infiise a mixture ot
wormwo(jd and gall info the rup, by mur
muring and repining. There is no peace
in affliction but in the feeling that God is
right. .'\nd until this belief is cherished,
the wirknd will be like the troubled ecu
wh'ch cannot rest, whose waters cast up
mire and tlirt. Isa. Ivii. 20. Such opjjosi
tion to GuJ is as wicked as it i» i<i>oliflb
4. D. 33.]
CHAPTER V
105
40 And to him they agreed : and
when they had called the apostles,
and beaten " them^ they commanded
a Matt. 10. 17.
Tho Lord ga\e, and has a right to remove
our comforts ; and we should be still, and
know that he is God. (5.) Sinners fight
against God when they resist tl*e influ-
ences of his Spirit; when they oppose
serious thoughts ; when they seek evil, or
gay companions and pleasures rather than
submit to God ; and when they resist all
the entreaties of their friends to become
Christians. All these ma/ be the appeals
which God is making to men to be pre-
pared to meet him. And yet it is com-
mon for sinners thus to stifle conviction,
and refuse even to think of their eternal
welfare. Nothing can be an act of more
direct and deliberate wickedness and folly
than this. Without the aid of the Holy
Spirit none can be saved ; and to resist
his influences is to put away the only
prospect of eternal life. To do it, is to do
it over the grave ; not knowing that an-
other hour or day may be granted ; and
not knowing that // life is prolonged, the
Spirit will ever strive again with the
r^eart.
In view of this verse we may remark,
1. That the path of wisdom is to submit
at once to all the requirements of God.
Without this, we must expect conflicts
with him, and perils and ruin. No man
can be opposed to God, without endan-
gering himself every minute. 2. Submis-
sion to God should be entire. It should
extend to every doctrine, and demand ;
every law, and every act of the Almighty.
In all his requirements, and in all afflic-
tions, we should submit to him, and thus
only shall we find peace. 3. Infidels
and scoffers will gain nothing by opposing
God. They have thus far been thwarted,
and unsuccessful; and they will be still.
None of their plans have succeeded ;
and the hope of destroying the Christian
religion, after the efforts of almost two
thousand years, must be vain, and will
recoil with tremendous vengeance on
chose whj make them.
40. And to him they agreed. Greek,
They were persuaded by him; or they
trusted to him. They agreed only so far
as their design of putting them to death
was concerned. They abandoned that
design. But they did not comply with
nis advice to let them entirely alone.
!f And beaten them. The usual amount
oi' iashes which were inflicted on ofTend-
Ars was thirtv-nine. 2 Cor. xi. 24. Beat-
* that they should not speak in the
name of Jesus, and let them go.
41 And they departed from the
ing.1 or whipping, was a common mode of
punishing minor offences among the Jews.
It was expressly foretold by the Saviour
that the apostles would be subjected to
this. Matt. X. 17. The reason why they
did not adopt the advice of Gamaliel
altogether, doubtless was, that if they
did, they feared that their authority
would be despised by the people. They
had commanded them not to preach, they
had threatened them (ch. iv. 18; v. 28)
they had imprisoned them (ch. v. 18);
and now if they suffered them to go*with-
out even the appearance of punishment,
their authority, they feared, would be de-
spised by the nation ; and it would be
supposed that the apostles had triumphed
over the sanhedrim. It is probable also
that they were so indignant, that they
could not suffer them to go without the
gratification of subjecting them to the
public odium of a whipping. Men, if
they cannot accomplish their full pur-
poses of malignity against the gospel, will
take up with even some petty annoyance
and malignity, rather than let it alone.
41. Rejoicing. Nothing to most men
would seem more disgraceful than a pub-
lic whipping. It is a punishment inflicted
usually not so much because it gives
pain, as because it is esteemed to be at-
tended with disgrace. The Jewish rulera
doubtless desired that the apostles might
be so affected with the sense of this dis-
grace as to be unwilling to appear again
in public, or to preach the gospel an\
more. Yet in this they were disappointed
The effect was just the reverse. If it be
asked why they rejoiced in this manner
we may reply, (1.) Because they were
permitted thus to imitate the example of
the Lord Jesus. He had been scourged
and reviled, and they were glad that they
were permitted to be treated as he was.
Comp. Phil. iii. 10. Col. i. 24. 1 Pet. iv. 13
"Rejoice inasmuch as ye are partakers
of Christ's sufferings." (2.) Because, by
this, they had evidence that they were
the friends and followers of Christ. It
was clear they were engaged in the same
cause that he was; enduring the same
sufferings; and striving to advance the
same interests. As they loved the cause,
therefore they would rejoice in enduring
even the shame and suflerings which the
cause, of necessity, involvedT The kuig
dom of the Redeemer was an object «a
'06
THE ACTS. [A D. 3o
presence of the council, rejoicing "
tliat they were counted worthy to
Buffer shame for his name.
42 And daily '- in the temple, and
in every house, they ceased not to
teach and preach Jesus Christ.
o M»tt.5.12. 2Cor.l2.10. Ph.1.29. Ja.1.2 •Pet.4.13-I6.
traiiscendanlly important, that ybr it, they
were willing to endure all the afflictions
»nd disgrace which it might involve.
1,3.) They had been told to expect this ;
it was a part of their enterprise. They
had been warned of these things, and
they now rejoiced that they had this evi-
dence that they were engaged in the
cause of trath.Matt.v.ll 12; x.l7 22.2Cor.
xii. 10. Phil. i. 29. James i. 2. (4.) Re-
ligion appears to a Christian so excellent
and lovely, that he is willing, for its sake,
to endure trial, and persecution and death.
With all this, it is infinite gain ; and we
should be willing to endure these trials, if,
by them, we may gain a crown of glory.
Comp. Mark x. 30. (5.) Christians are
the professed friends of Christ. We show
attachment for friends, by being willing
to sutler for them ; to bear contempt and
reproach on their account; and to share
their persecutions, sorrows, and calami-
ties. (6.) The apostles were engaged in
a cause of innocence, truth, and benevo-
ence. They had done nothing of which
to be ashamed ; and they rejoiced, there-
fore, in a conscience void of offence ; and
m the consciousness of integrity and be-
nevolence. When other men disgrace
themselves by harsh, or vile, or opprobri-
ous language, or conduct towards us, we
should not leel that the disgrace belongs
to us. It is theirs; and we should not be
ashamed or distres.sed, ihougli their rage
should fall on us. See 1 Pet. iv. 14— IG.
^ Counted worlhy. Esteemed to be de-
serving That is esteemed ^< for it 6y the
sanhedrim. It does not mean \\\xx.i God
esteemed them worthy, but that the Jew-
ish council judged them fit to suffer shame
m this cause. They evinced so much
zeal, and determination of i)urpfjse, that
Ihey wore judged fit objects to be treated
8s the Lord Jesus had himself been. IF V'o
tiijfer s/iame. To be dishonoured, or dis-
graced in the estimation of the Jewish
rulers. The particular disgrace to whi(;h
relerencc is made here was whi/ijiiufr.
Ti) various other kinrls of shame they
were also cxDosed. They were perse-
putcd, reviled, and finally put to death. —
Iforo we may remark, that a profession
of liio Christian religion has been in all
•{je« esteemed by many to be a disgrace.
CHAPTER VI.
A ND in those days, when the
■^-^ number of the disciples waa
multiplied, there arose a murmur-
ing of the Grecians '^ against the
Hebrews, because their widows
i2Tim.4.2. c c.9.29; 1 1.20.
The reasons are, (1.) That Jesus is himsel/
despised; (2.) That his precepts are op
posed to the gayety and pyllies of tho
world ; (3.) That it attacks that on which
the men of the world pride themaelves,
rank, wealth, fashi(-n; (4.) That it re-
quires a spirit which the world esteems
mean and grovelling — meekness, humi-
lity, self-denial, patience, forgiveness of
injuries; and (5.) That it requires du-
ties— prayer, praise, seriousness, benevo-
lence — which the men of the world de-
spise. All these things the world esteem
degrading and mean; and hence tney
endeavour to subject those who practise
them to disgrace. — The kinds of disgrace
to which Christians have been subjected
are too numerous to be mentioned here.
In former times they were subjected to
the loss of property, of reputaticn, and
to all the shame of public punislirnent.
and to the terrors of the dungeon tho
stake, or the rack. One main design
of persecution was, to select a kind of
punishment so disgraceful as to deter
others from professing religion. Disgrace
even yet may attend it. It may subject
one to the ridicule of friends — of even a
father, mother, or brother. Christians
hear their opinions abused ; their names
vilified ; their Bible travestied ; the name
of their God profaned, and of their Re-
deemer blasphemed. Their feelings are
often wantonly and rudely torn by the
cutting sarcasm, or the bitter sneer.
Books and songs revile them; their pe-
culiarities are made the occasion of inde-
cent merriment on the stage and in
novels ; and in tliis way they are stil
subjected to shame for the name of Jesus.
Every one who becomes a Christian
should remember that this is a part of hi»
inheritance, and should not esteem it dis-
honourable to be treated as his master
was before him. John xv. 18—20. Matt
X. 2.5. % For his name. For attachraeni
to him.
42. And daily, &c. Comp. 2 Tim. iv. 9
Notes, Acts ii. 4G.
CHAPTER VI.
1. In those days, JL'c. Tho first part of
this chapter contains an account of the
apiK^iiilmerit of deacons. It may be asked,
perhaps, why tho apostles did not appuiD<
1. D. 33. ;
CHAPTER VI.
107
were neglected in "the daily minis-
tration.
these officers at the first organization of
the church ? To this question we may
reply, that it was better to defer the ap-
pointment until an occasion should occur
when it should appear to be manifestly
necessary and proper. When the church
was small, its alms could- be distributed
by the apostles themselves without diffi-
culry. But when it was greatly increased ;
when its charities would be multiplied ;
and when the distribution might give rise
to contentions, it was necessary that this
matter should be intrusted to the hands
of laymen, and that the 7ninistry should
be freed from all embarrassment, and all
suspicions of dishonesty and unfairness
in regard to pecuniary matters. It has
never been found to be wise that the
temporal affau-s of the church should be
intrusted in any considerable degree to
the clergy; and they should be freed
from such sources of difficulty and em-
barrassment. IT Was muUiplied. By the
accession of the three thousand on the
day of Pentecost, and of those Vvho were
subsequently added, ch. iv. 4 ,- v. 14. ^ A
murmuring. A compluint — as, if there
had been partiahty in the distribution.
IT Of the Grecians. There has been
much diversity of opinion in regard to
these persons, Vvhether they were Jews
that had lived among the Gentiles, and
who spoke the Greek language, or whe-
iner they were proselytes from the Gen-
tiles. The former is probably the correct
opinion. The word here used is not that
which is usually employed to designate
the inhabitants of Greece, but it properly
denotes those who imitate the customs and
habits of the Greeks, who use the Greek
language, &c. In tha time when the
gospel was first preached, there were two
classes of Jews — those who remained in
Palestine, who used the Hebrew lan-
guage, &c. and who were appropriately
called Hebrews ; and those who were
scattered among the Gentiles, who spoke
the Greek language, and who used in
their synagogues the Greek translation of
the Old Testament called the Septuagint.
These were called Hellenists, or as it is
■'n our translation Grecians. Note, John
vii. 35. These were doubtless the per-
sons mentioned here — not those who were
prose'vted from Gentiles, but those who
n-ere not natives of Judea, who had come
ap to Jerusalem to attend the great fes-
-nvals of the Jews. See oh. ii. 5, 9 — 11.
Oih«en.sions would be very likeV tc arise
2 Then the twelve called the
multitude of the disciples unto
between these two classes of persons.
The Jews of Palestine would pride them-
selves much on the fact that they dwelt
in the land of the patriarchs, and the land
of promise ; that they used the language
which their fathers spoke, and in which
the oracles of God were given ; and that
they were constantly near the temple,
and regularly engaged in its solemnities.
On the other hand, the Jews from other
parts of the world would be suspicious
jealous, and envious of their brethren,
and would be likely to charge them with
partiality, or of taking advantage in their
intercourse with them. These occasions
of strife would not be destroyed by their
conversion to Christianity, and one of
them is furnished on this occasion. ^ Be
cause their widows, &c. The '-uperty
which had been contributed, or ^iK'v^n
into common stock, was understood to be
designed for the equal benefit of all the
poor, and particularly it would se^sm for
the poor widows. The distribution be-
fore tills, seems to have been made by the
apostles themselves — or possibly, as Mo-
sheim conjectures (Comm. de rebus Chris-
tianorum ante Constantinum, p. 139. 118),
the apostles committed the distribution
of these funds to the Hebrews, and hence
the Grecians are represented as murmur-
ing against them, and not against the apos-
tles. IT In the daily ministration. In the
dady distribution "which was made foi
their v.-.".nts. Comp. ch. iv. 35. The pro-
perty was contributed doubtless with an
understanding that it should be equclly
and justly distributed to all classes of
Christians that had need. — It is clear from
the Epistles that widows were objects of
special attention in the primitive church,
and that the first Christians regarded i
as a matter of indispensable obligation to
provide for their wants. 1 Tim. v. 3. 9, 10.
16. James i. 27.
2. Then the twelve. That is, the apostles.
Matthias had been added to them aflei
the apostacy of Judas, which had com.
pleted the original number. IT The multi-
tude of the disciples. It is not necessary
to suppose that all the disciples were
convened, which amounted to many thou-
sands, but that the business w^as laid be-
fore a large number ; or perhaps the mul-
titude here, means those merely who
were more particularly interested in the
matter, and who had been engaged in
the complaint. T It s not reason. The
original words used here properly d&
i08
THE ACTS.
[A. D. 33
them, and said, It " is not reason
that we should leave the word of
God, and serve tables.
.3 Wherefore, brethren, look * ye
a Ex. 18. 17-26. fcDe.1.13.
note it is not pleasing, or agreeable ; but
the meaning evidently is, it is not ft, or
proper. It would be a departure from
the design of their appointment, which
was to preach the gospel, and not to at-
tend to the pecuniary affairs of the church.
T Leave th.e word of God. That we should
neglect, or abandon the preaching of the
gospel so nuch as would be necessary, if
we atfendod personally to the distribu-
tion of the alms of the church. — The gos-
pel is here called the word of God, be-
cause it is Ids message ; it is ihat which
he has spoken ; or which he has com-
nianded to be proclaimed to men. H Serve
tables. This expression properly denotes
to take care of or to provide for the table,
or for the daily wants of the family. It is
an expression that properly applies to a
steward, or a servant. The word tables
is however sometimes used with refer-
ence to money, as being the place where
money was kept for the purpose of ex-
change, &c. Matt. xxi. 12 ; xxv. 27. Here
the expression means, therefore, to at-
tend to the pecuniary transactions of the
church, and to make the proper distribu-
tion for the wants of the poor.
3. Look ye out. Select, or choose. As
this was a matter pertaining to their own
pecuniary aflairs, it was proper that they
should be permitted to choose such men
as they could confide in. By this means
the apostles would be free from all
suspicions. It could not be pretended
that they were partial, nor could it
ever be charged on them that they wish-
ed to embezzle a part of the funds by
managing them themselves, or by intrust-
ing them to men of their own selection. —
It follows from this also that the right of
belecting deacons resides in the church,
and does not pertain to the ministry.
And it is evidently proper that men who
are to be intrusted with the alms of the
church should be selected by the clnirch
itaelf ^ Among you. That is, from among
Ihe Grecians and Hebrews, that there
may be justice done, and no further
cause of com [ilaint. ^ Seven men. Seven
'\HH a sacred number among the Ile-
orewH, but there does not appear to have
t.)een any mystery in choosing tliis innri-
ber. It was a convenieiil iiiinilicr, siiffi-
cientiy numerous to secure tli » liiitliful
perlbnnanco of Iho duly, arxl not kc nu-
out among- you seven men of* ho
nest report, full of the Holy Gho8
and wisdom, whom we may appoin
over this business.
c c.16.2. lTim.3.7,8,I0.
merous as to produce confusion £.nd em*
barrassment. It does not follow, how-
ever, that the same number is now to be
chosen as deacons in a church, for the
precise number is not commanded. IT Of
honest report. Of fiiir reputation ; regard-
ed as men of integrity. Greek, testified
of, or borne witness to, i. e. whose charac-
ters were well known and fair. IT Full
of the Holy Ghost. This evidently dries
not mean endowed with miraculous gifts,
or the power of speaking foreign lan-
guages, for such gifts were not necessary
to the discharge of their office, but it
means men who were eminently under
the influence of the Holy Ghost, or who
were of distinguished piety. This was
all that w-as necessary in the case, and
this is all that the words fairly imply in
this place. IT And wisdom. Prudence,
or skill, to make a wise and equable dis-
tribution. The qualifications of deacons
are still further stated and illustrated in
1 Tim. iii. 8 — 10. In this place it is seen
that they must be men of eminent piety
and fair character, and that they must
possess prudence, or wisdom, to manage
the affairs connected with their office
These qualifications are indispensable to
a faithful discharge of the duty intrusted
to the officers of the church. 11 Whom «;«
may appoint. Whom we may constitute,
or set over this business. The way in
which this was done was, by praver and
the imposition of hands, ver. 6. Though
tliey were selected by the church, yet the
power of ordaining them, or setting them
apart, was retained by the apostles. Thus
the rights of both were preserved, the
ight of the church to designate those
who should serve them in the ofTice of
(k^acon, and the right of the afx)stles to
organize and cstahlish the church with
its appropriate oniccr.s ; on the one hand,
a due regard to the liberty and privik«ge8
of the Christian community, and on the
other the security of jjroper respect for
the office, as being of apostolic appoints
mont and authority. II Ot^er this business
That is, over the distrihution of the alma
of the church — not to preach, or to go-
vern the rhurcli, hut soiely to tnke care
of the sacred funds of charity, and oistri-
hiite thcni to supjily the wants of the
pr)or. The ofllco is distinguished from
that of pr-caching the gospel. To tha«
A. D. 33.]
CHAPTER VI.
l(fy
4 But we vviF. " give ourselves
continually to prayer, and to the
ministry of the word.
5 And the saying pleased the
whole multitude : and they chose
the ajvjstles were to attend. The deacons
were expressly set apart to a different
work, and to that work they should be
roniined. In this account of their ori-
ginal appointment, there is not the slight-
est intimation that they were to preach,
but the contrary is supposed in the whole
transaction. Nor is there here the slight-
est intimation that they were regarded as
an order of clergy, or as in any way con-
nected with the clerical office. — In the
ancient synagogues of the Jews there
were three men to whom was intrusted
the care of the poor. They were called
by the Hebrews Parnasin or Pastors.
(Lightfoot, Horse Heb. et Talm. Matt. iv.
23.) From these officers the apostles took
the idea probably of appomting deacons
in the Christian church, and doubtless in-
tended that their duties should be the
Rame.
4. But we will give ourselves continu-
ally. The original expression here used
denotes intense and persevering applica-
tion to a thing, or unwearied effort in it.
See Note, Acts i. 14. It means that the
apostles meant to make this their constant
and main object, undistracted by the cares
of life, and even by attention to the tem-
poral wants of the church. IF To prayer.
Whefher this means private or public
prayer cannot be certainly determined.
The passage, however, would rather in-
cline us to suppose that the latter was
meant, as it is immediately connected
with preaching. If so, then the phrase
denotes that they would give themselves
to the duties of their office, one part of
which was public prayer, and another
preaching. Still it is to be believed that
the apostles felt the need of secret prayer,
and practised it, as preparatory to the'r
public preaching. IT And to the ministry
of the word. To preaching the gospel ;
or coimnunicating the message of eternal
life to the world. The word ministry
(eiaxov.'a) properly denotes the employ-
ment of a servant, and is given to the
preachers of the gospel because they are
employed in this service as the servants
of God, and of the church. — V/e have
here a view of what the apostles thought
to be the proper work of the ministry
They were set apart to this work. It w.as
their main, their only employment. Tc
K
Stephen, a man full *" of faith and
of the Holy Ghost, and Philip,
and Prochorus, and Nicanor, and
Timon, and Parmenas, and * Nico-
las a proselyte of Antioch :
c c.8.5,26j 21.8.
to this their lives were to be devoted,
and both by their example and their
writings they have shown that it was on
this principle they acted. Comp. 1 Tim.
iv. 15, 16. 2 Tim. iv. 2. It follows also
that if their time and talents were to be
wholly devoted to this work, it was rea-
sonable that they should receive compe-
tent support trom the churches, and this
reasonable claim is often urged by the
apostle. See 1 Cor. ix. 7 — 14. Gal-
vi. 6.
5. And the saying. The word — the
counsel, or command. If And they chose
Stephen, &c. A man who soon showed
(ch. vii.) that he was every way qualified
for his office, and fitted to defend also
the cause of the Lord Jesus. This man
had the distinguished honour of being the
first Christian martyr, ch. vii. ^ And
Nicolas. From this mqp. some of the Fa
thers (Ire. lib. i. 27. Epipha 1 Ha;res. 5.)
say, that the sect of the ]\ieola..tanes,
mentioned with so much disapprobation
(Rev. ii. 6. 15), took their rise. But the
evidence of this is not clear. IT A prose-
lyte. A proselyte Is one who is converted
from one religion to another. See Note,
Matt, xxiii. 15. The word does not mean
here that he was a convert to Christianity
— which was true — but that he had been
converted at Antioch from paganism to
the Jewish religion. As this is the only
proselyte mentioned among the seven
deacons, it is evident that the others were
native-born Jews, though a part of them
might have been born out of Palestine,
and have been of the denomination of
Grecians., or Hellenists. IT Of Antioch,
This city, often mentioned in the New
Testament (Acts xi. 19, 20. 26 ; xv. 22. 35.
Gal. ii. 11, &:c.), was situated in Syria on
the river Orontes, and was formerly called
Riblath It is not mentioned in the Old
Testament, but is frequently mentioned
in the Apocrypha. It was built by Seleu
cus Nicanor, A. C. 301, and was named
Antioch, in honour of his father Antio-
chus. It became the seat of empire of
the Syrian kings of the Macedonian race,
and afterwards of the Roman governors
of tne eastern provinces. In this place
the disciples of Christ were first called
Christians. Acts xi. 26 Josephus says u
was the fh'.rd 3itv in size of the Itomau
lO
C) Wliom they set before the
apostles : aid when " they had
prayed, they * laid thch' hands on
them.
7 And « the word of God increas-
ed ; and the number of the disciples
a e.1.24. b c.9.17; 13.3. lTiin.4 J4: 5.22. 2Tim.l.6.
provinces, being inferior only to Selencia
«nd Alexandria. It was long, indeed, the
most powerful city of the East. The city
was almost square, had many gates, was
adorned with line fountains, and possess-
ed great fertility of soil and commercial
opulence. It was subject to earthquakes,
and was often almost destroyed by them.
In A. D. 588 above sixty thousand per-
sons perished in it in this manner. In
A. D. 970 an army of one hundred thou-
Band ^>'aracens besieged it, and took it.
In 1268 it was taken possession of by the
Sultan of Egypt, who demolished it, and
placed it under the dominion of the Turk,
ft is now called Antakia, and till the year
1822 it occupied a remote corner of the
b: eiit enclosure of its walls, its splen-
did buildings being reduced to hovels,
and its population living in Turkish de-
basement. It contains now about ten
tiiousand inhabitants. {]iohin soil's Calmet.)
This city should be distinguisiied from
Antioch in Pisidia, also mentioned in the
New Testament. Acts xiii. 14.
G. And iv/ien they had prayed. Invok-
ing in this manner tUe blessing of God on
thorn to attend them in the discharge of
the duties of their nnicc. H VV/cy laid
(heir hands, &c. Among tli^ Jews it was
customary to lay hands on the head of a
person who was set apart to any particu-
lar office. Num. xxvii. 18. Comp. Acts
viii. 19. This was done, not to impart
any power or ability, but to designate
thnt they received their authority, or
commission, from those who thus laid
their hands on them, as the act of laying
hands on the sick by the Saviour was an
act signifying that the power of healing
came from him. Matt. ix. 18. Com[). Mark
xvi. 18. In this case the laying on of the
hands cop.veyed of itself no healing
fjower nut was a sign or token that the
jwwer came from the l/nd Jesus. Ordi-
aation has been uniformly performed in
his way. See 1 Tim. v. 22. Though the
<ven deacons had liecn chosen by the
iio church to this work, yet they derived
tlnMr immediate commission and autho-
ntv from the apostles.
'7. And the word of Hod incrcasexl.
Vhii is. the cospel was mo'e and more
IHE ACTS. lA x). 33
multiplied in Jerusalem gieatly;
and a great company of the priests
^ were obedient to the faith.
8 And Stephen, full of faith and
power, did great wonders and mira-
cles among the people.
c I».55.11. c.12.24; 19.20. d P6.132.9,16. Jn-).12.4a
succe.ssful, or became more mighty, and
extensive in its influence. An instance
of this success is immediately added
IT And a great company of the priests. A
great multitude. This is recorded justly
as a remarkable instance of the power of
the gospel. How great this company was
is not mentioned. But the number of the
priests in Jerusalem was very great; and
their conversion was a striking proof of the
power of truth. It is probable that they
had been opposed to the gospel with quite
as much hostility as any other class of the
Jews. And it is now mentioned, as wor-
thy of special record, that the gospel waa
sufficiently mighty to humble even the
proud, and haughty, and selfish, and en-
vious priest to the foot of the cross. One
design of the gospe^is to evince the power
of truth in subduing all classes of men;
and hence in the fs^ew Testament wc
have the record of its having actually
subdued every class to the obedience of
faith. Some MSS. however here instead
of priests read Jews. And this reading in
followed in the Syriac version. ^ Were
obedient to the faith. The word faith here
is evidently put for the Christian religion.
Faith is one of the main requirements of
the gospel (Mark xvi. 16), and by a figure
of speech is put for the gospel itself To
become obedient to the faith, therelbie, is
to obey the requirements of the gospel,
particularly that which requires us to be-
lieve. Comp. Rom. x. 16. By the acces-
sion of the prie.<!ts also no small part cf the
reproach would be taken away from the
gospel, that it made converts only among
the lower clas.sc3 of the people. Comp
John vii. 48.
8. And Stephen. The remarkable death
of this first Christian martyr, which soon
occurred, gave occasion to the sacred
writer to give a detailed account of liia
cliaractcr, and of" the causes which led to
his death. Hitherto the opposition of the
Jews had been confined to threats and
imprisonment ; but it was now to burst
ftjrth with furious rngo and madness, that
could bo sntisflrd tvnly with blood. This
was llie first in a scries of pcrsecntiona
against Christians that filled the cluircli
with blood, and that cbsed tht' Uvea of
.1. D 33.]
CHAPTER VI.
in
9 Then thtre aiose certain of the
synagogue, which is called The sy-
'lasrogue of the Libertines, and Cy-
fhousands, perhaps milhons in the great
work of establishing the gospel on the
earth. ^ Full offaUli. Full oi rxmfidence
in (jrod ,• cr trusting entirely to his pro-
oiises. See Note, Mark xvi. 16. *r Aiid
^ower. The power which was evinced
in working miracles. IT Wonders. This
is one of the words commonly used in the
New Testament to denote miracles.
9. Then there arose. That is, they stood
up against him; or they opposed him.
H" Of the synagogue. See Note, Matt. iv.
23. The Jews were scattered in all parts
of the world. In every place they would
have synagogues. But it is also probable
that there would be enough foreign Jews
residing at Jerusalem from each of those
places to maintain the worship of the
synagogue ; and at the great feasts those
synagogues adapted to Jewish people of
different nations, would be attended by
those who came up to attend the great
feasts. It is certain that there was a large
number of synagogues at Jerusalem. The
common estimate is, that there were four
nundred and eighty in the city. {Light-
foot, Vitringa.) IF Of the Libertines.
There has been very great difference of
opinion about the meaning of this word.
The chief opinions may be reduced to
three. 1. The word is Latin, and means
properly afreedman, a man who had been
a slave and was set at liberty. And many
nave supposed that these persons were
manumitted slaves, of Roman origin, but
which had become proselyted to the Jew-
ish religion, and who had a synagogue in
Jerusalem. This opinion is not very pro-
bable ; though it is certain, from Tacitus
(Annal. lib. ii. c. 85), that there were
many persons of this description at Rome.
He says that four thousand Jewish prose-
lytes of Roman slaves made free were
sent at one time to Sardinia. 2. A second
opinion is, that these persons were Jews
by birth, and had been taken captives by
the Romans, and then set at liberty, and
thus called freedmen, or libertines. That
there were many Jews of this description
there can be no doubt. Pompey the Great,
when he subjugated Judea, sent large
numbers of the Jews to Rome, {fhilo, in
T^gat. ad Caitpn.) These Jews were set
Rt liberty at Rome, and assigned a place
beyond the Tiber for a residence. See
Introduction to the Epistie to the Romans.
These persons are by Philo called liber-
ti7ies, or f'cedmen. (Kuinofit in loco.)
renians, and Alexandrians, and of
them of Ciiicia and of Asia, disput-
ing with Stephen.
Many Jews were also conveyed as cap.
tives by Ptolemy I. to Egypt, and obtained
a residence in that country and the vici-
nity. But 3. Another, and more probable
opinior is, that they took their name from
some place which they occupied. This
opinion is more probable from the fact
that all the other persons mentioned here
are named from the countries which they
occupied. Suidas says that this is tho
name of a place. And in one of the Fa-
thers this passage occurs : " Victor, bishop
of the Catholic church at Libertina, says,
unity is there," &c. From this passage it
is plain that there was a place called Li-
bertina. That place was in Africa, not
far from ancient Carthage. See Bishop
Pearce's Comment, on this place. IT Cu-
renians. Jews who dwelt at Cyrene m
Africa. See Note, Matt, xxvii. 32. IT Alex-
andrians. Inhabitants of Alexandria in
Egypt. It was founded by Alexander the
Great, B. C. 332, and was peopled by colo-
nies of Greeks and Jews. This city waa
much celebrated, and contained not lesa
than three hundred thousand free citi-
zens, and as many slaves. The city was
the residence of many Jews. Josephus
saj's that Alexander himself assigned to
them a particular quarter of the city, and
allowed them equal privileges with the
Greeks. (Antiq. xiv. 7. 2. Against Apion,
ii. 4.) Philo affirms that of five parts of
the city, the Jews inhabited two. Ac-
cording to his statement, there dwelt in
his time at Alexandria and the other
Egyptian cities, not less than ten hundred
thousand Jews. Amron, the general of
Omar, when he took the city, said that it
contained forty thousand tributary Jew'S.
At this place the famous version of the
Old Testament called the Septuagint, or
the Alexandrian version, was made. See
Robinson's Calmet. H Ciiicia. This was
a province of Asia Minor, on the sea-
coast, at the north of Cyprus. The capi
tal of this province w^as Tarsus, the nativs
place of Paul. ch. ix. 11. And as Paul
was of this place, and belonged doubtless
to this synagogue, it is probable that he
was one who was engaged in this dispute
with Stephen. Comp. ch. vii. 58. f Of
Asia. See Note, ch. li. 9. ^ Disputing
with Stephen. Doubtless on the question
whether Jesus was the Messiah. This
word does not denote angry disputing'
but is commonly used to denote fair and
impartial inquiry; and it is probable that
12
10 And they were not able * to
resist the wisdom and tJie spirit by
which he spake.
11 ThCTi they suborned ' men,
which said, We hive heard him
speak blasphemous words against
Moses, and against God.
12 And they stirred up the peo-
. Lu.21.15. b lKi.21. 10,13. Matt.26.59,60.
THE ACTb LA. D. .S2
pie, and the elders, and the scribes
and came upon hijn, and caugh'
him, and brought him to tlie coun-
cil,
13 And set up false witnesses
which said, This man ceasetli nol
to speak bl-asphemous words against
this holy place, and the law :
Jhe discussion began in this way; and
»vhen they were overcome by argument,
they resorted, as disputants are apt to do,
to angry criminations and violence.
10. To resist. Tliat is, they were not
able to answer his arguments. IT The wis-
dom. This properly refers to his know
'edge of the Scriptures; his skill in what
the Jews esteemed to be wisdom — ac-
quaintance with their sacred writings,
opinions, &c. IT And the spirit. Tiiis
has been commonly understood of the
Holy Spirit, by which ne was aided ;
but it rather means the energy, power, or
ardour of Stephen. He evinced a spirit
of zeal and sincerity which they could
not w-ithstand ; which served, more than
mere argument could have done, to con-
vince them that he was right. — The evi-
dence of sincerity, honesty, and zeal in a
public speaker will often go farther to
convince the great mass of mankind, than
the most able argument if delivered in a
cold and indifferent manner.
1 1 . Then they suborned men. To suborn
m law means to procure a person to take
such a false oath as constitutes perjury.
( Webster.) It has substantially this sense
here. It means that they induced them
to declare that which was false, or to
bring a faUse accusation against him.
This was done not by declaring a palpa-
ble and open falsehood, but by perverting
his doctrines, and by stating their own
inferences as what he had actually main-
tained— the common way in which men
oppose doctrines from which they difler.
The Syriac reads this place, " Then they
sent certain men, and instructed them
that they should say," &c. This was re-
peating an artifice \vhich Ihey practised
BO successfully in relation to the Lord Je-
Bus Christ. See Matt. xxvi. GO, Gl. IT We
nave heard, &c. When they alleged that
lliey had heard this, is not said. Pro-
bably, however, in some of his discourses
witli the people, when he wrought mira-
cles and wonders nmoiig them. ver. 8.
IT Tilasphemous words. See Note, Matt.
ix.3. Moses was rnearded wilh profound
reverence. Hi.} laws they regarded as
unchangeable. Any intimation, therefore,
that there was a greater lawgiver than
he, or that his institutions were mere
shadows and types, and were no longer
binding, would be regarded as blasphemy,
even though it should be spoken with
the highest respect for Mosea. That the
Mosaic institutions were to be changed,
and give place to another and better dis-
pensation, all the Christian teachers would
affirm ; but this was not said with a de-
sign to blaspheme or revile Moses. In the
view of the Jews, to say that, was to speak
blasphemy; and hence, instead of report-
ing what he actually did say, they accus-
ed him of saying what tfiey regarded as
blasphemy. — If reports are made of what
men say, their very words should be re-
ported ; and we should not report our in-
ferences or impressions as what they actu-
ally said. H Arid against God. God was
justly regarded by the Jews as the Giver
of their law, and the Author of their in-
stitutions. But the Jews, either wilfully
or involuntarily, not knowing that they
were a shadow of good things to come,
and were therefore to pass away, regard
ed all intimations of such a change as
blasphemy against God. God had a right
to change or abolish those ceremonial ob-
servances; and it was not blasphemy in
Stephen to declare it.
12. And the jr stirred up the people. They
excited the peojile, or alarmed their fears,
as had been done befiire when they
sought to put the Lord Jesus to dej\th.
Matt, xxvii. 20. IT The elders. The mem
bers of the sanhedrim, or great council
IT Scribes. Note, Matt. ii. 4. If To the
council. To the sanhedrim, or the great
council of the nation, which claimed ju-
risdiction in the matters of religion. See
Note, Matt. ii. 4.
13. And set up false untnesses. It haa
been matie a (^iiestion wliy these pcrsoni
are called /a/.'c witnesses, since it is sup-
posed by many that they rcixjrted merely
the w'orr/s of 8tei)h('n. It may be repfuid
that // lliry did/cjiort iiinoly his wdtJ.^
if Stephen had acUially .'■aid what thcj
affirmod yet thev nerverted his meanirwi
A. D. 33.]
CHAPTER VI.
m
14 For<* we ha^e heard him say,
That this Jesus of Nazareth shall
* destroy this place, and shall change
the ' customs which Moses deliver-
ed us.
They accused him of blasphemy, that is,
of calumnious and reproachful words
against Moses, and against God. Ttiat
Stephen had spoken in such a manner,
or had designed to reproach Moses, there
is no evidence. What was said in the
mildest manner, and in the way of cool
argument, might easily be perverted so
as in their view to amount to blasphemy.
But there is no evidence whatever that
Stephen had ever used these words on
any occasion. And it is altogether im-
probable that he ever did, for the follow-
ing reasons: (1.) Jesus himself never af-
firmed that he would destroy that place.
He uniformly taught that it would be
done by the Gentiles. Matt. xxiv. It is
altogether improbable, therefore, that
Stephen should declare any such thing.
(2.) It is equally improbable that he
taught that Jesus would abolish the pe-
culiar customs and rites of the Jews. It
was long, and after much discussion, be-
fore the apostles themselves were con-
vinced of it; and when those customs
were changed, it was done gradually.
See Acts x. 14, &c. xi. 2, &;c. xv. 20 ; xxi.
20, &c. The probability therefore is, that
the whole testimony was false, and was
artfully invented to produce the utmost
exasperation among the people, and yet
was at the same time so plausible as to
be easily believed. For on this point the
Jews were particularly sensitive ; and it
is clear that they had some expectations
that the Messiah would produce some
such changes. Comp. Matt. xxvi. 61 with
Dan. ix. 26, 27. The same charge was
afterwards brought against Paul, which
he promptly denied. See Acts xxv. 8.
IT This holy place. The temple. T The
law. The law of Moses.
14. Shall change. Shall abolish them ;
or shall introduce others in their place,
fl" The customs. The ceremonial rites and
cbeervances of sacrifices, festivals, &c.
appointed by Moses.
15. Ijoohing steadfastly on him. Fixing
tae eyes intently on him. Probably they
were attracted by the unusual appearance
of the man, his meekness, and calm and
collected fearlessness, and the proofs of
conscious innocence and sincerity. T The
face of an angel. This expression is one
evidently denoting that \o manifested
k2
15 And all that sat in the coun-
cil, looking steadfastly on him, saw
his *= face as it had been the face of
an angel.
a c.25.!$. b DaD.9.26. i or, ritu. c Ex.34.30,U
evidence of sincerity, gravity,feariessness,
confidence in God. It is used in the Old
Testament to denote peAliai wisdom.
2 Sam. xiv. 17; xix. 27. Xn Gen. xxxiii
10, it is used to denote peculiar majesty
and glory, as if it were the face of Godf.
When Moses came down from mount
Smai from communing with God, it is
said that the skin of his face shone, so
that the children of Israel were afraid to
come nigh to him. Ex. xxxiv. 29, 30.
2 Cor. iii. 7. 13. Comp Rev. i. 16. Matt,
xvii. 2. The expression is used to denote
the impression which will be produced
on the countenance by communion with
God ; the calm serenity and composure
which will follow a confident committing
of all into his hands. It is not meant that
there was any thing miraculous in the case
of Stephen, but is an expression denoting
his calmness, and dignity, and confidence
in God ; all of which were so marked on
his countenance, that it impressed them
with clear proofs of his innocence and
piety. The expression is very common
m the Jekwish writings. It is common for
deep feeling, sincerity, and confi<lence in
God, to nnpress themselves on the coun-
tenance. Any deep emotion will do this ;
and it is to be expected that religious
feeling, the most tender and solemn of
all feeling, will diffuse seriou«ness, se-
renity, calmness, and peace, not affect-
ed sanctimoniousness, over the counte
nance.
In this chapter we have another speci-
men of the manner in which the church
of the Lord Jesus was reared on earth.
It was from the beginninjif amid scenes
of persecution ; and encountering opposi-
tion adapted to try the nature and power
of religion. If Christianity was an impos-
ture, it had enemies acute and malignant
enough to detect the imposition. The
learned, the cunning, and the mighty
rose up in opposition, and by all the art*!
of sophistry, all the force of authority, an<J
all the fearfulness of power, attempted t«j
destroy it in the commencement. Yet it
lived', and it gained new accessions of
strength from every new form of opposi-
tion , and only evinced its genuineness
more and more by showing ttiat it waa
superior to the arts ar.d mali{ e of earlli
and of hell.
u
THE ACTS.
A. D. 33
CHAPTER VII.
nilEiVsaid tlie high-priest, Are
^ these things so ]
2 And he said, Men, " brethren.
CHAPTER Vfl.
This chapter contains the defence of
Stephen belbre the sanhedrim, or great
council of tiie Jews. There has been
great diversity, of opinion about the object
which Stephen had in view in this de-
fence, and about the reason why he intro-
duced at such length the history of the
Jewish people. But a few remarks may
perhaps show his dcsigo- He was accused
of blasphemy in speaking against the in-
slilulions of Moses and the temple, that is,
against every thing held sacred among the
Jews. To meet this charge, he gives ^
statement, at length, of his belief in the
Mosaic religion, in the great points of
their hi.story, and in the fact that God had
interposed in a remarkable manner in de-
fending them from dangers. By this his-
torical statement he avows his full belief
in the divine origin of the Jewish reli-
gion, and thus indirectly repels the charge
of blasphemy. It is further to be remem-
bered, that this was the best way of se-
curing the attention of the council. Had
he entered on an abstract defence, he
might expect to be sto{)ped by their
ijavils or their clamour. But the history
of their own nation was a favourite topic
among the Jews. Tiiey were always
ready Vi listen to an account of their
ancestors; and to secure their attention,
nothing more was necessary than to refer
to their illustrious lives and deeds. Com p.
Ps. Ixxviii. cv. cvi. cxxxv. Ezek. xx. In
this way Stephen secured their attention,
and practically repelled tlie charge of
Kpeaking reproachfuHy of Moses and the
temple. He showed them that he had as
lirm a belief as they in the great historical
facts of their nation. It is to be remem-
bered, also, that this speech was broken
off in the midst (ver. 53, 54-), and it is
therefjre difficult to tell what the design
of Steithon was. It seems clear, however,
that he intended to convict thcjn of guilt,
bv stowing that they sustained the same
character as their fathers had manifested
(ver. 51, 52); and there is some probabi-
lity that he intended V) show that the ac-
ceptable worship of God was not to lie
(^)nfined to any places jiarticularly, from
the fiict that tlic worsliij) of Abraham, and
the patriarchs, and Mosoh, was acceptable
before the temple was reared (ver. 2, &c.),
md from the declaration in ver. 48, th at
and fathers, hearken ; The God of
glory appeared unto our father Abra-
ham when he was in Mesopotamia,
before he dwelt in Charran,
God dwells not m temples made with
hands. All that can be said here is, tha
Stephen (1.) showed his full belief in the
divine appointment of Moses, and the
historical facts of their religion; (2.) That
he laid the foundation of an argument to
show that those things were not perpetu-
ally binding, and that acceptable worship
might be offered in other places and in
another manner than at the temple.
It has been askea in what way Luke
became acquainted with this speech so aa
to repeat it. The Scripture has not in-
formed us. But we may remark, (1.) Thai
Stephen was the first martyr. His death,
and the incidents connected with it, could
not but be a matter of interest to the first
Christians ; and the substance of his de-
fence, at least, would be familiar to them.
There is no improbability in supposing
that imperfect copies might be preserved
by writing, and circulated among them.
(2.) Luke was the companion of Paul.
(See Introduction to the Gospel by Luke.)
Paul was present when this defence was
delivered, and was a man who would be
likely to remember what was said on such
an occasion. From him Luke might have
derived the account of this defence. In
regard to this discourse, it may be further
remarked, that it is not necessary to sup
pose that Stephen was inspired. Even if
there should be found inaccuracies, as
some critics have pretended, in the ad-
dress, it would not militate against its
genuineness. It is the defence of a man
on trial under a serious charge ; not a
man of whom there is evidence that he
was inspired, but a pious, devoted, hea-
venly-minded man. All that the sacred
narrative is responsible for is the correct-
7iess of the report. Luke. alleges only that
such a speech was in fact delivered, with-
out affirming that every particular in it is
correct.
1. llien said the high-priest. See Note,
Matt. ii. 4. In this case the high-prie.st
seems to have presided in the council.
^ Are these things so ? To wit, the charge
alleged against liim of blasphemy against
Moses and the temple, ch. vi. V3, 11.
2. Afen, brethren, and fathers. These
were tlie usual titles by which the san
hedrim was a(ldrcs.-!cd. J'l all tins Ste
phen was j)erfectlv respecu'ul, and sliow
ed that ho was disposed to ren-^'v due
A. D 33.]
CHAPTER Vn.
3 And said " unto him, Get thee
*at of thy country, and from thy
aGen.12.1.
honour to the institutions of the nation.
IT Tke God of glory. This is a Hebrew
•brm of expression denoting the glorious
God. It properly denotes his majesty, or
plendour, or magnificence ; and the word
glory is often appHed to the splendid ap-
pearances in which God has manifested
himself to men. Deut. v. 24. Ex. xxxiii.
18; xvi. 7. 10. Lev. ix. 23. Num. xiv. 10.
Perhaps Stephen meant to affirm that God
appeared to Abraham in some such glo-
rious or splendid manifestation, by which
he would know that he was addressed
by God. Stephen, moreover, evidently
•ises the word glory to repel the charge
of blasphemy against God, and to show
that he regarded him as worthy of honour
and praise. IT Appeared, &c. In what
manner he appeared is not said. In Gen.
xii. 1, it is simply recorded that God had
said unto Abraham, &c. *^ To our father.
I'he Jews valued themselves much on
being the children of Abraham. Note,
Matt. iii. 9. This expression was there-
fore well calculated to conciliate their
minds. IT When he was in Mesopotamia.
In Gen. xi. 31, it is said that Abraham
dwelt in Ur of the Chaldees. The word
Mesopotamia pi'operly denotes the region
between the two rivers, the Euphrates
md the Tigris. Note, Acts ii. 9. The
name is Greek, and the region had also
other names before the Greek name was
given to it. In Gen. xi. 31 ; xv. 7, it is
called Ur of the Chaldees. Mesopotamia
and Chaldea might not exactly coincide ;
but it is evident that Stephen meant to
say that Ur was in the country afterwards
called Mesopotamia. Its precise situation
IS unknown. A Persian fortress of this
name is mentioned by Ammianus (xxv. 8),
between Nesibis and the Tigris. IT Be-
fore he dwelt in Charran. From Gen. xi.
31, it would seem thatTerah took his son
Abraham of his owti accord, and removed
to Haran. But from Gen. xii. 1 ; xv. 7, it
appears that God had commanded Abra-
ham to remove, and he so ordered it irt
his providence that Terah was disposed
to remove his family with an intention of
going into the land of Canaan. — Charran.
This is the Greek form of the Hebrew
word Haran. Gen. xi. 31. This place was
also in Mesopotamia, in 36° 52' N. lat. and
39° 5' E. Ion. Here Terah died (Gen. xi.
32) ; and to this place Jacob retired when
he fled from his brother Esau. Gen. xxvii.
43 It is situated "in a flat and sandy
plain, and is inhabited by a few wan- I
kindred, and come into the
which I shall shew thee.
115
.and
dering Arabs, who select it for the de-
licious water which it contains " [Robin-
son''s Calmet.)
3. And said unto him. How long this
was said unto him before he went is not
recorded. Moses simply says that God
had commanded him to go. Gen. xii. 1.
IF Thy kindred. Thy relatives, or famiiy
connexions. It seems that l^rah wenl
with him as far as to Haran; but A bra
ham was apprized that he was to leave
his family, and to go almost alone. IT Into
the land, fee. The country was yet un-
known. 'i''he place w'as to be shown him.
This is presented in the New Testament
as a strong instance of faith. Heb. xi. 8, 9.
It was an act oi simple confidence in God.
And to leave his country and home ; to
go into a land of strangers, not knowing
whither he went, required strong confi-
dence in God. It is a simple illustration
of what man is always refjuired to do, at
the commands of God. Thus the gospel
requires him to commit all to God ; to
yield body and soul to his disposal ; and
to be ready at his command to forsake
father and mother, and friends, and
houses, and lands, for the sake of the
Lord Jesus. Luke xiv. 33. Matt. xu.
27. 29. The trials which Abraham
might have anticipated may be readJy
conceived. He was going, in a fada
and barbarous age of the world, into a
land of strangers. He was without arms
or armies, almost alone. He did not even
know the nature or situation of the land,
or the character of its inhabitants. He
had no title to it; no claim to urge; and
he went depending on the simple promise
of God that he would give it to him. He
went, therefore, trusting simply to the
promise of God. And thus his conduct
illustrated precisely what we are to do in
all the future — in reference to all our
coming life, and to the eternity before
us — we are to trust simply to the promise
of God, and do that which he requires
This is faith. In Abraham it was as sim
pie and intelligible an operation of minrf
as ever occurs in any instance. Nor is faitk
in the Scripture regarded as more rayste
rious than any other mental operation
Had Abraham seen all that was to resuU
from his going into that land, it wouhl
have been sufficient reason to induce hinj
to do as he did. But God saw it; and
Abraham was required to act just as if
he had seen it all, s.nd all the reason*
why he wa^s called. On the strength of
116
THE ACTS.
[A. D. 33
4 Theii " 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.
a Gen.l2.a.
God's promises he was called to act This
was faith. It did not require him to act
where there was no reason for his so act-
fng, but where he did not see the reason.
So in uU cases of faith. If man could see
all that God sees, he would perceive rea-
sons for acting as God requires. But the
reasons of things are often concealed, and
man is required to act on the belief that
God sees reasons why he should so act.
To act under the proper impression of
that truth which God presents, is faith ;
as simple and inteUigible as any other
act or operation of the mind. See Note,
Mark xvi. 16.
4. Land of the Chaldeans. From Ur of
the Chaldees. Gen. xi. 31. IT When his
father was dead. This passage has given
rise to no small difficulty in the interpre-
tation. The difficulty is this: From Gen.
xi. 20, it would seem that Abraham was
Dorn when Terah was seventy years of
age. *' And Terah lived seventy years,
and begat Abram, Nahor, and Ilaran."
From Gen. xii. 4, it seems that Abraham
was seventy-five years of age when he
departed from Haran to Canaan. The
ago of Terah was therefore but one hun-
dred and fortj'-five years. Yet in Gen.
xi. 32, it is said that Terah was two hun-
dred and five years old when he died ;
thus leaving sixty years of Terah's life
beyond the time when Abraham left Ha-
ran. Various modes have been proposed
of meeting this difficulty. (1.) Errors in
numbers are more likely to occur thaji any
other. In the Samartian copy of the Pen-
tateuch, it is said that Terah died in Ha-
ran at the age of one hundred and five
years ; which would suppose that his
death occurred forty years before Abra-
ham left Ilaran. But the Hebrew, Latin
Vulgate, Septuagint, Syriac, and Arabic
read it two hundred and five years. (2.) It
is not affirmed that Abraham was bom
just at the time when Terah was seventy
y(^uT» of age. All that the passage in Gen.
xi 20 proves, according to the usual mean-
ing of similar expressions, is, that Terah
was seventy years old befort he had
any son.-), and that the three were born
Biiosequently to that. But which was
oorn first, or how long intervals interven-
ed between their bir'ii, does not appear.
5 And he gave him none inherits
ance in it, no not so much as to set
his foot on : yet he promised * that
he would give it to him for a pos-
session, and to his seed after him,
when as yet he had no child.
2>Gen.]3.15.
Assuredly it does not meari that all were
born precisely at the time when Terah
was seventy years of age. Neither does
it appear that Abraham was the oldest of
the three. The sons of Noah are said to
have been Shem, Ham, and Japheth
(Gen. v. 32); yet Japheth, though men-
tioned last, was the eldest. (Gen. x. 21.)
As Abraham afterwards became much
the most distinguished, and as he was the
father of the Jewish people, of whom Mo-
ses was writing, it was natural that he
should be mentioned first. If it canivOt
be proved <that Abraham was the eldest,
as assuredly it cannot be, then there is no
improbability in supposing that his birth
might have occurred many years after
Terah was seventy years of age. (3.) Tho
Jews unanimously affirm that Terah re-
lapsed into idolatry before Abraham left
Haran ; and this they denominate death,
or a moral death. (Kuinoel.) It is cer-
tain, therefore, that, from some cause,
they were accustomed to speak of Terah
as dead, before Abraham left him. Ste-
phen only used language which was cus-
tomary among the Jews, and would use
it, doubtless, correctly, though we may
not be able to see precisely how it can
be reconciled with the account in Ge-
nesis.
5. And he gave him none inheritance.
Abraham led a wandering life. And this
passage means, that he did not himself
receive a permanent possession or resi-
dence in that land. The only land which
he owned was the field which he pur-
chased of the children of Heth, for a
burial place. Gen. xxiii. As this was ob-
tained by purchase, and not by the direct
gift of God, and as it was not designed
for a residence, it is said that God gave
him no inheritance. It is mentioned as a
strong instance of his faith, that he should
remain there without a permanent resi-
dence himself, with only the prospect
that his children, at some distant period,
would inherit it. IT Not so miirh as to set
his foot on. This is a proverbial expres-
sion, denoting in an emphatic manner
that he had no land. Dent. ii. 5. IT Would
pive it to him. Gen. xiii. 15. Alirahnmdid
not himself possess all that land ; and the
promise is evidently equivalent U) sayinj
A. D. 33. J
CHAPTER VII
117
6 And God spake on this wise,
That " his seed should sojourn
in a strange land ; and that they
a Gen.15.13,16.
that it should be conferred on the family
of Abraham, or the family of which he
was the father, without affirming that he
should himself personally possess it. It is
true, however, that Abraham himself af-
terwards dwelt many years in that land
as his home. Gen. xiii. &c. IT For a pos-
tession. To be held as his own property.
V When as yet he had no child. When
there was no human probability that he
would have any posterity. Comp. Gen.
IV. 2, 3; xviii. 11, 12. This is mentioned
as a strong instance of his faith ; " who
against hope believed in hope." Rom.
iv. 18.
6. Aiid God spake on this wise. In this
manner. Gen. xv. 13, 14. IT His seed.
His posterity; his descendants. IT Should
sojourn. This means that they should
have a temporary residence there. The
word is used in opposition to a fixed, per-
manent home, and is applied to travellers,
or foreigners. ^ In a strange land. In
the Hebrew (Gen. xv. 13), "Shall be a
Btranger in a land that is not theirs." The
land of Canaan and the land of Egypt
were to them strange lands, though the
obvious reference here is to the latter.
!r Should bring them into bondage. Or,
should make them slaves. Ex. i. 11.
^ And entreat them evil. Should oppress
or affiict them. H Four hundred years.
This is the precise time wnich is men-
tioned by Moses. Gen. xv. 13. Great per-
plexity has been experienced in explain-
ing this passage, or reconciling it with
other statements. In Ex. xii. 40, it is said
that their sojourning in Egypt was four
hundred and thirty years. Josephus
(Antiq. b. ii. ch. ix. $ 1) also says that the
time in which they were in Egypt was
tour hundred years; though in another
place (Antiq. b. ii. ch. xv. $ 2) he says
that they left Egypt four hundred and
thirty years after their forefather Abra-
ham came to Canaan, but two hundred
and fifteen years after Jacob removed to
Egypt. Paul also (Gal. iii. 17) says that it
was four hundred and thirty years from
the time when the promise was given to
Abraham to the time when the law was
givan on mount Sinai. The Samaritan
Pentateuch says also (Ex. xii. 40) that the
" dwelling of the sons of Israel, and of
their fathers, which they dwelt in (he land
of Canaan, and in the land of Egypt, was
Rjur hundred and thirty years.' The same
should bdng them into bondage,
and entreat them evil four* hund rail
years.
b Ex. 12.40,41.
is the version of the Septuagint A part
of this perplexity is removed by the fact
that Stephen and Moses use, in accord-
ance with a very common custom, rcund
numbers in speaking of it, and thus speak
of four hundred years when the liter(U
time was four hundred and thirty. The
other perplexities are not so easily re-
moved. From the account which Moses
has given of the lives of certain persons,
it would seem clear that the time which
they spent in Egypt was not four hundred
years. From Gen. xlvi. 8. 11, it appears
that Kohath was bom wheii Jacob went
into Egypt. He lived one hundred and
thirty-three years. Ex vi. 18. Amram,
his son, and the father of Moses, lived
one hundred and thirty-seven years. Ex.
vi. 20. Moses was eighty years old when
he was sent to Pharaoh. Ex. vii. 7. The
whole time thus mentioned, including the
time in which the father lived after his
sort was born, was only three hundred
and fifty years. Exclusive of that, it is
reasonable to suppose that the actual time
of their being in Egypt could not have
been but about two hundred years, ac-
cording to one account of Josephus. The
question then is, how can these accounts
be reconciled ? The only satisfactory way
is by supposing that t?ie four hundred and
thirty years includes the whole time from
the calling of Abraham to the departure
from Egypt. And that this w^as the fact
is probable from the following circum-
stances. (1.) The purpose of aZZ the nar-
ratives on this subject is to trace the pe-
riod before they became finally settled in
the land of Canaan. During aZi this period
from the calling of Abraham, they were
in a wandering, unfixed situation. This
constituted substantially one period, in
eluding all their oppressions, hardships,
and dangers ; and it was natural to have
reference to this entire period in any ac-
count which was given. (2.) All this pe-
riod was properly the period of pror/zj>e,
not of possession. In this respect the
wanderings of Abraham and the oppres-
sions of Egypt came under the same
general description. (3.) Abraham was
himself occasionally in Egypt. He was
unsettled ; and since Egypt was so pre-
eminent in all their troubles, it was natu-
ral to speak of all their oppressions as
having occurred in that country. The
phrase " residence in Egyj)f," or " in a
118
THE ACTS.
[A D. 33
7 And the nation to wliom they
shall be in bondage will I judge,
said God: ixnd after that shall they
conae forth, and serve " me in this
place.
8 And '' he gave him the cove-
nant of circumcision. And so '^
a Ex.3.12. tGen.n.2-11, cGen.21.1-4.
Strange laid," would come to be synony-
mous, and would denote all their oppres-
sions and trials. They would speak of
fheir sufferings as having been endured
in Egypt, because their aflUctions there
were so much more prominent than be-
fore. (4.) All this receives countenance
from the version of the LXX., and from
the Samaritan text, showing the manner
in which the ancient Jews were accus-
tomed to understand it. (5.) It should he
added, that difliculties of chronology are
more likely to occur than any others;
and it should not be deemed strange if
there are perplexities of this kind found
in ancient writings which we cannot ex-
plain. It is so in all ancient records ; and
all that is usually expected in relation to
such difficulties is that we should be able
to present a probable explanation.
7. Arid the nation, &c. Referring par-
ticularly to the Egyptians. IT Will I judge.
The word judge in the Bible often means
to execute judgment, as well as to pro-
nounce it ; that is, to punish. See John
xviii. 31; iii. 17; viii. 50; xii. 47. Acts
xxiv. 6. 1 Cor. v. 13, &c. It has this
meaning here. God regarded their op-
pressive acts as deserving his indignation,
and he evinced it in the plagues with
which he visited them, and m their over-
tlirow in the Red sea. IT Shall serve me.
Shall worship me, or be regarded as my
people. IT In this place. 'I'hat is, in the
place where God made this promise to
Abraham. These words are not found in
Genesis; but similar words are found in
Kx. iii. 12 ; and it was a practice in mak-
ing quotatioas, to quote the sense only, or
to connect two or more promises having
relation to the same thing.
8. And he gave him. That is, God ap-
pointed or commanded this. Gen. xvii. 9
— 13. IT The covenant. The word cove-
nant denotes properly a compact or agree-
ment between two or more persons, usu-
ally attended with seals, or pledges, or
mnt J.ons. In Gen. xvii. 7, and elsewhere,
it i.s sail that God would establish his
(ocenanf with Abrah;un ; tlmf is, lie ma<le
un cejtain delinite promisep. attended |
Abraham begat Isaac, and circum
cised him the eighth day : and Isaao
■^ begat Jacob ; and Jacob ' degat lh«
twelve patriarchs,
9 And the patriarchs, moved with
•/^envy, sold Joseph into Egypt ; bu
f God was with him.
d Gen.25.2
P8.105.17.
« Gen.29.32,&c.
g GeD.39.2 21.
/ Gei.ST H
with pledges and seals, &c. The idea of
a strict compact or agreement between God
and man, as between equal parlies, is not
found in the Bible. It is commonly used,
as here, to denote a promise on the pari
of God, attended with pledges, and de-
manding, on the part of man, in order to
avail himself of its benefits, a stipulated
course of conduct. The covenant is there-
fore another name for denoting two things
on the part of God : (1.) A command, which
man is not at liberty to reject, as he would
be if a literal covenant; and (2.) A pro-
mise, which is to be fulfilled only on the
condition of obedience. The covenant
with Abraham was simply a promise to
give him the land, and to make him a
great nation, &c. It was never proposed
to Abraham with the supposition that he
was at liberty to reject it, or to refuse to
comply with its conditions. Circumcision
was appointed as the marTi or indication
that Abraham and those thus designated
were the persons included in the gracious
purpose and promise. It served to sepa
rate them as a peculiar people ; a peopl*
whose peculi'^.r characteristic it was tha'
thev obeyed and served the God who
had made the promise to Abraham. The
phrase "covenant of circumcision" means
therefore, the covenant or promise which
God made to Abraham, of which circum-
cision was the distinguishing mark or
sign. ^ The twelve patriarchs. The word
patriarch properly denotes the father and
ruler of a family. But it is commonV
applied, by way of eminence, to the pro
gonitors of Uie Jewish race, particularly
to tho twelve sons of Jacob. Note, Acta
ii. 29.
9. Moved with envy. That is, dissalia
fled with the favour which their father
Jacob showed Joseph, and envious at the
dreams which indicated that he was to
be raised to remarkable honour above
his parents and brethren. Gen.ixxvii. 3-
11. 1i Sold Joseph into Egypt. Sold hinu.
tiiat ho might l)e taken to Kgypt. This
was done at the suggestion oCJudah, whc
advised it that Joseph might not bo pn
in death by his brethren Con. \\t\b
^.. D. 33.]
CHAPTER VII.
lis
10 And delivered hiin out of all
his afflictions, and gave him favour
and wisdom in the sight of Pharaoh
king of Egypt ; and ho * made him
governor over Egypt and all his
house.
11 Now ''there came a dearth
ever al. the land of Egypt and Cha-
r.aan, and great affliction ; and our
fathers found no sustenance.
12 But *= when Jacob heard that
there was corn in Egypt, he sent
out our fathers first.
13 And at the second time Jo-
«Gen.41.40. i Gen.41.54. cGen.42.1,2,
28. — It is possible that Stephen, by this
fact, might have designed to prepare the
way for a severe rebuice of the Jews for
having dealt in a similar manner with
their Messiah. IT But God was with him.
Grod protected him, and overruled all
these wicked doings, so that he was
raised to extraordinary honours.
10. And delivered him, &c. That is,
restored him to liberty from his servitude
and humiliation, and raised him up to
high honours and offices in Egypt. IT Fa-
vour and wisdom. The favour was the
result of his wisdom. His wisdom was
particularly evinced in interpreting the
.dreams of Pharaoh. Gen. xli. IT A7id
made him governor, &c. Gen. xli. 40.
IT All his house. All the family, or all the
court and government, of the nation.
1 1. Now there came a dearth. A famine.
Gen. xli. 54. IT And Chanaan. Jacob was
living at that time in Canaan. IT Found
no sustenance. No food; no means of
living.
12. Was corn in Egypt. The word
corn here rather denotes wheat. Note,
Matt. xii. 1. ^ Our fathers. His ten sons;
all his sons except Joseph and Benjamin.
Gen. xlii. Stephen here refers only to
the history, without entering into details.
By this general reference he sufficiently
showed that ho believed what Moses had
«Doken, and did not intend to show him
disrespect.
13. Joseph was made known. Gen. xlv.
4. ^ Joseph's kindred, &c. His relatives ;
hii fkaily. Gen. xlv. 16.
a. All his kindred. His father, and
fanjtly. Gen. xlv. 17—28; xlvi. 1—26.
IT 'Iltreescore and fifteen souls. Seventy-
five persons. There has been much per-
plexity felt in the explanation of this pas-
sage. In Gen. xlvi. 26. Ex. i. 5. and Deut.
<. '-???. it is expressly said that the number
seph '^ vvaS made known tj his bre-
thren ; and Joseph's kindled was
made known unto Pharaoh.
14 Then sent Joseph, and called
his father Jacob to him^ and all'hia
kindred, threescore and fifteen souls.
15 So Jacob went down into
Egypt, and died, he, and our fa
thers,
16 And were carried -^ over inta
Sychem, and laid in the sepulchre
that Abraham bought for a sum of
money of the sons of Emmor the
father of Sychem.
d Gen.45.4,16. eGen.46.27.De.10.22. /Jo«.24.32.
which went dowTi to Egypt consisted of
but seventy persons. The question is, in
what way these accounts can be recon-
ciled ? It is evident that Stephen has fol-
lowed the account which is given by the
Septuagint. In Gen. xlvi. 27, that version
reads, "But the sons of Joseph who were
v.'ith him in Egypt, were nine so;i!« : nil
the souls of the house of Jacob v.liich
came with Jacob into Egypt, were seven-
ty-five souls." This number is made out
by adding these nine souls to the sixty-
six mentioned in ver. 26. The difference
between the Septuagint and Moses is,
that the former mentions five des^cendants
of Joseph who ar^ not -f^cordetl by the
latter. The names of the sons of f^phraira
and Manasseh are recorded in 1 Chron.
vii. 14 — 21. Their names were Ashriel,
Machir, Zelophehad, Peresh, sons of Ma-
nasseh ; and Shuthelah, son of Ephraim.
Why the Septuagint inserted these, it may
not be easy to see. But such was evi
dently the fact; and the fact accords ac-
curately with the historic record, though
Moses did not insert their names. The
solution of difficulties in regard to chro-
nology is always difficult ; and what
might be entirely apparent to a Jew in
the time of Stephen, may be wholly in-
explicable to us.
15, 16. And died. Gen. xlix. 33. If Ht
and our fathers. The time which the Is-
raelites remained in Egypt was two bun
dred and fifteen years ; so that all the
sons of Jacob were deceased before the
Jews went out to go to the land of Ca.
naan. H And were carried over. Jacob
liimself was buried in the field of Mac-
pelah, by Joseph and his brethren. Gea
1. 13. It is expressly said that the bonea
of Joseph were carried by the Israehtc-3
when they wer.t into jhe ]^nd of Canaan,
and bured in Shechem. Josh xxiv. 22
V20
17 But when the time of the
piomifie diew nigh, which God
liad sworn to Abraham, the people
THE ACTS. [A. D. Sa
" grew and multiplied in Egypt,
18 Till another king arose, which
knew not Joseph.
a Ex. 1.7-9
Comp. Gen. 1. 25. No mention is made
in the Old Testament of their carrj-ing the
bones of any of the other patriarchs ; but
the thing is highly probable in itself. If
the descendants of Joseph carried his
Iwnes, it would naturally occur to them
to take also the bones of each of the pa-
triarchs, and give them an honourable
sepulchre together in the land of promise.
Josephus (Antiq. b. ii. ch. viii. $ 2) says
that " the posterity and sons of these men
(of the brethren of Joseph), after some
time, carried their bodies and buried
them in Hebron ; but as to the bones of
Joseph, they carried them into the land
of Canaan afterward, when the Hebrews
went out of Egypt." This is the account
which Josephus gives, and it is evidently
in accordance with the common opinion
of the Jewish writers that they were
buried in Hebron. Yet the tradition is
not uniform. Some of the Jews affirm
that ihey were buried in Sychem. {Kui-
noeL) As the Scriptures do not any where
deny that the fathers were buried in Sy-
chem, it cannot be proved that Stephen
was in error. There is one circumstance
of strong probability to show that he was
correct. At the time this defence was
delivered, Sychem was in the hands
of the Samaritans, between whom and
the Jews there was a violent hostility.
Of course the Jews would not be will-
ing to concede that the Samaritans
had the bones of their ancestors; and
hence perhaps the opinion had been
maintained that they were buried in
Hebron. IT hilo Sychem. This was a
town or village near to Samaria. It was
called Sichar (Note, John iv. 5), Shechem,
and Sychem. It is now called Naplons,
or Napolose, and is ten miles from Shiloh,
nnd about forty from Jerusalem, towards
the north. IT That Abraham bov^ht. The
word Abraham here has given rise to
considerable perplexity ; and it is now
pretty generally conceded that it is a mis-
liike. It is certain, from Gen. xxxiii. 19.
and .U).sh. xxiv. 32, that this piece of land
y,(i8 bought, not by Abraham, but by Ja-
cob, of the sons of Hamor, the father of
Shechem. The land which Abraham
purchased was the cave of Macpelah, of
the sons of Hefh, in Hebron. Gen. xxiii.
Various solutions liave been proiK)sed of
'.h'fj (ILTiciilty, whif li it is not nocossary
k) delfiil. It may bo remarked, however,
(1.) That as the text now stands, it is an
evident error. This is clear from the
passages cited from the Old Testament,
above. (2.) It is not at all probable thai,
either Stephen or Luke would have com
mitted such an error. Every considera-
tion must lead us to the conclusion thnJ
they were too well acquainted with such
prominent points of the Jewish history to
commit an error like this. (3.) The pro-
bahility, therefore, is, that the error has
arisen since ; but how, is not known, nor
is there any way of ascertaining. All the
ancient versions agree in reading Abra
ham. One MS. only reads " Abraham out
father." Some have supposed, therefore,
that it was written " which our father
bought," and that some early transcribei
inserted the name of Abraham. Others,
that the name was omitted entirely by
Stephen ; and then the antecedent to the
verb " bought" will be "Jacob," in ver
15, according with the fact. Other modes
have been proposed also, but none are
entirely satisfactory. If there was posi
tive proof of Stephen's inspiration, or if
it were necessary to make that out, the
difficulty would be much greater. But
it has already been remarked that there
is no decisive evidence of that : and it is
not necessary to make out that point to
defend the Scriptures. All that can be
demanded of the historian is, that he
should give a fair account of the defence
as it was delivered ; and though the pro-
bability is that Stephen would not commit
such an error, yet, admitting that he did.
it by no means proves that ZwAre was not
inspired, or that Luke has committed any
error in recording what vms actually saia.
H Of the sons of Emmor. In the Hebrew
(Gen. xxxiii. 19), "the children of Hamor"
— but different ways of rendering tha
same word.
17. The time of the promise. The time
of the fvlflment of the promise. H Th*
people prew, &c. Ex. i. 7 — 9.
18. Till another hinir arose. This is
quoted from Ex. i. 8. VVhat was the navit
of this king is not certainly known. The
common name of nil the kings of Egypt
was I'hcraoh, as Ccrsar beoame the com
moil iiar.ie of the emperors of Rome after
the time of Julius Cirsar: thus we say, An
pnstus Cn-sar, Til)crins Cnrsar. Ac. It ha«
(■nn\monIy 'nrr-n Kupjiosnd lo have i)een
the celebrated Rameses, or Ramses Me"i
A.. D. 33.J
CHAPTER Vll.
12j
19 Th« same dealt subtilly with
Dur kindred, and evil-entreated our
fathers, so " that they cast out their
young children, to the end they
migh^ not live.
'20 In which time Moses '' was
born, and was ' exceeding fair, and
a Ez.].22. iEs.2.2,&c. i or, fair to God,
arccun, tlie sirlh king of the eighteenth
dynasty; and the event is supposed to
have occurred about 1559 years before
•the Christian era. But M. Champollion
Rupposes that his name was Mandonei,
whose reign commenced 1585, and ended
15t»5 yeais before Christ. (Essay on the
Hieroglyphic System, pp. 94, 95.) ^ That
knew not Joseph. It can hardly be sup-
posed that he would be ignorant of the
name and deeds of Joseph ; and this ex-
pression, therefore, prooably means that
he did not favour the designs of Joseph ;
he did not remember the benefits he had
conferred on the nation; or furnish the
patronage for the kindred of Joseph which
cad been secured for them by Joseph
jndet a former reign. — National ingrati-
tude and forgetfulness of favours have not
been uncommon in the world; and a
change of dynasty or succession has often
obliterated all memory of former obliga-
tions and compacts.
19. Dealt subtilly. He acted deceit-
fully ; he used fraud. The cunning or
deceitful attempt which is referred to, is
hi»eiideavour to weaken and destroy the
Jewish people by causing their male chil-
dren to be put to death. Ex. i. 22. IT Our
kindred. Our nation, or our ancestors.
^ And evil-entreated. Was unjust and
cruel towards them. IT So that, &c. For
that purpose, or to carise them to cast
them out. He dealt with them in this
cruel manner, hoping that the Israelites
themselves would destroy their owti sons,
-hat they might not grow up to experience
the same sufferings as their fathers had.
The cunning or subtilty of Pharaoh ex-
tended to every thing that he did to op-
press, to keep under, and to destroy the
children of Israel.
20. In which time, &c. During this
period of oppression. .See Ex. ii. 2, &e.
^ Was exceeding fair. Greek, " was fair
I' God;" proprrly rendered was very
ands'/me. The word God is used in the
rireek here in accordance with the He-
Orew usage, by which any thing that is
very handsome, ui lofty, or grand, is thus
designated. Thus, Ps. xxxvi. 7, moun'aiv;
if God mean loftv mountains ; Ps. Iiy v ,
L
nourished ujx»in his father's house
three months :
21 And when he was cast out,
Pharaoh's daughter took him up,
and " nourished him for her own
son.
And Moses was learned in all
c£x.a.'0. ^
11, cedars of God, mean lofty, beautiful
cedars. Thus Nineveh is called " a great
city to God" (Jonah iii. 3, Greek), mean-
ing a very great city. The expression
here means simply that Moses was very
fair, or handsome. Comp. Heb. xi. 23,
where he is called "b. proper child," i. e.
a tiandsome child. It would seem from
this, that Moses was preserved by his
mother on account of his beauty ; and
this is hinted at in Ex. ii. 2. And it would
also seem from this, that Pharaoh had
succeeded by his oppressions in what he
had attempted ; and that it was not un-
usual for parents among the Jews to ex-
pose their children, or to put them to
death.
21. Wax cast out. When he was ex-
posed on the banks of th? Nile. Ex. ii. 8.
II And nourished him. Adopted him, and
treated him as her son. Ex. ii. 10. It is
implied in this, that he was educated by
her. An adopted son in the family of
Pharaoh would be favoured with all the
advantages which the land could fiu-nish
for an education.
22. Moses was learned. Or, was m-
strucled. It does not mean that he had
that learning, but that he was carefully
trained or educated in that wisdom. The
passage does not express the fact that
Moses was distinguished for learning, but
that he was carefully educated, or that
pains were taken to make him learned.
11 In all the wisdom, &c. The learning of
the Egyptians was confined chiefly to as-
trology, to the interpretation of dreams
to medicine, to mathemahcs, and to their
sacred science or traditionary doctrines
about religion, which were concealeo
chiefly under their hieroglyphics. Their
learning is not unfrequently spoken of in
the Scriptures. 1 Kings iv. 30. Comp. Isa.
XIX. 11, 12. And their knowledge is equal-
ly celebrated in the heathen vvorld. It is
known that science was carried from
Eg>'pt to Phenicia, a.id thence to Greece ;
and not a few of the Grecian philosophers
travelled to Egypt in pursuit of know-
ledge. IT And was mignty. Was power-
ful, or was distinguis'hed. This meanf
that he was eminent in Egypt, before ht
122
THE ACTS.
[A. D. 33
the wisdom of the Elgyptians, and
' was mighty in words and in deeds.
23 And * when he was full forty
years old, it came into his heart to
visit his brethen the children of Is-
rael.
24 And seeing one of them suffer
jwrong, he defended him, and aveng-
ed him that was oppressed, and
smote the Egyptian :
25 For ' he supposed his brethren
would have understood how that
aLu.24.19, fc Ex.2.11,&c. i or, AWj.
conducted the children of Israel forth.
It refers to his addresses to Pharaoh, and
to the miracles which he wrought before
fheir departure. IT In words. From Ex.
IV. 10, it seems that Moses was " slow of
speech, and of a slow tongue." When it
is said that he was mighty in words, it
means that he was mighty in his commu-
nications to Pharaoh, though they were
spoken by his brother Aaron. Aaron was
in his place, and Moses addressed Pha-
raoh through him, who was appointed to
deliver the message. Ex. iv. II — 16.
IT Deeds. Miracles. Ex. vii. &c.
23. Full forty years of age. This is not
recorded in the Old Testament ; but it is
a constant tradition of the Jews that Mo-
ses was forty years of age when he un-
dertook to deliver them. Thus it is said,
" Moses lived in the palace of Pharaoh
forty years ; he was forty years in Midi-
aii; and he ministered to Israel forty
years." {Kuinoel.) IT To visit, &c. Pro-
bably with a view of delivering them
from their oppressive bondage. Comji.
ver. 25.
24. Suffer wrong. The wrong or injury
was, that the Egyptian was smiting the
Hebrew. Ex. ii. 11, 12. IT iSmote the
Egyptian. lie slew him, and buried him
in the sand.
25. Ihr he supposed. This is not men-
tioned by Moses; but it is not at all im-
probable. When they saw him alone
contending with the Egyptian, when it
was understood that he had corne and
taken vengeance on one of their oppres-
sors, it might have been presumed that
ho regarded himself as directed by God
to interpoKO, and save the people.
26. And the next day. Ex. ii. 13. % lie
shewed kimsflf. He appeared in a sud-
den and unexpected manner' to them.
% Uvto them. That ik, to two of the Ile-
Drews. Ex. ii. IS ^ As they strove. As
they were engaged ni a (jimrrel. H Have
tet them at one Greek. " would Ijave
God by his hand would delivei
them : but they understood not.
26 And the next day he shewed
himself unto them as they 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 neighboui
wrong thrust him away, saying,
Who made thee a ruler and a judge
over us 1
28 Wilt thou kill me as thou
urged them to peace." Thie he did by
remonstrating with the man that did the
wrong. IT Saying. What follows is not
quoted literally from the account which
Moses gives, but it is substantially the
same. II Sir?. Greek, " men " IT Ye are
brethren. You belong not only to the
same nation, but you are orethren and
companions in affliction, and should not,
therefore, contend with each other. — One
of the most melancholy scenes in this
world is that, where those who are poor,
and afflicted, and oppressed, add to all
their other calamities, altercations and
strifes among themselves. Yet it is from
this class that contentions and lawsuits
usually arise. The address which Muses
here makes to the contending Jews,
might be applied to the whole human
family, in view of the contentions and
wars of nations ; ' Ye are brethren, mem-
bers of the same great family, and wh]^o
you contend w ith each other V
27. But he that did, &c. Intent on his
purpose, filled with rage and passion, he
rejected all interference, and all attempts
at peace. — It is usually the man that doe.t
the injury that is unwilling to be recon-
ciled ; and when we find a man that re-
gards the entreaties of his friends as im-
proper interference, when he becomes
increasingly angry when we exhort him
to peace, it is usually a strong evidence
that he is conscious that he has been at
fault. If we wish to reconcile parties,
we should go first to the man that hafi
been injured. In the controversy be-
tween God and man, it is the sinner who
has done the wrong, that is unwilling to
be reconciled, and not Goil. H Hisneigh-
bour. The Jew with whom he was con-
tending. IT Who made thee, Ac. VVhal
right have you to interfere in this mat-
ter? The usual salutation with which a
man is greeted who attempts to prevent
quarrels.
28 Will thou kill me, &c How it was
k. D. 33.J
CHAPTER Vll.
123
where he begat two
didst the Egyptian yesterday]
29 Then fled Moses at this say-
ing ; and was a stranger in the land
of Madian,
sons.
known that he had killed the Egyptia.i
Joes not appear. It was probably com-
mupicated by the man who was rescued
from the hands of the Egyptian. Ex. ii.
11, 12.
29. Then Moses fled, &c. Moses fled
becayse he now ascertained that it was
known. He supposed that it had been
unobserved. Ex. ii. 12. But he now sup-
posed that the knowledge of it might
reach Pharaoh, and that his life might
thus be endangered. Nor did he judge
incorrectly \ Ibr as soon as Pharaoh heard
of it, he sought to take his life. Ex. ii. 15.
IT Was a stranger. Or became a sojourner
(T5^?eo<xo;), one who had a temporary
abode in the land. The use of this word
implies that he did not expect to make
that his permanent dwelling. II In the
land of Madian. This was a part of Ara-
bia. It was situated on the east side of
the Red sea. The c«7i/of Midian is placed
there by the Arabian geographers; but
the Midianites seem to have spread them-
selves along the desert east of mount Seir,
to the vicinity of the Moabites. To the west
they extended also to the neighbourhood
of mount Sinai. This was extensively a
desert region, an unknown land ; and
Moses expected there to be safe from
Pharaoh. IT Where he begat two sons.
He married Zipporah, the daughter of
lieuel (Ex. ii. 18), or Jethro (Num. x. 29.
Ex. iii. 1), a priest of Midian. The names
of the two sons were Gershom and Elie-
zer. Ex. xviii. 3, 4.
30. Ajid when forty years, &c. At the
age of eighty years. This, however, was
known by tradition. It is not expressly
mentioned by Moses. It is said, however,
to have been after the king of Egypt had
died (Ex. ii. 23) ; and the tradition is not
improbable. IT In the wilderness of mount
Sinai. In the desert adjacent to, or that
surrounded mo'jnt Sinai. In Ex. iii. 1, it
is said that this occurred at mount Horeb.
But there is no contradiction ; Horeb and
Sinai are diflferent peaks or elevations of
me same mountain. They are represent-
ed as spnngmg from the same base, and
branching out in different elevations.
The mountains, according to Burckhardt,
are a prodigious pile, comprehending
many peaks, and about thirty miles in
diameter From one nart of ibis moun-
30 And " whtn 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.
'ain, Sinai, the law was given to the chil
dren of Israel. ^ An angel of the Lord.
The word angel means properly a me»'
senger (Note, Matt. i. 20), and is applied
to the invisible spirits in heaven, to men,
to the winds, or pestilence, or to whatevef
is appointed as a messenger to make known
the will of God. The mere name, there,
fore, can determine nothing about tho
nature of the messenger. That name
might be applied to any messenger, even
an inanimate object. The nature and
character of this messenger are to be
determined by other considerations. The
word may denote that the bush on flre
was the messenger. But a comparison
with the other places where this occurs
will show that it was a celestial mes-
senger, and perhaps that it was the Mes-
siah who was yet to come, appearing to
take the people of Israel under his own
charge and direction. Comp. John i. 11,
where the Jews are called "his own."
In Ex. iii. 2, it is said that the angel of tho
Lord appeared m a flame of flre ; in ver.
4, it is said that Jehovah spake to him oul
of the midst of the bush ; language which
implies that God was there, and which iss
strongly expressive of the doctrine thai
the angel was Jehovah. In Ex. xxiii. 20.
21, God says, "I send an angel belijre
thee, to keep thee in the way, and to
bring thee into the place which I have
prepared. Beware of him, and obey his
voice," &c. ver. 23; xxxii. 34; xxxiii. 2
In all these places this angel is mentioned
as an extraordinary messenger to conduct
them to the land of Canaan. He was to
guide them, defend them, and drive out
the nations before them. All these cir-
cumstances seem to point to the conclu-
sion that this was no other than the future
Deliverer of the world, who came then to
take his people under his own guidance,
as emblematic of the future redemption
of mankind. IT In a flame of fire. Tha!
is, in what appeared to be a flame of fire.
The bush or clump of trees seemed to be
on fire, or to be illuminated with a pecu
liar splendour. God is often represented
as encompassed with this splencour, or
glory. Luke ii. 9. Matt. xvii. 1 — 5. Acts
ix. 3 ; xii. 7. IT /n a bush. In a grove, or
clump of trees. Probably the light was
seen ssuingfrora the wiwZs^of such agrov-s.
124
3 J When Moses sav it. he won-
dered at the siffht: and as he drew
near to behold //, the voice of the
Lord came unto him,
32 Sayings I am the God "of thy
fathers, the God of Abraham, and
the God cf 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 thy feet;
for the place where thou standest is
holy ground.
34 I have seen, I have seen the
affliction of my people which is in
Kg-ypt, and I have heard their
o ALitt.22.32. He.11.16. h Jos.5.15. Ec.5.1.
THE ACTS. [A. D. 33
groaning, and am come, down to
deliver them. And now come, ]
will send thee into Egypt.
35 This Moses, whom they re-
fused, (saying, Who made thee a
ruler and a judge?) the same did
God send to he a ruler and a deli-
verer, by the hand of the ' angel
which appeared to him in the bush.
36 He brought them out, after "
that he had shewed wonders and
signs in the land of Egypt, and in
the Red sea, and in the wilderaess,
forty ' years.
37 This is that Moses which
said f unto the children of Israel, A
c Ex.14. 19. Nu.20.16. d Ex. c.7,8.9,10,11, & 14.
eEx.16.35. / "^ *.18.;5,18. c.3.22.
31. He wondered, &c. What particu-
larly attracted his attention was the fact
that the bush was not consumed. Ex. iii.
2, 3. "ir The voice of the Lord. Jehovah
spake to him from the midst of the bush.
ile did not see him, but he simply heard
a voice.
32. Saving, lam tlie God, &c. See this
explained, Notes, Matt. xxii. 32. IT Tlien
Moses trembled. Ex. iii. 6.
33. Then said the Lord, &c. In Ex. iii.
ihis is introduced in a diflerent order, as
oeing sjioken before God said " I am the
God," &ic. *A Put offlhy shoes, &c. Ex. iii. 5.
To put off the shoes,' or sandals, was an
ACt of reverence. Especially the ancients
were not permitted to enter a temple or
holy place with their shoes on. Indeed,
it was customary for the Jews to remove
their shoes whenever they entered any
nonse, as a mere matter of civility. Comp.
Notes, John xiii. 5. See Josh. v. 15. 1i Is
hoi 1/ ground. Is rendered sacred by the
gymbol of the divine presence. We
should enter the sanctuary, the place set
apart for divine worship, not only with
reverence in our hearts, but with every
exlc~nnl indication of veneration. Solemn
awe. and deep seriousness, become the
place set apart to the service of God.
34. I ham seen, &c The repetition of
thih word is in accordance with the usage
of the Hebrew writers when they wish
to represent any thing emphatically.
^ I'lifir groaning. Under their oppres-
sions. '^ Am come down. This is sjKiken
in accordance with liuman conceptions.
It means that Cod was about to deliver
llicm. IT / vuli send t/ire, &c. This is a
mere .nummary of what is expressed at
miich Kreater lenflth in Ex. iii. 7 — 10.
35. Whom they refused. That is, when
he^rs^ presented himself to them. Ex. ii.
13, 14. Stephen introduces and dwells
upon this refusal in order, perhaps, to re-
mind them that this had been the charac-
ter of their nation ; and to prepare the
way for the charge which he intended
to bring against those whom he address-
ed, as being stiff-necked and rebellious
See ver. 51, 52, &c. H A rnler. A mili-
tary leader, or a governor in civil matters
^ A deliverer A Redeemer. kvTgun'y,v
It properly means one who redeems a
captive or a prisoner by paying a price or
ransom. And it is applied thus to our
Lord Jesus, as having redeemed or pur
chased sinners by his blood as a urice
Titus ii. 14. 1 Pet. i. 18. lleb. ix. 12. It
is used here, however, in a mors genercu
sense to denote the deliverance, without
specifying the manner. Comp. Ex. vi. 6.
Luke xxiv. 21; i. 68; ii. 38. ^ By tfie
hand of the angel. Under the direction
and by the help of the angel. Num. xx-
IG. See on ver. 30.
3G. Winders and signs. Miracles, and
remarkable interpositions of God. Se*)
Note, Acts ii. 22. ^ In the land of Igypt
By the ten plagues. Ex. iv — xii. IT In the
Red sea. Dividing it, and conducting the
Israelites in safety, and overthrowing the
Egyptians. Ex. xiv. IT lu the wilderness.
During their forty years' journey to the
promised land. The wontlers or mirncle*
were, providing them w'th manna daily;
with flesh in a miraculous manner, witli
water from the rock. Ac. Ex. xvi. xvii. &c
37. Which said, &c.Dcu.xviii.l.'5 19 See
this exf)lniMed Acts iii. 22. Stephen in-
troduced this to remind them of the [wx>
mise of a Messiah ; to show hia failh in
A. D. 33.]
CHAPTER Vil.
12ft
prophet sha.l the Lord your God
raise up unto you of your brethren,
' like unto me; him " shall ye hear.
38 This ' is he that was in the
church in the wilderness, with the
antrel <= which spake to him "^ in the
mount Sina, and with our fathers;
who 'received-^ the lively oracles to
give unto us :
39 To whom our fathers would
not obey, but thrust him from them,
and in their hearts turned back
again into Egypt,
40 Saying^ unto Aaron, Make us
gods to go before us : for as for this
i OT, at ■mysel''. a Matt. 1 7.5. i He. 2.2. c Is.
03.9. Gal.3. 1 9. ' d E i 1 9.3, 1 7. « De.5.27,31 . Jno.
\ n. /Ro.3.2. ff Ex.32. 1.
it and particularly, to remind them of
tiieir obligation to hear and obey him.
38. In Ike church. The vord church
means literally ihe people called out ; and
/s applied with great propriety to the as-
sembly or multitude called out of Egypt,
p.nd separated from the world. It has
not, however, of necessity our idea of a
church ; but means the assemhly, or peo-
ple called out of Egypt, and placed under
the conduct of Moses. IT Wilh the angel.
In this place there is undoubted reference
to the giving of the law on mount Sinai,
yet that was done by God himself Ex.
s.v. It is clear, therefore, that by the angel
fiere, Stephen intends to designate him
who was God. It may be observed, how-
ever, that the laiv is represented as hav-
ing been given by the ministry of an an-
gel (in this place) and by the ministry of
ar/gels. Acts vii. 53. Heb. ii. 2. The es-
sential idea is, that God did it by a mes-
senger, or by mediators. The character
and rank of the messengers, or of the
principal messenger, must be learned by
looking at all the circumstances of the
case. T The lively oracles. See Rom.
iii. 2. The word oractes here means
commands or laws of God. The word
limly, or living (<c2vTa), stands in opposi-
tion "to that which is dead, or useless, and
means that which is vigorous, efficacious ;
and in this place it means that the com-
mands were of such a nature, and given
in such circumstances, as to secure atten-
tion ; to produce obedience; to excite
them to act for God — in opposition to
iavvs which would fall powerless, and
produce no effect.
39. Would not obey, &c. This refers to
what they said of him whei* ho was in
1,2
Moses, which brought us cui ut" the
land of Egypt, v.'e wot not what is
become of him.
41 And they made a calf '' ii
those days, and offered sacrifice-
unto the idol, and rejoiced in the
works of their own hands.
42 Then God turned and gave •
them up to worship the-' host of
heaven : as it is written * in the
book of the prophets, O ye house
of Israel, have ye offered to me
slain beasts, and sacrifices, ^jy the
space of forty years in the wilder-
ness 1
A De.0.16. Ps.106.19,20. tP8.81.12. J De.4.t!>
2Ki.l7.16. Jer.19.13. k Am.5.25,26.
the mount. Ex. xxxii. 1. 23. 11 In theit
hearts turned, &c. They wished to re
turn to Egypt. They regretted that they
had come out of Egypt, and desired again
the things which they had there, as pre-
ferable to what they had in the desert.
Num. xi. 5. Perhaps, however, the ex-
pression means, not that they desireii
literally to return to Egypt, but tha/
their hearts inclined to the habits and vich
rals of the Egyptians. They forsook
God, and imitated the idolatries of the
Egyptians.
40. Saying unto Aaron. Ex. xxxii. 1.
IT Make us gods. That is, idols. *
41. And they made a calf. This waa
made of the ear-rings and ornaments
which they had brought from Egypt. Ex.
xxxii. 2 — 4. Stephen introduces this to
remind them how prone the nation had
been to reject God, and walk in the ways
of sin.
42. Then God turned. That is, turned
away from them ; abandoned them to
their own desires. IT The host of heaven.
The stars, or heavenly bodies. The word
host means armies. It is applied to the
heavenly bodies because they are very
numerous, and appear to be marshalled
or arrayed in military order. It is frona
this that God is called Jehovah of hosts,
as being the ruler of these well-arranged
heavenJb^ bodies. Isa. i. 9. The proof that
they cmP-this, Stephen proceeds tc allege
by a quotation from the prophets. IT In
the book of the prophets. Amos \. 25, 26.
The twelve minor proph*»ts were com-
monly written in one volume, and were
called the Book of the Prophets ; ihe hooi\
containing these several prophecies, Da^
niel, Hosea, Micab. &? Thevwaresmal
i2r.
THE ACTS.
[A. D. 33
43 Yea, ye look up the taberna-
cle cf Moloch, and the star of your
i^od Reinphan, figures which ye
tracls separately, and were bound up to-
gether to preserve them from being lost.
I'his- passage is not quoted literally ; it is
evidently made from memory ; and though
in its main spirit it coincides with the pas-
sage in Amos, yet in some important re-
spects it varies from it. HO ye house of
Israel. Ye j»eople of Israel. IF Have ye
offend, &c. That is, yo have 7iot offered.
The interrogative form is often an em-
phatic wav of saying that the thing had
not been done. Bi't it is certain that the
Jews did offer sacrifices to God in the
wilderness, though it is also certain that
they did not do it with a pure and upright
heart. They kept up the form of worship
generally, but they frequently forsook
God, and offered worship to idols. Through
the continuous space of forty years they
did not honour God, but often departed
from him, and worshipped idols.
43. Yea, ye took up. That is, you bore, or
you carried with you, for purposes of idola-
trous worship. H The tabernacle. This
word prope-ly means a tent ; but it is also
applied to the small tent or house in which
was contained the image of the god ; the
house, box- or tent, in which the idol was
placed. It IS customary for idolatrous na-
tions to bear their idols about with them,
^nclosed in cases or boxes of various sizes,
^anally very small, as their idols are com-
monly small. Probably they were made
in the sha{)e of small temples or taberna-
cles ; and such appear to have been the
silver .<ihri7ies for Diana, made at Ephesus.
Acts xix. 24. These shrines, or images,
were borne with them as a species of amu-
let, or charm, or talisman, to defend them
from evil. Such images the Jews seem
to fiave borne with them. H Moloch.
This word comes from the Hebrew word
Bignifying king. This was a god of the
Ammonites, to whom human sacrifices
were offered. Moses in several places
forbids the Israelites, under penalty of
death, to dedicate their children to Mo-
loch, by making them pass through the
fire. Lev. xviii. 21 ; xx. 2 — 5. There is
groat probability that the Ilebreim were
%<l'lift(:;d It) the worship of this d^tyaflor
they entered the land of Canaan. Solo-
non built a temi)le to Moloch on the
Tiount of Olives (1 Knijzs xi. 7); and Ma-
ja.ssch made iiis soiijiabs throughthe fire
n honour of this idol. 2 Kings xxi. 3, 6,
Vne image of this idol was made of bra.ss,
jid his arms extended so as to embrace
made, to worship them : and I wil
carry you away beyond Babylon,
44 Our fathers had the tabernacle
any one ; and when they offered childrer
to him, they heated the statue, and when
it was burning hot, tney placed the child
in his arms, where it was soon destroyed
by heat. It is not certain what this god
was supposed to represent. Some sup-
pose it was in honour of the planet Sa-
turn; others, the sun; others, Mercury,
Venus, &c. What particular god it was,
is not material. It was the most cutting
reproof that could be made to the Jews,
that their fathers had been guilty of wor-
shipping this idol. H Ayid tlte star. The
Hebrew in this place is, " Chiun your
images, the star of your god." The ex-
pression here used leads us to suppose
that this was a star which was worship
ped, but what star it is not easy to ascer
tain ; nor is it easy to determine why it is
called both Chiun and Remphan. Ste-
phen quotes from the LXX. They have
rendered the word Chiun by the word
Raiphan, or Rephan, easily changed into
Remphan. Why the LXX. adopted this, is
not known. It was probably, however,
from one of two causes. (1.) Either be-
cause the word Chiun in Hebrew meant
the same as Remphan in the language of
Egypt, where the translation was made ,
or, (2.) Because the ol>jici of worship call
ed Chiun in Hebrew, was called Remjihan
in the language of Egypt It is generally
agreed that the object of their worship
was the planet Saturn, or Mars, both of
which planets were worshipped as gods
of evil inlhience. In Arabic, the word
Clievan denotes the planet Saturn. Pro-
bably Rcjihan, or Remphan, is the Coptic
name for the same planet, and the Septua-
gint adopted this because their translation
was made in Egypt, where the Coptic
language was spoken. H Figures which
ye made. Images of the god which they
made. See the article Chiun in Robin
son's Calmet. H Arid I will carry you
away, &c. This is simply expressing in
few words what is slated at greater length
in Amos v. 27. In Hebrew it is Damas-
cus; but this evidently denotes the east
ern region, in which also Babylon was
situated.
44. The taoernacle of witness. The <ewl
or tafiernacle which Moses was command-
ed f') make. It was called a tf^bernade
oi wiliuss, or of trslimmiii, bocauxe it wau
the visible witness or j>roof of God's pre-
sence with them ; the evidence that ho t«.«
whom it was devoted was their proteclc
A. D. 33.
CHAPTER VII.
l'^^
of witness in ti: e wiiderness, as he
had appointed, ' speaking unto Mo-
ses, that "he should make it accord-
ing to the fashion that he had seen.
45 Which * also our fathers ^ that
came after, brought in with Jesus
into the possession of the Gentiles,
whom ' God drave out before the
» or, voho apahe. a Ex. 25. 40; 26.30. He. 8.5.
Jos.3.!4. "^ or, having received. c Ne.9.24.
P».44.2; 78.55.
and guide. The name is given either to
the tent, or to the two tables of stone, or
to the ark ; all of which were witnesses,
or evidences of God's relation to them as
their lawgiver and guide. Ex. xvi. 34 ;
XXV. 16. 21 ; xxvii. 21 ; xxx. 6. 36 ; xxxi. 18,
&c. Num. i. 50. 53. The two charges
against Stephen were that he had spoken
blasphemy against Moses, or his law, and
against the temple, ch. vi. 13, 14. In the
previous part of this defence he had
shown his respect for Moses and his law.
He now proceeds to show that he did not
design to speak with disrespect of the
temple, or the holy places- of their wor-
ship. He therefore expresses his belief
in the divine appointment of both the
tabernacle (ver. 44—46) and of the tem-
ple (ver. 47). IT According to the fashion,
&,c. According to the pattern that was
shown to him, by which it was to be
made. Ex. xxv. 9. 40 ; xxvi. 30. As God
showed him a pattern, it proved that the
tabernacle had his sanction. Against that
Stephen did not intend to speak.
45. Our fathers that came after. None
of the generation that came out of Egypt
were permitted to enter into the land of
Canaan on account of their rebellion, ex-
cept Caleb and Joshua. Num. xiv. 22 —
24; xxxii. 11, 12. Hence it is said that
their fathers who came after, i. e. after the
generation when the tabernacle was
built. The Greek, however, here means,
projperly, " which also our fathers, having
received, brought," &c. The sense is not
materially different. Stephen means that
It was not brought in by that generation,
but by the next. IT With Jesus. This
should have been rendered " with Jo-
shua." Jesus is the Greek mode of writ-
mg the name Joshua. But the Hebrew
narae should by all means have been re-
tained here, as also in Heb. iv. 8. IT Into
the possession of the Gentiles. Into the
land possessed hi/ the Gentiles, that is,
mto the promised land then occupied by
ho Canaanites, &c. IT Whom God, &c.
) .at ■«, he continued to drive them out
• V -f time of David, when they were
face of our fathers, unto the days
of David,
4G Who found favour ** before
God, and desired * to find a taberna-
cle for the God of Jacob.
47 But Solomon ^ built him ar
house.
48 Howbeit, s the Most High
dlSam.16.1. e lChr.22.7 / lKi.6.1,&c.; 8.2a
g lKi.8.27. c.17.24.
completely expelled. Or it may mean
that the tabernacle was in the possession
of the Jews, and was the appointed place
of worship, until the time of David, who
desired to build him a temple. The Greek
is ambiguous. The connexion favours the
latter interpretation.
46. Who found favour, &c. That i.s
God granted him great prosperity, and
delivered him from his enemies. ^ To
find a tabernacle. To prepare a permar
nent dwelling-place for the «rA% and foi
the visible symbols of the divine pre-
sence. Hitherto the ark had been kepi
in the tabernacle, and had been borne
about from place to place. David sought
to build an house that should be perma-
nent, where the ark might be deposited.
2 Sam. vii. 1 Chron. xxii. 7.
47. But Solomon, &c. Built the tem-
ple. David was not permitted to do it
because he had been a man of war.
1 Chron. xxii. 8. David prepared the
principal materials for the temple, but
Solomon built it. 1 Chron. xxii. Comp
1 Kings vi.
48. Howbeit. But. Why Stephen added
this, is not very clear. He wa.^ charged
with speaking against the temple. He
had now shown that he had due venera-
tion for it, by his declaring that it had
been built by the command of God. But
he now adds, that God does not need such
a temple. Heaven is his throne ; the uni
verse his dwelling-place; and therefore
this temple might be destroyed. A new,
glorious truth was to be revealed to man-
kind, that God was not confined in his wor-
ship to any age, or people, or nation. In
entire consistency, therefore, with all pro-
per respect for the temple at Jerusalem, it
might be maintained that the time would
come when that temple would be destroy
ed, and when God might be worshipped
by all nations. IT The Most High. God.
This sentiment was expressed by Soiomon
when the temple was dedicated. 1 Kiiigi*
viii. 27. IT As saith the prophet. Isa. Ixvi.
1, 2. The place is not literally quoted
but the sense is given.
128
THE ACTS.
r * n. 8j
dwelJeth not in temples made with
hands ; as saith the prophet,
49 Heaven » is my throne, and
earth is my footstool : what house
will ye build me] saith the Lord:
or what is the place of my
rest?
50 Hath not my hand made all
ihese things ]
51 Ye stiff-necked, * and uncir-
a 13X6.1,2. b £x.32.9. 18.48.4.
49. Heaven is my throne. See Note,
Matt. V. 34. IT Earth is my footstool.
Note, Matt. v. 35. ^ What house, &c.
tVhat house or temple can be large or
magnificent enough for the dwelhng of
Him who made all things? H The place
of viy rest. My home, my abode, my fixed
seat or habitation. Comp. Ps. xcv. 1 1.
51. Ye stiff-necked. The discourse of
Stephen has every appearance of having
been interrupted by the clamours and op-
position of the sanhedrim. This verse has
no immediate connexion with that which
precedes ; and appears to have been spo-
ken in the midst of much opposition and
clamour. If we may conjecture in this;
case, it would seem that the Jews saw
the drift of his argument ; that they in-
terrupted him; and that when the tu-
mult had somewhat subsided, he address-
ed them in the language of this verse,
showing them that tliey sustained a cha-
racter precisely similar to their rebellious
fathers. The word stiff-necked is often
used in the Old Testament. Ex. xxxii. 9 ;
xxxiii. 3. 5; xxxiv. 9. Deut. ix. 6. 13; x.
16, &c. It is a figurative expression taken
from oxen that were refractory, and that
would not submit to be yoked. Applied
to men, it means that they were stubborn,
contumacious, and unwilling to submit to
the restraints of law. IT Uncircumcised in
heart. Circumcision was a sign of being
a Jew — of acknowledging the authority
of the laws of Moses. It was also em-
l»lematic of purity, and of submission to
the law of God. The expression uncir-
cumcised in heart denotes those who were
not willing to acknowledge that law, and
iiiihmit to it. They had hearts filled with
vicious and unnubdued airectioiis and de-
sires. H And ears. That is, who are un-
willing to hear what God says. Comp.
Xov. xxvi. 41. Jcr. ix. 2^). Notes on Horn,
ii. 28, 29. IT Resist the Holy Ghost. You
oppf>se the message which is brought to
you bv the authority of God, and the in
s«niration of his Spirit. The message
cumcised ' m heart an<l ears, ye da
always resist th«! Holy Ghost: as
your fathers did^ so do ye. •
52 Which'' of the prophets have
not your fathers persecuted ? Ana
they have slain them which shewed
before of the coming of the Just
One, of whom ye have been now
the betrayers and murderers.
53 Who have received the law
c Lev.26.4 1 . Jer.9.26. Roin.2.2fe,29. ^d 2Chr.36. 16
lTh.2.15. e c.3.14. ^
brought by Moses ; by the prophets ; by
the Saviour ; and by the apostles — all by
the infallible direction of the Holy Ghost
— they and their fathers opposed. IT Ai
your fathers did, &c. As he had specified
m ver. 27. 35. 39—43.
52. Which of the prophets, &c. The
interrogative form here is a strong mode
of saying that they had persecuted all the
prophets. It was the characteristic of the
nation to persecute the messengers of
God. This is not to be taken as literally
and universally true ; but it was a gene-
ral truth ; It was the national character-
istic. Sf ' x\otes, Matt. xxi. 33 — 40 ; xxih
29 — 35. ii And they have slain them, <!tc.
That is, they have slain the prophets
whose main message was that the Mes
siah was to come. It was a great aggra-
vation of their offence, that they put tc
death the messengers which foretold the
greatest blessing that the nation could re-
ceive. IT The Just One. The Messiah
See Note, ch. iii. 14. IT Of whom ye, &c
You thus show that you resemble those
who rejected and put to death the pro-
phets. You have even gone beyond them
in guilt, because you have put the Mes-
siah himself to death. IT The betrayers.
They are called betrayers here because
they employed Judas to betray him—
agreeable to the maxim in law, He whn
does any thing by another, is held to havt
done it himself.
53. Who have received the law. Tlie
law of Moses, given on mount Sinui
IT By the disposition of angels. There has
been much diversity of opinion in regard
to tills phrase, «'? St»Txyx<; 'xyyiKwv. The
word translated disposi(io?i does not else-
where occur in the New Testament. It
pro})crly means the constituting or arrang-
ing of an army; disposing it into ranks
and proper divisions. Hence it has been
supjMKsed to mean that the law was given
amidst the various ranks of angels, l)eing
present lo witness its iiromulgation. Others
suppose tha( ihe anpel« were employed as
A.. D. 33 ]
CHAPTER VII.
121
by " the disposition of angels, and
nave not kept it.
54 Wiien they heard these things,
*they were cut to the heart, and they
gnashed on him with their teeth.
55 But he, being " full of the
Holy Ghost, looked up steadfastly
nto heaven, and saw the glory of
God, ar.d Jesus standing on the
•\yr\i\ hand of God,
agents ui instruments to communicate the
law. All that tue expression fairly im-
plies is the Ibrmer; that the law was given
amidst the attending ranks of angels, as
if they were summoned to witness the
pomp and ceremony of giving law to an
entire people, and through them to an
entire world, ft should be added, more-
over, that the Jews applied the word an-
geh to any of the messengers of God ; to
fire, and tempest, and wind, <fcc. A-nd all
that Stephen means here, may be to ex-
press the common Jewish opinion, that
Grod was attended on thie occasion by the
heavenly hosts ; and by the symbols of
lis presence, the fire, and smoke, and
tempest. Comp. Ps. civ. 4; Ixviii. 17.
Other places declare that the law was
spoken by an angel, one eminent above
all attending angels, the peculiar messen-
ger of God. See JNote on ver. 38. It is
plain that Stephen spoke only the com-
mon sentiment of the Jews. Thus Herod
is introduced by Josephus (Antiq. b. xv.
ch. V. $ 3) as saying, " We have learned
from God the most excellent of our doc-
tiines, and the most holy part of our law
by angels,'' &c. In the eye^^the Jews,
it justly gave increased majesty and so-
lemnity to the law, that it had been given
in so grand and imposing circumstances.
And it greatly aggravated their guilt, that
notwithstanding this, they had not kept it
54. They were cut to the heart. They
were exceedingly enraged and indignant
Tlie whole course of the speech had been
such as to excite their anger, and now
tiiev could restrain themselves no longer.
IT They gnashed on him, &,c. Expressive
3f the bitterness and malignity of their
%eling.
55. Full of the Holy Ghost. See Note,
ih. ii. 4. IT Looked up steadfastly. Fixed
his eyes intently on heaven. Foreseeing
his danger; and the effect his speech had
produced — seeing that there was no safely
in the great council of the nation, and no
prospect of justice at their hands, he cast
his eyes to heaven and sought protec-
56 And said, Behold, I see the •
heavens- opened, and ' the Soii oi
man standing on the right hand o^
God.
57 Then they cried out with a
loud voice, and stopped their ears,
and ran upon him with one ac-
cord,
58 And cast f him out of the city,
and stoned /urn.- and the witnesses
dEze.l.l. eDan.7.13. / Lu.4.29. He.l3. 12,13.
tion there. — When dangers threaten us,
our hope of safety lies in heaven. When
men threaten our persons, reputation, or
lives, it becomes us to fix our eyes on tlie
heavenly world ; and we shall not look
in vain. ^ And saw the glory of God.
This phrase is commonly used to denote
the visible symbols of God. It means
some magnificent representation ,• a splen
dour, or light, that is the appropriate ex
hibition of the presence of God. iMatt. xvi.
27; xxiv. 30. i\ote, Luke li. 9. In the
case of Stephen there is every indication
of a vision, or supernatural representauon
of the heavenly objects; something in ad-
vance of mere faith, such as dying Chris
tians now have. What was its precise
nature, we have no means of ascertaining.
Objects were often represented to pro-
phets by visions ; and probably something
similar is intended here. It was such an
elevation of view, such a representation
of truth, and of the glory of God, as to be
denoted by the word see ; though it is not
to be maintained that Stephen really saw
the Saviour with the bodily eye. IT On
the right hand of God. That is,'exalted to
a place of honour and power in the hea
vens. Note, Markxxvi. 64. Acts ii. 25.
56. I saw the heavens opened. A figu-
rative expression, denoting that he was
permitted to see into heaven, or to see
vshat was there, as if the firmament was
divided, and the eye was permitted to
penetrate the eternal world. Comp. Ezek.
57. TTien they cried out. That is, pro-
bably, the people, not the members of the
council. It is evident he was put to death
in a popular tumult. They had charged
him with blasphemy ; and they regarded
what he had now said as full proof of it.
IT And stopped their ears. That thev might
hear no more blasphemy. IT With ant
accord. In a tumult ; unitedly.
58. A^nd cast him nut of the city- ITiis
was in accordance with the usual custom,
In Lev. xxiv. 14, it was directed to bring
forth him hat had curaed v\-illiout the
ISO
THE ACTS.
[A.
:^^
'laid down tlieir clothes at a young
man's feot, whose name was '' Saul.
59 And they stoned Stephen,
a c 6.13. i.c.8. 1,3; 22.20.
camp; and it was not usual, the Jewish
writers inform us, to stone in the presence
of the sanhedrim. Though this was a
popular tumult, and Stephen was con-
den ned without the regular process of
trial , yet some of the forms of law were
)l)s( rved, and he was atoned in th*e man-
lier directed in the case of blasphemers,
ff And stoned him. This was the punish-
ment appointed in the case of blasphemy.
Lev. xxiv. 16. Note, John x. 31. H And
the witnesses. That is, the false witnesses
who bore testimony against him. ch. vi. 13.
It was directed in the law (Deut. xvii. 7)
that the witnesses in the case should be
first in executing the sentence ol the law.
This was done to prevent false accusa-
tions by the prospect that theij must be
employed as executioners. After they had
commenced the process of execution, all
the people joined in it. Deut. xvii. 7. Lev.
xxiv. 16. ^ Laid dnwii their clothes. Their
outer garments. They were accustomed
to lay these aside when they ran or work-
ed. Note, Matt. v. 40. ^ At a young man's
feet, &c. That is, they procured him to
take care of their garments. This is men-
tioned solely because Saul, or Paul, after-
wards became so celebrated, first as a
persecutor, and then an aposde. Ilis
whole heart was in this persecution of
Stephen; and he himself afterwards al-
luded to this circumstance as an evidence
of his sinfulness in persecuting the Lord
Tesus. Act.s xxii. 20.
■ 59. Culling upon God. The word God
ts not in the original, and should not have
been in the translation. It is in none of
the ancient MSS. or versions. It should
have been rendered, They stoned Ste-
phen, in\oking, or calling upon, and say-
ing, Lr)rd Jesus, &c. That is, he was en-
gaged in prayer to the Lord Jesus. The
word is used to express prayer in the fi)l-
lovvine, among other places : 2 Cor. i. 23,
" I call God to witness." 1 Pet. i. 17, "And
if ve call on the Father," iiic. Acts ii. 21,
" WhoHC>evcr shall call on the name of
the LorJ,"<fe<;. ix. 14; xxii. 16. Kom. x.
12, 13. 14. This was, therefore, an act of
worship; a solemn invocation of the Ijord
JcMus, in the most interesting circum-
Btances in which a man can be nlacx"! —
in his dyirt? moments. And this shows
that it is rif^tit to worship the lyjrd Jesus,
and to pray l<:) him. For if .Stephen was
iakspired.ii scales the question. Tho ox-
calling i:j)on Coc^, iiid saying. Lord
Jesus, leceive ° my spirit !
GO And he kneeled down, anft
c Ps.31.5. Lu.23.46.
ample of an inspired rnan in such circun;
stances, is a safe and correct example.
If it should be said that the inspiration of
Stephen cannot be made out, yet the in-
spiration of JAike, who has recorded it,
will not be called in question. Then tho
following circumstances show that he, an
inspired man, regarded it as right, and as
a proper example to be followed. • (1.) lie
has recorded it without the slightest ex-
pression of an opinion that it was impro-
per. On the contrary, there is every evi-
dence that he regarded the conduct of
Stephen in this case as right and praise
worthy. There is, therefore, this attesta-
tion to its' propriety. (2.) The Spirit that
inspired Luke knew what use would he
made of this case. He knew that il
would be used as an example, and as an
evidence that it was right to worship the
Lord Jesus. It is one of the cases which
has been used to perpetuate the worshfp
of the Lord Jesus in every age. If it was
wrong, it is inconceivable that it should
be recorded without some expression of
disapprobation. (3.) The ca.se is strikingly
similar to that recorded in John xx. 28,
where Thomas ofli^rtd worship to tho
Lord Jesus, as his God, without reproof.
If Thomas did it in the presence of the
Saviour without reproof it was right. If
Stephen did it without any expression of
disapprobation from the inspired historian,
it was right. (4.) These examples were
used to encourage (Christians and Chris-
tian martyrs to ofler homage to Jesus
Christ. Thus Pliny, writing to the em-
peror Trajan, and giving an account of
the Christians in IJythinia, says, that they
were accustomed to meet and sing hymns
to Christ as to God. {Lardner.) (5.) It is
worthy of remark, that Stephen in his
death offered the same act of homage to
Christ, that Christ himself did to the Fa
ther, when he died. Luke xxiii. 46. From
all these considerations, it follows that tMe
Ljrd Jesus is an object of worship; thai
in most solemn circumstances it is proixjr
to call upon him, to worship him, and Xn
commil our dearest interests to his hnndw.
If this may be done, he is divine. H I'e
ceive my s/ilrit. That is, receive it to thy-
self; take il to thine abode in heaven.
60. And he hneilrd down. This seenw
to have been a voluntary kneeling; a
placing himself in this |)osition for th«
purpose of prayer choosing to die In lh»
^. D. 33.]
CHAPTER Vm.
131
cried with a loud voice, Lord, lay
* not this sin to their charge ! And
when he
asleep.
had said this, he fell
a Matt.5.44. Lu.2a.34.
altitude. IT Lord. That is, Lord Jesus.
Note, ch. i. 24. IT Lay not, &c. Forgive
them. This passage strikingly resembles
the dying prayer of the Lord Jesus. Luke
txiii 34. Nothing but the Christian reli-
gion will enable a man to utter this pas-
sage in his dying moments. IF He fell
asleep. This is the usual mode of express-
ing the death of saints in the Bible. It is
111 expression indicating, (I.) The peace-
fulness of their death, compared with the
alarm of sinners ; (2.) The hope of a re-
surrection ; as we retire to sleep with the
hope of again awaking to the duties and
enjoyments of life. See John xi. 11, 12.
I Cor. xi. 30; xv. 51. 1 Thess. iv. 14; v.
10. Matt. ix. 24. s
In view of the death of this first Chris-
dan martyr, we may remark,
1. That it is right to address to the Lord
Jesus the language of prayer.
2. It is peculiarly proper to do it in
ifflictions, and in the prospect of death.
Heb. iv. 15.
3. Sustaining grace will be derived in
irrials chiefly from a view of the Lord
lesus. If we can look to him as our Sa-
viour, see him to be exalted to deliver us,
and truly commit our souls to him, we
/hall find the grace which we shall need
'n our afflictions.
4. We should have such confidence in
him, as to enable us to commit ourselves
to him at any time. To do this, we should
live a life of faith. In health, and youth,
md strength, we should seek him as our
first and best friend.
5. While we are in health, we should
prepare to die. What an unfit place for
j»reparation for death would have been
'he situation of Stephen ! How impossi-
h\e then would it have been to have made
preparation I Yet the dying bed is often
a place as unfit to prepare as were the
circumstances of Stephen. When racked
with pain when faint and feeble, when
the mind is indisposed to thought, or
when it raves in the wildness of deliri-
um, what an unfit place is this to prepare
10 die. I have seen many dying beds ; I
have seen m!iny in all stages of their last
lickness; but never have I yet seen a
dying bed which seemed to me to be a
proper place to make pceparation for eter-
"uty.
6 How peaceful and calm is a death
CHAPTER VHI.
A ND Saul ^ was consenting- unto
•^^ his death. And at that time
there was a great persecution against
like that of Stephen, when compared
with the alarms and anguish of a sinner!
One moment of such peace in that trying
time, is better than all the pleasures and
honours which the world can bestow
And to obtain such peace, the dying sin-
ner would be willing to give all the
wealth of the Indies, and all the crowns
of the earth. So may I die — and so may
all my readers — enabled, like this dying
martyr, to commit my departing spirit to
the sure keeping of the great Redeemer!
When we take a parting view of the
world ; when our eyes shall be turned
for the last time to take a look of friends
and relatives ; and when the darkness of
death shall begin to come around us; then
may we be enabled to cast the eye of faith
to the heavens, and say, ' Lo/d Jesus, re-
ceive our spirits ;' and thus fall asleep,
peaceful in death, in the hope of the re
surrection of the just.
CHAPTER VIII.
1 . And Saul loas consenting, &c. Was
pleased with his being put to death, and
approved it. Comp. ch. xxii. 20. This
part of the verse should have been con-
nected with the previous chapter. H Al
that time. That is, immediately follow-
ing the death of Stephen. The persecu-
tion arose on account of Stephen, ch. xi
19. The tumult did not subside when
Stephen was killed. Their anger con-
tinned to be excited against all Chris-
tians. They had become so imbittered
by the zeal and success of the apostles
and by their frequent charges of murder
in putting the Son of God to death, that
they resolved at once to put a period t5
their progress and success. I'his was the
first persecution against Christians ; the
first in a series that terminated only when
the religion which they wished to destroy
was fully established on the ruins of both
Judaism and Paganism. IT The church.
The collection of Christians which were
now organized into a church. The church
at Jerusalem was the first that was col-
lected. IT All scattered. That is. the
great mass of Christians. IT The regions
of Judea, &c. See Note, Matt. ii. 22
IT Except the apostles. Probably the other
Christians fled from fear. Why the apos-
tles, who were particularly in danger, did
not flee also, is not stated Sy the historian.
Having been, however, more fully mi-
132
THE ACTS.
A. D. 3J
the church which was at Jerusalem ;
and they were all scattered " abroad
throughout the regions of Judea
and Samaria, except the apostles.
2 And devout men carried Ste-
{)hen to his burial, and made great
amentation over him.
oc.11.19.
3 As for Saul, he * made havoc
of the church, entering into every
house ; and haling men and wo-
men, committed them to prison.
4 Therefore they that were scat
tered abroad, went every where
preaching the word.
fc c.26.10,n. GaL1.13.
*tru?t«» : thoff the others, and having been
taught their duty by the example and
teaching of the Saviour, they resolved, it
seems, to remain and brave Ihe fury of
the persecutors. For them to hav) iled
'jhen would have exposed them, a» lead-
ers and founders of the new religion, to
the charge of timidity and weakness.
They therefore resolved to remain m the
midst of their persecutors ; and a merciful
Providence watched over them, and de-
fended them from harm. The dispersion
extended not only to Judea and Samaria,
but those who fled carried the gospel also
to Phenice, and Cyprus, and Antioch. ch.
xi. 19. There was a reason why this was
permitted. The early converts were
Jews. They had strong feelings of at-
tachment to the city of Jerusalem, to the
temple, and to the land of their fathers.
Yet it was the design of the Lord Jesus
that the gospel should be preached every
where. To accomplish this, he suflTered
a persecution to rage ; and they were
Ecattered abroad, and bore his gospel to
other cities and lands. Good thus came
out of evil ; and the first persecution re-
sulted, as all others have done, in advanc-
ing the cause which was intended to be
destroyed.
2. And devout men. Religious men.
The word used here does not imply
of necessity that they were Christians.
There mignt hare been Jews who did
not approve the popular tumult, and the
murder of Stephen, and who gave him a
decent burial. Joseph of Arimathea, and
Micodemus, both Jews, thus gave to the
liord Jesus a decent burial. John xix. 38,
3'J. H Carried Stephen. The word trans-
lated carried, means properly to collect,
tKs fruits, &c. Then it is applied to all
the preparations necessary for fitting a
dead body for burial, as collecting, or con-
fii.ing it by bandages, with spices, &c.
f And made great lameniation. This was
uaual among ine Jews at a funeral. See
Note, Malt. ix. 23.
3. As Jot Saul. But aiul. lie had lib
concern in the pious attentions shown to
Stejthen. but engaged with zeal in the
w-'ork cf oers^cution II He viade havoc.
iKvfixlviTo, This word is' commonly ap-
plied to wild beasts, to lions, wolves, &i*
and denotes the devastations which they
commit. Saul raged against the churcn
like a wild beast — a strong expression,
denoting the zeal and fur}' with which he
engaged in persecution. II Entering into
every house. To search for those who
were suspected of being Christians.
H Haling. Dragging, or compelling them.
II Committed them to prison. The sanhe-
drim had not power to put them to death
John xviii. 31. But they had power to
imprison ; and they resolved, it seems, to
exercise this power to the utmost. Paul
frequently refers to his zeal in persecut
ing the church. Acts xxvi. 10, 11. Gal i.
13. — It may be remarked here that thei-e
never was a persecution commenced with
more flattering prospects to the persecu
tors. Saul, the principal agent, was
young, zealous, learned, and clothed with
power. He showed afterwards that he
had talents fitted for any station ; and
zeal that tired with no exertion, and that
was appalled by no ohsta(;le. With this
talent he entered on his work. Christians
were few and feeble. They were scat-
tered and unarmed. They were unpro-
tected by any civil power, and exposed,
therefore, to the full blaze and rage of
persecution. That the church was not
destroyed, was owing to the protection of
God — a protection that not only secured
its existence, but which extended its in
fluence and power by means of this very
persecution far abroad on the ea^h.
4. Went every where. That is, they
travelled through the various regions
where they were scattered. In all placcg
to which they came, they preached the
word. H r reach ing the word. Greek,
Evangelizing, or announcing the good
news of the message of mercy, or the
word of God. It is not the usunl word
which is rendered preach, but means sim-
ply announcing the good news of salva-
tion, '^riiere is no evidence, nor is there
any prohabiiily.tiiat all these jiersons wero
orilaiurd to preach. They were mnni
festlv common Christians who were seal
tered bv the persecution ; and tiie mea*
A. D. 33.]
CHAPTER VIII.
133
5 Then Philip " went down to
the city of Samaria, and preached
Dhrist unto them.
6 And the people with one ac-
cord * gave heed unto those things
which Philip spake, hearing, ' and
Jig is, that they communicated to their
Ibliow-raen in conversation, wherever
they met them ; and probably in the sy-
nagogues, wliere all Jews had a right to
speak, the glad tidings that the Messiah
had come It is not said that they set
themselves up for public teachers ; or
ihat they administered baptism ; or that
they founded churches : but they pro-
claimed every where the news that a
Saviour had come. Their hearts were
full of it. Out of the abundance of the
heart the mouth speaks; and they made
the truth known to all whom they met. —
We may learn from this, (1.) That perse-
cution tends to promote the very thing
which it v.ould destroy. (2.) That one
af the best means to make Christians ac-
tive and zealous is to persecute them.
.;3.) That it is right for all Christians to
naake known the truths of the gospel.
When the heart is full, the lips will
speak ; and there is no more impropriety
in their speaking of redemption than of
any thing else. (4.) It should be the great
object of all Christians to make the Sa- |
viour known every where. By their lives, I
conversation, and pious exhortations and j
entreaties, they should beseech dying sin-
ners to be reconciled to God. And espe-
cially should this be done when they are |
travelling. Christians when away from
(lome seem almost to imagine that they
lay aside the obligations of rehgion. But
the example of Christ and his early dis-
ciples has taught us that this is the very
time to attempt to do good.
5. Then Philip. One of the seven dea-
cons, ch. vi. 5. He is afterwards called
the Evangelist. Acts xxi. S- ^ The city
of Samaria. This does not mean a -city
whose name was Samaria, for no such
city at that time existed. Samaria was a
region. Matt. ii. 22. The ancient city Sa-
maria, the capital of that region, had been
destroyed by Hyrcanus, so completely as
to leave no vestige of it remaining; and
he " took away," says Josephus, " the very
raasks that there had ever been such a
eity there." (Antiq. b. xiii. ch. x. $ 3.) He-
pod iflfFsreat afterwards built a city on
fuis site, and called it Sehaste, i. e. Au-
gusts in honour of the emperor x\ugus-
tus. (Jos. Antiq. h. xv. ch. viii. $ 5.) Per-
haps this city is intended, as being the
principal city of Samaria ; or possibly Si/-
ehar, another city where the gospel had
M
been before preached by the Savioui
himself John iv. IF And preached Christ
Preached that the Messiah had come, and
made known his doctrines. The same
truths had been before stated in Samaria
by the Saviour iiimself (John iv.); and
this wife doubtless one of the reasons why
they so gladly now received the word of
God. The field iiad been prepared by the
Lord Jesus; and he had said that it was
white for the harvest (John iv. 35) ; and
into that field Philip now entered, and
was signally blessed. His coming was
attended with a remarkable revival of re
ligion. The word translated preach here
is not that which is used in the previous
verse. This denotes to proclaim as a crier.,
and is commonly employed to denote the
preaching of the gospel, so called. Mark
V. 20 ; vii. 36. Luke viii. 39. Matt, xxiv
14. Acts X. 42. Rom. x. 15. 1 Cor. ix. 27,
XV. 12. 2 Tim. iv. 2. It has been argued
that because Philip is said thus to have
preached to the Samaritans, that therefore
all deacons have a right to preach or that
they are, under the New Testament eco-
nomy, an order of ministers. But this is
by no means clear. For, (1.) It is not evi
dent, nor can it be shown, that the other
deacons (ch. vi) ever preached. There is
no record of their doing so; and the nar
rative would lead us to suppose that they
did not. (2.) They were appointed for a
very different purpose (ch. vi. 1 — 5); and
it is fair to suppose that as deacons, they
confined themselves to the design of thei.
appointment. (3.) It is not said that Philip
preached in virtue of his being a deaccn.
From any thing in this place, it would
seem that he preached as the other Chris-
tians did — wherever he was. (4.) But
elsewhere an express distinction is made
between Philip and the others. A new
appellation is given him, and he is ex-
pressly called the Evangelist. Acts xxi. 8
From this, it seems that h? preached, not
because he was a deacon^ but because he
had received a special appointment to this
business as an evangelist. (5.) This same
office, or rank of Christian teachers, is ex-
pressly recognised elsewhere. Eph. iv. 11.
All these considerations show that there
is not in the sacred Scriptures an order of
ministers appointed to preach as deacons.
G. V\lfh one accord. Unitedlv, or with
one mind. Great njultitudes of them dii
it. t Gave heed Paid attention to ; en>
(34
THE ACTS.
LA. Dr 33
Beeii/jT the miracles which he did.
7 For * unclean spirits, crying
ivith loud voice, came out of many
'hat were possessed ivitk them: and
nany taken with palsies, ^ and that
were lame, '^ were healed.
8 And there was great joy in that
city.
9 But there was a certain man
• MaT.16.17. fcMar.2.»-ll. c.9.33,34. cMatt.11.5.
Draced. IT Hearing. Hearing what he
taid.
7. For unclean spirits. Note, Matt. iv.
ti. IT Crying with loud voice. Note,
Mark i. 26. V Palsies. Note, Matt. iv.
24.
8. And there vns great joy. This joy
arose, (1.) From the fact that so many per-
Bons, before sick and afllicted, were re-
6tored to health. (2.) From the conver-
eion of individuals to Christ. The ten-
dency of religion is to produce joy.
'3.) From the mutual joy of families and
friends, that their friends were convert-
2d. The tendency of a revival of religion
6 thus to produce great joy.
9. But there was a certain man called
Simon. Tiie Fathers have written much
respecting this man, and have given
itrange accounts of him; but nothing
more is certainly known of him than is
Elated in this place. Rosenmueller and
Kuinoel suppose him to have been a Si-
mon mentioned by Josephus (Antiq. b. xx.
zh. vii. $ 2), who was born in Cyprus.
He was a magician, and was employed
by Felix to persuade Drusilla to forsake
"ler husband Azizus, and to marry Felix.
But it is not very probable that this was
the same person. (See Note in Whiston's
Josephus.) Simon Magus was probably
a Jew or a Samaritan, who had addicted
himself to the arts of magic, and who was
much celebrated for it. He had studied
philosophy in Alexandria in Egypt (Mo-
jheim, i. p. 113, 114, Miirdnck's tranda-
'ion), and then lived at Samaria. After
ho was cut off from the hope of adding
to his other powers the power of working
miraclns, the fathers say that he fell into
many errors, and became the founder of
the sect of the Simonians. They accused
him of affirming that be came down as
the Father in respect to the Samaritans ;
Ihe .Son in refi| oct to the Jnws; and the
Holy Spirit n respect to the Gentiles.
He did not acknowledge Christ to he the
Son of God, but a rival, and pretended
himself to be Cirist. He rejected the
law of Moses. Many «)ilier tnings are
called Simon, which beforetime ir
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, say*
ing. This man is the great power of
God.
d C.I3.6. Re.22.15. e c.5.36. 2Ti.3.2,5. /?Cor 11.19
affirmed of him, which rest on doubtful
authority. He seems to have become an
enemy to Christianity; though he was
willing then to avail himself of iome of
its doctrines in order to advance his own
interests. The account that he' came to
a tragical death in Rome; that he was
honoured as a deity by the Roman senate ;
and that a statue was erected to his me
mory in the isle of Tiber, is now generally
rejected. His end is not known. (See
Calmet, art. Simon Magua, and Mosheim,
i. p. 114, Note.) H Beforetime. The prac-
tice of magic, or sorcery, was common at
that time, and in all the ancient nations.
H Used sorcery. Greek, /»<>ivfOtt,i'. Exer-
cising the arts of the Magi, m Magicians ;
hence the name Simon Magus. See Note,
Matt. ii. 1. The ancient Magi had their
rise in Persia, and were at first addicted
to the study of philosophy, astronomy,
medicine, &c. This name came after-
wards to signify those who made use of
the knowledge of these arts for the pur
pose of imposing on mankind — astrolo-
gers, .soothsayers, necromancers, fortune
tellers,&c. Such persons pretended to pre
diet future events by the positions of the
stars, and to cure diseases by incantations,
&c. Seelsa. ii.G. See also Dan. i. 20 ; ii 2.
It was expressly forbidden the Jews to
consult such persons on pain of death
Lev. xix. 31 ; xx. 6. In these arts Simon
had been eminently successful. IT Aiul
bewitched. This is an unhappy transla-
tion. The Greek means merely that he
astonished or amazed the people, or ro7i-
founded their judgment. The idea of
bewitching them is not in the original.
IF Giving mU, Arc. Saying, i. e. boasting.
It was in this way, partly, that he .'^o con-
founded them. Jugglers penerallv ini|K)He
on people just in proportion to \\^^ira-
vnganre and folly of their jireflpfons
The same remark may be mndo cifquacK
doctors, and of all persons who altciiipt to
delude and imjxise on mankind.
* 10. The sreal power of (Jod. Proli«bly
this means only that (hey believed iha<
he was invested with the power of G
% D 33.|
CHAPTER nil.
133
LI And to him they had reg-ird,
because that of long time he had
bewitched *= them with sorceries.
12 But when they believed ^Phi-
lip preaching the things '^ concern-
ing- the kingdom of God, and the
name of Jesus Christ, they were
baptized, both men and women.
13 Then Simon himself believed
«Gal.3.l
b ver.37. c.2.41.
Qot that they supposed he was really the
Great God.
13 Then Simon., .believed also. That
is, he believed that Jesus had wrought
miracles, and was raised from the dead,
&c. All this he could believe in entire
consistency with his own notions of the
power of magic ; and all that the con-
nexion requires us to suppose is that he
believed this — that Jesus had power of
working miracles, &c. ; and as he purpos-
ed to turn this to his own account, he was
willing to profess himself to be his fol-
lower. It might have injured his popu-
larity, moreover, if he had taken a stand
when so many were professing to become
Christians. — Men often profess religion
because, if they do not, they fear they
will lose their influence, and be left with
the ungodly. That Simon was not a reel
Christian is apparent from the whole nar-
rative, ver. 18. 21 — 23. IF And when he
was baptized. He was admitted to a pro-
fession of religion in the same way as the
others. Philip did not pretend to know
the heart ,• and Simon was admitted be-
cause he professed his belief This is all
the evidence that ministers can have, and
it is no wonder, that they, as well as Phi-
lip, are often deceived. The reasons which
influenced Simon to make a profession of
religion, seem to have been these : (1.) An
impression that Christianity was true. He
seems to have been convinced of this by
the miracles of Philip. (2.) The fact that
many others were becoming Christians;
and he went in with the multitude. This
is often the case in revivals of religion.
(3.) He had no religion; but it is clear
(ver. 20, 21) that he was willing to make
use of Christianity to advance his own
power, influence, and popularity — a thing
which multitudes of men of the same
mind with Simon Magus have been will-
ing since to do. IT And continued, &c.
It was customary and natural for the dis-
rioies to remain with their taachers. See
ch. 11 42. *r And utnndered. This is the
same word th at is translated bewitched in
V r 9 11 It means that he was amazed
also: and when he was baptized
he continued with Philip, and won
dered, beholding the miracles ' anj
signs which were done.
14 Now W'hen the apostles which
were at Jerusalem heard that Sa-
maria had received the word of
God, they sent unto them Petei
and John :
> or, sigiis and great miracles .
that Philip could reallt/ perform so much
greater miracles than he had even pre-
tended to. — Hypocrites will sometimes be
greatly attentive to the external duties of
religion, and will be greatly surprised at
what IS done by God for the salvation of
sinners. IF Miracles and signs. Greek,
Signs and great powers, or great miracles.
That is, so much greater than he pretend-
ed to be able to perform.
14. They sent. That is, the apostles
deputed two of their number. This shows
conclusively that there was no chief or
ruler among them. They acted as being
equal in authority. The reason why they
sent them was, probably, that there would
be a demand for more labour than Philip
could render; a church was to be found-
ed, which required their presence ; and
it was important that they should be pro-
sent to organize it, and to build it up. The
harvest had occurred in Samaria, of which
the Saviour spoke (John iv. 35), and it
was proper that they should enter into
it. — In times of revival there is often more
to be done than can be done by the regu
lar pastor of a people, and it is proper
that he should be aided from abroad.
IT Peter. This shows that Peter had no
such authority and primacy as the Roman
Catholics claim for him. He exercised
no authority of sending others, but was
himself sent. He was appointed by their
united voice, instead of claiming the
power himself of directing them. ^ Ana
John. Peter was ardent, bold, zealous,
rash ; John was mild, gentle, tender, per-
suasive. There was wisdom in uniting
them in this work, as the talents of both
were needed ; and the excellencies in the
character of the one would compensate
for the defects of the other. It is obseiv-
able that the apostles sent two together, as
the Saviour had himself done. See Note.
Mark vi. 7. The reasons why this addi-
tional aid was sent to Samaria were pro-
bably these: (1.) To assist Philip in a
great work — in the harvest which he wag
there collecting. (2.) To give the sanc-
tion of thp aulh'^rity of *he apostles to
136
15 Who, when they were come
down, prayed for them, that they
might receive the Holy Ghost :
16 For as yet * he was fallen
upon none of them ; only they were
* baptized in the name of the Lord
Jesus.
« c.19.2. i c.2.38; 10.4S; 19.5,6. lCor.1.13.
THE ACTS. [A. ^ 33
17 Then md ' they their hands
on them, and they received the
Holy Ghost.
18 And when Sirnon saw, thai
through laying on of the apostles
hands the Holy Ghost was given,
he offered them,** money,
c c.6.6. He.6.2. d lTiin.6.5,
«vhat he was doing. (3.) To confer or
die converts the gift of the Holy Ghos „
ver. 17.
15. Were come down. To Samaria.
Jerusalem was generally represented as
up, or higher than'the rest of the land.
Matt. XX 18. John vii. 8. ^ Prayed for
them. They sought at the hand of God
the extraordinary communications of the
Holy Spirit. They did not even pretend
to have the power of doing it without the
aid of God. IT That they might receive the
Holy Ghost. The main question here is,
what was meant by the Holy Ghost ? In
ver. 20, it is called "the gift of God."
The following remarks may make this
plain. (1.) It was not that gift of the Holy
Ghost by which the soul is converted, or
renewed, for they had this when they be-
lieved, ver. 6. Every where the conver-
sion of the sinner is traced to his influ-
ence. Comp. John i. 13. (2.) It was not
the ordinary influences of the Sjurit by
which the soul is sanctified ; for sanctifi-
cation is a progressive work, and this was
sudden: sanctification is shown by the
general tenor of the life ; this was sud-
den and striking. (3.) Itwas something
that was discernible by external effects ;
for Simon saw (ver. 18), that this was done
by the laying on of hands. (4.) The
phra.se ' the gift of the Holy Ghost,' and
•the descent of the Holy Ghost,' signified
not merely his ordinary influences in
converting sinners, but those extraordi-
nary influences that attended the first
preaching of the gospel — the power of
speaking with new tongues (ch. ii.), the
ftower of working miracles, &c Acts xix.
6. (5.) This is fur'lier clear from the fact
that Simon wished lo purchase this power,
evidently to keep up his influence among
the people, and to retain his ascendency
as a juggler and sorcerer. But surely,
Bimon would not wish to purchase the
converting and sanctifying influences of
the Hnly Spirit; it was the iKJwer of
working miracles. These ihiners make it
clear iJiat l>y tlie gift of the Holy Spirit
here is meant the i>owcr of s|rf>akini; with
Qfiw tongues ((ornp. 1 Tor. xiv.) and the
power of miracles And it is further dear
that this passage should not be adducoa
in favour of" the rite of confirmation" in
the Christian church. For besides the
fact that there are now no apostles, the
thing spoiien of here, is entirely different
from that of the rite of confirmation. This
was to confer the extraordinary jKiwer of
working miracles ; that is for a different
purpose.
If it be asked why this power was con-
ferred on the early Christians, it may be
replied, that it was to furnish striking
proof of the truth of the Christian reli-
gion ; to impress the people, and thus to
win them to embrace the gospel. The
earlv church was thus armed with the
power of the Holy Spirit ; and this extra
ordinary attestation of God to his message
was one cause of the rapid prv>pagation
and permanent estabhshment of the gos
pel.
16. He was fallen. This expression is
several times applied to the Holy Spirit
ch. )i. 44; xi. 15. It does not differ mate-
rially from the common expression, " the
Holy Ghost descended." It means that he
came from heaven; and the expresson
to fidl, applied to his influences, denotes
the rapidity and suddenness of his com-
ing. Comp. ch. xix. 2. IT In the name oj
the Lord Jesus. Note, ch. ii. 38. See also
ch. X. 48 ; xix. 5, 6.
17. Then Uiid they their hands, SiC. Th\9
was an act oi' jirayer, expressing an invo-
cation to God that he would impart the
blessing to them. On how many they laid
their hands, is not said. It is evident that
it was not on all, for they did not thus lay
hands on Simon. Perhaps it was .lone
on a few of the more prominent and load-
ing persons, who vere to ho employed
particularly in hearing witness t<i thfl
truth of the gospel. It was i-usinmary to
lay the hands on anv person when a fa
voir was to be conferred, or a hlessini*
imported. See Note, Malt. ix. 18.
18. Simon sain, Ac. That is. he wit-
ne.«se.l the exiraordinary '^fleets, the power
of speaking in a niinicnlniis manner, (tv.
\()to, ver. 1.'). H ! If '•ll'-red Ifn'm vumey
Ho ha<l had a roni:irUal»le infliienne ov«i
the Samaritans, and he saw that the po
A. D. 33.]
CHAPTK.i VIII.
131
19 Saying, Give me also this
power, that on whomsoever I lay
hands, he may receive the Holy
Ghost.
. 20 But Peter said unto him, Thy
money perish with thee, because "
*2K.i. 6.15,16 Matt.10.8.
fcc.10.45; 11.17.
session of this power would perpetuate
ana increase his influence. Men com-
monly employ the tricks of legerdemain
for ihe purpose of making money ; and it
seems probable that such had been the
design of Simon. He saw that if he could
communicate to others this power, if he
could confer on them the talent of speak-
ing other languages, it might be turned
to vast account, and he sought therefore
to purchase it of the apostles. From this
act of Simon we have derived our wo^d
simony, to denote the buying and selling
of ecclesiastical preferment, or church
offices, where religion is supported by
the g*ate. This act of Simon shows con-
clusively that he was influenced by im-
proper motives in becoming connected
with the church.
20. Thy money perish with thee. This
IS an expression of the horror and indig-
nation of Peter at the base offer of Simon.
It is not to be understood as an impreca-
tion on Simon. The main idea is the
apwstle's contempt for the money, as if he
regarded it as of no value. 'Let your
money go to destruction. We abhor your
impious offer. We can freely see any
amount of money destroyed before we
will be tempted to sell the gift of the Holy
Ghost.' But there was here also an ex-
pression of his belief that Simon also
would perish. It was a declaration that
ne was hastening to ruin, and as if this
was certain, Peter says, let your money
perish loo. IT The gift of God. That which
he has given, or conferred as a favour.
The idea was absuid that that which God
himself gives as a sovereign, could be
purchased. It was impious to think of at-
tempting to buy with worthless gold that
which was of so inestimable valiifi: The
gift of God heie means the extraordinary
influences of the Holy Ghost, ch. x. 45;
si. 17. How can we pay a price to God ?
^il (hat we can give, the silver, and the
sold, and the cattle on a thousand hills,
belong to him already. We have nothing
which we can present for his favours.
And yet there are many who seek to
Eurchase the favour of God. Some do it
y alms and prayers ; some by penance
and fasting ; some by attemj^ting to make
their o\^ n hearts better, and by self-right-
M 2
thou hast thought that the gift * of
God may be purchased with mo
ney.
21 Thou hast neither part ' noi
lot in this matter: for** thy heajt »si
not riofht in the sight of God.
dPs.78.36,37. Eze.i4.3.
eousness; and some by penitence and
tears. All these will not purchase his
favour. Salvation, like every other bbsa-
ing, v.'ill be his gift ; and if ever received,
we must be willing to accept it on hia
own terms ; at his own time ; and in his
own way. We are without merit ; and
if saved, it will be by the sovereign grace
of God.
21. Neither part. You have no portion
of the grace of God; that is, you are dea
titute of it altogether. This word com
monly denotes the part of an inheritance
which falls to one when it is divided.
IT Nor lot. This word means properly a
portion which falls to one when an es-
tate, or when spoil in war is divided into
portions, according to the number of those
who are to be partakers, and the part of
each one is determined by lot The two
words denote emphatically that he was in
no sense a partaker of the favour of God
IT In this matter. Greek, In this word, i. e.
thing. That which is referred to here is
the religion of Christ. He was not a
Christian. It is remarkable that Peter
judged him so soon, and when he had
seen but one act of his. But it was an
act which satisfied him that he was a
stranger to religion. One act may some-
times bring out the whole character; it
may evince the governing motives; it
may show traits of cjiaracter utterly in-
consistent with true religion; and then it
is as certain a criterion as any long series
of acts. 1i Thy heart. Your affections, or
ffoverning motives ; your principle of con-
duct. Comp. 2 Kings x. 15. You love
gold and popularity, and not the gospe?
for what it is. There is no evidence here
that Peter saw this in a miracu^pus man-
ner, or by any supernatural influence. It
was apparent and p'ain, that Simon was
not influenced by the pure, disinterested
motives of the gospel, but by the love of
power and of the world. IT In the siijhl
of God. That is, God sees or judges that
your heart is not sincere and pure. — No
external profession is acceptable without
the heart. Reader, is your heart right
with God ? Are your motives ))ure ; and
does God see there the exercise o^' holy
Sincere, and benevolent affections towards
him? God knows the motives: and wit\
1-38
THL aCIS.
[A. D. 5 J
22 Kcpei.t th;refbre of this thy
wickedness; and pray God, if" per-
naps the thought of thine heart may
DC forgiven tnee :
a U?.Q.4.27. 2Tim.2.25. •
uaerrii.g cerlainty he will judge; and
uith unerring justice he will fix our
dooru, according to ihe atrections of the
heart
22. Rej)ent, therefore. Here we may
remark, (1-) That Simon was at this time
an unconverted sinner. (2.) That the
ix>minand was given to him as such.
(3.) That he was required iodo the thing:
net to wait or seek merely, but actuafly
to re{)ent. (4.) That this was to be the
first step in his conversion. He was not
even directed to pra^y first , but his first
mdispen.-iable work was to repent, that is,
to exercise proper sorrow for this sin, and
to abandon his plan or principle of action.
And this shows, (1.) That all sinners are
to be exhorted to repent, as their first
work. They are not to be told to vMit,
and read, and pray, in the expectation
that repentance will be ^tren them. With
such helps as they can obtain, they are to
do the thing. (2.) Prayer will not be ac-
ceptable, or heard, unless the sinner comes
repenting, that is, unless he regrets his
ein, and desires to forsake it. Then, and
then only, will he be heard. When he
comes loving his sins, and resolving still
to practise them, God will not hear him.
When he comes desirous of forsaking
them, grieved that he is guilty, and feel-
ing his need of help, God will hear his
prayer. See Isa. i. In. Mic. iii. 4. Prov.
i. 28. Ps. Ixvi. 18. H And pray (Jod.
f laving a desire to forsake the sin, and to
be pardoned, then p^y to God to forgive.
[t woulu be absurd to ask forgiveness
until a nnn fblt his need of it. This
Bhows that a sinner ought to pray, and
hew he ought to do it. It sliould be with
a desire and purpose tf) forsake sin, and
in that state of mind God will hear the
prayer. Coinp. Dan. iv. 27. IF If perhaps.
There v^ no certainty that God would
^orgive him ; nor is there any evidence
either that Simon prayed, or that he was
forgiven.— This direction of Peter pre-
eents another imiKjrlaiit principle in re-
gard to the condu* I of sinners. They are
to be directed to repent, not because they
ave the iiromise of (ifrgiveness, and not
because they h>]>e to be fi)rgiven, but he-
eauflc sin is n i^renf evil, and because it is
rifrht and prnper th.-il ihev should repent,
whctlier they are (.ircivoii or tH)t. That
is In lie l«n l(» lite novereigii mercy of
23 i'or I perceive that thou arl
in the gall of bitterness, * and in
the bond ' of iniquity.
b Jer.4.13. Heb.12.15.
Ita.2d.22.
c Ps. 116.16. Prov.5,
God. They are to repent of sin, and—
then they are to feel, not that they hav«
any claim on God, but that they are de-
pendent on him, and must be saved or
lost at his will. They are not to sup{x»e
that their tears will purchase (brgivenesa,
but that they lie at the foot of mercy, and
that there ishope — not certainty— thatGc<i
will forgive. The language of the hum-
bled sinner is.
" Perhaps he will admit my plea.
Perhaps will hear iny prayer ;
But if I perish I will pray,
And porish only there.
" I can but perish if I go,
I am resolv'd to try,
For if I stay away, I know
1 shall for ever die."
IT The thought, &c. Your purpose, oi
wish. Thoughts may be, therefore, evil,
and need forgiveness. It is not open sin
only that needs to be pardoned ; it is the
secret purpose of the soul.
23. For' I perceive. That is, by the act
which he had done. His offer had shown
a state of mind that was wholly incon-
sistent with true religion. One single sin
mny as certainly show that there is no
true piety as many acts of iniquity. It
may be so decided, so malignant, so utterly
inconsistent with just views, as at once to
determine what the character is. The sin
of Simon was of this character. Peter
here does not appear to have claimed
the power of judging the heart; but he
judged, as all other men would, by the
act. H In the gall. This word denotes
properly bde, or that bitter, yellowish-
green fluid that is secreted in the liver.
Hence it means any thing very bitter,
and also any bad passion of the mind, aa
anger, malice, &c. We speak o( bdternest
of mind, &c. IT Of bitterness. This is a
Hebraism ; the usual mode of expressing
the superlative, and means excessive bitter'
7iess. The phrase is used respecting tdo-
latry (Deut. xxix. 18), "Lest there should
be among vou a root that bearelh gall and
wormwoo*!."' A similar expression occuni
in Heb xii. If), " Lest any root of bitter-
ness springing up, trouble you," Are. Sin
is thus represented as a bitter or jioigonoui
thing! a tiling not only unjiUasant in its
conKe(|uences, but ruinous in its charac.
ter, as a poisonous })lant would bo in Ifil
niidtit o'-dhfi'- plants. J»r '. 19. " It ia til
\. D. 33.]
CHAP'iEU Viij
139
24 Then answered Simon, and
said, Pray * ye to the Lord for me,
thit none of these things which ye
aave spoken come upon me.
25 And they, when they had tes-
tified and preached the word of the
Lord, returned to Jerusalem, and
a Ex.8.8. Nu.21.7. lKi.13.6. Job 42.8. Ja.5.16.
evil and bitter thing that thou hast for-
saken the Lord thy God." iv. 18 Rom. iii.
14, " Whose mouth is full of cursing and
bitterness." Eph. iv. 31. The meaning
here is, that the heart of Simon was full
of dreadful, malignant sin. IT Bond of
iniquity. Or, that thou art bound by ini-
quity. That is, that it has the rule over
you, and birids you as a slave. Sin is
often thus represented as bondage and
captivity. Sinners are represented as
chained to it, and kept in hard servitude.
Ps. cxvi. 16 Prov. v. 22, "He shall be
holden with the cords of his sins." Rom.
vii. 23, 24. These expressions prove con-
clusively that Simon was a stranger to
religion.
24. Pray ye, &c. Here remark, (1.)
That Simon was directed to pray for him-
self (v«r. 22), but he had no disposition to
do that. Sinners will often ask others to
oray for them, when they are too proud,
or too nruch in love with sin, to pray for
themselves. (2.) The main thing that
Peter wished to impress on him was a
sense of his sin. Simon did not regard
this, but looked only to the punishment.
He was terrified and alarmed ; and he
sought to avoid future punishment ; but
he had no alarm about his sins. So it is
often with sinners. So it was with j^^i-
raoh (Ex. viii. 28. 32), and with JeroltOTmi
(1 Kings xiii. 6). And so sinners often
quiet their own consciences by asking
ministers and Christian friends to f>ray for
them, wh.le they&XlW purpose to persevere
in iniquity. If men expect to be saved,
they must pray /or themselves ; and pray
not chiefly to be freed from punishment,
but from the sin which deserves hell. —
This is all that we hear of Simon in the
Vevv Testament; and the probability is,
that, like many other sinners, he did not
pray for himself but continued to live in
the gal) of bitterness, and died in the
bond of iniquity. The testimony of an-
tiquity is decif.ed on that point. See
Note, ver. 9.
25. Li many villages, <fec. They went
at first directly to the city of Samaria. On
their return to Jerusalem, they travelled
nooro at leisure, and preached in the vil-
preached the gospel in many vil-
lages of the Samaritans.
26 And the angel of the Lord
spake unto Philip, saying, Arise,
and go toward the south, unto tha
way that goeth down from Jerusa-
lem unto Gaza ^ which is desert
b Jo3.15.47.
lages also — a good example for the mini*-
tors of the gospel, and for all Christians,
when travelling from place to place. —
The reason why they returned to Jeru-
salem, and made that their permanent
abode, might have been, that it was im-
portant to bear witness to the resurrection
of Christ in the very city where he had
been crucified, and where his resurrec-
tion had occurred. If the doctrine was
established there, it would be more easy
to establish it elsewhere.
26. Aiid tlie angel of the Lord. The
word angel is used in the Scriptures in a
great variety of significations. See Note,
Matt. i. 20. Here it has been supposed by
some to mean literally a celestial messen-
ger sent from God ; othei-s have supposed
that it means a dream, others a vision, &c.
The word properly means a messenger ;
and all that it can be shown to signify
here is, that the Lord sent a message to
Philip of this kind. It is most probable,
I think, that the passage means that God
communicated the message by his Spirit;
for in ver. 29, 39, it is expressly said that
the Spirit spake to Philip, &c. Thus in
Acts xvi. 7, the Spirit is said to have for
bidden Paul to preach in Bythinia ; and
in ver. 9, the message on the subject i.s
said to have been conveyed in a vision
There is no absurdity, however, in sup
posing that an angel literally was employ
ed to communicate this message to Philip-
See Heb. i. 14. Gen. xix. 1 ; xxii. 11. Judg
vi. 12. 11 Spake unto Philip. Comp. Malt,
ii. 13. IT Arise. See Note, Luke xv. 18
IT And go., &c. Philip had been employed
in Samaria. As God now intended to
send the gospel to another place, he gave
a special direction to Philip to go and
convey it. It is evident that God design-
ed the conversion oi i\\is eunuch; and the
direction to Philip shows how he accom-
plishes his designs. Tt is not by miracle,
j but by the use of means. It is not by di-
rect power withcut truth, but it is by e
message fitted to the end. The salvation
of a single sinner is an object worthy the
attention of God. When such a ainrier n
converted, it is because God forms a plan.
or purpose to do it. When it is done he
140
THE ACTS.
[A. b. 33
ii7 And he arose and went: and,
behold, a man of Ethiopia, " an
'' eunuch of great authority under
Candace queen of the Ethiopians,
a Ze?h.3.10. 6 Iii».5«.3-5.
mchnes his servants to labour; he directs
sheir labours ; he leads his ministers ; and
he prepares tiie way (ver. 28) for the re-
ception of the truth, f Toivard the south.
That is, south of Samaria, where Philip
was then labouring. If Unto Gaza. Gaza,
or AzzAH (Gen. x. 19), was a city of ^the
Philistines, given by Joshua to Jutiah
'Josh. XV. 47. 1 Sam. vi. 17). It was one
of the fve princnal cities of the Philis-
tines, it was ibniierly a large place; was
situated on an eminence, and commanded
a beautiful prospect. It was in this place
that Samson took away the gates of the
city, and bore them offi Judg. xvi 2, 3. It
was near Askelon, about sixty miles
southwest from Jerusalem. U Which is
desert. This may refer either to the way
or to the plarfi.. The natural construction
is the latter. In explanation of this, it is
to be observed that there were two towns
of that name, Old and New Gaza. The
oropfief Zepha-niah (ii. 4) said that Gaza
shr)iild be /orsaAen, i. e. destroyed. "This
was partly accomplished by Alexander ihe
Great. (Jos. .AntKj. o. xi. ch. viii. ^ 3, 4 ; b.
xiii. ch. xiii. $ 3.) Another town was after-
wards huiliof the same name, but at some
distance from the former; and Old Gaza
was abandoned to desolation. Strabo men-
tions 'Gaza the desert,' and Diodorus Sicu-
lus speaks of 'Oid Gaza.' " {Robin. Cal-
met.) Some have supposed, however, that
Luke refers h«;re to the road leading to
Gaza, as being desolate and uninhabited.
But I regard the former interpretation
as most natural and obvious. " In this
place, in 1823, the American missiona-
ries, Messrs. Fisk and King, found Gaza,
a town built of stone, making a very mean
appearance, and containing about five
thou.9and inhabitants." (Hall on ihe
A ris.)
27. A man of Ethiopia. Gaza was near
the confines between Palestine and Egypt.
It was in the direct road from Jerusalem
Ui Kcypt- Ethiopia Mas one of the great
Kingdoms of Africa, part of which is novv
railed Abyssinia. It is frequently men-
tioned in Scripture under the name of
Cnsh. But Citsh com|irehended a much
larger region, including thesoutJiern part
of Arabia, and even snmeliines the coiui-
tries adjacent to the Tigris and Hnphra-
tes. Kihiopia proper lay south of Kgypt,
on the Nile, and wan bounded north by
who had iht cl arg« of all her trea-
sure, and had come * to Jerusalerr
for to worship,
28 Was returning; and, sitting
Egypt, that is, by the cataracts near Sy
ene; east by the Red sea, and perhsj*
part by the Indian Ocean ; south by un-
Icnown regions in the interior of Africa ;
and west by Lybia and the deserts. I^
comprehended the moderii kingdoms oi
Nubia or Sennaar, and Abyssinia. The
chief city m it was the ancient Meroe,
situated on the island or tract of the same
name, between the Nile and Ashtaboras,
not far from the modern Shendi. {Robin-
son's Calntet.) V An eunuch, &c. See
Note, Matt. xix. 12. Eunuchs were com-
monly employed in attendance on the fe-
males of the harem ; but the word is often
used to denote any confidential officer, or
counsellor of state. It is evidently so used
here. ^ O/artat autlioritt/. Of high rank;
an officer of the court. It is clear from
what follows that this man was a Jew.
But it is known that Jews were often
raised to posts of high honour and distinc-
tion in foreign courts, as in the case of
Joseph in Egypt, and of Daniel ii^Baby-
lon. 1^ Under Candace, &c. Candace is
said to nave been the common name of
the qneens of Ethiopia, as Pharaoh was
of the sovereigns of Egypt. This is ex-
pressly stated by Pliny. ("Nat. Hist. vii. 29.;
His words are, "The edifices of the city
were few; a woman reigned there of the
nameof Cand.-vce, which name had been
transmitted to these queens for many
years." Strabo mentions also a (luoen of
Eyuopia of the name of Candace. Speak
inPbf an insurrection against the Romans,
he says, "Among these were the oflicers
ofqueenCANUACF), who in our days reign-
ed over the Ethiopian.s." As this could
not have been the Candace mentioned
here, it is plain that the name was com-
mon to these queens — a sort of royal title.
She was probably (pieen of Meroe, an
important part of Ethiopia. (Bruce's Tra-
vels, vol. ii. p. 4'3\— Clarke.) ^ Who had
Ihe charge, Arc. The treasurer was an
officer o? high trust and responsibility
H And had come, Ac. This proves that
he was a Jew, or at least a Jevvi.'^h prose-
lyte. It was customary for the Jews in
foreign lands, as far as practicable, to at-
teni! the great feasts at Jerusalem. H«
had gone up to attend the Passover, &c
See Note, ch. ii. 6.
28. And sittinf! in his Chariot. His car
riape: his vehicle The '<>rra of the cat
V D. 33. j
CHAPTER VIII.
41
in his cliariot, read Esaias the pro-
phet.
29 Then « the Spirit said unto
a Isa.65.21 Ho3.6.3.
riage is not known. In some instances
the carriages of the ancients were placed
on wheels ; in others, were borne on poles
in the form of a litter or palanquin, by
men, or mules, or horses. (See Calmet,
art. Chariot..) H Reading Esaias, &c.
Lsaiah. Reading doubtless the transla-
tion of Isaiah called the Septuagint. This
translation was made i-n Egypt, for the
special use of the Jews in Alexandria and
throughout Egypt, and was that which
was commonly used. Why he was reading
the Scriptures, and especially this prophet,
is not certainly known. It is morally cer-
tain, however, that he was in Judea at
the time of the crucifixion and resurrec-
tion of Jesus : that he had heard much
of him; that this would be a subject of
discussion ; and it was natural for him, in
returning, to look at the prophecies re-
specting the Messiah, perhaps either to
meditate on them as a suitable subject of
inquiry and thought, or perhaps to exa-
mine the claims of Jesus of Nazareth to
this office. The prophecy in Isa. liii. was
so striking, and coincided so clearly with
the character of Jesus, that it was natural
for a candid mind to examine whether he
might not be the person intended by the
prophet. — On this narrative we may re-
mark, (1.) It is a proper and profitable
employment on returning from worship to
examine the sacred Scriptures. (2.) It is
well to be in the habit of reading the
Scriptures when we are on a journey. It
may serve to keep the heart fiom worldly
objects, and secure the affections for God.
(3.) It is well at all times to read the Bi-
ble. It is one of the means of grace. And
it is when we are searching his wdl, that
we obtain light and comfort. The sinner
should examine with a candid mind the
sacred volume. It may be the means of
conducting him in the true path of salva-
tion. (4.) God often gives us light in re-
gard to the meaning of the Bible in unex-
pected modes. How little did this eunuch
sxpect \o be enlightened ir the manner in
which he actually was. Vet God, who
intended to instruct and save him, sent
the living teacher, and opened to him the
sacred "scriptures, and led him to the Sa-
viour. It is probable (ver. 30) that he was
reading it aloud.
29. The Spirit. See Note, ver. 26. The
{t)ly Spirit is here evidently intended.
The 'ijought in Philip's mind is here
Philip, Go near, and join thyself to
this chariot.
S^And Philip ran thither to hirn^
traced to his suggestion. All good
thoughts and designs have the same
origin. IT Join thyself. Join him in his
chariot. Go and sit with him.
30. And Philip ran, &c. Indicating his
haste, and his desire to obey thu sugges-
tions of the Spirit. A thousand difficulties
might have' been started in the mind of
Philip if he had reflected a little. The
eunuch was a stranger; he had the .^^
pearance of a man of rank ; he was en-
gaged in reading ; he might be indisposed
to be interrupted or to converse, &c. But
Philip obeyed without any hesitation the
monitions of the Spirit, and raii to him. —
It is well to follow the frst suggestions
of the Spirit; to yield to the clear indica
tions of duty, and to perform it at once.
Especially in a deed of' benevolence, and
in conversing with others on the subject
of religion, our Jir-ft thoughts are com-
monly safest and best. If we do not fol-
low them, the calculations of avarice, or
fear, or some worldly prudence, are very
apt to come in. VVe become alarmed,
we are afraid of the rich and the great ;
and we suppose that our conversation
and admonitions will be unacceptable. —
We may learn from this case, (1.) To do
our duty at once, without hesitation or
debate. (2.) We shall often be disap-
pointed in regard to subjects of this kind
We shall find candid, humble. Christian
conversation far more acceptable to stran
gers, to the rich, and to the great, than
we commonly suppose. If, as in this case,
they are alone; if we approach thera
kindly ; if we do not rudely and harshly
address them, we shall find most men
willing to talk OJi the subject of religion.
I have conversed with some hundreds ot
persons on the subject of religion, and do
not now recollect but two instances in
which I was rudely treated, and in which
it was not easy to gain a respectful and
kind attention to Christian conversation
IT And heard him read. He was reading
loud — sometimes the best way of impress-
ing truth on the mind in our private read
ing the Scriptures. '!^ And said, &c. Thif*
question, there tnighthave been reason to
fear, would not be kindly received. But
the eunuch's mind was in such a state
that he took no offence from such an in^
quiry, though made by a footman, an(i a
stranger. He doubtless recognised hiw
as a brother Jew.— It is an important
143
THE ACT.S.
, A. D. 33
and heard him read the prophet
Ksaias, and said, Understandest "
'thou what thou readest] ^
31 And he said, How '' caoff ex-
cept some man should guide ' me ]
And he desired Philip that be would
come up and sit with him.
32 The place of the scripture
a >Utt.l3.23,51. Ep^.lT. t Ho. 10. 14. e Pi.25.9.
question to a«k ourselves when we read
the sacred Scriptures.
31. And he said, &c. Thi« was a gene-
ftt. acknowledgment of his need of direc-
lion. It evinced a humble slate of rnind.
It was an acknowledgment, also, origi-
nating pmtebly from this [>articular pas-
fcof^e-wnich he was reading. He did not
understand how it could f>e applied to the
Messiah; how the description of his hu-
miliation and condemnation (ver.33j could
he reconciled to the prevalent ideas of
his l^eing a prince and a conqueror. The
Bame sentiment is expressed by Paul in
Rr>rn. X. 14. The circurastances, the state
of mind in the eunuch, and the result,
strongly remind one of the declaration in
Ps. XXV. y, "The meek will he guide in
judgment, and the meek will he teach his
way." 1i And he denired, &/:. lie was
willing to receive instruction even from
a stranger. — The rich and the great may
often receive valuaiile instruction from a
Btranger, and from a jyxjr, unknown man.
32. 'lliepUire, A:c. Isa. liii. 7, 8. IF lie
vMf led, &Lt:. This quotation is taken lite-
rally frrjm the SeptuaginL It varies very
little from the Hebrew. It has U^en al-
mf>st universally understrxjd that this
place refers to the Messiah; and Philip
expressly applies it to hirn. 'J'he word
" was led" V-r/.i'.) implies that he was
conducted by others; that he W!i« led
Bs a sheep is led to be killed. The
{general idea ia that of meekness and suli-
rnissif/n when he was led to be put to
death; a description that applies in a
very striking manner to the lyjrd Jesus.
IT To the sl/iiighter. To be killed. The
cliaracteristic here recorded is more re-
markable in the sheep than in any other
anirnals. H And like a Inmh dumb, &cr,.
8riH j>alient, unresisting. IT So he openeA
not his moiilh. He fiid not complain, or
murmur; he oflcred no resistance, but
yielded [>atiently U) what was done by
others.
33 fn his humiliation. ThJB varies
from the Hebrew, but is copied exactly
Ojm tfifvHepluagint, showing that he was
readinf^ the Scptuagint. The Hebrew ia
which he read was .his, " He waa
led as a sheep to the slaughter;
and like a lamb dumb before his
shearer, so opened he not his mouth:
33 In his humiliation his judg-
ment was taken away : and who
shall declare his generation? foi
his life is taken from the earth.
"he was taken from prison, and from
judgment." The word rendered " prison"
denotes any kind of detention, or even
oppression. It does not mean, as with us,
to be confined in a prison or jail, but may
mean custody, and be applied to the de-
tention or cu.stody of the Saviour when
his hands were U>und, and he was led to
be tried. Note, Matt, xxvii. 2. It is not
known why the LXX. thus translated the
expression " he was taken from prison,"
(fcc. by "in his humiliation." ic. The
word " from jiriwjn" may mean, as has
been remarked, however, from fjppre$-
sif/n, and this does not differ materially
from humdialum ; and in this sense the
LXX. understfxjd it. The meaning of the
expression in the Septuagint and the Acta
is clear. It denotes that in his state of
oppression and calamity, when he was
destitute of protectors and friends, when
al the lfnj;esl state of his humiliation, and,
thercfijre, most the object of pity, that in
ofldition to f//a/, justice was denied him,
his judgment — a just sentence — was taken
away, or withheld, and he was delivered
to be put to death. His deep humiliation
and friendless state was followed by an
unjust and cruel conrlemnaliori, when no
one would stand forth to plead his cause.
Every circumstance thus goes to dce[)en
the view of his sufferings. H His judg-
ment. Justice, a just sentence, was de-
nied him. and he was cruelly condemned,
IT And v:ho shall declare his generatirm?
The word generatif/n used here, properly
denotes posterity; then an age of man-
kind, comprehending al>out thirty yearn,
rts we speak of this and the next genera-
tion ; then it denotes the men of a particu-
lar age or time. Very various interpro-
tatioriH have been given of this expreBuion.
lyjwth translates it, " h.fl manner of li(«
who would declare?" referring, as h«
supfioses, to the fact that when a pri80i)«r
was condemned and led to execution, it
was customary f^r a proclamation to \m
made by a crier in these words. " Who
ever knows any thing afnuit his inno
cencc, let him come ami der-lare it.
This pnswigo is taken from the Gemars
\. if. 33. J
CHAPTER Vlij.
14?
34 And the eunuch arswered
Philip, and said, I pray ihee, of
of Babylon. (Kennicott as quoted hij
Jj/wlh , The aame Gemara of Baljylon
on lliis paxsage adds, " that, before the
death of Jesus, lhi:s proclamation was
made forty days; but no defence could be
fiiund" — a manifest fixisehood ; and a
8'iory strikingly illustrative of the charac-
ter of the Jewish writings. The Gemara
was written sometime after Christ, per-
haps not far from the year 180 i IjirdneT),
and is a col.ection of commentaries on the
traditional laws of the Jews. Tiiat this
custom existed :3 very probable ; but it is
cerLain that no such thing was done on the
trial of the Saviour. But instances are
wanting where the word "generation"
has this meaning. The Chaldee para-
phra-se translates the passage in Isaiah,
" He shall collect our captivity from in-
firmities and vengeance ; and who can
declare what wonderful things shall \ni
done for us i-n his days ?" Others have
referred this question to his Deity, or di-
vine generation ; intimating that no one
could explain the mystery of his eternal
generation. But the word in the Scrip-
tures hfis no such signification ; and such
a sense would not suit the connexion.
(See Calvin in loco.; Others have rofi'-r-
rod it to his omn spiritual, posteriti/, his
disciples, his family; 'the number of his
friends and followers who could enume-
rate?' {Calvin, Bf.za, &c.) But this as
little suits the connexion. Another sense
which the word has, is to denote the men
of any particular age or time. Matt. xi. 10 ;
xxiii. 36. LuKe xvi. 8, A;c. And it has
been supfKJsed that the question here
means, ' Who can describe the character
and wickedness of the generation when
he shall live — the enormous crime f/f that
age, in pi;!ting him to death ?' This, per-
hafjs, is the most probable interpretation
of the question, for these rea.sons: (\ ) It
i« the most usual signification of the word
(see Schleusner;, and would be it>! obvi-
ous meaning in any other cor..'^;exion.
;2.; It suits the connexion here, for the
prophet imrnedialebj adds as a re/ison for
the fact that no one can describe that
generaliin, that he was put. to death — a
leed r.() enormous, as to make it impossi-
'Je t.r. df-scrihe the wickedness of the pawft-
mi!or. that would do it- This wa.s the
•urn, the crowning act of human guilt —
i deed so enormous as Xf> AcA'y all attempt
if description. The rn order of the Mes-
siah ; tlie f;rucifiTion of the Sfjn of God ;
die killing of the highe«l iiutmcnuer that
whom speakelh Ihe prophet Oiial
of himself, or of some other m in ]
heaven could send, was the conHumma-
tion of all earthly wickedness. 'I'here
was no other deed so enormous that could
be i)erfbrmed ; and there w ere no words
to (ie.sf;ribe this. Ttie same thing is im-
plied in wtiat the Saviour himself said
(^."vlatt. xxiii. 37, 38, and Luke xiii. 31, '.'/o,
xix. 42), "O Jerusalem, Jerusalem," Ac
The idea in these places is, that notwith
standing their sin in killing the prcjjhetn,
and stoning those that had been sent to
them, he would still have been willing to
receive and pardon them, but ior this
enormous act of wickedness in juitting
the Messiah to death — a deed which they
were afjout to accom[)lisli^ and which
should be attended with the destruction
of their state and nation. The Heb- w
i word "declare" (Inn. liii. 8j, means j jo-
I perly to meditate, to tldnk r/, and thf;ii, to
j speak, to declare. It ni(N'uis f)robably in
that place, 'Who can think ofj who can
conceive the enormity of the crimea of
that age, so as fully to publish or df nlaro
them.' 1i For his Life, A,c. This is the
: act of wickedness just referred to — puf-
\ ting the Messiah to death, 'i'he Hebrew
: is, " For he was cut off from Ihe land oi
' the living," i. e. ho was put to death
The expression used in the Act« v\a8
j taken from the Sepluagint, and means
I substantially the same as the Hebrew.
I Wt. Answered Philip. 'V\>Mi\H,addres}'ed
I Philip. 7'he Hebrews often use the word
' answer as synonymous with addressing
i one, whether lie had s[joken or not. H (if
I hini?elf, Ace. This was a natural inquiry
for there was nothing in the t(^xt ilsell
that would determine expressly to whom
the reference was. The ancient Jews
expressly applied ihe passage to the MeH-
siah. Thus the Targurn of Jonathan on
Isa. lii. 13, " Beholrl, my servant shall deal
j prudently," Ac, renders it, "Behold, my
servant, the Messiah, shall be prospered,"
A:c. But we should remember that the
eunuch was probably not deeply versed
in the Scriptures. We should remember,
further, that he had just been at Jerusa-
lem, and that the public mind was agi-
tated about the proceedings of the uanhe-
drirn in putting Jesus of Nazareth, who
claimed \m be the Messiah, to death. It
is by no means improbable that this pas-
sage had been urged as a proof that he
was the Messiah; and that the Jews, tfl
evade the force of it, had mr».intained that
it referred to Isaiah o- Jeremiah — as they
have frnce done. Yel the subject was v
'44
THE ACTS
35 Tlier Philip opene(? his
mouth, and beg-an » at the same
scri^Hure, and * preached anto him
Jesus.
30 And as they wen; on their
way, they came unto a certain wa-
ter: and the eunuch said, See, here
aLu.24.27. ic. 18.28. cc.10.4T.
irnjwrtant and .so difTicult, that it had oc-
cupied the attention of the traveller dur-
ing liis journey ; and his question shows
that he had been deeply pondering the
mqniry whether it coiild refer to Isaiah,
or whether it must have reference to the
Messiah. In this state of suspense Pnd
agitation, when his mind was just fitted
to receive instruction, God sent a messen-
ger to guide him. — He often thus pre-
pares, by his providence, or by a train of
affecting and solemn events, the minds of
men for a reception of the truth ; and then
he sends his messengers to guide the mind
thoughtful and anxious, in the way of
peace and salvation.
35. Opened his mouth. See Matthe%v.
/. 2. II At the same scripture. Taking
this as a text to be illustrated. IT Preached
unto him Jesus. Showed him that Jesus
of Nazareth exactly answered to Uie de-
Bcription of the prophet; and that there-
fore Mie prophet referred to the Messiah,
and that that Messiah was Jesus of Naza-
reth. How far Philip detailed the cir-
cumstances of the life and death of Christ
is unknown. \Vhat follows shows also
that he stated the design of baptism, and
the duty of being baptized.
36. As they went on their way. In their
journey. H A certain water. The expres-
sion used here does not determine whe-
Iher this wis a river, a brook, or a pond
or standing pool. And there are no cir-
cumstances to determine that. It is well
known, however, that there is no large
river, or very considerable stream in this
vicinity. All that is intimated is, that
there was water enough to perform the
rite of baptism, whether that was by
Bjirir/kling, pouring, or imme'^ion. It
miwi be admitted, I think, that there
mighi have been water enough for
either. Grotiun says they came "to a
ftnivfain which was in the neighbour-
fioo*! (tf liethsora, in the Irilie of Juda, at
the I'Aentioth milestone from ^Elia {Jem-,
ialem) to Hebron' This is, however, a
'.radi'ioM taken from Eustbius. The place
A n'jli uh)\Mi. (I'ococke.) T mint doth
\vidfr m.",, Stf. This shows that he had
i>»'.(-u i^wirulcd bv Philin in the nature
[A.D. 35.
hinder me l<
IS water ; what d Dth
be baptized !
37 And Philip said, If'' thou be-
lievest with all thine heart, thou
mayest. And he answered and
said, I ' believe that Jesus Christ
is the Son of God.
d Mar.l6.16.c.S.12. « Jno.Il.27. ICor 12.3. IJuo. Hj.
and design of baptism. It evinces a leer
a purpose at once to give himself to Christ,
to profess his name, and to be dedicated
to his service. H To bt baptized. On the
meaning of the vvf rd baptize, see Note,
Matt. hi. 6.
37. And Picilip said, &c. Tliis was
then stated to be '.he proper qualification
for making a profession of religion. The
terms are, (1.) Faith, that is, a reception
of Jesus as a Saviour; yielding the mind
to the proper influences of the truths of
redemption. See Note, Mark xvi, IG.
(2.) There is required not merely the as-
sent of the understanding, but a surrender
of the heart, the will, the affections, to the
truth of the gospel. As these were the
proper qualifications then, so they are
now. Notliing less is required ; and no-
thing but this can constitute a proper
qualification for the Lord's supper. IT 1
believe, &c. This profession is more than
a professed belief that Jesus was the Mes-
siah. The name C/<n>/ implies that. 'I
believe that Jesus the Messiah' is. &c. In
addition to this, he professed his belief
that he was (he Son of God — showirfg
either tliat he had before supposed that
the Messiah would be the Son of God, or
that Philip had instructed him on that
point. It was natural for Philip in dis^
coursing on the humiliation and poverty
of Jesus, to add also that he sustained n
higher rank of being than a man, and waa
the Son of God. What precise ideas the
eunuch attached to this expression cannot
be now determined. This verse is wan^
ing in a very large number of manuscripts
{Mill), and has been rejected by many
of the ablest critics. It is also omitted in
the Syrisc and Ethiopic versions. It is
not easy to conceive why it has been
omitted in almost all the Greek MSS. un-
less it is sjturicus. If it was not in the
original copy of the Acts, it was probably
inserted by some early transcriber, and
was deemed so important to the connex-
ion, to show ,hat the eunuch was not ad-
mitted hastily to baptism, that it waa af
torwards retained. It contains, howovcr,
an important truth, elsewhere abundantly
tauKhl in the Scriptures, thct faith ie ne-
A. n. 33. J
CHAPTER Vlll.
14S
38 And he commanded the cha-
not to stand still : and they went
down both into the water, both
Philip ard the eunuch ; and he
baptized him.
cessary to a proper profession of reU-
gion.
38. And they went down both into the
water. This passage has been made the
subject of much discussion on the subject
of baptism. It has been adduced in
proof of the necessity of immersion. It is
not proposed to enter into that subject
here. See Note, Matt. iii. 6. It may be
remarked here that the preposition £'?,
translated here " into," does not of neces-
sity mean that. Its meaning would be as
veil expressed by " to" or " unto," or as
we should say, ' they went to the water,'
without meaning to determine whether
they went into it or not. Out of twenty-
^ix significations which Schleusner has
given the word, this is one. John xi. 38,
" Jesus therefore groaning in himselfj
Cometh to (st,-) the grave" — assuredly not
into the grave. Luke xi. 49, " I send them
prophets." Greek, 'I send to Ois) them
nr.)phets' — to them, not into them. Comp.
kom. ii. 4. 1 Cor. xiv. 36. Matt. xii. 41,
" They repented at (iig) the preaching of
Jonas" — not into his preaching. John iv.
5, " Then cometh he to (fi%-) a city of Sa-
maria," that is, near to it, for the context
shows that he had not yet entered into it.
Comp. ver. 6. 8. John xxi. 4, " Jesus stood
on i=ii) the shore," that is, not in, but near
the shore. These passages show that the
word does not necessarily mean that they
entered into the water. But (2.) If it did,
•t does not necessarily follow that the eu-
nuch was immersed. There might be
various ways of baptizing, even after they
iver'e in the water, besides immersing.
Sprinklmg or pouring might be performed
there as well as elsewhere. (3.) It is in-
cumbent on those who maintain that im-
mersion is the 07dy valid mode of baptism,
to prove that this passage cannot possibly
mean any thing else, and that there v)as
no other mode practised by the apostles.
(4.) It would be still incumbent to show
that if this were the common and even
the only mode then, in a warm climate,
(fee. that it is indispensable that this mode
ehould be practised every where else.
No such positive command can be ad-
duced. And it follows, therefore, that it
cannot be proved that immersion is the
only lawful mode of baptism. See No*^,
Matt iii. 6.
N
39 And when they were come up
out of the water, the Spirit of the
Lord " caught away Philip, that the
eunuch saw him no more : and he
went on his way rejoicing.*
a lKi.I?.12. Eze.3.12,I4. b Fs.I19.14,lIl.
39. Out of the water, {Ik.) This preposp
tion stands opposed to li^, " into ;" and sj
that may mean to, so this may mean from,
if that means into, this means here out of
IT The Spirit of the Lord. See ver. 29
The Spirit had suggested to Philip to go
to meet the eunuch and the same Spirit,
now that he had fulfilled the design of
his going there, diiected his departure.
IT Caught away. This phrase has been
usually understood of a forcible or mira-
culous removal of Philip to some other
place. Some have even supposed that
he was borne through the air by an angel.
(See even Doddridge.) To such foolish
interpretations have many expositors been
led. The meaning is, clearly, that the
Spirit, who had directed Philip to go near
the eunuch, now removed him in a simi
lar manner. That this is the -meaning is
clear, (1.) Because it accounts for all that
occurred. It is not wise to suppose the
existence of a miracle, except where the
effect cannot otherwise be accounted for,
and except where there is a plain state-
ment that there was a miracle. (2.) The
word "caught away" {'y.^7rx<rs) does not
•imply that there was a miracle. The
word properly means to seize and bear
away any thing violently, without the
consent of the ov/ner, as robbers and
plunderers do. Then it signifies to remove
any thing in a forcible manner ; to make
use of strength or power to remove it
Acts xxiii. 10. Matt xiii. 19. John x. 28,
2 Cor. xii. 2, 4, &c. In rjo case does it ever
denote that a miracle is performed. And
all that can be signified here is, that the
Spirit strongly admonished Philip to go to
some other place ; that he so forcibly cr
vividly suggested the duty to his mind, as
to tear him away, as it were, from the so
ciety of the eunuch. He had been deeply
interested in tlie case. He would have
found pleasure in continuing the journey
with him. But the strong convictions of
duty urged by the Holy Spirit, impelled
him, as it were, to break off this new and
interesting acquaintanceship, and to go to
some other place. The purpose for which
he was sent, to instruct and baptize the
ennuch, was accomplished, and now he
was called to some other field of labour.—
A similar instance of interpretation has
been considered in the Notes on Matt
146
THfi ACTS,
A. D. aj
40 Bnt Philip was found at
Azotus . and passing through, he
IV. 5. IT And he v)€nt on his way rejoicing.
His mind was enlightened on a perplex-
mg passage of Scripfure. He was satis-
fied respecting the Messiah. He was
baptized ; and he experienced that which
all feel who embrace the Saviour and are
baptized, 70//. It was joy resulting from
!he fact "that he was reconciled to God ;
and a joy, the natural effect of having
done his duty prompliij, in making a pro-
fession of religion. — If we wish happiness,
if we \vouid avoid clouds and gloom, we
shall do our duty at once. If vve delay
till to-morrow what vve ought to do to-
day, we may expect to be troubled with
melancholy thoughts. If vve find peace,
it will be in doing promptly jusf. that
which God requires at our hands. — This
is the last that we hear of this man. Some
have supposed that this eunuch carried
the gospel to Ethiopia, and preached it
tiiere. But there is strong evidence to
believe that the gospel was not preached
there successfully until about the year
330, when it was introduced by Frumen-
tius, sent to Abyssinia for that purpose by
Athanaspjs, bishop of Alexandria. — From
this-narrative we may learn, (1.) That God
often prepares the mind to receive the
truth. (2.) That this takco place some-
times with the great and the noble, as
well as the [>oor and obscure. (3.) We
should study the Scriptures. It is the
way in which God usually directs the
mind in the truths of religion. (4.) They
who read the Bible with candour and
care, may expect that God will, in some
mode, guide them into the truth. It will
often be in a way which they least ex-
pect ; but they need not be afraid of be-
ing left to darkness or error. (5.) We
should be ready at all times to speak to
Binners. God often prepares their minds,
as he did that of the eunuch, to receive
the truth. (G.) We should not be afraid
of the great, the rich, or of strangers. God
often jircparcs their minds to receive the
truth ; and we may find a man willing to
hear of the Saviour where vve least ex-
jKiCtcd it. (7.) Wo should do our duty
in this respect, as Philip did, promjitly.
We should not delay or hesitate; but
ehould at once do that which we believe
\a in accordance with the will of God.
Soe Y». cxix. f.O.
40. Bui Philip vxis found. Tliat is, he
came to Azotus, or he was not heard of
until he reached Azotus. The word is
oft<in UJ»ed in (hia tenBe. See 1 Chron.
preached ki all the cities, till hj
came to Cesarea.
xxix. 17, margin. 2 Chron. xxix. 29, mtv^
gin. Gen. ii 20. See also Luke xvii. 18.
Rom. vii. 10. In all these places the wonJ
is used in the seuKe of to be, or to be pre
itenl. It does not mean hero that there
was any miracle in the case, but that Phi-
lip, after leaving the eunuch, came to or
was in Azotus. IT Azotus. This is the
Greek name of the city which by the
Hebrews was called Ashdod. It was ono
of the cities which were not taken by Jo
shua, and which remained in the posses-
sion of the Philistines. It was to this
place that the ark of God was sent when
it was taken by the Philistines from the
Israelites ; and here Dagon was cast dowTi
before it.' 1 Sam. v. 2, 3. Uzziah, king of
Judah, broke down its wall, and built
cities or watch-towers around it. 2 Chron.
XX vi. 6. It was a place of great strength
and consequence. It was distant about
thirty miles from Gaza. It was situated
on the coast of the Mediterranean, and
was a seaport. The distance which Phi-
lip had to travel, therefore, was not very
great, and as Azotus lay almost directly
north of Gaza, it shows that in order to
reach it, he must have parted from the
eunuch, vvho.se route was almost directly
south of Gaza. It is at present inhabited
by Arabs chiefly, and is by them called
Mezdel. Dr. Wittman describes it at pre-
sent as being entered by two small galea
In passing through it, he saw several
fragments of columns, capitals, &c. In the
centre of the town is a handsome mosque
with a minaret. The surrounding coun»
try is represented as remarkably verdasi'
and beautiful. In the neighbourhood
there stands an abundance of fine old
olive-trees, and the region around it is fer-
tile: If He preached in all the cities. Joj>
pa, Lydda, Askalon, Arimathea, &:c. lying
along the coast of the Mediterranean.
IT Cesarea. This city was formerly called
Strato\'i Tower. It is situated on the
coast of the Mediterranean, at the mouth
of a small river, and has a fine harbour
It is thirty-six miles south of Acre, and
about sixty-two northwest of Jerusalem,
and about the same distance northeaal
of Azotus. This city is supposed by eotatt
to be the Iluzor mentioned in Josh xi. 1
It was rebuilt by Herod the Great, and
named ("(csarca in honour of Augu«tul
CVsar. The city was dedicated to him'
the seaport was called Sebaste, the Greek
word for Augustus. It was aiiorned wilk
roost splendid houses; aiid th*» teirple ol
A.D. 33,1
CHAPTER IX.
14?
CHAPTER IX.
ND Saul, yet " breathing out
- threatenings and slaughter
ac.8.3. Ga.1.13.
Caesar was erected by Herod over-against
the mouth of the haven, in which was
placed the statue of the Roman emperor.
It became the seat of the Roman gover-
nor while Judea was a Roman province.
Acts xxiii. 33; xxv. 6. 13. Philip after-
wards resided at this place. See Acts
xxi. 8, 9. Cesarea at present is inhabited
only by jackals and beasts of prey. " Per-
haps," says Dr.Clarke, "there has not been
in the history of the world an example of
any city that in so short a space of time
rose to such an extraordinary height of
splendour as did this of Cesarea ; or that
exhibits a more awful contrast to its for-
mer magnificence, by the present desolate
appearance of its ruins. Not a single in-
habitant remains. Of its gorgeous pala-
ces and temples, enriched with the choic-
est works of art, scarcely a trace can be
discerned. Within the space often years
after laying the foundation, from an ob-
scure fortress, it became the most flourish-
ing and celebrated city of all Syria." Now
It is in utter desolation. (See Robinson's
Calraet, Art. Ccsmrea.)
CHAPTER IX.
This chapter commences a very impor-
tant part of the Acts of the Apostles — the
conversion and labours of Saul of Tarsus.
The remainder of the book is chiefly oc-
cupied with an account of his labours and
trials in the establishment of churches,
and in spreading the gospel through the
Gentile world. As the fact that the gos-
pel v.'aa to be thus preached to the Gen-
hles was a very important fact, and as the
toils of the apostle Paul and his feliow-
labourers for this purpose were of an ex-
ceedingly interesting character, it was
desirable to preserve an authentic record
of those labours; and that record we
have in the remainder of this book. _
1. And Smd. Note, ch. vii. 58 ; viii. 3.
He had been engaged before in persecut-
ing the Christians, but he now sought op-
portunity to gratify his insatiable desire
on a larger scale. IT Yet breathing. Not
satisfied with what he had done. ch. viii.
3. The word breathing out is expressive
often of any deep, agitating emotion as
we then breathe rapidly and violently. It
s thus expressive of violent anger. The
emotion is absorbing, agitating, exhaust-
mg, and demands a more rapid circula-
tion of blood to supply the exhausted
vitality, und this demands a; nereased
against the disciples of the. Lord
v/ent unto the high-priest,
2 And desired of him letters tc
supply of oxygen, or vital air, which leads
to the increased action of the lungs. The
word is often used in this sense in the
classics. {Schleusner.) It is a favourite
expression with Homer. Euripides haa
the same expression; "Breathing out fire
and slaughter." So Theocritus; "They
came unto the assembly breathing mutual
slaughter." Idyll, xxii. 82. IF Threatening.
Denunciation ; threatening them with
every breath — the action oi a man vio-
lently enraged, and who was bent on
vengeance. It denotes also intense acti-
vity and energy in persecution. IT Slaugh-
ter. Murder. Intensely desiring to put
to death as many Christians as possible.
He rejoiced in their death, and joined in
condemning them. Acts xxvi. 10, 11. From
this latter place it seems that he had been
concerned in putting many of them to
death. IF 2%e disciples of the Lord.
Against Christians. ^ Went unto the high'
priest. Note, Matt. ii. 4. The letters
were written and signed in the name,
and by the authority of the sanhedrim, oi
great council of the nation. The high
priest did it as president of that council
See ver. 14, and ch. xxii. 5. The high-
priest of that time was Theophilus, son
of Ananus, who had been appointed a
the feast of Pentecost, A. D. 37, by Vitel-
lius, the Roman governoi His brother
Jonathan had been removed from that
ofiice the same year. {Kuinod.)
2. And desired of him. This shows the
intensity of his wish to persecute tho
Christians, that he was willing to ask foi
such an employment. IT Letters. Epistles,
implying a commission to bring them to
Jerusalem for trial and punishment. From
this it seems that the sanhedrim at Jeru-
salem claimed jurisdiction over all syna
gogues every where. T^ey claimed the
authority of regulating every where the
Jewish religion. H To Damascus. This
was a celebrated city of Syria, and lone
the capital of a kingdom of "that name. I
is situated in a delightful region abou
one hundred and twenty miles northeast
of Jerusalem, and about one hundred and
ninety miles southeast of Antioch. It is
in the midst of an extensive plain, abound
ing with cypress and palm-trees, and ey*
tremely fertile. It is watered by the ri'^
Barrady, ancienrfy called Abana. 2 Kings
V. 12. About five miles from the city is
? place called tho ' meeting of iJie vva
us
THE ACTS.
f A. D. 33
Damaschs to the synagogues, that,
if he found uny of ' this way, whe-
ther they were men or women, he
» or, the way.
tcrs," -Ahere the Barrady is joined by an-
other river, and thence is divided by art
into several streams that flow through the
plain. These streams, six or seven in
number, are conveyed to water the or-
chards, farms, &c. and give to the vvhoUi
fec-ene a very picturesque appearance.
The city, situated in a delightful climate,
"n a fertile country, is perhaps among the
most pleasant in the world. It is called
by the Orientals themselves the paradise
on earth. This city is mentioned often in
the Old Testament. It was a city in the
time of Abraham. Gen. xv. 2. By whom it
was founded is unknown. It vvis taken and
garrisoned by David, A. M. 2992. 2 Sam.
viri. 6. 1 Chron. xviii. 6. It is subsequently
^ riiontioned as sustaining very important
^ parts in the conflicts of the Jews with Syria.
2 Kings xiv. 25 ; xvi. 5. Isa. ix. 11. It was
taken by the Romans, A. M. 3939, or
about sixty years before Christ ; in whose
jxjssession it was when Saul went there.
It was conquered by the Saracens, A. D.
713. About the year 1250 it was taken
by the Christians in the crusades, and was
captured A. D. 1517, by Selim, and has
been since under the Ottoman emperors.
The Arabians call this city Damasch, or
Demesch, or Schams. It is one of the most
commercial cities in the Ottoman empire,
and is distinguished also for manufactures,
particularly for steel, hence called Damas-
cus stool. The population is estimated by
Ali Bey at two hundred thousand ; Vol-
ney states it at eighty thousand ; liassel,
at one hundred thousand. Al)out twenty
thousand are Maronites of the Catholic
church, five thousand Greeks, and one
thousand are Jews. The road from Jeru-
Balem to Damascus lies between two
mountains, not above a hundred paces
distant from each other; both are round
lit the bottom, and terminate in a point,
rha nearest the great road is called
Corah, the star, in memory of the dazzling
light which is hero said to have appeared
to Saul. IT 1\) the si/nagognes. Note,
Matt. iv. 23. T'he Jews were scattered
nilo nearly all the regions surrounding
Judea; and it ).i natural to sup|Kjse that
many of I hem would be found in Damas-
KJosephuu assures us that ten thou-
d were massacred there in one hour;
Hiid !if ano-!her time oighforn thousand,
ivitii their V.1VC9 and children. {Jewish
War. h. ii. ch. xx. 6 2; b vii ch. viii. t '.'.) |
might bring them hound unto.lera-
& to
sal em.
3 And • as he journeyed, he camr
a lCor.15.8.
See Notes, Acts ii. 9 — 11. By whom th«
gospel was preached there, or how they
had been converted to Christianity, is un-
known. The presumption is, that some
of those who had been converted on the
day of Pentecost, had carried the gospel
to Syria. IT That if, &c. It would seem
that it was not certainly Jcnown that there
were any Christians there. It was pre-
sumed that there were; and probably
there was a report of that kind. U Of
this way. Of this way or mode of life ;
of this kind of opinions and conduct; that
is, any Christians. IF He might bring them,
&c. To be tried. The sanhedrim at Je-
rusalem claimed jurisdiction over reli-
gious opinions ; and their authority would
naturally be respected by foreign Jews.
i). A7ul as he journeyed. On his way ,
or while ho was travelling. The place
where this occurred is not luiown. Tja-
dition has fixed it at the mountain now
called Cocab. See Note, on ver. 2. All
that we know of it is that it was near to
Damascus. IT And suddenly. Like a
flash of lightning. IT There shined round
about hitn, &c. The language which is
expressed here would be used in describ-
ing a flash of lightning. Many critica
have supposed that God made use O'f a
sudden flash to arrest Paul, and that he
was thus alarmed and brought to reflec
tion. That God viighl make use of such
a means cannot be denied. But to this
supposition in this case there are some
unanswerable objections. (1.) It was de-
clar'^d to be the appearance of the Lord
Jesus; ver. 27, "Barnabas declared unto
them how thavhe had seen the Lord in
the way.'' 1 Cor. xv. 8, "And last of all
he was seen of me also." 1 Cor. ix. Ij
" Have 1 not seen Jesus Chri.=<t our Lord V
(2.) Those who were with Saul saw the
light, but did not hear the voice. Act*
xxii. 9. See Note. This is incredibly on
the supposition that it was a flash of li'ght
ning near them. (3.) It was manifestly
regarded as a message to Saul. The li^hi
appeared, and the voice spake to hi"^
The others did net even hear the addrciss
Be.'iides, (4.) It was as erusy for Jesus to
appear in a supernatural manner, as to
ajijtcar amidst thunder and lightning.
That tlio Lord Jesus appeared, is dis
liiurtly nflirmpd. And we shall see thai
it is probable that he would appear in ■
supernatural manner
A D. 33.]
CHAPTER IX.
14 <
near Damascus ; and suddenly there
shined round about him a light from
heaven :
4 And he fell to the earth, and
In order to understand this, it may be
necessary to make the following remarks :
(1.) God was accustomed to appear to the
Jews in a cloud ; in a pillar of smoke, or
of fire ; in that peculiar splendour which
they denominated the Shechinak. In this
wav he went before them into the land
of Canaan. Ex. xiii. 21, 22. Comp. Isa. iv.
5, 6. This appearance or visible mani-
festation they called the glory of Jeho-
vah. Isa. vi. 1—4. Ex. xvi. 7, "In the
morning ye shall see the glory of the
Lord." 10. Lev. ix. 23. Num. xiv. 10; xvi.
19. 42 ; xxiv. 16. 1 Kings viii. 11. Ezek. x.
4. Note, Luke ii. U " The glory of the
Lord shone round about tuem.* {2.) The
Lord Jesus, in his transfiguration on the
mount, had been encompassed with that
glory. Notes, Matt. xvii. 1—5. (3.) He
nad spoken of similar glory as pertaining
to him; as that which he had been in-
vested with before his incarnation ; and
to which he would return. John xvii. 5,
"And now, Father, glorify thou me, &c.
with the glory which I had with thee be-
fore the world was." Matt. xxv. 31,
"The Son of man shall come in his
glory." Comp. Matt. xvi. 27 ; xix. 28. To
(his glory he had returned when he left
the earth. .''4.) It is a sentiment which
cannot be shown to be incorrect, that the
various appearances of " the angel of Je-
hovah," and of Jehovah, mentioned in the
Old Testament, were appearances of the
Messiah ; the God who should be incar-
nate ; the peculiar protector of his people.
See Isa. vi. comp. with John xii. 41.
(5.) If the Lord Jesus appeared to Saul,
it w ould be in this manner. It would be
in his appropriate glory and honour, as
the ascended Messiah. That he did ap-
pear is expressly affirmed. (6.) This was
271 occasion when, if ever, such an appear-
ance was proper. The design was to con-
vert an infuriated persecutor, and to make
him an apostle. To do this it was neces-
sary that he should see the Lord Jesus.
1 Cor. ix. 1, 2. The design was further
to make him an eminent instrument in
carrying the gospel to the Gentiles. A
eignal miracle ; a demonstration that he
was invested with his appropriate glory
(John xvii. 5) ; a calling up a new witness
to the fact of his resurrection, and his
solemn investment with glory in the hea-
vens, seemed to be required in thus call-
ing a violent persecutor to be an apostle
N?
heard a voice saying unto him,
Saul, Saul, why perseeutest thou
meT*
5 And he said. Who art thou,
a Mitt.25.40,45.
and friend. (7.) We are to regard thii
appearance, therefore, as the reappear-
ance of the Shechinah, the Son of Gort
invested with appropriate glory, appear-
ing to convince an enemy of 1 is ascen-
sion, and to change him from a foe to a
friend. ^
It has been objected that as the Lore
Jesus had ascended to heaven, that it
cannot be presumed that his body would
return to the earth again. To this we
may reply, that the New Testament has
thrown no light on this. Perhaps it is not
necessary to suppose that his body re-
turned, but that he made such a visible
manifestation of himself as to convince
Saul that he was the Messiah. ^ From
heaven. From above ; from the sky. In
Acts xxvi. 13, Paul says that the light was
above the brightness of the sun at mid-
day.
4. And he fell to the earth. He was as-
tonished and overcome by the sudden
flash of light. There is a remarkable
similarity betvveen wltf|toccurred here,
and what is recorded o^Vaniel in regard
to the visions which he saw. Dan. viii. 17.
Also Dan. x. 8, "Therefore I was left
alone, and saw this great vision; and
there remained no strength in me, for my
comeliness (vigour) was turned into cor-
ruption, and I retained no strength." The
effect was such as to overpower the body.
IF And -heard a voice. The whole com-
pany heard a voice (ver. 7), but did nol
distinguish \y as addressed particularly to
Saul. He heard it speaking to himself.
IT Saying unto him, &c. This shows that it
was noi thunder, as many have supposed.
It was a distinct articulation or utterance,
addressing him by name. IF Saul, Soul.
A mode of address that is emphatic. The
repetition of the narnewould fix his at-
tention. Thus Jes^Mtadresses Martha
(Luke X. 41), and ^|Hr(Luke xxii. 31),
and Jerusalem (MattTx^iii. 37). IT Why
For what reason. Jesus had done hira
no injury ; had given him no provocation.
All the opposition of sinners to the Lord
Jesus and his church, is without cause
See Note, John xv. 25, " They hated me
without a cause." IT Perseeutest. Note,
Matt. V. 11. IT TJiou me? Christ and hia
people are one. John xv. 1 — 6. To per
secute them, tliorefore, was to persecute
him. Matt. xxV. 40. 45.
5. And he said, who art thou Lor^
dO
THE ACTS.
[A. D. 33.
r.ord ? And the Lord w^aid, I^ am
Jesus, Avhom thou persecutest : it is
nard for thee to kick ° against the
pricks.
a c.5.39.
The word Lord here, as if frequently the
case in the IS'ew Testament, means no
more than sir. John iv. 19. It is evident
that Saul did not as yet know that this
\va.s the Lord Jesus. He heard the voice
as of a man ; he heard himself addressed ;
■R by whom the words were spoken,
Aas to him unknown. In his amazement
and confusion, he naturally a.sked who it
was that was thus addressing him. ^ And
the luord said. In this place the word
Lord is used in a higher sense, to denote
the Saviour. It is his usual appellation.
See Note, Acts i. 24. H / am Jesus. It
e clear from this, that there was a per-
sonal appearance of the Saviour; that he
was present to Saul ; but in what particu-
iar form — whether seen as a man, or only
appearing by the manifestation of his
glorj', is not affirmed. It was a personal
appearance, however, of the Lord Jesus,
designed to take the work of converting
Buch a persecutor into his own hands,
without the ordu|^y means. Yc* he de-
eigned to convwPnim in a natural way.
He arrested his attention; fdled him with
alarm at his guilt; and then presented tlie
truth respecting himself In ch. xxii. 8,
the expression is thus recorded : " I am
Jesus of Nazareth," <i'C. There is no
contradiction, as Luke here records only
a j)art of what was said ; Paul afterwards
stated the whole. This declaration was
fitted peculiarly to humble and mortify
Saul. There can be no doubt that he
nad often blasphemed his name, and pro-
fanely derided the notion that the Mes-
siiih could come out of Nazareth. Jesus
here uses, however, that very designation.
'I am Jesus t/ie Nazarene, the object of
your contempt and scorn.' Yet Saul saw
him now invested wilh peculiar glory.
Tl // is hard, <V'c. J|fci8 is evidently a pro-
verbial expressi^^Htuinoel has quoted
numerous placea^Which a similar mode
of expression occurs in (ireek writers.
Thus Kuripides, Bacch. 791, "I, who am
a frail mortal, shftuld rather sacritice to
him who is a fJod, than by giving place
to anger, kick naninst the pofids." So Pin-
dar, Pylh. ii. 173, "It is profitable to bear
willingly the assimied yoke. To kick
figainst the goad is pernicious conduct."
K«i Terence, Phome. 1. 2. 27. "It is fbol-
ishnesH fnr thee to kick against a goad."
Ovid has the same /oeo, Trist. b. ii 15.
6 And he, trembling and asto-
nished, said, Lord, Avhat '' wilt thou
have me to do 1 And the Lord saia
unto him, Arise, and go into tho
te. 16.30,
The word translated " pricks" here
(x£VTf x), means properly anv sharp point
which will pierce or perforate, as the
sting of a bee, &c. But it commonly
means an ox-goad, a sharp piece of iron
stuck into the end of a slick, with which
the ox \s urged on. These goads am« ng
the Hebrews were made very large
Thus Shamgar slew six hundred n in
with one of them. Judg iii. 31. Comp.
1 Sam. xiii. 21. The expression To kick
agaijist the prick, or the goad, is derived
from ii.v action of a stubborn and unyield-
ing ox, kicking against the goad. And as
the ox would injure no one by it but him-
self; as he would gain nothing; it comes
to denote an obstinate and retractory dis-
position »nd course of conduct, opposing
motir » :o good conduct; resisting the
authrhity of him who has a right to com-
mand ; and opposing the leadings of Pro-
vJence, to the injury of him who makes
'iie resistance. It denotes rebellion against
lawful authorit}-, and thus getting into
greater difficulty by attempting to opjwse
the commands to duty. This is the con-
dition of every sinner. If men wish to be
happy, they should cheerfully submit to
the authority of God. They should not
rebel against the dealings of Providence.
They should not murmur against their
Creator. They should not resist the
claims of their consciences. By all this
they would only injure themselves. No
man can resist God or his own conscience
and be happy. And nothing is more dif-
ficult than for a man to pursue a course
of pleasure and sin against the admoni-
tions of God and the reproofs of his own
conscience. Men evince this temper in
tho following ways: (1.) By violating
plain aws of God. (2.) By attempting to
resist his claims. (3.) By refusing to do
what their conscience requires. (4.) By
grieving the Holy Spirit, by attempting to
free themselves f"rom serious impressions
and niarms. They will return with ro
doubled frequency and jiower. (f).) B\
pursuing a course of vice and wicked
ness against what they know to be right
(fi.) By refusing to submit to the dealii>g8
of Providence. And (7.) In any way by
opposing (!od. and refusing to submit to
his authority, and to do what is right,
G. And hetrcmhlitif^. Alarmed at what
he saw and heard and at tho conscioua-
D. 33.]
CHAPTER IX.
151
fity, and it shall be told thee what
thou must do.
ness of his o»vi evil course. It is not
remarkable that a sinner trembles when
he sees his guilt and danger. IF And as-
tonished. At what he saw. ^ Lord, what
wilt thou have me to do ? This iiidicates a
Bubdued soul; a humbled spirit. Just
before, he had sought only to do his own
will ; now he inquired what was the
will of the Saviour. Just before he was
acting under a commission from the San-
hedrim; now he renounced their su-
preme autho^itJ^ and asked what the
Lord Jesus would have him to do. Just
before he had been engaged in a career
of opposition to the Lord Jesus ; now he
sought at once to do his will. This indi-
cates the usual change in the sinner.
The great controversy between him and
God is, whose will shall be followed. The
sinner follows his own ; the first act of
the Christian is to surrender his own will
to that of God, and to resolve to do that
which he requires. We may farther re-
mark here, that this indicates the true
nature of conversion. It is decided,
prompt, immediate. Paul did not debate
the matter (Gal. i. 16) ; he did not in-
quire what the scribes and Pharisees
would j^ay ; he did not consult his ovm
reputation; he did not ask what the
world would think. With characteristic
promptness ; with a readiness which
showed what he would yet be ; he gave
himself up at once, and entirely, to the
Lord Jesus ; evidently with a purpose to
io his will alone. This was the case
ilso with the jailer at Philippi. Acts'xvi
^0. Nor can there be any real conver-
ijion where the heart and will are not
given to the Lord Jesus, to be directed
and moulded by him at his pleasure.
We may test our conversion then by the
example of the apostle Paul. If our
hearts have been given up as his was,
we are true friends of Christ. ^ Go into
She city. Damascus. They were near it.
7er. 3. IF And it shall be told thee. It is
remarkable that he was thus directed.
But we may learn from it^ (1.) That even
in the most striking and remarkable cases
of conversion, there is not at once a clear
view of dut". What course of life
should be followed ; what should be
done ; nay, what should be believed, is not
at once apparent. (2.) The aid of others,
and especially of ministers, and of expe-
rienced ChriBtiaiis, is often very desira-
ble to aid even those who are converted
K »he raosi remarkable manner. Saul
7 And the men which lourneyeil
with him stood speechless, h ear-
was converted by a miracle : the Savioui
appeared to him in his glory ; of tho
truth of his Messiahship he had no doubt,
but still he was dependent on an humble
disciple in Damascus to be uistructed|^
what he should do. (3.) Those who^ro
converted, in hoWever striking a manner
it may be, should be willing to seek the
counsel of those who are in the church
and in the ministry before them. The
most strikuig evidence of their conver-
sion will not prevent their deriving im-
portant direction and benefit from the
aged, the experienced, and the wise in
the Christian church. (1.) Such remark-
able conversions are fitted to induce the
subjects of the change to seek counsel
and direction. They produce humility,
a deep sense of sin and of un worthiness ;
and a willingness to be taught and di-
rected by any one w'ho can point out the
way of duty and of life.
7. And the men which journeyed with him.
Why these men attended him is unknown.
They might have been appointc<l to aid
him, or they may have been travellers
with whom Saul had accidentally fallen
in. ^ Stood speechless. In Actsxxvi. 14, it
is said that they all fell to the earth at the
appearance of the light. But there is no
contradiction. The narrative in that
place refers to the immediate effect of
the appearance of the light. They were
immediately smitten to the ground to-
gether. This was before the voice spako
to Saul. Acts xxvi. 14. In this place
(ix. 7) the historian is speaking of vi'hat
occurred after the first alarm. There is
no improbability that they rose from the
ground immediately, and surveyed the
scene with silent amazement and alarm.
The word speechless (iwiu) properly do
notes those who are so astonished or stupi
fied as to be unable to speak. In the Greek
writers it means those who are deaf and
dumb. IT Hearing a voice. Hearing a sound
or noise. The word here rendered voice is
thus frequently used, as in Gen. iii. 8
1 Sara. xii. 18. Ps. xxix. 3, 4. Matt. xxiv.
31. (Greek,) 1 Thess. iv. 16. In Acts xxii.
9, it is said, " They which were with me
(Paul) saw indeed the light, and were
afraid, but they heard not the voice of him
that i^ake to me." In this place, the
words, " heard not the voice," must be
understood in the sense of understanding
the words, of hearing the address, the
distinct articulation, which Paul heard
They heard a noise, they were amazed
152
THE ACTS.
LA. D. 33
tn^ a voice, bui "■ seeing no man.
8 And Saul arose from the earth ;
nnd when his eyes Avere opened, he
«aw no man : but they led him by
'uhe hand, and brought him into Da-
mascus.
a.Da.10.7,
■■alarmed, but they did not hear the
diTO^nct words addre^ed to Saul. A
similar instance we ha\e in Tohn xii. 28,
29, when ihe voice of God came from
heaven to Jesus. "The people who
Btood by and heard it said it thundered."
They heard the sound, the noise ; they
did 710^ distinguish the words addressed to
him. See also Dan. x. 7, and 1 Kings
xix. 11—13.
8. When his eyes were opeiied. lie na-
turally closed them at the appearance of
the light ; and in his fright kept them
closed for some time. H He saw no man.
This darkness continued three days. ver.
9. There is no reason to suppose that
there was a miracle in this blindness, for
in ch. xxii. 11, it is expressly said to have
been caused by tho intense light. " And
when 1 could not see for the glory of
that light," &c. The intense, sudden light
had so affected the optic nerve of the
eye as to cause a temporary blinduoss.
This olTect is not uncommon. The dis-
ease of the eye which is thus produced
is called amaurosis, or more commonly
gutta Serena. It consists in a loss of sight
without any apparent defect of the eye.
Sometimes the disease is periodical, com-
ing on suddenly, continuing for three or
four days, and then disapjjearing. {Web-
sfer.) A disease of this kind is often caus-
ed by excessive light. Wiien we look at
the sun, or into a (iirnace, or into a cruci-
ble, with fused metal, we are conscious
of a temporary pain in the eye, and of a
momentary blindness. " In northern
and tropical climates, from the glare of
tne sun or snow, a variety of amaurosis
(gutta Serena) occurs, which, if it pro-
duces blindness during the day, is named
nyctalopia, if during the night, hemera-
h.pift. Another variety exists in which
the individual is blind all day, until a
certain hour, when he sees disUnctly, or
he sees and in blind every alternate day,
or is only blind one day in the week,
fortnight, or month." (Kilin. Enc-yc. Art.
Surgery.) A total loss of sight ha|| been
the consequence of looking at me sun
during an edijjse, or of watching it as it
■eta in the vvcKt. This eflrct is caused by
the intense action of tho light on the o{>-
tic nerve or sonnetinies fro.n a disorder
9 And he was three days with-
ont si^ht, and neither did eat noi
drink."
10 And there was a certain dis-
ciple at Damascus, named Anani-
as ;' and to him said the Lord in a
ic. 22.12.
oTthe brain. A case is mentioned by
Michaelis {Kuinoel in loco) of a man who
was made blind by a bright flash of light-
ning, and who continued so foi foui
weeks, who was again restored to sigh
in a tempest by a similar flash of light
ning. Electricity has been found one of
the best remedies for restoring sight in
such cases
9. And neither did eat nor drink. Pro
bably because he was overwhelmed with
a view of his sins, and was thus indis-
posed to eat. All the circumstances
would contribute to this. His past life 5
his great sins ; the sudden change in his
views ; his total absorption in the vision ;
perhaps also his grief at the loss of his
sight, would all fill his mind, and indis-
pose him to partake of food. Great grief
always produces this effect. And it is
not uncommon now for an av\'akened and
convicted sinner, in view of his past sins
and danger, to be so pained, as to destroy
hi-s inclination for food, and to produce in
voluntary fasting. We are to refnembei
also that Paul had yet no assurance offer
giveness. He was arrested ; alarmed ; con-
vinced that Jesus was the Messiah ; and
humbled, but he had not comfort. He was
brought to the dust, and left to three pain-
ful days of darkness and suspense, before
it was told him what he was to do. In
this painful and perplexing state, it was
natural that he should abstain from food.
This case should not be brought now,
however, to prove, that convicted sin-
ners must remain in darkness and under
conviction. Saul's case was extraordi
nary. His blindness was literal. This
state of darkness was nece.s.sary to hum-
ble him and fit him for his work. But
the moment a sinner will give his herirl
to Christ, he may find peace. If he re-
sists, and rebels longer, it will be his own
fault. By the nature of the case, as well
as by the promises of the Bible, if a sin-
ner will yield himself at v^/ice to the Lord
Jesus, he may oI)tain peace. That f'ln
ners do not sooner obtain jieace, is bo
cause they do not sooner sjubmit them*
selves to God.
10. A certain disciple. A Christian.
Many have supjwsed that he was one of
the seventy di.scii)les. But nothing more
A. D. 33.1
CHAPTER IX.
153
vision, Ananias, And he said, Be-
hold, I am here^ Lord.
1 1 And the Lord said unto him,
Arise, and go into the street which
is certainly known of him than is related
here. He had very probably been some
time a Christian (ver. 13), and had heard
of Saul, but v\ ai personally a stranger to
him. In ch. xxii. 12, it is said that he was
a devout man according to the law, hav-
ing a good report of all the Jews which
dwelt there. There was wisdom in send-
ing such a Christian to Saul, as it might
do much to conciliate the minds of the
Jews there towards him. IT Said the Lord.
The Lord Jesus is alone mentioned in all
this transaction. And as he had com-
menced the work of converting Saul, it
is evident that he is intended here. See
Note, ch. i. 24. IT /n a vision. Perhaps
Dy a dream. The main idea is, that he
-evealed his will to him in the case. The
word vision is often used in speaking of
die communications made to the prophets,
and commonly means that future events
were made to pass in review before the
mind, as we look upon a landscape. See
Isa. i. 1. Gen. xv. 1. Num. xii. 6. Ezek.
XI. 24. Acts X. 3; xi. 5; xvi. 9. Dan. ii. 19;
vii. 2; viii. 1, 2. 26,- x. 7. Note, Matt,
xvii. 9.
1 1. Lito the street lohich is called Straight.
This street extends now from the eastern
to the western gate, about three miles,
crossing the whole city and suburbs in a
direct line. Near the eastern gate is a
house, said to be that of Judah, in which
Paul lodged. There is in it a very small
closet, where tradition reports that the
apostle passed three days without food,
till Ananias restored him to sight. Tra-
dition also says that he had here the
vision recorded in 2 Cor. xii. 2. There is
nlso in this street a fountain whose water
IS drunk by Christians, in remembrance
of that which, they suppose, the same
fcuntain produced for the baptism of Paul.
(Rob Caimet.) IT Of Tarsus. This city
was the capital of Cilicia, a province of
Asia Minor. It was situated on the banks
of the river Cydnus. It was distinguished
ht the culture of Greek philosophy and
iterature, so that at one time in its
schools, and in the number of its learned
men, it was the rival of Athens and Alex-
andria. In allusion to this, perhaps, Paul
Bays that he was " born in Tarsus, a citi-
zen of no mean city." Acts xxi. 39. In
reward fcr its exertions and sacrifices
during the civil w.ars of Rome, Tarsus
w.-as made a free city hv Augustus. See
is called Straiirht, and invjuire io
the house of Judas for one called
Saul of Tarsus : for behold, he
prayeth,
Note, Acts xxii. 28. 24; xxi. 39; xvi. 37.
Ii BehUd he prayeth. This gives us a fuU
mdication of the manner in which Saul
passed the tnree days mentioned in ver 9.
t is plain from what follows, that Anani-
as regarded Saul as a foe to Christianity,
and that he would have been apprehen-
sive of danger if ^e were with him. ver.
13, 14. This remark, "behold he pray-
eth," is made to him to silence his fears,
and to indicate the change in the feelings
and views of Saul. Before, he was a per-
secutor; now his change is indicated by
his giving himself to prayer. That Saul
did not pray before, ;s not implied by this ;
for he fully accorded with the customs oi
the Jews. Phil. iii. 4 — 6. But his prayers
then were not the prayers of a saint.
They were then the prayers of a Phari-
see (comp. Luke xviii. 10, &c.); now they
were the prayers of a broken-hearted sin-
ner; then he prayed depending on his
own righteousness; now, depending on
the mercy of God in the Messiah. — We
may learn here, (1.) That one indication
of conversion to God is real prayer. A
Christian may as well be characterized
by that as by any single appellation — 'a
man of prayer.' (2.) It is always the at-
tendant of true conviction for sin, that we
pray. The convicted sirmer feels his dan-
ger, and his need of forgiveness. Con-
scious that he has no righteousness him-
self, he now seeks that of anot'^er, and
depends on the mercy of God. Before
he was too proud to pray ; now, he is will-
ing to humble himself through Jesus
Qirist, and ask for mercy. (3.) It is a suf-
ficient indication of the character of any
man to say, ' behold, he prays.' It at once
tells us, better than volumes would with>
out this, his real character. Knowing
this, we know all about him. We at once
confide in his piety, his honesty, his hu-
mility, his willingness to do good. It ia
at once the hidicotion of his state with
God, and the pledge that he will do his
duty to men. We mean, of course, reed
prayer. Knowing that a man is sincere,
and humble, and faithful in his private
devotions, and in the devotions of his
family, we confide in him, and are will-
ing at once t^ trust to his readiness to do
all that he is cc^vinced that he oiisht ta
do. Ananias, apprized of this in Saul, had
full evidence of the change of his charao
Jer. and was cnn "^iced that he ought 4»»
k54
12 And liath seen in a vision a
man named Ananias coming iii, and
putting his hand on him, that he
might leceive his sight.
13 Then Ananias answered, Lord,
1 have heard by many of this man "
how much evil he hath done to thy
saints at Jerusalem :
14 And here he * hath authority
IVom the chief priests to bind all
that call '^ on thy name.
a lTim.1.13. fc ver.2I. c ICor.1.2. 2Tim.2.22.
dc.13.2. Ro.1.1. lCor.15.10. Gal. 1.15. Eph.3.7,8.
THE ACTS. [A.D 33
15 Bui, cliC Lord said unto hufi,
Go thy way : for '^ he is a chosen
vessel unto me, to bear my name
before ^ the Gentiles, and kings, ^
and the ^ children of Israel.
16 For I will shew him how
great thingg he must sufTer '' for my
name's sake.
17 And Ananias went his way,
and entered into the house; and
putting * his hands on him, ssdd,
eRo.n.13. Gal.2.7,8. / C.25.23.&.C. g- c.28,17,*b.,
h c.20.23. 2Cor.l 1.23-27. 2Tim.l.lI,12. t c.8.17.
lay aside all his former views, and at once
to seek him, and to acknowledge him as
a broliier.
12. And he hath seen in a vision, &.c.
When this was shown U) Saul, or how, is
not recorded. The vision was shown to
Saul to assure him when he came that
he was no impostor. He was thus pre-
pared to receive consolation from this dis-
ciple. He was even apprized of his name,
that he might be more confirmed.
13,14. I have heard by many, &LC. This
\as in the Vision, ver. 10. The passage
{ such a train of thoughts through the
mind was perfectij' natural at the com-
Tiand to go and search out Saul. There
jiould instantly occur all that had been
*eard of his fury in persecution; and the
expression here may indicate the state of
a mind amazed that such an one should
/leed his counsel, and afraid, perhaps, of
I'atrusting himself to one thus bent on
persecution. All this evidently passed in
the dream or vision of Ananias ; and per-
haps cannot be considered as any delibe-
rate unwilHngness to go to him. It is
clear, however, that sucfi thoughts should
have been banished, and that he should
have gone at once to the praying Saul.
When Christ commands, we should suffer
no suggestion of our own thoughts, and
no apprehension of our own danger, to
interfere. IT By many. Probably many
who had fled from persecution, and had
taken refuge in Damascus. It is also evi-
dent (ver. 14), that Ananias had been ap-
lirized, perhaps by letters from the Chris-
tians at Jerusalem, of the purpose which
Saul had in view in now going to Dama.s-
CU8. ^ To thy saints Christians; called
Baints (XT'! oi) "because they are holy, or
consecrated to God.
15. Go thy imy. This is often the only
answer that we obtain to the Ruggesiion
of our doubts and hesitations about duly.
Go<l tells us still to do what he requires,
with an as.Hurance only that his commands
are just, and that there are good reasons
for them. IT A chosen vessel. The usua.
meaning of the word vessel is well kno\vn
It usually denotes a cup or basin, such aa
is used in a house. It then denotes any
instrument which may be used to accom-
plish a purpose, perhaps particularly with
the notion of conveying or communicating.
In the Scriptures it is used to denote the
instrument or agent which God employs
to convey his favours to mankind ; and is
thus employed to represent the ministers
of the gospel, or the body of the minister.
2 Cor. iv. 7. 1 Thess. iv. 4. Comp. Isa.
X. 5. Paul is called chosen because
Christ had selected him, as he did his
other apostles, for this service. Note,
John XV. 16. IT To bear my vame. To
communicate the knowledge of me. IT Be
fore the Gentiles. The nations ; all who
were not Jews. This was the prijicipai
employment of Paul. He spent his life
in this, and regarded himself as peculiarly
called to be the apostle f)f the Gentiles.
Rom. xi. 13; xv. 10. Gal. ii. 8. '^ And
kings. This was fulfilled, Acts xxv. 23,
&c. xxvi. 32; xxvii. 24. it Arid the chil-
dren oj Israel. The Jews. Tliis was dona
He immediately began to preach to them,
ver. 20 — 22. Wherever he went, h«
preached the gospel first to them, and
then to the Gentiles. Acts xiii. 4G; xxviii
17.
16. Far I will shew him, &c. IVi.
seems to be added to encourage Ananias
He had feared Saul. The Lord now in
f()rms him that Saul, hitherto his enemy
would ever after be his friend. He would
not merely profess repentance, but would
manifest the sincerity of it by encounter-
ing trials and reproaches for his sake.
The predirtion here was fully accom-
jilished, ch. XX. 23. 2 Cor. xi. 23—27
2 Tim. i. 11.12
17. Putting his hands on him. This
v\a8 not ordination, but was the usua
mode^jf imparting or oommunif atin#
\ 0. 35.]
CHAPTER IX.
155
Br,)ther Saul, the Lord, eveii Jesus,
that appeared unto thee in the way
as thou earnest, hath sent me, that
thou mightest receive thy sight,
Hnd *» be filled with the Holy Ghost.
blessings. See Note Matt. xix. 13; ix. 18.
f Brother Saul. An expression recog-
nising him as a fellow-ciiristian. IT Be
filled with the Holy Ghost. Note, Acts ii.4.
18. As it had been scales. Jxnl KirrlSig,
Tne word <i3-s/, "as it had been," is de-
signed to qualify the following word. It
is not said that scales literally fell from
his eyes ; but that an effect followed as
if scales had been suddenly taken off
Evidently the whole expression is design-
ed to mean no more than this. The
effect was such as would take place if
6ome dark, impervious substance had
been placed before the eyes, and had
been suddenly removed. The cure was
ns sudden, the sight was as immediate,
as if such an interposing substance had
been suddenly removed. This is all that
the expression fairly implies, and this is
all that the nature of the case demands.
As the blindness had been caused by the
natural effect of the light, probably on
the optic nerve (ver. 8, 9, Note), it is mani-
fest that no literal removing of scales
would restore the vision. We are there-
fore to lay aside the idea of literal scales
falling to the earth ; no such thing is
affirmed, and no such thing would have
met the case. The word translated scales
s used nowhere else in the New Tes-
tament. It means properly the small
crust or layer which composes a part of
the covering of a fish, and also any thin
layer or leaf exfoliated or separated ; as
scales of iron, bone, or a piece of bark,
(fee. (Webster.) An effect similar to this
is described inTobit xi. 8. 13. It is evi-
dent that there was a miracle in the
healing of Saul. The blindness was the
natural effect of the light. The cure was
by miraculous power. This is evident, (1.)
because there were no means used that
would naturally restore the sight. It
may be remarked here that gutta serena
has been regarded by physicians as one
of the most incurable of diseases. Few
eases are restored ; and few remedies
are efficacious. (See Ed. Encyc. Art. Sur-
gery, on Amaurosis.) (2.) Ananias was sent
pjrthis very purpose to heal him. ver. 17.
(3.) The immediate effeS^ shows that this
was miraculous. Had h been a sloro re-
i-ovorv, it might have been doubtful,
but here it was instantaneous, and thus put
18 And immediately there felJ
from his eyes as it had been scales ;
and he received sight forthwith
and arose, and was baptized.
19 And when he had received
beyond a question that it was a miracle.
IT Arid was baptized. In this he followeo
the example of all the early converts te
Christianity. They were baptized irarae
diately. See Acts ii. 41 ; viii. 12. 3G— 39
19.' Had received meal. Food. Tho
■word meat has undergftie a change since
our translation was made. It then meant,
as the original does, food of all kinds-
IT With the disciples. With Christians.
Comp. Acts ii. 42. IT Certain days. How
long is not known. It was long enough,
however, to preach the gospel.- ver. 22.
ch. xxvi. 20. It might have been for some
months, as he did not go to Jerusalem
under three years from that time. He
remained some time at Damascus, and
then went to Arabia, and returned again
to Damascus, and then went to Jerusa-
lem. Gal. i. 17. This visit to Arabia
Luke has omitted, but there is no contra-
diction. He does not affirm that he did
not go to Arabia.
We have now passed through the
account of one of the most remarkable
conversions to Christianity that has ever
occurred — that of the apostle Paul.
This conversion has always been just-
ly considered as a strong proof of the
Christian religion. For, (1.) This change
could not have occurred by any want
of fair prospects of honour. He was
distinguished already as a Jew-. He
had had the best opportunities for edu-
cation that the nation afforded. He had
every prospect of rising to distinction
and office. (2.) It could not have been
produced by any prospect of wealth or
fame, by becoming a Christian. Chris-
tians were poor; and to be a Christian
then was to be exposed to contempt, per
secution, and death. Saul had no reason
to suppose that he would escape the com-
mon lot of Christians. (3.) He was as
firmly opposed to Christianity before his
conversion as possible. He had already
distinguished himselffor his hostility. Infi-
dels often say that Christians are preju-
diced in favour of their religion. But here
was a man, at first, a bitter infidel, and
foe to Christianity. All the prejudices of
his education, and his prospects, all his
former views and feelings, were opposed
to the gospel of Christ. He became
however, one of its most firra advocate*
156
THE ACTS.
[A, D. 35.
meat, he was strcRgthened. Then
was Saul »:;ertaii days with th3
disciples which were at Damas-
cus.*
20 And straightway he preach-
ed Christ in the synagogues, that
he is the Son of God.
Ql But all that heard him were *
aicazed, and said. Is not this he *
• C.26.20. Ga.1.17. b Ga. ..13,23. e c.S.3.
nd friends ; and it is for infidels to ac-
c<)i.int for this chaise. There must have
been some cause, some motive for it;
and is there any thing more raUonal than
the supposition, that Saul was convinced
in a most striking and wonderful manner
of the truth of Christianity ? (4.) His sub-
sequent Jife showed that his change was
sincere and real. He encountered dan-
ger and persecution to evince his at-
fachment to Christ ; he went from land
to land, and exposed himself to every
danger, and everv mode of obloquy and
scorn, always rejoicing that he was a
(Christian, and was permitted to suffer as
a Christian; and has thus -given the
highest proofs of his sincerity. If these
sufferings, and if the life of Paul were
not evidences of sincerity, then it would
be impossible to fix on any circumstances
if a man's life that would furnish proof
Lhat he was not a deceiver. (5.) If Paul
was sincere ; if this conversion was ge-
nuine, the Christian religion is true.
Nothing else but a religion from heaven
could prf)duce this change. There is
here, therefore, the independent testimo-
ny of a man, who was once a persecutor ;
converted, not by the preaching of the
apostles; changed in a wonderful man-
ner ; his whole life, views, and feelings
revolutionized, and all his subsequent
days evincing the sincerity of his feel-
ings, and the reality of the change. He
13 just such a witness as infidels ought to
DC satisfied with ; whose testimony can-
not be impeached ; who had no interested
motives, and who was willing to stand
f'^rth any w'here, and avow his change of
feeling and purpose. We adduce him as
iuch a witness; and infidels are homid to
dispose of his testimony, or to embnue
the r^.igion which he embracod. (G.) The
example of Saul does not stand alone.
Hundreds nnd thousands of enemies,
^rseculors, nnd slanderers have beer.
';hanged, and each one becomes a living
witnoKS of the power and truth of the
Christian religion. The Hcoffer bocoirics
fpvoront; the profane man loarna to
that destroyed them which called
on this name in Jerusalem, and
came hither for that intent, that hfl
might bring them bound unto the
chief priests 1
22 But Saul increased the more
in strength, ** and confounded the
* Jews, which dwelt at Damascus,
proving that this is very Christ.
dPs.S4.7. ec.lS.28.
speak the praise of God ; the sullen, hil-
ter foe of Christ becomes his friend, and
lives and dies under the influence of hi*
religion. Could better proof be asked
that this religion is from God ?
20. And straightway. Immediately
This was an evidence of the genuine-
ness of his conversion, that he wa.s willing
at once to avow himself to be the friend
of the Lord Jesus. IT He preached Chriat.
He proclaimed and proved that Jesua
was the Christ. See ver. 22. Many ma-
nuscripts read here Jesus instead ol
Christ. Griesbach has adopted this reaa-
ing. Such is also the Syriac, the Vulgate
and the Ethiopic. This reading accords
much better with the subject than the
common reading. That Christ, or the
Messiah, was the son of God, all admitted.
In the New Testament the names Christ
and Son of God are used as synonymous
But the question was, whether Jesus was
the Christ, or the Son of God, and this
Paul showed to the Jews Paul con
tinued the practice of attending the syna
gogues; and in the synagogues anyone
had a right to speak, who was invited by
the officiating minister. See ch. xiii. 15
H That he is the Son of God. That be i»
the Messiah.
21. Were amazed. Amazed at his sud
r.cn and remarkable change. IT That-
destroyed. That opposed ; laid waste ;
or persecuted. Comp. Gal. i. 13. H Fof
that intent. With that design, that ne
might destroy the church at Damascua.
22. Increased the more in strength. Hw
conviction of the truth of the Christian re-
ligion became stronger every day. Henc«
his moral strengtli or boldness incroau-
c{]. 11 Arid confounded. See Acts ii. h
'I'he word here means confuted. It mean*
also occasionally to produce a tumuit,
or excitement. Acts xix. 32; xxi. 3]
Perhaps the idea of producing such a
tumult is intended to bo conveyed hero.
Paul confuteil t^ Jews, and by so doing
he was the octwion of their tumultuoui
f)roceedings, or he ho enraged them as to
lead to treat agitation and exciicrr.ont
A. D. -35.]
23 And after (liat many days
were fulfilled, the Jews took coun-
ficl " to kill him.
CHAPTER IX.
157
o c.23.12: 25.1
\ very common effect of close and con-
chisive argumentation. IT Proving that
this. This Jesus. IT Is very Christ.
Greek That this is the Christ. The
word ve y means here simply the. Greek,
» JCfio-To,, It means that Paul showed by
?troj;g and satisfactory arguments, that
Jesus of Nazareth was the true Messiah.
The arguments which he would usetnay
s>e easily conceived ; but the evangehst
aas not seen fit to record them.
23. A7id after that many days, &c. How
long a time elapsed before this, is not re-
corded in this place ; but it is evident
that the writer means to signify that a
considerable time intervened. There is,
therefore, an interval here which Luke
has not filled up; and if this vvere the
only narrative which we had, we should
be at a loss how to understand this. From
all that we know now of the usual con-
duct of the Jews towards the apostles,
and especially towards Paul, it would
seem highly improbable that this interval
would be passed peaceably or quietly.
Nay, it would be highly improbable that
he would be allowed to remain in Da-
mascus many days without violent perse-
nurion. Now it so happens that by turn-
ing to another part of the New Testament,
we are enabled to ascertain the manner
in which this interval was filled up. Turn
then to Gal. i 17, and we learn from Paul
himself that he went into Arabia, and
spent some time there, and then returned
again to Damascus. The precise time
;^ which would be occupied in such a jour-
ney is not specified ; but it would not be
performed under a period of some months.
In Gal. i. 18, we are informed that he did
not go to Jerusalem until three years
after his conversion ; and as there is rea-
son to believe that he went up to Jerusa-
lem directly after escaping from Damas-
cus the second time (Acts ix. 25, 26), it
seems probable that the three years were
spent ehiefly in Arabia. We have thus
an account of the ' many days" here re-
ferred to by Luke. And in this instance
we have a striking example of the truth
and honesty of the sacred writers. By
comparing these tivo accounts together,
vve arrive at the whole state of the case.
Neither seems to be complete without
the other. Lukc has left a chasm wVuch
fie has nowhere else supplied. But that
'ihaam we are enabled to fill up from the
O
24 Bu*. their laying await was
known of Saul. And they watched *
the gates day and night, to kill him.
b 2Cor.ll.2G,&c. P8.21.ll; 37.32,33.
apostle himself in a letter written long
after, and without any design to amend
or complete the history of Luke : for the
introduction of this history into the epistle
to the Galahans was for a very different
purpose — to show that he received liis
commission directly from the Lord Jesub,
and in a manner independent of the other
apostles. The two accounts, therefor?
are like the two parts of a tally ,• neither
is complete without the other; and yet
being brought together, they ^ exactly
fit as to show that the one is precisely adf-
justed to the other. And as the two parts
were made by different individuals, and
without design of adapting them to each
other, they show that the writers had
formed no collusion or agreement to ir^
pose on the world ; that they are separate
and independent witnesses; that they are
honest men ; that their narratives are true
records of what actually occurred ; and
the two narratives constitute, therefore,
a strong and very valuable proof of the
correctness of the sacred narrative. V
asked why Lu7:e has omitted this in the
Acts, it may be replied, that there are
many circumstances and facts omitted in
all histories from the necessity of the case.
Comp. John xxi. 25. It is remarkable
here, not that he has omitted this, but that
he has left a chasm in his own history
which can be so readily filled up.
IF Werefulfdled. Had elapsed. 1l Took
counsel, &c. Laid a scheme ; or designed
to kill him. Comp. ch. xxiii. 12; xxv. 3.
His zeal and success would enrage them,
and they knew of no other way in which
they could free themselves from the ef-
fects of his arguments and influence.
24. But their laying aivait. Their coun-
sel ; their design. H Was known of Saul.
Was made known to him. In what way
this w'as communicated, we do not know.
This design of the Jews against Saul ia
referred to in 2 Cor. xi. 32, 33, where it is
said, " In Damascus, the governor under
Aretas the king kept the Damascenes
with a garrison, desirous to apprehend
me ; and through a window in a basket
was I let down by the wall, and escaped
their hands." IT And they watched the
gates. Cities were surrounded by high
walls ; and of course the gates were pre-
sumed to be he only places of escape
As they supposed that Saul, apprized of
their designs would make an attemi>t tf
ib^
THE ACTS.
LA. D. 35
25 Thoj the disciples took him
by nijfht, aid let" Am down by the
»v-all, in a basket.
*20 And when Saul was come ^ to
Jerusalem, he assayed to joinYiim-
self to the disciples : but they were
Bstape, they stationed guards at the gates
tc intercept him. In 2 Cor. xi. 32, it is said
that the governor kept the city for the pur-
pose of apprehending him. It is possible
that the governor might have been a Jew,
and one, therefore, who would enter into
their views. Or if not a Jew, the Jews
who wdre .there might easily represent
Saul as "an offender, and demand his be-
ing secured ; and thus a garrison or guard
might be furnished them for their purpose.
See a similar attempt made by the Jews
recorded in Matt, xxvui. 14.
25. Took him by night, &c. This was
done through a window in the wall.
2 Cor. xi. 33. H In a bas^Tiet. This word
IS iipod to denote commonly the basket in
Mi-it-h food was carried. Matt. xv. 37.
Mark viii. 8. 20. This conduct of Saul
was in accordance with the direction of
the Lord Jesus (Matt. x. 23), " When they
persecute you in one city, f.ee ye into an-
other," &c. Saul was certain of death if
he remained ; and as he could secure his
life by flight without abandoning any
principle of religion, or denying his Lord,
it was his duty to do so. Christianity re-
quires us to sacrifice our lives only when
we cannot avoid it without denying the
Saviour, or abandoning the principles of
our holy religion.
26. Was come to Jerusalem, It is pro-
bable that he then went immediately to
Jerusalem. Gal. i. 18. This was three
years after his conversion. IT He assayed.
lie attempted ; he endeavoured. iT To
join himself. To become connected with
them as their fellow-chrishan. IT But they
ivere all afraid of him. Their fear, or sus-
picion, was excited probably on these
grounds: (1.) They remembered hi.'i for-
mer violence against Christians. They
had an instinctive shrinking from hin),
and suspicion of the man that had been
BO violent a persecutor. (2.) He had been
absent tnree years. If they had riot heard
of h-m during that time, they would natu-
rally retain much of their old feelings to-
wards him. If they had, they might rus-
aect the man w'.io had not returned to
Jerusalem ; who had not before soutrht
tlie »^ji'.iety of other Christians ; and who
nad sj»eiit that time in a distant country,
all afraid of him, and believed not
that he was a disciple.
27 But Barnabas *= took him, anu
brought /u77i to the apostles, and de-
clared unto them how he had seen
the Lord in the way, and that he
e c.4.36.
and among strangers. It would seem re-
markable that he had not at once returned
to Jerusalem and connected himself with
the apostles. But the sacred writer doea
not justify the fears of the apostles. He
simply records the fact of their apprehen-
sion. It is not unnatural, however, to
have doubts respecting an open and viru-
lent enemy of the gospel who suddenly
professes a change in favour of it. The
human mind does not easily cast off sus-
picion of some unworthy motive, and open
Itself at once to entire confidence. When
great and notorious sinners profess to be
converted — men who have been violent,
or artful, or malignant — it is natural to
ask whether they have not some unwor-
thy motive still in their professed change.
Confidence is a plant of slow growth, an<?
starts up not by a sudden profession, but
by a course of life which is worthy of af-
fection and of trust. IF A disaple. A
sincere Christian.
27. But Barnabas. See Note, ch iv
30. Barnabas was of Cyprus, not fax from
Tarsus, and it is not improbable that he
had been before acquainted with Saul.
IT To the apostles. To Peter a^id James.
Gal. i. 18, 19. Probably the other apos-
tles were at that time absent from Jerusa-
lem. H And declared vnto them, &c. It
may seem remarkable that the apostles at
Jerusalem had not before heard of the ^
conversion of Saul. The following con- ^
siderations may serve in some degree to
explain this. (1.) It is certain that inter-
course between different countries was
then much more difficult than if is now.
There were no posts; no public convey-
ances; nothing that corrres|K)nded with
our modes of intercourse between one
part of the world and another. (2.) There
was at this time a state of animosity
amounting to hostility subsisting between
Herod and Arctas. Herod the tetrarch
had married the daughter of Aretas king
of Arabia, and had pi:t her away- 'v'ose-
l)hus, Antiq. b. xviii. ch. v. <i> 1, "2"> The
result of this was a long misunderstanding
bnween them, and a war; and the rffectfj
of that war might have been to uilcrrupt
the communication verv much throughoui
all that country. ^3.) Tlxough the Jnts v
V. O. 37.]
CHAPTER IX
153
nad spoken to him, and how he
had preached boldly * at Damascus
m the name of Jesus.
28 And he was with them com-
mg- in and going out at Jerusalem.
29 And he spake boldly in the
name o^ the I^ord Jesus, and dis-
\crusalem might have heard of the con-
version of Saul, yet it was for their inte-
rest to keep it a secret, and not to mention
it to Christians. But, (4.) Though the
Christians who were there had heard of
it, yet it is probable that they were not
fully informed on the subject ; that they
nad not idtd all the evidence of his con-
version which they desired ; and that they
looked with suspicion on him. It was
therefore proper that they should have a
full statement of the evidence of his con-
version ; and this was made by Barnabas.
28. A7id he was with them, <^c. That
is, he was admitted to their friendship,
and recognised as a Christian and an
apostle. The time during which he then
remained at Jerusalem was, however,
only fifteen days. Gal. i. 18.
29 And spake boldly. He openly de-
fended the doctrine that Jesus was the
Messiah. IT In the name, ^c. By the
authority of the Lord Jesus. IT Against
the Grecians. See the word Grecians ex-
plained in the note on Acts vi. 1. It
means that he not only maintained that
Jesus was the Christ in the presence of
those Jews who resided at Jerusalem,
Qud who spoke the Hebrew language,
but also before those foreign Jews, who
spoke the Greek language, and who had
come up to Jerusalem. They would be
as much opposed to the doctrine that
Jesus was the Christ, as those who re-
sided in Jerusalem. ^ They went about.
They sought to slay him ; or they formed
a purpose or plan to put him to death as
an apostate. See ver. 23.
30. To Cesarea. Note ch. viii. 40.
IT A nd sent him forth to Tarsus. This
was his native city. Note ver. 11. It was
in Cilicia, where Paul doubtless preach-
ed the gospel. Gal. i. 21, "Afterwards
I came into the regions of Syria and Ci-
licia."
31. Then had the churches rest. That
is, the persecutions against Christians
ceased. Those persecutions had been
excited by the opposition made to Ste-
phen (Acts xi. 19) ; they had been great-
ly promoted by Saul (Acts viii. 3) ; and
iiad extended "doubtless throughout the
puted against the Grecians : but *
they went abodt to slay him.
30 Which when the brethren
knew, they brought him df)wn to
Cesarea, and sent him forth to Tar-
sus.
3 1 Then *= had the churches rest «
h ver.23. c Zec.9.h c.8.1 4 Ps.94.t »
whole land of Palestine. The preciiwr
causes of this cessation of the persecu-
tion are not known. Probably they were
the following. (1.) It is not improbable
that the great mass of Christians had
been driven into other regions by these
persecutions. (2.) He who had been
most active in exciting the persecution
who was, in a sort, its leader, and who
was best adapted to carry it on, had been
converted. He had ceased his opposi.
tion ; and even he now was removed
from Judea. All this would have some
effect in causing the persecution to sub-
side. (3.) But it is not improbable thai
the civil state of things in Judea contri-
buted much to turn the attention of the
Jews to other matters. Dr. Lardner ac
counts for this in the following manner
" Soon after Caligula's accession, the
Jews at Alexandria suffered very much
from the Egyptians in that city, and at
length their oratories there were all de
stroyed. In the third year of Caligula.
A. D. 39, Petronius was sent into Syria,
with orders to set up the emperor's sta-
tue in the temple at Jerusalem. This
order from Caligula was, to the Jews, a
thunder-stroke. The Jews must have
been too much engaged after this la
mind any thing else, as may appear from
the accounts which Philo and Josephua
have given us of this affair. Josephua
says, 'That Caligula ordered Petronius ic
go with an army to Jerusalem, to set
up his statue in the temple there ; en
joining him if the Jews opposed it to out
to death all who made any resistam e,
and to make all the rest of the ration
slaves. Petronius, therefore marched
from Antioch into Judea, with three le-
gions and a large body of auxiliaries
raised in Syria. All were ?iereup<Ai filed
with consternation, the army being come
as far as Ptolemais.' " See Lardner's
Works, vol. i. p. 101, 102. Lond. Ed
1829. Philo gives the same account of
the consternation as Josephus. Philo de
legat. ad Cai. p. 1024, "1025 He de
scribes the Jews " as abandoning theii
cities, villages, and open country, as go
ing to Petronius in Phenicia. bo<h mef.
160
THE ACTb\
[A. 1). 3"i
throuorhoiit all Judea and Galilee
and Samaria, and were edified ; "
and walking- ^ in the fear of the
Lord, and in the comfort " of the
Holy Ghost, were multiplied.''
32 And it came to pass, as Peter
passed throughout all quarters, he
v'ame down also to the saints which
^welt at Lydda
33 And there he found a certain
jRo.J4.19. tPs. 86.11 Col.1.10. cJno.14.
JC 17. d Zec.8.20.22.
a-ld women, the old, the young, the mid-
dle aged ; as throwing themselves on
the ground before Petronius with weep-
ing and lamentation," &c. The effect of
this consternation in diverting their minds
from the Christians can be easily con-
ceived. The prospect that the images
of the Roman emperor were about to be
set up by violence in the temple, or, that
in case of resistance, death or slavery
was to be their portion ; the advance of
a large army to execute that purpose;
all tended to throw the nation into alarm.
By the providence of God, therefore, this
event was permitted to occur to divert
the attention of bloody-minded persecut-
ors from a feeble and a bleeding church.
Anxious for their own safety, the Jews
would cease to persecute the Christians,
and thus by the conversion of the main
instrument in persecution, and by the
universal alarm for the welfare of the
nation, the trembling and enfeebled
church was permitted to obtain repose.
Thus ended the first general persecution
against Christians, and thus effectually
did God show that he had power to
guard and protect his chosen people.
^ All Judea, &c These three places
included the land of Palestine. See
Note '}n Matt. ii. 22. The f()rmation of
churches in Galilee is not expressly men-
tioned before this ; but there is no impro-
bability in supposing that Christians had
travelled there, and had preached the gos-
pel. Comp. Acts xi. 19. The formation
of churches in Samaria is expressly men-
tioned, ch. viii. IT Were edified. Were
built up, increased, and strengthened.
See Rom. xiv. 19 ; xv. 2. 1 Cor. viii. 1.
f And xmlk'nifT. Proceeding. Living. The
word is often used to denote Christian
conduct, or manner of life. Col. i. 10.
J.uke :. fi. 1 Thess. iv. 1. 1 John ii. G. The
idea is, that of travellers who are going
to any place, and who walk in the right
path. Christians are thus travellers to
.another country, an heavenly. If In the
man named Eneas, which \iad kepi
his bed eight years, and was sict
of the palsy.
34 And Peter said unto him,
Eneas, Jesus Christ maketh thee*
whole ; arise, and make thy bed.
And he arose immediately.
35 And all that dwelt in Lydda «
and f Saron saw him, and turned
to the Lord
e c.3.6,16;4.10. /lCh.5.16. ^ c.11.21. 2Cor.S.16
fear of the Lord. Fearing the Lord ; with
re' arence for him and his command
ments. This expression is often used to
denote piety in general. 2 Qjaron. xix
7. Jobxxviu. 28. Ps. xix. 9 ; cxi. 10;
Prov. i. 7; ix. 10;xiii. 13. IT In the com
fort of the Holy Ghost. In the consola-
tions which the Holy Ghost produced.
John xiv. 16, 17. Rom. v. 1 — 5. IT Were
multiplied. Were increased.
32. To the sai7its. To the Christians
IT Which dwelt at Lydda. This town
was situated on the road from Jerusalem
to Cesarea f hilippi. It was about fifteen
miles east of Joppa, and belonged to the
tribe of Ephraim. It was called by the
Greeks Diospolis, or city of Jupiter, pro-
bably because a temple was at some pe-
riod erected to Jupiter in that city. It la
now so entirely ruined as to be a miserable
village. Since the crusades, it has been
called by the Christians St. George, on
account of its having been the scene of
the martyrdom of a saint of that name.
Tradition says that in this city the em-
peror Justinian erected a church.
33. Eneas. This is a Greek name ;
and probably he was a Hellenist. • Notri
ch. vi. 1. IT Sick of the palsy. See Note.
Matt. iv. 24.
34. Maketh thee vthole. Cures thee.
Peter claimed no power to do it himself
Comp. cli. iii. 6. 16; iv. 10. IT Make thv
hed. This would show that he was truly
healed. Comp. Matt. ix. 6. Mark, it
9. 11. John V. 11, 12.
3.3. And all. The mass, or body of
the people. The affliction of the man
had been bug, and was probably well
known; the miracle ^'ould be celebrated,
and the effect was an extensive revival
of religion. IT Saron. This was the
champaifrn, or open country, usually
mentioned by the name of Sharon m th«
Old Teslament. 1 Chron. v. 16; xxvii
29. (^ant. ii.J. Isa. xxxjii. 9. It was a re
gion of extraordinary fertility, and the
namn was almost proveibial to denow
A.D. 37.]
CHAPTER IX.
16>
36 Now there was at Joppa a
certain disciple named Tabitha,
which by interpretatiDn is called
I Dorcas : this woman was full "■ of
good works and almsdeeds which
she did.
37 And it came to pass in those
days, that she was sick, and died :
wliora, when they had washed, they
laid her in an ^ipper chamber.
38 And forasmuch as Lydda was
nigh to Joppa, and the disciples had
heard that Peter was there, they
or, Doe, or, Roe.
a lTim.2.10. Tit.2.7.
any country of great beauty and fertility.
Comp. Isa. xxxiii, 9; XXXV. 2; Ixv. 10. It
was situated south of mount Carmel,
along the coast of the Mediterranean, ex-
tending to Cesarea and Joppa. Lydda
was situated ki this region, it Turned to
the Lord. Were converted ; or received
ihe Lord Jesus as the Messiah, ch. xi. 21.
2 Cor. iii. 16.
36. At Joppa. This was a seaport town
situated on the Mediterranean, in the
tribe of Dan, about thirty miles south of
Cesarea, and forty-five northwest of Jeru-
salem. It was the principal seaport of
Palestine ; and hence, though the harbour
was poor, it had considerable celebrity.
It was occupied by Solomon to receive
the timber brought for the building of the
temple from Tyre (2 Chron. ii. 16), and
was used for a similar purpose in the time
of Ezra. Ezra iii. 7. The present name
of the town is Jaffa. It is situated on a
promontory jutting out into the sea, rising
to the height of about one hundred and
fifty feet above its level, and offering on
all sides picturesque and varied prospects.
The streets are narrow, uneven, and dirty.
The inhabitants are estimated at between
four and five thousand, of whom the
greater part are Turks and Arabs. The
Christians are stated to be about six
hundred, consisting of Roman Catholics,
Greeks, Maronites, and Arminians. It is
several times mentioned in the New Tes-
tament. Acts X. 5. 23 ; xi. 5. IF Tabitha.
This word is properly Syriac, and means
literally ihe gazelle or antelope. The name
became an appellation of a female proba-
bly on account of the beauty of its form.
" It is not unusual in the East to give the
aaraes of beautiful animals to youn^ wo-
men." {Clark.) Comp. Cant. ii. 9 ; iv. 5.
H Dorcas. A Greek word signifying the
same as Tabitha. Our word doe or roe
answers to it in signification. IF Fall of
^i,od works. Distinguished for good worlis
Q 9
sent unto hirn tv/c men, de&iring
him that he w Duld not - delay to
come to them.
39 Then Peter arose, and went
with them. When he was come,
they brought him into the uppej
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 putnhem all forth,
and kneeled down, and prayed : and
turning him to the body, said, Ta-
2 or, be grieved. b Ec.9.n. c Matt.9.25.
Comp. 1 Tim. ii. 10. Titus ii. 7. IT Ajid
almsdeeds. Acts <^ kindness to the
poor.
37. Whom, when they had washed
Among most people it has been cus
tomary to wash the body before it ia
buried or burned. They prepared her
in the usual manner for interment. IT In
an upper chamber. See J^M^ Acts i. 13
There is no evidence that llfy expected
that Peter would raise her up to life.
38. Was nigh unto Joppa. It was abouJ
six miles. 'A They sent unto him, &c
Why they sent is not affirmed. It is pro
bable that they desired his presence to
comfort and sustain them in their aflflic-
tion. It is certainly possible that they ex
pected he would restore her to life ; bu,
as this is not mentioned ; as the apostles
had as yet raised up no one from the
dead ; as even Stephen had not been re-
stored to life ; we have no authority for
assumhig, or supposing, that, they had
formed any such expectation.
39. TJien Peter arose. See Note on
Luke XV. 18. IT And all the loidows.
Whom Dorcas had benefited by her
kindness. They had lost a benefactress ;
and it was natural that they should recall
her kindness, and express their gratitude
by enumerating the proofs of her benefi
cence. Each one would therefore natu
rally dwell on the kindness which had
been shown to herself
40. But Peter put them all forth. From
the room. See a similar case in Matt. ix.
25. Why this was done is not said. Per
haps because he did not wish to appea.
as if seeking publicity. If done in the
presence of many persons, it might seem
like ostentation. Other? suppose it was
that he might offer more fervent and ago-
nizing prayer to God than he would be
willing they should witness. Compare
2 Kings iv. 33. If Tabitha, arise Comp
Mark v. 41, 42.
16%
THE ACTS.
[A. D. 41
bitha, * arise. And she opened her
eyes : and when slie sav? Peter, she
sat up.
41 And he g^ve her hi.i hand, and
'ift her up : and when he had call-
ed the saints and widows, he ^pre-
sented her alive.
42 And it was known throughout
a Mar.5. 41,42. Juo.11.43. I lKi.17.23.
41. He presented her alive. He exhibit-
ed, or showed her to ihem alive. Comp.
I Kings xvii. 23.
42. And many helteved, &c. A similar
effect followed when Jesus raised up La-
earus. See John xii. 11.
This was the first miracle of this kind
that was performed Ijy the apostles. The
effect was that many believed. It was
not merely a work of benevolence, in re-
storing to Lie one who contributed largely
to the comfort of the poor, but it w-as used
as a means of extending and establishing,
as it was designed doubtless to do, the
kingdom ofllj^ Saviour.
^iHAPTEfi X.
This chapter commences a very impor-
tant part of the history of the transactions
of the apostles. Before this, they had
preached the gospel to the Jews only.
They seemed to have retained the feel-
ings of their countrymen on this subject,
that the Jews were to be regarded as the
peculiarly favoured people, and that sal-
vation was not to be offered beyond the
limits of their nation. It was important,
indeed, that the gospel should be offered
to them first ; but the w hole tendency of
the Christian religion was to enlarge and
.iberalize the mind ; to overcome the nar-
row policy and prejudices of the Jewish
people ; and to diffuse itself over all the
nations of the earth. In various ways,
and by various parables, the Saviour had
taught (he apostles, indeed, that his gos-
pel .should be spread among the Gentiles.
He had commanded them to go and
preach it to every creature. Mark xvi.
]'i. But he had told them to tarry in Je-
ruBalem until Ihey were endued with
pf>wer from on high. Luke xxiv. 49. It
was natural, therefore, that they should
-ereivo special instructions and divine
revelation on a point «o important as this ;
anrl God selected the case of Cornelius
as the instance by which he would fully
establish his purf)OKo of conveying the
gospel to the Gentile wnrld. ll is worthy
of olwervation, alw), that ho Kclecied Peter
for the purpose of conveying the gospel
first to the Gentiles. The Savioiir had
told him tha> on him ho would build his
all Joppa ; ana many belieTed il
the Lord.
43 And it came to pass, that he
tarried many days in Joppa, witfc
one Simon a tanner.
CHAPTER X.
npHERE was a certain man m
-*- Cesarea, called Cornelius a
cJno.12.11.
church ; that he viould give to him firs
the key of the kingdom of heaven ; that
is, that he should be the agent in opening
the doors of the church to both Jews and
Gentiles. See J\otes on Matt. xvi. 18, 19.
Peter had, in accordance with these pre-
dictions, been the agent in first presenting
the gospel to the Jews (Acts ii.) ; and the
prediction was now to be completely ful-
filled in extending the same gospel to the
Gentile world. The transaction recorded
in this chapter, is one, therefore, that is
exceedingly important in the history of
the church ; and we are not to be sur-
prised that it is recorded at length. It
should be remembered, also, that this
point became afterwards the source of
incessant controversy in the early rhurch.
The converts from Judaism insisted on
the observance of the whole of the rites
of their religion ; the converts from among
the Gentiles claimed exempdon from them
all. To settle these disputes, and to secure
the reception of the gospel among the Gen-
tiles, and to introduce them to the church
with all the privileges of the Jews, requir-
ed all the wisdom, talent, and address of
the apostles. See Acts xi. 1 — 18; xv.
Rom. xiv. XV. Gal. ii. 11 — 16.
1. Ll Cesarea. Note, ch. viii. 40. IT Cor
nelius. This is a Latin name, and shows
that the man was doubtless a Roman
It has been supposed by many interpret-
ers that this man was " a proselyte of the
gate;" that is, one who had renounced ido-
latry, and who observed some of the Jew
ish rites, though not circumcised, and no»
called a Jew. But there is no sufficienl
evidence of this; The reception of the
narrative of Peter -(ch. xi. 1 — 3), showa
that the other apostles regarded him as a
Gentile. In ch. x. 28, Peter evidently re-
gards him as a foreigner; one who did not
in any sense esteem himself to be a Jew
In ch. xi. 1, it is expressly said that "the
Gentiles" had received the word of God
evidently alluding to Cornelius and thoee
who were with him. IT A centurion. One
who was the commander of a division in
the Roman army, consisting of a hundred
men. A captain of a hundred. IS'ote.
Matt. viii. 5. H Of Oie Inind. A division
A. D. 41 J
CHAPTER X
IGi
centurion of the band called the
Italian hand,
2 .^ devout " man, and one that
feared '' God with all " his house,
which g-ave much aims to "^ the
oeoplft, and played* to God alway.
1C.8.2; 23.12. i Ec.7.18.
»-7. C.IS.8. dPs.41.1.
cGen.lS.I9. Ps.lOl.
of the Roman army, consisting of from
four liundred to six hundred men. Note,
Matt, xxvii. 27. IT The Italian band. Pro-
bably a band or regiment that was com-
posed of soldiers from Ilali/, in distinction
from those which were comi)Osed of sol-
diers born in provinces. It is evident that
many of the soldiers in the Roman army
would be those who were born in other
part.s of the world; and it is altogether
!)robable that thrjse who were born in
lome or Italy would claim pre-eminence
over those enlisted in other places.
2. A devout man. Pious ; or one who
maintained the worship of God. See Note,
Luke ii. 25. Comp. Acts ii. 5; viii. 2.
IF And one that feared God. This is often
a designation of piety. Note, ch. ix. 31.
It has been siipposed by many that the
expressions here used denote that Corne-
lius was a Jew, or was instructed in the
Jewish religion, and was a proselyte. But
this by no means follows. It is probable
that there might have been among the
Gentiles a few at least who were fearers
of God, and who maintained his worship
according to the light which they had.
So there may be now persons found in
pagaa lands, who, in some unknown way,
nave been taught the evils of idolatry ;
the necessity of a purer religion ; and who
may be prepared to receive the gospel.
The Sandwich Islands were very much
m this state when the American mission-
aries first vi.-iited them. They had thrown
away their idols, and seemed to be uiaiting
for the message of mercy and the word of
eternal life, as CorneUus was. A few
other instances have been found by mis-
sionaries in heathen lands, who have thus
been prepared by a train of providential
event.s, or by the teaching of the Spirit,
for the gospel of Christ. IT With, all his
house. With all his fimily. It is evident
here that Cornelius instructed his family,
and exerted his influence to train them
in the fear of God. True piety will al-
ways lead a rnan to seek the salvation of
his fiimily. ^ Much alms. Large and libe-
ral charily. This is always an effect of
piety. See James i. 27. Ps. xli. 1. ^ Prayed
to God alway. Constantly ; meaning that
^le wad in the regular habit of praying to
3 He saw in a vision evidently^
about the ninth hour of the day, ap
ancrel ^ of God cominfr in to him,
and saying unto him, Cornelius.
4 And when he looked on him,
he was afraid, and said. What is it,
«P8.119.2. Pr.2.3-5.
/Heb.l.U.
God. Comp. Rom. xii. 12. Luke xviii. 1.
Ps. cxix. 2. Prov. ii. 2 — 5. As no particu-
lar kind of prayer is mentioned except
secret prayer, we are not authorized to
aflh'm that he offered prayer in any other
manner. It may be ol)served, however,
that he who prays in secret will usually
pray in his family ; and as the familij of
Cornelius is mentioned as being also un^
der the influence of religion, it is perhaps
not a forced inference that he observed
family worship.
3. He saw in a vision. See Note, ch
ix. 10. IT Evidently. Openly; manifestly
IT About the ninth hour. About three
o'clock, P. M. This was the usual hour
of evening worship among the Jews.
^ An an^el of God. Note, Matt. i. 20.
Comp. Ileb. i. 14. This angel was sent
to signify to Cornelius that his alms were
accepted by God as an evidence of hia
piety, and to direct him to send for Peter
to instruct him in the way of salvation.
The importance of the occasion — the in-
Jroduction of the gospel to a Gentile, and
hence to the entire Gentile world — was
probably the chief reason why an angel
was commissioned to visit the Roman
centurion. Comp. ch. xvi. 9, 10.
4. And when he looked on him. Greek,
Having fixed his eyes attentively on him
IT He was afraid. At the suddenness
and unexpected character of the vision.
IF What is it., Lord. ? This is the expres-
sion of surprise and alarm. The word
Lord, should have been translated sir, as
there Is no evidence that this is an ad-
dress to God, and still less that he regard-
ed the personage present as the Lord. It
is such language as a man would natu-
rally use who was suddenly surprised, >
who should witness a strange form ap- '
pearing unexpectedly before him; and
who should exclaim, 'Sir, what is fh«
matter ?' IT Are come up for a memon^d.
Are remembered before God. Comp 7«,
xlv. 19. They were an evidence of piety
towards God, and were accepted as such
Though he had not offered sacnfice ac
cording to the Jewish laws; though hcL
had not been circumcised ; yet, havinf
acted according to the light which ho
had, his prayers were heard, and his alnw
164
THE ACTS.
[A.D. 4
Lord 1 And he said \into him, Thy
prayers and thine alms are come up
'or a memorial " before God.
5 And now send men to Joppa,
and call for o?ie Simon, whose sur-
name is Peter.
6 He lodgeth with one Simon 'a
tanner, whose house is by the sea-
side ; he shall teU thee •= what thou
oug-htest to do.
7 And when the angel which
spake unto Cornelius A^as depart-
accepted. This was done in accordance
with the general principle of the divine
administration^ that God prefers the offer-
ing of the heart to external forms ; the
expressions of love, to sacrifice without
it. This he had often declared. Isa. i. 1 1
—15. Amos V. 21, 22. 1 Sam. xv. 22, " To
obey is better than sacrifice, and to hear-
ken, than the fat of ranis." Hos. vi. 6.
Eccl. V. 1. It should be remembered,
however, that Cornelius was not depend-
ing on external morality. His heart was
in the work of religion. It should be re-
membered, further, that he was ready to
receive the gospel when it was offered to
him, and to become a Christian. In this
there was an important difference be-
tween him and those who are depending
for salvation on their morality in Christian
lands. iSuch men are apt to defend them-
selves by the example of Cornelius, and
to suppose that as he was accepted before
he embraced the gospel, so they may be
vnthout embracing it. But there is an im-
portant difference in the two cases. For,
(1.) There is no evidence that Cornelius
was depending on external moraliti/ for
Bal"ation. His offering was that of the
hearti and not merely an external offer-
ing. Moral men in Christian lands de-
pend on their external morality in the
eight of men. But God looks upon the
heart. (2.) Cornelius did not rely on his
morality at all. His was a work of reli-
gion. He feared God ; he prayed to him ;
he exerted his influence to bring his
family to the same state. Moral men do
neither. "All their works they do to be
Bcen of men ;" and in iheir heart there is
' no good thing towards the Lord God of
laraeT." Comp. 1 Kings xiv. 13. 2 (^hron.
xii. 3. Who hears of a man tha " fears
Go«l," and that prays, and that instructs
hia fiousehold in rrligion, that icjjends on
his morality for salvation ? (3.) Cornelius
was disposed to do the wil. of God as far
I ed, he called Avo of his househol J
servants, and a devout soldier of
them that waited on kim continu
ally:
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 nigli
unto the city, Peter went '^ up upoa
the house-top to pray, about the
sixth hour :
dc.U.5,&c,
as it was made known to him. Where
this exists there is religion. The moral
man is not. (4.) Cornelius was willing to
embrace a Saviour when he was made
known to him. The moral man is not
He hears of a Saviour with unconcern \
he listens to the message of God's mercy
from year to year without embracing it.
In all this there is an important difference
between him and the Roman centurion ,
and while we hope there may be many
in pagan lands who are in the same state
of mind that he was — disposed to do the
will of God as far as made known, and
therefore accepted and saved by his
mercy in the Lord Jesus — yet this cannot
be adduced to encourage the hope of sal-
vation in those who do know his will, and
yet will not do it.
G. He lodgeth. He remains as a guest
at his house. See ch. ix. 43. IF By the
seaside. Joppa was a seaport on the Me-
diterranean. Tanneries are erected on
the margin of streams, or of any body of
water, to convey away tlie filth produced
in the operation of dressing skins.
7. A devout soldier. A pious man. Thia
is an instance of the effect of piety in a
military officer. Few men have more
influence ; and in this case the effect was
seen not only in the piety of his family,
but of this attending soldier. Such men
have usually been supposed to be far
from the influence of religion; but this in-
stance shows that even the labours and
disadvantages of a camp are not neces-
sarily hostile to the existence of piely
Comp. Luke iii. 14.
8. And when, &c. "It has '.^-en re-
marked that from Joppa, Jonah was seni
to preach to the Gentiles at Nineveh ,
and that from the same place Peter wa»
sent to preach to the Gentiles at Cesaren '
{Clark.)
9. Peter vent up, Arc. The small room
in the second story t (iU the roof of tn«
V. 1). 41. J
CHAPTER X.
10 And he became very hungry,
311(1 would have eaten ; but while
they made ready, he fell into a
trance,
11 And saw " heaven opened,
and u certain vessel descending un*'
io him, as 't had been a great sheet
oc.7.56. Re. 19.11.
house, was tlie usual place for retirement
and prayer. See Note, Matt. vi. 6; ix. 2.
f About the sixth hour. About twelve
o'clock a* noon. The Jews had two
stated seasons of prayer — morning, and
evening. But it is evident that the more
pious of the Jews frequently added a//; irrf
season of devotion probably at noon. Thus
David says (Ps. Iv. 17), " Evening and
morning, and at noon, will 1 pray, and
cry aloud." Thus Daniel " kneeled upon
his knees three times a day and prayed.'"
Dan. vi. 10. 13. It was also customary
in the early Christian church to offer
prayer at the third, sixth, and ninth
hours. (Clem. Ale.x. as quoted by Dod-
dridge.) Christians will, however, have
not merely stated seasons for prayer, but
they will seize upon moments ef leisure,
and when their feelings strongly incline
them to it, to pray.
10. And he became very hungry. From
tne connexion, where it is sai'X that they
were making ready, tha^ is, preparing a
meal, it w'ould seem that this was the
customary hour of dining. The He-
brews, Greeks, and Romans, however,
nad but two meals, and the first was
usually taken about ten or eleven o'clock.
This meal usually consisted of fruit,
milk, cheese, &c. Their principal meal
was about six or seven in the afternoon ;
at which hme they observed their feasts.
See Jahrfs Bib. Archaj. § 145. IT He fell
into a trance. Greek, An ecstasy, e^ttx.
<<;, fell upon him. In ch. xi. 5, Peter
says that in a trance he saw a vision.
The word trance, or ecstasy, denotes a
state of mind when the attention is ab-
sorbed in a particular train of thought,
90 that the external senses are partially
or entirely suspended. It is a high spe-
cies of abstraction from external objects ;
when the mind becomes forgetful of sur-
rounding thmgs, and is fixed solely on
its own thoughts, so that appeals to the
external senses do not readily rouse it.
The soul seems to have passed cut of
4he body, and to be conversant only with
spiritual essences. Thus Balaam is said
to have seen the vision of the Almighty,
felling into a trance (Num. xxiv 4. 16) ;
knit at the four corners, and le
down to the earth ;
12 Wherein v/ere 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
thus Paul, in praying in the temple, fell
into a tranre (Acts xxii. 17); and per-
haps a similar state is described in 2 Cor.
xii. 2. This effect seems to be caused by
so intense and absorbing a train of
thought, as to overcome the senses of
the .body ; or wholly to withdraw the
mind from their influence, and to fix it
on the unseen object that engrosses it. It
is often a hKjh state of revery, or absence
of mind, \mch Dr. Rush describes as
" induced by the stimulus of ideas of ab-
sent subjects, being so powerful as to
destroy the perce^on of present ob-
jects." (Diseases of the Mind, p. 310, Ed.
Phila. 1812.) In the case of Peter, how-
ever, there was a supernatural influence
that drew his attention away from pre
sent objects.
11. And saw heaven opened, ch. vii. 56.
Note, Matt. iii. 16. This language is de-
rived from a common mode of speaking
in the HebrevV scriptures, as if the sky
above us w^as a sohd, vast expanse, and
if it were opened to present an opportu-
nity for any thing to descend. It is lan-
guage that is highly figurative. IT And
a certain vessel. See Note on ch. ix. 15.
IT As it had been. It is important to mark
this expression. The sacred writer does
not say that Peter literally saw such an
object descending ; but he uses this as
an imperfect description of the vision.
It was not a literal descent of a vessel,
but it was such a kind of representation
to him, producing the same impression
and the same effect, as (/"such a vessel
had descended. ^ K^it at the four cor-
ners. Bound, united, or tied. The cor
nei-s were collected, as would be natu'-a.
in putting any thing into a great sheet
12. Wherein, ^c. This* particular vi-
sion was suggested by Peter's hunger,
ver. 10. It was designed, hovy^ever, to
teach him an important lesson in regard
to the introduction of all nations to the
gospel. Its descending from heaveh
may have been an inrimation, that tha
religion which was about to abolish the
distinction between the Jews and othei
nations was of divme origin. See Rev
xxi. 2.
(56
THE ACTS.
LA. U. 41
uim, 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
aL«.11.2,&c 2P.25De.M.3,tc. Eze.4.14.
14. 1 have never eaten, ^c. In the Old
'I'estament God had made a distinction
l)€t\veen clean and unclean animals.
See Lev. xi. 2—27. Dent. xiv. 3—20.
This law remained in the Scriptures,
and Peter plead that he had never vio-
lated it, implying that he could not now
violate it, as it was a law of God, and as
it was unrepealed, he did not dare to act
in a different manner from what it re-
quired. Between that law, tkiid the com-
mand which he now rec#rved in the
vision, there was an apparent variation,
and Peter naturaUji:.referred to the well-
known and admi^lw written law. One
design of the vision was to show him
that that law was now to pass away.
IT That is common. Tliis word properly
denotes that which pertains to all, but
among the Jews, who were bound by
special laws, and who were prohibited
from many tlungs that were freely in-
dulged m by other nations, the word
common came to be opposed to the word
sacred, and to denote that which was in
common use among the heathens, hence
that which was profane, or polluted.
flere it means the same as profane, or
forbidden. IT Unclean. Ceremonially un-
clean ; i. e. that which is forbidden by
the ceremonial law of Moses.
15. What God hath cleansed. What
God hath pronounced or declared pure.
If God has commanded you to do a thing.
It is not impure or wrong. Its use is
lawful if he has commanded it. Per-
haps Peter would have supposed that
the design of this vision was to instruct
him, that the distinction between clean
and unclean food, as recognised by the
Jews, was about to be abolished, ver. 17.
But the result showed that it had a high-
3r, and more i^jiportant design. It was to
ihow him, that they who had been es-
teemed by the Jews as unclean or pro-
fane— the entire Gentile world — might
now be admitted to similar privileges
with the Jews. That barrier was to be
broken down, and the whole world was
Uj be admitted to the same fellowship
and j)rivilcge8 in the gospel. See Eph.
ri. 14- Gal. iii. 28 It was also true that
•he ceremonial laws ol' the Jews in re-
hath cleansed, ^ that call not thou
common.
IG This was done thri,;;e : and
the vessel was received up again
into heaven.
4 17 Now while Peter doubted in
b Matt.15.ll.ver.28. Ro.i4.I4,&e. lCor.10.25. 1T".4.4
gard to clean and unclean beasts was ta
pass away, though this was not directly
taught in this vision. But when once
the barrier was removed that separated
the Jews and Gentiles, all the laws which
supposed such a distinction, and which
were framed to keep up such a distinc-
tion, passed away of course. The cere-
monial laws of the Jews were designed
solely to keep up the distinction be-
tween them and other nations. When
the distinction was abolished ; when
other nations were to be admitted to the
same privileges, the laws which weie
made to keep up such a difference re
ceived their death-blow, and expired of
course. For it is a maxim of all law,
that when the reason why a law was
made ceases to exist, the law becomes
obsolete. Yet it was not easy to con-
vince the Jews that their laws ceased to
be binding. This point the apostles la-
boured to establish ; and from this point
arose most of the difficulties between the
Jewish and Gentile converts to Chris-
tianity. See Acts xv. and Rom. xiv. xv
16. This was done thrice. Three times,
doubtless to impress the mind of Peter
with the certainty and importance of
the vision. Comp. Gen. xli. 32.
17. Doubted in himself . Doubted in his
own mind. He was perplexed to under-
stand it. IT Behold the men, &c. We
see here an admirable arrangement of
the events of Providence to fit each
other. Every part of this transaction is
made to harmonize with every other part ;
and it was so arranged, that just in the
moment when the mind of Peter was
filled with perplexity, that the very
event should occur which should relieve
him of his embarrassment. Such a coinri
dence is not uncommon. An event of di
vino Providence may be as clear an ex-
pression of his will, and may as certainly
serve to indicate our duty, as the most ma-
nifest revelation would do, and a state of
mind may, by an arrangement of circum-
stances, be produced, that shall be ex
tremcly perplexing until some event shal
occur, or some liold of usefulness shall
open, that shall exactly correspond to it,
and shall indicate to us the will olGod. W e
\. D, 41
CHAPTER X.
167
himself what this vision which he
had seen should mean, behold, the
men which were sent from Corne-
lius had made inquiry " for Simon's
house, and stood before the gate.
18 And called, and asked whe-
ther Simon, which was surnamed
Peter, were lodged there.
19 While Peter thought on the
rision, 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.
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 ?
22 And they said, Cornelius, '^
the centurion, a just man, and
one that feareth God, and of good
report * among all the nation of
0 9.43. 6c.ll.12. cc.13.7. d ver.l,&c.
«c.22.12. He.11.2.
ehould observe then the events of God's
providence. We should mark and re-
cord the train of our own thoughts, and
we should watch with interest any event
that occurs, when we are perplexed and
embarrassed, to obtain, if possible, an ex-
pression of the will of God. IT Before
the. gale. The word here rendered
"gate," TTvKwva, refers properly to the
vorch or principal entrance to an eastern
house. See Note, Matt. ix. 2 ; xxvi. 71.
It does not mean, as with us, a gale, but
rather a door. See Acts xii. 13.
19, The Spirit. See Note, Acts viii.
29. Comp. Isa. Ixv. 24. " And it shall
come to pass, that before they call I will
answer," &c.
22. To hear words of thee. To be in-
structed by thee.
23. And lodged them. They remained
with him through the night. Four days
were occupied before Peter met Corne-
lius at Cesarea. On the first the angel
appeared to Cornelius. On the second
(he messengers arrived at Joppa, ver. 9.
On the third, Peter returned with them,
ver. 23 ; and on the fourth they arrived at
Cesarea, ver. 24. 30. IT And certain ire-
Ihren. Some Christians. They were six
in number, ch. xi. 12. It was usual for
the early Christians to accompany the
tpostks in th3ir journeys. Seo Rom. xv.
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 ealled he them in, and
lodged them. And on the morrow
Peter went away with them, and
certain f brethren from Joppa ac-
companied him.
24 And the morrow after they
entered into Cesarea. And Corner
lius waited for them, and had call-
ed together his kinsmen and near
friends.
25 And as Peter was coming in
Cornelius met him, and fell down
at his feet, and worshipped him,.
26 But Peter took him up, say-
ing, s Stand up ; I myself also am
a man.
27 And as he talked with him
he went in, and found many tha
were come together.
/ver.45. g c.14.14,15. Re.l9.10;22.9.
24. Acts XV. 3. 3 John 6. 1 Cor. xvi
6. 11. As this was an important event in
the history of the church — the hearing
of the gospel to a Gentile — it was more
natural and proper that Peter should be
attended with others.
24. His kinmnen. His relatives, or the
connexions of his family. A man may
often do vast good by calling his kindred
and friends to hear the gospel.
25. Fell down at his feet. This was an
act of profound regard for him as an am-
bassador of God. In oriental countries it
was usual to prostrate themselves at
length on the ground before men of rank
and honour. 1 Worshipped him. Thi»
does not mean religious homage, but ci
vil respect, the homage, or profound re-
gard which was due to one in honour
See Note, Matt. ii. 2.
26. Stand up, &c. This does not ira
ply that Peter supposed that Cornelius
intended to do him religious reverence
It was practically saying to him, " I am
nothing more than a man as thou art, and
pretend to no right to such profound re
specls as these, but am ready in civil life
to show thee all the respect that i due
(Doddridge.)
27. Arid as he talked with him. He
probably met him at the door or ^t
small distance ivom the aouse. It
(ti8
THE ACTS
[A D. U
28 And he said unto ihem, Ye
know how that it is an unlawful
thing " for a man that is a Jew to
keep company, or come unto one
of another nation ; but God hath
shewed me * that I should not call
any man common or unclean.
29 Therefore came I unto you
frithout 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 until this
hour ; and at the ninth hour I pray-
ed in my house ; and, behold, a
man stood before me ^ in bright
clothing.
31 And said, Cornelius, thy ^
a Jno.4.9. 6 c.15.8,9. Ep.3.6. c Matt.2S.3. c.1.10.
d yer.4,&c. Da.10.12. He.6.10.
an expresaion of joy thus to go out to
meet him.
28. Il is an unlawful thing. This
was not explicitly enjoined by Moses, but
It seemed to be implied in his institutions,
and was at any rate the common under-
standing of the Jews. The design was
to keep them a separate people. To do
this Moses forbid alliances by contract,
or mrirriage, with the surrounding na-
tions, which were idolatrous. See Lev.
xviii. 24—30. Dent. vii. 3—12. Comp.
Ezra ix. 11, 12. This command the
Jews perverted ; and explained as refer-
ring to intercourse of all kinds, even to
the exercise of friendly oflices and com-
mercial transactions. Comp. John iv. 9.
IT Of anolher nation. Greek, Another
tribe. It refers here to all who were not
Jews. 11 God hath shewed me. Comp.
ch. XV. 8, 9. He had showed him by the
vis'oi), ver. 11, 12. IT Any man common
or unclean. See Note, ver. 14. That no
man wa.s to be regarded as excluded
from the opportunity of salvation; or bo
despised and abhorred. The go.spcl was
to be preached to all ; the barrier be-
tween Jews and Gentiles to be broken
lowM ; and all were to bo regarded as
;apable of being saved.
29. Without gainsaying. Without say-
tng any thing against it ; without hesita-
iioij or reluctance. IT Task, therefore, A'c.
The main design for which ("'omelius
had sent for him had been menticmed to
fetor by the messenger, ver. 22. Rut
Peter now desired from his oww li|i8 a
moic {w'lrlicular Rtatomont of the consi-
prayer is iieard, and thine alms ate
had in remembrance in the sigh'
of God.
33 Send therefore to Joppa, and
call hither Simon, whose surrame
is Peter : he is lodged in the house
of one Simon a tanner, by the sea-
s de ; who, when he cometh, shall
speak unto thee.
33 Immediately therefore I sent
to thee : and thou hast well done
that thou art come. Now * theio-
fore are we all here present before
God, to hear all things that are
commanded thee of God.
34 Then Peter opened his mouth,
and said. Of a truth, I perceive that
God ■/" is no respecter of persons :
e De.5.27, /De.10.17. Ch.19.7. Job 34—19. Ro.2.1i
Ga.2.6. lPe.1.17.
derations which had induced him to
send for him. IT For what intent. For
what purpose or design.
30. Four days ago. See Note, on ver.
23. IT Until this hour The ninth hour,
or three o'clock, P. M. See ver. 3. ^ A
man. Called, in ver. 3, an angel. He
had the appearance of a man. Comp.
Mark xvi. 5. IT In bright clothing. See
Note, Matt, xxviii. 3.
3'd. Thou hast well done. This is an
expression of grateful feeling. If Before
God. In the presence of God. It is im-
plied, that they believed that God saw
them, and that tliey were assembled at
bis command, and that they were dis-
posed to listen to his instructions.
34. Then Peter opened his mouth. Be-
gan to speak. Matt. v. 2. *!{ Of a truth.
Truly, evidently. That is, I have evi-
dcTice here that God is no respecter of
persons. IT /s no respecter of persons.
The word used here denotes the act of
showing favour to one on account of
rank, family, wealth, or partiality, arising
from any cause. It is exjilained in James
ii. 1 — 4. A judge is a respecter of per-
sons when he favours one of the parlies
on account of private friendship; or be-
cause he is a man of rank, influence, of
p(jwer ; or because he belongs to tho
same political parly, &c. The Jews B«ip-
posed that they were peculiarly favoured
by (iod, and that salvation was not ex-
tended toother nations, and that the fact
of fieing a Jew entitled them to this fa-
vour. Peter here says that he has leani
ed the error of this doctrine That t
1. D. 41.)
CHAPTER X.
16»
35 But in « every nation he
chat fearelh him, and worketh
a Rom.2.13,J7,3.22,29:10.I2,13. Eph.2.13-18.
man is not to be accepted because he is a
Teu), nor is hi to be excluded because he
IS a Gentile.. The barrier is broken down ;
the oiTer ig made to all ; and God will
save all on the same principle ; not by ex-
ternal privileges, or rank, but according to
rheir character. The same doctrine is
c;lsewhere explicitly stated in the I\evv
Pestaraont. Rora.ii. 11, Eph. vi. 9. Col. iii.
25. It may be observed here that this
does not refer to the doctrine of divine
sovereignty or elfection. It simply af-
firms that God will not save a man be-
cause he is a Jew ; nor because he is
rich, or learned, or of elevated rank ;
nor by any external privileges. Nor
will he exclude a man because he is des-
titute of these privileges But this does
not affirm that bie will not make a differ-
ence in their character, and then treat
them accordiiig to their character ; uor
that ho will not pardon whom he pleases,
which is a different question. The in-
terpretation of this passage should be
limited strictly to the case in hand — to
mean that God will not accept and save
a man on account of external national
rank and privileges. That by receiving
some, and leaving others, on other
grounds, he will not make a difference,
is not any where denied. Comp. 1 Cor.
iv. 7. Rom. xii. 6. It is worthy of re-
mark further, that the most strenuous ad-
vocate for the doctrines of sovereignty
and election in the New Testament —
the apostle Paul — is also the one that
laboured most to establish the doctrine
that God was no respecter of persons,
that is, that there was no difference be-
tween the Jews and Gentiles in regard
to the way of salvation ; that God would
not save a man because he was a Jew,
nor destroy a man because he was a
Gentile. Yet in regard to the whole race
viewed as lyins on a level, he maintained
that God had a right to exercise the pre-
rogatives of a sovereign, and to have
mercy on whom he would have mercy.
The doctrine may be thus stated. (1.)
The barrier between the Jews and Gen-
tiles was broken down. (2.) All men
thus were placed on a lerel — none to be
vaved by external privileges, none to be
lost by the want of them. (3.) All were
guilty (Rom. i. ii. ii.), and none had a
claim on God. (4.) If any w^ere saved, it
would be by God's showing mercy on
'luch of this common mass as hi* chose.
righteousness,
him.
IS accepted witn
See Rom. iii. 22 ; x. 12 ; ii. 11. Gal. i 6
Compared with Rom. ix. and Eph. i.
35. But in every nation, &c. This u
given as a reason for what Peter had just
said, that God was no respecter of persons.
The sense is, that he now perceived
that the favours of God were not con-
fined to the Jew, but might be extendec
to all others on the same principle. The
remarkable circumstances here, the vi-
sion to him, and to Cornelius, and the
declaration that the alms of Cornelius
were accepted, now convinced Peier
that the favours of God were no longer
to be confined to the Jewish people, but
might be extended to all. This was
what the vision was designed to teach ;
and to communicate this to the apostles
was an important step in their work of
spreading the gospel. IT In every nation.
Among all people. Jews or Gentiles.
Acceptance with God does not depend
on the fict of being descended from
Abraham, or of possessing external privi-
leges, but on the state of the heart. IT He
thatfeareth him This is put for piety
towards God in general. See Note, eh.
ix. 31. ft means that he that honours
God, and keeps his law ; that is a true
worshipper of God, according to the
light and privileges which he has, is aj>
proved by him, as giving evidence that
he is his friend. IT And worketh right-
eousness. Does that wtiich is right and
just. This refers to his conduct tov,ard.s
man. He that discharges conscientiously
his duty to his fellow-men, and evinces
by his conduct that he is a righteous
man. These two things comprehend the
whole of religion, the sum of all the re-
quirements of God— piety towards God,
and justice towards all men ; and as Cor-
nelius had showed these, he showed that,
though a Gentile, he was actuated by
true piety. We may observe here, (1.)
That it is not said that Cornelius was ac-
cepted on account of his good works
Those works were simply an evidence
of true piety in the heart ; a proof thai
he feared and loved God, and not a me.
ritorious ground of acceptance. (2.) He
improved the light which he had. (3.)
He embraced the Saviour when he was of-
fered to him. This circumstance makes
an essential diflference between the case
of Cornelius, and those who depend o»
their morality in Christian lands. They
do not cmbraco the Lord Jesus, and thev
170
THE ACTS.
FA. D. i,
36 The word which God sent
unto thfe children of Israel, preach-
ing- peace " by Jesus Christ ; (he
is ^ Lord of all ;)
37 That word, J say, ye know,
which was published throughout
• M.57 19. Col. 1.20. b Ps.21.; -10. Matt.28.18.
ft- .11.9. lCor.15.27. Ei)b.l.20-22. lPet3.22. Rev 17.14.
»ie, therefore, totally unlike the Roman
jenturion. His example should not be
plead, therefore, by those who neglect the
Saviour, for it furnishes no evidence
that thry will be accepted, when they are
totally unlike him.
36. The word. That is, this is the word,
or the doctrine. Few passages in the New
Testament have perplexed critics more
than this. It has been difficult to ascer-
tain to v.hat the term " word" in the ac-
cusative case (tov K'.y^v) here refers. Our
translation would lead us to suppose that
it is synonymous with what is said in
the following verse. But it should be
remarked that the term used there, and
translated " word," as if it were a repeti-
tion of what is said here, is a different
term. It is not xoyov, butw5.ua — a word,
a thing; not a doctrine. 1 understand
the first term " word" to be an introduc-
tion 6f the doctrine which Peter set forth,
and to be governed by a preposition un-
derstood. The whole passage may be
thus expressed : Peter had been asked to
teach Cornelius and his assembled friends.
It was expected, of course, that he would
instruct him in regard to the true doc-
trines of religion — the doctrine which had
been communicated to the Jews. He
commences, therefore, with a statement
respecting the true doctrine of the Mes-
Biah, or the way of salvation which was
now made known to the Jews. ' In re-
gard to the word, or the doctrine which
God sent to the children of Israel, pro-
claiming peace through Jesus Christ (who
18 Lord of all), you know already that
which was done, or the transactions
which occurred throughout all Judea,
from Galilee, where he commenced after
John had preached, that this was by Je-
ans Christ, since God had anointed him,
&c. Peter here assumes that Cornelius
hud itomti knowledge of the principal
oventnof the life of the Saviour, though
it was oljscure and imperfect ; and his
diRCourse professes only to state this more
fnlly and riearhf. He ^ommcnces his
discourse with statint,' the true doctrine
onthe subject; find explaining more per-
fectly that of which Cornelius had been
all Judea, and began from Gall
lee, after the baptism which JohR
J. reached :
38 How God anointed* Jesus o!
Nazareth with the Holy Ghost and
with power, who ** went about doing
cLu.U.lS. Heb.1.9. cf Mztt.l2.i5.
only imperfectly informed IT Unto tht
children of Israel. To the Jews. The
Messiah was promised to them, and spent
his hfe among them, l Preaching. Thai
is, proclaiming, or announcing. God did
this by Jesus Christ. IT Peace. This word
sometimes refers to the peace or union
which was made between Jews and Gen-
tiles, by breaking down the wall of divi-
sion between them. But it is here used
in a wider sense, to denote peace or re«
conciliation with God. He announced
the way by which man might be recon-
ciled to God. and might find peace. IT He
is Lord of all. That is, Jesus Christ. He
is Sovereign, or Ruler of both Jews and
Gentiles; he is their proprietor; and
hence Peter saw the propriety of preach-
ing the gospel to the Gentiles as well aa
Jews. See John xvii. 2. Matt, xxviii. 18.
Eph. i. 20 — 22. This does not necessa-
rily imply divinity; but only that the
Lord Jesus, as Mediator, had been consti-
tuted or appointed 1-ord over all nations.
It is true, however, that this is a power
which we cannot conceive to have been
delegated to one that was not divine
Comp. Rom. ix. 5.
37. That word. Greek, frj.^x — a differ-
ent word from that in the previous verse
It may be translated thing as well as word
IT Which was published. Greek, Which
was do7ie. ' You know, though it may be
imperfectly, what was done or accom
plished in Judea,' &c. V Throughout aU
Judea. The miracles of Christ, were not
confined to any place, but were wroughi
in every part of I he land. For an account
of the divisions of Palestine, see INotes,
Matt. ii. 22. '^ And began, &c. Greek,
Having been begun in Galilee. Galilee
was not far from Cesarea. There was,
therefore, the more probability that Cor
nelius had heard of what had occurred
there. Indeed, the Gosjicls themselvei
furnish the highest evidence tiiat lh«
fame of the miracles of Christ spread inlo
ail the surrounding regions.
38. How God anointed, d'C. That ib.
set him apart to ihis work, and was widi
him, acknowledg'ng him as the Messiah
See Note Matl. i. 1. H With t).$ Hcl\
A.D. 41.
CHAPTER X.
171
go 3d, and healing all that wore op-
pressed * of the devil : for * God
was with him.
39 And we " are witnesses of all
things which he did, both in the
land of the Jews and in Jerusalem ;
whom they slew and hanged on a
tree.
40 Ifim God raised up '' the third
day, and shewed him openly ;
41 Not ^ to all the people, but
unto witnesses chosen before f of
a 1 Ino.3.8. i Jno.3.2. c Lu.24.48. c.3.32.
i Matt.28.1,2.. e Jno.14.22. Jno.c.20&21. /Jno.
Ghost. See Note, Luke iv. 19. The act
of anointing the kings and priests seems
to have lieen emblematic of the influences
of the Holy Ghost. Here it means that
God communicated to him the influences
of the Holy Spirit, thus setting him apart
for the work of the Messiah. See INIalt.
lii. 16, 17. John iii. 34, "God giveth not
the Spirit by measure unto him." 'l And
wilh power. The power of healing the
sick, raising the dead, &c. IT Who went
about doing good. Whose main business
it was to travel from place to place to do
gaxl. He did not go for applause, or
wealth, or comfort, or ease, but to difliise
happiness as far as possible. This is the
simple but sublime record of his life.
This, in few, but most affecting words,
tells us all about the Saviour. It gives us
a distinct portrait of his character, as he
is distinguished from conquerors and
kings, and false prophets and the mass of
men. H And healing, &c. Restoring to
health. IT All that were oppressed of the
levil. All that were possessed by him.
See Note, Matt. iv. 23, 24. IT God was
with him. God appointed him, and fur-
nished by his miracles the highest evi-
dence that he had sent him. His miracles
were such that they could be wrought
only by God.
39. And we are witnesses. We who are
apostles. See Note, Luke xxiv. 48. H In
Jie land oj the Jews. In the country of
iudea. H Whom they slew, &c. Our
franslation would seera to imply that
there were two separate acts — first slay-
ing him, and then suspending him. Bu
this is neither according to truth nor to
the Greek text. The original is simply,
whom they put to death, suspending him
m a tree' ^ ^^n a tree. On a cross. See
Note, ch. v. 30.
40 Shewed him openly. Manifestly;
orod, even to us, who did eat and
drink with him after he rose Iroin
the dead.
42 And he commanded us ^ tn
preach unto the people, and to tes-
tify that '' it is he which was ordain-
ed of God to be the Judge of quick
and dead.
43 To him ' give all the prophets
witness, that through his name
whosoever J believeth in him shall
receive remission of sms.
g Matt.28.19,30. h Jno.3.22,27. c.17.31. 2Cor.5.10
1 Pet. 4.5. » Lu.24.27,44. Jno.5.a9. , Jao.3.14
17. Rom.10,11.
SO that there could be no deception, no
doubt of his resurrection.
41. Not to all the people. Not to the
nation at large ; for this was not necessary
in order to establish the truth of his resur
rection. He however showed himself to
many persons. See the Harmony of the
accounts of the resurrection of Jesus a
the close of the Notes on Matthew,
H Chosen of God. Appointed by God, oi
set apart bv his authority through Jesus
Christ. IT \\'ho did eat and drink, &c
And by doing this he furnished the clear
est possible proof that he was truly risen j
and that they were not deceived by an
illusion of the imagination, or by a phan-
tasm. Comp. John xxi. 12, 13.
42. And he commanded us, &c. Matt,
xxviii. 19, 20. Mark xvi. 15, 16. IT And to
testify. To bear witness. IT That it is he,
&c. See Noies, John v. 22—27. Comp
the references in the margin. H Of quick.
The living. The doctrine of the New
Testament is, that those which are alive
when the Lord Jesus shall return to judge
the world, shall be caught up in vast
numbers like clouds, to meet him in the
air, without seeing death. 1 Thess. iv
16, 17. Yet before this, they shall expen
ence such a change in their bodies as shall
fit them for the judgment and for iheit
eiernal residence — a change which shall
liken them to those who have died, and
have been raised from the dead. What
this change will be, speculation may
fancy, but the Bible has not revealea.
See 1 Cor. xv. 52, " The dead shall be
raised, and we shall be changed."
43. To him give, &c. Ste Note, Luke
xxiv. 27. 44. ^ That through his name,
&c. This was implied in what the pro
phets said. Sec Rom, x. 11. It was not,
indeed, express' y afl^rmed that they who
believed in hinr should b« pardoned: Hit
n*2
44 While PeUjr yel spake these
trnrds, the Holy Ghost "fell on all
ihom wiiich heard the word.
45 And they ' of the circumci-
siun which helieved were astonish-
ed, as many as came with Peter,
bec:mse that on the Gentiles also
was poured out the gift of the Holy
Ghost :
40 For they heard them speak *^
frith tongues, and magnify God.
Then answered Peter,
47 Can '^ any man forbid water,
Chat these should not be baptized
which have received the Holy Ghost
as well as we 1
• c.4.31. 6ver.23. c c.2.4. d c.8.12.
tliis was implied in what they said. They
promised a Messiah ; and their religion
consisted mainly in believing in a Mes-
siah to come. See tlie reasoning of the
apostle Paul in Kom. iv.
44. The Holy Ghost fell, &c. Endow-
mg them with the power of speaking with
other tongues, ver. 40. Of this the apos-
tle Peter makes much in his argument in
ch. xi. 17. By this, God showed that the
Gentiles were to be admitted to the same
privileges with the Je»vs, and to the bless-
ings of salvation in ihe same manner.
L'omp. ch. ii. 1 — 4. IF Which heard the
'vord. The word of God ; the message of
the gospel.
4;"). And Ihe.y of the circumcision. Who
had been Jews, 'ii Were astonished. Were
imazed that Gentiles should be admitted
to the same favour as themselves.
40. Spiak vnth tongues. In other lan-
guages than their native language, ch. ii.
{. % Andmnpnify God. And praise God.
47. Can any man forbid water, &c.
They have shown that they are favoured
■n the same way as the Jewish converts,
jlod has manifested iiimself to them, as
he did to the Jews on the day of Pente-
cost. Is it not clear, therefore, that they
lire entitled to the privilege of Christian
baptism? The expression here used is
one that would naturally refer to water's
being brought; that is, to a small quanti-
ty; and would seem to imply that they
were baptized, not by immersion, but by
pouri g or sprinkling.
48. And he nrmmandrd them, &!C. Why
Peter di(! not himself baptize them is un-
known. But It might be, perhaps, because
he chose to make use of the ministry of
iho brethren who were with him, to pre-
ent tho powibility of future cavil. If
THE ACTb. [A. D. 41
48 And he commanded them tc
be baptized in the name of the Lord,
Then prayed they him to tarry cer
tain days.
CHAPTER XI.
A ND the apostles and brethreri
-^ that were in Judea heard that
the Gentiles had also received the
W'ord of God„
2 And when Peter was come up
to Jerusalem, ".hey ' that were of
the circumcision contended with
him,
3 Saying, Thou wentest in to
men uncircumcised, and didst eat
with them.
e c.10.23,28. Gal.2.12. c.l0.9,&c.
they did it themselves, they could not eu
easily be led by the Jews to find fault
with it. It may be added, 'also, that it
seems not to have been the practice of
the apostles themselves to baptize very
extensively. This was left to be per
formed by others. See 1 Cor. i. 14 — 17,
" Christ sent me not to baptize, but to
preach the gospel."
CHAPTER XI.
1. And the apostles and brethren. The
Christians who were in Judea. V Heard,
&c. So extraordinary an occurrence as
that at Cesarea, the descent of the Holy
Spirit on the Gentiles, and their reception
into the church, would excite attention,
and be likely to produce much sensibility
in regard to the conduct of Peter and
those with him. It was so contrary to all
the ideas of the Jews, that it is not to itf
wondered at that it led to contention.
2. They that were of the circumcision
The Christians who had been converted
from among the Jews. IT Contended with
him. Disputed; or reproved him; charg
ed him with being in fault. This is one
of the circumstances which show conclu
sivcly that the apostles and early Chris-
tians did not regard Peter as having any
particular supremacy over the church, or
as being in any peculiar sense the vicar
of Christ upon "earth. If Peter liad been
regarded as having the authority which
the Roman Catholics claim for him, they
would have submitted at once to what ha
had thought projier to do. But the primi-
tive Christians had no such idea of hu
authority. This claim for Peter is no!
only opposed to this place, but to every
part of tiie New Testament.
:i. A nd didst eat with Otcm. Sea NoU»
rh X. 13. 14
A. D. 41 j
CHAPTJKR XJ.
173
4 Bui Peler rehearsed the matter
from th<; beginning, and expounded
»^ by order unto them, saying,
5 I was in the city of Joppa,
praying : and in a trance I saw a
vision, A certain vessel descend, as
It had jeen 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 con^'dered,
and saw four-footed beasts "^f the
3arth, and wild beasts, and cr^- -,^ing
things, and fowls of the air.
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 com-
mon.
10 Arid this was done three
times: and all were drawn up
again into heaven.
a Jn- 16.13. b P3.19.7-ll. Jno.6.63,6S c c.2.4.
4. Bat Peter rehearsed. Greek, Peter
beginning, explained it to them in order.
That is, he began with the vision which
he saw, and gave a narrative of the vari-
ous events in order, as they actually occur-
red. A simple and unvarnished statement
of £^ts is usually the best way of disarm-
inflfrejudice and silencing opposition. In
revivals of true religion, the best way of
silencing opposition, and especially among
Christians, is to make a plain statement
of things as they actu illy occurred. Op-
position most commonly arises from pre-
judice, or from false and exaggerated
statements ; and those can be best remov-
ed, not by angry contention, but" by an
unvarnished relation of the facts. In most
cases prejudice will thus be disarmed,
liiid opposition will die away, as was the
casein regard to the admission of the
Ger.tiles to the church. H A7id expounded
It. Explained it ; stated it as it actually
occurred. IT Iti order. One event after
another, as they happened. He thus
showed that his ovm mind had been as
much bia-ssed as theirs,^and stated in
what manner his prejudices had been re-
moved. It often happens that those who
p9
11 And, bei.o'id, imniediately
there were tjiroe men already come
unto the house where I was, seni
from Cesarea unto me.
12 And the Spirit " bade me gc
with them, nothing doubting
Moreover, these six brethren ac-
companied me ; and we entered
into the man's house :
13 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 th^e words
whereby thou and all thy house
shall be saved.
15 And as I began to speak, f\ik
Holy "Ghost fell on them, as '^ oi«.
us at the beginning.
16 Then rcnicmbered I the word
of the Lord, how that he said, J.ihp
^ indeed baptized with water ; bul
*ye shall be baptized with the Hoi)
Ghost.
17 Forasmuch then as God gav»
-^them the like gift as he did \inU
d Matt.3.11. Jno.l.26,33. c.1.5. e l5a.44.3. Jo..
2.23. / c.l5.g,9.
become moRt zealous and devotfd in an
new plans for the advancement of rel
gion, were as much oppo.sed to them a
first as others. They are led from on
circuiTistance to another, until their pre
judices die away, and the providence and
Spirit of God indicate clearly their duty
5—14. See ch. x. 9—33.
14. And all thy house. Thy family
This i*a circumstance which is omitted
in the account in ch. x. It is said, fiow
ever, in ch x. 2, that Cornelius feared
God with all his house. And it fs evident
from ch. x. 48, that the family also receiv-
ed the ordinance of baptism, and v.vis re-
ceived into the church.
15. And as I began to speak. 0<:, while
I was speaking. IT The Holy G'l )sl, <fec.
X. 44.
16. The word of the Lord Sae Note,
ch. i. 5.
17. What was I. Whai powe" or right
had J to oppose the manifest will of dod
that the Gentiles should be received intP
the Chri.=tian church. IF Withstand God
OppoMwr resist God ? He had ii»rcatc*d
his w* he had showed his inter, ir./i t^
save the Gentilea and the projuc a vi
174
rtlE ACTS.
fA. D. 41
us who believed on the Lord Jesus
Christ, Vvliat " was I, that I could
withstmd God]
18 When they heard these things,
Ihey hold their peace, and glorified
God, saying, Then hath God also
o Rom.9.21-26.
Peter were all overcome. One of the
l)est means of destroying prejudice and
false opinions, is a powerful revival of re-
ligion. More erroneous doctrines and
unholy feelings are overcome in such
scenes, than in all the angry controversies,
Etnd bigoted and fierce contentions that
have ever taken place. If men wish to
rtjot error out of the church, they should
strive by all means to promote every
where, revivals of pure and undefiled re-
ligion. The Holy Spirit more easily and
etfectually silences false doctrine, and
destroys heresy, than all the denuncia-
tions of fierce theologians; all the alarms
of professed zeal for truth ; and all the
anathemas which professed orthodoxy and
love for the purity of the church ever
uttered from the icebergs on which such
champions usually seek their repose and
their home.
18. Tkey held thzir peace. They were
convinced^ as Peter had been, by the
manifest indications of the will of God.
If Then hath God, &c. The great truth
is in this manner established, that the
doors of^the church are opened to the
entire Gentile world — a great and glori-
ous truth, that was worthy of this remark-
able interposition. It at once changed
the views of the apostles and of the early
Christians; gave them new, large, and
liberal conceptions of the gospel ; broke
down all their long-cherished prejudices;
taught them to look upon all men as their
brethren ; and impressed their heaMs with
the truth, never after to be eradicated,
that the Christian church was founded
for the w^e world, and opened the same
glorious pathway to life wherever man
mio^ht be found, whether with the narrow
prejudice of the Jew, or amidst the degra-
dations of the pagan world. To this truth
we owe our hopes ; fjr this, we should
thank the God of heaven; and impressed
with it, we should seek to invite the en-
lire world to i)artake with us of the rich
provisions of the gospel of the blessed
19. Nou-j ihey, Sic. This vorse intro-
duces a new train of historical remark ;
and froni this point the course of t^ his-
tory of the Acts of the A|K)9tles nKes a
Oflw direction. ThuM far. the histor/ had
to the Gentiles ''granted repentance
unto life.
19 Now they '^ which were scat-
tered abroad upon the persecution
that arose about Stephen, travelled
as far as Phenice, and Cyprus, and
fc Rom. ;0. 12, 13; 15.9,16. e c.8.1.
recorded chiefly the preaching of the gos-
pel to the Jews only. From this point
the history records the efforts made to
convert the Gentiles. It begins with the
labours put forth in the important city of
Antioch (ver. 19, 20) ; and, as during the
work of grace that occurred in that city,
the labours of the apostle Paul were es
pecially sought (ver. 25, 20), the sacred
writer thenceforward confines the history
mainly to his travels and labours. IT Which
were scattered abroad. See ch. viii. 1. H As
far as Phenice. Phoenice, or Phoenicia,
was a province of Syria, which in its
largest sense comprehended a narrow
strip of country lying on the eastern coast
of the Mediterranean, and extending \Tom
Antioch to the borders of Egypt. But
Phoenice Proper extended only from thn
cities of Laodicea to Tyre, ancl included
only the territorie.-? of Tyre and Sidon.
This country was called sometimes sim-
ply Cajiaan. See Note, Matt. xv. 22-
H And Ci/prus. An island off the coast
of Asm Minor, in the Mediterranean sea.
See Note, Acts iv. 36. IT Ajid Antioch.
There were two cities of this name, one
situated in Pisidia in Asia Minor (see ch
xiii. 14); the other, referred to here, waa
situated on the river Orontes, and was
long the capital of Syria. It was built by
SeloucusNicanor,and was called Antioch
in honour of his father Annochus. l^as
founded three hundred and one yeaiBBe-
fore ("Christ. It is not mentioned in the
Old Testament, but is several times men
tioned in the Apocrypha, and in the New
Testanscnt. It was long the most power-
ful city of the East, and was inferior only
to Seleucia and Alexandria. It was fa-
mous for the fact that the right of citizen-
ship whs conferred by Seleucus on the
Jews as lAcll as the Greeks and Macedo-
nians, so that here they had the privilege
of worship m their own way without mo-
lestation. It is probable that the Chris-
tians wo'jld be regarded merely as a sec
of Jews, and wouUl ne here suffered to
celebrate their worship without interrup-
tion. On this a<vonnt it may have been,
that the early Christians regarded thiH
city as of such {^nrl'CM'ar impor'anoo, bo-
cause here they could find a refuge frora
persecution, and be i>ermiited to \v(V'giu»%
A.D. 41.] CHAPTER XL
4atioch, {nRcaing the ft'o d to none
out °- unto the Jews only.
20 And some of them were men
of Cyprus and Cyrene, wnich,
when they were come to Antioch,
spake unto the Grecians, ^ preaching
the Lord Jesus.
21 And the « hand of the Lord
was with them : and a great num-
17A
CjJod without molestation. This city was
honoured as a Roman colony, a metropo-
lis, and an asylum. It was large; was
almost square; had many gates; was
adorned with fine fountains ; and was a
city of great opulence. It was however
subject to earthquakes, and was several
times nearly destroyed. In the year 588
it experienced an earthquake in which
60.000 persons were destroyed. It was
taken by the Saracens in A. D. 638, and
after some changes and revolutions, it
was taken during the crusades, after a
long and bloody siege, by Godfrey of Bou-
illon, June 3, A. D. 1098. In 1268 it was
taken by the sultan of Egypt, who de-
molished it, and placed it under the
dominion of the Turk. Antioch is
now called Antakia, and contains about
10,000 inhabitants. {Robinson's Calrnet.)
IT Preaching the word. The word of God,
the gospel. IF To none but unlo the Jews
mly. They had the common prejudices
of the Jews, that the offers of salvation
were to be made only to Jews.
20. Were men of Cyprus and Cyrene.
Were natives of Cyprus and Cyrene.
Cyrene was a province and city of Ly-
bia in Africa. It is at present called
Cairoan, and is situated in the kingdom
of Barca. In Cyprus the Greek language
was spoken ; and from the vicinity of
Cyrene to Alexandria, it is probable that
the Greek language was spoken there
also. From this circumstance it might
have happened that they were led more
particularly to address the Grecians who
were in Antioch. It is possible, how-
ever, that they might have heard of the
vision which Peter saw, and felt them-
selves -called on to preach the gospel to
the Gentiles. IT Spake unto the Grecians,
wf:,- Toi)5"Ex>.^v*(rTK,-. To the Hellenists.
This word usually denotes in the New
Testament those Jews residing in fo-
reign lands, who sjwke the Greek lan-
gfuage. See Note, ch. vi. 1. But to them
the gospel had been already preached
Rud yet in this place it is evidently the
intention of Luke to affirm, that t^ men
her believed, and turned =* unto the
Lord.
22 Then tidings of these things
came unto the ears of the church
which was in Jerusalem ; and they
sent forth Barnabas, ' that he
should ^o as far as Antioch.
23 Who, when he came, a? d
had seen the grace of God, wa«
dc.15.19. lTh.1.9. ec.9.27.
of Cyprus and Cyrene preached to thosa
who were not Jews, and that thus their
conduct was distinguished from those
(ver. 19) who preached to the Jews only.
It is thus manifest that we are here re-
quired to understand the Gentiles, as
those who were addressed by the men of
Cyprus and Cyrene. In many MSS. the
word used here is ^xkkvx;, Greeks, in-
stead of Hellenists. This reading has
been adopted by Griesbach, and is found
in the Syriac, the Arabic, the Vulgate, and
in many of the fathers. The ^Ethiopic ver-
sion reads ' to the Gentiles.' There is no
doubt that this is the true reading ; and
that the sacred writer means to say thai
the gospel was here preached to those
who were not Jews, for all were called
Greeks by them who were not Jews
i. 16. The connexion would lead
to suppose that they had heard of
what had been done by Peter, and that,
imitating his example, they preached the
gospel now to the Gentiles also.
21. And the hand of the Lord. See
Note, Luke i. 66. Comp. Ps. Ixxx. 17.
The meaning is, that God showed them
favour, and evinced his power in the con-
version of their hearers.
22. Then tidings, ^c. The church al
Jerusalem heard of thi-s. It was natural
that so remarkable an occurrence as the
conversion of the Gentiles, and the ex
traordinary success of the gospel in a
splendid and mighty city, should be re-
ported at Jerusalem, an/i excite deep in-
terest there. H And they sent forth. To
aid the disciples there, and to give them
their sanction. They had done a similar
thing in the revival which occurred in
Samaria. Note, ch. viii. 14. IT Barna-
bas. See ch. iv. 36, 37. He was a na
tive of Cyprus, and was probably well
acquainted with Antioch. He was, there-
fore, peculiarly qualified fbi the work
on which they sent him.
23. Had seen the grace of God. The
favour, or mercy of God, in converting
sinners to himself IT Was glad. Ap.
proved of what Aad been done in preach- \
i76
^lad " and exhorted ^ them all, that
with purpose ' of ** heart they
would cleave unto the Lord
*24 For he was a ^ood man, and
o 5JD0.4. b c.l3.43;14.22. c P».n.2. SCor.l.lT.
'Pr.23".^6.
irg the gospel to the Gentiles, and re-
joiced that God had poured down his
Spirit on them. The effect of a revival
to! 10 produce joy in the hearts of all
those who love the Saviour. V. And ex-
horted them all. Entreated them. They
would he exposed to many trials and
temptations, and he sought to secure their
affections in the cause of religion.
li That with purpose of heart. With a
firm mind ; with a fixed, settled resolu-
tion , that they would make this their
settled plan of life, their main object. A
purpose, Treo^io-ig, is a resohition of the
mind, a plan, or intention. Rom. viii. 28.
Eph. i.ll;iii. 11. 2 Tim. i. 9 ; iii. 10. It
is a resolution of the mind in regard to
future conduct, and the doctrine of Bar-
nabas here was, undoubtedly, that it
should be a regular, fixed, determined
plan, or design, in their minds, that they
would henceforward adhere to God.
This plan must be formed by all Chris-
tians in the beginning of their Christian
life, and without such a plan there can
be no evidence of piety. We may mM
remark that such a plan is one of tne
heart. It is not simply of the understand-
ing, but is of the entire mind, including
the will and affections. It is the leading
principle ; the strongest affection ; the
guiding ])ur{K>se of the will to adhere to
God. And unless this is the prevalent,
governing desire of the heart, there can
be no evidence of conversion. IF 7%a/
they would cleave. Greek, That they
would remain, i. e. that they would ad-
here constantly and faithfully attached to
the Lord.
24. For he was a good man. This is
p^iven as a rea.son why he was so emi-
nently successful. It is not said that he
was a man of distinguished talents, or
learning; that he was a splendid or an
imjKjsing preacher; but simply that he
was a pious, humble man of God. lie
•''as honest, and devoted to his master's
wt)rk. We should not undervalue ta-
Innt. elo(|uence, or learning in the minis-
try ; but we may remark, that humble
piety will often do more in the conver-
sion of souls than the most splendid ta-
lents. No endowments can be a siibsti-
lute for this. The real power of a
'•niniater ia concentrated in this, and
THE ACTS. [A. D. 4\
full « of the Holy (mm, and ot
fnith ; and ^ much people was add-
ed unto the Lord.
25 Thc:n s departed Barnabas
ec.6.5. /ver.21. g^c.9.27,30.
without this his ministry will be barren
ness and a curse. There is nothing on
this earth so mighty as goodness. If a
man wished to make the most of his
powers, the true secret would be found
in employing them for a good object, and
suffering them to be wholly under the
direction of benevolence. John How
ard's purpose to do good has made a more
permanent impression on the interests of
the world than the mad ambition of
Alexander or Ca:sar. Perhaps the ex-
pression, " he was a good man," means
that he was a man of a kind, amiable,
and sweet disposition. IT Full of the Holy
Ghost. Was entirely under the influ-
ence of the Holy Spirit. He was emi-
nently a pious man. This is the second
qualification here mentioned of a good
minister. He was not merely exemplary
for mildness and kmdness of temper, but
he was ct'-.inently a man of God. He
was fille ■ vvith the influences of the sa-
cred S} ait, producing zeal, love, peace,
joy, &c. See Gal. v. 22, 23. Comp
Acts ii. 4, Note. H And of faith. Confi-
dence in the truth and promises of God.
This is the third quahfication mentioned ;
and this was another cause of his sue
cess. He confided in God. He trusted
to his promises. He depended, not on his
own strength, but on the strength of the
arm of God. With these qualifications
he engaged in his work, and he wns suc-
cessful. These qualifications should be
sought by the ministry of the gospel
Others should not indeed he neglected,
but a man's ministry will usually be
successful only as he seeks to posse.ss
those endowments which distinguished
Barnabas — a kind, tender, benevolent
heart ; devoted piety ; the fulness of the
Spirit's influence ; and strong, unwaver-
ing confidence in the promises and powei
of God. IT And much people. Many
people. IT Was added unto the. Lara.
Became Christians.
25. T/irn departed, Arc. Why Barna'
has sought Saul is not known. It is pro-
bable, however, that it was owing to the
remarkable success which he had in An-
tioch. There was a great revival of
religion ; and there was need of addi
tional InlKjUT. In such scenes the niinia
tera of the pospel nee<J odilitionaj heh
A.D. 41.]
lo Tarsus, for to seek Saul :
26 And when he had found him,
he brought him unto Antioch. And
it 3ame to pass, that a whole year
CHAPTER XI 177
tlcy assembled themselves • witli
the church, and taught " mucr peo-
ple. And the disciples were (felled
Christians first in Antioch.
1 or, in. oMatt.28.19.
as msn in harvest-time seek the aid of
jthers. Saul was in this vicinity (ch. ix.
JOi, an 1 he was eminently fitted to aid
n this work. With him Barnabas was
^ell acquainted (Act. ix. 27), and proba-
aly there w«s no other one in that vicinity
whom he could, obtain. IT To Tarsus.
i\otc. Acts ix. 11.
26. Thai a v;liole year. Antioch was a
city exceedingly important in its numbers,
wealth, and influence. It was for this
reason, probably, that they spent so long
a time there, instead of travelling in other
places. The attention of the apostles was
early and chiefly directed to cilies, as
being places of influence and centres of
power. Thus Paul passed three years in
the city of Ephesus. Acts xx. 31. Ayid
thus he continued a year and a hau at
Corinth. Acts xviii. 11. It may be added
that the first churches were founded in
cities ; and the most remarkable success
attended the preaching of the gospel in
large towns. IF They assembled themselves,
&c They came together for worship.
"11 With the church. Marg. in the church.
The Greek [l^) will bear this construc-
tion ,• but there is no instance in the New
Testament where the word church refers
to the edifice in which a congregation
worships. It evidently here means that
Barnabas and Saul convened with the
Christian assembly at proper times,
through the space of a year, for the pur-
p{jses of public worship. IT And the dis-
ciples were called Christians, &c. As this
became the distinguishing name of the
followers of Christ, it was worthy of re-
cord. The name was evidently given
^ecause they were the followers of
Christ. But by ivhom, or with what
views, it was given, is not certainly
known. Whether it was given by their
s lemies in derision, as the names Puri-
tan, Quaker, Methodist, &c. have been;
r,r whether the disciples assumed it them-
selves : or whether it was given by divine
intimation, has been a matter of debate.
That it was given in derision is not pro-
bable. For in the name Christian there
was nothing dishonourable. To be the
professed friends of the Messiah, or the
Christ, was not with Jews a matter of re-
proach, for thev all professed to be the
friends of the Messiah. The cause of re-
proach with the disciples was tVat they
regarded Jesus of Nazareth as the Me©
siah; and hence, when they wished to
speak of them with contempt, they would
! speak of them as Galileans (Act.s ii. 7), o;
I as Nazarenes (Acts xxiv. 5), " And a ring
j leader of the sect vf the Nazarenes." l\
j is possible that the name might have been
j given to them as a mere appellation, with-
j out intending to convey !jy it any rs-
' proach. The Gentiles would probablv
t use this name to distinguish them ; arid
I it might have become thus the common
i appellation. It is evident from the j\ew
Testament, I think, that it was not de-
' signed as a term of reproach- It is but
I twice used besides this place: Acts xxvi.
28, " Agrippa said unto Paul, Almost thou
< persuadest me to be a Christian." 1 Pet
: iy. 16, " Yet if any man suffer as a Chris-
j tian, let liim not he ashamed." No cer
j tain argument can be drawn in regard to
i the source of the name from the word
I which is used here. The word Xf>;,u:«T/^«
[used here, means, (].) To transact any
j business; to be employed in acconipli.sh-
ing any thing, &c. This is its usual sig-
nification in the Greek writers. It means,
(2.) To be divinely admonished, to be in
structed by a divine communication, &c
I Matt. ii. 12. Luke ii. 26. Acts x. 22. Heb
I viii. 5; xi. 7 ; xiL 25. It also means, (3.;
I To be named, of called, in any way, with-
! out a divine communication. Rom. vii. 3,
! " She shall be called an adulteress." It
I cannot be denied, however, that the most
I usual signification in the New Testament
I is that of a divine monition, or communica-
j tion ; and it is certainly possible that the
name was given by Barnabas and Saul
I incline to the opinion, however, that it
was given to them by the Gentiles who
were there, simply as an appellatiori,
without intending it as a name of re
proach, and that it was readily a.ssumea
by the disciples as a name that would
fitly designate them. If it had been as
sumed by them, or if Barnabas and Sau
had conferred the name, the record wouk
probably have been to that effect ; not
simply that they " were called " but tha:!
they took this name, or that ii was given
by "the afrfjstles. It is, however, of litth
consequence whence the name original
ed. It soon became a name of reproach
and has usually been in all ages since, hy
the wicked, the gav. the licentious ano
rs
THE ACTS
[A. D 41
27 An J i.i these day-s canft" pro-
phets frciin Jerusalem unto Anti-
och.«
oc.l.l7;13.1. Eph.l.ll.
the ungodly. It is, however, an honoured
name; the most honourable appellation
that can be conferred on a mortal. It
suggests at once to a Christian the name
yi' his great Redeemer ; the idea of our
ntimate relation to him ; and the thought
i;at we receive him as our chosen Leader,
the source of our blessings, the author of
our salvation, the fountain of our joys. It
is the distinguishing name of all the re-
deemed. It is not that we belong to this
or that denomination; it is not that our
names are connected with high and illus-
trious ancestors ; it is not that they are
recorded in the books of heralds ; it is not
that they stand high in courts, and among
the gay, and the fashionable, and the rich,
that true honour is conferred on men.
These are not the things that give distinc-
tion and peculiarity to the foUovv'ers of the
Redeemer. It is that they are Christians ;
that this is their peculiar name ; that by
this they are known; that this at once
suggests their character, their feelings,
their doctnnes, their hopes, their joys.
Phis binds them all together — a name
which rises above every other appella-
tion; which unites in one the inhabitants
)f distant nations and tribes of men ; which
connects the extremes of society, and
places them in most important respects
on a common level ; and which is a bond
to unite in one family all%hose who love
the Lord Jesus, though dwelling in dif
ferent climes, speaking different lan-
fjuages, engaged in different pursuits in
ife, and occupying distant graves at
death. He who lives according to the
im(X>rt of this name is the most blessed
nnd eminent of mortals. The name shall
be had in remembrance when the names
of royalty shall be remembered no more,
and when the appellations of nobility
shall cease to amuse or to dazzle the
world.
27. And in those days. While Barna-
bas and Saul were at Antioch. ir Came
orojihets. The word prophet denotes pro-
berly one who foretells future events,
fee© Note, Matt. vii. 15. It is sometimes
used in »ho New Testament to denote
8im|)!y religious ica:hers, instructors sent
from Cod, wilhoul jiarticnlar reference
*ja future evor.tK. To tear h the people in
the doctrines of religion was a part of the
prophetic office ; and tliis idea only was
Sometimes denoted bytheuseof the word.
28 And there stood
them, named Agabus,
fied by the Spirit that there should
Z)C.21.10.
up one o\
and sisrni-
See Rom. xii. 6. 1 Cor. xii. 10. 28; xiii. a
8; xiv. 3. 5. 24. These prophets seem tc
have been endowed in a remarkable
manner with the knowledge of future
events ; with the power of explaining
mysteries ; and in some cases with the
power of speaking foreign languages. In
this case, it seems that one of them at
least had the power of foretelling future
events.
28. Named Agabus. This man is men
tioned but in one other place in the New
Testament. In Acts xxi. 10, 11, he is men-
tioned as having foretold that Paul would
be delivered into the hands of the Gen-
tiles. It is not expressly sad that he wa«
a Christian, but the connexion seems to
imply that he was. IF And signified. Sec
John xii. 33. The word usually denotes
to \ndicate by sigJis, or with a degree of
obscurity and uncertainty, not to declare
in explicit language. But here it seema
to denote sirriply to foretell, to predict
^ B)/ the Spirit. Under the influence of
the Spirit. He was inspired. If A great
dearth. A great famine. IF Throughout
all the world. The word hero used
{oUinj/xivh-), usually denotes the inhabit-
able world, the parts of the earth which
are cultivated and occupied. It is some-
timen limited, however, to denote an en-
tire land or country, in contradistinction
from the parts of it : thus., to denote th«
whole of the land of Palestine in distinc-
tion from its parts ; or to denote that an
event would have reference to all the
land, and not be confined to one or more
parts, as Galilee, Samaria, &c. See Note.
Luke ii. 1. The meaning of this propiie
cy evidently is, that the famine would ho
extensive ; that it would not be confined
to a single province or region, but that i^
would extend so far as that it might be
caWed general. In fact, though the famine
was particularly severe in Judoa, yet it
extended much farther. This prediction
was uttered not long after the conversion
of Saul, and probably therefore, about
the year A. D. 38. or A. D. 40. Dr. Lard-
ner nas attempted to show that the pro-
phecy had reference only to the land of
Judea, though in fact there were famine*
in other places. (I/irdners ^yorks, \o\. i
pp. 2r)3, 2r)l. Kd. 1^)11(1. 1829.''i IT Which
came to pass, <vc. 'I'his iv one of the fev«
instances in which the sacred writers in
the New Tes^nment affirm the fulfiliiwnl
D. 41.1
CHAPTER XI.
17^
ie great deaith throughout all the
(vorld : which came to pass in the
days of Claudius Cesar.
29 Thau the disciples, every
Qian aoiording to his ability, de-
of a prophecy. The history having been
written after the event, it was natural to
give a passing notice of the fulfilment.
IT In the days of Claudius CcBsar. The
Roman emperor. He began his reign
A. D. 41, and reigned thirteen years.
He was at last poisoned by one of his
wives, Agrippina, who wished to raise
her son Nero to the throne. During his
reign no less than /our different faminqa
are mentioned by ancient writers, one of
which was particularly severe in Judea,
and was the one doubtless to which the
sacred writer here refers. (1.) The first
liappened at Rome, and occurred in the
first or second year ot the reign of Clau-
dius. It arose from the difficulties of
importing provisions from abroad. It is
mentioned by Dio, whose words are
these : " There being a great famine, he
(Claudius) not only took care for a pre-
sent supply, but provided also for the
time to come." He then proceeds to
state the great expe:ise which Claudius
was at in making a good port at the
mouth of the Tiber, and a convenient
passage from thence up to the city. Dio,
lib. Ix. p. 671, 672. See also Suetonius,
Claud, cap. 20. (2.) A second famine is
mentioned as having been particularly
gevere in Greece. Of this famine Euse-
bius speaks in his Chronicon, p. 204.
" There was a great famine in Greece,
m which a modius of wheat (about half
a bushel) was sold for six drachms."
Tins famine is said by Eusebius to have
occurred in the ninth yeai* of the reign
of Claudius. (3.) In the latter part of
his reign, A. D. 51, there was another
famine at Rome, mentioned by Sueto-
nius (Claud, cap. 18), and by Tacitus
(Ann. xii. 43). Of this Tacitus says, that
it was so severe, that it was deemed to
be a divine judgment. (4.) A fourth, fa-
mine is mentioned as having occurred par-
ticularly in Judea. This is described by
Josephus (Ant. b. xx. ch. 2, $ 5). " A fa-
mine,"^ys he, " did oppress them at the
time (in the time of Claudius) ; and many
oeople died for the want of what was
necessary to procure food withal. Queen
Helena sent some of her servants to
Alexandria with money to buy a great
quantity of com, and others of them to
Jvprufj to bring a cargo of dried figs "
termined to send * relief unto the
brethren which dwelt in Judea :
30 Which also they did, and '
sent it to the elders by the hands
of Barnabas and Saul.
a Rom.15.26. lCor.16.1. 2Cor.0.1,2. b c i2.25.
This famine is described as having con
tinned under the two procurators of Ju-
dea, Tiberias Alexander and Cassius Fa-
fras. Fad us was sent into Judea, on the
death of Agrippa, about the fourth year
of the reign of Claudius, and the famine,
therefore, continued probably during the
fifth, sixth, and seventh years of the
reign of Claudius. See Note in Whis-
ton's Josephus, Ant. b. xx. ch. 2. ^^ 5 ; also
Lardner as quoted above. Of this fa
mine, or of the want consequent on the
famine, repeated mention is made in the
New Testament.
29. Then the disciples. The Christians
at Antioch. If According to his ability
According as they had prospered. It
does not imply that they were rich, but
that they rendered aid as they could af-
ford it. IT Determined to send relief. This
arose not merely from their general sense
of their obligation to aid the poor, but
they felt themselves particularly bound
to aid their Jewish brethren. The obli
gation to aid the temporal wants of those
from whom they had received so import-
ant spiritual mercies, is repeatedly en-
forced in the New Testament. Comp.
Rom. XV. 25—27. 1 Cor. xvi. 1,2. 2 Cor
ix. 1, 2. Gal. ii. 10.
30 Sent it to the elders. Greek, To the
presbyters. This is the first mention
which we have in the New Testament
of elders, or presbyters, in the Christian
church. The word literally denotes
aged men, but it was a name of office
only in the Jewish synagogue. It is
clear, however, I think, that the elders
of the Jewish synagogue here are not in-
cluded, for the relief was intended for
the " brethren, ver. 29, that is, the Chris-
tians who were at Jerusalem, and it is
not probable that a charity like this
would have been intrusted to the hands
of Jewish elders. The connexion here
does not enable us to determine any
thing about the sense in which the woni
was used. I think it probable that 't
does not refer to officers in the church
but that it means simply that the oharitjr
was intrusted to the aged, prudeM, and
experienced men in the church, for distri-
bution among the memb**^. Calvin sup*
poses that the apostles were particularly
intended But this is not orobabla 11
IwO THE ACTS.
CHAPTER XH.
i\TOW about that time, Herod
^ ^ the king stretched ' forth his
bands to vex certain of the church.
» or, be^an.
iH possible that the deaconin, who were
f)mbably aged men, may be here parficu-
arly referred to, but I am rather inchned
to think that the charity was sent to tlm
aged members of the church without re-
aped to their office, to be distributed ac-
cording to their discretion.
CHAPTER xrr.
1 Nou) about that time. That is, during
the time that the famine existed ,• or the
time when Barnabas and Saul went up
to Jerusalem. This was probably about
the fifth or sixth year of the reign of
Claudius, not far from A. D. 47. H He-
rod the king. This was Herod Agrippa.
The Syriac so renders it expressly, and
the chronology requires us so to under-
stand it. He was a grandson of Herod
the Great, and one of tlie sons of Aristo-
bulus, whom Herod put to death. Jose-
phus, Antiquities, b. xviii. 5. Herod the
Great left three sons, between whom his
kingdom was divided — Archelaus, Philip,
and Antipas. Note, Matt. ii. 19. To
Philip was left Iturca and Trachonitis.
See Luke iii. 1. To Antipas, Galilee and
Perea; and to Archelaus.'judea, Idumea,
and Samara. Archelaus, being accused
of cruelty, was banished by Augustus to
Vienna in Gaul, and Judea was reduced
to a province, and united with Syria.
When Philip died, this region w'as grant-
ed by the emperor Caligula to Herod
Agrippa. Herod Antipas was driven as
an exile also into Gaul, and then into
Spain, and Herod Agrippa received also
hii- tetrarchy. In the reign of Claudius
a. so, the dominions of Herod Agrippa
were still farther enlarged. When Ca-
ligula was slain, he was at Rome, and
having ingratiated himself into the fa-
vour of Claudius, he conferred on him
also Judea and Samaria, so thiit his do-
minions were equal in extent to those of
his grandfather, Herod the Great. See
Josephus, Antiquities, b. xix. ch. 5, $ 1.
t Stretched forth his hands. A figurative
expression, denoting that he laid his
liandH on them, or that he endeavoured
violently to oppress the church. IT To
vrx. To injure, to do evil to. y.xy.toTx!.
f Certain. Some olthe church. Who they
were the writer immediately specifies.
2. And he killed, &c. He caused to be
put to death Witii a swonf, either by be-
[A. D. 44
2 And he killed James " the
brother of John with the sw^ord.
3 And because he aaw t pleased
^ the Jews, he proceeded further to
a MatU.21:20.23. b c.24.27.
heading, or piercing him through. Pho
Roman procurators were intrusted with
authority over life, though in the time of
Pilate the Jews had not this authority.
H James the brother of John. This was
the son of Zebed(^. Matt. iv. 21. He
is commonly called James the Greater,
in contradistinction from James the son
of Alpheus, who is called James the Less.
Matt. X. 3. In this manner were the pre-
mctions of our Saviour respecting him
fulfilled. Matt. xx. 23, "Ye shall in-
deed drink of my cup, and be baptized
with the baptism that I am baptized
with."
3. And because he saw that it pleased
the Jews. This was the principle on
which he acted. It was not from a sense
of right ; it was not to do justice, and
protect the innocent; it was not to dis-
charge the appropriate duties of a ma-
gistrate, and a king; but it was to pro-
mote his own popularity. It is probable
that Agrippa would have acted in this
way in any circumstances. He was am-
bitious, vain, and fawning ; he sought, as
his great principle, popularity. And ht
was willing to sacrifice, like many others
truth and justice to obtain this end
But there was also a particular reason
for this in his case. He held his a;>-
i:.ointment under the Roman emperor.
This foreign rule was always unpopular
among the Jews. In order, therefore, to
secure a peaceful reign, and to prevent
insurrection, and tumult, it was necessa-
ry for him to court their favour ; to in-
dulge their wishes, and to fall in with
their prejudices. Alas ! how many ma
narchs and rulers there have been, who
were governed by no better principle
and whose sole aim has been to sfrcure
popularity, even at the expense of law,
and truth, and justice. That this waa
the character of Herod, is attested hj
Josephus, Ant. xix. ch. 8, $ 3. " This
king (Herod Agri|)pa) was by nature
very beneficent, and liberal in ^ gift*
and very ambitious to pUase Ihepewfie with
such large donations; and he made him-
self very illustrious hy the many exj^en-
sive presents he nnn.'. them. He look
delight in giving, '»nf1 rejoiced in living
with good reputaf'.v." IT To take Petet
als6 l*eter was r f- of he raurt ron»ini
i. D. 44.]
take Peter * also Then were the
days * of unleavened bread.
4 And when he had apprehended
him, he put him in prison, and de-
iverid him to four quaternions of
soldiyrs, to keep him ; intending
oJnoIl.IS iEx.l2.14,l5.
CHAPTER XII.
i8
"! vixa men in the church. He had made
l.ingelf particularly obnoxious by his se-
vore and pungent discourses, and by his
iJjccess in winning men to Christ. It
*va.s natural therefore that he should be
ihe next object of attack. IT The days
of unleavened bread. The Passover, or
the seven days immediately succeeding
the Pas&over, during which they were
required to eat bread without leaven.
Ex. xii. 15 — 18. It w-as sometime during
this period that Herod chose to apprehend
Peter. Wliy this season was selected is
not known. As it was, however, a sea-
son of religious solemnity, and as Herod
was desirous of showing his attachment
to the religious rites of the nation (Jos.
Antiq. xix. 7. 3), it is probable that he
chose this period to show to them more
impressively his purpose to oppose all
false religions, and to maintain the exist-
mg establishments of the nation.
4. A}id when he had apprehended him.
When he had taken or arrested him.
^ He put him in prison. During the so-
lemnities of this religious festival, it would
have been deemed improper to have en-
g^llied in the trial of a supposed criminal.
The minds of the people were expected
to be devoted solely to the solemnities of
religion ; and hence Herod chose to re-
tain him in custody until the Passover had
ended. IT To four quaternions of soldiers.
A quaternion was a company of four ;
consequently the whole number employ-
ed here was sixteen. The Romans di-
vided the night into four watches, so that
the guards could be relieved ; those who
were on guard occupyin.5 tliree hours,
and being then relieved Of the four
vi'ho were on guard, two were with Peter
in the prison (ver. G;, and two kept watch
before the door of the prison. The utmost
precaution was thus taken that he should
not escape ; and Herod thus gave the
mi»st arap)le assurance to the Jews of his
mlention to secure Peter, and to bring
him to trial. IT Intending aftzr Easter.
There never was a more absurd or un-
nappy translation than this. The original
.s simply after thePassover (.'-iSTo. to -xc--/,-^).
The word Easter now denotes the fesli-
eiii observed by many Christiai? churches
0
after Easter to bring him forth to
the people.
5 Peter therefore was kept is
prison ; but ' prayer was made with
out ceasing of the church unto God
for him.
1 or, inttant and earnest prayer was made. ZCor.l
11. Epli.6.18.19. lThes8.5.17. Jas.5.16.
in honour of the resurrection of the Sa-
viour. But the original has no reference
to that ; nor is there the slightest evidenca
that any such festival was observed el
the time when this book was written.
The translation is not only unhappy, as it
does not convey at all the meaning of tho
origmal, but because it may contribute to
foster an opinion that such a festival was
observed in the times of the apostles
The word Easter is of Saxon origin, and
is supposed to be derived from Eostre, the
goddess of love, or the Venus of the North,
in honour of whom a festival was cele-
brated by our pagan ancestors in the
month of April. (Webster.) As this festi-
val coincided with the Passover of the
Jews, and with the feast observed by
Christians m honour of the resurrection
of Christ, the name came to be used to
denote the latter. In the old Anglo-Sax-
on service-books the term Easter is used
frequently to translate the word Passover.
In the translation by Wiclif the word
paske, i. e. passover, is used. But Tindal
and Coverdale used the word Easter, and
hence it has very improperly crept into
our translation. {Clark.) IT To bring him'
forth to the people. That is, evidently, to
put him publicly to death to gratify Ihem
The providence of God in regard to Petet
is thus remarkable. Instead of his being
put suddenly to death, as v/as James, he
was reserved for future trial ; and thus an
abundant opportunity was given for the
prayers of the church, and for his conse
quent release.
5. But prayer was made. The church
was apprized of his imprisonment and
danger; and had no resource but to ap
ply to God by prayer. In scenes of dan
ger there is no other refuge ; and the re-
sult shows that even in most discourag
ing circumstances, God can hear prayer
Nothing scarcely could appear more
hopeless than the idea of rescuing Pctoi
out of the hands of Herod, and out of the
prison, and^jut of the custody of sixteen
men, by prayer. But the prayer of faith
was prevalent with God. I1 lVt7A<ji|toKa.s.
ing. Intense, steady, ardent prayel^Tha
word here used (ei^tei ;,?) is found in bui<
one othor place in the New Tsstarnent
i82
THE ACTS.
[A. D. 44
6 Ani wheu ileod woild have
brought him forth, the same night
Peter was sleeping between two
soldiers, bound with two chains;
and the keepers before the door
kept the prison
7 And, behold, the " angel of
the Lord came upon hijji, and a
light sliined in the prison : and he
cPs.3T.32,33. c.5.19.
; Pet- iv 8, "Have fervent charity among
'ivTselves." The word has ralher the
^. •» :hat their prayer was earnest and
K^vtM, 'han that it was constant. ^ Of
'^e t,>u) "h. By the church.
6. Ar<t mhen Herod wouhl have brought
inm fartu When he was about to bring
liim to bfc Qut to death. IT Tke same night.
That is, the night preceding. The inten-
tion of He.nd ^as to bring him out as
soon as the Pae«;ov sr was over ; but dur-
ing the night which immo.diate]y preceded
the day in which Herod intended to bring
iiim to punishment, Peter was rescued.
IT Peter uxis sleeping. Here is an instance
of remarkable compooare, and one of the
effects of peace of conscience and of con-
fidence in God. It was doubtless known
to Peter what the intention of Herod was.
James had just been put to death; and
Peter had no reason to expect a better
fate. And yet in this state, he slept as
quietly as if there had been no danger,
and was roused even by an angel to con-
template his condition, and to make his
escape. — There is nothing that will give
quiet rest and gentle sleep so certainly as
a conscience void of oflbnce ; and in the
midst of imminent dangers, he who con-
fides in God may rest secuiely and calmly.
^ Between two soldiers. Note, ver. 4. Peter
was bound to the two. His left hand was
chained to the right hand of one of the
Boldiers, and his right hand to the left
hand of the other. Ttiis was a common
mode of securing piiBoners among the
Romans. See abundant authorities for
this quoted in Lardner's Credibility, part
i. ch. X. $ 9. Loud. ed. 1829. vol. i. pp. 242,
243, A-c. IT And the keeper, &o See ver.
4. Two so' .iers were stationed at the
door. We may see now that every pos-
sible precaution was used to ensure the
Bale custody of Peter. (1.) He was in pri-
son. (2.; He wa.s in the cha«M of sixteen
mer., who could relievo eacW)ther when
weaHMnd thus every security was given
hut H^couUI iKjt esrai)e by inattention
r weariness on their part. (3.) He was
iind fa>t between two men. .And (4.)
smote Peter on the side, and raiscx)
him up, saying. Arise up quickly
And '' his chains fell off from hii
hands.
8 And the angel said unto him,
Gird thyself, and. bind on thy san-
dals : and so he did. And he saitli
unto him, Cast thy garment about
thee, and follow me.
He was further guarded by two others,
whose business it was to watch the door
of the prison, it is to be remembered
also, that it was death for a Roman soldier
to be found sleeping at his post. And in
this way every possible security was
given for the safe keeping of Peter. But
God can deliver in spite of all the precau-
tions of men; and it is easy for him to
overcome the most cunning devices of
his enemies.
7. And behold the angel of the Lord.
See Note, ch. v. 19. IF Came upon him.
Greek, Was present with him ; stood near
him (iTrla-Tii). IF And a light shined in the
prison. Many have supposed that this
was lightning. But light, and splendour,
and shining apparel are commonly repre-
sented as the accompaniments of the hea-
venly beings when they visit the earth
Luke ii; 9 ; xxiv. 4. Comp. Mark ix. 3. It
is highly probable that this light was dis-
cerned only by Peter; and it would be
to him an undoubted proof of the divine
interposition in his behalf IT And he
smote Veter on the side. This was do?P^-
less a gent'e blow or stroke to arouse him
from sleep. IT Arid ?ns chains, &c. This
could have been only by divine power.
No natural mearis were used, or could
have been used without arousing the
guard. It is a sublime expression of the
ease with which God can deliver from
danger, and rescue his friends. Comp. ch
xvi. 26.
8. Gird thyself When they slept, the
outer garment was thrown off, and the
girdle with which they bound their inner
garment, or tunic, was loosed. He was
directed now to gird up that inner gar
ment as they usually wore it ; that is, to
dress himself, Bnd prepare to follow him
IT Bind on thy sandals. Put on thy san
dais — prepared to walk. Note, Matt, iii.
11. IT Cast thy garment about thee Th«
outer garment, that was thrown loosely
around the shoulders. It was nearly
f-qnare, and wr.s laid aside when they
slept, or worked, or ran. The direction
wns thfit ho should dre8.<J himpelf in hii
\ D 44.3
9 And h(3 w.ent ( ut, and followed
him ; and wist not ° that it was
Lrue which v'-as done by the angel ;
but thought he saw a vision.''
10 When they were past the
tirst and the second ward, they
came unto the iron gate that lead-
eth unto the city, which opened to
^hem of his own accord ; and they
ivent out, and passed on through
one street ; and forthwith the angel
departed from him.
oPs.126.1. fcc.10 1,17.
CHAPTER .\il.
183
usual apparel. See Note, Matt. v. 38 —
42.
9. And wist not. Knew not. IT That it
was true. That it was real. ^ Sawa vision.
Tliat is, was a representation made to
nis raind. similar to that which he had
seen before. Comp. ch. x. 11, 12. It
was so astonishing, so unexpected, so
wonderful, that he could not realize that
it was true.
10. The first and second ward. The
word which is here rendered ward
<?jx«ic;;v), properly denotes the act of
guarding ; but it is most commonly used
to denote a prison, or place of confine-
ment. In this place it seems to denote
the guard itself — the soldiers stationed at
intervals in the entrance into the prison.
These were passed silently, probably a
deep sleep havirvg^peen sent on them to
facilitate the escape of Peter. IT The
iron gate. The outer gate, secured with
iron, as the doors of prisons are now.
IT That Leadeth unto the city. Or rather
into (ft'O the city. Jerusalem was sur-
rounded by three walls. (See Lightfoot
on this place.) The prison is supposed
to have been situated between two of
these walls. And it is probable that the
entrance to the prison was immediately
from the inner wall, so that this gate
opened directly into the city. V Of his
own accord. Itself It opened sponta-
neously, without the application of any
force, or key, thus showing conclusively
that Peter was delivered by miraculous
interposition. IT And passed on through
one street. Till Peter was entirely safe
from any danger of pursuit, and then the
angel lett him. God had effected his
complete rescue, and now left him to his
own etforts as usual.
JJ. A7id when Peter was come to him-
felf. This expression naturally means
«vhen he had overcome his amazement,
nd astonishtnent at the unexpected de-
11 And when Putei was come
to himself, he said, Njw I know
of a surety that the Lord hath sent
5- his angel, and hath '' delivered
me out of the hand of Rerod, and
from all the expectation of the
people of the Jews.
12 And when he had considered
ike thing., he came to the house of
Mary the mother of John, whos3
surname was Mark ; where many '
were gathered together, praying.
c 2Ch.l6.9. Ps.34.r. Da.3.28;6.22. Heb.1.14. d P»
33.18,19;97.10. 2Cor.l.I0. 2Pe.t.2.9. t ver. 5.
liverance, so as to be capable of reflec-
tion. He had been amazed by the whole
transaction. He thought it was a vision ;
and in the suddenness and rapidity with
which it was done, he had no time for
cool reflection. The events of divine
providence often overwhel(i|fnd amaze
us ; and such are their sudoenness, and
rapidity, and unexpected character in
their development, as to confound us, and
prevent calm and collected reflection.
^ Of a surety. Certainly, surely. He
considered all the circumstances, he saw
that he was actually at liberty, and that
it could have been effected only by di-
vine interposition. IT The expectation of
the people. From this it appears that the
people earnestly desired his death; and
it was to gratify that desire that Herod
had imprisoned him.
12. And when he had considered, &c.
Thinking on the subject; considering
what he should do in these circumstances.
IT He came to the house of Mary, &c.
Probably this house was near him ; and
would naturally seek
a Christian friend. IF The mother of
he would naturally seek the dwelling of
John, &c. Probably this was the John
"Mark who wrote the gospel. But this is
not certain. IT Whose surname. Greek;
Who was called Mark. It does not mean
that he had two names conferred, as with
us, both of which were used at the same
time. But he was called by either, the
Greeks probably using the name Mark,
and the Jews the name John. He ia
frequently mentioned afterwards, as hav-
ing been the attendant of Paul and Bar-
nabas in their travel.s. ver. 25; xv. 3^
2 Tim. iv. 11. He was a nephew of
Barnabas. Col. iv. \0. IT Where many
were gathered tosethc, praying. This
was in the night, and it shows the pro-
priety of observing extraordinary sea-
sons of prayer, even in the night. Peter
was to have been put to deatJj the nex\
\9.4
THE A(n^.
[A U U
13 And as Peter knocked at the
Joor of the gate, a damsel came '
to hearken, named Rlioda.
14 And whon she knew Peter's
» or, to a k who toat there.
day ; and they assembled to pray for his
•^lease, and diii not intermit their pray-
ei"s. When daneers increase around us
and our friends, we should become more
fervent in prayer. While life remains
we may pray ; and even when there is
no human hope and we may have no
power to heal or deliver, still God may
interpose, as he did here, in aaswer to
prayer.
13 At the door of the gate. Rather the
door of the vcKlit)\ue, or principal en-
trance into the house. The house was
entered through such a porch or vestibule,
and it was the door opening into this
vvhich is heE&int*^nded See Note, Matt.
ix. 2. IT AffkmseL A girl. IT Came to
hearken. To hear who was there.
IT Named Rhoda. This is a Greek name
signifying a rose* It was not unusual for
the Hebrews to give the names of flov^-
ers, &c. to their daughters. Thus Susan-
na, a lily ; Hadessa, a myrtle ; Tamai , a
palm-tree, &c. {Grotius.)
14. She opened not the gate. At this
time of night, and in these circumstances,
the door would be fastened. Christians
were doubtless alarmed by the death of
James, and the imprisonment of Peter,
and they would take all possible precau-
tions for their own safety. H For glad-
ness. In her joy she hastened to inform
those who were assembled of the safety
of Peter.
15. 'llion. art m/id. Thou art insane.
They seemed to have regarded his rescue
as so difficult and so hopeless, that they
deemed it proof of derangement that she
now affirmed it. And vet this was the
very thing for which tfiey had been so
earnestly praying. When it wits now
announced to them that the object of
their prayers wa.s granted, they deem-
ed the messenger that announced it
insane. Christians are often surprised
even when their prayers are answered.
Tliey arc overwhelmed and amazed at
ihe success of their own petitions, and
ire slow to believe that the very thing
P)r which they have sought could be
granted. It shovvs perhaps with how
little faith, after all, thov pray ; and how
slow thev are to believe that Gad can
hear and answiT prayer. In a revival
of religion, in answer to prayer, Chria-
dana are often overwhd mod. and oslo-
voice, she opened not the gate fo;
gladness, but ran in, and told how
Peter stood before the gate.
15 And they said unto het,
nished when even their ov^n petitions are
granted, and when God manifests hli
own power m his own way and time
Prayer should be persevered in, and we
should place ourselves in a waiting po9>
ture to catch the first indications that
God has heard us with joy. ^ But she
constantly ajjirmed it. She insisted on it
How much better it would have been to
have hastened at once to the gate, than
thus to have engaged in a controversy on
the subject. Peter was suffered to re-
main knocking, while they debated the
matter. Christians are often engaged in
some unprofitable controversv, when
they should hasten to catch the first to-
kens of divine favour, and open their
arms to welcome the proof* that God has.
heard their prayers. IT Then said they.
Still resolved not to be convinced. IT Ii
is his angel. Any way of accounting for
it rather than to admit the simple fact, or
to ascertain the simple truth. All ihia
was produced by the little hope which
they had of his release, and their earnest
desire that it should be so. It was just
such a state of mind as is indicated
when we say ' the news is too good to be
believed.' The expression it is his avgd
may mean, that theiffcupposed the tute-
lary guardian, or angel appointed to at-
tend Peter, had come to announce some-
thing respecting him, and that he had
assumed the voice and form of Peter, in
order to render them certain- that he
came from him. This notion arosejrom
the common belief of the Jews, that
each individual had assigned to him, at
birth, a celestial spirit, whose office it
was to guard and defend him through
life. Note, Malt xviii. 10. That the
Jews entertained this opinion is cl&at
from their writings. (See Kutnod.) Light
fixit thinks that they who were a^sem
bled suppo.sed that this angel had assumed
the voice and manner of Peter, in <»r«:ier
to intimate to tliem that he was about to
die. and to excite them to earnest prayer
that he mieht die with constancy and
firmness. VVhatever their opinions vvpr<»,
however, it 7>roiv."f nothing on these points.
There is no evidence th.at tiiey were in-
spired in these opinions, nor are their
notions countenanced by the Scriptures
They were the mere common traditioni
of the Jews and prove nolhintt m regatV
\ D. 4 4. I
CHAPTKK Xil.
S?<3
Tlioii art mad. But she constantly
affirmed that it v/as even so. Then
said they, It is his " angel.
16 But Peter continued knock-
ing : and when they had opened
(he door, and saw him, they were
astonished.
IT But he beckoning* unto them
vvilh the hard, to hold their peace,
declared *= unto them how the Lord
i.ad brought him out of the prison.
aMatt.18.10. tc.13.16, ePs.66.16
vo the truth of the opinion one way or
the other.
16. Were astonished. They were now
convinced that it was Peteij»d they
were amazed that he had A^Rescued.
As yet they were of course ignorant of
the manner in which it was done. j|k
17. But he beckoning, &c. To pre\^B
the noise, and tumuk, and transport
which was Hkely to be produced. His
wish was, not that there should be cla-
morous joy, but that they sliould listen in
silence to what God had done. It was
sufficient to awe the soul, and produce
deep, grateful feeling. A noise might
evcjte the neighbouring Jews, and pro-
duce danger. Bat religion is calm and
peaceful ; and its great scenes and sur-
prising deliverances are rather fitted to
awe the soul, to produce calm, sober,
and grateful contemplation, than the
noise of rejoicing, and the shoutings of
exultation. The consciousness of the pre-
sence of God, and of his mighty power,
does not produce rapturous disorder and
tumult, but holy, solemn, calm, grateful
emotion. IT Go, shew these things, &c.
Acquaint them that their prayer is heard,
and that they may rejoice also at the
mercy of God. "ir Unto James. James the
son of XlpJieus, commonly called the Less.
Note, ver. 2. Acts i. 13. Matt. x.2. "^ And
to the brethren. Particularly to the other
apostles. IT And went into another place.
Probably a place of greater safety. Where
he went is not known. The papists pre-
lend that he went to Rome. But of this
there is no evidence. He is mentioned
as in Jerusalem again in ch. xv. The
meaning is evidently that he went into
name place of retirement till the dang-^r
was passed.
18. N^mall stir. Amazement that he
had e^Pped, and apprehension of the
consequences. The punishment which
they tad reason to expect, for having suf-
fered his escape, was death.
And he said Go, shew these tilings
unto James, and to the brethren
And he departed, and ^^ent into an-
other place.
18 Now as soon as it was day
there was no small stir among the
soldiers, what was become of Pe-
ter.
19 And when Herod had sought
for him, and found him not, he ex-
amined the keepers, and command -
19. He examined the keepers. The sol
diers who were intrusted with his custody
Probably only those wh'" had the special
care of him at that w&ich of the night.
The word examine here means to inquire
diligently, to make investigation. He
subjected them to a rigid scrutiny to as-
certain the manner of his escape; for it
is evident that Herod did not mean to
admit the possibility of a miraculous in-
terposition. ^ Should he put to death. Foi
having failed to keep Peter. This punish-
ment they had a right to expect for hav-
ing suffered his escape. H And he wenl
down, &c. How .soon after the escape of
Peter he went down to Caesarea, or how
long he abode there, is not known. Ca3-
sarea was rising into magnificence, and
the Roman governors made it often theii
abode. Note, Acts viii. 40. Comp. Acta
XXV. 1. 4. This journey of Herod is re-
lated by Josephus, Antiq. b. xix. ch. viii
$ 2. He says that it was after he had
reigned over all Judea three years. ^ And
there abode. That is, till his death, which
occurred shortly after. We do not learn
that he made any further inquiry after
Peter, or that he attempted any further
persecutions of the Christians. The guard
was undoubtedly put to death ; and thus
Herod used all his power to create the im-
pression that Peter had escaped by then
negligence ; and this would undoiibtedly
be believed by the Jews. See JVlatt.xxviii,
15. He might himself perhaps be convinc-
ed, however, that the escape was by mi-
racle, and be afrpid to attempt any furthej
persecutions ; or the affairs of his govern
ment might have called off his attentiiri
to other things ; and thus, as in the case
of the " persecution that arose about Ste-
phen," the political changes and dangers
might divert the attention from putting
Christians to death. Note. ch. ix. 31
Thus by the providence '^f God this per
secuti*)!!, that had been CM.nmenced, nol
by popular tumult, but hx loyal authoril\
18G
i'HE ACTJS.
[A. D. 44
ed that ihef should be put to death.
And he wen; down from Judea to
Cesurea, and there abode.
20 And Herod ' was highly dis-
pleased with them of Tyre and Si-
don : but they came with one ac-
cord to him, and, having made
Blastus 2 the kincr's chamberlain
their friend, desired peace ; because
1 or, hart an hostile mind, intending war.
"' That tool over thi kingh Itd-chatnber.
and power, and that wts aimed at the
very pillars of the church, ceased. Tlie
prayers of the church prevailed ; and the
monarch was overcome, disappointed,
humbled, and by divine judgment soon
put to death
20 And Herod toas highly displeased,
&c. Greek, Bare an hostile mind, intend-
ing war. See the margin. The Greek
word (S^u;u!)/i»%a^■) docs not occur else-
where in the New Testament. It means
to meditate war; to purpose war in the
mind \ or here probably, to be enraged
or angry at them. What was the cause
of this hostihty to the people of Tyre and
Sidon is not mentioned, and conjecture is
useless. It is not at all inconsistent, how-
ever, with the well known character of
Horod. It was probably from some cause
relating to commerce. Tyre and Sidon
were under the Roman power, and had
some shadow of liberty {Grotius)\ and it
is probable that they might have eml>ar-
rassod Herod in some ol' his regulations
respe<iting commerce. IF Tyre and Sidon.
Note. Matt. xi. 21. They were north of
Cajsarea. IT Thei/ came v>ith one accord.
Fearing the effects of his anger, they
united in sending an embassage to him
to make peace. IT* Blastus the kind's
chamberlain. See Rom. xvi. 23. The
word chamhejrlain denotes an oflicer who
is charged with the direction and manage-
ment of a chamber, or chambers, particu-
larly a bed-chamber. It denotes here a
man who had charge of the bed-chamber
of Ilcrod. IT Because their country was
nourished, &c. Was supplied by the
territories of Herod. The country of
Tyre and Sidon included a narrow strip
or land on the coast of the Mediterranean.
Of course they were dependent ft)r pro-
vision.", and fi;r articles of commerce, on
the interior connlrv; hut this belonged
V) the kingdom of Morod ; and as tliey
were entirc'y dependent on his coiuitry,
n he had jK)wer to dry up the sources of
^leir Kiip|x»rl and commerce, they were
he more orgonl to Hnrure his favour.
their " country was nourished by
the king's country.
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.
21. Ajid upon a set day. An appointed,
public day. This was the second day of
the sports and games which Herod cele-
brated in Caesarea in honour of Claudius
CfEsar. Josephus has given an account
of this^teurrence, which coincides re-
markara|R^i4h the narrative here. The
account is contained in his Antiquities of
^|a Jews, b. xix. ch. viii. ^ 2, and is as fol-
Vi^s: " Now when Agrippa had reigned
three years over all Judea, he came to
the city Caesarea, which was formerly
called Strato's Tower ; and there he ex-
hibited shows in honour of Csesar, upon
his being informed that there was a cer
tain festival celebrated to make vows foi
his safety. At which festival a great
multitude was gotten together of the
principal persons, and such as were of
dignity throughout his province. On the
second day of which show.s, he put on a
garment made wholly of silver," <fec.
ir Arrayed in royal apparel. In the appa
rel of a king. Joscjihus thus describes
the dress which Herod wore on that oc
casion. " He put on a garment made
wholly of silver, and of wonderful con-
texture, and early in the morning came
into the theatre [place of the shows and
games], at which time the silver of his
garment, being illuminated by the first re-
flection of the sun's rays upon it, shono
after a surprising manner, and was so re-
splendent as to spread a horror over those
that looked intently on him." IT Sat upon
his throne. This does not denote a throne
in the usual sense of that word, but a high
scat in the theatre^ where he sat, and from
whence he could have a full view cf the
games and sjwrts From tliis place lie
made his speech. H Made an oratinn.
Addros.sed the people. What was the
Hul)ject of this speech is not intimated by
Luke or J>)sophus.
22. And the people gave a sh<M^^ loud
applause. IT It is the voice f^^^^d, A'o.
It is not probable that the Jeu^s jouied ir
this acclamation, but thai it was made by
the itiolatrons (ieiitiles. Jasephus iri^'Oi
4. 1) 15.]
CHAPTER Xll.
187
23 And lit mediately tlio angel of
:he Lord smote him, because he gave
not God the glory: and he was eaten
a similar account of their feehngs au'l con-
duct. He says, " And presently his flat-
terers cried out, one from one place, and
another fiom another (though not for his
good), that he was a god , and they added.
Be thuu merciful unto us, for although we
have hitherrj reverenced thee only as a
king.yet shall we henceforth own thee as a
superior to mortal nature.' " It is true
that Josephus says that this was done
when they saw his splendid apparel, and
that he gives no account of his address-
ing the people ; while Luke describes it
as the etfect of his speech. But the dis-
cropancy is of no consequence. Luke is
as credible an historian as Josephus ; and
his account is more consistent than that
of the Jewish historiaa It is far more
probable that this applause and adoration
would be excited by a speech, than simply
by beholding his apparel.
23. And immediately the angel of the
lA)rd. Diseases and death are in the
Scriptures often attributed to an angel.
See 2 Sam. xxiv. 16. 1 Chron. xxi. 12. 15.
20. 27. 2 Chron. xxxii. 2). It is not in-
tended that there was a miracle m this
case, but it certainly is intended by the
sacred writer, that his death was a divine
judgment on him for his receiving homage
as a god. Josephus says of him that he
" did neither rebuke them [the people],
nor reject their impious flattery. A severe
pain arose in his belly, and began in a
most violent manner. And when he was
quite worn out by the pain in his belly
for five days, he departed this life, in the
fifty-fourth year of his age, and the se-
venth of his reign." Josephus does not
mention that it was done by an angel,
but says that when he looked up, he saw
an owl sitting on a rope over his head,
and judging it to be an evil omen, he im-
mediately Ijecame melancholy, and was
seized with the pain. 11 Becauae he gave
not God the glory. Because he was will-
mg himself to receive the worship due
to God. It was the more sinful in him as
he was a Jew, and was acquainted with
the true God, and with the evils of idola-
try. He was proud, and willinj: to be
flattered, and even adored. He had
sought their applause ; he had arrayed
himself in this splentii 1 manner to excite
their admiration; and when they carried
it even so far as to offer divine homage, he
^id noi reject the impious flatter}, but
of worms, and g-ave up the ghost.
24 But the word of God grew "
and multiplied.
a Col, 1.6.
listened still to their praises. Hence he
was judged ; and God vindicated his own
insuKed honour by inflicting severe pains
on him, and by his most awful death
IT And he was eaten of worms. The word
used here is not elsewhere found in the
New Testament. A similar disease Is
recorded of Antiochus Epiphanes, in the
Apocrypha. 2 Mac. ix. 5, " But the
Lord Almighty, the God of Israel smote
him with an invisible and incurable
plague, for a pain in the bowels that waa
remediless, came upon him, and sore tor-
ments of the inner parts (ver. 9), so that
worms rose up out of the body of this
wicke^ man," &c. Probably this was
the disease known as morbus pedicula-
ris. It is loathsome, offensive, and most
painful. See the death of Antiochus
Epiphanes, described in 2 Mac. ix. With
this disease also Herod the Great, grand
father of Herod Agrippa, died. Josephus,
Antiquities, b. xvii. ch. G, $ 5. Such a
death, so painful, sudden, and loathsome
was an appropriate judgment on the pride
of Herod. We may here learn, (1.) That
sudden and violent deaths are often an
act of direct divine judgment on wicked
men. (2.) That men, when they seek
praise and flattery, expose themselves to
the displeasure of God. His glory he
will not give to another. (3.) That the
most proud, and mighty, and magnificent
princes have no security of their lives.
God can in a moment — even when they
are surrounded by their worshippers and
fiatterers — touch the seat of life, and turn
them to loathsomeness and putrefaction
What a pitiable being is a man of pride
receiving from his fellow-men that ha
mage which is due to God alone ! See
Isa. xiv. (4.) Pride and vanity, in any sta-
tion of life, aro hateful in the sight of
God. Nothing is more inappropriate to
our situation as lost, dying sinners, and
nothing will more certainly meet the
wrath of heaven. (5.) We have here a
strong confirmation of the truth of the
sacred narrative. In all essential parti-
culars, Luke coincides in his account of
the death of Herod with Josephus. This
is one of the many circumstances which
go to show that the sacred Scriptures
were written at the time when they pro-
fessed to be ; and that they accord witli
the truth. See Lardnsr's Credibility,
part i. rh. L <i 6.
1S>3
THt ACTS.
[A D. 4»
•25 And Barnabas and Saul re- i CHAPTER Xlll.
turned from .Jerusalem when they} IVOW there were in the church
ministry, ■^^'^ -'-^
had fulfilled their ' ministry, and
took with them John, whose sur
name was Mark.
1 or, charge, c. 11.29,30.
2-1. But the word of God grew, &c.
Great success attended it. The persecu-
tions had now ceased , and notwithstand-
ing all the attempts which had been
made to crush it, still the church increas-
ed and flourished. The liheration of
Peter and the death of Herod would
contribute to extend it. It was a new
evidence of divine interposition in be-
half of the church ; it would augment
the zeal of Christians ; it would humble
their enemies; and fill those with fear
who had attempted to oppose ant^ crush
the church of God.
2.5. Returned from Jerusalem. They
had gone to Jerusalem to carry alms, and
they now returned to Antioch. ch. xi. 30.
IT Whe7i they had. fulfdled their ministry.
When they had accomplished the purpose
for which they had been sent there ; that
IS, to deposite the alms of the church at
Antioch, in the hands of the elders of
the churches, ch. xi. 30. IT Johi, whose
surname was Mark. ISote, ver. 12.
From this p-eriod the sacred historian re-
cords chiefly the labours of Paul. The
labours of the other apostles are, after
this, seldom referred to in this book ; and
the attention is fixed almost entirely on
the trials and travels of the great apostle
of the Gentiles. His important labours,
his unwearied eflTorts, his eminent suc-
cess, and the fact that Luke was his com-
panion, may be the reasons why his la-
bours are made so prominent in tl^e
history. Through the previous chapters
we have seen the church rise from small
beginnings, until it was even now spread-
ing into s'lrrounding regions. We have
seen it survive two persecutions, com-
/nnnced and conducted with all the power
and malice of Jewish rulers. We have
seen the most zealous of the persecutors
converted to the faith which he once de-
ulroyed ; and the royal persecutor put to
death by the divino judgment And we
lave thus seen that God was the protector
jf the church; that no weajwn formed
against it could prosper; and that, accord-
ing to the promise of the Redeemer, the
pales of hell could not prevail against it.
In that God and Saviour, who then de-
fended the church, we may still confide,
tnd mav be assured that He who was
that was at Antioch, certain
prophets and teachers ; as Barna-
bas, and Simeon tY.-J: was called
then its friend has it still ' engraved or
the palms of his hands," and intends tha
it shall extend until it fills the earth with
light and salvation.
CHAPTER Xni.
1. The church that was at Antioch
Note, ch. xi. 20. IF Certain prophets.
Note, ch. xi. 27. IT And teachers. Teach-
ers are several hmes mentioned in the
New Testament as an order of minis-
ters, 1 Cor. xii. 28, 29. Eph. iv. 11. 2
Pet. 11. 1. Their precise rank and duty
are not known. It is probable that those
here mentioned as prophets were the
same persons as the teachers. They
might discharge both offices, predict-
ing future events, and instructing the
people. II As Barnahas. Barnabas was a
preacher (ch. iv. 35, 36 ; ix. 27 ; xi. 22. 26) ;
and it is not improbable that the names
" prophets and teachers" here simply de-
signate the preachers of the go.«peL
H Simeon that was called Niger. Niger
is a Latin name meaning black. Why
the name was given is not known. No-
thing more is known of him than is here
mentioned. IT Lucius of Cyrene. Gy-
rene was in Africa. Note, Matt, xxvii.
32. He is afterwards mentioned as with
the aj)Ostle Paul when he wrote the epis-
tle to the Romans. Rom. xvi. 21. ^ And
Manaen. He is not elsewhere mentioned
in the New Testament. ^ Which had
been brought up with Herod the tetrarch.
Herod Antipas, not Herod Agrippa. He-
rod was tetrarch of Galilee. Luke iii. J.
The word here translated " which had
been brought up," o-uvTf o?o?, denotes one
who is educated or nourished at the
same time with another. It is not else-
where used in the New Testament. He
might have been connected wiih tho
royal family, and being nearly of the
same age, was educated by the iiither of
Herod Antipas with him. He was there-
fore a man of rank and education, and
his conversion shows that the gospel wa
not confined entire/y in its iidhience to
the poor. IT Aurl Saul. Saul was an apos-
tle ; and yet he is here mentioned among
tlie " projihets and teachers." Showing
that these words denote ministers of the
posp(l in general, without reference l«
any particular or^ler or rark
A. D. 45. j
CHAPTER XIll.
isf)
N'iger, and Lucius of Gyrene, and
Manaen, ' which had been brought
dp with Herod the tetrarch, and
Saul.
2 As they ministered to the
liord, and fasted, the Holy Ghost
» or J Herod^t foster-brotlter.
2. As they minislered to the Lord. It is
probable that this took place on some day
get apart for fasting and prayer. The
expression " ministered to the Lord," de-
notes as they wrre engaged in prayer to
the Lord, or as t/iey were engaged in di-
vine service The Syriac thus renders
the passage. IT Hie Holy Ghost said.
Evidently by diiect revelation. H Separate
me. Set apart to me, or for my service. It
does not mean to ordain, but simply to de-
signate, or appoint to this specific work.
TT For the work whereunlo I have called
them. Not the apostolic office, for Saul
was called to that by the express revela-
tion of Jesus Christ (Gal. if^). fnd Bar-
nabas was not an apostle. T'he " work"
to which they were now set apart was
that of preaching the gospel in the re-
gions round about Antioch. It was not
any permanent office in the church, but
was a temporary designation to a mis-
sionary enterprise in extending the gospel
especially through Asia Minor and the
adjacent regions. Accordmgly, when, m
the fulfilment of this appouitment, they
had travelled through Seleucia, Cyprus,
Paphos,,PamphyHa, Pi&idia, &c. they re-
turned to Antioch, having fulfilled' the
work to which they were separated.
See Acts xiv 26, 27. "H" Whereunto I have
caUed them. This proves that they re-
ceived their commission to this work di-
rectly from God the Holy Spirit: It is
possible that Paul and Barnabas had
been influenced by the Spirit to engage
m this work, but they were to be sent
forth by the concurrence and designation
of the church.
3. And when they had fasted. They
were fasting when they were command-
ed to set them apart. Yet this probably
refers to an appointed day of prayer, with
reference to this very purpose. The first
formal mission to the Gentiles was an
important event in the church ; and they
engaged in this appointment with deep
Holemnitv, and with humbling themselves
before God. ^ And prayed. This en
terprise was a new one. The gospel
nad been preached to the Jews, to Cor-
aelius, and to the Gentiles at Antioch.
But (here had been no solemn, and pub-
said, Separate ° me Barnabas and
Saul for the work ^ wiiereunto 1
have called them.
3 And when they had fasted and
pra3'^ed, and laid their hands oo
them, they sent theiii away.
aGa!.1.15. 6 lTim.2.7.
he, and concerted plan of sending it to
the Gentiles, or of appointing a mission
to the heathen. It was a new event, and
was full of danger and h irdships. The
primitive church felt the need of divine
direction and aid in the great work.
Two missionaries were to be sent forth
among strangers, to be exposed to perils
by sea and land ; and the commence-
ment of the enterprise demanded prayer.
The church humbled itself and this pri-
mitive missionary society sought, as all
others should do, the divine blessing, to
attend the labours of those employed in
this work. The result showed that the
prayer was heard. IF And laid their
hands on them. That is, those who are
mentioned in ver. 1. This was not to
set them apart to the apostolic office
Saul was chosen by Christ himself and
there is no evidence that any of the apos-
tles were ordained by the imposition of
hands. JVote, Acts i. 26. Matt. x. 1—5
Luke vi. 12—16. And Barnabas was
not an apostle in the original and pecu-
liar sense of the word. INor is it meant
that this was an ordination to the minis-
try, to the office of preaching the gospel.
For both had been engaged in this before
Saul received his commission directly
from the Saviour, and began at once tc
preach. Acts ix. 20. Gal. i.l 1—17. Bar-
nabas had preached at Antioch, and was
evidently recognised as a preacher by
the apostles. Acts ix. 27 ; xi. 22, 23. It
follows, therefore, that this was not an
ordination in the doctrinal sense of this
term, either Episcopal, or Presbyterian,
but was a designation to a particu-
lar work — a work of vast importance;
strictly a missionary appointment by the
church, under the authority of the Holy
Ghost. The act of laying hands on any
person was practised, not only in ordina
tion, but in conferring a favour ; and hi
setting apart for any purpose. See Lev
iii. 2. 8. 13 ; iv. 4. 29 ; xvi. 21. JNum. viii
12. Mark V 23; xvi. 18. Matt. xxi. 4B. It
means in this case that they appt^intcd
them to a particular field of labour, and
by laying hands on them they implored
the blessing of God to attend them.
T The.v sent them away. The chur'?h bf
(90
thp: acts.
[A. D. 4b
I So Ihey, being senl forth by
the Holy Ghost, departed unto Se-
leucia ; and from thence they sailed
to Cyprus.
5 And when they were at Sala-
mis, they preached the word of God
in the synagoo^ies of the Jews : and
they had also John to their minister.
6 And when they had gone
ita teachers sent them forth under
the direction of the Holy Ghost. All
missionaries are thus sent by the church ;
and the church should not forget its
ambassadors in their great and perilous
work.
4. Being .sent forth, by the Holy Ghost.
Having been called to "this work by the
Holy Spirit, and being under his direc-
tion. IT Departed unto Seleucia. This city
was situated at the mouth of the river
Orontes, where it falls into the Mediter-
ranean. Anlioch was also built on this
rive', some distance from its mouth.
H They sailed to Cyprus. An island in
the Mediterranean, not far from Seleucia.
Note, ch. iv. 36.
5. And when they were at Salamis. This
was the principal city and senport of Cy-
prus. It was situated on the southeast
part of the island, and was afterwards
called Constantia. IT In the synagogues
of the Jews. Jews were living in all the
countries adjacent to Judea; and in those
countries they had synagogues. The apos-
tles uniformly preached first to them.
IT And they had also John to their minister.
John Mark. ch. xii. 12. He was their at-
tendant; he was with them as a compa-
nion, yet not pretending to be equal to
them in ofUce. They had been specifically
designated to this work. He was with
them as their friend and travelling com-
panion ; perhaps also employed in making
the needful arrangemenLs for their com-
fort, and for the supply of their wants in
their travels.
6. And when they had gone through the
isle. The length of the island, according
to Strabo, was one thousand and four hun-
dred stadia, or nearly one hundred and
seventy miles. IT Unto Paphos. Paphos
was a city at the wnslern extremity of the
Island. It was the residence of the pro-
corynl, and was distinguished for a splen-
did temple erected to Venus, who was
worshipped throughout the island. Cy-
prus w:is fal)l(Ml to bo the place of the
birth of this go«l<less. It had, besides- Pa-
phot* and Salamis, several towns of note —
Uiliura, the birth-placo of Zcno ; Amathu8,
through the isle unto Paph(;s, thcj
found a certain sorcerer, a false
prophet, a Jew, whose name woa
Bar-jesus :
7 Which was with the depnty
of the country, Sergius Paulus, a
prudent man ; who called for Bar-
nabas and Saul, and desired to he*i
the word of God.
sacred to Venus, &c. Its present capital
is Nicosia. Whether Paul preached at
any of these places is not recorded. The
island is supposed formerly to have had o
million of inhabitants. 11 A certain sor-
cerer. Greek, Magus, or magician. See
Note, ch. viii. 9. ^ A false prophet. Pre-
tending to be endowed with the gift of
prophecy ; or a man, probably, who pre-
tended to be inspired. IT Bar-jesus. The
word Bar is Syriac, and means son. Je-
sus, or Joshua, was not an uncommon
name among the Jews. The name was
given from IHs father — son of Jesus, or
Joshua ; as Bar-jonas, son of Jonas.
7. Which was with the deputy. Or with
the proconsul. Cyprus was at this time
subject to the Roman empire, and was
governed by a proconsul appointed bv the
emperor. The provinces subject to l^ome
were governed by persons who held their
oQice originally from the consul, or chief
magistrate of the Roman republic. Men
of the rank of senators were usually ap-
pointed to these offices. See on this sub-
ject Lardner's Credibility, parti. ch.i.$ 11,
where he has fully vindicated the accu-
racy of the appellation which is here given
to Sergius by Ltdte. H Sergius Paulus,
a prudent man. The word here rendered
prudent me.'ins intelligent, wise, learned.
It also may have the sense of candid, and
may have been given to this man because
he was of large and liberal views, of a
philosophic and inquiring turn of mind,
and was willing to obtain knowledge from
any source. Hence he had entertained
the Jews; and hence he was willing alsc
to listen to Barnabas and Saul. It is not
often that men in office, and rnen of rank,
are thus willing to listen to the instruc
tions of the profcssci ministers ol God.
IT Who called for Barnabas and Saul. It
is probable that they had preached in
Paphos, and Sergius was desirous him
self" of hearing the import of their new
doctrine. H And desired to hear, &.C
There is no evi<lenre that he then wished
to listen to this as divine truth, or that he
was anxious about his own salvation, but
rather as i speculative inquiry. It was 8
A.. 1). 45]
CHAPTER XIll.
191
8 But Elymas the sorcerer (for
so is his name by interpretation)
* withstood them, seeking- to turn
^way the deputy from the faith.
^ Then Saul (who also is called
a 2Tiin.3.8.
or )fessed characteristic of many ancient
philosophers to be willing to receive in-
struction from any quarter. Comp. Acts
s1^ 19,20.
8; But Elymas the sorcerer, for so is his
name by interpretation. Elymas the ma-
gician. Elymas is the interpretation, not
of the name Bar-jesu?, but of the word
rendered the sorcerer. It is an Arabic
»\ord, and means the same as Magus. It
seems that he was better known by this
foreign name than by his own. H With-
stood them. Resisted them. He was sen-
sible that if the influence of Saul and
Barnabas should be extended over the
proconsul, that he would be seen to be an
impostor, and his power be at an end. His
interest, therefore, led him to oppose the
gospel. His own popularity was at stake ;
and being governed by this, he opposed
the gospel of God. The love of popularity
and power, the desire of retaining some
political influence, is often a strong rea-
son why men oppose the gospel. ^ To
turn away the deputy from th'' faith. To
prevent tlie influence of the truth on his
mind ; or to prevent his becoming the
friend and patron of the Christians.
9. Then Saul {who is also called Paul).
This is the last time that this apostle is
called Saul. Henceforward he is desig-
nated by the title by which he is usually
Known,' as Paul When, or whv, this
change occurred in the name, has been a
subject on which commentators are not
agreed. From the fact that the change
in the name is here first intimated, it
would seem probable that it was first used
irx relation to him at this time. By whom
the name was given him — whether he
issumed it himself or w'hether it was first
given him by Christians or by Romans — is
not intimated. The name is of Roman
origin. In the Latin language the name
Paulus signifies little, dwarfish ; and some
have conjectured that it was given by his
parents to denote that he was small when
bom ; others, that it was assumed or con-
ferred in subsequent years because he
was little in stature. The name is not of
the same signification as the name Saul.
This signifies one that is asked, or desired.
After all the conjectures on this subject.
It is probable, (1.) That this name was
first usen ere ; for before this, even after
Paul), filled with tie Holy Ghost
set his eyes on him,
10 And said, O full of all subtiltj
and all xnischief, thou child of the
devil, thou enemy of all righteous-
his conversion, he is uniformly called
Saul. (2.) That it was given by the Ro-
mans, as being a name with which they
were more familiar, and one that was
more consonant with their language and
pronunciation. It was made by the change
of a sing'e letter; and probably because the
name Paul wa.s common among them, and
pronounced perhaps with greater facilitj
(3.) Paul suffered himself to be called by
this name, as he was employed chiefly
among the Gentiles. It was common for
names to undergo changes quite as great
as this, without our being able to spei ify
any particular cause, in passing from oiie
language to another. Thus the Hebrew
name Jochanan among the Greeks and
La':ins was Johannes, with the French it
is Jean, with the Dutch Hans, and with
us John. {Ddddndgc.) Thus Onias be-
comes Menelaus; Hillel, Pollio ; Jakim
Alcimus; Silas, Silvanus, &c. {Grotius.
IT Filled with the Holy Ghost. Inspired to
detect his sin; to denounce divine judg-
ment; and to inflict punishment on him.
Note, ch. ii. 4. IT Set his eyes on him
Looked at him intently.
] 0. O full of all subtilty and mischief.
The word subtilty denotes deceit and
fraud ; and implies that he was practising
an imposition, and that he knew it. The
word rendered mischief CexSizv^ylxg) de-
notes properly/ac;7i7^ of acting, and then
slight of hand ; sly, cunning arts, by which
one imposes on another, and deceives hira
with a fraudulent intention. It is not
elsewhere used in the New Testament
The art of Elymas consisted probably in
slight of hand, legerdemain, or trick, aid-
ed by skill in the abstruse sciences, by
which the ignorant might be easily im-
posed on. See Note, ch. viii. 9. H Child
of the devil. Being under his influence ;
practising his arts ; promoting his designs
by deceit and imposture, so that he may
be called your father. Note, John viii. 44.
Satan is here represented as the author
of deceit, and the father of lies. IT Ene-
my of all righteousness. Practising deceit
and iniquity, and thus opposed to right-
eousness and honesty. A man who liVef
by wickedness will, of course, be the f(re
of every form of integrity. A man who
lives by fraud will be opposed to the
truth ; a pandnr to the vices cf men wV
f92
THE ACTS.
A. I). ^5
ness, wiit thou not cease to pervert
the rio^ht ways of the Lord 1
1 1 And now, behold, the hard of
tlie Lord is upon thee, and thou
ehalt be blind, not seeing the sun
hate the rules of chastity and purity; a
manufacturer or vender of ardent spirits
\vill be the enemy of temperance socie-
ties. ^ \V iU thou not cease to pervert. In
what way he had opposed Paul and Bar-
nabas is not known. Probably it might
h=e by misrepresenling their doctrines ; by
representing them as apostate Jews ; and
thus by retarding or hindering the pro-
t^ress of the gospel. The expression " wilt
thou vol cease'' implies that he had been
engaged sedulously in doing this, proba-
bly from the commencement of their
work in the city. IT The right ways of
the Lord. The straight paths, or doctrines
of the Christian religion, in opposition to
the crooked and perverse arts of deceivers
and impostors. Straight paths denote in-
tegrity, sincerity, truth. Jer. xxxi. 9. Heb.
Kii. 13. Comp. Isa. xl. 3, 4 ; xiii. 16.
Luke iii. 5. Crooked ways denote the
ways of the sinner, the deceiver, the im-
postor. Deut. xxxii. 5. Fs. cxxv. 5. Prov.
ii. 15. Isa. lix.8. Phil. ii. 15.
11. The hand of the Lord is upon thee.
God shall punish thee. By this sudden
and miraculous punishment, he would be
awed and humbled ; and the proconsul
and others would be convinced that he
was an impostor, and that the gospel was
true. His wickedness deserved such a
punishment ; and at the same time that
due punishment was inflicted, it was de-
signed that the gospel should be extended
by this means. In all this there was the
highest evidence that Paul was under the
inspiration of God. He was full of the
Holy Ghost; he detected the secret feel-
ings and desires of ihe heart of Elymas:
and he inflicted on him a punishment that
could have proceeded from none but God.
That the apostles had the power of in-
flicting punishment in many cases, is ap-
parent from various places in the New
Testament. 1 Cor. v. 5. 1 Tim. i. 20. The
puniMiment inflicted on Elymas, also,
would be highly emblematic of the dark-
ness and perverseness of his conduct.
IT :tot seeing (he sun for <i season. For
how long a time this blindness was to
continue, is nowhere specifier' It was
however in mercy ordained mat the
blindness shf)uld not be permanent and
final Nothing would be more likely to
lead him to reflection nnd re|)entance
ii"»ui such a elate of bliidnens. It was
for a season. And immediately
there fell on him a mist and a
darkness ; and he went about, seek
ing some to lead him by the hand.
12 Then the deputy, when he
such a manifest proof that God was op-
posed to him; it was such a sudden di-
vine judgment; and it so completely cut
him off from all possibility of practifiinp
his arts of deception, that it was adai^d
to bring him to repentance. Acconiingly
tliere is a tradition in the early church
that he became a Christian. Origen says,
that '.' Paul, by a word striking him blinrj,
by anguish converted him to godliness."
(Clark.) U A mist. The word here used
properly denotes a darkness or obscurity
of the air; a cloud, &c. But it also de-
notes an extinction of sight by the drying
up or disturbance of the humours of the
eye. (Hippocrates, as quoted by iSchleus-
ner.) % And darkness. Blindness ; night
What was the precise cause or character
of this miracle is not specified. IT And he
wejit about, &c. This is a striking account
of the effect of the miracle. The chang*"
was so sudden that he knew not where
to go. He sought some one to guide him
in the ways in which he had before been
familiar. — How soon can God bringdown
the pride of man, and make him helpless
as an infant! How easily can he touch
our senses, the organs of our most exqui
site pleasures, and wither all our enjoy-
ments I How dependent are we on him
for the inestimable blessings of vision'
And how easily can he annihilate all the
sinner's pleasures, break up all his plans,
and humble him in the dust! Sight is
his gift; and it is a mercy unspeakably
great that he does not whelm us in thick
darkness, and destroy for ever all the
pleasure that through this organ is con
veyed to the soul.
12. Then the deputy .. ..bclievrd. Was
convinced that Elymas was an impostor,
and that the doctrine of Paul was true.
There seems no reason to doubt that his
faith was that which is connected with
eternal life; and if so, it is an evidence
that the gospel was not always confined
to the poor, and to the obscure ranks of
life. ^ At the doctrine (f the Lord The
word doctrme here seems to denote, not
the teaching or instruction, but the won-
derful eflfccts which were connected with
the doctrine. It was particularly the mi.
racle with which ho was astonished ; but
he might have been also deeply impressed
and amazed at the purity and sublimity
of the truths which were now expandM
A.. D. 45. J
OlIAPTEU Xlll.
lyj
saw what "W as done, believed, being-
astonished atthe doctrine of theLord.
13 Now when Paul and his
company loosed from Paphos,.they
came to Perga in Pamphylia; and
John departing " from them, return-
ed to Jerusalem.
14 But wh,en they departed from
Perga, they came to Antioch in Pi-
eidia, and went into the synagogue ''
an the Sabbath-day, and sat down.
oc. 15.38. fcc.18.4.
iO his view. We learn nothing further
respecting him in the New Testament.
13. Paul and his company. Those with
him — Barnabas and John — and perhaps
others who had been converted at Paphos;
for it was common for many of the con-
verts to Christianity to attend on the apos-
l!es in their travels. See, ch. ix. 30.
IT Loosed from Paphos. Departed from
Paphos. ^ They came io Perga and Pam-
phylia. Pamphylia was a province of
Asia Minor, lying over-against Cyprus,
having Cilicia east, Lycia west, Pisidia
lorth, and the Mediterranean south.
Perga was the metropolis of Pamphylia,
md v^as situated, not on the seacoast, but
on the river Cestus, at some distance from
Its mouth. There was on a mountain
near it a celebrated temple of Diana.
IF And John departing from (hem, &c.
Why he departed from them is unknown.
It might have been from fear of danger ;
or from alarm in travelling so far into
unknown regions. But it is plain from
ch. XV. 38, that it was from some cause
which was deemed blameworthy, and
that his conduct now was such as to
make Paul unwilling again to have him
as a companion.
14. They came to Antioch in Pisidia.
Pisidia was a proj^mce of Asia Minor,
and was situated'^St'th of Pamphylia.
A.ntioch was not in Pisidia, but within
the limits of Phrygia ; but it belonged to
Pisidia, and was called Antioch of Pisi-
dia to distinguish it from Antioch in Sy-
ria. ^ Pliny, Nat. Hist. 5. 27. Strabo, 12.
p. 577. {Ruinoel. Robinson's Calmet.)
IT Went into the synagogue. Though Paul
and Barnabas were on a special mission
to the Gentiles, yet they availed them-
selves of every c-pportunity to offer the
gispel to the Jews first.
15. And after the reading of the law
ind the prophets. See P<fote, Luke iv. 16.
^ The rulers of the synagogue. These
were persons w ho had the general charge
)f the synagogue and its service, tc ke«p
15 And after tlie reading ot
the law and the prophets, the ru-
lers of the synagogue sent unto
them, saying, Ye men and bjethren,
if ye have any word '^ of exhorta
tion for the people, say on.
16 Then Paul stood up, and
beckoning with his hand, said. Men
of Israel, and ye that fear God,
give audience.
17 The God of this people of
cver.27. d Heb. 13.22.
every thing in order, and to direct tke af-
fairs of public worship. They designat-
ed the individuals who were to read the
law ; and called on those whom they
pleased to address the people, and had
the power also of inflicting punishment,
and of excommunicating, &e. {Schleusner.)
Mark v. 22. 3d, 36. 38. Luke viii. 49 ;
xiii. 14. Acts xviii. 8. 17. Seeing that
Paul and Barnabas were Jews, though
strangers, they sent to them, supposing it
probable that -they would wish to address
their brethren. IT Men and brethren. An
affectionate manner of commencing a
discourse, recognising them as their own
countr}'men, and as originally of the
same religion. IT Say on. Greek, Speak.
16. Men of Israel. Jews. The design of
this discourse of Paul was to introduce to
them the doctrine that Jesus was the Mes-
siah. To do this, he evinced his usual
wisdom and address. To have com-
menced at ojice on this would have pro-
bably excited their prejudice and rage.
He, therefore, pursued a train of argu-
ment which showed that he was a firm
believer in the Scriptures ; that he was
acquainted with the history and promises
of the Old Testament ; and that he was
not disposed to call in question the doc-
trines of their fathers. The passage
which had been read, perhaps Deut. i
had probably given occasion for him to
pursue this train of thought. By going
over, in a summary way, their history
and recounting the former dealings of
God with them, he showed them that he
believed the Scriptures ; that a promise
had been given of a Messiah ; and that
he had actually come according to the
promise. IT Ye that fear God. Probably
proselytes of the gate, who had not yet
been circumcised, but who had re-
nounced idolatry, and were accustomed
to worship with them in their synagogues.
IT Give audience. Hear.
17. The God of this people. Who has
manifested himself as the pecuiYar friend
194
THE A(rrs.
(A. D. 4&
Israel chose our fathers, " and ex-
alted the j)eo|)le when they dwelt ^
as strangers in the land of Egypt,
and with an high ' arm brought he
them out of it.
18 Ajid about the time of forty
a De.7.6,7. i Ps.l0aJ23. c Ei.13.14,16. •
dEi.16.35. 1 jT^oa-o~o^>l(r£i', perhaps for «TfO -
fi^sfvis-iVj bor',, Ciffrdthevi, a$ a nurte teareth, or
and protector of ihis nation. This im-
plied a belief that ho had been particu-
larly their tied ; a favourite doctrine of
the^Jews, and one that would conciliate
their favour towards Paul. II Of Israel.
The Jews. IF Chose our fathers. Select-
ed the nation to be a chosen and pecu-
liar people to himself Deut. vii. 6, 7.
H And exalted the people. Kaised them
up from a low and depressed state of
bondage. He elevated them from a
}>rostrate state of slavery to freedom, and
to peculiar privdeges as a nation.
^ When they dwell as strangers in Egypt.
sv Tj) 77 xc'uxia. This properly refers to
their dwelling there as foreigners. They
were always strangers there in a strange
land. It was not their home. Tliey
never mingled with the people; never
became constituent parts of the govern-
ment ; never united with their usages
and laws. They were a strange, se-
parate, depressed people there; not
less so than Africans are strangers, and
foreigners, and a depressed and degraded
people in this land. Gen. xxxvi. 7. Kx.
vi. 4 ; xxii. 21 ; xxiii. 0. Lev. xiv. 34.
Deut. X. 19. ^ And with an high arm.
This expression denotes great power.
The arm denotes strength, as that ijy
which we perform any thing. A high
arm, an arm lifted up, or stretched out,
denotes that strength exerted to the ut-
most. The children of Israel are repre-
Honted as having been delivered with an
" outstretched arm." Deut. xxvi. 8. Ex.
vi. 0. " With a strong hand." Ex. vi. 1.
Kefercnce is made in these places to the
plagues ir.flicted on Egypt, by which the
iHraclitcH were delivered ; to their pas-
ftnge through the Red Sea; to their vic-
tories over llieir enemies, Arc.
IH. And aluntl the lime of fort if years.
They were this time going from Egypt to
the land of Canaan. Ex. xvi. Sfi. Num
xxxiii. 33. IT Suffered he ihrir manners.
'I'bis passage has bi'cn very variously
rendered. See the margin. Syriac, " He
iioiirishcJ, th(:m," iVic. Arabic;, " He
blessed them, and n<»uri.she(l them," A'c.
T'lie word is not eLsowhore iwed in the
^ years anffered ' he iJieir manners
in the wilderness.
19 And when he had destroy ea
seven nations in the land of Oha^
naan f he divided their land t*
them by lot.
fttdelh her child. De.1.31, according to tbe LXX* utd M
Chrysostom.
eDe.7.1. /■Jos.l4,&u
New Testament The word prcperly
means to tolerate, or endure the condtict
of any one, implying that that conduct is
evil, and tends to provoke to punishment
This is doubtless its meaning here. Pro-
bably Paul, referred to the passage in
Deut. i. 31. "The Lord thy God bare
thee." But instead of this word, iTf07ro^6f)i.
<j-cv manyMSS. read irfoeo?3f>io-«v, he sus-
tained or nourished. This reading was
followed by the Syriac, Arabic, and has
been admitted by Griesbach into the text.
This is also found in the Septuagint, in
Deut. i. 31, which place Paul douDtless
referred to. This would well suit the
connexion of the passage ; and a change
of a single letter might easily have oc-
curred in a MS. It adds to the probabi-
lity that this is the true reading, that it
accords with Deut. i. 31. Num. xi. 12.
Deut. xxxii. 10. It is furthermore not
probable that Paul would have com-
menced a discourse by reminding them
of the obstinacy and wickedne.ss of the
nation. Such a course would rather
tend to exasperate than to conciliate ; but '
by reminding them of the mercies of (^chI
to them, and showing them that God had
been their protector, he was better fitting
them for his main purpose — that of show-
ing them the kindness of the God of their
fathers, iu sending to them a Saviour.
IT In the v)ilderness. The desert through
which they passe(hjp going from Egypt
to (Canaan.
19. And when he had destroyed. Sub
dued; cast out; or extirpated <';.i nations.-
It does not mean that all were put to
death, for many of them were lef\ in the
land ; l)ut that they were subdired a»
nations, they were bn)keM up and over
come. Deut. vii. 1. "And hath cnsl otJt
many natiniiH before them," Arc. If Seven
nations. The Hittites, the GirgaBhitet
the Amorites, the Canaanites, the Perri-
zites, the Hivites, and the JebusitcB
Det.t vii. 1. Josh. iii. 10. Neh. ix. 8
U In the hind if Canaan. The whole
land was called by the name of one of
tiin principal nations. This was the pro
mixed land ; the hol\' land. »SiC. ^ lit
\. i). 45.]
CHAPTER XIII.
195
20 And after that, he ^rave unto
them judges, <* about the space of
four hundred and fifty years, until
f!>amuel the prophet.
a Judg.2.16. b lSam.8.5. c ISam.lO.I.
divided, &c. See an accouKt of this in
Josh. xiv. XV. The lot was often used
Eimong the Jews to determine important
questions. Note, ch. i. 26.
20. He gave unto them judges. Men
who were raised up in an extraordinary
manner to administer the affairs of the
nation, to defend it from enemies, &c.
See Judg ii. 16. IF About the space of
four hundred and fifty years. This is a
most ditficult passagcand has exercised
all the ingenuUy of chronologists. The
ancient versions agree with the present
Greek text. The difficulty has been to
reconcile it with what is said in 1 Kings
vi. 1, " And it came to pass in the four
hundred and eightieth year after the chil-
dren of Israel were come out of the land
of Egypt, in the fourth year of Solomon's
reign over Israel he began to build
the house of the Lord." Now if to the
forty years that the children of Israel were
m the wilderness, there be added the four
hundred and fifty said in Acts to have
been passed under the administration of
the judges, and about seventeen years of
the time of Joshua, forty for Samuel and
the reign of Saul together, and forty for
the reign of David, and three of Solomon
before he began to build the temple, the
sum will be five hundred and ninety
years, a period greater by one hundred
and ten years than that mentioned in
1 Kings vi. 1. Various ways have been
proposed to meet the difficulty. Dod-
dridge renders it, "After these transac-
lions,[which lasted] four hundred and fifty
years, he gave them a series of judges,"
&c., reckoning from the birth of Isaac,
and supposing that Paul meant to refer to
this whole time. But to this there are
serious objections. (1.) It is a forced and
constrained interpretation, and one mani-
festly made to meet a difficulty. (2.) There
is no propriety in commencing this period
at the birth of Isaac. That was in no
manner remarkable, so far as Paul's nar-
rative was concerned ; and Paul had not
even referred to it. This same solution is
offered also by Calovius, Mill, and Lud
De Dieu. Luther and Beza think it should
he read three hundred, instead of four
hundred. But this is a mere conjecture,
without any authority from MSS. Vitrin-
pa and some others suppo.se that the text
b'ia been corraptoJ b/ some tran.sci'iber,
21 And afterward they '- desired
a king; and God gave unto thera
Saul " the son of Cis, a men of the
tribe of Benjamin, by the space of
forty years.
who has inserted this without authority.
But there is no evidence of this ; and the
MSS. and ancient versions are uniform
None of these explanations are satisfac«
tory. In the solution of the difficulty we
may remark, (1.) That nothing is more
perplexing than the chronology of ancient
facts. The difficulty is found in all writ-
ings; in profane as well as sacred. Mis-
takes are so easily made in transcribing
numbers where tetters are used instead
of writing the words at length, that we
are not to wonder at such errors. (2.) Paul
would naturally use the chronology which
was in current, common use among the
Jews. It was not his business to settle
such points ; but he would speak of them
as they were usually spoken of and refer
to them as others did (3.) There is rea-
son to believe that that wMch is here
mentioned was the common chronology
of his time ^ It accords remarkably with
that which is used by Josephus. Thus
Antiq. b. vii. ch. iii. § 1, Josephus says ex
pressly that Solomon " began to build the
temple in the fourth year of his reign,
five hundred and ninety-two years after the
Exodus out of Egypt"," &c. This would
allow forty years for their being in the
wilderness, seventeen for Joshua, forty
for Samuel and Saul, forty for the reign
of David, and four hundred and fifty-two
years for the time of the judges and the
times of anarchy that intervened. This
remarkable coincidence shows that this
was the chronology which was tlien used
and which Paul had in view (4.) This
chronology has the authority, also, of
many eminent names. See Lightfoot, and
Boyle's Lectures, ch. xx. In what way
this computation of Josephus and the Jews
originated, it is not necessary here to in-
quire. It is a sufficient solution of the
difficulty that Paul spoke in their usual
mariner, without departing from hi.s regu
lar object by settling a point of chrono.
logy.
21. And afterward they desired a king
See 1 Sam. viii. 5. Hos. xiii. 10. It was
predicted that they would have a king.
Deut. xvii. 14, 13. If Saul the son of Ci.,.
Cis is the Greek mode of writing the He-
brew name Kish. In the Old Testament
it is uniformly written Kish, and it is to
be regretted that this has not been retain-
eu ia tiie Ne^v Testameiv:. See I Saai
lyo
THE ACTS.
[A. D. 45
1522 And when "■ he had removed
him, he raised up unto them David
'■ to be their king ; to whom also he
^ave testimony, and said, I have
found David the so7i of Jesse, a man
'after mine owm heart, which shall
tulfil all my will.
23 Of this man's seed hath God,
according to his promise, " raised
anto Israel * a Saviour, Jesus :
2-4 When John-^ had first preach-
olSaui.31.6. i2Sain.5.3. c 1 Sam. 13. 14.
ix. 1. ^ By the space (yf forty years. Dur-
ing forty years. The Old Testament has
not mentioned the time during which
Saul reigned. Josephus says (Antiq. b. vi.
ch. xiv. ^ 9) that he reigned eighteen years
while Samuel was alive, and twenty-two
years after his death. But Dr. Doddridge
(Note in loco) has shown that this can-
not be correct, and that he probably
reigned, as some copies of Josephus have
it, but two years after the death of Sa-
muel. Many critics suppose that the
term of forty years here mentioned in-
cludes also the time in which Samuel
judged the people. This supposition does
not violate the text in this place, and may
be probable. See Doddridge and Grotius
on the place.
22. And when he Jtad removed him. This
was done because he rebelled against
God in sparing the sheep and oxen and
valuable property of Amalek, together
with Ag^ng the king, when he was com-
manded to destroy all. 1 Sam. xv. 8 — 23.
He was put to death in a battle with the
Philistines. 1 Sam. xxxi. 1 — 6. The phrase
" when he removed him" refers probably
to his rejection as a king, and not to his
death ; for David was anointed king be-
fore the death of Saul, and almost imme-
diately after the rejection of Saul on ac-
count of his rebellion in the business of
Amalek. See 1 Sam. xvi. 12, 13. IT He
gate testimony. lie bore witness 1 Sam.
xiii. 14. % I have found Vavid,&,c. This
is not quoted literally, but contains the
$uhstance of what is expre.s.sed in various
F (laces. Compare 1 Sam. xiii. 14, with Ps.
xxxix. 20, and 1 Sam. xvi. 1.12. H Aman
itfter mine fiivn heart. This exjjression is
found in 1 Sam. xiii. 14. The connexion
bIiows that it means simply a man who
would not be rebellious and disobedient
a.s Saul was, l>ut would do his will, and
keep ]\iii commandmonln. This refers,
doubtless, ratiier to the f)ublic than to the
private character of I>nvid ; or to his cha-
vBcter an a kincr. It mcui-; ihat he v.ould
ed, before his coming, the baptism
of repentance to all the people of
Israel.
25 And as John fulfilled his
course, he said, "Whom think ye
that I am 1 I am not he .- but, be-
hold, there cometh one after me,
whose shoes of his feet I am not
w^orthy to loose.
20 Men and brethren, children
of the stock of Abraham, and who-
dPs.132.11. eMat'_J.21. /Matt.3.I-M
make the will of God the great rule and
law of his reign, in contradistinction from
Saul, who, as a king, had disobeyed God.
At the same time it is true that the pre-
vailing character of David, as a pious,
humble, devoted man, was, that he was
a man after Gk)d's own heart, and was
beloved by him as a saint and a holy
man. lie had faults; he committed sin,
but who is free from it? He was guilty
of great offences; but he also evinced, in
a degree equally eminent, repentance (see
Ps. li.) ; and not less in his private than
his public character did he evince those
traits which were prevailingly such a&
accorded with the heart, i. e. the earnest
desires of God. IT Which shall fxilfiU all
my will. Saul had not done it. He had
disobeyed God in a case where he had
received an express command. The cha-
racteristic of David would be that he
would ofjcy the commands of God. That
David did this — that he maintained the
worship of God, opposed idolatry, and
sought to promote universal obedience to
God among the people — is expressly re
corded oi' him. 1 Kings xiv. 8, 9, " And
thou [Jeroboam] hast not been as my ser-
\ant David, who kept my commandments
and xuho followed me with all his heart, U
do that orUy which was right in mine eyes"
&c. I Kings XV. 3. 5.
23. Of this mail's seed. Of his jK)steritjr
IF According to his promise. Note, ActH li.
30. H liaised unto Israel. Note, Acts ii.
30. IT A Saviour, Jfsus. Note, Matt. i. 21.
24. When John had first preached, &c.
After John had preached, and prepared
the way- Matt. iii.
2.'). And as John fulfilled his course. Aa
he was engaged in completing his work.
His ministry is called a course or race, that
which was to be run, or completed. IT He
said, Arc. These are not the precise words
which the evangelists have recorded, but
the sense is the same. Note, John i. 20
Matt. iii. 11.
2r). Men and brethren. Paul now ex
4 D 45.]
Ch iI#ER Xlll.
lif'
soever among you teareth Gt d, to
you * is the word of this salv ition
sent.
27 For they tnat dwell at ieru-
salem, and their rulers, because
they knew him not, nor yet the
voices of the prophets which are
read every Sabbath-da^ they *
have fulfilled them in condemning
kbn.
28 And though they found no
ause of death iiT him, yet desired
a Matt.10.6. b Hike 24.20,44.
tiorts theni to embrace the Lord Jesus as
the Messiah. -He uses therefore the most
respectful and fraternal language. IT Chil-
dren of the slock of Abraham. Descend-
aots of Abraham ; who regard Abraham
as your ancestor. He means here to ad-
dress particularly the native-born Jews ;
and this appellation is used because they
valued themselves highly on account of
their descent from Abraham (Note, Matt.
iii. 9) ; and because the promise of the
Messiah had been specially given to him.
^ And whosoever, &c. Proselytes. Note,
ver. 16. IF Is the word of this salvation
sent. This message of salvation. It -vas
sent particularly to the Jewish pecole.
The Saviour was sent to that nation (Matt.
XV. "54) ; and the design was to offer to
them first the message of life. See N^te,
ver. 46.
27. Because they knew Mm not. The
statement in this verse is designed, not. to
reproach the Jews at Jerusalem, but to
introduce the fact that Jesus had died, and
had risen again. With great v\'isdom and
tenderness, he speaks of his murderers in
such a manner as not to exasperate, but
as far as possible to mitigate their crime.
There was sufficient guilt in the murder
of the Son of God to overwhelm the na-
tion with alarm, even after all that could
be said to mitigate the deed. See Act3
ii. 23. 36, 37. When Paul says, "The^-
knew him not," he means that they diii
not know him to be the Messiah (see
1 Cor. ii. 8) ; they were ignorant of the
true meaning of the prophecies of the
Old Testament ; they regarded him as vui
impostor. (See Note, Acts iii. 17.) IT Nor
yet the voices of the prophets. Neither the
meanmg of the predictions in the Old
Testament, respecting the Messiah.
They expected a prince, and a conqueror,
but did not expect a Messiah poor and
despised, and a man of soirows, and that
was to die on a cross. IT Which are read
R 2
they Pilate that he should be slain
29 And when they had fulfilled
all that was written of him, they
took him down froi^||lhe tree, and
laid him in a sepulchre.
30 But God raised him from
the dead :
3 1 And he was seen ' many days
of them which came up with him
from Galilee to Jerusalem, who
are his witnesses unto the peo-
ple.
every Sabbath-day. In the synagogues.
Though the Scriptures were read so con-
stantly, yet they were ignorant of their
true meaning. They were blinded by
pride, and prejudice, and preconceived
opinions. Men may often in this way
read the Bible a good part of their lives,
and for want of attention, or of a humble
mind, never understand it. IF They have
fulfilled them, &c. By putting him to
death they have accomplished what waa
foretold.
28. And though they found, &c. They
found no crime which deserved death.
This is conclusively shown by the trial
itself After all their efforts f after the
treason of Judas ; after their employing
false witnesses ; still no crime was laid
to his charge. The sanhedrim conderau
ed him for blasphemy ; and yet they
knew that they could not substantiate
this charge before Pilate, and they there-
fore endeavoured to procure his condem
nation on the ground of sedition. Comp
Luke xxii. 70, 71, with xxiii. 1, 2 IF Yet
desired they Pilate, &c. Matt, xxvii. 1,2.
Luke xxiii. 4, 5.
29. They took him down, &c. That is,
it was done by the Jews. Not that it
was done by those who put him to death,
but by Joseph of Arimathea, a Jew, and
by Nicodemus, and their companions,
Paul is speaking of what w-as done to
Jesus by the Je'os at Jerusalem ; and he
does not affirm that the same persons put
him to death and laid him in a tomb, but
that all this was done by Jews. See John
xix. 38, 39.
30. But God raised him, &c. Note, cTi.
ii. 23, 24.
31. And he was seen. See Note at the
end cf Matthew. IT Many days. Forty
days. ch. i. 3. IT Of them which came ip.
By the apostles particularly. He ^m
seen bj; others ; but they are especiallj
mentioned as having been chosen fo
198
THE IfcTS.
[A. D. 45
32 And we declare mito you
glad lidings, ho'v^ that the promise
• which was made unto the fa-
thers, ^d^
33 God hath fulfilled the same
Ihis object, to bear witness to him, and
as having been particularly qualified
fcr it
32. And we. We who are here pre-
sent. Paul and Barnabas. IT Declare
unto you glad tidings. We preach the
gospel — the good news. To a Jew, no-
thing could be more grateful intelligence
than that the Messiah had come; to a
sinner convinced of his sins nothing can
be more cheering than to hear of a Sa-
viour. ^ The promise, &c. The promise
here refers to all that had been spoken in
the Old Testament respecting the ad-
vent, sufferings, death, and resurrection
of Christ.
33. God hath fulfilled. God has com-
pleted or carried into effect by the resur-
rection of Jesus. He does not say that
all the promise had reference to his re-
surrection ; but his being raised up com
pleted or perfected the fulfilment of the
promises which had been made respect-
ing him. IT In the second psalm, ver. 7.
IF Thou art my Son. This psalm has been
usually understood as referring to the
Messiah. See Note, ch. iv. 23. IT 7Vas
Jaij have I begotten thee. It is evident
that Paul uses the expression here as im-
plying that the Lord Jesus is called the
Son of God because he raised him up
from the dead ; and that he means to im-
ply that it was for this reason that he is
so called in the psalm. This interpreta-
tion of an inspired apostle fixes the mean-
ing of this passage in the psalm ; and
proves that it is not there used with re-
ference to the doctrine of eternal gene-
ratioa or to his incarnation, but that he
is here called hfs Son because lie was
raised from the dead. And this interpre-
tation accords with the scope of the
psalm. In ver. 1 — 3 the psalmist records
the combination of the rulers of the
earth against the Messiah, and their ef-
forts to cast off his reign. This was
done, and the Messiah was rejected. All
Ihin pertains, not to his previous existence,
but to Ihn Messiah on the earth. In ver.
4, 5, the psilmist shows that their eflf)rts
should not l)e HU'ressful ; that God would
.aiigh at their (ie>!igriH, lliat is, that their
plans should not succeed. In ver. G, 7,
he shows that tho Messiah would be es-
unto us their children, in that he
hath raised up Jesus again ; as it
is also written in the second psalm,
Thou * art my Son, this day have I
bes^otten thee.
tablished wa king ; that this wa« tho fil-
ed decree, that he had begotten him foT
this. All this is represented as subsequent
to the raging of the heathen, and to the
counsel of the. kings against him, and
must, therefore, refer, not to his eternal
generation, or his incarnation, but to
something succeeding his death ; that is,
to his resurrection, and establishment as
king at the right hand of God. This in-
terpretation by the apostle Paul proves
therefore that this passage is not to bo
used to establish the doctrine of the eter-
nal generation of Christ Christ is called
the Son of God from various reasons
In Luke i. 35, because he was begotten
by the Holy Ghost. In this place, on ac-
count of his resurrection. In Rom. i. 4,
it is also said, that he was declared to be
the Son of God by the resurrection from
the dead. See Note on that place. Tho
resurrection from the dead is represented
as in some sense the beginning of life,
and it is with reference to this that the
terms So?i, and begotten from the dead,
are used, as the birth of a child is the
beginning of life. Thus Christ is said
Col. i. 18, to be "the first-born from the
dead," and thus in Rev. i. 5, he is callefl
" the first-begotten of the dead," and with
reference to this rene^ml or beginning of
life he is called a Son. In whatever
other senses he is called a Son in the
New Testament, yet it is here proved,
(f.) That he is called a Son from his re-
surrection ; and (2.) That this is the sense
in which the expression in the psalm is to
be used. IT This day. The day in the
mind of the psalmist, and of Paul, of his
resurrection. Many efforts have been
made, and much learned criticism has
been expended, to prove that this refers
to eternity, or to his lire-existence. But
the signification of tho word, which
never refers to eternity, and the con
nexion, and tho obvious intention of the
sneaker, is against this. Paul underfitood
tins manifestly of the reaurrecti(m. This
sptllos the inquiry, and this is tho inditt-
pi-nsjhle intorprctatioii in the psalm itself
IT Have I bvgolirn thee. This evidently
cannot be understood in a literal sense.
It lilvrallfi refers to tho relation ot an
earthly father to his children; but in n*^
>*.. J). 45."]
CHAPTER XIIl.
lUH
34 And as cancerning that he
caised him up from the dead, 7iow
no more to return to corruption, he
said on this wise, I will give you
the sure ' mercies of David.
» Tx OTtXj holy, or, juu things; which word the
Buch sense can it be applied to the re-
lation of God the Father to the Son. It
must therefore be figurative. The word
Bometimes figuratively means to produce,
to cause to exist in any way. 2 Tim. ii.
23, " Unlearned questions avoid, knowing
that they do gender [beget] strifes." It
refers also to the labours of the apostles
in securing the conversion of sinners to
the gospel. 1 Cor. iv. 15, " In Christ
Jesus I have begotten you through the
gospel." Phil. ver. 10, " Whom [Onesi-
nms] I have begotten in my bonds." It is
applied to Christians (John i. 13), "Which
were born [begotten] not of blood, &c.
but of God-" iii. 3, " Except a man be
born [begotten] again," &c. In all these
places it is used in a figurative sense to
denote the commencement of spiritual
life by the power of God attending the
truth ; raising up sinners from the death
of sin; or so producing spiritual life as
that they should sustain to God the rela-
tion of sons. Thus he raised up Christ
from the dead ; imparted life to his body ;
by his own power restored him ; and
hence is said figiiratively to have begotten
him from the dead, and hence sustains
towards the risen Saviour the relation of
J'ather. Comp.Col.i.18. RevAi.||^eb.i.5.
34. A7id as cmicerning. In further proof
of that. To show that he actually did it,
he proceeds to quote another passage of
Scripture. IT No more to return to corrup-
tion. The word corruption is usually em-
ployed to denote putrefaction, or the moul-
dering away of a body in the grave ; its
returning to its nadve dust. But it is cer-
tain (ver. 35. Note, ch. ii. 27) that the body
of Clirist never in this sense saw corrup-
tion. The word is therefore used to de-
note death, or the grave, the cause and
place of corruption. The word is thus
used in the Septuagint. It means here
gimply that he should not again die. H He
said on this wise. He said thus, f outouj.)
H I wdl give you. This quotation is made
from Isa. Iv. 3. It is quoted from the Sep-
tuagint, with a change of but one word,
not affecting the sense. In Isaiah the
lassage does not refer particularly to the
esurrection of the Messiah ; nor is it the
design of Paul to affirm that it does. His
object m this verse is not to prove that he
•would rise from tke dead ; b*^t that beiyig
35 Wherefore he saith also in "
another j05«/m, Thou shalt not suffer
thine Holy One to see corruption.
LXX, both in the place of Isa.55.3, and in many olie"^
use for that which is in the Hebrew, mescies. H^
aPs.16.10.
risen, he would 7wt again die. That the
passage in Isaiah refers to the Messiah
there can be no doubt, ver. 1. 4. The
passage here quoted is an address tc the
people, an assurance to them that ths
promise made to David should be per-
formed, a solemn declaration that he
would make an everlasting covenant
with them through the Messiah, the pro-
mised descendant of David. ^ The. sure
mercies of David. The word mercies here
refers to the promise made to David ; the
mercy or favour shown to him by promis-
ing to him a successor that should not
fail to sit on his throne. 2 Sam. vii. 16. Ps.
Ixxxix. 4, 5 ; cxxxii. 11, 12. These mercies
and these promises are called " sure," as
being true, or unfailing ; they should cer-
tainly be accomplished. Comp. 2 Cor. i.
20. The word David here does not refer,
as many have supposed, to the Messiah,
but to the king of Israel. God made to
David a promise, a certain pledge ,• he be-
stowed on him this special mercy, in pro-
mising that he should have a successor
w^ho should sit for ever on his throne.
This promise was understood by the Jews,
and is often referred to in the New Tes-
tament, as relating to the Messiah. And
Paul here says that that promise here is
fulfilled. The only question is, how it
refers to the subject on w hich Paul was
immediately discoursing. That point was
not mainly to prove his resurrection, but
to show particularly that he would never
die again, or that he would for ever live
and reign. And the argument is, that as
God had promised that David should have
a successor who should sit for ever on his
throne ; and as this prediction now termi-
nated in the Messiah, the Lord Jesus, it
followed, that, as that promise was sure
and certain, he would never die again.
He must live, if the sure prom.ise was ful-
filled. And though he had been put to
death, yet under that general promi&a ivas
the certainty that he would live again.
It was impossible, the meaning is, that tho
Messiah, the promised successor of David,
the perpetual occupier of his throne,shouId
remain under the power of death Under
this assurance the church now reposes its
hopes. Zion's King now lives, ever able
to vindicate and save his people.
35. Wherefore, ^'o. To the same in
200
THE ACTS.
[A. D. 4&
3G For David, ' after he 1 nd serv-
ed his own generation by 'he will
of God, ° fell on sleep, and > ras laid
unto his fathers, and saw corrup-
tion :
37 But he, whom God * raised
again, saw no corruption.
38 Be it known unto you, there-
fore, men and brethren, that through
» or, after lie had in hit mm age served the will of
G«L a ;Ki.2.10. i c2.24.
tent, or end. In the proof of the same
thing — that he must rise and live for
ever. IF He sailh. God says by David ;
or David declares the promises made by
God. IT In another psalm. Ps. xvi. 10.
IT Thou wilt not suffer, 6oC. See this ex-
plained in Notes, ch. ii. 27.
36. For David, &c. This verse is de-
signed to show that the passage in Ps. xvi.
could not refer to David, and must there-
fore relate to some other person. In ver.
37, it is affirmed that this could refer to no
one, in fact, but to tlie Lord Jesus. IT Af-
ter he had served his generation. See the
margin. Syriac, ' David in his own gene-
ration havmg served the will of God, and
elept,' &c. Arabic, ' David served in his
own age, and saw God.' The margin
probably most correctly expresses the
sense of the passage. To serve a gene-
ration, or an age, is an unusual and al-
most unintelligible expression. ^ Fell on
sleep. Greek, Slept ; that is, died. This
is the usual word to denote the death of
Baifits. It is used of David in 1 Kings ii.
10. Note, Matt, xxvii. 52. IT And was laid
unto, Arc. And was buried with his fa-
thers, &c. 1 Kings ii. 10. IX A?td saw cor-
ruption. Remained in the grave, and re-
turned to hi.^ native dust. See this point
argued more at length by Peter, in Acts
ii. 2'J — 31, and explained in the Notes on
that place.
37. But he,v}hom God raised again. The
Lord Jesus. IT Saw no corruption. Was
raised without undergoing the usual
change that succeeds deatii. As David
had returned to corruption, and the J^rd
Jesus had not, it followed that this pas-
Ragn in Ps. xvi. referred to the Messiah.
38. Be It knoum, <Sic. Paul, having
proved his resurrection, and shown that
ne was the Messiah, now states the bene-
fits that wore to be derived from his
death. IT Through this man. See Note,
Luko xxiv. 47.
39. And by hinu By means of him ; by
his sufferings and death, f All tuat be-
lieve. Note, Mark xvi. IG T Areju^i/icd.
''this man is preached unto you the
forfriveness of sins :
'SO And by him, ''all that believe
are justified from all things, from
which ye could not be justified by
the law of Moses.
40 Beware, therefore, lest that
come upon you which is spoken cf
in * the prophets ;
e DaD.9.2.1. Lu.24.47. 1Jdo.2.12, d Isa.53.11. Kah
2.4.Roni.3.28; 8.3. e Isa.29.14. Hab.l 6.
Are regarded and treated as if they were
righteous. They are pardoned, and ad-
mitted to the favour of God, and treated
as pardoned sinners, and as if they had
not offended. See this point explained in
the Notes on Rom. i. 17; iii. 24, 25; iv. 1
— 8. IT From all thi?igs. From the guilt
of all offences. All will be pardoned.
IT From which ye could nol, &c. The law
of Moses commanded wliat was to be
done. It appointed sacniices and offer-
ings, as typical of a greater sacrifice* Bui
the same apostle has fully shown in the
epistle to the Hebrews that those sacri*
fices could not take away sai. ch. ix. 7 —
14; X. 1 — 4. 11. The design of the lau
was not to reveal a way of pardon. That
was reserved to be the peculiar purpose
of the gospel. ^ The law of Moses. The
commands and institutions which he, un-
der the direction of God, established.
40. Beware, therefore. Avoid that whiclj
is threa^Md. It will come on some ; and
Paul exfln^ his hearers to beware lest
it should come on them. It was the more
important to caution them against lliis
danger, as the Jews held that Ihci/ were
safe. IT Lest that come. Tiiat calamity ,
that threatened punishment IT In the
prophets. In that part of the Scriptures
called " the prophets." The Jews divided
the Old Testament into three parts, of
which " the book of the prophets" was
one. Note, Luke xxiv. 44. The place
where this is recorded is Hab. i. 5. It is
not taken from the Hebrew, but substan-
tially from the Septuagint. The original
design of the threatening was toannounca
the destruction that would come upon
the nation by the Chaldeans. The ori
ginal threatening was fulfilled. But it
was as applicalilt to the Jews in the lime
of Paul a.s in tiio time of Habakkuk. Tlie
princi/de of the passage is, I lint if they
hold in contrmpt the doings of God, they
would jK-risli. The work whii^h God was
to do by moans of the Chaldeans was so
'fearful, so unuBual, and so remarkable-
Jthat they would not believe if in time t«
A. D. 45.]
CHAPTER Xlll.
J]
41 Behold .ye despisers, and won-
der, and perish : for I work a work
in your days, a work which you
shall in no wise believe, though a
man declare it unto you.
lavcid the calamity. In the same way,
thsit which God did in giving a Messiah
BO little in ascordance with their expecta-
tion, the manner of the introduction of
hia kingdom by miracles ; and the gift
af his Spirit, was so much at variance
with their expectations, that they might
see it, yet disbelieve it ; they might have
the fullest proof, and yet despise it ; they
might wonder, and be amazed and as-
tonished, and unable to account for it,
and yet refuse to believe it, and be de-
stroyed. IT Behold, ye despisers. Heb.
" Behold, ye among the heathen." The
change from this expression to " ye de-
spisers," was made by the Septuagint
translators, by a very slight change in
the Hebrew word — probably trom a va-
riation ih the copy which they used. It
arose from reading o^ij'ja instead of o^^j3,
Bogedim instead of Basgoim. The Sy-
riac, the Arabic, as welTas the LXX. fol-
low this reading. IT And wonder. Heb.
" and regard, and wonder marvellously."
IT And perish. This is not in the He-
brew, but is in the Septuagint and the
Arabic. The word means literally to be
removed from the sight, to disappear, and
then to corrupt, defile, destroy. Matt. vi.
16, 19. The word, however, may mean
to be suffused with shame ; to be over-
whelmed, and confounded (Schleusner),
and it may perhaps have this meaning
here, answering to the Hebrew. The
word used here is not that w^hich is com-
monly employed to denote eternal perdi-
tion ; though Paul seems to use it with
reference tc their destruction for reject-
ing the gospel, f For I work a work. I
do a thing. The thii'g to which the pro-
phet Habakkuk referred was, that God
would bring upon thtm the Chaldeans,
ihat would destroy tlie temple and nation.
In like manner faul says, that God in
that time might bring upon the nation
similar calamities. By rejecting the Mes-
v.AA and his gospel, and by persevering
m wickedness, they would bring upon
themselves the destruction of the tem-
ple, and city, and nation. It was this
threatened destruction doubtless to which
the apostle referred. IT Which ye shall
ill no vjise believe. Which you will not
believe. So rernarkable, so unusual, so
sufoassini:; any thing which had occurred.
42
Anc when the Jews w«ire
out of the synagogue, the
gone
Gentiles besought that these words
might be preached to thein the »
next Sabbath.
1 iyi the week hetwun, or, in the Saitmih between.
The original reference in Habakkuk is ts
the destruction of the temj-le by the
Chaldeans ; a thing which the Jews
would not suppose could happen. The
temple was so splendid ; it had begp
built by the direction of God ; it Sad been
so long under his protection ; that they
would suppose that it could not be given
into the hands of their enemies to be de-
iJlJlished. And even though it were
predicted by a prophet of God, still they
would not believe it. The same feelings
the Jews would have respecting the tem-
ple and city in the time of Paul. Though
it was foretold by the Messiah, yet they
were so confident that it was protected by
God, that they would not believe that it
could possibly be destroyed. The same
infatuation seems to have possessed them
during the siege of the city by the Ro-
mans. IT Though a man, &c. Though it
be i)lainly predicted. We may learn,
(1.) That men may see, and be amazed at
the works of God, and yet be destroyed.
(2.) There may be a prejudice so obsti-
nate that even a divine revelation will
not remove it. (3.) The fancied security
of sinners will not save them. (4.) There
are men who will not believe in the pos-
sibility of their being lost, though it be de-
clared by the prophets, by apostles, bv the
Saviour, and by God. They will still re-
main in fancied security, and suffer no-
thing to alarm or rouse them. But (5.) The
fancied security of the Jews furnished no
safety against the Babylonians or thp Ro-
mans. Nor will the indifference and
unconcern of sinners furnish any secu
rity against the dreadful wrath of God
Yet there are multitudes "vho live amids*
the displays of God's pov er and mere}
in the redemption of sinners who witness
the efTects of his goodness and truth in
revivals of religion, who live to despise
it all ; who are amazed and confounded
by it ; and who shall yet perish.
42. And when the Jews, &c. Tli-ore is
a great variety in the MSS. on this vorse ;
and in the ancient versions. Griesbach
and Knapp read it, " Ana when they
were gone out, they besought them thai
these words might be spoken," &c. The
Syriac reads it, " When they departed
from them, they sought from them thai
these wowls might be spoken to them n
«02
43 Now wlien the congregation
was broken up, many of the Jews
and religious proselytes followed
Paul and Barnabas : who speaking
CO them, persuaded them to con-
tinue " m the grace of God.
44 And the next Sabbath-day
ac.l4.22.Heb.6.11,12:12.15.
I HJ^i ACTS. [A. D. 45
I came almost the whole city to.
gether, to hear the word of God.
45 But when the Jews saw the
multitudes, they were filled with
envy, and spake against those
things which were spoken by Paul,
contradicting ^ and blaspheming.
Q-30ther Sabbath." The Arabic, "Some
of the synagogue of the Jews asked of
them that they would exhort the Gentiles
with them," &c. If these readings be
correct, then the meaning is, that some
of the Jews exhorted the apostles to pro-
claim these truths at some other timtt;
particularly to the Gentiles. The JVfliS.
greatly vary in regard to the passage,
and it is perhaps impossible to determine
the true reading. If the present reading
m the English translation is to be regard-
ed as genuine — of which, however, there
IS very little evidence — the meaning is,
that a part of the Jews, perhaps a majority
of them, rejected the message, and went
out, though many of them followed Paul
and Barnabas, ver. 43. IT The Gentiles
besought. This expression is wanting in the
Vulgate, Coptic, Arabic, and Syriac ver-
sions, and in a great many MSS. {Mill.)
It is omitted by Griesbach, Knapp, &c.
and is piobably spurious. Among other
reasons which may be suggested why it
is not genuine, this is one, that it is not
evident or probable that the Gentiles
were m the habit of attending the syna-
gogue. Those who attended there were
called proselyte.'^. The expression, if
genuine, might mean, either that the Gen-
tiles besought, or that they besought the
Gentiles. The latter would be the more
probable meaning. IT The next Sabbath.
The 7nargin has probably the correct
rendering of the passage. The meaning
of the verse is, that a wish was expressed
that these doctrines might be repeated to
them in the intermediate time before the
next Sablmlh.
43. When the congregation. Greek,
When the synagogue was dissolved.
^ Broken vp. Dismissed. It does not
mean that it was broken up by violence
or disorder. It w^as dismissed in the
usual way. IT Many of the Jews. Pro-
bably the majority of them rejected the
message. See ver. 45. Still a deep im-
pression was made on many of them.
T And religions proselytes. See ver. 10.
f'omp. Note, Matt, xxiii. 15. Greek,
J'rosdytes vjot shipping. IT Persuaded
Oiem to continue, &e It would ajipear
from this, that they professedly received
the truth and embraced the Lord Jesus,
This success was remarkable, and shows
the power of the gospel when it is
preached faithfully to men. H In the
grace of God. In his favour — in the
faith, and prayer, and obedience, which
would be connected with his favour.
The gospel is called the grace or favour
of God, and they were exhorted to per-
severe in their attachment to it.
44. And the next Sabbath-day This
was the regular day for worship, and it
was natural that a greater multitude
should convene on that day than on the
other days of the week. ^ Cavte almost
the whole city. Whether this was in the
synagogue is not affirmed ; but it is pr()-
bable that that was the place where the
multitude convened. The news of the
presence of the apostles, and of theit
doctrines, had been circulated doubtless
by the Gentiles who had heard them,
and curiosity attracted the multitude t»
hear them. Comp. Note, ver. 7.
45. They were filed vnth envy. Greek,
Zeal. The word here denotes v^ralh, in-
dignation, that such multitudes should be
disjx)scd to hear a message which they
rejected, and which threatened to over-
throw their religion. IT Spahe against.
Opposed the doctrine that Jesus was the
Messiah ; that the Messiah would be
humble, lowlv, despised, and put to
death, <fec. if Contradicting. Contra-
dicting the apostles. This was evidently
done in their presence, ver. 46, and would
cause great tumult and disorder. IT Ana
blaspheming. Note, Matt. ix. 3. The
sense evidently is, that they reproached
and vilified Jesus of Nazareth ; they
spake of him with contempt and scorn.
To speak thus of him is denominated
blasphemy. Luke xxii. 05. When men
are enraged, they little regard the word>
which thev utter, and little care how
they may be estimated by God. When
men attached to sect and party, in religion
or ;iolilics, have no good ayguincnts to
employ, they attemjtt to overvhelm (heir
adversaries by bitter and reproachful
wordw Men in the heit of striie. r<nJ ir
.i. D. 45.]
CHAPTER XIII.
'203
46 Then Paul and Barnabas wax-
ed bold, and said, It was necessary
that the word of God should first "
have been spoken to you : but see-
ing 3^e put it from you, and judge
yourselves unworthy of everlasting
life, lo, we ^ turn to the Gentiles.
a ilalMO.S. Lu.24.47. Rom.1.16.
professed zeal for peculiar d Dctrines, and
ibr sect and party, more frequently utter
blasphemy than they are aware. Precious
and pure doctrines are often thus vilified,
because loe do not believe them; and the
heart of the Saviour is pierced anew, and
his cause bleeds by the wrath and wick-
edness of his professed friends. Comp. ch.
xviii. 6.
46. Waxed bold. Became bold ; spake
boldly and openly. They were not ter-
rified by their strife, or alarmed by- their
opposition. The contradictions and blas-
phemies of sinners often show that their
oonsciences are alarmed ; that the truth
has taken effect ; and then is not the time
to shrink, but to declare more fearlessly
the truth. 5r It was necessary. It was so
designed ; so commanded. They regard-
ed it as their duty to offer the gospel Jirst
to their own countrymen. Note, Luke
XXIV. 47. ^ Ye put it frem you. Ye re-
ject it V And judge yourselves. By your
jonduct, by your rejecting it, you de-
r;lare this. The word judge here does
not mean they expressed such an opinion,
or that they regarded themselves as unwor-
thy of eternal life; for they thought just
the reverse ; but that by their conduct
tliey CONDEMNED themselves. By such
conduct they did in fact pass sentence on
themselves, and show that they were un-
worthy of eternal life, and of having the
offer any farther made to them. — Sinners
by their conduct do in fact condemn
themselves, and shov/ that they are not
only unfit to be eaved, but that they have
advanced so far m wickedness that there
is no hope of their salvation, and no pro-
priety m offering them, any farther, eter-
nal life. Note, Matt. vii. 6. IT Unworthy,
&c. Unfit to be saved. They had deli-
berately and solemnly rejected the gospel,
and thus shown that they were not fitted
to enter into everlasting life. — When men,
even but once, deliberately and solemnly
reject the offers of God's mercy, it greatly
endangers their salvation. The jnobabi-
li,.y is, that they then put the cup of salva-
ion for ever away from themselves. The
fospol produce sin effect wherever it is
orear.hed An. when sinners are hard-
47 For so hath the Lord com
manded us, saying, *= I have set
thee to be a light of the Gentiles,
that thou shouldest be for salvation
unto the ends of 'o e-xrth
48 And when the Gentiles heaid
this, they were glad and gioiified
b Deut.32.21. Matt.21.43. Hom.l0.19. c Isa.49.6.
ened, and spurn the gospel, it may often
be the duty of ministers to turn their ef-
forts towards others, where they may have
more prospect of success. A man will not
long labour on a rocky, barren, sterile
soil, when there is near him a rich and
fertile valley that will abundantly reward
the pains of cultivation. II Lo, we turn,
&c. We shall offer salvation to them,
and devote ourselves to seeking their sal-
vation.
47. For so, &c. Paul, as usual, appeals
to the Scriptures in order to justify his
course. He here appeals to the Old Tes-
tament, rather than to the command of the
Saviour, because the Jews recognised the
authority of their own Scriptures, while
they would have turned in scorn from
the command of Jesus of Nazareth. IT 1
have set thee, &c. I have constituted or
appointed thee. This passage is found in
Isa. xlix. 6. That it refers to the Pvlessiah
there can be no doubt. From the xlth
chapter of Isaiah to the end of the pro-
phecies, Isaiah had a primary and main
reference to the times of the Messiah.
IT To be a light. Note, John i. 4. ^ To
the Gentiles This was in accordance
with the uniform doctrines of Isaiah. Isa.
xlii. 1 ; liv. 3 ; Ix. 3. 5. 16 ; Ixi. 6. 9 ; Ixii.
2; Ixvi. 12. Comp. Rom. xv. 9—12. IT ^or
salvation. To save sinners. IT Unto tht
ends of the earth. To all lands ; in all
nations. Note, ch. i. 8.
48. When the Gentiles heard this. Heard
that the gospel was to be preached to
them. The doctrine of the Jews had
been that salvation was confined to
themselves. The Gentiles rejoiced that
from the mouths of Jews they now heard
a different doctrine. ^ Tliey glorified the
word of the Lord. They honoured it as a
message from God ; the}- recognised and
received it as the word cf God. The GS
pression conveys the ided o£ praise on ai>-
count of it, and of reveraice for the mes-
sage as the word of God IT And as man.p
as were ordained, 'oo-oi Jjo-av Tsray/^ls/o*
Syriac, " Who were destined," or consti
tuted. Vulgate, " As mt^ny as were fore-
ordained (quotquot eran-: prjEordinati) to
' eternal life believed." There has beeir
204
THE ACTS. [A.D.4SI
the word of llie Lord : and " as
many as were ordained to eternal
life, believed.
49 And the word of the Lord was
published throughout all the region.
50 But the .lews stirred up the
devout and honourable women, and
o c.2.47. Roin.8.30,
nrivich difTereuce of opinion in regard to
this expression. One class of comnieiifa-
iors have supposed that it refers to the
doctrine of ele:tion — to God's ordaining
men to eternal life ; and another class, to
their being disponed themsdves to embrace
the gospel — to tliose among them who
did not reject and despise the gospel, bnt
who were disposed and inclined to em-
brace it. The main inquiry is, what is
the meaning of the word rendered or-
dained? The word is used but eight
times in the New Testament. Matt, xxviii.
IG, " Into a mountain where Jesus ?iad ap-
pointed them," i. e. previously appointed,
or commanded them — before his death.
Luke vii. 8, " For 1 also am a man set un-
der authority ;" appointed, or designated,
as a soldier, to be under the authority of
another. Acs xv. 2, " They determined
that Paul and Bamabas, &c. should go to
Jerusalem." Acts xxii. 10, "It shall be
told thee of all things which are appointed
for thee to do." xxviii. 23, " And w hen
they liad appointed him a day," &c. Rom.
xiii. 1, "Tne powers that be, are ordained
of God." 1 Cor. xvi. 15, "They have ad-
dicted themselves to the mmistry of
samts." The wori T»o-(r<« or Tirruj pro-
perly means to place ; to place in a certain
rank or order. Its meaning is derived
from arranging or disposing a body of
soldiers in regular order; to arrange in
military order. In the places which liave
been mentioned above, the word is used
to denote the following things: (1.) 7'o
command, or to designate. Ma't. xxviii.
IG. Acts xxii. 10; xxviii. 23. (2) To in-
Btitute, constitute, or ap{)oint. Rom. xiii.
1. ('omp. 2 Sam. vii. 11. 1 Sam. xxii. 7.
['3.) To determine, to take counsel, to re-
solve. Acts XV. 2. (4.) To su])ject to the
authority of another Luke vii. 8. (5.) To
ftddict to; to devote to. 1 Cor. xvi. 15.
The meaning may be thus cxiiresKcd :
i\.) The word is never used I" denote an
internal disposition or inclimAion arising
from one'.s own self It doi « not mean
that they disposed tkenisclvt» to embrace
eternal life. (2.) It has uniformly the no-
Uoii of an ordcrinp, dispnsinp, or arrang-
wg from without, i. e. fron\ nome other
Miur<e than iho iri<]ividiia1 himself; as of
the chief men of the city, and '' rais
ed persecution against Paul ani
Barnabas, and expelled them out
of their coasts.
51 But they shook * off the d-jis
of their feet against them, and camt
unto Iconium.
i2Tim.3.11. cMar.6.11. Lu.9.5. c.18.6.
a soldier, who is arranged or classified
according to the will of the proper officer
In relation to the.se persons it means
therefore, that they were disposed or in
clined to this from some other source
than themselves. (3.) It does not proper-
ly refer to an eternal decree, or directly
to the doctrine of election ; though tliai
may be inferred from it ; but it refers to
their being then in fact disposed to em
brace eternal life. They were then in
clined by an influence from without them
selves, or so disposed as to embrace eter
nal life. It refers not to an eternai
decree, but that then there was such an
influence as to dispose them, or incline
them, to lay hold on salvation. That this
was done by the influence of the Holy
Spirit, is clear l"rom all parts of the New
Testament. Titus iii. 5, G. John i. 13. It
was not a disposition or arrangement ori-
ginating with themselves, but with God.
(4.) This implies the doctrine of election.
It was 171 fact that doctrine expressed. It
w^as nothing but God's disposing them to
embrace eternal life. And that he does
this according to a plan in his own mind
— a plan which is unchangeable as God
himself is unchangeable — is clear from
the Scriptures. Comp. Acts xviii. 10. Rom.
viii. 28— 30; ix, 15, IG. 21. 23. Eph. i. 4,
5. 11. The meaning may be expressed
in few words — who were then disposed
and in good earnest determined, to embrace
ete-fial life, by the operation of the grace of
iJod on their hearts IF Eternal life. Sal
vation. Note, John lii. 3G.
."JO. But the Jews stirred vp. Excited
opposition. IT Honourable v:imien. Note,
Mark xv. 43. Women of influence, and
connected with families of rank. Perhaps
they were proselytes, and were connected
with the magistrates of the city. IT And
raised ])ersccntion Probably on the
ground that they produced disorder ond
excitement. The aid of " cA/V/rRcrt' hat
often been called in to oppo.'je revivais of
religion, and to put a period, if possible,
t;) the spread of ihe gospel. H Out of then
coasts. Out of the regions of their coun
try; out of iheir province.
51 Jhit they shnok off the dust, &c. Sec
N(»te Malt. x. 14 f Aiid came into Iro
1. 1). 'i5.J
t H AFTER XIV
205
51 And the disciples were filled
•vith joy, " and with the Holy
txhost.
CHAPTER XIV.
A ND it came to pass in Ico-
-^-^ nium, that they went both to-
gether into the synago^e of the
-ews, and so spake, that a great
'•fultitude, both of the Jews and
isc of the GreekS; believed.
2 But the unbelieving Jews stir-
fA up the Gentiles, and made
beii minds evil-affected against
Ue brethren,
3 Lonj time therefore abode
aMatt.5.12. IThess.l.G.
uiiLin. This was the capital of Lycaonia.
It IS now called Cogni, or Konieh, and is
the capital of Caramania.
52. And the disciples. The disciples in
Antioch. ^ Were filled v)i!h jo;/. This
happened even in the midst of persecu-
tion, and is one of the many evidences
that the gospel is able to fill the soul with
joy even in the severest trials.
CHAPTER XIV.
1. In Iconium. Note, ch. xiii. 51. In
this place it appears tliat Timothy be-
came acquainted with Paul and his man-
ner of life. 2 Tim. iii. 10, 11. IT So
spake. Spake with such power — their
preaching was attended so much with
the influence of the Spirit. ^ And of
the Greeks. Probably proselytes from the
Greeks, who were in the habit of attend-
ing the synagogue.
2. But the unbelieving Jews, &c. Note,
ch. xiii. 50. II And made their minds evil-
effected. Irritated, or exasperated them.
it Against the brethren. One of the com-
mon appellations by which Christians
were known.
3. Long time therefore. In this city
they were not daunted by persecution.
It seems probable fhat there were here
no forcible or public measures to expel
them, as there had been at Antioch (ch.
xiii. 50), and they therefore regarded it
Bs their duty to remain. God granted
them here also great success, which w-as
the main reason for their continuing a long
time. Persecution and opposition may
be attended often with signal success to
the gospel. IT Spake boldly in the Lord.
In tlie cause of the Lord Jesus ; or in his
name and authority. Perhaps also the
expression includes the idea of their
trusting in the Lord. ^ Which gave testi-
■nonu Bore witfss to the truth of their
, they speaking boldly in the Lord,
which * gave testimony unto th«
word of his grace, and granted
signs and wonders to be done by
their hands.
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 as-
sault made, both of the Gentilea
and also of tbe Jews, with their
rulers, to use the7n despitefully,
and to stone them,
G They were ware of it^ and
fled ^ unto Lystra, and Derbe, citieg
b Mark 1G.20. Heb.2.4. c c.28.24, d Matt,10.23
message b^ working miracles, &c
Comp. Mark xvi. 20. This was evidently
the Lord Jesus to whom reference is here
made, and it shows that he was still,
though bodily absent from them, clothed .
with power, and still displayed that
power in the advancement of his cause
The conversion of sinners accomplished
by him is always a testimony as decided
as it is cheering to the labours and mes-
sages of his servants. IT Unto the word
of his grace. His gracious word, or mes-
sage IT And granted signs, &c. Mira-
cles See Note, Acts ii. 22.
A. Was divided. Into parties. Gi'eek,
There was a schism, E^xiVr>i. IT A pari
held with the Jews. Held to the doctrines
of the Jews, in oppositionto the »»stles.
A revival of religion may prooroe ex
citement by the bad passions of opposers
The enemies of the truth may form par-
ties, and organize opposition. Jt is no
uncommon thing even r^ow for such
parties to be formed ; but the fault is not
in Christianity. It lies with those who
form a party against religion, and who
confederate themselves, as was done
here, to oppose it.
5. An assault made. Greek, A rush,
lei^'<- It denotes an impetuous excite-
ment, and aggression ; a rush to put
them to death. It rather describes a po-
pular tumult than a calm and deliberate
purpose. There v.'as a violent, tur?ultu-
ous excitement. IT Both of the Gentiles,
&c. Of tliat part of them which was
opposed to the Apostles. H To use them
despitefully. Note, Matt. v. 44. To
reproach them; to bring contempt upon
them ; to injure them. IT To stone them.
To put them to death by stoning ; proba-
bly as blasphemers, \cti3 vii. 57 — 59.
0. They were ware of ii. Thev wnr»>
206
THE ACTS.
[A. D i6
of Lycai nia and (into the region
that lieti i rou nd about :
7 And there they preached the
gospel.
8 And there sat a certain man at
Lystra, impotent in his feet, being-
a " cripple from his mother's womb,
who never had walked.
9 The same heard Paul speak ;
who steadfastly beholding him,
in some way informed of the excitement
and of their danger. IT And Jled unto
Lystra Tliis was a city of Lycaonia,
arid was a few miles south of Iconium.
It is now called Jjalik. If And Derbe.
Derbev.as a short distance er;st of Lystra.
1! Cities of Lycaonia. Lycaonia was one
of the proviiices of Asia Minor. It had
Gslatia north, Pisidia south, Cappadocia
east, and Phrygia west. It was formerly
^ within the limits of Phrygia, but was
' erecied into a separate province by Au-
f.' '-las. IF And unto the region. &c. The
ai.j icent country. Though persecuted,
they still preached ; and though driven
from one city, they fled into another.
This was the direction of the Saviour.
Matt. X. 23.
8. And there sat. There dwelt. Matt,
IX. 16. Acts xviii. 11. Margin. The
word sal, however, indicates his usual
posture ; his helpless condition. Such
persons commonly sat at the way
eide.Qtin sora©.. public place to ask for
alm3fl|^ark«rf?,4r). U Impuient in his
feet, ir.rzro?.-' Without any power.
Entirely deprived of the use oi" his feet.
T Being a cripple. Lame. ^ Who never
had walked. The miracle therefore
would be more remarltablc, as the man
would be well known, and there coidd
be no plea that there was an imposition.
As they were persecuted from place to
place, and opposed in every manner, it
was desirable that a signal miracle
shoiild be performed to carry fjrward
and establish the work of the gospel
9. Who steadfastly beholding him. Fix-
ing his eyes intently on him. Note,
AcLsi. 10. IT ArtrZ perceiving. IIow he
perceived this is not said. Perhaps it
was indicated by the ardour, luimility,
and atrring desire depicted in his conn-
tenanco. lie had heard Paul, an<l per-
haps fho apr)sllo had dwelt [larticnlarly
>n the mirarlrx with which the gosjiel
had been attested. The miracles wrought
also in Iconium had doubtless also been
••leard of in fivstra. ^ Had faith to be
and perceiving that he nad faith
to be healed,
10 Said with a loud voice, Stand
upright on thy feet. And he leap-
ed '^ and walked.
11 And when the people saw
what Paul had done, they lift up
their voices, saying in the speech
of Lycaonia, The '^ gods are come
down to us, in the likeness of mea.
h Matt.9.2S.29, c Isa.35.36. d cJ9.6.
healed. Compare, JMatt. ix. 21, 22. 28,
29. Luke vii. 50 ; xvii. 19; xviii. 42.
10. Said with a loud voice. Note
John xi. 43. IT And he leaped. Note.
Acts iii. 8. Comp. Isa. xxxv. 6 .
11. T/tey lift up their voices. The>
spoke with astonishment,- such as might
be expected when it was supposed thai
the gods had come down. IT In die
speech of Lycaonia. What this language
was has much puzzled commentators.
It was probably a mixture of the Greek and
Syriac. In that region generally the Greek
was usually spoken with more or less
purity ; and from the fact that it was not
far from the regions of Syria, it is pro-
bable that the Greek language was cor-
rupted with this foreign admixture.
IT The gods, &c All the region was
idolatrous. The gods which were wor-
shipped there were those which were
worshipped throughout Greece. II Are
come down. The miracle which Paul
had wrought led them to suppose this
It was evidently beyond human ability,
and they had no other way of accounting
for it than by supposing that their gods
had personally appeared. IF In the like
ness of men. Many of their gods were
heroes, whom they worshipped after they
were dead. It was conmion among them
to suppose that the gods appeared to men
in human form. The poems of Homer,
of Virgil, &c. are fdled with accounts of
such appearances, and the only way in
which they supposed the gods to take
knowledge of human aflliirs, and to aid
men, was by their personally appearing
in this form. See Homer's Odyssey, xvii
485. Catullus, 64. 384 Ovid's Metamor
phosis, i. 212. {Kuinoel) Thus Homcf
says :
For in similitude of strancers oft
The gods who can with case ali shapes an
siimc,
Repair to popuhms citicn, wliore thoy mark
Th' oiitratieniis and the rightcoim ilivds of
men. ('ouTKR.
Among the Hindo<w, the opic'on lin*
A. D. 4G.]
CHAPTER XIV.
ao:
12 And iAey called Barnabas,
/upitor; and Paul, Mercurius, bo-
cause he "vas the chief speaker.
13 Then the priest of Jupiter,
which was before their city, brought
Dxen and g-arlands unto the g-ates,
and " would have done sacrifice
with the people.
14 TPTiich, when the apostles,
Barnabas and Paul, heard o/, they
a Dan.2.46. b Matt.26.65 c c.10.26. James
B.17. Rev.19.10.
been prevalent that there have been
many incarnations of their gods.
12. A7id they called Barnabas, Jupiter.
lupiter was represented as the most pow-
erful of all the gods of the ancients. He
vvas represented as the son of Saturn and
Ops, and was educated in a cave on
mount Ida, in the island of Crete. The
worship of Jupiter was almost universal.
He was the Ammon of Africa, the Belus
of Babylon, the Osiris of Egypt. His
common appellation was, the father of
gods and men. He was usually repre-
sented as sitting upon a golden or an
.very throne, holding in one hand a thun-
derbolt, and in the other a sceptre of cy-
press. His power was supposed to extend
over other gods; and every thing was
subservient to his v/ill, except the fates.
There is the most abundant proof that he
was worshipped in the region of Lycao-
nia, and throughout Asia Minor. There
was besides a fable among the inhabit-
ants of Lycaonia that Jupiter and Mer-
cury had once visited that place, and had
been received by Philemon. The whole
fable is related by Ovid. Metam«. 8. 61],
&c. IF And Paul, Mercurius. Mercury,
called by the Greeks Hermes; was a cele-
brated god of antiquity. No less than five
of this name are mentioned by Cicero.
The most celebrated was the son of Ju-
piter and Mala. He was the messenger
of the gods, and of Jupiter in particular;
-he was the patron of travellers and shep-
herds ; he conducted the souls of the dead
into the infernal regions ; and he presided
over orators, and dedaimers, and mer-
chants; and he was also the god of
thieves, pickpockets, and all dishonest
persons. He was regarded as the god of
'.loquence ; and as light, rapid, and quick
in his movements. The conjecture of
Chr3'sostom is, that Barnabas was a large,
Rlhleti-c man, and was hence taken for
lupiler; and that Paul was small in his
pnrson and was hence supposed to be
Mercurv. ^Because he was the chief
* rent their clothes, and ran ir
among the people, crying out,
15 And saying-. Sirs, why do ye
these things 1 We '^ also are men
of like passions with you, anc
preach unto you, that ye should
turn from these vanities '^ unto * the
living God, which made>" hsavep
and earth, and the sea, and al
things that are therein :
d lSam.12.21. lKi.16.13. Jer.14.22. Jno.2.8. lCon8.4
e lThess.1.9. / Gen.1.1. Ps.33.G; 146.6. Rev.14.7.
speaker. The office of Mercury was to
deliver the messages of the gods ; and as
Paul only had been discoursing he was
supposed to be Mercury
13. Then the priest of Jupiter. He
whose office it was to conduct the wor-
ship of Jupiter, by offering sacrifices, &c.
"ir Which tvas before their city. The word
" which" here refers not to the priest, but
to Jupiter. The temple or image of Ju-
piter was in front of their city, or near the
gates. Ancient cities were supposed to
be under the protection of particular
gods; and their image, or a temple for
their worship, was placed commonly in a
conspicuous place at the entrance of the
city. IF Brought oxen. Probably brought
two — one to be sacrificed to each. It was
common to sacrifice bullocks to Jupiter.
IT And garlands. The victims of sacrifice
were usually decorated with ribands and
chaplets of flowers. See Kuinoel. ^ Unto
the gates. The gates of the city where
were the images or tem'ple of the gods.
IT Would have done sacrifice. Would have
offered sacrifice to Barnabas and Paul.
This the priest deemed a part of his
office. And here we have a remarkable
and most affecting instance of the folly
and stupidity of idolatry.
14. Which, when the apostles. Barnabas
is called an apostle because he was serU
forth by the church ofTa particular mes-
sage (ch. xiii. 3. Comp. ch. xiv. 26) ; not
because he had been chosen to the pecu-
liar work of the apostleship — to bear wit-
ness to the life and resurrection of Christ
See Note, t;h. i. 22. IT They rent their
clothes. As an expression of their abhor-
rence of what they were doing, and of
their deep grief that they should thus de
base themselves by offering worship t<!
men. See Note, Matt. xxvi. G5.
15. And saying. Sirs. Greek, Me7i.
IT Why do ye these things? This i^ an
expression of solemn remonstrance at the
folly of their conduct in worshipping thase
wio were men. The abhorrence which
'20S
THE ACTS
LA. .0. 4b
16 Who ■ in times past sulTered
all nations to walk in their own
ways.
17 Nevertheless, *• he left not
o Ps.81.12. c. 17.30. b Rom.l.2a
ihey evinced at this, may throw strong
light on the rank and character of the
t^rd Jesus Christ. When an offer was
made to worship Paul and Barnabas, they
shrank from il with strong expressions of
indignation and abhorrence. Yet when
similar worship was offered to the Lord
Jesus, when he was addressed by Thomas
in the language of worship, "My Lord
and my God" (John xx. 28), he commend-
ed the disciple. For this act he uttered
not the shyhtest reproof. Nay, he ap-
proved it ,• and expressed his approbation
of others who should also do it. ver. 29.
Comp. John v. 23. How can this differ-
ence be accounted for, except on the sup-
position :hat the Lord Jesus was divine ?
Would he, if a mere man, receive homage
as God, when his disciples rejected it with
horror? % Of like passioiis with you. We
are men like yourselves. We have no
claim, no pretensions to any thing more.
The word " passions" here means simply
that they had the common feelings and
propensities of men; we have the nature
of men ; the affections of men. It does
not mean that they were subject to any
improper passions, to ill temper, &c. as
some have supposed; but that they did
not pretend to be gods. ' We need food
and drink; we are exposed to pain and
sickness, and death.' The Latin Vulgate
renders it, ' We are mortal like your-
Belves.' The expression stands opposed
to the proper conception of God. who is
not subject to these affections, who is
most blessed and immortal. Such a Being
only is to bo worshipped; and the apos-
tles remonstrated strongly with them on
the folly of paying religious homage to
beitgs like them^ves. Comp. James v.
17, '• Elias [Elijah] was a man subject to
like passions as we are," &c. ^ iViat ye
should turn from these vanities. That you
should cease to WDrship idols. Idols are
often called van.ties, or vain things.
Deut. xxxii. 21. 2 Kings xi'ii. 15. 1 Kings
xvi. 13. 26. Jer. ii. 5; viii 19; x. 8. Jonah
li. 8. They are called vanities, and oflen
a lie, or lying vanities, as opposed to the
living and true God, because they are
unreal, because they have no iK)vver to
help, because confidence in them is vain.
V Unto the living (Jod. 1 Thcss. i. 9. Ho
tf" called ihoZtt'in^God to distinguish hin.
Torn idols. See Note. Matt. xvi. HV
himself without wituess, in that he
did good, and gave us rain " from
heaven, and fruitful seasons, filling
our hearts with food and gladnsss.
c Job 5.10. P8.147.8. Matt.5.45.
IT Which made heaven, &.c. Whe thua
showed that he was the only proper ob-
ject of worship. This doctrine, that thers
was one God, who had made all thingi
was new to them. They worshipped
multitudes of divinities ; and though they
regarded Jupiter as the father of gods
and men, yet they had no conception tha
all things had been formed from nothing
by the wdl of one Infinite Being.
IG. \\ ho in times past. Previous to the
gospel ; in past ages. IT Suffered all na
lions. Permitted all nations; that is, all
Gentiles. Acts xvii. 30, " And the times
of this ignorance God winked at." IT To
walk in their own ways. To conduct them-
selves without the restraints and instruc-
tions of a written law. They were per
milted to follow their own .reason and
passions, and their ow n system of religion.
He gave them no written laws, and seni
to them no messengers. Why he did this
we cannot determine. It might have been,
among other reasons, to show to the world
conclusively, (I.) The insufficiency of rea-
.fon to guide men in the matters of reh
gion. The experiment was made un'Jer
the most favourable circumstances. The
most enlightened nations, the Greeks and
Romans, were left to pursue the inquiry,
and failed no less than the most degraded
tribes of men. The trial was made for
four thousand years, and attended with
the same results every where. (2.) It
showed the need of revelation to guide
man. (3) It evinced, beyond the possi
bility of mistake, the depravity of man
In all nations, in all circumstances, nien
had shown the same alienation from God.
By suffering them to walk in their own
ways, it v\a3 seen that those ways were
sin, and that some power more than
human wasnecessary to bring men baclt.
to God. ^
17. Neverthdess. Though he gave thera
no revelation. Ti He left not himself with-
out witness. He gave demonstration of
his existence, and of his moral character.
H In that he did f^ood. By tloing good.
The manner in which ho did it, he imme*
diately specifies. Idols did not do good
or confer favours, and werf therefore un-
worthy of their (confidence. H And gave
us rain from heaven. Rain from alx)VO
fmm the clouds. Mark viii. H. Luke ii
M: xvii. 29; xxi. 11 lohn vi. 3L 32
A. D. 46.]
CHAPTER XIV.
208
18 And with these sayinfrs
source restrained they the people ,
that they had not done sacrifice
unto them.
19 And there came thither :er-
Rain is oiio of the evidences of his good-
ness Man could not cause it ; and with-
out it, regulated at proper intervals of
time, and in proper quantities, the earth
wouL'l £Oon be one wide scene of desola-
tion. There is scarcely any thing that
mor<! certainly indicates unceasing care
and -^tsdom than the needful and refresh-
ing s:iowers of rain. The sun and stars
move by fixed laws, whose operation we
3an see and anticipate. The falling of
rain and dew is regulated by laws which
've cannot trace, and seems therefore to
De poured, as it were, directly from God's
hollow hand. Ps. cxlvii. 8, " Who cover-
eth the heaven with clouds; who prepar-
eth rain for the earth."
* He sends his show'rs of blessings down,
To cheer the plains below ;
He makes the grass the mountains crown,
And corn in valleys grow.
"The cheering wind, the flying cloud.
Obey his mighty word ;
With songs and honours sounding loud.
Praise ye the sovereign Lord." — Watts.
% And fruitful seasons. Seasons when
the earth produces abundance. It is re-
markable, and a shining proof of the di-
vine goodness, that so few seasons are
unfruitful. The earth yields her increase ;
and the, labours of the hiisbandman are
crowned with success: and the goodness
of God demands the expressions of praise.
His ancient covenant God does not forget
(Gen. viii. 22), though man forgets it, and
disregards his great Benefactor. IT Filling
our hearts with food. The word hearts is
here used as a Hebraism, to denote ;?er-
sons themselves; filliag iis with food, &c.
Comp. Matt. xii. 40. IT Gladness. Joy;
comfort — the comfort arising from tiie
supply of our constantly returning wants.
This is proof of ever watchful goodness.
It is demonstration at once that there is a
God, and that he is good. It w^ould be
easy for God to withdraw these blessings,
and leave us to want. A single word, or
a single deviation from the fulness of be-
nevolence, would blast all these comforts,
and leave us to lamentation, wo, and
death. Ps. cxlv. 15, 16.
' The eyes of all wait upon thee, -^
And thou givest them their food in duesea-
Thou openest thine hand, ['son.
^nd satisfies* the desire of all thp Uving."
s 2
tarn Jews from Ar.tioch and Iconi-
um, who persuaded the people, and
having " stoned Paul, drew him om
of the city, supposing he had been
dead.
18. And with these sayings. With tlies€
arguments. IT Scarce restrained they the
people. They were so fully satisfied that
the gods had appeared, and were so full
of zeal to do them honour.
1 9 And there came thither certain Jews
Not satisfied with having expelled thera
from Antioch and Iconium, they still pur
sued thera. — Persecutors often exhibit a
zeal and perseverance in a bad cause,
which It would be well if Christians
evinced in a holy cause. Men will often
travel farther to do evil than they will to
do good ; and many men show more zeal
in opposing the gospel than professed
Christians do in advancing it. ^ Antioch
and Iconium. Note, ch. xiii. 14. 51. IF Who
persuaded the peojde. That they were
impostors; and who excited their rage
against them. IT And having stoned Paul
Whom they were just before ready to
worship as a god ! What a striking in
stance of the fickleness and instability of
idolaters ! and what a striiung instance
of the instability and uselessness of mere
popularity. Just before, they were ready
to adore him; now, they sought to put
him to death. Nothing is more fickle than
mere popular favour. The unbounded
admiration of a man may soon be chang-
ed into unbounded indignation and con
tempt! It was well for Paul that he was
not seeking this popularity, and that he
did not depend on it for happiness. He
had a good conscience ; he was engaged
in a good cause ; he w as under the pro-
tection of God ; and his happiness was to
be sought from a higher source than the
applause of men, fluctuating and uncer-
tain as the waves of the sea. To this
transaction Paul referred v.'hen he enu-
merated his trials, in 2 Cor. xi. 25, " Once
was I stoned.'' IT Dreio him out of the
city. Probably in haste, and in populai
rage, as if he was unfit to be in the city,
and was unworthy of a decent burial;
for it does not appear that they contem
plated an interment, but indignantly drag
ged him beyond the walls of the city to
leave him there. Such sufferings and
trials it cost to establish that religion in
the world which has shed so many bless-
ings on man, and which now orowns ui
with comfort, and saves us from the abo
rainationa and degradations of idolatrj
^lo
THE ACT!S.
[A.D. ib.
20 Howbeit, as th3 disciples
stood round abojt him. he rose up,
ind came inta the city : aivd the
next day he departed with Barna-
bis to Dcrbe.
21 And wh&a they had preached
here, and from the pains of hell, hereafter,
fl lSupposi7ig he had been dead. The next
verse shows that he was really not dead,
though many commentators, as well as the
Jews, have supposed that he was, and
was miraculously restored to life. It is
remarkable that Barnabas was not expos-
ed to this popular fury. But it is to be
remembered that Paul was the chief
speaker, and it was his peculiar zeal that
exposed him to this tumuh.
20. Howbeit. But. Notwithstanding
the supposition that he was dead. IT As
the disciples stood round about him. It
would seem that they did not suppose that
he was dead ; but might be expecting that
he w'ould revive. 11 He rose up, &c. Most
commentators have supposed that this
was the effect of a miracle. They have
maintained that he could not have risen
50 soon, and entered into the city, w ithout
the interposition of miraculous power.
(Calvin, Doddridge, Clark, &c.) But the
commentators have asserted that which
is not intimated by the sacred penman.
Nor is there propriety in supposing the
intervention of miraculous agency where
it is not necessary. The probability is,
that he was stunned by a blow — perhaps
a single blow — and after a short time re-
covered from it. Nothing is more com-
mon than thus by a violent blow on tlie
head to be rendored apparently lifeless,
the effect of which soon is over, and the
person restored to strength. Prica3us and
VVetstein suppose that Paul feigned him-
self to be dead, and when out of danger
rose and returned to the city. But this
is wholly improbable. ^ And came into
[he city. It is remarkable that he should
have returned again into the same city.
But probably it was only among the now
'jonverta that he showed himself The
Jews 8up{)oaed that lie was dead i and it
Joes not appear that he again exposed
aimself to their rage, IF And the next daj^
fcc The opposition here was such that
't was vain to attempt to preach there any
lOngor. Having beeri seen by the disci-
ples after his suppf)sod death, their faith
was confirmed, and lie dcfrdrted to preach
Ui another place. ^\ To Derbc. vcr. G.
21. Had taught many. Or rathe,*, had
(uulo many diacip'es (margin). V To
the gospel Zo that city, and ' had
taught many, they returned agaiL
to Lystra, and to Iconium, and An
tioch,
22 Confirming the souls of the
disciples, and exhorting them to
» Had made many diiciple*.
Lystra. ver. 6. IT And to Iconium. ver. 1.
We have here a remarkable instance of
the courage of the apostles. In these very
places they had been persecuted and
stoned, and yet in the face of danger they
ventured to return. The welfare of the
infant churches they deemed of more
consequence than their own safety ; and
they threw themselves again into the
midst of dar.ger, to comfort and strengthen
those JHst converted to God. There are
times when ministers should not count
their own lives dear to them (Acts xx.
24), but wnen they should fearlessly throw
themselves into the midst of danger, con-
fiding only in the protecting care of their
God and Saviour.
22. Confirming. Strengthening. 'Esrio--
TVi^il,avrt;. The expression " to confirm"
has in some churches a technical signifi-
cation, denoting " to admit to the full pri-
vileges of a Christian, by the imposition
of hands." (Johnson.) It is scarcely ne-
cessary to say that the word here refers
to no such rite. It has no reference lo
any imposition of hands, nor to the thing
which is usually supposed to be denoted
by the rite of " confirmation." It means
simply, that they established, strengthened,
made firm, or encouraged by thepresen-
tation of truth, and by the motiv^ of the
gospel. Whether the rite of confirmar
tion, as practised by some churches, bo
founded on the authority of the New
Testament or not, it is certain that it can
receive no support from this passage
The truth was, that these were young
converts ; that they were surrounded by
enemies, exposed to temptations, anci to
dangers ; that they had as yet but a
slight acquaintance with the truths oi
the gospel, and that it was therefore im-
portant that they should be further" in-
structed in the truth, and established in
the faith of the gospel. This was what
Paul and Barnabas returned to accora
j)lish. Tiiore is not the slightest evi«
dence that thoy had not been admitted to
the full privileges of the church before,
or that any ccremoni/ was now performed
in confirming or strengthening th«m
^ Wte souls. The minds, tfio hearts ; or
the disciples themselves, t Disciples
They were as vet itrhotars, or learnmt
A- D. 52.J
CHAPTER XIV.
aii
continue " in the faith, and that *
wo, must throucrh much tribulation
enter into the kingdom of God.
23 And wbftn they had ordained
ac.13.43. iRom.8.17. 2Tim.3.12.
and the apostles leturned to mstruct them
further in the doctrines of Christ. IF And
xhorting them, &c. ch. xiii. 43. ^ In the
faith, in. the "^eUef of the gospel.
^ And that we musi. <«< 'on Ssi. That it
s fit or proper that we should, &c. Not
Sliat it is in itself fixed hy any fatal ne-
cessity i but that such is the nature of
religion, and such the wickedness and
opiX)sition of the world, that-it will hap-
pen. We are not to expect that it will be
otherwise. We are to calculate on it
when we become Christians. Why it is
S roper, or fit, the aposile did not state,
lut we may remark that it is proper, (1.)
Because such is the opposition of the
world to pure religion, that it cannot be
avoided. Of this they had had striking
demonstration in Lystra and Iconium.
,2.) It IS necessary to reclaim us from
wandering, and to keep us in the path of
duly. Ps. cxix. 67. 71. (3.) It is neces-
sary to wean us from the world , to keep
before one's mind the great truth, that
we have here " no continuing city, and
no abiding place." Trial here, makes us
pant for a world of rest. The opposition of
sinners makes us desire that world where
"the wicked shall cease firom trou-
bling," and where there shall be eternal
friendship and peace. (4.) When we are
Dersecuted and afflicted, we may remem-
ber that it has been the lot of Christians
from the beginning. We tread a path
that has been watered by the tears of the
saints, and rendered sacred by the shed-
ding of the best blood on the earth. The
Saviour trod that path ; and it is enough
that the " disciple be as his master, and
the servant as his lord." Matt. x. 24, 25.
% Through much tribulation. Through
many afflictions. IT Enter into the king-
dcm of God. Be saved. Enter into hea-
ven. Note, Matt. iii. 2.
23. Arid when theif had ordained. Xsj^o.
rovvjroevTfc- The word ordain we now
use in an ecclesiastical sense, to denote a
setting apart to an office by the imposi-
tion of hands. But it is evident that the
word here is not employed in that sense.
That imposition of hands might have oc-
curred in setting apart afterwards to this
office is certainly possible, but it is not im-
plied in the word employed here, and did
not tako place in the transaction to which
this word refers.. The word occurs but
them elders in every church, and
had prayed with fasting, they com-
mended them to the Lord, on whom
they believed.
in one other place in the New Testament,
2 Cor. viii 19, where it is applied to
Luke, and translated, " who was also
chosen of the church (i. e. appointed o?
elected by suffrage by the church-
es), to travel with us" &c. The verb
properly denotes to stretch out the hand ;
and as it was customary to elect to office,
or to vote, by stretching out or elevating
the hand, so the word simply means to
elect, appoint, or designate to any office.
The word here refers simply to an elec-
tion or appointment of the elders. It is
said indeed that Paul and Barnabas did
this. But probably all that is meant by it
is'^that they presided in the assembly
when the choice was made. It does not
mean that they appointed them without
consulting the church ; but it evidently
means that they appointed them in the
usual way of appointing officers, by the
suffi-ages of the people. See Schleusner,
and the notes of Doddridge and Calvin.
IT Ordained them. Appointed for the dis-
ciples, or for the church. It is not meant
that the elders w^ere ordained for the
apostles. IT Elders. Greek, Presbyters
Literally this word refers to the aged.
Note, ch. xi. 30. But it may also be a
word relating to office, denoting those
who were more experienced than others,
to preside over and to instruct the rest.
What was the nature of this office, and
what was the design of the appointment,
is not intimated in this word. All that
seems to be implied is, that they were to
take the charge of the churches during
the absence of the apostles. The apostles
were about to leave them. They wero
just organized into churches ; wero in-
experienced; needed counsel and di-
rection ; were exposed to dangers ; and
it was necessarj.% therefore, that persons
should be designated to watch over the
spiritual interests of the brethren. The
probability is, that they performed all the
fiinctions that were required in the in-
fant and feeble churches ; in exhorting
instructing, governing, &;c. The more
experienced and able would be most
likely to be active in exhorting and in-
structing the brethren ; and all would
be useful in counselling and guiding the
flock. The same thing occurred in
the church at Ephesus. See Notes on
Acts XX. 17 -28. It is not improbable
212
THE ACTS
A. D. 52.1
24 And after they had passed
throug^hout Pisidia, they came to
Paraphylia.
25 And when they had preached
the word in Perga, they went down
into Attalia :
26 And thence sailed to Antioch,
that the business of ir»structing, or teach-
ing, would be gradually confined to the
more talented and able of the elders
and that the others would be concerned
mainly in governing and directing the
general affairs of the church. IT In every
church. It is imphed here that there were
elders in each church ; that is, that in
each church there was more than one.
See ch. xv. 21. where a similar phraseolo-
gy occurs, and where it is evident that
there was more than one reader of the
law of Moses in each city. Titus i. 5,
•' I left thee in Crete, that thou shouldst
. . . ordain elders in every city." Acts xx.
7 " And from Miletus he sent to Ephe-
sus. and called the elders of the church."
It could not mean, therefore, that they
appointed a single minister or pastor to
each church, but they committed the
V, hole affairs of the church to a bench of
ciders. IT And had prayed with fasting.
With the chnrch. They were about to
leave them. They had intrusted the in-
terests of the church to a body of men
chosen lor this purpose ; and thev now
commended the church and its elders to-
gether to God. Probably they had no
prospect of seeing them again ; and they
parted as ministers and people should
part, and as Christian friends .should part,
with humble prayer, commending them-
selves to the protecting care of God.
IT I'hey commended them, &c. They
rr/mmilled the infant church to the guar-
dianship of the Lord. They were fee-
ble, inexperienced, and exposed to dan-
gers ; but in his hands they were safe.
li To the Lord, ^c. The Lord Jesus. The
• •onnexion shows that he is particularly
referred to. In his hands, the redeemed
are secure. When we part with Chris-
tian friends, we may, with confidence,
leave them in his holy care and keeping.
24 Throughout Pisidia. Note ch. xiii.
II. 1i They came to Famphylia. Note,
rli. xiii. 13. These places they haa visit-
ed before.
2.'». In Pergn. Note, ch. xiii. 13.
II They vent doum into Attalia. This
was n city of Pnmphvlia. situated on the
8ca-Khore. It was built by A'talus Phila-
lelptiufi, king of Pergamus who gave it
" from whence they had been re
commended to * the grace of Go(*
for tlie work which they fulfilled
27 And when they were corner
and had gathered the church toge-
ther they rehearsed " all that God
had done with them, and how he
his own name. It is now called Aniali.
(Rob. Cat)
26. And thence sailed to Antioch. Note,
ch. xi. 19. tl From whence they had been
recommended, &.C Where they had been
appointed to this missionary tour by the
church, ch. xiii. 1 — 4. IT 7o the grace oj
God. Ills favour and protection had
been implored for them in their perilous
undertaking. IT For the work which they
fulfilled. This shows conclusively, (1.")
That they had accomplished fully the
work which was originally coiite'm-
plated. It was strictly a missionary
tour among the Gentiles'. It was an im-
portant and hazardous enterprise; ana
was the first in which the church for
mally engaged. Hence so much import
ance is attached to it, and so faithful a
record of it is preserved. (2.) It shows
that the act by which they were set
apart to this (Acts xiii. 1 — 3) was not an
ordination to the ministerial office. It
was an appointment to a missionary tour.
(3.) It shows that the act was not an ap
pointment to the apostleship. Paul was an
apostle before by the express ap}X)intmenl
of the Saviour; and Barnabas was never
an apostle in the original and proper sense
of the term. It was a designation to a tem-
porary work, which was now fulfilled.
We may remark, also, in regard to
this missionary tour (1.) That the work
of missions is one which early engag-
ed the attention of Christians. (2.) It
entered into their plans, and was one in
which the church was deeply interested.
(3.) The work of missions is attended wilh
danger. Men are now no less hostile to
the gospel than they were in Lystra and
Iconium. (4.) Missionari^'s should be sus-
tained by the prayers of the church. And,.
(.5.) In the conduct of Paul and Barnabas,
missionaries have an example in founding
churches, and in regard to their own fu-
els and persecutions. If Paiil and Bama
has were persecuted, mis.sionarics may bo
now. And if the grace of (Christ was suf-
ficient to sustain them, it is not the le.^
sufficient to sustain Ihose of our own
times amidst all the dangers attending
the preaching of the cross in pagan lands.
27. T/iey rehearsed, &c ch. xi-4 T^t
.\.D. 4tJ.]
CHAPTER XV
213
nad opened " the door of faith unto
the Geiitiles.
28 And there they abode long
time with the disciples.
X lCor.l6.9. 2Cor.2.12. Rev.t>.&
reteted what had happened ; their dan-
gers an 1 their success. This they did
because they had been sent out by the
cnurch, and it was proper that they
should ^'ive an account of their work ;
and because it furnished a suitable occa-
sion of gratitude to God for his mercy.
H All (hat God had done, &c. In protect-
ing, guarding them, &c. All was traced
to God. IT Had opened the door of faith.
Had furnished an opportunity of preach-
nig the gospel to the Gentiles. 1 Cor. xvi.
9. 2 Cor. ii. 12.
28. And there they abode. At Antioch.
T[ Long time. How long is not intimated ;
but we hear no more of them until the
council at Jerusalem, mentioned in- the
next chapter. If the transactions record-
ed m this chapter occurred, as is sup-
posed, about A. D. 45 or 46, and the coun-
cil at Jerusalem assembled A. D. 51 or 53,
as IS supposed, then here is an interval of
trom tive to eight years in which we have
n.:i account of them. Where they were,
or what was their employment in this
interval, the sacred historian has not in-
tormed us. It is certain, however, that
Paul made several journeys of which we
iiave no particulaafclrecord in the New
Testament ; and it is possible that some
of thc«e journeys occurred during this
interval. Thus he preached the gospel
as far as lUyricum. Rom. xv. 19. And in
2 Cor. xi. 23 — 27, there is an account of
trials and persecutions, of many of which
we have no distinct record, and which
might have occurred during this interval.
We may be certain that these holy men
were not idle. And we may learn from
their example to fill up our time with use-
fulness ; to bear all persecutions and trials
without a murmur; and to acknowledge
the good hand of God in our preservation
in our travels ; in our defence when we
are persecuted ; in all the opportunities
*vhich may be open before us to do good ;
and in all the success which m.ay attend
our efforts. Christians should remember
that it is God who opens doors of useful-
ness ; and they should regard it as a mat-
ter of thanksgiving that such doors are
opened, and that they are permitted to
rpread the gospel, whatever toil it may
cost, whatever persecution they may
endure, whatever perils they may en-
counter.
CHAPTER XV.
A ND ^ certain men which came
-^ down from Judea, taught the
brethren, and said., Except ■= ye be
6Gal.2.12. eJno.7 22.
CHAPTER XV
1. And certain men. These were men
undoubtedly who had been Jews, bu
who were now converted to Christianity.
The fact that they were willing to refer
the matter in dispute to the apostles and
elders (ver. 2), shows that they had pro-
fessedly enjbraced the Christian religion.
The account which follows is a record of
the first internal dissension which occur
red in i\i$ Christian church. Hitherto
they had been struggling against external
foes. Violent persecutions had raged, and
had fully occupied the attention of Chris-
tians. But now the churches were al
peace. They enjoyed great external pros-
perity in Antioch. And the great ene-
my of souls took occasion then, as he
has often done in similar circumstances
since, to excite contentions in tne
church itself; so that when external vio-
lence could not destroy it, an effort was
made to secure the same object by inter-
nal dissension and strife. The history,
therefore, is particularly important, as it
is the record of the first unhappy debatb
which arose in the bosom of the church.
It is further important, as it shows the
manner in which such controversies were
settled in apostolic times ; and as it estab-
lished some very important principles re-
specting the perpetuity of the religious
rites of the Jews. IT Came down from
Judea. To Antioch, and to the regions
adjacent which had been visited by the
apostles, ver. 23. Judea was a high and
hilly region, and going from that toward
the level countries adjacent to the -sea,
was represented to be descending or going
down. IT Taught the brethren. That is,
Christians. They endeavoured to con-
vince them of the necessity of keeping the
laws of Mcses. T ExcejA ye be circum-
cised. This was the leading or principal
rite of the Jewish religion. It was indis-
pensable to the name and privileges of a
Jew Proselytes to their religion wore
Circumcised as well as native-born Jews,
and they held it to be indispensable to
salvation.— It is evident from this, iJTiat
Paul and Barnabas had dispensed with
this rite in regard to the Gentile converts,
and that they intended to found the Chris-
tian church on the principle that tlie
Jewish ceremonies were trt cease. When
however, it was necp.s.sary to conciliate
lU
THE ACTS
[A. D. 5i4
circumcised after " the manner of
Moses, ye cannot be saved.
2 Wlier therefore Paul and Bar-
nabas had no small dissension and
disputation with them, they deter-
a I/ev.12.3.
the minds of the Jews and to prevent con-
tention, Paul did not hesitate to practise
fircumcision. ch. xvi. 3. ^ After the mari-
•a«r of Moses. According to the custom
which Moses commanded ; according to
the Mosaic ritual. IF Ye cannot be saved.
The Jews regarded this as indispensable
to salvation. The grounds on which they
would press it on the attention of Gentile
converts would be very pimisible, and
such as would produce much embarrass-
ment. For, (1.) It would be maintained
that the laws of Moses were the laws of
God, and were therefore unchangeable ;
and, (2.) It would doubtless be maintained
that the religion of the Messiah was only
a completing and perfecting of the Jew-
ish religion ; — that it was designed sim-
ply to carry out its principles according to
the promises, and not to subvert and de-
8trov any thing that had been established
by divine authority. — It is usually not dif-
ficult to perplex and embarrass young
converts with questions of modes, and
rites, and fbr^ns of religion ; and it is not
uncommon that a revival is followed by
some contention just like this. Opposing
sects urge the claims of their peculiar
rites, and' seek to make proselytes, and in-
troauce contention and strife into an
otherwise peaceful and happy Christian
community.
2. Had no small dissension and dispu-
tation. The word rendered dissension
(o-rio-s-) denotes sometimes sedition or in-
testine war, and sometimes earnest and
violent disputation or controversy. Acts
xxiii. 7. 10. In this f)lace it clearly de-
notes that there was earnest and warm
discussion; but it is not implied that
there was any improper heat or temper
on the part of^ Paul and Barnabas. Im-
portant princijjles were to he settled in
regard to Ihe organization of the church.
tXictrines were advanced by the Judaiz-
uig teachers which were false, and which
tended to great strife and disorder in the
c\ iirch. Those doctrines were urged
Wi ih great zeal, were declared to be es-
sential to salvation, and would therefore
tend greatly to distract the minds of
f'hristian.H, and lo produce great anxiety.
It bof-ame llierefi>rc necessary to meet
Ihem wilh a de'ermined pur|Kise, and to
'>stanliRh tiio tnilh on :ui inunoveable
mined that * Paul and Barnabas,
and certain Dther of them, should
go up to Jerusalem, unto the apos-
tles and elders, abov*t thja ques-
tion.
basis. — And the case shows that it is right
to*" contend earnestly for tiie faith" (Jude
3) ; and when similar cases occur it ia
proper to resist the approach of error with
all the arguments which may be at our
command, and with all the weapons
which truth can furnioh. It is further
implied here, that it is the duty of the
ministers of the gospel to defend the truth
and to oppose error. P&ul and Barnabas
regarded themselves at. set for this pur-
pose (comp. Phil. i. 17 "Knowing that
I am set for the defence of the gospel") ;
and Christian ministers -should be (juali-
fed to defend the truth • and should Do
willing with a proper spirit and with great
earnestness to maintain (he doctrines re-
vealed. IT They determined. There was
no prospect that the cointroversy would
be settled by contention and argument
It would see'ra, from this statement, that
those who came down fnjm Judea were
also willing that the whole matter shoulo
be referred to the apostles at Jerusalem.
The reason for this may have been, (1.)
That Jerusalem would be regarded by
them as the source of authority in the
Christian church, aMit had been among
the Jews. (2.) Mos^f tho apostles and
the most experienced Christians were
there. They had listened to the instruc-
tions of Christ himself; had been long in
the church ; and were supposed to be
better acquainted with its design and its
laws. (3.) Those who came from Judea
would not be likely to acknowledge the
authority of Paul as an apostle : the au-
thority of those at Jerusalem they would
recognise. (4.) They might have had a
very confident expectation that the de-
cision there would be in their favour. The
question had not been agitated there.
They had all been Jews. And it is cer-
tain that they continued as yet to attend
in the temple service, and to conform t»
the Jewish customs. They might h*ive
expected therefore, with great confidence,
that the decision would be in their fiivour,
and they were willing to refer it to those
at Jerusalem. H Certain other of thrm
Of the brethren ; probably of each party
They Jid not go to drhale ; or to givf
their ojiinion ; or to vo*e in tho case then,
selves; l)nt lo lay the question fnirly bo
fore the aiiosllcs and elders. If Ihitr tk$
A.. D. 52.J
CHAPTER XV.
215
3 And being " brought on their
/ray by the church, they passed
through Phenice and Samaria, de-
claring the conversion* of the Gen-
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
a Rom. 15 24. lCor.16.6,1 1.3 Jno.6. b c.14.27.
3 Luke 15.7,10.
apostles. The authority of the apostles in
such a case would be acknowledged by all.
They had been immediately instructed by
the Saviour, and had the promise of infal-
lible guidance f?l the organization of the
church. Notes, JNIatt. xvi. 19; xviii. 18.
T Aiid elders. Note, ch. xi. 30. Gr. Presby-
ters. See Note, ch. xiv. 23. Who these
were, or what was their office and authori-
ty, it is not easy now to determine. It
may <»fer to the 2!^ed men in the church
at Jerusalem, or to those who were ap-
pointed to rule and to preach in connexion
with the apostles. As in the synagogue
it was customary to determine questions
by the advice of a bench of elders, there
s no improbabihty in the supposition
that the apostles would imitate that cus-
tom, and appoint a similar arrangement
in the Christian church. (Grodus.) It is
generally agreed that this is the journey
»o which Paul refers in Gal. ii. 1 — 10. If
60, it happened Iburteen years after his
conversion. Gal. ii. 1. It was done in ac-
cordance with the divine command, " by
revelation." Gal. ii. 2. And among those
ivho went with him was Titus, who was
afterwards so much distinguished as his
companion. Gal. ii. 3. IT Abottt this ques-
tion The question whether the ceremo-
nial laws of Moses were binding on Chris-
tian converts. In regard to the nature
and design of this council at Jerusalem,
see Note on yer. 30, 31.
3. And being brought on their way by
the church. Being attended and conduct-
ed by the Christian brethren. See Note,
Rom. XV 24. It was customary for the
Christians to attend the apostles in their
travels. Comp. 1 Cor. xvi. 6.11. 3 John 6.
% Through Phenice. Note, ch. xi. 19. ^And
Samaria. These places were directly on
their route to Jerusalem. IT Declaring the
conversion, &c. Of the Gentiles in Anti-
och, and in the regions in Asia Minor
through which they had travelled. These
remarkable events they would naturally
communicate with joy to the Christians
.vrtli whom thev would have intercourse
elders; and tl ey "* ceclared aL
things that G( d had done witk
them.
5 But • there rose up certain of
the sect of the Pharisees which be-
lieved, saying, ' That it was need-
ful to circumcise them, and to com-
mand them to keep the law of Mo-
ses.
dc.21.19.
e ver.l.
or, rose up, said thev, urtatn
in their journey. IT Caused great joy. A
the news of the extensive spread of the
gospel. It was an indication of their deep
feeling in the interests of religion, that
they thus rejoiced. Where Christians are
themselves awake, and engaged in the
service of Christ, they rejoice at the news
of the conversion of sinners. Where they
are cold, they hear such news wuth indif-
ference, or with the utmost unconcern..
One way of testing our feelings on the
subject ol religion is, by the emotions
which we have when we hear of exten-
sive and glorious revivals of religion.
Comp. Note, Acts viii. 8.
4. They were received of the church. By
the church, in a hospitable and friendly
manner. They were acknowledged as
Christian brethreii^ and received with
Christian kindness. See Gal. ii. 9. IT And
they declared. Paul and Barnabas, and
those with them. That is, they stated the
case ; the remarkable conversion of the
Gentiles, the evidence of their piety, an<l
the orig-n of the present dispute.
5. But there rose up, &c. It has beec
doubted whether these are the words of
Paul and Barnabas, relating what occur
red at Antioch ; or whether they are the
words of Luke, recording what took place
at Jerusalem. The correct exposition ia
probably that which refers it to the latter
For, (1.) This seems to be the most obvi
ous interpretation. (2.) The use of the
words "rose up" implies that. Those
who disturbed the church at Antioch are
said to have come down from Judea (ver
1) ; and if this place referred to that oc-
currence, the same words would have
been retained. (3.) The parncular spe-
cification here of " the sect of the Phari-
sees," looks as if this was an occurrence
taking place at Jerusalem. No such S3e-
eification exists respecting those wno
came down to Antioch; but it would
Beem here, as if this party in Jerusalera
resolvea still to abide by th'^ law, and tc
impose those rites jn the Christian coD'
verts However, this interpretation \s
j21o
THE ACTS.
[A.D. 5-2
(j And ihe .ipostles and elders
came togetker, ' for to consider of
this matter.
7 And \v}iea there had been
much disputing-, Peter rose up and
said unto them, Men and brethren,
ye know ^ how that a good wliile
ago God made choice among us,
that the Gentiles by my mouth
should hear the word of the gospel,
and believe.
oMalt.lS.20. i Matt. 16.18.19. c.10.20.
by no means certain. IT ^\hich believed.
Who maintained, or taught, IT That it
was needful, &c. Note, ver. 1.
6. And the apostles and elders, &c. They
came together in accordance with the au-
thority in Matt xviii. 19, 20. It would
seem, also, that the whole church was
convened on this occasion; and that they
concurred, at least, in the judgment ex-
pressed in this case. See ver. 12. 22, 23.
^For to consider this matter. Not to decide
it arbitrarily, or even by authority, with-
out deliberation ; but to compare their
views, and to express the result of the
whole to the church at Antioch. It was
a grave and difficult question, deeply af-
fecting the entire constitution of the Chris-
tian church, and theljptherefore solemnly
engaged in deliberation on the subject
7. Much disputing. Or rather, much
inquiry, or deliheration. With our word
disputing we commonly connect the idea
of heat and anger. This is not necessa-
rily implied in the word used here. It
might have been calm, solemn, dehberate
inquiry, and there is no evidence that it
was conducted with undue warmth or
anger. IT Peter rose up and said. Peter
was probably the most aged, and was
most accustomed to speak, ch. ii. 14, &c.
i'.. G. 12. Besides, there was a particular
reason for his speaking here, as he had
oeen engaged in similar scenes, and un-
derstood the case, and had had evidence
that (iod had converted sinners vnlhoui
the Mosaic rites, and knew that it would
have been inexpedient to have imposed
Uiese rites on those who had thus been
converted. IT A good while ago. See ch.
X. Some time since. So long since that
there had been opportunity to ascertain
whether it was necessary to observe the
laws of Moses in order to the edification
of the church. U Gcxl made choice, &c.
That is, of all the r.jx)st)es, he designated
me to engage in this work. Comp. Note,
Matt. XVI. \H, with Acl.s x IT That the
(jenliles. Cornelius, aiul tho.se who were
8 And God, which ''knowcth the
hearts, bare them witness, giving
them the Holy Ghost, even as ht
did unto us ;
C And put no difference between
us and them, purifying ** their heartfi
by faith.
10 ISow therefore why tempt yt
God, to put a yoke ' upon the neet
of the disciples, which neither oui
fathers nor we were able to bear !
cc.1.24. dHeb.9.13,14. lPet.1.22. eGal.5.1.
assembled wdth him at Caesarea. Thi*>
was the first case that had occurred, and
therefore it was important to appeal to ii
8. And God, which Jmoweth th", hearts
ch. i. 24. God thus knew whether they
were true converts or not, and gave a de
ifionstration that he acknowledged theiri
as his. IT Giving them the Holy Ghost, &c
ch. X. 45, 46.
9. A?id put no difference, Arc. ^ougb
they had not been circumcised, and
though they did not conform to the lavv'
of Moses. Thus God showed that the
observance of these rites was not neces-
sary in order to the true conversion ol
men, and to acceptance with hirn. H«s
did not give us, who are Jews, any ad
vantage over them, but justified f.nd puri
fied all in the same manner. H I'urifyin^
their hearts. Thus giving the best evi
dence that he had renewed them, and
admitted them to favour with h.m. IT By
faith. By believhig on the Lord Jesus
Christ This showed that the plan on
which God was now about to show fa
vour to men, was not by external rites
and ceremonies, but by a scheaie which
required faith as the only condition of ac
ceptance. It is further implied here, tha'.
there is no true faith which dees not pu
rily the heart.
10. Why tempt ye God ? Why provoke
him to displeasure ? Why, since he hah
shown his determination to accept them
without such rites, do you provoke him bj
attempting to impose on his own people
rites without his authority, and againsi
his manifest will ? The argument is, thai
God had already accepted them. To at
tempt to impose these rites would be Id
provoke him to anger; to Introduce ob
servances which he had show n it was hif
purpose should now be abolished. If Tt
put a yoke. That which' would ho bur
dcnsonie and oppressive, or which woulo
infringe on their just freedom, ns the chi'-
drcn of God. It is called in Gal. v. 1 •* 6
yoke of bondace." Note. Malt, xxiii. 4
K, 1>. 52.]
CHAPTER X\
211
11 But we believe that through
*the grace of the Lord Jesus Christ
we shall be saved, even as they.
12 Then all the multitude kept
silence, and gave audience to Bar-
nabas and Paul, declaring what
miracles and wonders God had
wrought ' among the Gentiles by
them.
a Rom.2.3i. Epa.2.8. Tit.3.4,5. i 0.14.37.
A yoke is an emblem of slavery or bond-
dge (1 Tim. vi. 1) ; or of affliction (Lam.
iii. 27); or of punishment (Lam. i. 14); or
of oppressive and burdensome ceremo-
nies, as in this place ; or of the restraints
of Christianity. Matt. xi. 29, 30. In this
place they are called a yoke because,
;l.) They were burdensome and oppres-
sive ; and, (2.) Because they would be an
infringement of Christian freedom. One
design of the gospel was to set men free
from such rites and ceremonies. The yoke
here referred to is not the moral law, and
the just restraints of religion ; but the ce-
remWiial laws and customs of the Jews.
IT Which neither our fathers, &c. Which
have been found burdensome at all times.
They were expensive, and painful, and
oppressive ; and a.s they had been found
to be so, it was not proper to impose them
on the Gentile converts, but should rather
rejoice at any evidence that the people
of God might be delivered from them.
^ Were able to bear. Which are found to
be oppressive and burdensome. They
were attended with great inconvenience,
and many transgressions, as the conse-
quence.
11. But we believe. We apostles, who
have been with them, and have seen the
evidences of their acceptance with God.
IT Through the grace, &c. By the grace
or mercy of Christ alone, without any of
the rites and ceremonies of the Jews.
T We shall be saved, even as they. In the
same manner, by the mere grace of Christ.
So far from being necessary to their sal-
vation, they are really of no use in ours.
We are to be saved not by these ceremo-
nies, but by the mere mercy of God in
the Redeemer They should not, there-
fore, be imposed on others.
12. Tkeyi all the multitude. Evidently
the multitude of private Christians who
were assembled on this occasion. That
it does not refer to a synod of ministers
and elders merely, is apparent, (1.) Be-
cause the church, the brethren, are repre-
sented as having been present, and con-
«urring in the final opinion (ver. 22, 23^ ;
T
13 And after they had held theii
peace,James answered, saying, JNlen
a7id brethren, hearken unto me ;
14 Simeon hath declared = how
God at the first did visit the Gen-
tiles, to take out of them a people
for his name.
15 And to this agree the words
of the prophets ; as it is written,**
cLu.2.31,32. d At^9.: l,ii.
and, (2.) Because the word multitude (tJ
^;-.,jrc,-) would not have been used in de
scribing the collection of apostles and
elders merely. Comp. Luke i. 10, 11. 13,
T. 6; vi. 17; xix. 37. John v. 3; xxi. 6.
Acts iv. 32 ; vi. 2. Matt. iii. 7. IF Gav^
audience. Heard, listened attentively to.
II Barnabas and Paul. They were deeply
interested in it ; and they were qualified
to give a fair statement of the facts as
they had occurred. IT Declaring what
miracles and wonders, &c. The argu-
ment here evidently is, that God had ap-
proved their work by miracles ; that he
gave evidence that what they did had
his approbation ; and that as all this was
done without imposing on them the rites
of the Jews, so it would fdlow that those
were not now to be commanded.
13. James answered. James the Less,
son of Alpheus. See Note, ch. xii. 1.
IT Hearken unto me. This whole transac-
tion shows that Peter had no such autho-
rity in the church as the Papists pretend,
for otherwise his opinion would have
been followed without debate. James
had an authority not less than that of Pe-
ter. It is possible that he might have
been next in age (comp. 1 Cor. xv. 7),
and it seems morally certain that he re-
mained for a considerable part of his life
in Jerusalem. Acts xii. 17 ; xxi. 18. Gal
i. 19; ii.9. 12.
14. Simeon. This a Hebrew name
The Greek mode of writing it commonly
was Simon. It was one of the names of
Peter. Matt. iv. IS. IT To fake out of them
a people. To choose from among the Gen-
tiles those who should be his friends.
15. The words of the prophets. Amo»
ix. 11. i2. It was a very material point
with them, as Jews, to inquire whether
this was in accordance with the predic-
tions of the Scriptures. The most power-
ful revivals of religion, and the most
striking demonstrations of the divine pre-
sence, will be in accordance with the
Bible ; and should be tested by them.
Thi? habit was always manifested by the
apostles ar.d early Christians, and should
21H
IHE ACTS.
[A D. 52
16 After this I will ruturn, and
will build again the tabernacle of
David, which is fallen down ; and
1 will build again the ruins thereof,
and I will set it up :
be followed by Christians at all times.
Unless a supposed work of grace accords
«vith the Bible, and can be defended by
•t, it must be false, and should be opposed.
Ccmp. Isa. viii. 20.
16. After this. This quotation is not
made literally cither from the Hebrew, or
the Septuagint, which diflers also from
the Hebrew. The 17ih verse is quoted
literally ii-om the Septuagint; but in the
16lh the general sense only of the passage
is retained. The rnairi point of the quo-
tation, as made by James, was, to show
that according to the prophets it was con-
templated that the Gentiles should be in-
troduceij to the privileges of the children
of God ; and on diis point the passage has
a direct beanng. The prophet Amos (ix.
y— 10) had described the calami'ies that
shoidd come u[K)n the nation of the Jews,
by their being scattered and driven away.
This implied that the city of Jerusalem,
and the temple, and the walls of the city
should be destroyed. But after that (Heb.
•' on that day," ver. 11, that is, the day
when he should revisit them, and recover
themj, he would restore them to their
fc;rmer privileges ; would rebuild their
temple, their city, and their walls, ver.
11. And not only so, not only should the
blessing descend on the Jews, but it
tihould also be extended to others. The
" remnant of Edom," "the heathen upon
whom" his "name would be called"
(.'\mos ix. 12), should also partake of the
mercy of God, and be subject to the Jew-
i.sh people ; and a time of general pros-
perity and of permanent blessings should
follow. Amos ix. 13 — 15. James under-
stands this as referring to the times of the
Messiah, and to the introduction of the
gospel to the Gentiles. And so the pas-
fcage (Amos ix. 12) is rendered in the Sep-
tuagint. See ver. 17. IT / will return.
When the people of God are subjected to
• calamities and trials, it is often represented
a.s if Go<l hr.d denarted from them. This
retnrninfr, theremre, is an image of their
restoration to his favour, and to prosperity.
This is not, however, in the Hebrew, in
AmoH ix. 11. 11 / v}ill build again. In
the ralamitios that should come upon the
nation (Amos ix. 8). it is implied that the
temple and the city should be deatroyed.
To bind them again would !)e a proof of
k'iB ret'ir ling favour. If 77ie tabernacle of
17 'J'hat the residue of men might
seek after the Lord, and all the
Gentiles, upon whom my name is
called, saith the Lord, who doetb
all these things.
David. The <en< of David. Here it meana
the house, or royal residence of David,
and the kings of Israel. That i*, he would
restore them to thr.ir former gloiy and
splendour, as his people. The reference
here is not to the temple, which was the
work of Solomon ; but to the magnificence
and splendour of the dwelling place of
David ; that is, to the full enjoyment of
their former high privileges and blessings.
IT Which is falUn down. Which would
be destroyed by the capiivity under the
king of Babylon, and by (he long neglect
and decay resulting from their being car-
ried to a distant land. IT The ruins there-
of. Heb. " close up the breaches thereof"
That is, it should be redtored to its formei
prosperity and magnificence ; an emblem
of the favour of (iod, and of the spiritual
blessings that should in future times de-
scend on the Jewish people. *■
17. That the residue of men. This verse
is quoted literally from the Septuagint
and differs in some respects from the He-
brew. The phrase "the residue of men"
here, is evidently understood, both by the
LXX. and by James, as referring to others
than Jews, to the Gentiles. The rest of
the world — implying that many of them
would be admitted t« the friendship and
favour of God. The Hebrew is, " that
they may possess the remnant of Edom."
This change is made in the Septuagint
by a slight difference in the reading of
two Hebrew words. The LXX., instead
of the Hebrew iz'n^i, shall inherit, read
•]tt'm>, shall seek of thee ; and instead ol
CDnX, Edom, they read dik. Man, or
mankind, i. e. men. Why this variation
occurred, cannot be explained ; but the
sense is not materially different. In the
H3brew, the word Edom has undoubted
reference to another nation than the
Jewish ; and the expression means, thai
in the great prosperity of the Jews, after
their return, they sliould extend the in-
fluence of iheir religion to other nations;
that is, as James applies it, the Genlilet
might be bro-ipht to tlic jtrivileges of the
children of God. 1' And also the Gentiles
Heb. All the heathen; i. e. all whc
were not Jews. This was a clear predic-
tion that othor nations were to bo. favoured
wall the light of the true roligion, Ud3
that without any mention of their OOD
A D. 52.]
CHAPTER XV.
'219
18 Known" unto God are all his
works, from the beginning of the
world.
19 Wherefore my sentence is,
that we trouble not them, which
a Num.23.19. l3a.4S.10.
forming to thej-ites of the Jewish people.
Ti Upon whom my name is called. VVho
are called by my name, or who are re-
garded by me as my people. ^ Who doeth
ail these ihingx. That is, who will cer-
tainly accomplish this in its time.
18. Known unto God,, &c. Note, eh. i.
24. The meaning of this verse, in this
connexion, is this. God sees every thing
future ; he knows what he will accom-
plish ; he has a plan ; and all his works
are so arranged in his mind, that he sees
all things distinctly and clearly. As he
foretold these, it was a part of his plan ;
lind as it was a part of his plan long since
foretold, it should ncyt be opposed and re-
sisted by U.S.
19. My se>itencr,. Gr. I judge (xfiVx.);
Jhat is, I give my opinion. It is the usual
language in which a judge delivers his
opinion ; but it does not imply here that
Jarries assumed authority to settle the
case, but merely that he gave his opinion,
or counsel. IT That we trouble not them.
That we do not molest, disturb, or oppress
them, by imposing on them unneces-
sary and burdensome rites and ceremo-
nies.
20. Thai we write unto them. Express-
mg our judgment, or our views of the
case. This verse has greatly perplexed
commentators. The main grounds of
difficulty have been, (1.) Why fornica-
tion— an offence against the moral law,
and about which there could be no dis-
pute— should have been included , and.
(2.) Whether the prohibition to abstain
from blood is still binding. IF l^hat they
abstain. That they refrain from these
things, or whollv avoid them. IT Pollii-
lions of idols. The word rendered poZZ«-
Uons means any kind of defilement. ■ But
nere it is evidently used to denote the
fiesh of those animals that were ofTered
in sacrifice to idols. See ver. 29. That
Jlesh, after being offered in sacrifice, was
often exposed for sale in the markets, or
ivas se^l^ up at feasts. 1 Cor. x. 25—
29. It eHPme a very important question
whether it was right for Christians to
partake of it. The Jews would contend
that it was, in fact, partaking of idolatry.
The Gentile converts would albge that
lh6\- 'iid not eat it a.« a sacrifice t" idols, or
from among the Gc.itiles are tarned
to God :
20 But that we write unto them,
that they abstain from jjollutions
of <= idols.
and from fornication,"
fclThess.1.9.
2.14,20; 9.20.
cEx.20.4,5. lCor.8.1,&c. 10.23. Rt?.
dlCor.6.9,18. Col.3.5 lThesa.4.3.
lend their countenance in any way to the
idolatrous worship where it had been
offered. See this subject discussed al
length in 1 Cor. viii. 4—13. As idolatry
was forbidden to the Jews in every form,
and as partaking even of the sacrifices
to idols, in their feasts, might seem to
countenance idolatry, the Jews would be
utterly opposed to it ; and for the sake ol
peace, James advised that they be recom-
m.ended to abstain from this. To partake
of that food might not be morally wrong
(1 Cor. \iii. 4), but it would give occasion
for scandal and offence \ and, therefore,
as a matter o( expediency, it w'as advised
that they should abstain from it. 11 And
from fornication. The word used here
{^'.gviiu) is applicable to all illicit inter
course ; and may refer to adultery, incest
and licentiousness in any form. There
has been much diversity of opinion in re
gard to this expression. Interpreters hav€
been greatly perplexed to understand
why this violation of the moral law ha»
been introduced amidst the violations of
the ceremonial law \ and the question is
naturally asked, whether this was a sin
about which there could be any debiito
between the Jewish and Gentile coi>
verts ? Were there any who would prac-
tise it, or plead that it was lawful ? If
not, why is it prohibited here ? Various
interpretations have been proposed. Some
have supposed that James refers here to
the offerings which harlots would make
of their gains to the service of religion,
and that James would prohibit the recef>-
tion of it. Beza, Selden, and Schleusner
suppose the word is taken for idolatry, aa
It is often represented in the Scriptures a8
consisting in unfaithfulness to God, and
as it is often called adultery. Heringius
supposes that marriage between idolaters
and Christians is here intended. But,
after all, the usual interpretation of the
word, as referring to illicit intercourse of
the sexes of any kind, is undoubtedly
here to be retained. There is no reason
for departing from the ordinary and ueual
meaning of the word. If it be asked,
then, why this was particularly forbidden,
and was introduced in this connexion, we
may reply, (1.) That tnis vice prevaded
every where among the (Jpntiles. and
220
THE ACTS.
l^A. D. 52
'"■■ni from things strangled, aiid in every city them that preach him
from * blood. being ^ read in the synagogues
31 For Moses of old time haih every sabbath-day :
Ac. 13,15^.
The eating of blood was strictly forbidden
to the Jews. The reason of this was that
it contained the life Lev. xvii. 11. 14.
See Note on Rom. iii. 25. The use of
blood was common among the Gentiies.
They drank it often at their sacrifices,
and in making covenants or compacts.
To separate the Jews from them in this
respect was one design of the prohibition.
See Spencer, De Leg. Hebra;. pp. 144, 145
169. 235 rt77. 381. 594. Ed. 1732. See
also this whole passage examined at
length in Spencer, pp 588 — 626. The
primary reason or the prohibition was,
that It wa.« thus used in the feasts and
compacts of idolaters. That blood was
thiis drank bv the heathens, particularly
by the Sabians, in their sacrifices, is fully
prnv(-d by Spencer, De Leg. pp. 377 — 380
But the prohibition specifies a higher rea-
son, that the life is in the blood, and that
therefore it should not be eaten. On this
opinion see Note, Rom. iii. 25. This rea-
son existed before any ceremonial law ;
IS founded in the nature of things ; has
no particular reference to any custom of
the Jews ; and therefore is as forcible in
any other circumstances as in theirs. It
was proper, therefore, to forbid it to the
early Christian converts ; and for the
same reason its use should be abstained
from every where. It adds to the force
of these remarks, when we remember
that the same principle was settled be-
fore the laws of^ Moses were given ; and
that God regarded the fact that the life
was in the blood as of so much im{X)rtance
as to make the shedding of it worthy of
death. Gen. ix. 4 — 6. It is supposed,
therefore, that this law is still obligatory.
Perhaps also there is no food more un-
wholesome than blood ; and it is a further
circumstance of some moment that all
men naturally ievolt from it as an article
of food.
21. For Moses. The meaning of thia
verse is, that the law of Moses, prohibit-
ing these things, was read in the syna-
gogues constantly. As these commands
were constantly read, and as the Jewish
a Lev.17.14. Deut.12. 16,03.
was that to which all were particularly
exposed. (2.)That it was not deemed oy
the Gentiles disgraceful. It WM practised
without shame, and without remorse.
Terance, Adelph. 1, 2. 21. See (irotius.
It was important, tiierefore that ibe pure
laws of C hritianity on this su bject should
be known, ;ind that special pains should
be taken to instruct the early converts
roin paganism in those laws. The same
dung IS necessary still in heathen lands.
.3.) This crime was connected with re-
ligion. It was the practice not only to
ntroduce indecent pictures and emblems
jito their worship, but also for females to
devote themselves to the service of par-
lieu lar temples, and to devote the avails
of indiscnminate prosi tntion to the ser-
vice of the god, or the g-Tddess. The vice
was connected with no sniai part o*^ the
pagan worship , and ihe images, the em-
blems, and the cu«ioms of idolatry every
where ten.'ed to sanction and promote it.
A mass of e- .dence on this subject, which
sickens the heart — but which would be
too long and too indelicate «o introduce
here — may be seen in Tholuck's Nature
and Moral Influence of Heathenism, in
the Biblical Rei)0.si.ury, for July, 1832,
pp. 441 — 464. As this vice was almost
universal ; as it was practised without
shame or disgrace ; as there were no laws
among the heathen to prevent it ; as it
was connected with all their views of
idol worship, and of religion; it was im-
portant for the early Christians to frown
upon and to oppose it, and to set a pecu-
liar guard against it in all the churches.
It was the sin to which, of all others, they
were the most exposed, and which was
most likely to bring scandal on the Chris-
tian religion. It is for this cause that it
•s so often and so pointedly forbidden in
ths New Testament. Rom. i. 29. 1 Cor.
vi. 13 18. Gal. v. 19..Eph. v. 3. 1 Thess.
IV. 3 IT Avd from things strangled.
That is, from animals or birds that were
killed witjiout shedding their blood. The
rea.sfm why these were considered by the
leivs unlawful to be eaten was, that thus
thoy would bo under a neceasitv of eat-
rng blo(Ml, which was positively f»rbiddcn
by the law. Ucnco it was commanded
in the law, that when any beast or fowl
was taken in a nnare, the blood should be
poured out before it was lawful to be
•&ten Lev. Kvii. 13. 'i An4 from Idnod.
converts would not sotui leajg^that their
ceremonial law had ceastd f^&ii binding,
it was deemed to be a matter of expe-
diency that no needless offence shoulil be
given to them. F'or the sake of peace, it
was iK'ttor that they should abstain from
meat offered to idols than to give offeno*
A D. 52. J
CHAPTEK XV.
32 Then pleased it the apostles
and elders, with the whole church,
to send chosen men of their own
company to Antioch, with Paul and
Barnabas ; namely, Judas surnamed
Barsabas, ' and Silas, chief men
among the brethren :
23 And wrote letters by them
after this manner : The apostles
and elders, and brethren, send greet-
ing unto the brethren which are of
a c.1.23.
to the Jev/ish converts, t-^omp. 1 Cor. vui.
10—13. 'HOfotdtime. Greek, From an-
cient generations. It is an estabhshed
custom ; and therefore his laws are well
known, and have, in their view, not only
the authority of revelation, but the vene-
rableness of antiquity. IT In every city.
Where there were .Tews. This was the
case in all the cities to which the discus-
sion here had reference. ^ Them that
preach him. That is, by reading the law
of Moses But in addition to reading the
law, it was customary also to offer an
explanation of its meaning. See Notes
on Luke iv. 16—22.
22. Then it pleased. It seemed fit and
proper to them. IT The apostles a7id elders.
To whom the business had been particu-
larlv referred, ver. 2. Comp. ch. xvi. 4.
IT With the whole church. All the Chris-
tians who were there assembled together.
They concurred in the sentiment, and ex-
pressed their approbation in the letter
that was sent. ver. 23, Whether they were
consulted, does not particularly appear.
But as it is not probable that they would
volunteer an opinion unless they were
consulted, it seems most reasonable to
suppose that the apostles and elders sub-
mitted the case to them for their approba-
tion. It would seem that the apostles and
elders deliberated on it, and decided it;
but still, for the sake of peace and unity,
they also took measures to ascertain that
their decision agreed with the unanimou.=
sentiment of the church. ^ Chosen men.
Men chosen for this purpose. IT Of their
oiim company. From among themselves.
Greater weight and authority would thus
be attached to the»r message. ^ Judas,
surnamed Barsalas. Possibly the same
who was nominated to the vacant place
in the apostleship. ch. i. 23. But Grotius
supposes that it was his brother. ^ And
Silas. He was afterwards the travelling
companion of Paul. ver. 40. ch. xvi. 25.
29; xvii. 4. 10. 15. He is also the same
person, probably, who is mentioned bv the
t3
221
Antioch, and Syria*,
the Gentiles in
and Cilicia :
24 Forasmuch as we have heard,
ihat certain * which went cut from
us have troubled *= you with words,
"* subverting your souls, saying. Ye
must be circumcised, and keep the
law : to whom * we gave no swA
commandment:
25 It seemed good unto us, being
assembled with one accord, to send
iver.l, cGal.5.12. d Gal.5.4. e Gal. 2.4.
name of Silvanus. 2 Cor. i. 19. 1 Thess. i.
1. 2 Thess. i. 1, 1 Pet. v. 12. H Chief men
among the brethren. Greek, Leaders. Comp,
Luke xxii. 26. Men of influence, experi-
ence, and authority in the church. Judas
and Silas are said to have been prophets.
ver. 32. They had, therefore, been en-
gaged as preachers and rulers in the
church at Jerusalem.
23. And ivrote letters. Greek, Having
hritten. It does not mean that they wrot€
more than one epistle. IT By them. Greek,
By their hand. IT After this manner
Greek, These things. H Send greeting.
A word of salutation, expressing their de-
sire of the happiness (z^'f^") of the per-
sons addressed. Comp. Matt. xxvi. 49;
xxvii. 29. Luke i. 28. John xix. 3. IT In
Antioch. Where the difficulty first arose.
IT And Syria. Antioch was the capital
of Syria, and it is probable that the dis
pute was not confined to the capi
II And Cilicia. Note, Acts vi. 9. Cili»
was adjacent to Syria. Paul and Pan
bas had travelled through it; and it is
probable that the same difficulty would
exist there which had . disturbed tho
churches in Syria.
24. Foraxmuch. Since we have heard
H That certain. That some. ver. 1. '^ Have
troubled you with words. With doctrines
They have disturbed your minds, and
produced contentions, if Subverting yom
souls. The word here used occurs no-
whei-e else in the New Testament (»i'xj-
xivi^ovTsg). It properly means to collect
together the vessels used in a house — the
household furniture — for the«purpos of
removing it. It is applied to marauders,
robbers, and enemies, who remove and
bear off property ; thus producing distress,
confusion, and disorder. It is thus used
in the sense of disturbing, or destroying ;
and here denotes that they unsettled their
minds ; that they produced anxiety, di.s-
turbance, and distress, by these docirines
about Moses. IT To whom we gave no suet
commandment. They went. therefojr«
ilB-
£22
THE ACTS.
[A. D. 52.
chosen men unlo you, N-sith our be-
loved IJarnabas and Paul,
26 Men that have hazarded "
their lives for the name of our Lord
Jesus Christ.
27 We have sent therefore Judas
and Silas, v/ho shall also tell you
the same things by ' mouth.
2S For it seemed good to the
Holy Ghost, and to us, to lay upon
you no greater burthen * than these
necessary things ;
a c.13.50: 14.19. i. vcord. i Rev.2.24.
without authority. Self-constituted and
self-sent teachers not unfrequently pro-
duce disturbance and distress. Had the
apostles been consulted on this subject,
the difliculty would have been avoided.
By thus saying that they had not given
tliem a command to teach these things,
they practically assured the Gentile con-
verts that they did not approve of the
course which those who w'ent from Judea
had taken.
26. Men that have hazarded their lives,
&c. See ch. xiv. This was a noble tes-
timony to the character of Barnabas and
Paul. It was a commendation of them to
the confidence of the churches, and an'
implied expression that they wished their
authority to be regarded in the establish-
nt and organization of the church.
~'or the name. In the cause of the
Jesus.
27. The same things. The same things
that we wrote to you. They shall con-
firm all by their own statements.
28. For it seemed good to the Holy Ghost.
This is a strong and undoubted claim to
iris[)iration. It was with special reference
to the organization of the church, that the
Holy Spirit had been promised to them
by the Lord Jesus. Matt, aanii. 18—20.
John xiv. 2G. IT No greater burthen. -To
impose no greater restraints; to enjoin no
other observances. See Note, ver. 10.
1 Than these necessary things. Necessary,
\1.) In order to preserve the peace of the
fchurth. (2.) To conciliate the minds of
ihc Jewi-sh converts, ver. 21. (3.) Neces-
sary in their circumstances, particularly,
because the crime which is specified —
licentiousness — wasone to which all early
converts were particularly exposed. Note,
ver. 20.
29. From meats offered to idols. 7'his
txplains what is meant liy " pollutions of
tiola." ver. 20. M Ye shal do well. You
29 That ye abstam ' from meats
offered to idols, and from blood,
and from things strangled, and
from fornication: from which if yc
keep ''yourselves, ye shall do well
Fare ye well.
30 So when they were dismissed,
they came to Antioch ; and when
they had gathered the multitude
together, they delivered the epistle :
31 H'hic/i, when they had read,
they rejoiced for the '^ consolation.
c ver.20. d 2Cor.ll.9. Jam.1.27. lJco.S.21. Jude
20,21. '■» or, exhortation.
will do what ought to be done in regard
to the subjects ol' dispute.
3]. They rejoiced/or the consolation.
They acquiesced in the decision of tha
apostles and eiders, and rejoiced that they
were not to be subjected to the burden
some rites and ceremonies of the Jewish
religion. This closes the account of the
first Christian council. It was conducted
throughout on Christian principle?, in a
mild, kind, conciliatory spirit; and is a
model for all similar assemblages. It
came together, not to promote, but to
silence disputation; not to persecute the
people of God, but to promote their peace ;
not to be a scene of harsh and angry re-
crimination, but to be an example of all
that was mild, and tender, and kind
Those who composed it came together,
not to carry a point, not to overreach
their adversaries, nol to be party men.
but to mingle their sober counsels, to uj-
quire what was right, and to express, in e.
Christian manner, that which was prope>'
to be done. Great and important princi-
f)les were to be established, in regard to
the Christian chur-.-h; and they engaged
in their work evidendy with a deep sense
of their responsibility, and with a just
view of their dependence on the aid of
die Holy S|)irit. How haj)py would it
have been il' this spirit had been posses*
ed by all professedly Christian councils.
How happy, if all had really sought the
peace and harmony of the ctiurches ;
and if none had ever been convened tc
kindle the fires of persecuUon, to evince
the spirit of party, or to rend and destroy
the church of God !
This council has been u.sually appealen
to as the authority (or councils in the
church, as a permanent arrangement;
and especially as an authority for courts
of appeal and contri 1. But it e.^tablishea
neither, and should 1)6 brought as an au
A D. 5-2.]
CHAPTER XV
223
32 And Judas and Silas, being
prophets also themselves, exhorted
the brethren with many words, and
confirmed " them.
33 And after they had tarried
Thority for neither. For, (\.) It was not a
court of appeal in any intelligible sense.
It was an assembly convened for a spe-
cijil purpose ; designed to settle an in-
quiry which arose in a particular part of
ttie church, and which required the col-
lected wisdom of the apostles and elders
to settle. (2.) It had none of the marks
or appendages oio. court. The term court,
or judicature, is nowhere applied to it;
nor to any assembly of Christian men, in
the New Testament. Nor should these
terms be used now in the churchf^.
Courts of judicature imply a degree of
authority, which cannot be proved from
tKe New Testament to have been con-
ceded to any ecclesiastical body of men.
(3.) There is not the slightest intimation
that any thing like permanency was to be
attached to this council ; or that it would
be periodically or regularly repeated. It
will prove, indeed, that when cases of
difficulty occur; when Christians are per-
plexed and embarrassed ; or when con-
tentions arise, it will be proper to refer to
Christian men for advice and direction.
Such was the case here ; and such a
course is obviously proper. If it should
be maintained that it is well that Chris-
tian ministers and laymen should assem-
ble periodically, at stated intervals, on
(he supposition that such cases may arise,
this is conceded ; but the example of the
apostles and elders should not be pleaded
as makmg such assemblies of divine right
and authority, or as being essential to the
existence of a church of God. Such an
arrangement has been deemed to be so
desirable by Christians, that it has been
adopted by Episcopalians in their reg\ilar
annual and triennial conventions ; by
Methodists in their conferences; by Pres-
byterians in their general assembly; by
Friends in their yearly meetings ; by Bap-
tists and Congregationalists in their asso-
ciations, &c. But the example of the
council summoned on a special emergency
at Jerusalem, should not be pleaded as
giving divine authority to all, or to any
of these periodical assemblages. They
are wise and prudent arrangements, con-
tributing to the peace of the church; and
the example of the council at Jerusalem
^an be adduced as furnishing as much
divine authority for one as for another ;
there a epace, ihey were let go ^ in
peace from the brethren unto the
apostles.
34 ^Notwithstanding, it pleased
Silas to abide there still
b lCor.l6.11.2Jno.!0.
that is, it does not make all or either of
them of divine authority, or as obligatory
on the church of God. (4.) It should be-
added, that a degree of authority (conp.
ch. xvi. 4) would, of course, be attached
to the decision of the apostles and elders
at that time, which cannot be to any body
of ministers and laymen now. Besides it
should never be forgotten — what, alas, it
seems to have been the pleasure and thw
interest of ecclesiastics to forget — thai
neither the a^-ostles nor elders asserted any
jurisdiction over the churches of Antioch,
Syria, and Cilicia; that they did not claim
a right to have these cases referred to
them ; that they did not attempt " to lord
it" over their laith or their consciences.
The case was a single, specific, definite
question, referred to them; and they de-
cided it as such. They asserted no ab-
stract right of such jurisdiction ; they
sought not to intermeddle with it; they
enjoined no future reference to them, to
their successors, or to any ecclesiastical
tribunal. They evidently regarded the
churches as blessed with the most ample
freedom ; and evidently contemplated no
arrangement of a permanent character,
asserting a right to legislate on articles
of faith, or to make laws for the direction
of the Lord's freemen.
32. Being prophets. See Note, ch. xi.
27. This evidendy implies that they had
been preachers before they went to An
tioch. What was the precise nature of
the office of a prophet in the Christian
church, it is not easy to ascertain. Possi-
bly it may imply that they were teachers
of unusual or remarkable ability. H Con-
firmed them,. Strengthened them ; that is.
by their instructions and exhortations
Note, ch. xiv. 22.
33. A space. For some time. IT They
were let go in peace. An expression im
plying that they departed with the affec-
tionate regard of the Christians to whom
they had ministered, and with their high-
est wishes f^r their prosperity. 1 Cor. xvi.
11. 2 John 10. Silas, however, it seems
chose to remain. IT Unto the apostles. At
Jerusalem. Many MSS. however, in
stead of " unto the apostles," read, " unto
those who had sent them." Ttie sense is
not materially different.
34 Notwithstandins &c. This whcl«=»
£24
35 Paul also and Barnabas con-
tinued in Anti.och, teaching and
preaching the word of the Lord,
with many others also.
36 And some days after, Paul
said unto Barnabas, Let us go again
and visit our brethren in ^ every
city where we have preached the
word of the Lord, and see how
Ihey do.
37 And Barnabas determined to
take with them John * whose sur-
name was Mark.
38 But Paul thought not good to
ic. 12.12,25. Col.4.10.
THE ACTS. jA. D 52,
take him with them, who departed
from them from Pamphylia, and
went not with them to the work.
3D And the contention was so
sharp between them, that they de-
parted asunder one from the other ;
and so Barnabas took Mark, and
sailed unto Cyprus :
40 And Paul chose Silas, and
departed, being recommended "* by
the brethren unto the grace of
God.
41 And he went through Syria and
Cilicia, confirming * the churches.
cc.13.13. dc. 14.26; 20.32. ec.l63
\erse is wanUng in many MSS. in the
Syriao, Arabic, and Coptic versions; and
is regarded as spurious by Mill, Gries-
bach, and by other critics. It was proba-
bly introduced by some early transcriber,
who judged it necessary to complete the
narr-ative. The Latin Vulgate reads, " It
seemed good to Silas to remain, but Ju-
das went alone to Jerusalem."
35. Paul also, and Barnabas continued
m Anfioch. How long a time is unknown.
It is probable that at this time the unhap-
py incident occurred between Paul and
Peter, which is recorded in Gal. ii. 11 — 14.
36. Let us go again and visit our bre-
thren. That is, in the churches which
they had established in Asia Minor, ch.
xiii. xiv. This was a natural wish ; and
was an enterprise that might be attended
with important advantages to those feeble
churches.
37. But Barnabas determined. Greek,
Willed, or was disposed to (J^ouXsOtrctro).
^ John, &c. Note, ch. xii. 12. He had
been with them before as a travelling com-
panion, ch. xii. 25; xiii. 5. He was the
son of a sister of Barnabas (Col. iv. 10), and
it is probable that Barnabas' affection for
his nephew was the main reason for iu-
'iucing him to wish to take him with him
n the journey.
38. But raid thought not good. Did
not think it proper. Because he could
not confide in his perseverance with them
in the toils and perils of their journey.
^ Who departed from them, &.C. ch. xiii.
13. Why he did this is not known. It
was evidently, however, for some cause
which Paul did not consider satisfactory,
and which in his view disqualified him
from being their atfcr.'Jp.nt again. H To
the v)orh. Of prenchinif the gospeJ.
39. And the contention was so sharp.
The word used here (jrotfojuo-zitij) is that
from which our word paroxysm is derived
It may denote any excitement of mind,
and is used in a good sense in Heb. x. 24.
It here means evidently a violent alterca-
tion that resulted in their separation for
a time, and in their engaging in different
spheres of labour. 1 Aiid sailed unto
Cyprus. This was the native place ot
Barnabas. Note, ch. iv. 36.
40. Being recommended. Being com-
mended 1 ' prayertoGod. Note.ch. xiv.26
41. ^'' r/a and Cilicia. These were
countries lying near to each other,
which Paul, in company with Barnabas,
had before visited. H Co7iJirming the
churches. Strengthening them by instruc-
tion and exhortation. It has lio reference
to the rite of confirmation. See Note,
Acts xiv. 22.
In regard to this unhappy contention
between Paul and Barnabaj, and the-
separation from each other, we may makt
the following remarks. (1 ) That no apo-
logy or vindication of i: is offered by the
sacred writer. It was undoubtedly im-
proper and evil. It was a melancholy
instance in which even apostles evincetl
an improper spirit, and engaged in im-
proper strife. (2.) In this contention it is
probable that Paul was, in the main,
right. Barnabas seems to have been in-
fluenced by attach^rent to a relative ;
Paul sought a helper who would not
shrink from duty and danger. It is clear
that Paul had the sympathies and prayer*
of the church in his favour (ver. 40^.
and it is more tlian probable that Barna-
bas departed without any such sympathy,
ver. 39. (3.) There is reason to think
that this contention wascverruled for the
furtherance of the gospel. They went to
difforont |)laces, and preached to different
t)Coi)le. It often happon.s that the im
lappy and wicked strifes of Chnstiaa
A D 53.
CHAPTER XVI.
!^3a
CHAPTER XVI.
npHEN came he to Derbe " and
^ Lystra : and behold, a certain
disciple was there, named Timo-
theus, ^ the son of a '^ certain wo-
man, which was a Jewess, and be-
lieved ; but his father was a Greek :
2 Which was well ** reported of
a c. 14.6.
«;iE.1.5.
2;c.l9,22. Rom. 16.21. lCor.4.n.
d c.6.3. lTim.5.10. Heb.U.2.
are the means of exciting their zeal, and
of extending the gospel, and of establish-
ing churches. But no thatiks to their
contention ; nor is the guilt of their anger
and strife mitigated by this. (4.) Ihis
difference was afterwards reconciled, and
Paul and Barnabas again became travel-
ling companions. 1 Cor. ix. 6. Gal. li. 9.
(5.) There is evidence that Paul also be-
came reconciled to John Mark. Col. iv.
10. Philem. 24. 2 Tim. iv. 11. How long
ikis separation continued is not known ;
'■ut perhaps in this journey with Barnabas,
John gave such evidence of his 'lourage
and zeal as induced Paul again to admit
nim to his confidence as a tiavelling com-
oanion, and as to become a profitable fel-
low-labourer. See 2 Tim. iv. 11, "Take
Mark, and bring him with thee; for he is
profitable to me for the ministry." (6.)
This account proves that there was no
colbision or agreement among the apostles
to impose upon mankind. Had there
iieen such an agreement, and had the
books of the New Testament been an im-
posture, the apostles would have been re-
presented as perfectly harmonious, and as
united in all their views and efforts.
What impostor would have thought of the
device of representing the early friends
of the Christian religion as divided., and
contending, and separating from each
other ? Such a staffiment "has an air of
candour ar)d honesty, and at the same
time is apparently so much against the
truth of the system, that no impostor
vould have thought of resorting to it.
CHAPTER XVI.
1. TTien came he. That is, Paul, in
conpany with Silas- Luke does not
give us the history of Barnabas, but con-
fines his narrative to the journey of Paul.
*i To Derbe and Lystra. Note, ch. xiv. 6
f A7tl behold a certain disciple named Ti-
m.olheus. it was to this disciple that Paul
afterv'vards addressed the two epistles
which bear his name. It is evident that
he was a native of one of these places,
but whether of Derbe or Lystra it is im-
po-ssible to determine. ^ The .«nn of a
by the brethren that were at Lystra
and Iconium.
3 Him would Paul have to g-o
forth with him ; and took and cir-
cumcised him, * because of the
Jews f which were in those quar-
ters ; for they knew all that his
father was a Greek.
e Gal.2.3-8; 5.1-3. / lCor.9.20.
certain woman, &c. Her name was Euni-oe.
2 Tim. i. 5. IT And believed. And was a
Christian. It is evident also that her
mother was a woman of distinguished
Christian piety. 2 Tim. i. 5. It was not
lawful for a Jew to marry a woman of
another nation, or to give his daughter in
marriage to a Gentile. Ezra ix. 12. But
it is probable that this law was not re-
garded very strictly by the Jews who
lived in the midst of heathen nations. If
is evident that Timothy, at this time, was
very young ; for when Paul besought
him to abide at Ephesus, to take charge
of the church there (1 Tim. i. 3) he ad-
dressed him then as a young man. 1 Tim.
iv. 12, " Let no man despise thy youth."
IT But his father was a Greek. Evidently
a man who had not been circumcised, fox
had he been, Timothy would have been
also.
2. Which. That is, Timothy. The con-
nexion requires us to understand this of
him. Of the character of his father no-
thing is known. If Was well reported of
Was esteemed highly as a young man of
piety and promise. Note. ch. vi. 3. Comp.
1 Tim. V. 10. Timothy had been reli-
giously educated. He was carefully
trained in the knowledge of the Holy
Scriptures, and was therefore the better
qualified for his work. 2 Tim. iii. 15.
3. Him would Paul have, &c. This was
an instance of Paul's selecUng young men
of piety for the holy ministry. It shows
(1.) That he was disposed to look up and
call forth the talent that might be in the
church, that might be usefully employed.
It is quite evident that Timothy would
not have thought of this, had it not been
suggested by Paul. The same thing. Edu-
cation societies are attempting now to ac-
complish. (2.) That Paul sought proper
qualifications, and valued them. Those
were, (a) That he had a good reputation
for piety, &c. ver. 2. This he demanded
as an indispensable qualification for a
minister of the gospel. 1 Tim. iii. 7
" Moreover he (a bishop) must nave 8
eood report of them which are r/ithnut'
W6
THE ACTS.
[A. L bd.
4 And as they W3iit through the
nties, they deliver'id them the de-
;rces for to keep, that were ordain-
ed " of the apostles and elders
•vhich were at Jerusalem.
5 And so were the churches ^ es-
■^blished in the faith, and increased
'n number daily.
Jomp. Acts xxii. 12. (6) Paul esteemed
him 10 be a young man of talents and
prudence. His admitting him to a part-
nership in his labours, and his intrusting
to him the afTairs of the church at Ephe-
sus, prove this, (c) He had been care-
fully trained in tlie Holy Scriptures. A
foundation was thus laid for usefulness.
And this qualification seems to have been
deemed by Paul of indispensable value
fit the right discharge of his duties in
'his holy office. H A7id he took and cir-
cumcised him. This was evidently done
to avoid the opposition and reproaches of
the Jews. It was a measure not binding
in Itself (comp. ch. xv. 1. 28, 29) ; but the
neglect of which would expose to conten-
tion and opposition among the Jews,
and greatly retard or destroy his useful-
ness. It was an act of expediency for
tiie sake of peace, and was in accordance
with Paul's uniform and avowed princi-
ple of conduct. 1 Cor. ix. 20, " And unto
ihe Jews I became as a Jew, that I might
*ain the Jews." Comp. Acts xxi. 23 — 26.
4. And as (hey went through the cities.
The cities of Syria, Cilicia, &c. IF They
delivered them. Paul and Silas delivered
k) the Christians in those cities. IT The
decrees. Ti iiyf^xTx. The decrees in re-
gard to the four things specified inch. xv.
20. 29. The word translated decrees oc-
curs in Luke ii. 1, "A decree from Cffisar
Augustus;" in Acts xvii. 7, "The de-
crees of Caesar;" in Eph. ii. 15, and in
Col. ii. 14. It properly means a law or
edict ol a king, or legislature. In this
instance it was the decision of the coun-
cil in a case submitted to it ; and implied
an obligation on the Christians to submit
to that dec i.sion. The laws of the apoe-
ibs would, and ought to be, in such cases,
eslceined to be binding. It is probable
(hat a correct and attested copy of the
l«ltor (ch. XV. 23—29) would be sent to
ihe various churclies of the Gentiles.
1[ I'o kf-e/). To obey, or to observe.
«j 7yiat were ordainnl. Gr. That were
adjudged, or determined.
6. EslaHirhcd in the faith. Confirmed
6 Now when they had gone
throughout Phrygia and the region
of "= Galatia, and were forbidden of
** the Holy Ghost to preach tha
word in * Asia,
7 After they were come to Mysia
they assayed to go into Bythinia;
but the Spirit sutiered them not.
cGal.l.2. IPet.l.l. d Amos 8.11,12. Cor.l2.1f
c Rev. 1.4,11.
in the belief of the gospel. The efleet
of the wise and conciliatory measure was
to increase and strengthen the churches.
6. Throughout Phrygia. This was the
largest province of Asia Minor. It had
Byihinia noith ; Pisidia and Lycia south;
Galatia and Cappadocia east; and Lydia
and Mysia west. % And the region of
Galatia. This province was directly east
of Phrygia. The region was formerly
conquered by the Gauls. They settled
in it, and called it, after their own name
Galatia. The Gauls invaded the country
at different times, and no less than three
tribes or bodies of Gauls had possession
of it. Many Jews were also .settled there.
It was from this cause that so many par-
ties could be formed there, and that so
much controversy would arise between
the Jewish and Gentile converts. See
the Epistle to the Galatians. H And wer^
forbidden. Probably by a direct revela-
tion. The reason of this was, doubtless,
that it was the intention of God to extend
the gospel farther into the regions of
Greece than would have been done if
they had remained in Asia Minor. This
prohibition was the means of the first in-
troduction of the gospel into Europe.
H In Asia. See Note, ch. ii. 9. This was
doubtless the region of proconsular Asia.
This region was also called Ionia. Ol
this region Ephesus fyas the capital ; and
here were situated also the cities of
Smyrna, Thyatira, Philadelphia, &c.,
within which the seven churches men-
tioned in Rev. i. ii. iii. were established.
Cicero speaks of proconsular Asia as con-
taining the provinces of Phrygia, Mysia,
Caria, and Lydia. In all this region the
gospel was afterwards preached v^itb
great snccess. But now a more imp(jrtant
and a wider field was opened before Paul
and Barnabas, in the extensive' country
of Macedonia.
7. Mi/sia. This was a province of Asia
Minor, having Propontis on the norlh,
Byiliinia on the cast, Lydia on the sontli,
and the /Egean sea on the west. IT Thef
assayed. They endeavoured ; they at
V.D, 5-2.]
CHAPTER XVI.
8 And they passing by Mysia,
came down to " Troas.
9 And a vision appeared to Paul
in the nig-ht ; There stood a man ^
of Macedonia, and prayed him, say-
ing, Come over into Macedonia, and
help us.
10 And after he had seen the
vision, immediately v/e endeavour-
ed to go'" into Macedonia, assuredly
g-athering that the Lord had called
a, 8Cor.2.12. 2Tim.4.13. i c.19.30. c 2Cor.2.13.
tempted. ^ Irdo Bytkinia. A province
of Asia Minor, lying east of Mysia.
8. Came down to Troas. I'his was a
city of Plirygia or Mysia, on the Helles-
Bont, between Troy north, and Assos
south. Sometimes the name Troas, or
Troad, is used to denote the whole coun-
try of the Trojans, the province where
the ancient city of Troy had stood. This
region was much celebrated in the early
periods of Grecian history. It was here
that the events recorded in the Iliad of
Homer are supposed to have occurred.
The city of Troy has long since been
completely destroyed. Troas is several
times mentioned in the New Testament
2 Cor. ii. 12. 2 Tim. iv. 13. Acts xx. 5.
9. And a vision. Notceh.ix. lO.ITTAere
stood a man, &c. The appearance of a
man, who was known to be of Macedonia,
frobably, by his dress and language.
Vhether this was in a dream, or whether
It was a representation made to the senses
while awake, it is impossible to tell.
The will of God was at different times
nade known in both these ways. Comp.
Matt. ii. 12. Note, Acts x. 3. Grotius
«upposes that this was the guardian angel
of Macedonia, and refers for illustration
o Dan. X. 12, 13. 20, 21. But there seems
to be no foundation for this opinion. % Of
Macedonia. This was an extensive coun-
try of Greece, having Thrace on the north,
rhessaly south, Epirus west, and the
/Egean sea east. It is supposed that it
was peopled by Kittim, son of Javan. Gen.
r. 4. The kingdom rose into celebrity
chiefly under the reign of Philip and his
eon Alexander the Great. It was the first
region in Europe in which we have any
record that the gospel was preached.
f And help us. That is, by preaching
Ihe gospel. This was a call to preach
the gospel in an extensive heathen land,
amidst many trials and danger^. To this
cail, notwithstanding all this prospect of
JangeiV they cheerfr.ily resporded, and
227
preach the gospel unto
us for to
them.
• 1 1 Therefore loosing from Troas,
we came with a straight course to
Samothracia, and the r^^xt day to
Neapolis ;
12 And from thence to Pbilippi,*
which is the ' chief city of tl at pan
of Macedonia, and a colony. And
we were in that city abiding cer
tain days.
dPhil.l.l. 1 or, t/i«yir»v.
gave themselves to the work. Their con
duct was thus an example to the church.
From all portions of the e'arth a similar
call is now coming to the churches.
Openings of a similar character, for the
introduction of the gospel, are presented
in all lands. Appeals are coming from
every quarter; and all that seems now
necessary for the speedy conversion of
the world is, for the church to enter into
these vast fields with the self denial, spi
rit, and zeal which characterized the apos-
tle Paul.
10. We endeavoured. This is the first
instance in which Luke refers to himself
as being in company with Paul. It is
hence probable that he joined Paul and
Silas about this time; and it is evident
that he attended him in his travels, as re
corded throughout the remainder of the
Ads. *^ Assuredly gathering. Being cer
tainly convinced.
11. Loosing from Troas. Setting sail
from this place. IF To Samothracia. This
was an island in the yEgean sea, not far
from Thrace. It waf peopled by inhabit
ants from Samos and from Thrace, and
hence called Samothracia. It was about
twenty miles in circumference ; and was
an asylum for fugitives and criminals.
^And the next day to Neapolis. This was a
maritime city of Macedonia, near the bor-
ders of Thrace. It is now called Nnpnli.
12. And from thence to Philippi, The
former name of this city was Dathos. It
was repaired and adorned by Philip, the
father of Alexander the Great, and afie»
him was called Philippi, It was famous
for having been the place where several
battles were fought in the civil wars of
the Romans, and among others, for the
decisive battle between Brutus and An-
tony. At this place Brutus killed himself
To the cnurch in this place Paul after-
wards wrote the epistle which bears iLs
name. H Which is the chief city of that
part of Maci'uoma. This vrholn regJTi
028
THE ACTS.
[A. D. 5a
13 And on the • sabbath we went
out of the city by a river side, where
prayer " was wont to be made : and
■^'c sat down, and spake unto the
women which resorted tJiither.
14 And a certain woman named
Lydia, a seller of purple, of the city
of Thy atira, which worshipped God,
heard m5.- whose heart ' the Lord
t tabbath-day « c.tl.5. b Luke 24.43.
had been conquered by the Romans un-
der Paulus Emilius. By him it was di-
vided into four parts or provinces. {Livy.)
Vhe Syriac version renders it, " a city of
\\\e first part of Macedonia ;" and there is
a medal extant which also describes this
region by this name. It has been pro-
posed, therefore, to alter the Greek text
in accordance with this, since it is known
that Amphipoiis was made the chief city
by Pauhis Emilius. But it may be re-
marked, that although Amphipoiis was
the chief city in the time of Paulus Emi-
lius, it may have happened that in the
lapse of two hundred and twenty years
from that time, Philippi might have be-
come the most extensive and splendid
city. The Greek here may also mean
simply that this was ihe first city to which
ihey arrived in their travels. IT And a
colony. This is a Latin word, and means
that this 'A'as a Roman colony. The word
denotes a city or province which was
planted or occupied by Roman citizens.
On one of the coins now extant, it is re-
corded that Julius Caesar bestowed the
advantages and dignity of a colony on
P)iilil)pi, which Augustus afterv»'ards con-
firmed and augmenied. See Rob. Cal.
Art. Philippi. ^\ Certain days. Some days.
13. And on the Sabbath. There is no
doubt that in this city there were Jews.
In the time of the apostles they were scat-
tered extensively throughout the known
world, f J}y a river side. What river
tliia was, is not known. It is known, how-
ever, that the Jews were accustomed to
provide water, or to build their syna-
gogues and oratories near water, for the
convenience of the numerous washings
bcfiireand during t'.ieir religious services.
1 Where prayer. Where there was a
j.rosLiuha:, or place of prayer; or where
prayer was commonly onered. The Greek
>vill bear either; but the sense is the
Karae. Places for prayer were erected
by the lews in the vicjnily of cities and
lowriH, anfl particularly where there were
not Jewish liinulics cncugh, or where
iliev were forbidden by the nH)i)(iutrate to
opened, that she attended unto the
things which were spoken of Paul.
15 And when she was baptized,
and her household, she besought *
us, saying. If ye have judged me
to be faithful to the Lord, come into
my house, and abide there. And she
constrained us.
16 And it came to pass, as we
erect a synagogue. These proseiichce, or
places n p'ayer, were simple enclosujpes
made of stones in a grove, or under a tree,
where there woul9 be a retired and eon
venient place for worship. IT Was wont.
Was accustomed to be offered ; or where
it was established by custom. IT Ana
spake unto the women, &c. This was pro-
bably before the regular service of the
place commenced.
14. A seller of purple. Purple was a
most valuable colour, obtained usually
from shell-fish. It was chiefly worn by
princes and by the rich ; and the traffic in
it might be very profitable. T 7'Ae city
of Thyatira. This was a city of Lydia
in Asia Minor, now called Ak-hsar. The
art of dying was particularly cultivated,
as appears from an inscription found
there. (See Kuinoel.) IT Which worship-
ped God. A religious woman, a prose-
lyte. Note, ch. siii. IG. IT Whose heart the
Lord opened. See Note, Luke xxiv. 45.
15. And when she w<is baptized. Appa-
rently without any delay. Comp. Acts ii.
41 ; viii. 38. U was usual to be baptized
immediately on believing. IF And her
household. Greek, Her house (J o7xo5 iuT^i).
Her family. No mention is made ofthei?
having believed. And the case is one
that affords a strong presumptive proof
that this was an instance of household or
infant baptism. For, (1.) Her believing is
particularly mentioned. (2.) It is not in
timated that they believed. On the con
trary, it is slroiigly-implied that ihey did
not. (3.) It is manifestly implied that the^
were baptized because she believed. It
was the offering of her family to 'he Ijord
It is just such an account as would now
be given of a household or family that
were baptized on the fauh of the parent.
IT If ye have judgrd me to be faithful. If
you deem me a Christian, or a believer.
il And .-ihe ronslramtd vs. She urged ua
This was an instance'of grent hospitality
and nl.so an evidence of her desire for fur-
ther in.struction in the dcclrinos of leli
gion.
10. As we went to jtrayir
:rvk.>
\. D. 53.]
went to prayer, a certain damsel
possessed * with a spirit of ' divi-
nation met us, rtrhich brought her
masters much gain * by soothsay-
ing :
17 The same followed Paul and
as, and cried, saying. These men
are the servants of the most high '^
CHAPTER XV!.
229
a )Saa> 28.7.
ftja.l4 18-22.
or, Python.
A i were going to the proseuchcs, the place
of prayer, ver. 13. Whether this was on
the same day in which the conversion of
Lydia occurred, or at another time, is not
■iientioned by the historian. IT A certain
■lamsel. A maid, a young woman. IT Pos-
sessed vjilk a spirit of divijiation. Gr. Py-
thon, See the margin. Python, or Pythios,
was one of the names of Apollo, the Gre-
cian god of the fine arts, of music, poetry,
medicine, and eloquence. Of these he was
esteemed .o have been the inventor. He
was reputed to be the third son of Jupiter
and Latona. He had a celebrated temple
and oracle at Delphi, which was resorted
to from all parts of the world, and which
was perhaps the only oracle that was in
universal repute. The name Python is
said to have been given him because, as
soon as he was born, he destroyed with
ar'-ows a serpent of that name, that had
been sent by Juno to persecute Latona ;
hence his common name was the Pythian
Apollo. He had temples on mount Par-
nassus, at Delphi, Delos, Claros, Tenedos,
&c. , and his worship was almost univer-
sal. In the celebrated oracle at Delphi,
the priestess of Apollo pretended to be
inspired i became violently agitated during
the periods of pretended inspiration , and
during those periods gave such responses
to inquirers as were regarded as the ora-
cles of the god. Others would also make
pretensions to such inspiration ; and the
art of fortune-telling, or of jugglery, was
extensively practised, and wa.s the source
of much gain. See Note, ch viii. 8 — 10.
What was the cause of this extensive de-
lusion in regard to the oracle at Delphi,
it is not necessary now to inquire. It is
plain that Paul regarded this as a case of
demoniacal po.ssession and treated it ac-
cordingly. '^ Her mjstei s. Those in whose
employ she was. IT By soothsaying. Pre-
tending to foretell future events.
i7. The same followed Paul, &,c. Why
she old this, or under what pretence, the
sacred v»riter has not informed us. Vari-
ous conjectures have been formed of the
reason why ihis was done. It may have
IT
God, which shew unto ds the way
of "^ salvation.
18 And this she did many days.
But Paul, bein^ grieved, turned and
said ' to the spirit, I command thee
in the name of Jesus Christ, to
come out of her. And ^ he came
out the same hour.
d C.1S.26. Heb.10.20.
16.17.
e Mark 1.25,i4. / Mark
been. (1.) That as she prophesied for
gain, she supposed that Paul and Silas
would reward her if she publicly pro-
claimed that they were the servants of
God. Or, (2.) Because she was conscious
that an evil spirit possessed her, and that
she feared that Paul and Silas would
expel that spirit; and that, by proclaiming
them to be the servants of God, she hoped
to conciliate their favour. Or, (3.) More
probably, it was because she saw evident
tokens of their being sent from God, and
that their doctrine would prevail ; and by
proclaiming this she hoped to acquire
more authority, and a higher reputation v
for being herself inspired. Comp. Mark
v 7.
18. Bnl Paul, being grieved. Being
molested, troubled, offended. Paul w^
grieved, probably, (1.) Because her pre-
sence was troublesome to him; (2.) Be-
cause It might be said that he v. as in
alliance with her, and that his pretensiom
were just like hers; (3.) Because what
she did was for the sake of gain, and was
a base imposition ; (4.) Because her state
was one of bondage and delusion, and it
was proper to free her from this demoni
acal possession ; and, (5.) Because the sys-
tem under which she was acting was a
part of a vast scheme of delusion and im
posture, which had spread over a large
portion of the pagan world, and which
was then holding it in bondage. Through-
out the Roman em.pire, the inspiration of
the priestesses of Apollo was believed in,
and temples were every where reared to
perpetTiate and celebrate the delusion
Against this extensive system of impos-
ture and fraud, Christianity must oppose
Itself; and this was a favourable instance
to expose the delusion, and to show the
power of the Christian religion over all
the arts and powers of imposture. The
mere fact that in a very few instances —
of which this was one — they spoke tho
truth, did not make it improper for Paul
to interpose. That fact would only tend
to perpetuate the delusion, and to make
his interposition more proper and neces
30
19 And when her masters saw
inat the h .pe of their orains " w as
gone, they caught Paul and Silas,
and drew theta into ' the market-
place, unto ^ the rulers,
20 And brouoht them to the ma-
tt Mark c. 19.24,27.
or, cxturt.
rKK ACTS. [A. D. 53
gistrates, saying, These men, being
Jews, do exceedingly trouble *= our
city,
2\ And teach customs which are
not lawiul for us to receive, neithei
to ob.serve, being Romans.
c IKings 18.17. c.17.6.
gar}'. The expulsion of the evil spirit
would also aflbrd a signal proof of the
fact tliat ihe apostles were really from
God. A far better proof than her noisy
and troublesome proclamation of it would
furnish. 1 In the name (if Jesus Christ.
Or, by th« authority of Jesus Christ. See
Note, ch. iii. 6.
19. The hope of their gains was gone. It
was this that troubled and enraged them.
And this is as likely to enrage men as
any thing. Instead of regarding the act
as proof of divine power, they were intent
only on their profits. And their indigna-
tion furnishes a remarkable illustration
of ihe fixedness with which men wdl re-
gard wealth ; of the fict that ihe love of it
will blind them to all the truths of reli-
gion, and all the proofs of the power and
presence of God ; and of the fact that any
interposition of divine power that destroys
their hopes ef gain, fills them with wrath
and hatred and murmuring. Many a man
has been opitosed to God and his gospel,
because, if religion should be extensively
prevalent, the hopes of gain would be
gone. Alany a slave-dealer, and many
a trafficker in ardent spirits, and many a
man engaged in other iirdawful modes
of gain, have been unwilling to abandon
their employments, simply because the
hopes of their gain would be destroyed.
]\o small part of the opposition to the gos-
pel arises fr<jm the fact, that if embraced,
it would strike at so much of the dislion-
ourable employments of men, and make
them honest and conscientious. H The
rnarket-place. The court or forum. The
marketplace was a j)!ace of concourse ;
and the courts were ofien held in or near
those places. 11 The rulers. The term
used here refers commonly to civil ma-
t;i si rates.
20. A ufl hroughl them to the magistrates.
To the military rulers {<rrexT^,yc:;'\. or prc-
t'jrs. Phillippi wa.s a Roman colony ; and
it is probable that ihe ofJicrrs of He army
exercised the double function ( f civil and
military rulers. % Do cxtecdivply trouhle
our riti/. In what way they did it lluy
Bpecifv in the next vcrne. The char^'o
whii;h they wish."(i to substantiate was,
Jial of l>oinp[ disl irbrr« of tb'^ public
peace. All at once they became con
scientious. They forgot the subject of
their gains, and were greatly distressed
about ihe violation of the laws. There
is nothing that will make men more hy
jMJcritically conscientious, than to de
nounce, and detect, and destroy their ui^
lawful and dishonest practices. Men who
are thus exposed, become suddenly filled
with reverence for the law or for religion;
and they, who have heretofore cared no-
thing for either, become greatly alarmed
lest the public peace should be disturbed
Men slumber quietly in sin, and pursue
their w icked gain^ ; they hate or despise
all law and all forms of religion ; but the
moment their course of life is attacked
and exposed, they become full of zeal for
laws that they would not themselves hesi-
tate to violate, and for the customs of re-
ligion, which in their hearts they tho
roughly despise. Worldly-minded men
often thus complain that their towns, and
cities, and villages are disturbeu by re-
vivals of religion ; and the preaching of
the truth and attacking vice often arouses
this hypocritical conscientiousness, ana
makes them alarmed for the laws, and f()r
religion, and for order, which they at
other times are the first to disturb and
disregard.
21. And teach aistoms. The word cus-
toms here {Ibr.) refers to religious riles or
forms of worship. See IS'ote, ch. vi. 14.
They meant to charge the aposlles with
introducing a new mode of worship and
a new religion, which was unauthorized
by the Koman laws. This was a cunning
and artful accu.'iation. it is perfecllv ev i-
dent that they cared nothing either for
the religion of the Romans or of the JewH.
]\or were they really concerned alM>ut
any change of religion. Paul had de-
Ktn)yed their hopes of gain; and as they
could r<ot prevent that except by securing
his punishment or exi>ulsion, and as they
had no way of revenge excejit by en-
deavouring lo excite indignalion against
him and Silas for violaling ihe laws,
they endeavoured to conviil ihriii of such
violation. This is one, among many ru'
Plances. where wicked and unprindiiUd
men will endeavour Jo make reliKion th?
K D i>3.j
CHAPTER XVI.
•231
22 And the multitude rose up to-
gether against them : and the ma-
^ristrates rent otf their clothes, and
commanded to beat them.
23 And when they had laid many
» stripes upon them, they cast them
o2Cor.6.5; 11.23,25. lThe8S.2.22.
means of promoting their own interest.
It they can make money by it, they vvill
become its professed friends; or if they
can annoy Christians, they will at once
have remarkable zeal for the laws and
for the puriiy of religion. Many a man
opposes revivals of religion and the real
progress of evangelical piety, from pro-
fessed zeal for truth and order. IT Which
are iiot lawful for ns to receive. There
were lawx of the Roman empire under
which they might shield themselves in
this charge, though it is evident that their
zeal was, not because they loved the laws
ninre^ but because they loved Christianity
leas. Thus Servius on Virgil, ^Enead,
viii. 187, says, "Care was taken among
the Athenians and the Romans, that no
one should introduce new religions. It
was on this account that Socrates was
condemned, and the Chaldeans or Jews
were banished from the city." Cicero
,de Legibus ii. 8) says, "No person shall
have any separate gods, or new ones ;
nor shall he privately worship any strange
jods, unless they be publicly allowed."
VVetstein (in loco) says, " The Romans
would indeed allow foreigners to worship
their own gods, but not unless it were
dune secretly, so that the w'orship of fo-
reign gods would not interfere with the
allowed worship of the Romans, and so
that occasion for dissension and contro-
vecsy might be avoided. Neither was it
lawful among the Romans to recommend
a new religion to the citizens, contrary to
that which was confirmed and established
by the public autliority, and to call off the
people I'rom that. It was on this account
that there was such a hatred of the. Ro-
mans against the Jevi's." {Kuinoel.) Ter-
tullian says, that "there was a decree
that no god should be consecrated, unless
approved by the senate." (Grofins.) See
many other authorities quoted in bishop
W^atson's " Apology for Christianity."
V To observe. To do. IT Being Romans.
Having the privileges of Roman citizens.
Note, \er. 12.
22. And tke rmdlilude, &;c. It is evi-
dent th^it t'.iis was done in a popular tu-
rt?a)r. and vithnut oven the lorm of law.
')f this, Paul afierwarJa justly coraolain-
into prison, cnarging the jailer to
keep them safely :
24 Who having- received such a
charge, thrust them into the innei
prison, and m'ade their feet fast in
the stocks.
ed, as it was a violation of the privilege*
of a Roman citizen, and contrary to the
laws. See Note, ver. 37. It was one in-
stance in which men affect great zeal for
the honour of the law, and yet are among
the first to disregard it. i. And the ma-
gistrates, ver. 20. They who should have
been their protectors until they had had a
fair trial according to law. IT Rent off
their clothes. This was always done
when one was to be scourged or whip-
ped. The criminal was usually stripped
entirely naked. Livy saj-s (ii. 5), " The
lictors, being sent to inflict punishment,
beat them with rods, being naked." Ci-
cero against Verressays, " He commanded
the man to be seized, and to be stripped
naked in the midst of the forum, and to
be bound, and rods to be brought." ^Aiid
commanded to beat them. 'VxoSiCav. To
beat them with rods. This was done by
lictors, whose office it was, and was "a
common mode of punishment among the
Romans. Probably Paul alludes to thih
when he says (2 Cor. xi. 25), "Thrice was
I beaten with rods."
23. And when they had laid many stripes
on them. The Jews were by law prohi
bited from inflicting more than forty
stripes, and usually inflicted but thirty-
nine. 2 Cor. xi. 24. But there was no
such law among the Romans. They
were unrestricted in regard to the number
of lashes ; and probably inflicted many
more. Perhaps Paul refers to this when
he says 02 Cor. xi. 23), " In stripes above
measure," i. e. beyond the usual measure
among the Jews, or bej^ond moderation.
IT They cast them into prison. The ma-
gistrates (ver. 36, 37), as a punishment,
and probably with a view hereafter of
taking vengeance on them, more accord
ing to the forms of law.
24. Thrust them into the inner prison.
Into the most retired and secure part oi
the prison. The cells in the interior ot
the prison would be regarded as more
safe, being doubtless more protected, and
the difficulty of escape would be greater
IT And made their feet fast in the stocks
Greek, And made their leet secure t«f'
wood. The word stocks, with us, denotes
a machine made of two piece* of tiraijer
'23ti
I'HE A(J'r«.
[A. D 53
'25 And at midnight Paul and
bilas prayed" and sang^ praises
anto God : and the prisoners heard
them
21) And suddenly there was a
belsveen which the feet of the criminals
are placed, and in which they are thus
made secure. The account here does not
imply necessarily that they were secured
precisely in this way, but that they were
fastened or secured by the feet, probably
by cords, to a piece or beam of wood, so
that they could not escape. It is sup-
posed that the legs of the prisoners were
bound to large pieces of wood, which not
only encumbered them, but which often
were so placed as to extend their feet to
a considerable distance. In this condition
it might be necessary for them to lie on
their backs; and if this, as is probable,
was on the cold ground, after their severe
scourging, their sufferings must have been
very great. Yet in the midst of this they
eang praises to God.
25. A7id at midnight. Probably their
painful posture, the sufferings of their re-
cent scourging, prevented their sleeping.
Vet though they had no repose, they had
a quiet conscience, and the supports of
religion. H Prayed. Though they had
suffered much, yet they had reason to ap-
prehend more. They sought, therefore,
the sustaining grace of God. H And .sang
praiaes. Nothing but religion would have
enabled them to do this. They had en-
dured much, but they had cause still for
gratitude. A Christian may find more
true joy in a prison, than the monarch on
his throne. IF And the prisoners heard
them. And doubtless with astonishment.
Prayer and praise were not common in a
priison. The song of rejoicing and the
language of praise is not usual among
men lying bound in a dungeon. From
this narrative we may learn, (1.) That the
Christian has the sources of his happiness
within him. External circumstances can-
not destroy his peace and joy. In a dun-
geon he may find as real happiness as
on a throne. On the cold earth, beaten
and bruised, he may be as truly happy as
on a bed of down. (2.) The enemies of
Christians cannot destroy their j)eace.
They may incarcerate the body, but they
cannot iond the spirit. They may ex-
clude from cfirlliiv c((mf()rTs, but they
cannot shut them out from the presence
and sustainuig gr.ice of God. (3.) We
see the value of a good conecience. No-
thing else can give peace • and amidst
great earthquake, sn"^ that the foun
dations of the prison vere shaken
and immediately ^ all the dooia
were opened, and every one's band?
w'ere loosed.
tllsa.42.'i c.5.19: 12.7,10.
the wakeful hours of the night, whelhei
in a dungeon or on a bed of sickness, it ia
of more value than all the wealth of the
world. (4.) We see the inestimable
worth of the religion of Christ. It fits
for all scenes ; supports in all trials ; up-
holds by day or by night; inspires the
soul with confidence in God ; and puts
into the lips the songs of praise and
thanksgiving. (5.) We have here a sub-
lime and holy scene, which sin and infi-
delity could never furnish. What more
sublime spectacle has the earth witnessed
than that of scourged and incarcerated
men, suffering from unjust and cruel in-
flictions, and anticipating still greater
sorrows; yet, with a calm mind, a pure
conscience, a holy joy, pouring forth their
desires and praises at midniglit, into the
ear of the God who always hears prayer I
The darkness, the stillness, the loneliness,
all give sublimity to the scene, and teach
us how invaluable is the privilege of ac-
cess to the throne of mercy in this suffer-
ing world.
26. And sudde7ily. While they were
praying and singing. IF A great earth
quake. Matt, xxviii. 2. An earthquake,
m such circumstances, was regarded as a
symbol of the jjrcsence of God, and as an
answer to prayer. See Note, ch. iv. 31.
The design of this was, doubtless, to fur-
nish them proof of the presence and pro-
tection of God, and to provide a way for
them to escape. It was one among the
series of wonders by which the gospel
was established, and the early Christiana
protected amidst their dangers. IT And
immediatelij all the doors were ojiened. An
effect that would naturally follow from
the violent concussion of the earthquake.
(Jomp. ch. V. 19. IT Every one's bandk
were loosed. This was evidently a mi-
racle. Some have supposed that their
chains were di.-solved by electric fluids
but the narrative gives no account of any
such fluid, even supposing such ar. effect
to be possible. It was evidently a direct
inferpo'iition of divine power. But fJ)r
what purpose it was done ia not recorder!.
Grotius sujiposcs that it was tliat they
might know that t'-e njiostics might ne
useful to them and to others, anti that by
thom their sjiiritual bonds might be loosed
Probably the desian was to impress all thi
\ D 5.1. J
CHAPTER XVI.
233
27 And the keeper of the prison
awaking out of his sleep, and see-
ing the prison doors open, he drew
out his sword, and would have kill-
ed himself, supposing that the pri-
soners had been fled.
28 But " Paul cried with a loud
a PrjT.24.11,12. ITheas.S.lo.
■^iiiionsts vAth the conviction of the pre-
sence and power of God, and thus to pre-
pare them to receive the message of hfe
from the lips of his servants Paul and Si-
as. They had just before heard them
singing and praying; they were aware,
doubtless, of the cause for which they
were imprisoned ; they saw evident to-
kens that they were the servants of the
Most High, and under his protection ; and
their own minds were impressed and
awed by the terrors of the earthquake,
and by the fact of tneir own liberation.
voice, saying. Do th yse If * no harm ',
for we are all here.
29 Then he called for a light,
and sprang in, and came trem-
bling, " and fell down before Paul
and Silas •
30 And brought them out, and
b ZccLSAI. cJer.5.22.
themselves no harm. They would pr>
mote their own best interests here, and
their eternal welfare hereafter.
29. Then he called for a light. Greek,
Lights, in the plural. Probably severa]
torches were brought by his attendants.
IT Aiid came tremhling. Alarmed at the
earthquake, and amazed that the prison-
ers were still there, and probably not a
little confounded at the calmness of Paul
and Silas, and overwhelmed at the proof
of the presence of God. Comp. Jer. v. 22,
■' Fear ye not me, saith the Lord I wdl ye
[t renders this scene the more remarkable, j not tremble at my presence ?" &c. IT And
that chough the doors were opened, and \fell down, &c. This was an act of pro-
the prisoners loosed, yet no one made any
attempt to escape.
27. Would have killed himself. This
was .ill done in the midst of agitation and
alarm. He supposed that the prisoners
had fled. He pVesumed that their escape
would be charged on him. It was cus-
tomary to hold a jailer responsible for the
safe keeping of prisoners, and to subject
him to the punishment due them, if he
suffered them to escape. See ch. xii. 19.
It should be added, that it was common
and approved am.ong the Greeks and Ro-
mans for a man to commit suicide when
he was encompassed with dangers from
which he could not escape. Thus Cato
was guilty of self-murder in Utica ; and
thus, at this very place — at Philippi — Bru-
tus and Cassius, and many of their friends,
fell on their own swords, and ended their
lives by suicide. The custom was thus
sanctioned by the authority and example
of the great; and we are not to wonder
that the jailer, in a moment of alarm,
should also attempt to destroy his own
Ufe. It is not one of the least benefits of
Christianity, that it has proclaimed the
e -il of self-murder, and that it has
so much to drive it from the world.
"38. Do thyself no harm. This is the
isrAeian command of religion yu his case,
and in all others. It enjoins on men to
do themselves no harm — by self-murder,
whether by the sword, the pistol, the hal-
ter or by intemperance, and lust, and
dissipadon. In all cases, Chnslianitv
ieeks the true welfare of man. In all
naseg, h" it were obeyed, men would do
u2
m
found reverence. See Note, Matt. ii. 11
It is evident that he regarded them as the
favourites of God, and was constrained to
recognise them in their character as reli-
gious teachers.
30. And brought them out. From the
prison. IT Sirs. Greek, xuj.oi, lords — an
address of respect ; a title usually given to
masters, or owners of slaves. IT What
must I do to he saved ? Never was a more
important question asked than this. It is
evident that by this question he did not
refer to any danger to which he might be
exposed from what had happened. For
(1.) The apostles evidenUy understood
him as referring to his eternal salvation,
as is manifest from their answer ; since to
believe on the Lord Jesus would have no
effect in saving him from any danger of
punishment to which he might be expos-
ed from what had occurred. (2.) He could
scarcely consider himself as exposed to
punishm.ent by the Romans. The prison
ers were all safe ; none had escaped, oi
showed any disposition to escape : and be-
sides, for the earthquake and its effects he
could not be held responsible. It is not
improbable that there was much confu-
sion in his mind. There would be a rush
of many thoughts ; a state of agitation
and alarm, and fear ; and in view of all
he would na'.u rally ask those whom h«
now saw to be men sent by God, and un
der his protection, what he should do tr
obtain the favour of that great Being undei
whose protection he saw mat they mani
festly were Perhaps the following
thoughts might have go:)'? to j^rt^'ui-e this
S34
said. Sirs, what
saved 1
THE ACTS
LA. D. 53
must I do to be
state ot agitation and alarm. (\.) They
had been designated by the Pythoness
(ver. 17) as religious teachers sent from
God, and appointed to "show the loay of
salvfitioti," and in her testimony he m'ight
have been disposed to put confidence, or
it might now be brought fresh to his re-
collection. {2.) lie manifestly saw that they
were under the protection of God. A re-
markable interposition— an earthquake —
an event which all the heathen regarded
as ominous of the presence of the divinity
—had showed this. (3.) The guilt of their
imprisonment might rush upon his mind ;
and he might suppose that he, the agent
of the imprisonment of the servants of
God, would be exposed to his displeasure.
(4 ) His own guilt in attempting his own
life might overwhelm him with alarm.
(5.) The whole scene was fitted to show
him the need of the protection and friend-
ship of the God that had thus interposed.
In this state of agitation and alarm, the
apostles directed him to the only source
of peace and safety — the blood of the
atonement. The feelings of an awaken-
ed sii.ner are often strikingly similar to
chose of this jailer. He is agitated, alarm-
ed, and fearful; he sees that he is a sin-
ner, and trembles; the sins of his life rush
over his memory, and fill him with deep
anxiety, and he inquires what he must do
to be saved. Often too, as here, the pro-
vidence of God is the means of awaken-
.ng the sinner, and of leading to this in-
quiry. Some alarming dispensation con-
vinces him that God is near, and that the
soul IS m danger. The loss of health, or
property, or of a friend, may thus alarm
the soiil; or the presence of the pesti-
lence, or any fearful judgment, may ar-
rest the attention, and lead to the inquiry,
" What must I do to be saved ?" Reader,
have you ever made this inquiry? Have
you ever, like the heathen jailer at Phi-
lippi, seen yourself to be a lost sinner, and
been willing to ask the way to life ?
In this narrative we see the contrast
which exists in periods of distress and
alarm between Christians and sinners.
The puilty jailer was all agitation, fear,
distress, and terror; the apostles, all peace,
calmness, joy. The one was filled with
thjughts of self murder; the others, intent
on savinj; life and doing pwtd. This dif-
ference is 1[> be traced to religion. It was
i'r>nfi('ence in God that gave f)eace to
Ihem ; it was the want of that, which led
to agitation and alarm n him It is so
31 And they said, Believo * od
the Lord Jesus Christ, and then
b Hab.2.4. Jno.3.16,36; 6 47. c.13.3?.
Still. In the trying scenes of this life, the
same difference is still seen. In bereave
menls, in sickness, in times of pestilenci>,
in death, it is still so. The Christian isi
calm ; the sinner is agitated and alarmed.
The Christian can pass through sucfe
scenes with peace and joy ; to the sinner,
they are scenes of terror and of dread.
And thus it will be beyond the grave. In
the morning of the resurrection, the Chria»
tian will rise with joy and triumph ; the
sinner, with fear and horror. And thus
at the judgment-seat. Calm and serene,
the samt shall witness the solemnities ot
that day, and triumphantly hail the Judge
as his jriend : fearful and trembling, the
sinner shall regard these solemnities, and
with a soul filled with horror, shall listen
to the sentence that consigns him to eter-
nal wo! With what solicitude, then, should
we seek, without delay, an interest in that
religion which alone can give peace to
the soul !
31. Believe on the Lord Jesus Christ
This was a simple, a plain, and an effec-
tual direction. They did not direct hira
to use the means of grace, to pray, or to
continue to seek for salvation. They did
not advise him to delay, or to wait for the
mercy of God. They told him to believe
at once ; to commit his agitated, and
guilty, and troubled spirit to the Saviour,
with the a.ssurance that he should find
peace. Thoy presumed that he would
understand what it was to believe ; and
they commanded him to do the thinp. And
this was the unif()rm direction which the
early preachers gave to those inquiring
• the way to life. See Note, Matt. xvi. IG.
Comp. Note, Acts viii. 22. IT And thy
house. And thy family. That is, the same
salvation is equally adapted to, and offered
to your family. It does not mean that hia
family woulcl be saved simply by his be-
lieving ; but that the offers had reference
to them as well as to himself; that they
might be saved as well as ho. His atten-
tion was thus called at once, as every
Bq's should be, to his family. He wfia
lindcd that they i;^<'ded salvation ; and
was presented with the assurance that
they miglit unite with him in the peace
aiul jov o^ redooniing mercy. Comp.
Note, ch. ii. 39. It mni/ he im|)lied here
that the faith of a father may je ex
poctcd to hi' the moans of the salvation
of his fiuiily It often is so in fart : but
the direct meaning of this is, ihnt salva
tion was ofli-red to his family as well os
A. D 5'i.\
(JHAFTKK XVI.
235
bhalt be saved, and ihj * house.
32 And they spake unto him the
word of the Lord, and '' to all that
were in his house.
33 And he took them the same
aour 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 "
ac.2.39. iRom.l. 14,16. Luke 5.29.
himself; implying that if they beUeved,
they should also be saved.
32. To all thai were m his house. Old
and young. They instructed them in the
doctrines of religion, and doubtless in the
nature of the ordinances of the gospel, and
then baptized the entire family.
•33. And he took tliem. To a convenient
place for washing. It is evident from
this, that though the aposdes had the gift
of miracles, that they did not exercise it
in regard to their own sufferings, or to
heal their own wounds. They restored
others to health ; not themselves. 11 And
washed their stripes. The wounds which
had been inflicted by the severe scourg-
ing which they had received the night
before. We have here a remarkable in-
stance of the effect of religion in produc-
ing humanity and tenderness. This same
man, a few hours before, had thrust them
into the inner prison, and made them fast
in the stocks. He evidently had then
^^no concern about their stripes or their
^ijfcvvounds. But no sooner was he convert-
->• ad.and his heart changed, than one of his
first acts was an act of humanity. He
saw them suffering; he pitied the'm, and
hastened to minister to them and to heal
their wounds. Till the time of Christian-
icy, there never had been a hospital or an
almshouse. Nearly all the hospitals for
the sick since, have been reared by Chris-
tians. They who are most ready to mi-
nister to the sick and dying are Chris-
tians. They who are willing to encoun-
ter the pestilential damps of dungeons to
aid the prisoner, are, like Kov.-ard, Chris-
tians. Who ever saw an infidel attending
a dying bed, if he could help it? and
where has infidelity ever reared a hospi-
tal or an almshouse, or made provision
for the widow and the fatherless ? Often
one of the most striking changes that oc-
curs in conversion is seen in the disposi-
tion to be kind and humane to the suffer-
ing. Comp. James .. 27. IT And was bap-
tized. This was done straightway ; that
us immediately. As ' . is altogether im
before them, and rejoiced,'' believ-
ing in God with all his house.
35 And when it was day, the
magistrates sent the Serjeants, say-
ing, Let those men go.
36 And the keeper of the prisoL
told this saying to Paul, The ma^
gistrates have sent to let you go :
now therefore depart, and go in
peace.
d Rom. 5. 11.
probable that either in his house or in the
prison there would be water sufficient for
immersing them, there is every reason to
suppose that this was performed in some
other mode. All the circumstances lead
us to suppose that it was not by immer-
sion. It was at the dead of night; in a
prison; amidst much agitation; and evi-
dently performed in haste.
34. He set meat before them. Food. Gr.
He placed a table. The word 7neat for-
merly meant food of all kinds. IT And
rejoiced. This was the effect of believ-
ing. Religion produces joy. See Note,
ch. viii. 8. He was free from danger and
alarm ; he had evidence that his sins were
forgiven, and that he was the friend of
God. The agitating and alarming scenes
of the night had passed away ; the pri-
soners were safe ; and religion, with its
peace, and pardon, and rejoicings, had
visited his family. What a change to be
produced in one night ! What a difference
between the family, when Paul was thrust
into prison, and when he was brought out
and received as an honoured guest- at the
very table of the renovated jailer I Such
a change would Christianity produce in
every family, and such joy would it dif-
fuse through every household. II With
all his house. With all his family. Whe-
ther they believed before they were bap-
tized, or after, is not de<!lared. But the
whole narrative would lead us to suj>
pose, that as soon as the jailer believed,
he and all his family were baptized. It
is subsequently added that they believed
also. The joy arose from the fact, that
they all believed the gospel ; Ihe baptism
appears to have been performed on ac-
count of the faith of the head of the fa
mily
35. And when it was dai , &c. It is evi
dent from the narrative that it was not
contemplated at first to release them so
soon. ver. 22 — 24. But it is not know*
what produced this change of purpose in
the magistrates. It is probable, however
that they had been brought to reflection
236
37 But Paul said unto them,
They have beaten us openly un-
f^ondemned, * being Romans, and
THE ACTS. |A. D. ^
have cast us into piison; and i JW
do they thrust us out privily 1 Nay,
verily ; but let them co.xie them,
somewhat as the jailer had, by the earth-
quake; and that their consciences had
been troubled by the fact that in order
to please the multitude, they had caused
strangers to be beaten and imprisoned
without trial, and contrary to the Roman
laws. An earthquake is always fitted to
alarm the guilty ; and among the Romans
it was regarded as an omen of the anger
of the gods, and was therefore fitted to pro-
duce agitation and remorse. Their agi-
tation and alarm were shown by the fact
that they sent the officers as soon as it was
day. The judgments of God are eminent-
ly adapted to alarm sinners. Two an-
cient RISS. read this, " The magistrates,
U>ho were alarmed by the earthquake, sent,"
&c. (JJuddridge.) Whether this reading
be genuine or not, it doubtless expresses
the true cause of their sending to release
the> apostles. ^\ The sergeants. g^iScvx^^;-
Literally, those having rods ; the lictors.
These were public officers, who went be-
fore magistrates with the emblems of au-
thority. In Rome, they bore before the
senators the fasces ; that is, a bundle of
rods with an axe in its centre, as a sym-
bol of office. They performed somewhat
the same office as a beadle in England,
or as a constable in our courts.
37. They have beaten us openly uncon-
dermied. There are three aggravating
circumstances mentioned, of wliich Paul
complains. (1.) That they had been
beaten, contrary to the Roman laws. (2.1
That it had been public; the disgrace had
been in the presence of the people, and
the reparation ought to be as public ; and,
•3.) That it had been done without a trial,
and while they were uncondemned ; and
therefore the magistrates ought them-
selves to come and release them, and :hus
publicly acknowledge their error. Paul
knew the privileges of a Roman citizen ;
and at proper times, when the interests
of justice and religion required it, he did
not hesitate to assert them. In all this,
he understood and accorded with the
Roman laws. The Valerian law declared,
that if a citizen appealed from the magis-
trate to the ppojile, it should not be lawful
fiir the magistnile to beat him with rods,
or lo belicad him. Plutarch, Life of P.
ValoriuK Publicola. Livy, ii. 8. By the
Porcian law, it was expressly forbidden
tlia*. a citizen should bo beaten. Livy, iv.
9 Cicero (Pro. Rabir ch. 4) says, that
the body of every Roman citizen was in^
violable. "The Porcian law," he adds,
" has removed the rod from the body of
every Roman citizen." And in his cele
brated oration against Verres, he eays,
" A Roman citizen was beaten with rodi
in the forum, O judges; where, in the
mean time, no groan, no other voice of
this unhappy man was heard, except the
cry, ' I am a Roman citizen !' Take away
this hope," he says, " take aw ay this de
fence from the Roman citizens, let there
be no protection in the cry / am a Roman
citizen, and the pra?tor can with impunity
inflict any punishment on him who de
Clares himself a citizen of Rome," &c.
IT Being Romans. Being Romans, or hav-
ing the privilege of Roman citizens. They
were born Jews, but they claimed thai
they were Roman citizens, and had a
right to the privileges of citizenship. On
the ground of this claim, and the reason
why Paul claimed to* be a Roman citizen,
see Notes, ch. xxii. 28. II Privily. Pri-
vately. The release should be as public
as the unjust act of imprisonment. As
they have publicly attempted to disgrace
us, so they should as publicly acquit us.
This was a matter of mere justice ; and as
it was of great iniportance to their charac-
ter and success, they insisted on it. H Aay,
verily ; but let them c(me, &c. It was pro-
per that they should be required to do£L
this, (1.) Because they had been illegally
imprisoned, and the injustice of the ma-
gistrates should be acknowledged. (2.)
Because the Roman laws had been vio-
lated, and the majesty of the Roman peo-
ple thus insulted, and honour should be
done to the laws. (3.) Injusiic^iad been
done to Paul and Silas, and they had a
right to demand just treatment and protec-
tion. (4.) Such a public act on the part
of the magistrates would sirenpihen the
young converts, and show them that the
apostles were not guilty of a violation of
the 'aws. (5.) It would tend to the honoui
anu to the furtherance of religion. It would
be a public acknow Irdgnient of their \r no
cence ; and would go far towards Irfid
ing to ihcm the sanction oi tlie laws as reli
gious teiichers. We may loam from ihit
a so, (1.) That though Christiaritv requires
meekr.oss in the reception of irijurips, yet
that there are occasions where" ChriKtiBM
may insist on their rights acconling to tho
laws. Comp. John xviii. 23. (2.) That
\. 1) bS
(mAPTER XVI.
231
selves, " and fetch us out.
.38 And the snrjeants told these
words unto the magistrates ; and
ihey feared, when they heard that
they were Romans.
39 And they came and besought*
thern, and brought the?7i out, and
« DaD.6,18,19. Matt.19.16.
6Sx.ll.9.Rev.3.9.
this is to be done, particularly where the
honour of rehgion is concerned, and
where by it the gospel will be promoted.
A Christian may bear much as a man in
a private capacity, and may submit, with-
out any effort to seek reparation ; but
where the honour of the gospel is con-
cerned ; where submission, wuhout any
effort to obtain justice, might be followed
by disgrace to the caase of religion, a
higher obligation may require him to seek
a vindication of his character, and to claim
the protection of the laws. His name, and
character, and influence belong to the
church. The laws are designed as a pro-
tection to an injured name, or of violated
property and rights, and of an endangered
life. And when that protection can be
had only by an appeal to the laws, such
an appeal, as m the case of Paul and Silas,
is neither vindictive nor improper. My
private interests I may sacrifice, if I
choose ,• my public name, and character,
and principles belong to the church and
the world ; and the laws, if necessary,
may be called in for their protection.
38. They feared token they heard, &c.
They were apprehensive of punishment
for having imprisoned them in violation
of the lawfj of the empire. To punish
unjustly a Roman citizen was deemed an
jff'ence to the majesty of the Roman peo-
ple, and was severely punished by the
laws. Dionysius Hali. (Ant. Rom.ii.) says,
that " The punishment appointed for those
who abrogated or transgressed the Vale-
rian law was death, and the confiscation
of his property." The emperor Claudius
deprived the inhabitants of Rhodes of
freedom for having crucified some Roman
citizens. Dio. Cass. lib. 60. (See Kuvidcl
and Grotius.)
39. And Ihey came and besought them.
A most humiliating act for Roman magis-
trates, but in thi3 case it was unavoidable.
The apostles had them completely in their
power, and could easily effect their dis-
grace and ruin. Protkably they besougld
desired" them to depart out of the
city.
40 And they went out of the
prison, and entered into the house
of Lydia : ^ and when they had seen
the brethren, they comforted them
and departed.
c Mitt.8.54. d Ter.i4.
them by declaring them innocent; by af-
firming that they were ignorant that they
were Roman citizens, &c. IT Ajid desired
them to depart, &c. Probably, (1.) To save
their own character, and be secure from
their taking any further steps to convict
the magistrates of violating the lafts; and,
(2.) To evade any further popular tumult
on their account. This advice they saw
fit to comply with, after they had seen
and comforted the brethren, ver. 40.
They had accompbshed their main pur
pose in going to Philippi ; they had
preached the gospel ; had laid the foun-
dation of a flourishing church (comp. the
Epistle to the Philippians) ; and they were
now prepared to prosecute the purpose
of their agency into surrounding regions.
Thus, the opposition of the people and the
magistrates at Philippi was the occasion
of the founding of the church there ; and
thus their unkind and inhospitable re-
quest that they should leave them, was
the means of the extension of the gospel
into adjacent regions.
40. They comforted thern. They exhort-
ed them, and encouiaged them to per-
severe, notwithstanding ihe opposition and
persecution which they might meet with. .
•ff And departed. That is, Paul and Silas
departed. It would appear probable that
Luke and Timothy remained in Philippi,
or, at least, did not attend Paul and Silas
For Luke, who, in ch. xvi. 10, uses the
first person, and speaks of himself as with
Paul and Silas, speaks of them now in the
third person, implying that he was not
with them until Paul had arrived at
Troas, where Luke joined him from Phi-
lippi. ch. XX. 5, 6. In ch. xvii. 14, also,
Timothy is mentioned as being at Berea
in company with Silas, from which it ap-
pears that he did not accompany Paul
and Silas to Thessalonica. Comp. ch.
xvii. 1. 4. Paul and Silas, when they de-
parted trom Philippi, went to Thessalo
nica. ch. xvii. L
Me
THK /VCTS.
[A b. 53
CHAPTER XVII.
lyi OW when they had passed
^^ through Amphipolis and Apol-
lonia, they came to Thessalonica,
where was a synagogue of the
Jews :
2 And Paul, as his manner was,**
a Luke 4.16, c.9.20: 13.5,14.
CHAPTER XVII.
1. Amphipolis. This was the capital
of the eastern province of Macedonia.
it was originally a colony of the Athe-
nians; but under the Romans it was
made the capital of that part of Mace-
donia. * It was near to Thrace, and was
situated not far from the mouth of the
river Strymon, which flowed around the
cili/,and thus occasioned its name, around
the city. In the middle ages it was called
Chrysopolis. The village which now
stands upon the site of the ancient city,
is called Empoli or Yamboli, a corruption
of Amphipolis. {Rob. Cal.) IT And Apol-
Ionia. Tliis city was situated between
Amphipolis and Thessalonica, and was
formerly much celebrated for its trade.
IT They came to Thessalonica. This was
ft seaport of the second part of Macedonia.
It is situated at the head of the bay Ther-
niaicus. It was made the capital of the
second division of Macedonia by yEmilius
Paulus, when he divided the country into
four districts. It was formerly called
Therma, but afterwards received the
name of Thessalonica, either from Cas-
sander, in honour of his wife Thessalo-
iiica, the daughter of Philip, or in honour
of a victory which Philip obtained over
the armies of Thessaly. It was inhabited
by Greeks, Romans, and Jews. It is now
called Saloniki, and is a w retched place,
though it has a population of near sixty
thousand. In this place a church was
collected, to which Paul afterwards ad-
dressed the two epistles to the Thessalo-
nians. IT Where was a synagogue. Gr.
Where was thk synagogue (;, a-wxywyr,)
of the Jews. It has been remarked by
Grotius and Kuinoel, that the article used
here is emphatic, and denotes that there
was probably no synagogue at Amphipo-
lis and Apollonia. "This was the reason
why I hey jtassed through those places
witho'it making any delay.
2. His manner v>as. His custom was
to attend on the worship of the synagogue,
and to preach the gospel to his country-
man first, cli. ix. 20 ; xiii. 5. 14. IT Reason-
*a with them. Discoursed to them, or at-
templed to prove that ^esuswasthe Mes-
ffcnt in unto them, and three sab
bath-days reasoned with Ihcm ou*
of the Scriptures,
3 Opening and alleging, thai
Christ must * needs have suffered,
and risen again from the dead ; an**
that this ' Jesus, whom I preach
b Luke 24.26,.:6. c.18.28. Gal.9.1. lTheM.1.5,6,
« or, whotn, said he, I preach.
siah. The word used here (^u^jj-eto,
means often no more tharl to make a pub-
lic address or discourse. Note, ch. xxiv
25. IT Out of the Scriptures. By manj
critics this is connected with the follow-
ing verse, 'Opening and alleging fi-om
the Scriptures, that Christ must needs
have sutiered,' &c. The sense is not va^
ried materially by the change.
3. Opening. C^ixvaiyj^v. See Luke
xxiv. 82. The word means, to explain, oi
to unfold. It is usually applied to that
which is shut, as to the eyes, &c. Then
it means to explain that which is con-
cealed or obscure. It means here, thai
he explained the Scriptures in their true
sense. ^^ And alleging, nx^xzibimvoi
Laying down the proposition; that is,
maintaining that it must be so. IT That
Christ must needs have suffered. That
there was a fitness and necessity in his
dying, as Jesus of Nazareth had done.
The sense of this will be better seen by
retaining the word Messiah. ' That there
was a fitness or necessity that the Messiah
expected by the Jews and predicted in
their Scriptures, should suffer.' Thia
point the Jews were unwilling to admit;
but it was essential to his argument in
proving that Jesus was the Messiah, to
show that it was foretold that he should
die for the sins of men. On the necessity
of this, see Note, Luke xxiv. 2(), 27
^ Have suffered. That he should die-
11 And that this Jesus. And that this Jes"
of Nazareth, who has thus suffered and
risen, whom, said he, I preach to you, j-
the Messiah.
The arguments by which Paul probabiy
proved that Jesus was the Messiah, were,
(1.) That he corresponded with the prophe-
cies respecting him, in the following par
ticulars. (u) lie was born at Bethlehem
Micah V. 2. {h) lie was of the tribe of
Judah. Gen. xlix. ]0. (r) He was de
scended from Jesse, and of the royal line
of David. Isa. xi. 1. 10. (rf) lie came sf
the time predicted. Dan. ix. 24 — 27. (e
His appearance, character, work &c. coi
resjKtnded with the predictions. Isa. liii
(2.) His mirnclcB proved I hat lie was th«
Messiah, for he pro/essea to be. and God
\. D. 54.
CHAPTER XV n.
25t)
unto you, is Christ
4 i^nd some " of them believed,
and '' consorted with Paul and Si-
las ; and of the devout Greeks a
great multitude, and of the chief
women not a fev^^
5 But the Jews which believed not,
moved with envy, took unto them
certain lewd fellows of the baser
Mk sort, and orathered a company, and set
all tlie city on an uproar, and assault-
ed the house of Jason, '^ and sought
oc.28.24. i2Cor.8.5. cRoni.16.21.
would not work a miracle to confirm the
claims of an impostor. (3.) For the same
reason, his resurrection from the dead
proved that he was the Messiah.
4. And consorted. Literally, had their
lot with Paul and Silas; that is, they
united themselves to them, and became
their disciples. The word is commonly
applied to those who are partakers of an
inheritance. ^And of the devout Greeks.
Religious Greeks ; or, of those who wor-
shipped God. Those are denoted who
had renounced the worship of idols, and
who attended on the worship of the sy-
nagogue, but who were not fully admit-
ted to the privileges of Jewish proselytes.
They were called, by the Jevvp, proselytes
of the gate. IT And of the chief women.
Note. ch. xiii. 50.
5. Moved with envy. That they made
so many converts and met with such
success. IT Certain lewd fellows of the
baser sort. This is an unhappy transla-
tion. The word lewd is not in the original.
The Greek is, 'And having taken certain
wicked men of those who were about the
forum,' or market-place. The forum, or
market-place, was the place where the
idle assembled, and where those were
gathered together that wished to be em-
ployed. Matt. XX. 3. Many of these would
be of abandoned character, — the idle, the
dissipated, and the worthless ,• and, there-
fore, just the materials for a mob. It does
not appear that they felt any particular
interest in the subject; but they were,
like other mobs, easily excited, und urged
n tr any acts of violence. The pretence
)n which the mob was excited was, that
they had every where produced disturb-
ance, and that they violated the laws of
the Roman emperor, ver. 6, 7. It may be
observed, however, that a mob usually
regards very little the cause in which
thev are enp:aged They may be ^oused
to bring them out to the people.
6 And when they found them
not, they drew Jason and certain
brethren unto the rulers of the city,
crying-. These '' that have turned
the world upside down, are come
hither also ;
7 Whom Jason hath received :
and these all do contrary ' to the
decrees of Cesar, saying- that there
is another king-, one Jesus.
8 And they troubled-^ the people,
d Luke 23.5. c.l6.2(
/iMatt.2.3. Jao.11.48.
e Luke 23.2. Jdo.19.1i;.
either for or against religion, and become
as full of zesl for the insvUed honour of
religion as against it. The profane, the
worthless, and the abandoned thus often
become violently enraged for the honour
of religion, and full of indignation ani
tumult against those who are accused of
violating public peace and order. H The
house of Jason. Where Paul and Silas
were. ver. 7. Jason appears to have been
a relative of Paul, and for this reason it
was probably that he lodged with him.
Rom. xvi. 21.
6. These that have turned the world up
side down. That have excited commo-
tion and disturbance in other places.
The charge has been often brougiit
against the gospel, that it has been the
occasion of confusion and disorder.
7. Wltom Jason hath received. Has re-
ceived into his house, and entertained
kindly. IT These all do contrary to the de-
crees of Cesar. The charge against them
was that of sedition and rebellion against
the Roman emperor. Grotius on this
verse remarks, that the Roman people,
and after them the emperors, would not
permit the name of king to be mentioned
in any of the vanquished provinces, ex-
cept by their permission. IT Saying that
there is another king. This was probably
a charge of mere malignity. They pro-
bably understood, that when the apostles
spoke of Jesus as a king, they did not do
it as of a temporal prince. But it was
easy to pervert their words, and to give
plausibility to the accusation. The same
thing had occurred in regard to the Lord
Jesus himself Luke xxiii. 2.
8. And they troubled the people. They
excited the people to commotion and
alarm. The rulers feared the tumub
that was exciteu^jand the people feared
the Romans, when they heard the charge
that there were rebels ajrainst the go rem
240
and the rulers of the city, when they
heard these things.
9 And when tliey had taken se-
3urity of Jason, and of the other,
they let them go.
10 And the brethren immediately
;ent away ** Paul and Silas by night
into Berea: who coming thither^
TilE ACTS. [A. D. 64
went int^^ the synagogue of the
Jews.
1 1 These were more * noble that
those in Thessalonica, in that thej
received the word with all readi-
ness *= of mind, and searched th«
Scriptures '^ daily, whether thost
things were so.
iPs. 11 9.99, 100. c Jam.1.21. lPet.2.2. cls».
84.16. Luke 16.29; 24.44. Jno.5.39.
ment in their city. It does not appear
that there was a disposition in the rulers
or the people to persecute the apostles;
but they were excited and alarmed by
tlie representations of the Jews, and by
the mob that they had collected.
9. And when they had taken security of
fason. This is an expression taken from
courts, and means that Jason and the other
gave satisfaction to the magistrates for the
good conduct of Paul and Silas, or became
responsible for it. Whether it was by de-
positing a sum of money, and by thus giv-
ng bail, is not quite clear. The sense is,
that they did it in accordance with the
Roman usages, and gave sufficient secu-
rity for the good conduct of Paul and Si-
las. Heuman supposes that the pledge
given was, that they should leave the city.
Michaelis thinks that they gave a pledge
that they would no more harbour them ;
but that if they returned again to them,
they would deliver them to the magis-
trates. IT And of the other. The other
Drethren (ver. 6) who had been drawn to
the rulers of the city.
10. And the brethren immediately sent
away Paid and Silas. Comp. ch. ix. 25.
They did this for their safety. Yet this
was not done until the gospel had taken
deep root in Thessalonica. Having preach-
ed there, and laid the foundation of a
church ; having thus accomplished the
purpose for which they went there, they
were prepared to leave the city. To the
church in this city Paul afterwards ad-
dressed two epistles. IT Unto Berea.
This was a city of Macedonia, near
Mount Cithancs. There is a medal of
Berea extant, remarkable for being in-
scribed, "of the second Macedonia."
11. These were more noble. Evyivia-Tt.
««>. This literally means more noble by
birth ; descended from more illustrious
ancestors. But here the word is used to
denote a quality of mind and heart; they
were more generous, liberal, and noble
m their feelings ; more disposed to inquire
candidly into the truth of the doctrines
*dv»inred i)v Paul and Silas It is always
proof of a noble, liberal, and ingenuorj
disposition, to be willing to examine into
the truth of any doctrine presented. Th«
writer refers here particularly to the
Jews. IT Li that. Because. H They re-
ceived the word, &c. They listened atten-
tively and respectfully to the gospel
They did not reject and spurn it, as un
worthyjof examination. This is the first
particular In which they were more
noble than those in Thessalonica. IT And
searched the Scriptures. That is, the Old
Testament. Note, John v. 39. The apos
ties alwg,ys affirmed that the doctrines
which they maintained respecting the
Messiah were in accordance with the
Jewish Scriptures. The Bereans made
diligent and earnest inquiry in respect to
this, and were willing to ascertain tho
truth. IT Daily. Not only on the Sab-
bath, and in the synagogue ; but they
made it a daily employment. It is evi-
dent from this, that they had the Scrip-
tures ; and this is one proof that Jewish
families would, if possible, obtain the ora-
cles of God. IT Whether these things toere
so. Whether the doctrines stated by Pau!
and Silas were in accordance with the
Scriptures. The Old Testament they re-
ceived as the standard of truth, and what-
ever could be shown to be in accordance
with that they received. On this verse
we may remark, (1.) That it is proof of
true nobleness and liberality of mind to
be willing to examine the proofs of the
truth of religion. What the friends of
Christianity have had most cause to la
ment and regret is, that so many are un-
willing to examine its claims ; that they
spurn it as unworthy of serious thought,
and condemn it without hearing. (2.) The
Scriptures should be examined daily. If
we wish to arrive at the truth, they should
be the olyect of constant study. That
man has very little reason to expect that
he will grow in knowledge and grace
who does not peruse, with candour and
with prayer, a pxirtion of the Bible every
day. (3.) The constant searching of the
Scriptures is the best way to keep the
^ J> 54.
CHAPTER XVII.
•241
12 Therefore many of them be-
lieved ; also of honourable women
which, were Greeks, and of men,
not a few.
13 But when the Jews of Thes-
salonica had knowledge that the
word of God was preached of Paul
*
mind from error. He who does not do it
dal.y may expect to " be carried about
vvith every wind of doctrine," and to have
DO settled opinions. (4.) The preaching
of ministers should be examined by the
Scriptures. Their doctrines are of no
value unless they accord with the Bible.
Ever>' preacher should expect his doc-
trines to be examined in this way, and to
be rejected if they are not in accordance
with the word of God. The church, in
proportion to its increase in purity and
knowledge, will feel this more and more ;
and it is an indication of advance in piety
when men are increasingly disposed to
examine every thing by the Bible. How
immensely important then is it, that the
young should be trained up to diligent
nabits of searching the word of God.
And how momentous is the duty of pa-
rents, and of Sabbath-school teachers, to
inculcate just views of the interpretation
of the Bible, and to form the habits of
the rising generation so that they shall
be disposed and enabled to examine every
doctrine by the sacred oracles. Tlie pu-
rity of the church depends on the exten-
sion of the spirit of the noble-minded Be-
reans; and that spirit is to be extended
mainly by the instrumentality of Sabbath-
schools.
12. Therefore. As the result of their
examination. They found that the doc-
trines of Paul and Silas accorded with
the Old Testament. This result will
commonly follow when people search
the Scriptures. Much is gained when
men can be induced to examine the Bi-
ble. We may commonly take it for
granted that such an examination will re-
sult in their conviction of the truth.
The most pfominent and invariable cause
of infidelity is found in the fact that men
will not investigate the Scriptures. Many
infidels have confessed that they had
never carefu-ly read the New Testament.
Thomas Paine confessed that he wrote
the first part of the " Age of Reason"
without having a Bible at hand ; and
without its being possible to procure one
where lie then was (in Paris). " I had,"
«ays he, " neither Bible nor Testament to
X
at Berea, they came, thither also,
and stirred up " the people. •
14 And then immediately the
brethren sent away ^ Paul, to go as
it were to the sea: but Silas and
Timotlieus abode there still.
15 And they that conducted Paul
a Luke 12.51. i Matt.10.23
refer to, though I was writing against
both; nor could I procure any." Age of
Reason, p. 65. Ed. 1831. Also p. 33.
None have ever read the Scriptures with
candour, and with the true spirit of prayer,
who have not been convinced of the
truth of Christianity, and been brought
to submit their souls to its influence and
its consolations. The great thing which
Christians desire their fellow men to do
is, candidly to search the Bible; and when
this is done, they confidently expect that
they will be truly converted to Gori.
IT Of honourable women. Note, ch. xiii. 5C
13. Stirred up the people. The word
used here {(rxKiCsiv) denotes properly to
agitate, or excite, as the waves of the sea
are agitated by the wind. It is with grea(
beauty used to denote the agitation and
excitement of a popular tumult, from its
resemblance to the troubled waves of the
ocean. The figure is often employed by
the classic writers, and also occurs in the
Scriptures. See Ps. Ixv. 7. Isa. xvii. 12,
13. Jer. xivi. 7, 8.
14. The brethren. Those who were
Christians. IT Sent away Paul. In order
to secure his safety. A similar thing had
been done in Thessalonica. ver. 10. The
tumult was great; and there was no
doubt, such was the hostility of the Jews,
that the life of Paul would be endan-
gered, and they therefore resolved to se«
cure his safety. ^ As it were. Rather,
'even to the sea,' for that is its significa-
tion. It does not imply that there was
any feint or sleight in the case, as if they
intended to deceive their pursuers. They
took him to the sea-coast, not far from
Berea, and from that place he probably
went by sea to Athens.
15. Unto Athens. This was the first
visit of Paul to this celebrated city ; and
perhaps the first visit of a Christian
minister. His success in this city, for
some cause, was not great. But his
preaching was attended with the con*
version of som.e individuals. See ver. 34.
Athens was the most celebrated city
of Greece, and was distinguished for the
military talents, learning, eloquence, and
politeness of its inhabitants. It waa
U2
THE ACTS.
[A. D. 54
brought him unto Athens : and re-
ceiving a commandment unto Silas
and Timotheus * for to come to him
with all speed, they departed.
ac.18.5.
•ounded by Cecrops and an Egyptian
ci)lony, about 155G years before the
Christian era. It was called Athens in
honour of Minerva, who was cniefly
v.orshipped there, and to whom the city
v\ as dedicated. The city, at first, was buiit
on a rock in the midst of a spacious plain ;
but in process of time the whole plain
was covered with buildings, which were
called the lower city. No city of Greece,
or of the ancient world, was so much dis-
tinguished for pliilosophy, learning, and
the arts. The most celebrated warriors,
poets, statesmen, and philosophers were
either born or flourished there. The
most celebrated models of architecture
and statuary were there ; and for ages it
held its pre-emiEence in civilization, arts,
and arms. The city still exists, though it
has been often subject to the calamities
of wr.r, to a change of masters, and to
the mouldering nand of time. It was
twice burnt by the Persians ; destroyed
by Philip II. of Macedon ; again by Sylla ;
was plundered by Tiberius ; desolated by
the Goths in the reign of Claudius ; and
the whole territory ravaged and ruined
by Alaric. From the reign of Justinian
to the thirteenth century, the city remain-
ed in obscurity, though it continued to be
a town at the head of a small slate. It
was seized by Omar, general of Mahomet
the Great, in 1455; was sacked by the
Venetians in 14G4 ; and was taken by the
Turks again in 1G88. In 1812, the popu-
lation was 12,000 ; but it has since been
desolated by the sanguinary contests be-
tween the Turks and the Greeks, and
left almost a mass of ruins. It is now
free; and efforts are making by Chris-
tians to restore it to its former elevation
in learning and importance, and to impart
to it the blessings of the Christian reli-
gion. Two American missionaries are
labouring in the place where Paul preach-
ed almost two thousand years ago ; and
Kchools under tiieir immediate 8U})erin-
tendence and care, are established by
American Christian missionaries, in the
place that was once regarded as " the eye
of Greece," and the light of (he civihzed
world. In tho revohitions of ages it has
been ordered tliat men should i)ear tho
torch of learning to Atliena from a land
unknown to its uncTent philosophers, and
•tinvev th« bleKsiiifc:K of citilizalion t^)
16 Now while Paul waited foi
them at Athens, ^ his spirit was
stirred in him, when he saw the
city 1 wholl) given to idolatry.
b Fa. 1 19.136. 2PiV, 2.8. t or, full of idols.
them by that gospel which in the time
of Paul they rejected and despised.
IT And receiving a commandment. They
who accompanied Paul received hii
commands to Silas and Timothy. IT With
all speed. As soon as possible. Perhaps
Paul expected much labour and succesa
in Athens, and was therefore desirous
ol' securing tiieir aid with him m his work.
10. Now while Paid waited. How long
he was there is not intimated ; but doubt-
less some time would elapse before they
could arrive. In the mean time, Paul
had ample opportunity to observe the
state of the city. IT His spirit was stirred
within him. His mind was gready ex-
cited. The word used here {-TT-^.q^lyviTo)
denotes any excitement, agitation, or
paroxysm of mind. 1 Cor. xiii. 5. It here
means that the mind of Paul was greatly
concerned, or agitated, doubUess with pity
and distress, at their folly and danger.
IF The city wholly given to idolatry. Gr.
y(.uThS'u>\ov. It is well translated in the
margin, "or full of idols." The word is
not elsewhere used in tne New Testa
ment. That this was the condition of the
city is abundantly testified by profane
writers. Thus Pausanias (in AUic. i. 24,
says, "the Athenians greatly surpassed
others in their zeal for religion." Lucian
(T. i. Prometh. p. 180) says of the city
of Athens, "On every side there are
altars, victims, temples, and festivals."
Livy (45. 27) says, that Athens " was full
of the images of gods and men, adorned
with every variety of material, and with
all the skill of art." And Petronius (Sat.
xvii.) says humorously of the city, that
" it was easier to find a god than a linan
there." See Kuinoel. In this verse we
may see how a splendid, idolatrous city
will strike a pious mind. Athens then
had more that was splendid in architec
ture, more that was briilifint in science,
and more that was beautifiJl in the arts,
than any other city of the world ; perhapf
more than all the rest of the world united
Yet there is no account that t)ie mind
of Paul was filled with admiration;
there is no record that he spent his time
in examining the works of art; there i-
no evidence that he forgot his high pi"-
|V).=;e in an idle and useless contcmplalii'i
of temples and statuary. His was r
Christian mind ; aad he conlomplatod aP
A D.54.]
CHAPTER XVr.
213
17 Theretore diapiited he in the
y-ynagogue with the Jews, and with
the devout " persons, and in the
market daily with them that met
with him.
►nis with a Christian heart. That heart
was deeply affected in view of the amaz-
ing guih of a people that were ignorant
of the true God, and that had filled their
city with idols reared to the honour
of imaginary divinities ; and who, in the
midst of all this splendour and luxury,
were going down to the gates of death.
So should every pious man feel who
treads the streets of a splendid and guilty
city The Christian v.'ill not despise the
productions of ant; but he will feel, deeply
leel, for the unhappy condition of those
who, amidst wealth and splendour and
adorning, are withholding their affections
from the living God, bestowing them on
the works of their own hands, or on ob-
jects degraded and polluting ; and who
are going xmredeemed to eternal wo.
Happy would it be if every Christian
traveller who visits cities of wealth and
splendour, would, like Paul, be affected in
view of their crimes and dangers, and
happy if, like him, men could cease their
unbounded admiration of magnificence
and splendour in temples and palaces
and statuary, to regard the condition
of mind, not perishable like marble ; and
of the soul, more magnificent even in its
ruins than all the works oi' Phidias or
Praxiteles.
17. Therefore disputed he. Or reasoned.
Fie engaged in an argument with them.
^ With the devout persons. Those wor-
shipping God after the manner of the
Jews. They were Jewish proselytes,
who had renounced idolatry, but who
had not been fully admitted to the privi-
leges of the Jews. See Note, ch. x. 2.
IT And in the market. In the forum. It
was not only the place where provisions
were sold, but was also a place of great
public concourse. In this place the phi-
losophers were not unfrequently found
engaged in public discussion.
18. Then certain philosophers. Athens
was distinguished, among all the cities
of Greece and the world, for the cultiva-
tion of a subtle and refined philosophy.
This was their boast, and the object
of their constant search and study- 1 Cor.
i. 22. If Of the Epicureans. This sect
of philosophers was so named from Epi-
eurus, who lived about 300 years before
♦ht» Cluristlan erti- They denied that the
18 I'hen certain philosophers '
of the Epicuieans, . and of the
Stoics, encountered him. And some
said, What will this ' babbler say 1
Other some, He seemeth to be a
6C0I.2.8. 1 or, fcose/eZtottf.
world was created ty God, and that the
gods exercised any care or providen
over human affairs, and also the imm(
tality of the soul. Against these positioj
of the sect, Paul directed his main argu
ment, in proving that the world was ere
ated and governed by God. One of the
distinguishing doctrines of Epicurus was,
that pleasure was the summum honum, or
chief good, and that virtue was to be
practised only as it contributed to plea-
sure. By pleasure, however, Epicurua
did not mean s-ensi;al and grovelling ap-
petites, and degraded vices, but rational
pleasure, properly regulated and govern-
ed. See Good's Book of Nature. But
whatever hia views were, it is certain
that his follov/ers had embraced the doc-
trine that voluptuousness and the plea-
sures of sense were to be practised with-
out restraint. Both in principle and prac-
tice, therefore, they devoted themselves
to a life of gayety and sensuality, and
sought happiness only in indolence, effe-
minacy, and voluptuousness. Confident
in the belief that the world was not un-
der the administration of a God of justice,
they gave themselves up to the indul-
gence of every passion ; the infidels of
their time, and the exact example of the
gay and fashionable multitudes of all
times, that live without God, and thai
seek pleasure as their chief good. IF And
of the Stoics. These were a sect of phi-
losophers, so named from the Greek o-to»,
Stoa, a porch, or portico, because Zeno,
the founder of the sect, held his school
and taught in a porch, in the city of
Athens. Zeno was bom in the island
of Cyprus, but the greater part cf his
life was spent at Athens in teaching phi-
losophy. After having taught publicly 48
years, he died at the age of 96, two hun-
dred and sixty-four years before Christ
The doctrines of the sect, were, that the
universe was created by God ; thai ^11
things were fixed by fate ; that even G-jd
was under the dominion of fatal neces-
sity ; that the fates were to be submitted
to ; that the passions and affections were
to be suppressed and restrained; that
happiness consisted in the insensibility
of the soul to pa.n ; and that a man shoulG
-^ain an absolute mastery over all the
pa.-5sions and affectioiis of hi^ nature
»
^44
setter forth of strange gods : be-
cause he preached unto them Jesus,
and tlie resurrection.
THE ACTS. [A. D. 54.
19 And ^hey took him, and
brought him unto ' Areopagus,
saying, May we know v/hat this
1 or, Afarj' hill. It was the highest court in Athena.
pos
riiey were stern in thsir views of virtue,
and, like the Plmrisees, prided themselves
on their own righteousness. They sup-
posed that matter was eternal, and that
~od was either the animating principle
il of the world, or that all things
re a part of God. They fluctuated
much in their views of a future state;
some of them holding that the soul would
exist only until the destruction of the
universe, and others that it would finally
be absorbed into the divine essence, and
become a part of God. It will be readily
seen, therefore, with what pertinency
and address Paul discoursed to ihem.
The leading doctrines of both sects were
met by him. IT Encountered him. Con-
tended with him; opposed themselves to
him. IF And some said. This was said
in scorn and contempt. He had excited
attention ; but they scorned the doctrines
that should be delivered by an unknown
foreigner from Judea. IT SVhat will this
babbler say ? Margin, base fellow. Greek,
r7rie/^o?.oy-oc. The word occurs nowhere
else in the New Testament. It properly
means one who collects seeds, an4 was ap-
plied by the Greeks to the poor persons
who collected the scattered grain in the
fields after harvest, or to gleaners ; and
also to the poor, who obtained a preca-
rious subsistence around the markets and
in the streets. It was also applied to
birds that picked up the scattered seeds of
grain in the field, or in the markets. The
word came hence to have a two-fold sig-
nification. (1.) It denoted the poor, needy,
and vile ; the refuse and off-scouring of
society; and, (2.) From the birds which
W'ere thus employed, and which were
troublesome by their continual unmusical
sounds, it came to denote tliose who were
talkative, garrulous, and opinionated ;
those who collected the opinions of others,
or scraps of knowledge, and retailed them
fluently, without order or method. It
was a word, thereft)ro, expressive of their
coTilempt for an unkno\Tn foreigner who
should pretend to instruct the learned men
and fihiiosophers of Greece. Doddridge
renders if, " retailer of scraps." Syriac,
"collector of words." IT Other some.
Others. If He seemelh to be a setter forth.
He announces or declares the existence
of strange gods. The reason why they
stipposed this, was, that he made the rapi-
l>al fioinl.s of his preac'tjing to bo Jesus
'.nl iho renurreclion, wlii(>h thev mistook
for the names of divinities. IT 0/ strange
gods. Of foreign gods, or demons. They
worshipped many gods themselves, and
as they believed that every country had
its own peculiar divinities, they supposed
that Paul had come to announce the ex-
istence of some such foreign, and to them
unknown divinities. The word translated
gods (^xi/xov:u,v)denotes properly the genii,
or spirits who were superior to men, but
inferior to the gods. It is, however, oflen
employed to denote the gods themselves ;
and is evidently so used here. The gods
among the Greeks were such as were
supposed te have that rank by nature.
The demons were such as had been ex-
alted to divinity from being heroes and
distinguished men. IT He preached unto
ihem Jesus. He proclaimed him as the
Messiah. Tne mistake which they made,
by supposing that he was a foreign divi-
nity, was one which was perfectly na'^-<j-
ral for minds degraded like theirs by
idolatry They had no idea of a pure
God ; they knew nothing of the doctrine
of the Messiah ; and they naturally sup-
po.«ed, therefore, that he of whom Paul
spoke so much must be a god of some
other nation, of a rank similar to their
own divinities. IT A7id the resurrection.
The resurrection of Jesus, and through
him the resnrrection of the dead. It is
evident, I thmk, that by the resurrection
(W;uivio-Tx<rii) they understood him to
refer to the name of some goddess. Such
was the interpretation of Chrysostom.
The Greeks had erected altars to Shame,
and Famine, and Desire (Pans. i. 17), and
it is probable that ihey supposed ' the
resurrection,' or the Anastasis. to be the
name also of some unknown goddess who
presided over the resurrection. Thus
they regarded him as a setter forth of fieo
foreign or strange gods — Jesus, and the
Anastasis, or resurrection.
19. And brought him unto Areopagus.
Margin, or Mars' hill. This was tho
place or court in which the Areopngitee,
the celebrated supreme judges of Athens,
a.s.seml)led. It was on a hill almost in
the middle of the city; l)tit nothing now
remains by which we ran dptermiuo the
form or construction of the tribunal The
hill is almost entirely n mass of stone,
and 19 not easily accessil)lo. its sides being
steep and abrupt. On many nccountt.
tlui; was the most celebrated tribunal in
the world. Itt» derisions won' dislip
A. D. 54.J
CHAPTER XVll.
2U
new * doctrine, whereo*' *Kri speak-
est, is?
•20 For thou bringest «Ktain *
strange things to our e?^n : we
would know therefore what -Aiese
things mean.
A Jno.I3.W. lJno.2.7,8. i Hos.S.K*-
guished for justice and correctness , nor
was tiiere any court in Greece in w hich
so much confidence was placed. Th:s
court took cognizance of murders, impie-
ties, and immoralities ; they punished
vices of all kinds, including idleness ;
ttiey rewarded the virtuous ; they were pe- '
culiarly attentive to blasphemies against
the gods, and to the performance of the
sacred mysteries of religion. It was,
therefore, with the greatest propriety that
Paul was questioned before this tribunal,
as being regarded as a setter forth of
strange gods, and as being supposed to
wish to introduce a new mode of wor-
ship. See Potter's Antiquities of Greece,
b. i. ch. 19 ; and Travels of Anacharsis,
vol. i. 136. 185 ; ii. 292—295. IT May
we know. We would know. This seems
to have been a respectful inquiry ; and
it does not appear that Paul was brought
there for the sake of triuL There are no
accusations ; no witnesses ; none of the
forms of trial. They seem to have re-
sorted thither because it was the place
where the subject of religion was usually
discussed, and because it was a place
of confluence for the citizens and judges
and wise men of Athens, and of foreign-
ers. The design seems to have been, not
to try him, but fairly to canvass the
claims of his doctrines. See ver. 21. It
was just an instance of the inquisitive
spirit of the people of Athens, willing to
near before they condemned, and to ex-
amine before they approved.
20. Certain strange things. Literally,
something pertaining to a foreign coun-
try, or people. Here it means something
unusual, remac^ble, to which we are
not accustome<JF It was something dif-
ferent from what they had been accus-
tomed to hear from their philosophers
and religious teachers. tT What these
things mean. We would understand
more clearly what is affirmed respecting
Jesus and the resurrection.
21. For all the Athenians This was
their general character. ^ And stran-
gers ivMri were there. Athens v.^as greatly
3is;ingnishcd for the celebrity of its
schools of philosophy. It was at that
time at the head of the literary world.
s2
21 (For all the Athenians, and
strangers which were there, spent
their time in nothing else, but eithei
to tell or to hear some new thing.)
22 Then Paul stood in the mids
of Mars' ' Hill, and said, Ye meD
I or, tfie court of the Areopagites.
Its arts and its learning were celebrated
in all landa. It is known, therefore, thai
it was the favourite resort of men of other
nations, who came there to become ac-
quainted with its institutions, and to listen
to its sages. IT Spent their time in nothing
else. The learned and subtle Athenians
gave themselves much to speculation,
and employed themselves in examining
tho various new systems of philosophy
th^i were proposed. Strangers and fo-
reigners who were there, having much
leisure, would also give themselves to
the same inquiries. II But either to tell
or to hear some new tiling. Greek, some-
thing m^er. k-^^votsp-.v. The latest news ;
or the latest subject of inquiry proposed.
This is well known to have been the
character of the. people of Athens at all
times. " Many of the ancient writers bear
witness to the garrulity, and curiosity,
and intemperate desire of novelty, among
the Athenians, by which they inquired
respecting all things, even those in which
they had no i:iterest, whether of a public
or private nature." {Kuinoel.) Thus Thu-
cyd. (3. 38) says of them, " you excel in
suffering yourselves to be deceived with
novelty of speech-" On which the old
Scholiast makes this remark, almost in the
words of Luke : " He (Thucydides) here
blames the Atheniar?s, who care for no-
thiflg else but to tell or to hear something
new." Thus ^lian (5. 13) says of tb^
Athenians, that they ere versatile in no-
velties. Thus Demosthenes represents
the Athenians " as inquiring in the place
of public resort if there wsre any news ?"
T£i;6ts^ov. Meursius has shown, also,
that there were more than uhree hundred
public places in Athens of public resort,
where the principal youth and reputable
citizens were accustomed to rji<?et for the
purpose of conversation and inquiry.
22. Then Paul. This commences Pauf-s
explanation of the doctrines which he had
stated. It is evident that Luke has re
corded but a mere summary or outline
of the discourse ; but it is such as to ena-
ble us to see clearly his course of thotif^ht,
and the manner in which he met the > wo
principal sects of their philosophers, t ^h
themiditcf Mars' hill. Greek, AreoT»a|
246
all
of Athens, I perceive that in
things ye are too superstitious. "
'23 For as 1 passed by, and be^
THE ACTS. [A. D. 54
held your devotions, ' I found an al
tar with this inscription, TO THE
UNKNOWN GOD. Whom there-
1 or, gods that ye loorskip. G»1.4.8.
This should hive been retained in the
translation. ^ Ye men of Athens. This
language was perfectly respectful, not-
withstanding his heart had been deeply
affected by their idolatry. Every thing
about this discourse is calm, grave, cool,
and argumentative. Paul understood the
character of his auditors, and did not
commence his discourse by denouncing
them, or suppose that they would be con-
evinced by mere dogmatical assertion.
No happier instance can be found, of cool,
collected argumentation, than is furnished
in this discourse. IT / perceive. He per-
ceived this by his observations of their
forms of worship, in passing through their
city. ver. 23. IT In all things. In respect
to all events. IT Ye are too superstitious.
^ii(riSxiy.0M£(rTi(i:-jg. This is a most Un-
happy translation. We use the word su-
perstitious always in a bad sense, to de-
note being over-scrupulous and rigid in
religious observances, particularly in
smaller matters ; or to a zealous devotion
to rites and observances which are not
commanded. But the word here is de-
signed to convey no such idea. It pro-
perly means reverence for the gods or de-
mons. It is used in the classic writers
in a good, sense, to denote piety towards
the gods, or suitable fear and reverence
for them ; and also in a bad sense, to de-
note improper fear or excessive dread of
their anger; and in this sense it accords
with our word superstitious. But it is al-
together improbable that Paul should
have used it in a bad sense. For, (1.) ^t
was not his custom needlessly to blame
or offend his auditors. (2.) It is not pro-
bable that he would commence his dis-
course in a manner that would only ex-
cite their prejudice and opposition. (3.)
In the thing which he specifies (ver. 23)
as proof on the subject, he does not intro-
duce it as a matter of blame, but rather
aH a proof of their devotedness to the
cause of religion, and of their regard for
(}<)(]. (1.) The whole speech is calm, dig-
nified, and argumentative — such as be-
Ctime surh a place, such a speaker, and
guch an audience. The meaning of the
expression is, therefore, 'I perceive that
yon are grcatlv devoted to reverence for
religion ; tliat it is a characteristic of the
people to hoiiMiir the gods, to rear altars
to them, and to rocoL'tuse the divine
agency in times yf trial.' The proof oi'
this was the altar reared to the unknown
God ; its bearing on his purpose was, thai
such a state of public sentiment must be
favourable to an inqjiiry into the truth
of what he was about to state.
23. For as I passed by. Greek, 'For
I, coming through, and seeing,' &:c. 1 And
beheld. Diligently contemplated ; atten
tively considered {y-vu^iM^iiv). The wor
ship of an idolatrous people will be an
object of intense and painful interest to a
Christian. If Your devotions. Ta c-s&^-xa-.uaru..
Our word devotions refers to the act of
worship — to prayers, praises, &:c. The
Greek word here used means properly
any sacred thnig ; any object w hich ia
worshipped, or v.hich is connected with
the place or rites of worship. Thus it is
applied either to the gods themselves, or
to the temples, altars, shrines, sacrifices,
statues, &c., connected with the worship
of the gods. This is its meaning here
It does not denote that Paul saw them
engaged in the act of worship, but that
he was struck with the numerous tem-
ples, altars, statues, &c., which were
reared to the gods, and which indicated
the state of the people. Syriac, "The
temple of your gods." Vulgate, " your
images." Margin, " gous that ye wor-
ship." IT / found an aUar. An altar
usually denotes a place for sacrifice
Here, however, it does not appear that
any sacrifice was offered ; but it was
probably a monument of stone, reared to
commemorate a certain event, and dedi-
cated to the unknown God. IT To the
unknown God. 'Ayvu-a-Tw fc)sa. Where
this altar was reared, or on what occa-
sion, has been a subject of much debate
with expositors. That there was such an
altar in Athens, though it may not have
been specifically mentioned by the Greek
writers, is rendered proh|ble by the fol-
lowing circumstances, ^w) It was cus-
tomary to rear such altars. Minutius
Felix says of the Romans, " they build
altars to unknown divinities." (2.) The
term unknown God was used in relation
to tlie worship of the Athenians. Luciari,
in his Philopatris, uses this form of an
oath : " I swear by the unknown God at
Athens," the very expression used by the
apostle. And again he says (ch. xxix.
IHO), •' We have found out the unknou.n
God at Athens, and worsliippcd him with
our liands stretched up to hs-avcn," &o.
A. I). 51 I
CHAPTER XVII.
247
fore ye ignorant/y worship, him de-
eJare I unto you.
24 God ** that made the world,
and all things therein, seeing that
(3.) There were ahars at Athens inscribea
to the unknown gods. Philostratus «ays
(in Vita. Apollo, vi. 3), "And this at
Athens, where there are even altars to
the Unknown gods." Thus Pausanius
(in Attic, ch. 1) says, that " at Athens
Siere are altars of gods which are called
the UNKNOWN ones." Jerome, in hia
commentary (Epistle to Titus i. 12), says
that th^whole inscription was, " to the
gods of Asia, Europe, and Africa ; to the
unknown and strange gods." (4.) There
was a remarkable altar reared in Athens
in a time of pestilence, in honour of the
unknown god which had granted them
deliverance. Diogenes Laertius says that
Epimenides restrained the pestilence in
the following manner : " Taking white
and black sheep, he led them to the Areo-
pagus, and there permitted them to go
where they Vv'ould, commanding those
who followed them to sacrifice (Ti Treoa-n-
KovTi d-soj) to the god to whom these things
pertained [or who had the power of
averting the plague,, whoever he might
be, without adding the name], and thus
to allay the pestilence. From which it
has arisen, that at this day, through the
villages of the Athenians, altars are found
without any name." Dioge. Laer. b. i.
$ 10. This took place about 600 years
before Christ, and it is not improbable
that one or more of those altars remained
until the time of Paul. It should be
added that the natural inscription on
those altars would be, " to the unknown
god." None of the gods to whom they
usually sacrificed could deliver them
from the pestilence. They therefore
reared them to some unknown Being
who had the power to free them from the
plague. IT Whom therefore. The true
God, who had really delivered them
from the plague. IF Ye ignoranliy wor-
ship. Or worship without knowing his
name. You have expressed your homage
for him by rearing to him an altar. IT Hiin
eclare I unto you. I make known to you
nis name, attributes, &c. There is re-
markable address and tact in Paul's seiz-
tig on this circumstance ; and yet it was
perfectly fair and honest. God only
;^ould deliver in the time of the pesti-
enco This altar had, therefore, been
teaily reared to him, though his name
wag unknown. The san'e Being who
he ij ' Lord of heaven and earth,
d welleth •= not in temples made with
hands ;
25 Neither is worshipped with
had interposed at that time, and whose
interposition was recorded by the build-
ing of this altar, was He wtc had made
the heavens ; who ruled over ail ; and
whom Paul was now about to make
known to them. There is another fea-
ture of skill in the allusion to this altar.
In other circumstances it might seem to
be presumptuous for an unknown Jew to-
attempt to instruct the sages of Athens.
But here they had confessed and pro-
claimed their ignorance. • By rearing this
altar they acknowledged their need of
instruction. The way was, therefore,
fairly open for Paul to address even these
philosophers, and to discourse to them on
a point on which they acknowledged
their ignorance.
24. God that made the world. The
main object of this discourse of Paul is,
to convince them of the folly of idolatry
(ver. 29), and thus to lead them to repent-
ance. For this purpose he commences
with a statement of the true doctrine re-
specting God as the Creator of all things.
We may observe here, (1.) That he speaks
here of God as the Creator of the world —
thus opposing indirectly their opinions
that there were many gods, (2.) He
speaks of him as the Creator of the
world, and thus opposes the opinion that
matter was eternal ; that all things were
controlled by fate ; and that he could be
confined to temples. The Epicureans
held that matter was eternal, and that the
world was formed by a fortuitous con
course of atoms. To this opinion Paul
opposed the doctrine that all things were
made by one God. Comp. ch. xiv. 15
IT Seeing that, &c. Gr. " He heing Lord
of heaven and earth." IT Lord of heaven
and earth. Proprietor and Ruler of
heaven and earth. It is highly absurd,
therefore, to suppose that he who is
present in heaven and in earth at the
same time, and who rules over all, should
be confined to a temple of an earthly
structure, or dependent on man for any
thing. IT Dwelkth not, &c. See Note, ch.
vii. 48.
25. Neither is worshipped with men^i
hands. The word here rendered wor-
shipped (d-sexTrivsTXi) denotes to server
to wait upon , and then, to render reli-
gious service or homage. There is refer-
ence here, undoubtedly, to a not-'on pre
24b
THE ACTS.
[A. L. a
.Tien's hands, as though he " needed
any ihing- ; seeing he * giveth to
all, life, and breath, and " all
thincfs ;
c Rom. 11. 36. i
valent among the heathen, that the gods
were fed or nourished by the offerings
made to them. The idea is prevalent
among the Hindoos, that the sacrifices
which are made, and which arc offered
in the temples, are consumed by the gods
themselves. Perhaps, also, Paul had re-
ference to the fact that so many persons
were employed in their temples in serv-
mg them v>ith their hands ; that is, in pre-
paring sacrifices and feasts in their
honour. Paul affirms that the great
Creator of all things cannot be thus de-
pendent on his creatures for happiness ;
and consequently that that mode of w-or-
(ship must be highly absurd. The same
idea occurs in Ps. 1. 10, 11, 12 :
For every beast of the fore.st is mine ;
And the cattle upon a thousand hills.
I knowal! the fowls of the mountain ;
.\nd tlie wild beasts of the field are mine.
If I were hungry, I would not toll thee ;
For t iie world is mine, and th e fuhiess thereof
T Seeing hegiveth. Gr. He having given
to all, Ac. ir Jjfe. He is the source of
life ; and therefore he cannot be depend-
ent on that life which he has himself im-
parted. ^ And breath. The power of
t)reathing, by which life is sustained. He
not only originally gave life, but he gives
it at each moment ; he gives the power
of drawing each breath by which life is
supported. It is possible that the phrase
" life and breath" may be the figure ?ien-
dyadcs, by which one thing is expressed
by two words. And it is highly probable
that Paul here had reference to Gen. ii. 7 :
" And the Lord God breathed into his
nostrils the breath of life." The same
idea occurs in Job xii. 10 :
In whose hand is the life (jnargin) of every
livjnjjthinij:;
And the breath of all mankind.
TT And all thir.gx. All things necessary
(o sustain life. We may see here how
dependent man is on God. There can
ho no more absolute dependence than
that for every breath. How easy it would
be fi)r Ciod to suspend our breathing!
How incessant the care, how unreasing
the Providence by which, whether we
sleep or wake — whether we remember
)r forget him, he heaves our cheet; fills
Dur lungs; restores the vitality of our
hi jod ; find infuses vigr)ur into our frame •
(Jorap. Note, Rom. xi. 3G
2G And liath made of one '' blood
all nations of men, for to dwell on
all the face of the earth ; and hath
determined the times ' before ap-
dMa!.2.10. e Ps-aMi.
26. And hath made of one blood . All
the families of men are descended from
one origin, or stock. However different
their complexion, features language, &c.,
yet they are derived from a common pa-
rent. The word blood is often used to
denote race, stock, kindred. This passage
completely proves that all the human
family are descended from the same an-
cestor ; and that, consequently, all the
variety of complexion, &c., is to be
traced to .some other cause than that
there were originally different races
created. See Gen. i. Comp. Mai. ii. 10.
The design of the apostle in this affirma-
tion was, probably, to convince the
Greeks that he regarded them all as
brethren; and that, although he was a
Jew, yet he was not enslaved to any
narrow notions or prejudices in reference
to other men. It follows also from this,
that no one nation, and no individual,
can claim any pre-eminence over others
in virtue of "birth or blood. All are in
this respect equal, and the whole human
family, however they may differ in com-
plexion, customs, and laws, are to be re-
garded and treated as brethren. It fol-
lows, also, that no one part of the race
has a right to enslave or oppress any
other part, on account of difference of
complexion. JVor has man a right because
lie finds his follow <juilty of a skin
Not coloiiriHi like his own ; and having power
T' enforcethe wrong, for sue ha worthy cause
to
Doom and devote him as his lawful prey.
IF For to dwell, &c. To cultivate and til
the earth. This was the original corn
mand (Gen. i. 28) ; and God, by his provi-
dence, has so ordered it that the descend
ants of one family have found their way
to all lands, and nave become adapted to
the climate where he has placed them-
^ And halh determined. Gr. c^.Va,-. Hav
ing fixed, or marked out a l)oundary.
Note, lioin i. 1. The word is usually
applied to a. field, which is designated by
a boundary. It means here that God hatb
marked out, or ilesignated in his puriiose
their future abodes. IT The times before
appointed. This evidently refers lo the
dispersion and migration of nation.s. Ana
it means ihiit CJod had, in his plan, fixer,
the limes when each couutr- should b"
A. D. 64.]
pointed, and the bounds
liabitation :
'27 That they should seek the
f40Td, if haply they might feel after
CHAPTER XVII.
* of their
249
■ettled ; the time of the location, the
rise, the prosperity, and the fall of each
nation. It implies, (1.) That these times
had been before appointed ; and, (2.)
That it was done in wisdom. It was
his plan; and the different continents
and islands had not, therefore, been set-
tled by, chance, but by a wise rule, and
in accordance with his arrangement and
design. IT And the bounds of their habita-
tion. Their limits, and boundaries as a
people. He has designated the black man
to Africa ; the white man to northern re-
gions ,• the American savage he fixed in
the wilds of the western continent, &c.
By customs, laws, inclinations, and habits,
he fixed the boundaries of their habita-
tions, and disposed them to dwell there.
We may learn, (1.) That the revolutions
and changes of nations are under the di-
rection of infinite wisdom; (2.) That men
should not be restless, and dissatisfied
with the place where God has located
them ; (3.) That God has given sufficient
limits to all, so that it is not needful to in-
vade others ; and, (4.) That wars of con-
quest are evil. God has given to men
their places of abode, and we have no
right to disturb those abodes, or to attempt
to displace them in a violent manner
This strain of remark by the apostle was
also opposed to all trie notions of the Epi-
curean philosophers, and yetkSO obviously
true and just, that they could not gainsay
or resist it.
27. That they should seek the Lord. Gr.
To seek the Lord. The design of thus
placing them on the earth—of giving them
their habitation among his works — was,
that they should contemplate his wisdom
in his works, and thus come to a know-
ledge of his existence and character. All
nations, though living in different regions
and climates, have thus the opportunity
of becoming acquainted with God. Rom.
1. 19, 20. The fact, that the nations did
not thus learn the character of the true
God, shows their great stupidity and
wickedness^ The design of Paul in this
was, doubtless, to reprove the idolatry of
Uie Athenians. The argument is this:
' God has given to each nation its proper
opportunity to learn his character. Idol-
atry, therefore, is folly and wickedness;
since it is po.ssible to find out the existence
of the onefiod from his works.' IT If haply.
him, and find him, thouf^h * he be
not far from every one of us :
28 For in ' him we live, and
move, and have our being; as ''cer-
d a^ays If perhaps — implyuig that it was
possible to find God, though it might be
attended with some difficulty. God has
placed us here that we may make the
trial ; and has made it possible thus to
find him. IF They might feel after him.
The word used here (^vi^atfsiTs.xv) means
properly to touch, to handle (Luke xxiv.
39. Heb. xii. 18), and then to asceriain
the qualities of an object by the sense of
touch. And as the sense of touch is re-
garded as a certain way of ascertaining
the existence and qualities of an object,
the word means to search diligently, that
we may know distinctly and certainly.
The word has this sense here. It means
to search diligently and accurately for
God, to learn his existence and perfec-
tions. The Syriac renders it, " that they
may seek for God, and find him from his
creatures." T And find him. Find the
proofs of his existence. Become ac-
quainted with his perfections and laws.
IT Though he be not far, &c. This seems
to be slated by the apostle to show that
it was possible to find liim ; and that eve n
those who were without a revelation,
need not despair of becoming acquainted
with his existence and perfections. He
is near to us, (1.) Because the proofs of
his existence and power are round about
us every where. Ps. xix. 1 — 6. (2.) Be-
cause he fills all things in heaven and
earth by his essential presence. Ps. cxxxix.
7—10. Jer. xxiii. 23. 24. Amos ix. 2—4.
1 Kings viii. 27. We should learn then,
(1.) To be afraid to sin. God is present
with us, and sees all. (2.) He can pro-
tect the righteous. He is ever with them.
(3.) He can detect and punish the wick-
ed. He sees all their plans and thoughts,
and records all their doings. (4.< We
should seek him continually. It ij» the
design for which he has made us ; and he
has given us abundant opportunities to
learn his existence and perfections.
28. For in him we live. The expression
" in him" evidently means by him ; by
his originally forming us, and continually
sustaining us. No words can better ex-
press our constant dependence on him
lie is the original fountain of life ; and
he upholds u? each moment. A similar
sentiment is found in Plautus (5. 4. 14)
" O Jupiter, who dost cherish and noi>
rish the ra^^e of njan ; bv whom we Hva
S50
THE ACTS.
[A. D. 54,
tain also cf your own poets have
Baid, For wo are also his offspring'.
29 Forasmuch tlien as we are
the offspring of God, we ought not
and with whom is the hope of the life of
all men." (Kuinoel.) It does not appear
nowever that Paul intended this as a
quotation ; yet he doubtless intended to
Btate a sentmient with which they were
familiar, and with which they would
agree. H A7id move. Kti/oi/^s j». Dod-
dridge translates this, " And are moved."
It may however be in the middle voice,
and be correctly rendered as in our ver-
sion. It means that we derive strength
to move from him ; an expression denot-
ing constant and absolute dependence.
There is no idea of dependence more
striking than that we owe to him the
ability to perform the slightest motion.
^ And have our bein^. Kxi io-f^ev. And
are. This denotes that our continued ex-
istence is owing to him. That we live at
all is his gift; that we have power to
move is his gift ; and our contmued and
prolonged existence is his gift also. Thus
raul traces our dependence on Him from
the lowest pulsation of life to the highest
powers of action and of continued ex-
istence. It would be impossible to ex-
press in more emphatic language our
ontire dependence on God. H As certain
zlso. As some. The sentiment which
he quotes was found substantially m se-
veral Greek }X)ets. IT Of your own poets.
He does not refer particularly here to
poets of Athens, but to Greek poets — po-
ets who had written in their language.
IT For we are also his offspring. l*nis pre-
cise expression is found in Aratus (Phae-
nom. V. 5), and in Cleanthus in a hymn
to Jupiter. Substantially the same senti-
ment is found in several other Greek
poets. Aratus was a Greek poet of Cili-
cia, the native place of Paul, and flou-
rished about 277 years before ChrisU As
Paul was a native of the same country, it
is highly probable he was accjuainted with
his writings. Aratus passed much of his
lime at the court of Antigonus Gonatas,
king of Macedonia. His principal work
was the Phenomena, which is here q noted ,
and was so highly esteemed in Greece
that many learned men wrote commen-
taries on it. TFie sentiment here quoted
was directly at variance wilt '''^ views
of the Epicureans; and it is proof of Paul's
address and skill, as well as his acquaint-
ance with his auditors, and with the
reek poets, that ho was able tJ a'lduce
"to think that the Godhead is like
unto gold, or silver, or stone, gra»
ven by art and man's device.
30 And the times of this igno-
5 Isa.40.18,&c.
a sentiment so directly in point, and that
had the concurrent testimony of so many
of the Greeks themselves. It is one in-
stance among thousands where an ac-
quaintance with profane learning may bl
of use to a minister of the gospel.
29. Forasmuch then. Admitting or as-
suming this to be true. The argjament
which follows is drawn from the conces-
sions of their own writers. H Wt ought
not to think. It is absurd to suppose. The
argument of the apostle is this : ' Since
we are formed by God ; since we are hke
him, Uving and intelligent beings ; since
we are more excellent in our nature than
the most precious and ingenious works
of art; it is absurd to suppose that the
original source of our existence can be
like gold, and silver, and stone. Man
himself is far_ more excellent than an
image of wood and stone; how much
more excellent still must be the great
Fountain and Source of all our wisdom
and inteUigence.' See this thought pur-
sued at length in Isa. xl. 18—23. IF The
Godhead. Th'e divinity ij° ©siov), the di-
vine nature, or essence. The word used
here is an adjective employed as a noun,
and does not occur elsewhere in the New
Testament. ^ Is like mito gold, &^c. All
these things were used in making images,
or statues of the gods. It is absyrd to
think that the source of all life and intel-
ligence resembles a lifeless block of wood
or stone. Even degraded heathen, one
would think, might see the force of an
argument tike this. IT Graven. Sculp-
tured ; wrought into an image.
30. And the times of this ignorance.
The long period when men were igno-
rant of the true God, and when they
worshipped stocks and stones. Paul here
refers to the times preceding the gospel.
H God winked at. 'T^rs^ .Jcuv. Overlooked,
connived at; did not come forth to pun-
ish. In ch. xiv. 16, ii is expressed thus,
" Who in times past suffered all nations
to walk in their own ways." The sense
is, he passed over those times without
punishing them, as if he did not see them.
For wise purposes he suffered them to-
walk in ignorance, and to make the fail
experiment to show what men would do;
and how much necessity there was for a
revelation to instruct them m ihe true
knowledge of God. Wo are not to suf
A. D. 53.]
CHAPTER XVll.
251
raiice God winked * at, but now
» commandeth all ra en every where
to repent :
31 Because he hath appointed
a day, in the which he will judg-e
the world in righteousness, by that
man whom he hath ordained ; where-
of he hath given assurance ' unto
aRoi».3.23. 6 Luke 24.47. Tit.2.11,12.
Rom.2.I6. I or, offered faith.
pose that God regarded idolatry as inno-
cent, or the crimes and vices to which
idolatry led as of no importance ; but
their ignorance was a mitigating circum-
stance, and he suffered the nations to live
without coming forth in , direct judgmeiKt
against them. Comp. Notes on ch. iii. IT,
xiv. 16. ^ But noiv commandeth. By the
gospel. Luke xxiv. 47. %lMl men. Not
Jews only, who had been favoured with
peculiar privileges, but all nations. The
barrier was broken down, and the call to
repentance was sent abroad into all the
earth. IF To repent. To exercise sorrow
for their sins, and to forsake them. If
God commands all men to repent, we may
observe, (1.) That it is their duty to do
it. There is no higher obligation than to
obey the command of God. (2.) It can
be done. God would not command an
impossibilit)^ (3.) It is binding on all.
The rich, the learned, the great, the gay,
are as much bound as the beggar and
the slave. There is no distinction made.
It pertains to all people, in all lands. (4.)
It must be done, or the soul lost. It is
not wise, and it is not safe, to neglect a
plain law of God. It will not be well to
die reflecting that we have all our life
neglected and despised his plain com-
mands. (5.) We should send the gospel
to the heathen. God calls on the na-
tions to repent, and to be saved. It is
the duty of Christians to make known to
ihem the command, and to invite them to
Ihe blessings of pardon and heaven.
31. Because he hath appointed a day.
This is given as a reason why God com-
mands men to repent. They must be
judged ; and if they are not penitent and
pardoned, they must be condemned. See
Note, Rom. iL 18. '^ Judge the world. The
whole world — Jews and Gentiles. IT In
righteousness. According to the princi-
ples of strict j istice. See Matt. xxv.
'^ Whom he hath ordained. Or whom he
r.as constituted or appointed as judge.
See Note, ch. x. 42. John v. 25. IT Hath
^iven assurance. Has afforded evidence
^f this. That evidence consists, (1) In
all jnen, in that he l.ath raised hiia
from the dead.
32 And when they heard of the
resurrection of the dead, '^ some
mocked : and others said. We wiL
hear thee again * of this maiter.
33 So Paul departed from amor-g
them.
d c.26.8. e Luke 14.18. e 24.25.
the fact that Jesus declared that he would
judge the nations (John v. 25, 26. Matt,
xxv.) ; and, (2.) God confirmed the truth
of his declarations by raising him from
the dead, or gave his sanction to what
the Lord Jesus had said, for God would
not work a miracle in favour ot an im-
postor.
32. Some mocked. Some of the philo-
sophers derided him. It was believed by
none of the Greeks ; it seemed incredi-
ble ; and they regarded it as so absurd as
not to admit of an argument. It has not
been uncommon for even professed phi-
losophers to mock at the doctrines of reli-
gion, and to meet the arguments of Chris-
tianity with a sneer. The Epicureans!
particularly would be likely to deride
this, as they denied altogether any future
state. It is not improbable that this deri-
sion by the Epicureans produced such a
disturbance as to break off Paul's dis-
course, as that of Stephen had been by
the clamour of the Jews. ch. vii. 54.
IT And others said. Probably some of the
Stoics. The doctrine of a future state
was not denied by them ; and the fact,
affirmed by Paul, that one had been rais-
ed up from the dead, would appear more
plausible to them, and it might be a mat-
ter worth inquiry to ascertain w^hether
the alleged fact did not furnish a new
argument for their views. They, there-
fore, proposed to examine this further at
some future time. That the inquiry waa
prosecuted any further does not appear
probable, for, (1.) No church was or
ganized at Athens. (2.) There is no ac
count of any future interview with Paul.
(3.) He departed almost immediately from
them. ch. xviii. 1. Men who defer in-
quiry on the subject of religion, seldom
find the favourable period arrive. Those
who propose to examine its doctrines at
a future time, often do it to avoid the
inconvenience of becoming Christiana
now; and as a plausible and easy way^^
of rejecting the gospel altogether, with-'iiL
out appearing to be rude, or to give cf
fence
'<i6-J
34 Hotvbeit certain men clave
»into him, and believed : among
f.he which was Dionysius the Areo-
paaite, and a woman named Da-
mans, and others with them.
THE AOT!S. [A. D. 53.
CHAPTER XVni.
A FTER these things, Paul de-
■^-^ parted from Athens, and came
to Corinth:
2 And found a certain Jew named
33. So Paul departed. Seeing there
was little hope of saving them, ft was
not his custom to labour long in a barren
field, or to preach where there was no
prospect of success
34. Clave unto Jam. Adhered to him
fir.'^ly ; embraced the Christian religion.
^ Dionysius. Nothing more is certainly
known of this man than is here stated.
IT The Areopagite. Connected with the
court of Areopagus, but in what way is
not known. It is probable that he was
cnc of the judges. The conversion of
oite man was worth the labour of Paul.
And the secret influence of that conver-
Kion might have had an extensive influ-
ence on others.
In regard to this interesting account of
the visit of Paul to Athens — probably the
only one which he made to that splendid
capital — we may remark, (1.) That he
was indefatigable and constant in his
great work. (2.) Christians, amidst the
splendour and gayeties of such cities,
should have their hearts deeply affected
in view of the moral desolations of the
people. (3.) They should be willing to do
their duty, and to bear witness to the
[lure and simple gospel in the prpjence
of the great and the noble. (4.) They
should not consider it their main business
to admire splendid temples, and statues,
and paintings — the works of art ; but their
main business should be, to do good as
they may have opportunity. (5.) A dis-
course, even in the midst of much wick-
edness, and idolatry, may be calm and
dignified ; not an appeal merely to the
passions, but to the understanding. Paul
reasoTKd with the philosophers of Athens ;
he did not denounce them; he endea-
voured calrnly to convince them, not
harshly to censure them. (G.) The ex-
ample of Paul is a good one for all Chris-
tians. In all places — cities, town.s, or
country; amidst all people — philo.sophers,
and the rich, and the poor; among friends
•jnd countrymen, or among strangers and
fIjrrMgners, the great ol)jf'ct should l>e to
ilo good, U> instruct mankind, and to seek
(o elevate the human character, and j)ro-
te human •ha[)pinf'S8, by dilfusing the
iM n».d [lure jirccepLe of the gos[K;l
ri»t.
CHAPTER XVIII
I A/ier these things. After what oc-
curred at Athens, as recorded in the pre-
vious chapter. ^ Came to Corinth. Co-
rinth was the capital of Achaia, called
anciently Ephyra, and was seated on the
isthmus which divides the Peloponnesua
from Attica. The city itself stood on a
little island ; it had two ports, Lechseum
on the west, and Cenchrea on the east,
^was one of the most populous and
wealthy cities of Greece ; and, at the
same time, one of the most luxurious,
effeminate, pitud, ostentatious, and disso-
lute. Lasciviousness here was not only
practised and allowed, but was conse
crated by the worship of \'enus; and no.
small part of the wealth and splendour
of the city arose from the offerings made
by licentious passion in the very temples
of this goddess. IS'o city of ancient times
was more profligate. It was the Paris ol
antiquity; the seat of splendour,and show
and corruption. Yet even here, notwith-
standing all the disadvantages of splen-
dour, gayety, and dissoluteness, Paul en-
tered on the work of rearing a church ,
and here he was eminently successful.
The two epistles which he afterwards
wrote to this church show the extent of
his success ; and the well-known charac-
ter and propensities of the people will
account for the general drift of the admo-
nitions and arguments in those epistles.
Corinth was destroyed by the Romans 146
years before Christ; and during the con-
flagration, several metals in a fused state
running together, produced the compoei-
tion known as Corinthian brass. It was
afterwards restored by Julitis Cffisar, who
planted in it a Roman colony. It soon
regained its ancient splendour, and soon
relapsed into its former dissipation and
licentiousness, Paul arrived there A. D
52 or 53.
2. And found a certain Jew. Aquilais
elsewhere mentioned as the friend of
Paul. Rom. xvi.3. 2 Tim. iv. 19. 1 Cor
xvi. 19. Though a Jew by birth, yet it
is evident tiial he became a convert to
the Christian faith. H Horn in Pontns.
Note, cii. ii. 9. 11 lyifeli/come from Italy
Tiiough the command of Claudius ex.
tended only to Rome yet it was probabh
A.. D. 54.
CHAPTER XVIII.
•25?
"' Aquila, born in Pontua, lately-
come from Italy, with his wife
Priscilla; "(because that Claudius
had commanded all Jews to depart
from Rome ;) and came unto them.
3 And because he was of the
8amo craft, he abode with them,
a Rom. 16.3.
Jeemed not safe to remain, or it might
43ve been difficult to procure occupation
in any part of Italy. IT Beeause that
Claudius. Claudius was the Roman em-
peror. He commenced his reign A. D.
41, and was poisoned A. D. 54. At what
time in his reign this command was is-
sued is not certainly known. H Had com-
manded, &c. This command is not men-
tioned by Josephus ; but it is recorded by
Suetonius, a Roman historian (Life of
Claudius, eh. 25), who says, that " he ex-
pelled the Jews from Rome, who were
constantly exciting tumults under their
leader, Chrestus." Wlio tl.is Chrestus
>vas, is not known. It might have been a
foreign Jew, who raised tumults on some
occasion of which we have no know-
ledge ; as the Jews in all heathen cities
were greatly prone to excitements and
insurrections. Or it 7nay be that Sueto-
tiius.^itlle acquainted with Jewish atfairs,
mistook this for the name Christ, and
supposed that he was the leader of the
Jews. This explanation has much plau-
sibility ; for, (1.) Suetonius could scarcely
be supposed to be intimately acquainted
with the affairs of the Jews. (2.) There
IS every reason to believe, that before
this, the Christian religion was preached
at Rome (3.) It would produce there,
as every where else, great tumult and
contention among the Jews. (4.) Clau-
dius, the emperor, might suppose that
such tumults endangered the peace of
the city, and resolve to remove the cause
at once by the dispersion of all the Jews.
(5.) A Roman historian might easily mis-
take the true state of the case ; and while
tHae> were contending about Christ, he
might suppose that it was under him, as
a leader, that these tumults were excited.
Ail that IS material, however, here, is
Ihe fact, in which Luke and Suetonius
agree, that the Jews were expelled from
Rome during his reign.
3. The same croft. Of the same trade,
or occupation. *\ And wrought. And
worked at that occupation, ^\hy he did
It, the historian d(^s not affirm ; but it
seems pretty evident that it was because
he had no other means of maintenance.
and ^ wrought : for by tneir oco
pation they were tent-makers.
4 And he reasoned in tho' syna-
g-og-ue every sabbath, and persuaded
the Jews and the Greeks.
5 And when '^ Silas and Timo
theus were come from Macedonia
ic.20.34. ic.n.2. dc.17.14,16.
He also laboured for his own support in
Ephesus (Acts xx. 34), and also at Thes-
salonica. 2 Thess. iii 9, 10. The apostle
was not ashamed of honest industry for
a livelihood ; nor did he deem it any dis-
paragement that a minister of the gospel
should labour with his own hands.
II For hy their occupation. By their
trade ; that is, they had been brought up
to this business. Paul had been de-
signed originally for a lawyer, and had
been brought up at the. feet of Gamaliel.
But it was a regular custom among the
Jews to train up their sons to some use-
ful employment, that they might have
the means of an honest livelihood.
Even though they were trained up to
the liberal sciences, yet they deemed a
handicraft trade, or some honourable oc-
cupation, an indispensable part of educa-
tion. Thus Maimonides (in the Tract
Talmud. Tora, c. i. § 9) says, that " the
wise generally practise some of the arts,
lest they should be dependent on the
charity of others." See Grotius. The
w isdom of this is obvious ; and it xa
equally plain that a custom of this kind
now might preserve the health and lives
of many professional men, and save from
ignoble dependence or vice, in future
years, many who are trained up in the
lap of indulgence and wealth. IT They
were tent-makers. Xy.y,va7rclo!. There
have been various opinions about the
meaning of this word. Many have sup*
posed that it denotes a weaver of tapestry,
Luther thus translated it. But it is proba
ble that it denotes, as in our translation, a
manufacture! of tents, made of skin, or
cloth. In eastern countries, where there
was much travel ; where there were no
inns ; and w here many were shepherds,
such a business might be useful, and a
profitable source of living. It was so
honourable occupation^ and Paul was
nDt ashamed to be employed in it.
4. And he reasoned, &/c. Note, cb
xvii. 2.
5. And when Silas and Tiinotheus, &jt>
They came to Paul according to his re
quest, which he had sent by the brelhroB
who accompanied him from Theswalo
254
THE ACTS.
i A. 1) 5'^.
i^.. > as pressed in spirit, ano tes-
tified 0 the Jews that Jesus * was
Christ,
6 And when they opposed " them-
selves, and blasphemed, he shook''
his raiment, and said unto them,
Your *= blood be upon your own
heads : I am clean : from hence-
forth 1 will go unto the Gentiles.
7 And he departed thence, and
entered into a certain maw's house,
named Justus, o?ie that worshipped
I or, is the Christ. a 2Tim.2.25. fc Neh.5.13.
c Ezek.33.4.
nica. ch. xvii. 15. IT Paul wan pressed.
Was urgfid ; was borne away by an un-
usual impulse. It was deeply impressed
on him as his duty. IT In spirit. In his
min'd, in his feelings. His love to Christ
was so great, and his conviction of the
truth so strong, that he laboured to make
known to them the truth that Jesus was
the Messiah IF That Jesus was Christ.
'i'!. ii Jesus of Nazareth was the Messiah.
Coir p. ch. xvii. 16. Ihe presence of Si-
las and Timothy animated him ; and the
certainty of aid in his work urged him to
zeal in making known the Saviour.
G. And v)he7i thejj opposed themselves.
To him and his message. IT A7)d blas-
phemed. Note, ch. xiii. 45. H He shook
his raiment. As an expre.?sive act of
shaking off" the guilt of their condemna-
tion. Comp. ch. xiii. 45. He shook his
raiment to show that he was resolved
Henceforward to have nothing to do with
them ; perhaps, also, to express the fact
that God would soon shake them off", or
reject them. {Doddridge.) 1i Yotir blood,
&.C. The guilt of your destruction is
your own. You on-ly are the cause of
the destruction that is coming upon you.
See Note on Matt, xxvii. 25. IT / am
dean. I am not to blame for your de-
struction. I have done my duty- The
gospel had been fairly offered, iind deli-
berately rejected ; and Paul was not to
blame for their ruin, which he saw was
coming upon them. H I will go, &c. See
ch. xiii. 40.
7. A certain man's house. Probably
ae had become a convert to the Christian
faith. IT Joined hard. Was near to the
synagogue
8. And Crispns. He is mentioned in
1 Ojr. i. 14, as having been one of the
few whom Paul baptized with hi.s own
nanils 'i'ho (inversion of such a man
must iinve trnde.! creatly to exasperate
God, whose house joined hard ti
the synagogue.
8 And '' Crispus, the chief rulei
of the synagogue, believed on the
Lord, with all his house : and m-awy
of the Corinthians hearing, believed,
and were baptized.
9 Then spake the Lord to Paul
in the night by a vision. Be not
afraid, but speak, and hold not thy
peace :
10 For 1 * am with thee, and no
d lCor.1.14. e Matt.2S.20.
the other Jews, and to further the pro-
gress of the Christian faith among the
Corinthians. ^ With all his house. With
all his family, ch. x. 2. IF And many
of the Corinthians. Many even in this
voluptuous and wicked city. Perhaja
the power of the gospel was never more
signal than in converting sinners in Co-
rinth, and rearing a Christian church in
a place so dissolute and abandoned. If
it was adapted to such a place as Co-
rinth; if a church, under the power of
Christian truth, could be organized there ;
it is adapted to any city; and there is
none so corrupt that the gospel c^not
change and purify it.
9. By a vision. Comp. Note,ch.ix. 10'
xvi. 9.^ Be not a/raid. Perhaps, Pau
might have been intimidated by the
learning, refinement, and splendour of
Corinth ; perhaps, embarras.«;ed in view
of hio duty of addres.sing the rich, the
polite, and the great. To this he may al-
lude in 1 Cor. ii. 3: "And I was with
you in weakness, and in fear, and in
much trembling." In such circumstances
it pleased God to meet him, and disarm
his fears. This he did by assuring him
of success. The fact that God had much
people in that city (ver. 10), was employ-
ed to remove his apprehensions. The
prospect of success in the mmistry, and
the certainty of the prcpence of God, will
take away the fear of the rich, the learn
ed, and the great.
10. For lam with thee. I will attend,
ble-ss, and protect you See Note, Mall
xxviii. 20. IT No man shall set on thee.
No one who shall rise up aeainKt thee
Bhall be ai)lo to hurt ihce Hia life was
in God's hands, and he would preservo
him, in order that his people mipht be
collertod into the church. If For i have.
Gr. There is to me ; i e. I |K)sse88, oi
there belongs to me. 1l Much peoph
A.. I). 5G.]
CHAPTER XVIII.
25f
man shall set on thee t- Inirt thee :
for I liavo much people in this city.
11 And he ' continued there a
year and six months, teaching the
word of God among- them.
12 And when Gallio was the de-
nuty of Achaia, the Jews made in-
Many who should be regarded as his
true friends, and who should be saved.
V. hi this lity. In that very city that was
so voluptuous ; so rich ; so effeminate ;
and where there had been already so de-
cided opposition shown to the gospel.
This passage evidently means that God
had a design or purpose to save many of
that people. For it was given to Paul as
an encouragement to him to labour there,
evidently meaning that God would grant
him success in his work. It cannot mean
that the Lord meant to say that the great
mass of the people, or that the moral and
virtuous part, if there were any such,
was then regarded as his people ; but that
he intended to convert many of those
guilty and profligate Corinthians to him-
self, and to gather a people for his own
service there. We may learn from this,
(I.) That God has a purpose in regard to
the salvation of sinners. (2.) That that
purpose is so fixed in the mind of God
that he can say that those in relation to
whom it is formed are his. There is no
chffnce ; no hap-hazard ; no doubt in re-
gal J to his gathering them to himself
(3.) This is the ground of encouragement
to the ministers of the gospel. Had God
no parpose to save sinners, they could
have no hope in their work. (4.) This
plan may have reference to the most gay,
and guilty, and abandoned population ;
and ministers should not be deterred by
the amount or the degree of wickedness
from attempting to save them. (5.) There
may be more hope of success among a
dissolute and profligate population, than
among proud, and cold, and skeptical
philosophers. Paul had little success in
philosophic Athens ; he had great success
in dissolute Corinth. There is often
more hope of converting a man operdj^
dissolute and abandoned, than one who
prides himself on his philosophy, and is
confident in his own wisdom.
11. And he continued, &c. Paul was
Mot accustomed to remain long in a place.
At Ephesus, indeed, he remained three
jrears (Acts xx. 31) ; and his slay at Co-
hnth was caused by his success, and by
«he necessity of placing a church, collect- j
surrection with one accord against
Paul, and brought him to the judo--
ment-seat, "
13 Saying, This fellow persuad-
eth men to worship God contrary
to the law.
14 And when Paul was now
ed out of such corrupt, and dissolute ma
terials, on a firm foundation.
12. And Gallio. After the Romans had
conquered Greece, they reduced it to.
two provinces, Macedonia and Achaia,
which were each governed by a procon-
sul. Gallio was the brother of the cele-
brated philosopher Seneca, and was made
proconsul of Achaia A. D. 53. His proper
name was Marcus Annsus Novatus, but
having been adopted into the family of
Gallio, a rhetorician, he took his name.
He is described by ancient writers as
having been of a remarkably mild and
amiable disposition. His brother Seneca
(Prasf Quest. Natu. 4) describes himliis
being of the most lovely temper : " No
mortal," says he, " v.'as ever so mild to
any one, as he was to all ; and in him
there was such a natural power of good-
ness, that there was no semblance of art
or dissimulation." ^ Was deputy. See
this word explained in Acts xiii. 7. It
means here proconsul. % Of Achaia
This word, in its largest sense, compre
bended the whole of Greece Achaia
proper, however, was a province of which
Corinth was the capital. It embraced
that part of Greece lying between Thes-
saly and the southern part of the Pelo-
ponnesus. IT The Jews made hisurreclion.
Excited a tumult, as they had in Philippi,
Antioch, &c. IT Ajid brought him to the
judgment-seat. The tribunal of Gallio ;
probably intending to arraign him as a
disturber of the peace.
13. Contrary to the law. Evidently in-
tending contrary to all law — the laws of
the Romans and of the Jews. It was
permitted to the Jews to worship God ac-
cording to their own views in Greece ;
but they could easily pretend that Paul
had departed from that mode of worship-
ping God. It was easy for them to main-
tain that he taught contrary to the laws of
the Romans, and their acknowledged re-
ligion ; and their design seems to have
been to accuse him of teaching men to
worship God in an unlawful and irregular
way, a way unknown to any of the laws
of the empire.
14. About to open his mouth. In self
2.3b
THE ACTS.
A. D. 5b
about to open his mouth, Galiio said
unto the Jews, If it were a matter
of wrong, or wicked lewdness, O ye
Jews, « reason would that I should
bear with yo j :
15 But jf it be a question of
a Rom. 13.0.
defence, ever ready to vindicate his con-
act. IF A matter af wrong. Injustice, or
»yime, such as couid be properly brought
before a court of justice. IT Or wicked
/euxiness. Any flagrant and gross offence.
The word used here occurs nowhere else
in the New Testament. It denotes pro-
perly an act committed by him who is
Bkilled, facile, or an adept in iniquity —
an act of a veteran offender. Such crimes
Galiio was willing to take cognizance of
IF Reason would, &c. Greek, ' I would
bear with you according to reason.'
There would be propriety or fitness in my
hearing and trying the case. That is, it
would fall within the sphere of my duty,
as^ppoiiited to guard the peace, and to
[yunish crimes.
15. Ofvwrds. A dispute about t»or<?s,
for such he would regard all their con-
troversies about religion to be. IF And
names. Probably he had heard something
of the nature of^ the controversy, and un-
derstood it to be a dispute about names,
I. e. whether Jesus was to be called the
Messiah or not. To him this would ap-
pear as a matter pertaining to the Jews
alone, and to be ranked with their other
disputes arising from the diflerence of sect
and name. 1l Of your law. A question
resjiecting the proper interpretation of the
law, or the rites and ceremonies which it
commanded. The Jews had many such
disputes, and Galiio did not regard them
as coming under his cognizance as a ma-
gistrate. IF Look ye to it. Judge this
among yourselves,- settle the difliculty as
yon can. Comp. John xviii. ol. IF For I
will he 710 judge <tc I do not regard such
questions as pertaining to my office, or
deem myself called on to settle them.
IG. And he drave them, &c. He refused
to hear and decide the controversy. He
commandAl them to depart from the
court. The word used here docs not de-
note that there was any violence used by
(iallio, but merely that he dismissed them
in an aulhorilalive manner.
17. Then all the (i reeks. The Greeks
who had witnessed the persecution of
Paul by the Jews, and who had seen the
tumult which tlioy hnd excited. H Taok
^ns/Jienex, &.c. An he was the ciiief ruler
w^ords and names, and of your law
* look ye to it ; for I will be na
judge of such mutters.
IG And he drave them from thfl
judgment-seat.
17 Then all the Greeks toot
I Jdo. 18.31. c.23.29; 25.11,19.
of the synagogue, he had probably beer
a leader in the opposition to Paul, and ir^
the prosecution. Indignant at the Jews
at their bringing such questions beforf
the tribunal ; at then bigotry, and rage
and conlentious spirit, they probably ieW
upon him in a tumultuous and disorderly
manner as he was leaving the tribunal
The Greeks would feel no small measure
of indignation at these disturbers of the
public peace, and they took this opportu-
nity to express their rage. IF And beal
him. tTU5TTov. This word is not thai
which is commonly used to denote a ju
dicial act of scourging. It probably meanf
that they fell upon him, and beat Kim witb
their fists, or with whatever was at hand
IF Before the judgment- seat. Probablj
while leaving the tribunal. Instead ol
"Greeks" in this verse, some MSS. read
" Jews," but the former is probably the
true reading. The Syriac, Arabic, and
Coptic read it " the Gentiles." It is pro-
bable that this Sosthenes afterwards be^
came a convert to the Christian faith, ana
a preacher of the gospel. See 1 Cor. i.
1, 2, " Paul, and ISosthenes our brother
unto the church of God which is at Co-
rinth." IF And Galiio cared, &c. This
has been usually charged on Galiio as a
matter of reproach, as if he w ere wholly
indifferent to religion. But the charge in
unjustly made ; and his name is often most
improperly used to represent the indifle-
rent, the wor'dly, the careless, and the
skeptical. Bui "by the testimony of an
cient writers, he was a most mild and
amiable man; and an upright and just
judge. Ps'or is there the least evidence
that he was indifferent to the religion of
his country, or that he was of a thought-
less and skeptical turn of mind. All that
this passage inr,)lics is, (1.) That he did
not deem it to be his duty, or a part of bin
offlce, to settle questions of a theological
nature that were «tarlcd among the Jews.
(2.) That he was unwilling to make this
Buijject a matter of legal discussion and
investigation. (:i) That he would not in-
terfere, either on one side or the other, in
the (piostion about making proselytei
eilh'?r to or from Judaism. So far certain-
ly his cundiict was exemplary aad pro|ier
A. D. 56.]
CHAPTER XVIil.
2b''
Sosthenes, the chief ruler of the
synaj^ogue, and beat hi?7i before the
judgment-seat. And Gallic cared
for none of those things.
f4 ) That he did not choose to interpose,
and rescue Sosthenes from the hands of
the znob. From some cause he was will-
ing that he should feel the effecta of the
public indignation. Perhaps it was not
easy to quell the riot; perhaps, he was
not unwilling that he who had jomed in
a furious and unprovoked persecution,
should feel the effect of it in the excited
passions of the people. At all events, he
was but following the common practice
among the Romans, which was to regard
the Jews with contempt, and to care little
how much they were exposed to popular
fury and rage. In this he was wrong ;
and it is certain also that he was indiffer-
ent to the disputes between Jews and
Christians; but there is no propriety m
defaming his name, and makmg him the
type and representative of all the thought-
less and indifferent men on the subject
of religion in subsequent times. Nor is
there propriety in using this passage as a
text as applicable to this class of men.
18. And sailed thence into Syria. Or
set sail for Syria. His design was to go
to Jerusalem to the festival which was
soon to occur, ver. 21. H Having shorn
his head. Many interpreters ha\e sup-
posed that this refers to Aquila, and not to
Paul. But the connexion evidently re-
quires us to understand it of Paul, though
the Greek construction does not with cer-
tainty determine to which it refers. The
Vulgate refers it to Aquila, the Syriac to
Paul. IT In Cenchrea. Cenchrea was the
eastern port of C'jrinth. A church was
formed in that place. Rom. xvi. 1. IT For
he had a vow. A vow is a solemn promise
made to God respecting any thing. The
use of vows is observable throughout
the Scripture. Jacob going into Mesopo-
tamia, vowed the tenth of his estate, and
prorh:sed to offer it at Bethel to the honour
of God. Gen. xxviii. 22. Mos^s made
many regulations in regard to vows. A
man might devote himself or his children
to the Lord. He might devote any part of
feis time or property to his service. The
vow they were required sacredly to ob-
serve (Dent, xxiii. 21, 22), except in cer-
tain specified cases they were permitted
to redeem that which had been thus de-
voted. The most remarkable vov- among
the Jews was that of the Nazar te ; by
Y 3
18 And Paul after this tarried
there yet a good while, and thci?
took his leave of tlie brethren, ano
sailed thence into Syria, and with
which a man made a solemn promJse to
God to abstain from wine, and all intoxicat-
ing liquors, to let the hair grow, and not
to enter any house polluted by having a
dead body in it, or to attend any funeral.
This vow generally lasted eight days,
sometimes a month, sometimes during a
definite period fixed by themselves, and
sometimes during their whole lives.
When the vow expired, the priest made
an offering of a he-lamb for a burnt-offer-
ing, a she-lamb for an expiatory sacrifice,
and a ram for a peace-offering. The
priest then, or some other person, shaved
the head of the Nazarite at the door of
the tabernacle, and burnt the hair on the
fire of the altar. Those who made the
vow out of Palestine, and who could not
come to the temple when the vow was
expired, contented them.selves with ob-
serving the abstinence required by the
law, and cutting off the hai4- where they
were. This I suppose to have been the
case with Paul. His hair he cut off at the
expiration of the vow at Cenchrea, though
he delayed to perfect the vow by the pro-
per ceremonies until he reached Jerusa-
lem. Acts xxi. 23. 24. Why Paul made
this vow, or on what occasion, the sacred
historian has not informed us, and con
jecture perhaps is useless. We may ob
serve, however, (1.) That it was common
for the Jews to m^e such vows to God,
as an expression W gratitude or of devo-
tedness to his service, when they had been
raised up from sickness, or delivered from
danger or calamity. See Josephus b.
2. 15. Vows of this nature were also
made by the Gentiles on occasions of de-
liverance from any signal calamity. Ju-
venal Sat. 12. 81. It is possible that Paul
may have made such a vow in conse-
quence of signal deliverance from s.ome
of the numerous perils to which he was
exposed. But, (2.) There is reason t«
think that it was mainly with a design to
convin:.e the Jews, that he did not de-
spise tb.eir law, and was not its enemy
See ch. xxi. 22, 23, 24. In accordance
with the custom of the nation, and in
compliance with a law which was nol
wrong in itself, he might have made this
vow, not for a time-serving purpose, bul
in order to conciliate thern, and to mitigat*
their anger against the gospel But when
258
THE ACTS.
FA. I). 5G.
him Prisciila and Aquila; having
shorn " his head in Cenchrea : * for
he had a vow.
19 And he came to Ephesus, and
eft them there : but he himself en-
'tered into the synagogue, and rea-
soned <= with the Jews.
•20 When they desired him to
tarry longer time with them, he
consented not;
21 But bade them farewell, say-
ing, I must by all means keep this
feast that cometh in Jerusalem :
^ but I will return again unto you,
if * God will. And he sailed from
Ephesus.
aNum.6.I8. c.21.24. i Rom. 16.1, c c.17.2.
<ec.l9.21:2C.16. e lCor.4.19. Jam.4.15.
nothLig is reconled, conjecture is useless.
Those who Wi.sh to see the subject dis-
cussed, may consult Grotius and Kuinoel
:n loco, and Spencer de Legibus Hebras.
p. 862, and Calmet's Die. art. Nazarite.
19. And he came to Ephesus. This was
a celebrated city in Ionia, in Asia Minor,
about forty miles south of Smyrna. It was
chiefly famous for the temple of Diana,
usually reckoned one of the seven -won-
ders of the world. Pliny styles this city
the ornament of Asia. In the times of the
Romans it was the metropolis of Asia.
This city is now under the dominion of
the Turks, and is almost in a state of ruin.
Dr. Chandler, in his travels in Asia Minor,
eays — " The inhabitants are a few Greek
peasants, living in extreme wretchedness,
dependence, and insen^pity ; the repre-
uentatives of an illustrious people, and in-
habiting the wreck of their greatness ;
some ill the substructions of the glorious
edifices which they raised ; some beneath
the vaults of the stadium, once the crowd-
ed scene of their diversions ; and some in
the sepulchres which received their
ashes." Travels, p. 131, Oxford, 1775.
The Jews, according to Josephus, were
very numerous in Ephesus, and had ob-
tained the privilege of citizenship. ^ J^ft
them there. That is, Aquila and Priscilla.
ver. 24 — 20. IT Reasoned with the Jews.
Note, eh. xvii. 2.
21 Keep this feast Probably the Pass-
over in liero referred to. Why he was
■o finxious to celebrate that feast at Jeru-
bbI jin, the historian has not informed us.
It is probable, however, that he wished to
meet as many of his countrymen as pos-
lible, and to remove, if practicable, the
22 And when he had landed a»
Cesarea, and gone up, and saluted
the church, he went down to An-
tioch.
23 And after he had spent some
time there, he departed, and went
over all the country of Galatia f and
Phrygia in order, strengthening
= all the disciples.
24 And a certain Jew named
'' Apollos, born at Alexandria, an
eloquent man, a7id mighty in the
Scriptures, came to Ephesus.
25 This man was instructed in
the way of the Lord; and being
fervent » in the spirit, he spake and
/ Gal.1.2. e c.14.22; 15.32,41. h lCor.l.l2|
3.5,S. Tit.3.I3. tRom.12.11, Jain.5.l6.
prejudices which had every where been
raised against him. ch. xxi. 20, 21. Per-
has, also, he supposed that there would be
many Christian converts present, whom
he might meet also. IT But I will return,
&c. This he did (ch. xix. 1), and remained
there three years, ch. xx. 31.
22. At Cesarea. Note, ch. viii. 40
IF Ajid gone vp. From the ship. IT And
saluted the church. Having expressed for
them his tender regard and affection
IT To Antioch. In Syria. Note, ch. xi. 19-
23. The country of Galatia and Phry-
gia. He had been over these regions be-
fore, preaching the gospel, ch. xvi. 6.
IT Strengthening. Establishing them by
exhortation and counsel. Note, ch.
xiv. 22.
24. And a certain Jew named Apollos.
Apollos afterwards became a distinguish-
ed and successful preacher of the gospel.
1 Cor. i. 12 ; iii. 5, 6 ; iv. 6. Titus iii. 13.
Nothing more is known of him than is
stated in these passages. IT Born at Alex-
andri^. Alexandria was a celebrated city
in Egypt, foynded by Alexander the
Great. There were large numbers of
Jews resident there. Note, ch. vi. 9.
IT An eloquent man. Alexandria was fa
mous for its schools, and it is probable that
Apollos, in addition to his natural endow-
ments, had enjoyed the benefit of these
schools. IT Mighty in the Scriptures.
Well instructed, or able in the Old Testa-
ment. The foundation was thus laid for
future usefulness in the Christian church
Nole, Luke xxiv. 19.
25. 'J'his man vxts instructed. Greek
was catechised. He was instructed, m
some degree into the knowledge cf the
i.D.5G.]
CHAPTER XVIIl.
25S
taught diligently the things of the
Lord, knowing " only the baptism
of John.
2G And he began to speak boldly
in the synagogue : whom when
Aquila and Priscilla had heard,
they took him unto them^ and ex-
pounded unto him the way of God
Christian religion. By wliom this was
done, we have no information. See Note,
ch. ii. 9 — 11. ^ In the right way of the
Lord. The word way often refers to doc-
trine. Matt. xxi. 32. It means here that
he had been correcdy taught in regard to
the Messiah j yet his knowledge was im-
perfect, ver. 26. The amount of his
knowledge seems to have been, — (1.)
He had correct views of the Messiah to
come — views which he had derived from
the study of the Old Testament. He was
expecting a Saviour that should be hum-
ble, obscure, and a sacrifice, in opjxjsition
to the prevailing notions of the Jews. (2.)
He had heard of John ; had embraced his
doctrine ; and probably had been baptized
with reference to him that was to come.
Comp. Matt. iii. 2. Acts xix. 4. But it is
clear that he had not heard that Jesus was
the Messiah. With his correct views m
regard to the coming of the Messiah, he
was endeavouring to instruct and reform
his countrymen. He was just in the state
of mind to welcome the announcement
that the Messiah had come, and to em-
brace Jesus of Nazareth as the hope of the
nation. ^ Being fervent in the spirit.
Being zealous and ardent. See Note,
Rom. xii. 11. IT Taught diligently. De-
fended with zeal and earnestness his
views of the Messiah. IF The things of
the Lord. The doctrines pertaining to the
Messiah as far as he understood them.
T Knowing only the baptism of John.
Whether he had heard John, and been
baptized by him, has been made a ques-
tion, and cannot now be decided. It is
not necessary, however, to suppose this,
as it seems that the knowledge of John's
preaching and baptism had been propa-
gated extensively into other nations be-
sides Judea. ch. xix. 1 — £ The Messiah
was expected about that time. The fo-
reign Jews would be w^aiting for him ;
and the news of John's ministry, doctrine,
and success would be rapidly propagated
from synagogue to synagogue into the sur-
rounding nations. John preached repent-
ance, and baptized with reference to him
•feat was to com ) after him. (oh xiy 4),
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
i Heb.6.1.2Pet.3.18. e lCor.3.6. d Eph.2.8.
and this doctrine Apollos seems tc have
embraced.
26. And expounded. Explained. IT The.
way of God. Gave him full and ample
instructions respecting the Messiah aa
having already come, and respecting the
nature of his work.
27. Into Achaia. Note, ch. xviii. 12.
IT The brethren wrote. The brethren at
Ephesus. Why he went, the historian
does not inform us. But he had heard
of the success of Paul there; of the
church which he had established ; of the
opposition of the Jews ; and it was doubt-
less with a desire to establish that church,
and with a wish to convince his unbe-
lieving countrymen that their views of th j
Messiah were erroneous, and that Jesuis
of Nazareth corresponded with the pre-
dictions of the prophets. Many of tlw
Greeks at Corinth were greatly captivat
ed with his winning eloquence (1 Cor. i
12 ; iii. 4, 5), and his going there was the
occasion of some unhappy divisions tha«
sprung up in the church. But in all this,
he retained the confidence and love of
Paul. 1 Cor. i. iii. It was thus shown tha*
Paul was superior to envy, and that great
success by one minister need not excit«
the envy, or alienate the confidence and
good will of another. Ii Helped them
much. Strengthened them, and aided
them in their controversies w'ith the un-
believing Jews. IT Which nad believed
through grace. The words " througi-
grace" may either refer to Apollos, or to
the Christians who had believed, if to
hi7n, it means that he was enabled by
grace to strengthen the brethren there ,
if to them, it means that they had been
led to believe by the grace or favour cf
God. Either interpretati(^*fcakes good
sense. Our translation has^Wopted that
which is most natural and obvious.
28. For he mightily convinced the Jews
He did it by strong arguments ; he bore
down all opposition, and effectually si-
lenced them. H And that publicly. In
his public preaching in the synagogue and
elsGwhere. IT Showing by the Scriptures
Proving from the Old TestamenL Sbs?F
!«60
THE ACTS.
[A. D. 56
the Jews, and thai publicly, show-
ing by » the Scrii)tures that Jesus
' was Christ.
CHAPTER XIX.
A ND it came to pass, that while
-^^ Apollos ^ was at Corinth, Paul
having passed through the upper
coasts, came to P^phesus; and find-
ing certain disciples,
:2 He said unto them, have ye
a Jiio.e.M. 1 or, w llie. Chritt, ver.5. b ICor.
<ng that Jesus of Nazareth corresponded
with the account of the Messiah given by
the prophets. See Note, John v. 39.
f That Jesus was Christ. See the mar-
gin. That Jesus of Nazareth was the
Messiah.
CHAPTER XIX.
1. ^Vhile Apollos was at Corinth. It is
probable that he remained there a con-
siderable time. IT Paul having passed
through the upper coasts. The upper, or
more elevated regions of Asia Minor.
The writer refers here particularly to the
provinces of Fhrygia and Galatia. ch.
xviii. 23. These regions were called
upper, because they were situated on the
high table-land in the interior of Asia
Minor, while Ephesus was in the low
maritime regions, and called the /ouj coun-
try. % Came to Ephesus. Agreeably to
his promise, ch. xviii. 21. ^ Ajidfniding
certain disciples. Certain persons who
had been baptized into John's baptism,
and who had embraced John's doctrine,
that tiie Messiah was soon to appear, vcr.
3, 4. It is very clear that they had not yet
heard that he had corpe, or that the Holy
Ghost was given. They were evidently
in the same situation as Apollos. Notes,
ch. xviii. 25.
2. Have ye received the Holy Ghost?
Have ye received the extraordinary effn-
Hiona and miraculous influences of the
Holy Ghost? Paul would not doubt
that, if they had " believed," they had
received the ordinary converting influ-
ences of the Holy Spirit — lor it was one
of his favourite doctrines, that the Holy
S[)irit rene\v^|[^e heart. But, besides this,
the miraculotIB inlluences of the Spirit
were conferred on most societies of be-
hevers. The power of «fpeakirig with
torignes, or of working miracles, was im-
parled as an cvideiire of the presence of
Go<i, and of their acceptance with liini.
ch. X 4"), 40. 1 Cor. xiv. It was natural
P)r Paul to ask whether this evidence
of the divine favour had been granted to
received the Holy Ghost since ye
believed 1 A'nd they said unto him,
We have not '^ so much as heard
whether there be any Holy Ghost.
3 And he said unto them, Unto
what then were ye baptized *? And
they said. Unto "^ John's baptism.
4 Then said Paul, John ^ verily
baptized with the baptism of re-
pentance, ^ saying unto the people,
cc.8.16. lSiin.3.7. d c.18.25. eMatt.S.ll
/Jno.l. 15,27 30.
them. IT Since ye believed. Since you
embraced the doctrine of John, that the
Messiah was soon to come. II We have
7iot so much as heard, &c. This seems to
be a very remarkable and strange an-
swer. Yet we are to remember, (1.) That
these were mere disciples of Jah7i's doc-
trine, and that his preaching related par-
ticularly to the Messiah, and not to the
Holy Ghost. (2.) It does not even appear
that they had heard that the Messiah had
come, or had heard of Jesus of Nazareth
ver. 4, 5. (3.) It is not remarkable, there
fore, that they had no clear conceptions
of the character and operations of the
Holy Ghost. Yet, (4.) They were just in
that state of mind, that they were willing
to embrace the doctrine when it was
proclaimed to them ; thus showing that
they were really under the influence of
the Holy Spirit. God may often produce
imjKjrtant changes in the hearts and lives
of sinners, even where they have no clear
and systematic views of religious doc-
trines. In all such cases, however, as in
this, there will be a readiness of heart to
embrace the truth where it is made
known.
3. Unto what. Unto what faith, or doc
trine. What did you profess to believe
when you were baptized. IT Unto John's
baptism. Note, ch. xviii. 25.
4. Johii verily baptized. Jolin did in-
deed baptize. "11 With the baptism of re-
pentance. Having special relation to re-
pentance, or as a profbs.^ion that they did
repent of^ their sins. Note. Matt. lii. 6
H Saying tnito the people. The design of
his coming was, to turn the people from
their sins, and to prepare them for the
eoming of the Messiah. He therefore di-
rected their attention principally to him
that was to come. John i. 15. 22 — 27.
IT Tint is on Christ Jesus. These are the
words of i'aul, explaining what John
taught. He taught ti\cm to believe in the
Messiah, and that the Messiah was Jesui
of Nazareth. The argument of Paul ih
\. D. 56.]
CHAPTER XIX
26i
that the} snould believe on him
which should come after him, that
^s, on Christ Jesus.
5 When they heard this, they
were baptized in the name ** of the
Lord Jesus.
6 And when Paul had laid ' his
hands upon them, the Holy Ghost
came on them ; " and they spake
with tongues, '^ and prophesied.
a C.8.1C. lCor.1.13.
(ilCor.l4.l,&c.
cc.2.4; 10.46.
that it was highly proper for them now to
profess publicly that Saviour to whom
John had borne such explicit testimony.
' Jesus is the Messiah for whom John
came to prepare the way ; and as you have
embraced John's doctrine, you ought now
puWicly to acknowledge that Redeemer
by baptism in his name.'
5. When they heard this. When they
heard what Paul had said respecting the
nature of John's baptism. H They were
baptized, &c. As there is no other in-
stance in the New Testament of any
persons having been rebaptized, it has
been made a question by some critics,
whether it was done here ; and they have
supposed that all this is the narrative of
Luke respecting what took place under
the ministry' of John, to wit : that he told
them to beheve on Christ Jesus, and then
baptized them in his name. But this is a
most forced construction ,• and it is evi-
dent that these persons were rebaptized
by the direction of Paul. For, (1.) This
is the obvious interpretation of the pas-
sage— that which would strike all persons
as correct, unless there were some pre-
vious theory to support. (2.) It was not
a matter of fact that John baptized in the
name of Christ Jesus. His was the bap-
tism of repentance ; and there is not the
slightest evidence that he ever used the
name of Jesus in the form of baptism.
(3.) If this be the sense of the passage,
that John baptized them in the name of
Jesus, then this verse is a mere repetition
of ver. 4; a tautology of w'hich the sa-
cred writers would not be guilty. (4.) It
is evident, that the persons on whom Paul
laid his hands (ver. 6), and those who
were baptized, were the same. But these
were the persons who heard (ver. 5) what
was said. The narrative is continuous,
all barts of ii cohering together as relat-
ing to a transaction that occurred at the
same time. If the obvious interpretation
of the passage be the true one, it follows,
that the baptism of John waa not strictly
7 And all the men were abou'
twelve.
8 And he went into the synagogue,
and spake boldly for the space of
three months, disputing, ^ and per-
suading f the things concerning the
kingdom of God.
9 But when divers were harden-
ed, ^ and believed not, but spake
evil '' of that * way before the mul*
ec.18.19. /C.2S.23. g Roni.11.7. Heb.S 13.
h 2Tiin.l.l5. 2Pet.2.2. Jude 10. t ver.23.
Christian baptism. It vvas the baptism
of repentance ; a baptism designei^to
prepare the way for the introductioaPr
the kingdom of the Messiah. It will not
follow, however, from this that Christian
baptism is now ever to be repeated. For
this, there is no warrant, no example in
the New Testament. There is no con*
mand to repeat it, as in the case of the
Lord's supper; ynd the nature and de-
sign of the ordinance evidently supposes
that it is to be performed but once. The
disciples of John were rebaptized, not be-
cause baptism is designed to be repeated,
but because they never had been, in fact,
baptized in the manner prescribed by the
Lord Jesus. IT In the name of the Lord
Jesus. Note, ch. ii. 38.
6. And when Paul laid his hands, &c.
Note, ch. viii. 17. IT Ajid they spake with
tongues. N( tes, ch. ii. 4 ; x. 46. t" And
prophesied. Notes, ch. ii. 17; xi. 27.
7. And all the men. The whole num-
ber.
8. Persuading the things. Endeavour-
ing to persuade them of the truth of
what was affirmed respecting the king-
dom of God
9. But when divers. When some were
hardened. ^ Were hardened. When their
hearts were hardened, and they became
violently opposed to the gospel. When
the truth made no impression on them.
The word harden, as applied to the heart,
is often used to denote insensibility, and
opposition to the gospel. *II But spake evil
of that ivay. Of the gospel — the way,
path, or manner in which God saves men.
See Acts xvi. 17 ; xviii. 26. Matt. vii. 13,
14. H Separated the disciples. Removed
them from the influence and society of
those who were seeking to draw them
away from the faith. This is often the
best way to prevent the evil influence of
others. Christians, if they wish to pre.
serve their minds calm and peaceful ; if
they wish to avoid the agitations of con-
flict, and the temptations of thos« who
wJti'J
THE ACTS.
LA D.5«L
dtude, lie departed <* from them,
and separated the disciples, dis-
puting daily in the school of one
Tyrannus.
10 And this continued by the
space * of two years ; so that all
they which dwelt in Asia " heard
the word of the Lord Jesus, both
would lead them astray, may often find it
necessary to withdraw from their society,
and should seek the fellowship of their
Clirislian brethren, li^ Disputing daily.
'r|u id not a happy translation. The
y^KL used here [^i-j.Ktyz,uivai) does not
of necessity den6te disputation or conten-
tion, but is often used in a good sense of
reasoning (Acts xvii. 23 xviii. 4. 19; xxiv.
25), or of pubUc preaching. Acts xx. 7. 9.
It is used in this sense here, and denotes
that Paul taught publicly, or reasoned on
the subject of religion in this place. IT In
the school of one Tyrannus. Who this
Tyrannus was, is not known. It is proba-
ble that he was a Jew, who was engaged
in this em{)loyment, and who might not
be unfavourable to Christians. In his
Bchool, or in the room which he occu-
pied for teaching, Paul instructed the peo-
ple when he was driven from the syna-
gogue. Christians at that time had no
churches, and they w ere obliged to assem-
ble in any place w here it might be con-
venient to conduct public worship.
10. This contijuied. This public instruc-
tion. II By the space, &c. For two whole
years. II So that all. That is, the great
ma.ss of the people. H That dwelt in Asia.
In that province of Asia Minor of which
Ephesus was the principal city. The
name Asia was used sometimes to denote
that single province. See Note, Acts ii.
9. Ephesus was the capital ; and there
was, of course, a constant and large in-
flux of people there for the purposes of
commerce and worship. H Heard the word
of the Lord Jesus. Heard the doctrine
respecting the L<jrd Jesus.
1 1 . Special miracles. Mirac es that were
remarkable ; that were not common, or
that were very unusual (du tu; Tv/^ovT^i).
This) expression is cla.ssic Greek. Thus
Longinus says of Moses, that he was no
common man. 'Ouz' 0 tux^v ^v/.e.
12. So that from his body. That is,
those handkerchiefs which had been ajn
plied to his liody, which he had t.'Bcd, or
which ho had touched. An instance
somewhat similar to this occurs in the
f^iae of the wu<Aiiin w';*.) v\ii8 henled by
Jews and Greeks.
11 And God wrought special*
miracles by the hands of Paul :
12 So that from his body were
brought unto the sick handkerchiefs
* or aprons, and the diseases de-
parted from them, and the evil spi
rits went out of them.
touching the hem of the Saviour's gar
ment. Matt. ix. 20—22. H Unto the sick.
The sick who were at a distance, and who
were unable to go where he was. If it
be asked why this v^as done, it may be
observed, (1.) That the working of mira-
cles in that region would greatly contri-
bute to the spread of the gospel. (2.)
We are not to suppose that there was any
efficacy in the aprons thus brought, or in
the mere fact that they had touched the
body of Paul, any more than there was
in the hem of the Saviour's garment
which the woman touched, or in the clay
which he made use of to open the eyes
of the blind man. John viii. 6. (3.) In
this instance, the fact, that the miraclet
w ere wrought in this manner by garments
which had touched his body, was a mer$
sign, or a?i evidence to the persons con
cerned, that \i, was done by the instrumen
tality of Paul, as the fact that the Savioui
put his fingers into the ears of a deaf man,
and spit and touched his tongue (Mark
vii. 33), was an evidence to those who
saw it, that the power of healing came
from him. The bearing of these aprons
to the sick was, therefore, a mere sign, or
evidence to all concerned, that miraculou
power was given to Faxd. H Handker
chiefs. The word used here (o-ouJi^.se)
is of Latin origin, and properly denotes a
piece of linen with which sweat was wiped
from the face ; and then any piece of
linen used for tying up, or containing any
thing. In Luke xix. 20, it denotes tho
" napkin" in which the talent of the un-
profitable servant was concealed ; in Johr
xi. 44; XX. 7, the "napkin" which wan
used to bind up the fai e of the dead, ap-
plied to La/arus and to our Saviour. II Or
aprons, ii'fx.nivbix. 'J'his is also a Latin
word, and means literally a Art//"-/7ir(//j — a
piece of cloth which was girded round
the wai.st to i)rrserve the clothes of those
who were engaged in any kind Qf work.
Tho word onrons rxprcs.sos the idea
H And the diseases depurtnl. The f'wh
were healed. H And the evil spirits. See
Notes, Matt. iv. 24. It is evid«'nt thai
thiri po.\ef of vvork^.g uiiraclei* wouU
ii.D. 58.]
CHAPTER XIX,
26i
13 Then certain of the vagabond
Jews, exorcists, took upon them
' to call over them which had evil
spirits the 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 answ^ered
o Mark 9.38. Luke 9.49, b Josh.6.28.
contribute greatly to Paul's success among
the people.
13. The vagabond Jews. Gr. Jews going
about. ni^n^xofiiVMv. The word vaga-
bond with us is now commonly used in a
bad sense, to denote a vagrant; a man
who has no home ; an idle, worthless fel-
low. The word, however, properly means
one wandering from place to place, with-
out any settled habitation, from whatever
cause it may be. Here it denotes those
Jews W'ho wandered from place to place,
practising exorcism. IT Exorcists. E:.oe-
KiTTwv. This word properly denotes those
who went about pretending to be able to
expel evil spirits, or to cure diseases by
charms, incantations, &c. The word is de-
rived from o€>'-oj, orkos, an oath, and from
of^'C'-", to bind with an oath. It was ap-
plied in this sense, because those who
pretended to be able to expel demons
used the formula of an oath, or adjured
them, to compel them to leave the pos
ssed personSMiPomp. Matt. xii. 27. They
mmonly useothe name of God, or called
on the demons in the name of God to
leave the person. Here they used the
name Jesus to command them to come
out. IF To call over them. To name, or
to use his name as sufficient to expel the
evil spirit. IT The name of the Lord Jesus.
The reasons why they attempted this
were, (1.) That Jesus had expelled many
evil spirits ; and, (2.) That it was in his
name that Paul had wrought his mira-
cles. Perhaps they supposed there was
some charm in this name to expel them.
T We adjure you. We bind you by an
oath ; Tie command you as under the so-
iemnJ.ty of an oath. " Mark v. 7. 1 Thoss.
V 27. It is a form of putting one under
oath. 1 Kings ii. 43. Gen. xxiv. 37. 2
Kings xi. 4. Neh. xiii. 25. (Septuagint.)
That this art was practised then, or at-
tempted, is abundantly proved from Irai-
neus, Origen, and Josephus. (Ant. b. viii.
ch. 2. § 5.) See Doddridge. The common
na.iie which was used, Was the incom-
and said, Jesus 1 kttow, and Paul 1
know ; tut who are ye "l
16 And the man in whom the
evil spirit was, leapt •= 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 G/eeks also dwelling
at Ephesus ; and fear ^ fell on them
c Luke 8.29. d Luke 1.65. c.2. 43 : 5.5,1 1.
municable name of God, Jehovah, by
pronouncing which, in a peculiar vi'ay
it was pretended they had the power of
expelling demons.
14. One Sceva. Sceva is a Greek name,
but nothing more is known of him.
IT Chief of tks priests. 'A^x'^ef^-i. This
cannot mean that he was high-priest
among the Jews, as it is wholly irapreba-
ble that his sons would be wandering
exorcists. But it denotes that he was of
the sacerdotal order. He was a Je wish
chief priest ; a priest of distinction, anxl
that had held the office of a ruler. The
word chief priest, in the New Testament,
usually refers to men of the sacerdotal
order who were also rulers in the san-
hedrim.
15. Jesus I know. His power to casi
out devils I know. Corap. Matt. viii. 29
IT Paul I know. Paul's power to cast oul
devils, ver. 12. IT But who are ye?
What power have you over evil spirits ?
By what right do you attempt to expel
them? The meaning is, 'you belong
neither to Jesus nor Paul ; you are not
of their party ; and you have no right or
authority to attempt to work miracles in
the name of either.'
16. Leapt on them. Several such m
stances are recorded of the extraordinary
power and rage of those who were pos-
sessed with evil spirits. . Mark v. 3 ; ix
29. Luke ix. 42.
17. The name of the Lord Jesus was
magnified. Acquired increasing honour.
The transaction showed that the mira-
clee performed in the name of the Lord
Jesus, by Paul, were real, and were
wrought in attestation of the truth of the
doctrine whach he taught. Impostors
could not work such miracles ; and they
who pretended to be able to do it only
exposed themselves to the rage of the
evil spirits. It wa.= thus shown that
there was a real, vJal difference be-
tween Paul an I these impostors; and
their failure orJy served to e.xtejnd his
8(J4
THE ACTS
[A. D. 58
all, and the name cf the I ord Jesus
was magnified.
18 And many that belicTed, came,
reputation and tlie power of the gos-
pel.
18 Their deeds. Their actions ; their
. evil course of life. Their deeds of ini-
quity in their former state. The direct
reference here is to the magical arts
which had been used, but the word may
also be designed to denote iniquity in
general. They who make a profession
of religion will be willing to confess
their transgressions. And no man can
have evidence that he is truly renewed
who is not willing to confess as well as
to forsake his sins. Rom. x. 10. Prov.
xxviii. 13. " He that covereth his
sins shall not prosper ; but whoso con-
fesseth and forsaketh them shall find
mercy."
19." Curious arts. Arts or practices
requiring skill, address, cunning. The
word used here {m^lisyu) denotes pro-
perly those things that require care, or
skill ; and was thus applied to the arts
of magic, and jugglery, and sleight of
hand, that were practised so extensively
ui eastern countries. That such arts
were practised at Ephesus is well known.
The Ephesian tellers, by which incanta-
tions and charms were supposed to be
produced, were much celebrated. They
eeem to have consisted of certain combi-
nations of letters or words, which, by be-
ing pronounced with certam intonations
of voice, were believed to be effectual
m expelling diseases, or evil spirits; or
whicli, by being written on parchment
and worn, were supposed to operate as
amuhls, or charms, to guard from evil
spirits, or from danger. Thus Plutarch
iSympos. 7) says, " the magicians compel
those w!io are possessed with a demon to
recile and pronounce the Ephesian letters,
in a certain order, by themselves." Thus
Clemens Alex. (Strwm. ii.) says, " Andro-
cydes, a Pythagorean, says that the let-
ters which are called Ephesian, and
which are so celebrated, are .symbols,"
Arc. Erasmus says (Adagg. Cent. 2), that
there were certain marks and magical
wortls among the Ephesians, by using
which they succeeded in every under-
taking. Eustha. ad Homer Odys. t says,
•* that those letters were incantalions
which Cncflua used when on the funeral
1)ile, and which greatly befriended him."
le adds, that in the war between the
Miiesianp and Ephesians. the latter were
and confessed, * and shewed thai:
deeds.
"9 Many also of them which
o Matt.3.6. RomTlO.lO.
thirteen times saved irom ruin by the
use of these letters. See Grolius and
Kuinoel in loco. *>\ Brought their books.
Books which explained the arts ; oi
which contained the magical forms and
incantations — perhaps pieces of parch-
ment, on which were written the letters
which were to be used in the incanta-
tions and charms. H And burned them
before nil me-ji. Publicly. Their arts
and offences had been public, and they
sought now to undo the evil, as much as
lay in their power, as extensively as they
had done it. IT And, they counted 1'he
price was estimated. By whom this wa*
done does not appear. Probably it waa
not done by those who had been engaged
in this business, and who had suffered
the loss, but by the people, who were
amazed at the sacrifice, and who were
astonished at their folly in thus destroy-
ing their own property. 11 Fifty ihou'
sand pieces of silver. What coin the
word (a^yuf ioi) here translated silver de-
notes, it is impossible to tell ; and conse-
quently the precise value of this sacrifice
cannot be ascertained. If it refers to the
Jewish shekel, the sum would be $25,000,
as t'ne shekel was worth about half a
dollar. If it refers to Grecian or Roman
coin — which is much more probable, as
this was a heathen country, where the
Jewish coin would not pi^bably be much
used — the value would be much less.
Probably, however, it refers to the Attic
drachm, which was a silver coin worth
about 9d. sterling, or not far from 17
cents ; and then the value would be about
SS-fJOO. The precise value is not mate*
rial. It was a larj^e sum ; and it is re-
corded to show that Christianity had
power to induce men to forsake arts that
were most lucrative, and to destroy the
means of extending and perpetuating
those arts, however valuable in a pecu-
niary point of view they might be. We
are to remember, however, that this was
not the ijitrinsic value of these books,
but only their value as books of incanta-
tion. In themselves they might have
been of very little worth. The universal
prevalevre if ChristiaTtity vmdd make
much that is now esteemed valuable pro-
vrrti/ utterly vorthless — afv e. p. all that
IS uHod in gambling; in fraud ; in coun
terfeiting; in distilling ardent spirite for
drink ; m the slave-trade ; and in at
l\. D. 5'J.J
CHAPTER XIX,
263
dsed curioi.s arts, brought their
books tooe.her, anc burned them
before all men: and they counted
the price of them, and found it fifty
Choasand pieces o/ silver.
•20 So mightily grew * the word
cf God, and prevailed.
erapts to impose on and defraud man-
Und.
20. So mi^hlily So powerfully. It
had such efficacy and power in this
wicked city. The power must have
Deen mighty that would thus make them
willing, not only to cetise to practise im-
position, but to give up all hopes of
future gains, and to destroy their proper-
ty. On this instructive narrative, we
may remark, (1.) That religion has power
to break the hold of sinners on unjust
and dishonest means of living. (2.) That
those who have been engaged in an un-
christian and dishonourable practice, will
abandon it when they become Chris-
tians. (3.) That their abhorrence of
their former course will be, and ought to
be, expressed as publicly as was the
offence. (4.) That the evil practice will
be abandoned at any sacrifice, however
great. The only question will be, what
is right ; not, what will it cost. Property,
in the view of a converted man, is no-
thing when compared with a good con-
science. (5.) This conduct of those who
had used curious arts shows us what
ought to be done by those who have
been engaged in any evil course of life,
and who are then converted. If their
conduct was right — and who can doubt
It? — it settles a great principle on which
young converts should act. If a man has
been engaged in the slave-trade, he will
abandon it ; and his duty will not be to
sell his ship to one who he knows will
continue the traffic. His property should
be withdrawn from the business publicly,
either by being destroyed, or by being
converted to a useful purpose. If a man
has been a distiller of ardent spirits as a
drink, his duty will be to forsake his evil
course. Nor will it be hi§ duty to sell
his distillery to one who will continue
the business ; but to withdraw his pro-
^rty frcim it publicly, either by destroy-
ing it, or converting it to some useful
purpose. If a man has been engaged in
the traffic in ardent spirits, his duty is not
to sell his stock to those who will con-
tinue the sale of the poi«on, but to wit'n-
dravv it from puMic use ; converting it to
y Z
21 After ' these thii^gs were etid-
ed, Paul purposed in the spirit,
when he had passed through Ma-
cedonia and Achaia, to go to Jeru-
salem, saying. After I have been
there, I must also see Rome. '
22 So he sent into Macedonia
c Rom.l5.23-2S.
some useful purpose, if he can ; if not, by
destroying it. All that has ever been
said by money-loving distillers, or vend-
ers of ardent spirits, about the loss whii-h
they would sustain by abandoning the
business, might have been said by these
practitioners of curious arts in Ephesus
And if the excuses of rum-selling men
are valid, their conduct was folly : and
they should either have continued the
business of practising " curious arts" after
they were converted, or have sold their
" books" to those who would have cou
tinned it. For assuredly it was not worse
to practise jugglery and fortune-telling
than it is to destroy the bodies and souls
of men by the traffic in ardent spirits.
And yet, how few men there are in
Christian lands who practise on the prin^
ciple of these honest, but comparatively
unenlightened men at Ephesus !
21. After these things were ended. Af-
ter the gospel was firmly established at
Ephesus, so that bis presence was no
longer necessary. IT Purposed in the
spirit. Resolved in his mind. IT When
he had passed through Macedonia ana
Achaia. In these places he had founded
flourishing churches. It is probable that
his main object in this visit was to take
up a collection for the poor saints at Je-
rusalem. See Note, Rom. xv. 25, 26.
IT To go to Jerusalem. To bear the con
tribution of the Gentile churches to the
poor and oppressed Christians in Judea.
IT I must also see Rome. See Note, Rom
XV. 24. He did go to Rome, but he wen
in chains, as a prisoner.
22. Timotheus. Timothy. He was a
proper person to send there to visit the
churches, as he had been there before
with Paul, when they were established,
ch. xvi. 3 ,• xvii. 14. II And Erastus
Erastus was chamberlain of Corinth
(Rom. xvi. 23), or more properly the trea-
surer of the city (see Note on that place) ;
and he was, therefore, a very proper per-
son to be sent with Timothy, for the pur-
pose of making the collection for the poor
at Jerusalem. Paul kad wisdom enough
to employ a man accustomed to moneyed
transactions in making a collection (la
2m
TIU'] ACTy. [A. D. 59
uvo ot therii that ministered unto
hitn, Timotheus and Erastus ; <* but
lie himself stayed in Asia for a
season.
23 And the same time there arose
no small stir * about that way.
21 For a certain man named De-
metrius, a silversmith, which made
cRoTO.lG.23. 2Tim.4.20. fc2Cor.l.8; G.9
this collection his heart was intent, and
he afterwards went up with it to Jerusa-
l^m. See 2 Cor. viii. ix., and Notes, Rom.
xv. 25, 26. IT Sfai/ed in Asia. At Ephe-
sjis. IT For a staso?}. How long is un-
certain. He waited for a convenient op-
portunity to follow them ; prohahly in-
tending to do it as soon as they had fully
prepared the way for the collection. See
Paley's HorsB Paulince, p. i. ch. ii.
23. No small stir. Wo little excitement,
disturbance, or tumult (rif k%o,). Comp.
ch. xvii. 4, 5. IT About that way. Re-
spechng the doctrines of Christianity
which Paul preached. Note, ch. ix. 2;
xviii. 2G ; xix. 9
24. A silversmith. The word used here
denotes one who works in silver in any
way, either in making money, in stamping
silver, or in forming utensils of it. It is
probable that the employment of this man
was confined to the business here speci-
fied, that of making shrines ; as his com-
plaint (ver. 26, 27) implied, that destroying
diis would be sufficient to throw them
all out of employment. IT Silver shrives,
jix'.vi. Temples. The word shrine pro-
.*rly means a case, small chest, or box ;
.«irticularly applied to a box in which sa-
.red things are deposited. Hence we
aear of the shrines for relics. ( Webster.)
The word shrines here denotes small
portable temples, or edifices, made of sil-
ver, so as to resemble the temple of Dia-
na, and probably containing a silver
image of the goddess. Such shrines
would be purchased by devotees and by
worshippers of the goddess, and by stran-
gers, who would be desirous of possessing
m representation of one of the seven won-
ders of the world. See Note on ver. 27.
The great number of persons that came
lo Ephesus for her worship would con-
.«titute an ample sale for productions of
this kind, and make the manufacture a
profitable employment. It is well known
that pagans every where are accustomed
to carry with them small images, or re-
presentations of their gods, as an amulet,
or charm. The Romans had such images
in nil their houf-ts, called relates, or
liuii-i-hnlil roil.. A ^i•]|lla' lliiui/ is iiicil-
silver shrines' for Diana, brought nt
small '^ i;ain unto the craftsmen ;
25 Whom he called '^ togeihei
with the workmen of like occiipa
tion, and said. Sirs, ye know that
by this craft we have o ir wealth.
26 Moreover, ye see and hea?,
that not alone at Ephesus, but al-
cc.16.16.19. dHev.18.11.
tioned as early as the time of Laban (Gen.
xxxi. 19), whose images Rachel had stolef
and taken with her. Comp. Judg. xvii.
5. " The man Micah had an house of
gods." 1 Sam. xix. 13. Hos. iii. 4. These
images were usually enclosed in a box,
case, or chest, made of wood, iron, or sil-
ver ; and probably, as here, usually made
to resemble the temple where the idol
was worshipped. IT Diana. This was a
cel.5brated goddess of the heathen, and
one of the twelve superior deities. In
the heavens she was Luna, or Meni (the
moon) ; on earth Diana ; and in hell He
cate. She was sometimes represented
with a crescent on her head, a bow in
her hand, and dressed m a hunting-habit,
at other limes with a triple face, and witl,
instruments of torture. She was com-
monly regarded as the goddess of hunt
ing. She was also worshipped under th#
various names of Lucina, Proserpine,
Trivia, (fee. She was also represented
with a great number of breasts, to denote
her being the fountain of blessings, or as
distributing her benefits to each in theii
proper station. She was worshipped in
Egypt, Athens, Cilicia, and among hea-
then nations generally ; but the mos*
celebrated place of her worship wae
Ephesus — a city peculiarly dedicated to
her. ^ To the croft smen. To the labour-
ers employed under Demetrius in the
manufacture of shrines.
25. With the workmen of liJce occtipatioi].
Those who were in his employ, and all
others engaged in the same business. As
they would bo all affected in the same
way, it was easy to produce an excite-
ment among them all. Ii Sirs. Gr. Men.
IT By this craft. By this business, or oc-
cupation. This is our trade. H Our
wealth. Gr. Our acquisition ; our proper
ty. We are dependent on it for n living
It does not mean that they were rich, but
that they relied on this for a subsistence
That it was a lucrative business is appa
rent; but it Is not affirmed that they wer?
in fact rich.
26. Ye see ami hear. You see at Epho
siis ; and you hear the same of olhoi
l.laces. V l'hroif^/,(ul all Asi.f. All Asit
.\. D. 59.]
CHAPTER XIX.
26;
most throughout all Asia, this Paul
hath persuaded and turned away-
much people, saying that " they be
no g-ods which are made with
liands ;
a P8.115.4. l8a.44.1(K20.
Minor; ot perhaps the province of which
Ephesus was the capital. Note, ch. ii. 9.
^ This Paid hath persuaded. We have
here the noble testimony of a heathen to
the zeal and success of the ministry of
Paul. It is an acknowledgment that his
labours had been mosi strikingly success-
ful in turning the people from idolatry.
IT Saying that they be no gods, &c. Note,
ch. xiv. 14, 15.
27. So that not only, &c. The grounds
of the charge which Demetrius made
against Paul were two ; — first, that the
business of the craftsmen would be de-
stroyed— usually the first thing that
strikes the nlind of a sinner who is in-
fluenced by self-interest alone; and
second, that the worship of Diana would
cease if Paul and his fellow-labourers
were suffered to continue their efforts,
f This our craft. This business in which
we are engaged, and on which we are
dependent. Gr.This part (to i«£?3;) which
pertains to us. IT To be set at nought. To
be brought into contempt. It wilf become
80 mucTi an object of ridicule and con-
tempt that we shall have no further em-
ployment. Gr. ' Is in danger of coming
into refidationJ" Et'i isrsXsy^dv. As that
which is refuted by argument is deemed
useless, so the word comes also to signify
that which is useless, or which is an ob-
ject of contempt or ridicule. We may
here remark, (1.) That the extensive pre-
valence of the Christian religion would
destroy many kinds of business in which
men now engage. It would put. an end
to all that now ministers to the pride, va-
nity, luxury, vice, and ambition of men.
Let religion prevail, and wars would
cease, and all the preparations for war
which now employ so many hearts and
hands would be useless. Let religion
prevail, and temperance would prevail
also ; and consequently all the capital and
labour now employed in distilling and
vending ardent spirits would be with-
drawn, and the business be broken up.
Let religion prevail, and luxury ceases,
and the arts which minister to licentious-
ness would be useless. Let Christianity
nrevail, and all that goes now to minister
K) idolatry, and the corrupt passions of
men, would be destroyed. No small part
of the talent, also, that is now vwrse than
27 So that not only this our craft
is in danger to be set at nought ;
but also that the temple of the great
goddess Diana should be despised, ^
and her magnificence should be de-
iZeph.;J.li
wasted in corrupting others by ballads
and songs, by fiction and licentious tales,
would be withdrawn. A vast amount
of capital and talent would thus be at
once set at liberty, to be employed in no-
bler and better purposes. (2.) The effect
of religion is often to bring the employ-
ments of men into shame and contempt
A revival of religion often make? the
business of distilling an object of j^bhor-
rence. It pours shame on those who are
engaged in ministering to the vices and
luxuries of the world. Rehgion reveals
the evil of such a course of life, and
those vices are banished by the mere
prevalence of better principles. Yet, (3.)
The talent and capital thus disengaged is
not rendered useless. It may be directed
to other channels and other employments
Religion does not make men idle. It de-
votes talents to useful employments, and
opens fields in which all may toil use-
fully to themselves and to their fellow-
men. If all the capital, and genius, and
learning which are now wasted, and
worse than wasted, were to be at once
withdrawn from their present pursuits,
they might be profitably employed. There
is not now a useless man who might not
be useful ; there is not a cent wasted
which might not be employed to advan-
tage in the great work of making the
world better and happier. IT But also
that the temple of the great goddess Diana
shoidd be despised. This temple, so cele-
brated", was regarded as one of the seven
wonders of the world. It was two hun-
dred and twenty years in building, be-
fore it was brought to perfection. It wap
built at the expense of all Asia Minor.
The original object of worstiip among the
Ephesians was a small statue of Diana,
of elm, or ebony, made by one Canitias,
though commonly believed in those days
to have been sent down from heaven by
Jupiter. It was merely an Egyptian hie-
roglyphic, with many breasts, represent-
ing the goddess of Nature — under which
idea Diana was probably worshipped at
Ephesus. As the original figure became
decayed by age, it was propped up by
two rods of iron like spits, which were
carefully copied in the image which was
afterwards made in imitation of the first
A temple, most magnificent in struclurs
268
THE ACTS.
an*' ib.e
[A. D 5S.
stroyed, whom all Asia
world " worshippeth.
28 And when they heard these
say bigs, they were full of wrath, *
and cried out, saying, Great is Dia-'
na of the Ephesians !
29 And the whole city was filled
with confusion ; and having caught
o IJdo.5.19. ReT.13.S. b Jer.50.38.
was built to contain ihe image of Diana,
wlikh appears to have been several times
built and rebuilt. The first is said to
have been completed in the reign of Ser-
vius Tullius, at least 570 years before
Christ. Another temple is mentioned as
having been designed by Ctesiphon, 5-10
years before the Christian era, and
nhich was completed by Daphnis of Mi-
letus, and a citizen of Ephesus. This
temple was partially destroyed by fire on
the very day on which Socrates was poi-
isoned, 400 years B. C, and again 356
years B. C, by the philosopher Ilerostra-
tus, on the day on which Alexander the
Great was born. He confessed, on be-
ing put to the torture, that the only mo-
:ive which he had was to immortalize his
name. The four walls, and a few
columns only, escaped the flames. The
temple was repaired, and restored to more
than its former magnificence, in which,
says Pliny (Lib. xxxvi. c. 14), 220 years
were required to bring it to completion.
It was four hundred and twenty-five feet
in length, two hundred and twenty in
breadth, and was supported by one hun-
dred and twenty-seven pillars of Parian
marble, each of which was sixty feet
high. These pillars were furnished by
as many princes, and thirty-six of them
were curiously carved, and the rest were
finely {Kjlinhed. Each pillar, it is sup-
[josed, with its ba.se, contained one hun-
dred and fifty tons of rnarljle. The doors
and pannehng were made of cypress
wood, the roof of cedar, and the interior
was rendered splendid by decorations of
gold, and by the finest productions of an-
cient artists. This celebrated edifice,
after suffering various partial demolitions,
WQS finally burnt by the Goths, in tlieir
third naval invasion, in A. D. 260. Tra-
vellers are now left to conjecture wliere
Its site was. Amidst the confu.^ed ruins
of ancient Ephesus, it is now imjKWKible
to tell wher(; was this celebrated temple,
once one of the wonders of tlic world.
"So passes away the glory oftliis world."
See Edinburgh Ency. art. EphesuH ; also
-^nacharsih' Travels, vol. vi. 1H8. Ancient
Gaius « and Aristarchus, ** men of
Macedonia, Paul's companions in
travel, they rushed with one accord
into the theatre.
30 And when Paul would have
entered in unto the people, the dis-
ciples suffered him not.
31 And certain of the chief of
c Rom.16.23. lCor.1.14. d c.4.10.
Universal History, vol. vii. 416 ; and Po-
cocke's Travels. IT A7id her magnificence.
Her majesty and glory ; i. e. the splendour
of her temple and her worship. II Whom
all Asia. All Asia Minor. IT And the
icorld. Other parts of the world. The
temple had been built by contributions
from a great number of princes ; and
doubtless multitudes from all parts of the
earth came to Ephesus to pay their
homage to Diana.
28. Were full of wrath. Were greatly
enraged — probably at the prospec* of los-
ing their gains. IT Great is Diana, &a
Tlie term great was often applied by the
Greeks to Diana. Thus in Xenophon
(Ephes. i.) he says, " I adjure you by your
own goddess, the great (t>;!i ^«> uxv;i') Diana
of the Ephesians.' The design of this
clamour was doubtless to produce a per-
secution against Paul ; and thus to secure
a continuance of their employment.
Often, when men have no arguments,
they raise a clamour ; when their employ-
ments are in danger of being ruined, they
are filled with rage. We may learn,
also, that when men's pecuniary intereste
are aflected, they often show great zeal
for religion, ana expect by clamour in
behalf of some doctrine, to maintain their
own interest, and to secure their own
gains.
29. Confusion. Tumult; disorder.
IT Gaius. lie had lived at Corinth, and
had kindly entertained Paul at his house
1 Cor. i. 14. Rom. xvi. 23. IT Aristarchu.'i
He attended Paul to Rome, and was there
a prisoner with him. Col. iv. 10. IT With
one accord. Tumultuously ; or with one
mind, or purpose. IT Into the theatre.
The theatres of the Greeks were not oidy
t)laces for public exhibitions, but also for
loldiiig assemblies, and often for courts
elections, Arc. The }»oo])le, therefore,
naturally rushed there, as being a suita-
ble place to decide this matter.
30. Would have entered in unto the
people Probably to have nidressed them,
aiHi to defend his own cau»e.
31. Certain of the chief of Asia
r:.v 'ATi:'..xav. OfiheAsiarchs. These
A.. D. 5i).]
CHAPTER XIX.
269
Asia, which were his friends, sent
unto him, desiring " him that he
would not adventure himself into
the theatre.
32 Some ^ therefore cried one
thing-, and some another; for the
assembly was confused: and the
more part knew not w^herefore they
were come together.
33 And they drew Alexander out
ac.21.12. ic.21.34.
were persons who presided over sacred
things, and over the public games. It
was their business to see that the proper
services of religion were observed, and
that proper honour was rendered to the
Roman emperor in the public festivals, at
the games, &c. TLey were annually
elected, and their election was confirmed
at Rome before it was valid. They held
a common council at the principal city
within their province, as at Ephesus,
Smyrna, Sardis, &c., to consult and delibe-
rate about the interests committed to their
charge in their various provinces. (Kui-
noel and Schleusno.r.) Probably they were
assembled on such an occasion r.ow ; and
during their remaining there they had
heard Paul preach, and were friendly to
his views and doctrines. IF. Which were
his friends. It does not appear from this
that they were Christian converts ; but
Ihey probably had feelings of respect to-
wards him, and were disposed to defend
him and his cause. Perhaps, also there
might have existed a present acquaint-
aHce and attachment. ^ Would not ad-
venture. Would not risk his life in the
tumult, and under the excited feelings of
the multitude.
32. Some therefore cried one thing, &c.
This is an adrai^fcle description of a
mob, assembled for what purpose they
knew not; but agitated by passions, and
strifes, and tumults. IF And the most part
knew not, &c. The greater part did not
know. They had been drawn together
by the noise and excitement ; but a small
part would know the real cause of the
commotion. This is usually the case in
tumultuous meetings.
33. And they drew Alexander. Who
Oiis Alexander was, is not known. Gro-
ttus supposes that it was " Alexander the
c-oppersmith," who had in some way done
Paul much harm (2 Tim. iv. 14); and
whom, v^ith Philetus, Paul had excommu-
nicated. He supposes that it was a de-
vice of the Jews to put forward one w'ho
had been of the Christian party, in order
« a
of the multitude, the Jews putting
him forward. And Alexander '
beckoned with the 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 Ephe-
sians !
C lTif.lJ20. 2Tit.4.14.
to accuse Paul, and to attempt to cast th«
odium of the tumult on him. But it is
not clear that the Alexander whom Paul
had excommunicated was the person con
cerned in this transaction. All that ap ^
pears in this narrative is, that Alexandei
was one who was known to be a Jew ;
and who wished to defend the Jews from
being regarded as the authors of this tu-
mult. It would be supposed by the hea-
then that the Christians were only a sect
of the Jews, and the Jews wished doubt-
less to show that they had not been con-
cerned in giving occasion to this tumult,
but that it was to be traced wholly to
Paul and his friends. IT The Jews putting
him forward. That he might have a con-
venient opportunity to speak to the peo-
ple. H Would have made his defence
Our translation, by the phrase "his de-
fence," would seem to imply that he was
personally accused. But it was not so.
The Greek is simply, ' was about to apo-
logize to the people ;' that is, to make a
defence, not of himself particularly, but
of the Jews in general. The translation
should have been ' a defence.'
34. But when they knew. When they
perceived or ascertained. IT That he tvas
a Jew. There was a general prejudice
against the Jews. They were disposed
to charge the whole difficulty on Jews— •
esteeming Christians to be but a sect of
the Jews. They were, therefore, indig-
nant and excited, and indiscriminate in
their wrath, and unwilling to listen to any
defence. IF With oiie voice. Unitedly
in one continued shout and clamour
'^ About the space of two hours. The day
from sunrise to sunset, among the Greeks
and Romans, was divided into twelve
equal parts. John xi. 9. An hour, there-
fore, did not differ materially from an
hour with us. It is not at all improbable
that the tumult would continue f)r m
long a time, before it would be possible
to allay the excitement. IT Cried out, &c
This they at first did to silence Alexa»
der. The excitement, however- was oon
270
THE ACTS.
[A. D. 59
35 And when the town-clerk had
appeased the people, he said, Ye
men ° of Ephesus, what man is
there that knoweth not how that
the city of the Ephesians is a
a Eph.2.12.
Imued in order to evince their attach-
ment to Diana, as would be natural in an
excited ajid tumultuous mob of debased
heathen worshippers.
35. And when the lown-clerk. 'O y^x/a/^u-
n-Ji. The scribe; the secretary. The
word is often used in the JNJew Testa-
iient, and is commonly translated scribe,
md is applied to public notaries in the
synagogues ; to clerl--.s, and to those who
iranscnbed books, and hence to men
Akilled in the law or in any kind of learn-
ing. Comp. 2 Sam. viii. 17. 2 Kings xii.
11. Ezra vii. 6. 11, 12. Matt. v. 20; xii.
38 ; xiii. 52 ; xv. 1 ; xxiii. 34. 1 Cor. i. 20.
It is, however, nowhere else applied to a
heathen magistrate. It probably denoted
a recorder ; or a transcriber of the laws ;
or a chancellor. {Kuinoel, Doddridge.)
This officer had a seat in their deliberative
assemblies; and on him it seems to have
devolved to keep the peace. The Syriac,
Prince of the city.' The Vulgate and
Arabic, ' Scribe.' IT Had appeased the
people. KxTx<rT'uka;. Having restrained,
quieted, tranquillized, so as to be able to
address them. IF What man is there.
Who is there that can deny this ? It is
universally known and admitted. This
is the language of strong confidence, of
reproof, and of indignation. It implied,
that the worship of Diana was so well
established, that there was no danger that
t could be destroyed by a few Jews ; and
he therefore reproved them for what he
deemed their unreasonable alarms. But
he little knew the jx)vver of that religion
which had been the innocent cause of
all this t.imult; nor that, at no very dis-
tant period, this then despised religion
would overturn, not only the worship of
Diana at E|)hesus, but the splendid idola-
try of the mighty Roman empire. IT Is a
worshipper. N-^xofOf. Margin. Temple-
keeper The word here used does not
occur elsewhere in the New Testament.
It is derived from iswj for v^di a temple,
and x5f = «, to sweej), to cleanse. But
am(»ng the ancients, the oiTice of keeping
their temples was by no means as humble
as that of sex ion is w.th ns. It was
esteemed to be an Girice of honour and
dignity to have charge of the temples of
the gods, and to keep iheui in order. The
bamo was a.Uo given \i the cities that
' worshipper ol the great goddess
Diana, and of the image which fell
down from Jupiter ?
36 Seeing then that these things
cannot be spoken against, ye ought
» The temple-huper.
were regarded as the peculiar patrons or
worshippers of certain gods and goddess-
es. They esteemed it an honour to be re-
garded as the peculiar keepers of their
temples and images ; and as having adopt-
ed them as their tutelar divinities. Such
was Ephesus in regard to Diana. It was
esteemed a high honour that the city was
known, and every w here regarded as be-
ing intrusted with the worship of Diana,
or with keeping the temple regarded by
the whole world as peculiarly her own.
See Scldeusner on this word. IT And of
the image. A special guardian of the
image, or statue of Diana. IT Which fell
down, &c. Which was feigned or be-
lieved to have been sent down from
heaven. Of what this image was made
is not known. Pliny says (Hist. Nat. xvi
79) that it was made of a vine. Mucian
(on Pliny) says, that the image was never
changed, though the temple had been
seven times rebuilt, ii is probable that
the image was so ancient that the maker
of it was unknown, and it was therefore
feigned to have fallen from heaven. It
was for the interest of the priests to keep
up this impression. Many cities pretend-
ed to have been favoured in a simdar
manner with images or statues of the
gods, sent directly from heaven. The
safety of Troy was supposed to depend
on the PaUadium, or image of Pallas Mi-
nerva, which was believed to have fallen
from heaven. INuma pretended that the
anciia, or sacred shields, had descended
from heaven. Thus*M-odian expressly
affirms, that " the PhemSans had no statue
of the sun polished by the hand, but only
a certain large stone, circular below, and
terminated acutely above in the figure of
a cone, of a black colour, and that they
believe it to have fallen from heaven."
It has been supposed that this image at
Ephesus was merely a conical or pyra-
midal stone which fell from the cloud.'; —
a meteorite — ami that it was regarded
with superstitious reverence, as having
been sent from heaven. See the Edin
burgh Ency. art. Meteorites. If From Ju
pitrr. Sec Note, ch. xiv. 12.
30. Seeing then, &c. Since this is es-
tablished and admitted. Since no oiws
can call in question the zeal of the Ephp-
sians on this subject, or doubt the sin
/I. D. 5i>.J
o be quiet, and to do <* nothing
rashly.
37 For ye have brought hither
these men, which are neither ^ rob-
bers of churches, nor yet blasphe-
»ners of your goddess.
38 Wherefore if Demetrius, and
a Frov.14.29. b c.25.8.
cerity of their belief. And since there
can be no dangff that this well-established
worship is to be destroyed by the efforts
of a few evil-disposed Jews, there is no
occasion for this tumult. IT Be quiet. Be
appeased. The same Greek word which
IS used in ver. 35, " had appeased the peo-
ple." IT To do nothing rashly. To do no-
thing in a heated, inconsiderate manner.
There is no occasion for tumult and riot.
The whole difficulty can be settled in
perfect consistency with the maintenance
of order.
37. For ye, &c. Demetrius and his
friends. The blame was to be traced to
them. IT Which are neither robbers of
churches. The word churches we now
apply to edifices reared for purposes of
Christian worship. As no such churches
had then been built, this translation is
unhappy, and is not at all demanded by
the original. The Greek word (i'«f oo-uxou?)
is applied properly to those who commit
sacrilege, who plunder temples of their
sacred things. The meaning here is, that
Paul and his companions had not been
guilty of robbing the temple of Diana,
or any other temple. The charge of
sacrilege could rot be brought against
them. Though they liad preached against
idok and idol worship, yet they had of-
fered no violence to the temples of idola-
ters, nor had they attempted to strip them
of the sacred utensils employed in their
service. What they had done, they had
done peaceably. IT Nor yet blasphemers
of your goddess. They had not used
narsh or reproachful language of Diana.
This had not been charged on them, nor
IS there the least evidence that they had
done it. They had opposed idolatry ; had
reasoned against it ; and had endeavour-
ed to turn the people from it. But there
19 not the least evidence that they had
ever done it in harsh or reproachful lan-
guage. And it shows that men should
employ reason, and not harsh or reproach-
ful language against any pervading evil ;
Mid that the way to remove it, is, to C7i-
Ughten the minds of men, and to convince
them of the error of their ways. Men
eain nothing by bitter and reviling words ;
CHAPTER XIX.
27!
the craftsmen which are with him,
have a matter against any man^
' the law is open, and there are
deputies : let them implead one
another.
39 But if ye inquire any thing
concerning other matters, it shall
1 or, th* fourt-dayi are kept.
and it is m.uch to obtain the testimony of
even the enemies of religion — as Paul
did of the chancellor of Ephesus — that
no such words had been used in describ-
ing their crimes and follies.
38. Have a matter against any man.
Have a complaint of injury; if injustice
has been done them by any one. "IT 7'he
law is open. See the margin. 'Aya^ixToi
xyovTxi, i, e. y,fi'cex,t. There are court days i
days which are open, or appointed for
judicial trials, where such matters can
be determined in a proper manner. Per
haps the courts w-ere then held, and the
matter might be immediately determined
1^ And there are deputies. Roman pro-
consuls. Note, ch. xiii. 7. The cause
might be brought before them w-ith the
certainty that it might be heard and de-
cided. The Syriac reads this in the sin-
gular number — ' Lo, the proconsul is in
the city.' IT Let them implead one another.
Let them accuse each other in the court ;
i. e. let thera defend their own cause,
and arraign one another. The laws
are equal, and impartial justice will be
done.
39. But if ye inquire. If you seek to
determine any other matters than that
pertaining to the alleged wrong which
Demetrius has suffered in his business.
IT Other matters. Any thing respecting
public affairs ; any thing pertaining to the
government and the worship of Diana
^ Ina lavful assembly. In an assembly
convened, not by tumult and riot, but in .
conformity to law. This was a tumultu
ous assemblage, and it was proper in the
public officer to demand that they should
disperse ; and that, if there were any
public grievances to be remedied, it
should be done in an assembly properly
convened. It may be remarked here
that the original word rendered assembly,
is that which is usually in the New Tes-
tament rendered church. 'Ex.y.Ki,(r!x. it
is properly rendered by the word assem-
bly— not denoting here a mixed (jr tumul-
tuous assemblage, but one convened m
the legal manner. The proper meaning
of the word is, that which is called out
The church, the Christian asseviblv of tiV
612
THE ACTS.
[A. J). 61,
be determined in a lawful assem-
bly.
40 For we are in daiigrer to bo
called in question for this day's
uproar, there beincr no cause where-
by we may give an account of this
concourse.
41 And when he had thus spoken,
he dismissed the assembly. °
CHAPTER XX.
A ND after the uproar * was ceas-
■^^ ed, Paul called unto /urn the
disciples, and embraced them, and
i or, ordinary. o2Cor.l.8-10. fcc.19.40.
faithful, is marie up of those who are
called out from the world.
40. To be called in question. By the
government; by the Roman authority.
Such a tumult, continued for so long a
time, would be likely to attract the atten-
tion of the magistrates, and expose them
to their displeasure. Popular commotions
were justly dreaded by the Roman go-
vernment; and .such an assembly as this,
convened without any good cause, would
not escape their notice. There was a
Roman law which made it capital for
any one to be engaged in promoting a
riot. Sui costum, et concur sum fecerit, ca-
vile puniatur : 'He who raises a mob, let
nim be punished with death.'
41 Dismissed the assembly. Tf.vUxxyia-iuv.
The word usually translated church. Here
it is applied to the irregular and tumultu-
ous assemblage which had conv-ened in a
riotous manner.
CHAPTER XX.
1. The vproar. The tumult excited
by Demetrius and the workmen. Alter
It had been quieted by the lown-clerk-
ch. xix. 40, 41. TT Embraced them. Sa-
luted them, gave them parting expres-
sions of kindness. Comp. Nou>, J^uko
vii. 45. Rom. xvi. 16. 1 Cor. xvl '20. 2 Cor.
\iii. 12. 1 The.ss. v. 26. 1 Peter v. 14. The
Syriac translates this, ' Paul called the
disciples, and consoled them, and kissed
them.' H 'J'o go to Macedonia. On his
way to Jerusalem, agreeably to his pur-
pose, recorded ch. xix. 21.
2. Over those parts. The parts of coun
cry in and near Macedonia. He probably
went to Macedonia by Troas, where ho
expected to find Titus (2 Cor. ii. 12); biU
not finding him there, he went by hini-
Belf to Philippi, Theesalonica, &.C., and
then returned to Greece proper. H liifo
Greece. Into Gieecc proper, of which
departed, for to go into Macedo
nia.
2 And when he had gone ovei
those parts, and had given thero
much ** exhortation, he came into
Greece,
3 And there abode three months»
And when the Jews laid wait ' foi
him, as he was about to sail into
Syria, he purposed to return through
Macedonia.
4 And there accompanied him
into Asia, Sopater of Berea ; aYid
clCor.16.5. lTim.1.3. d lThe5S.2.3,ll. e c.23
12;25.3. 2Cor.ll.26.
Athens was the capital. While in Mace-
donia, he had great anxiety and trouble,
but was at length comforted by the com-
ing of Titus, who brought him intelli
gence of the liberal disposition of the
churches of Greece in regard to the col-
le<:;tion for the poor saints at Jerusalem.
2 Cor. vii. 5 — 7. It is probable that the
second epistle to the Corinthians was
written during this time in Macedonia,
and sent to them by Titus. See Note of
Doddridge.
3. And there abode. Why he remained
here is unknown. It is probable, thai
while in Greece, he wrote the epistle to
the Romans. Comp. Rom. xv. 25 — 27.
H Laid wait. There was a design formed
against him by the Jews, which they
sought to execute. Why they formed
this purftose, the historian has not in-
formed us. II As he was about to sail. If
would seem from this, that the design of
the Jews was to attack the ship in which
he was about to sail, or to arrest him on
ship-board. This fact determined him to
take a much more circuitous route by
land, so that the churches of Macedonia
were favoured with another visit from
him. IT Into Syria. On his way to Jeru-
salem. IT He purposed, &c. He resolved
to avoid the snare which they had laid
for him, and to return by the same way
in which he had come into Greece.
4. Ajid there accompar^ied him. It wa«
usual for some of the dis .iplcs to attend
the apostles in their journeys. IT Into Asia,
It is not meant that they attended hira
from Greece through Rlaccdonia ; but
that they went with him to Asia, having
gone before him, and joined him at Troas.
IF Sopater 0/ Berea. Perliap.s the same
person wlio, in Rom. xvi. 21, is callei^
Sosijxitcr, and who is there said to haw
been a kinsman of Paul lli Aristarchtu
V. D. 60.J
CHAPTER XX.
yr.,
of the The3salonians, Aristarchiis "
and Secundus ; and Gains of Der-
be, and '' Timotheus ; and of Asia,
Tychicus " and '^ Trophimus.
5 These going before, tarried for
as at Troas.
6 And we sailed away from Phi-
rippi after the days of * unleavened
Dread, and came unto them at Troas
' in five days ; where we abode
seven days. »
a C.I9.2&. b c.16.1. c Eph.6.21. Col.4.7. 2Tim.
1.12. Tit.3.12. dc.2\.29. 2Tiis.4.20. eEx.23.13.
/2Tim. 4.13.
ch. xiy, 29. T Gains of Derhe. Note, ch.
xix. 29. IT Tychicus This man was high
n the confidence ana affection of Paul.
In Eph. vi. 21, 22, he siyles him "a be-
loved brotlier, and faithful minister in the
Jjord." IT And Trophimus. Trophimus
was from Ephesus. ch. xx. 29. When
Paul wrote his second epistle to Timo-
thy, he was at Miletum, sick. 2 Tim.
iv. 20.
5. These going before. Going before
Paul and Luke. Dr. Doddridge supposes
that only Tychicus and Trophimus went
before the others. Perhaps i^he Greek
most naturally demands this intorpreta-
tion. H Tarried for us. The word "^ us"
here, shows that Luke had again joined
Paul as his companion. In ch. xvi. 12, it
appears that Luke was in Philippi, in the
house of Lydia. Why he remained there,
or why he did not attend Paul in his jour-
ney to Athens, Corinth, Ephesus, &c. is
not known. It is evident, however, that
he here joined him again. IT At Troas.
Note, ch. xvi. 8.
6. Afer the days of unleavened bread.
After the seven days of the passover,
during which they ate only unleavened
bread. See Ex.' xii. IT In five days.
They crossed the iEgean sea. Paul,
when he crossed it on a former occasion,
did it in two days (ch. xvi. 11, 12); but
the navigation of the sea is uncertain,
and they were now probably hindered by
contrary winds.
7. And upon the first day of the week.
Showing thus, that this day was then ob-
served by Christians as holy time. Comp.
I Cor. xvi. 2. Rev. i. 10. IT To break
b'-eud. Evidently to celebrate the Lord's
supper Comp. ch. ii. 46. So the Syriac
understands it, by translating it, ' to break
the eucharist,' i. e. the eucharistic bread,
[t is probable that the apostles and eai-ly
Christians celebrated the Lord's supper
>a every Lord's-day. IT And coniivued
7 And upon the first ^ day oi the
week, when the disciples Ccitne to-
gether to break '' bread, Paul
preached unto them, re^y to de-
part on the morrow ; anc^ontinued
his speech unti'. midnight.
8 And there were many lights i
the upper ' chamber, where the}
were gathered together.
9 And there sat in a window a
certain young man named Euty
? 1 Cor. 16.2. Rev.1.10. h c.2.42.46. ICor.lO.Kfc
5 1.20-34. t c.1.13.
his speech until midnight. The discourse
of Paul continued until the breaking of
day. ver. 11. But it was interrupted
about midnight by the accident that oc-
curred to Eutychus. The fact that Paul
was about to leave them on the next day,
probably to see them no more, was the
principal reason why his discourse W'as
so long continued. We are not to sup-
pose, however, that it was one continued
or set discourse. No small part of the
time might have been passed in hearing
and answering questions, though Paul
was the chief speaker. The case proves
that such seasons of extraordinary devo
t;on may, in peculiar circumstances, be
proper. Occasions may arise where il
will be proper for Christians to spend a
much longer time than usual in public
w^orship. It is evident, however, that
such seasons do not often occur.
8. And there were many lights. Why
this circumstance is mentioned is not ap
parent. It, however, meets one of the
slanders of ths early enemies of Chris-
tianivy, that Christians in their assemblica
were accustomed to extinguish all the
lights, and to commit every kind of abo-
mination. Perhaps the mention of many
lights hero is designed to intimate that il
was a place of public worship, as not
only the Jews, but the Gentiles were ac-
customed to have many lights burning in
such places. ^ In the upper chamber
Note. ch. i. 13.
9. And there sat tr. a windov). The
window was left open pirtbably to avoid
the malice of their enemies, who might
be disposed otherwise to charge thera
with holding their assemblies in df^rknesa
for purposes of iniquity. The window
was a mere opening in the wall to let in
light, as there was no glass known attha(
time; and as the shutters of the window
were not closed, there was nothing to pre
vent Eutychus from fallingf down. Ii TA»
21 1
THE ACTS.
[A. D 60.
chus, beinff lallen into a deep
Sxeep ; and as Paul was long
preaching-, he sunk down with
sleep, and^U down from the third
loft, and \^s taken up dead.
10 And Paul went down, and
fell " on him, and embracing him^
said, ^ Trouble not yourselves ; for
his life is in him.
1 1 When he therefore was come
op 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
s IKings 17.21. 2Kiugs 4.34. h Matt.9.24.
third loft. The third story. IT And was
taken up dead. Some have supposed that
he was merely stunned with the fall, and
that he was still alive. But the obvious,
and therefore the safest interpretation is,
that he was actually killed by the fall,
find was miraculously restored to life.
This is an instance of sleeping in public
worship tiiat has some apology. The late
hour of the night, and the length of the
services, were the excuse. But, though
the thing is often done now, yet how sel-
dom is a sleeper in a church furnished
with an excuse for it. No practice is
more shameful, disrespectful, and abomi-
nable, than that so common of sleeping
in the house of God.
10. And ftlL on him, &c. Probably
Btretching himself on him as Elisha did
on the Shunammite's son. 2 Kings iv.
33 — 35. it was an act of tenderness and
compa-ssion, evincing a strong desire to
restore him to life. IT Trouble not your-
selves. They would doubtless be thrown
into great consternation by such an
event. Paul therefore endeavoured to
compose their minds by the assurance that
he would live. IT For his life is in him.
He is restored to life. This has all the
ippearance of having been a miracle.
Life was restored to him as Paul spoke.
11. Come tip apain. To the upper
room. ver. 8. H And had. broken bread,
and eaten. Had taken refreshment. As
this is spoken of Paul only, it is evidently
distinguished from the celebration of the
liord's supper.
12. Not a Utile comforted. By the fact
that he was alive ; perhaps also strength-
ened by the evidence that a miracle had
been wrought.
13. Sailed unto Assos. There were
neveral cities of this name. One was
ill Lv;ia: one in the territory of Eolis;
man alive, and were not a Ijtle
comforted.
13 And he went before to ship,
and sailed unto Assos, there intend-
ing to take in Paul : for so had he
aj)pointed, minding himself to go
afoot.
14 And when he met with us at
Assos, we took him in, and came to
Mitylene.
^ And we sailed thence, and
came the next dcii/ over agains",
Chios ; and the next dai/ we arrived
at Samos, and tarried at Trogyl-
one in Mysia ; one in Lydia ; and
another in Epirus. The latter is the
one intended here. It was between
Troas and Mitylene. The distance to it
from Troas by sea was much greater than
by land, and accordingly Paul chose to go
to it on foot. IF Minding himself. Choos
ing or preferring to go on foot. Most of
his journeys were probably performed in
this way.
14. Came to Mili/lene. This was the
capital of the island of Lesbos. It was
distinguished by the beauty of its situa-
tion, and the splendour and magnificence
of its edifices. The island on which it
stood, Lesbos, was one of the largest in
the ^gean sea, and the seventh in the
Mediterranean. It is a few rniles distant
from the coast of Aeolia, and is alx)ut on©
hundred and sixty-eight miles in circum-
ference. The name of the city now is
Castro.
15. Over-agaxnsl. Opposite to. Into
the neighbourhood of; or near to it.
II Chios, called also Coos, an island in the
Archipelago, between Lesbos and Samos.
It is on the coast of Asia Minor, and is
now called Scio. It will long he remem
bered as the seat of a dreadful massacre
of almost all its inhabitants by the Turks
in 1823. ^ At Samos. This was also an
island of the Archipelago, lying off the
coast of Lydia, from which it is separated
by a narrow strait. These islands were
celebrated among the ancients ibr their
extraordinary wines. IT TrogijlUum
This was the name of a town and pro-
montory of Ionia in Asia Minor, between
Ephesus and the mouth of the river Me-
ander, opposite to Samos. The promon-
tory is a spur of mount Mycale. IT MiU'
ins. Called also Miletum. It was a city
and scajKirt, and the ancient capital of
Ionia. It was originally composed ot a
\ D. 60.J
CHAPTER XX.
27£
tiuin; and the next day we came to ]
Miletus.
16 For Paul had determined to
sail by Ephesus, because he would
not spend the time in Asia ; for he
hasted, if it were possible for him,
to be * at Jerusalem the day of
' Pentecost.
17 And from Miletus he sent to
a C.1S.21: 24.17
c.2.1, lCor.16.8,
colony of Cretans. It be<|(re extremely
powerful, and sent out colonies to a great
number of cities on the Euxine sea. It
was distinguished for a magnificent tem-
ple dedicated to Apollo. It is now called
by the Turks Melas. It was the birth-
place of Thales, one of the seven wise
men of Greece. It was about forty or
fifty miles from Ephesus.
16. To sail by EpkesiLS. The word hy
m our translation is ambiguous. We say
to go by a place, meaning either to take
It in our way, to go to it, or to go past it.
Here it means the latter. He intended to
Bad past Ephesus without going to it.
IT For he hasted, &c. Had he gone to
Ephesus, he would probably have been
80 delayed in his journey that he could
not reach Jerusalem at the. time of Pen-
tecost. IF The day of Pentecost. Note,
ch.. ii. 1.
17. He sent to Ephesus. Perhaps a dis-
tance of forty miles. IT The elders of the
church. Who had been appointed vvhile
he was there to take charge of the
church. Note, ch. xv. 2.
18. And when they were come unto him.
The discourse which follows is one of the
most tender, affectionate, and eloquent
which is any where to be found. It is
strikingly descriptive of the apostle's
manner of life while with them ; evinces
his deep concern for their welfare ; is full
of tender and kind admonition ; expresses
the firm purpose of his soul to live to
the glory of God, and his expectation W
be persecuted still ; and is a most affection-
ate and solemn farewell. No man can
read it without being convinced that it
came from a heart full of love and kind-
ness; and that it evinces a great and
noble purpose to be entirely employed in
one great aim and object — the promotion
of the glory of God, in the face of danger
and of death. IF Ye know. From your
owTi observation. He had been with
them three years, and could make this
solemn appeal to themselves, that he had
led a faithful and devoted life. How
'jRiinr is it, when a minister can thus ao-
Ephesus, and c^alled the elders of
the church.
18 And when they were come to
him, he said unto them, Ye know,
from the first day *= that I came into
Asia, after what manner I have been
with you at all seasons,
19 Serving the Lord with all
'^ humility of mind, and with many
c c.l9.1,10. d lCor.15.9,10.
peal to those with whom he has laboared,
in proof of his own sincerity and fidelity.'
How comforting to himself", and how full
of demonstration to a surrounding world,
of the truth and power of the gospel
which is preached. We may further re-
mark, that this appeal furnishes strong
proof of the purity and holiness of Paul's
life. The elders at Ephesus must have
had abundant opportunity to know him.
They had seen him, and heard him pub-
licly, and in their private dwellings. A
man does not make such an appeal unless
he has a consciousness of integrity, nor
unless there is conclusive ^roq/' of his in-
tegrity. It is strong evidence of the holi-
ness of the character of the apostles, and
proof that they were not impostors, that
they could thus appeal with the utmost
assurance to those who had every oppor-
tunity of knowing them. ^ From the first
day. He was with them three years, ver.
31. ^ Into Asia. Asia Minor. They
would probably know not only how he
had demeaned himself while with them,
but also how he had conducted in other
places near them. ^ After what manner
I have been with you. How 1 have lived
and acted. What has been my manner
of life. What had been his mode of life,
he specifies in the following verses.
IT At all seasons. At all times.
19. Serving the Lord. In the discharge
of the appropriate duties of his apostolic
office, and in private life. To discharge
aright our duties in any vocation, is serv-
ing the Lord. Religion is often repre
sented in the Bible as a service rendered
to the Lord. IT With all humility. With-
out arrogance, pride, or a spirit of dicta-
tion; without a desire to '.'lord it over
God's heritage," without being elated
with the authority of the apostolic office,
the varietyof the miracles which he was
enabled to perform, or the success which
attended his labours. What an admira
bie model for ail who are in the ministry,
fnr all who are endowed with talents and
learning, and for all who meet with re-
markable success in their \york. The
376
THE ACTS.
l^.D. 6t
tears, " and temptations, * whicli
befell me by ' the lying in wait of
the Jews :
proper effect of such success, and of such
»alent, will be to produce true humility.
Eminent success in the work of the mi-
nistry tends to produce lowliness and
hninbleiiess of mind; and the greatest
ordovvnients are usually connected with
oha most simple and childlike humility.
V And with many tears. Paul, not unfre-
quenlly, gives evidence of the tender-
ness of his heart, and his regard for the
souls of men, and his deep solicitude for
the salvation of sinners, ver. 31. Phil.
Hi. 18. 2 Cor. li. 4. The ^ar/icuZar thing,
however, here specified as producing
weeping, was the opposition of the Jews.
But it cannot be supftosed that those tears
were sJied from an apprehension of per-
soiial danger. It was rather becau.se the
opposition of the Jews impeded his work,
and retarded his progress in winning
souls to Christ. A minister of the gospel
will, (1.) Feel, and deeply feel for the
salvation of his people. He will weep
over their condition when he sees them
going astray, and in danger of perishing.
lie will, (2.) Be especially affected with
opposition, because it will retard his
work, and prevent the progress and the
triumph of the gospel. It is not because
it is a personal concern, but because it is
ihe cause of his Master. IT And tempta-
tions. Trials, arising from their opposi-
tion. We use the word temptation in a
more limited sense, to denote inducements
offered to mie to lead him into sin. The
word in the Scriptures most commonly
denotes trials of any kind. IF Which be-
fell me. Which happened to me ; which
I encountered. II 13 y the lying in vait,
&c. B\' their snares and plots against my
life. Comp. ver. 3. Those snares and
plans were designed to blast his reputa-
.ion, and to destroy his usefulness.
20. / kept back nothing, S^c. No doc-
trine, no admonition, no labour. What-
ever he judged would promote their sal-
vation, he had faithfully and fearlessly
delivered. A minister of the gos|)ol must
be the judge of what will be profitahle
to the people of his charge. Ilis aim
ehuuld 1)0 to promote their real welfare —
to preacri that which will be profitable.
His object will not be to please their
fanny; to gratify their taste; to flaller
their pride; or to proriiole his own popu-
larity. * All Sc.'ipture U jmififable" (2
''^ X '.J ^) ; and it wil' lie ilis aim to
20 Jlnd how «* I kept back no-
thing- that was profitable unto you^
but have shewed you, and have
declare that only which will tend to pro-
mote their real welfare. Even if it be
unpalatable ; if it be the language of re-
proof and admonition; if it be doctrine
to which the heart is by nature opposed ;
if it run counter to the nahve prejudice«
and passions^f men ; yet, by the grace
of God, it %dHfed be, and will be deli
vered. JN'o docrrinc that will be profita-
ble should be kept back ; no plan, no la-
bour, that may promote the welfare of
the flock, should be withheld. IT Bui
have shewed you. Have announced or
declared to you. The word here used
{y.vxyyi7Kxi) is most commonly applied
to preaching in public assemblies, or in a
public manner, IT Have taught you pub-
licly. In the public assembly ; by public
preaching. H And from house to house.
Though Paul preached in public, and
though his time was much occupied in
manual labour for his own support (ver
34), yet he did not esteem hispublic preach
ing to be all that was required of him ;
nor his daily occupation to be an excuse
for not visiting from house to house. We
may observe here, (1.) That Paul's exam-
ple is a warraat and an implied injunc-
tion for family visitation by a pastor. If
proper in Ephesus, it is proper still. If
practicable in that city, it is in other cities.
If it was useful there, it will be else-
where. If it furnished to him consola-
tion in the retrospect when he came to
look over his ministry, and if it was one
of the things which enabled him to say
"I am pure from the blood of all men,''
it will be so in other cases. (2.) The
design for which ministers should visit
should be a religious design. Paul did
not visit for 'mere ceremony, nor for idle
gossip, or chit-chat ; nor to converse on
tUlmere news or }x)litics of the day. His
aim was, to show the way of salvation,
and to teach in private what he taught in
public. (3.) How much of this is to be
done is, of course, to be left to the dis-
cretion of every minister. Paul, in pri-
vate visiting, did not neglect public in
struction. The latter he evidently con
sidcred to be his main or chief business.
His high v.rws of the ministry ore
evinced in his life, and in his letters tc
Timothy and Titus. Yet, while public
preaching is the main, the prime, tho
leading business of a minister, and w«ilo
his first <*tt">rt« "hould ]yi d''»':f«'J to pre
CHAPTER XX.
and ^ from
\. D, GO.]
taught you publicly,
house to house,
21 Testifying- both to the .Tews
and also to the Greeks, repentance
* toward God, and faith toward our
Lord Jesus Christ.
a 2Tim.4.2. b Mark 1.15. Luke 24.47.
277
{larsition for that, he may and should find
time to enforce his public inotructions by
going from house to house i and often he
will find that his most immediate and ap-
parent success will result from such fami-
ly instructions. (4.) If it is his duty to
visit, it is the duty of his people to receive
him as becomes an ambassador of Christ.
They should be willing to listen to his
instructions , to treat him with kindness,
and to aid his endeavours in bringing
a family under the influence of reli-
gion.
21. Testifying. Bearing witness to the
necessity of repentance towards God. Or
teaching them the nature of. repentance,
&c., and exhorting them to repent and
believe. Perhaps the word testifying in-
cludes both ideas of giving evidence, and
of urging with great earnestness and af-
fection that repentance and faidi were
necessary. See I Tim. v. 21. 2 Tim. ii.
14; where the word here used, and here
translated testify, is there translated, cor-
rectly, charge, in the sense of strongly
urging, or entreating with great earnest-
ness. IT And to the Greeks. To all vvho
were not Jews. The Greeks properly
denoted those who lived in Greece, and
who spoke the Greek languag3. But the
phrase, ' Jews and Greeks,' among the
Hebrews, denoted the whole human race.
He urged the necessity of repentance
and faith in all. Religion makes no dis-
tinction, but regards all as sinners, and as
needing salvation by the blood of the
Redeemer. H Repentance toward God.
Note, Matt. iii. 2. Repentance is to be
exercised "toward God," because, (1.)
Sin has been committed against him, and
it is proper that we express our sorrow to
the Being whom we have offended ; and,
(2.) Because God only can pardon. Sin-
cere repintanoe exists only where there
is a willingness to make acknowledgment
to the very Being whom we have offend-
ed, or injured. *^ And faith. J)|||^, Mark
xvi. 16. IT Toward. Eii. In regard to ;
in ; confidence in the work and merits
of the Lord Jesus. This is required, be-
cause there is no other one who (an save
fiom sin. Note, ch. iv. 12.
22. Bound in (ne spirit. Strongly
•i A
22 And now, behold, T go' bound
in the spirit unto Jerusalem, not
knowing '^ the things that shall be-
fall me there :
23 Save that the Holy Ghost
witnesseth in every cit)?^, say
cc.19.21. dJam.4.U.
urged or constrained by the influence?
of the Holy Spirit on my mind. • Not by
any desire tu see the place where my
fathers worshipped, and not urged merely
by reason, but by the convictions and
mighty promptings of the Holy Spirit to
do my duty in this case. The expression
" bound in the spirit" {SsSi/Avog tu, nv£C/*»Tj;
is one of great strength and emphasis.
The word Alxi, to biiid, is usually applied
to confinement by cords, fetters, or bands
(Matt. .viii. 30 ; xiv. 3 ; xxi. 2) ; and then
denotes any strong obligation (Rom. vii.
2), or any thing that strongly urges, or
impels. Matt. xxi. 2. When we are
strongly urged by the convictions of duty,
by the influences of the Holy Spirit, we
should not shrink from danger or from
death. Duty is to bedoneat allhaz&rds. It
is ours to follow the directions of God ; re-
suits we may safely and confidently leave
with him. IT Not knowing the things,
that shall befall me there. He knew that
calamities and trials of some kind await-
ed him (ver. 23), but he did not know, (l.J
Of what particular kind they would be ,
nor, (2.) Their issue, whether it should be
life or death. We should commit our
way unto God, not knowing what trials
may be before us in lii'e ; but know-
ing that, if w^e are found faithful at the
post of duty, we have nothing to fear in
the issue.
23. Save that. Except that. This waa
all that he knew, that bonds and afflictions
were to be his portion. IT The Holy Gkosi
witnesseth. Either by direct revelation to
him, or by the predictions of inspired men
whom Paul might meet. An instance
of the latter mode occurs in ch. xxi. 11.
It is probable that the meaning here is,
that the Holy Ghost had deeply impress-
ed the mind of Paul by his direct in-
fluences, and by his experience in every
city, that bonds and trials were to be his
portion. Such had been his experience
in every city where he had preached the
gospel by the direction of the Holy Ghost
that he regarded it as his certain portiop
that he was thus to be afflicted. IT In
every city. In almost every city where
Paul had been, he had been subjected to
tiese trials. Ii« had been persecu'fld
CT'i
, THE ACTS
bonds ar.d aflljctions '
LA. D. Ca
ir.^ • that
tbide me.
24 But none * of these things
ac.9.16; 21.11. i or wait for m*. fcc.21.13.
aoai.8.35,37. 2Cor.4.16.
»toried, and scourged. So uniform was
•his, so constant had been his experience
in thin way, that he regarded it as his
certain portion to be thus afflicted ; and
he approaclied Jerusalem, and every
other city, with a confident expectation
that such trials awaited him there.
IT tSai/ing. In his experience : by direct
levelation , and bv the mouth of prophets,
ch. xxi. 11. When Paul was called to
the apostleship, it was predicted that he
would suffer much. ch. ix. 16. IT Bonds.
Chainn. That I would be bound, as
prisoners are who are confined. IF Abide
me. See the margin. They remain or
wait for me ; i. e. I must expect to sufler
them.
24. Move me. Alarm me ; or deter me
from my purpose. Gr. 'I make an account
of iione of them.' I do not regard them
as of any moment, or as worth considera-
tion, in the great purpose to which I have
devoted my life. ^ Neither count I my
^ife. I do not consider my life as so valu-
able as to be retained by turning away
from bonds and persecutions. I am cer-
tain of bonds and afflictions ; I am willing
also, if it be necessarjs to lay down my
life in the prosecution of the same pur-
pose. IT Dear unto myself. So precious
or valuable as to be regained at the sacri-
fice of duty. I am willing to sacrifice it
if it be nece^^ary. This was the spirit
of the Saviour, and of all the early
Christians. Duty is of more importance
than life ; and when eitlier duty or life is
to be sacrificed, life is to be cheerfully
Eurrendered. IT So that. This is my
main object, to finish my course with joy.
It is im[)Iied here, (1.) That this was the
great purpose which Paul had in view.
(2.) Th^ if he should even lay down his
life in this cause, it wovld be a finishing
his course with joy. In the faithful dis-
charge of duty, he had nothing to fear.
Life would be ended wii'h peace when-
ever God should require him to finish his
courne. H Finish vtii course. Close my
fareer ns an apostle and a Christian
Life is thuH ronresentcd as a course, or
race that is to be run. 2 Tim. iv. 7. Ileb.
xii. 1. 1 Cor. ix. 24. Acts xiii. 25. ^With
joy. With the approlmiion of conscience
fld of God ; v.ilh [io.k e in the rrcollec-
Oun of the past. Mnn should strive eo to
9 s\ia\ he will have ih»tliing to regret
move me, neither count I my life
dear unto myself, so that I might
finish my course with joy, and the
when he lies on a bed of death. It is a
glorious privilege to finish life with joy.
It is most sad and awful when the last
hours are imbittered with the reflection
that life has been wasted, or that the
course has been evil. The only way in
which the course of life may be finished
with joy, is by meeting faithfully every
duty, and encountering, as Paul did
every trial with a constant desire to glo
rify God. "iT Arid the ministry. That I
may fully discharge the duty of the apos
tolic office, the preaching of the gospel.
in 2 Tim. iv. 5, he charges Timothy to
mahefidl proof of his ministry. He here
shows that this was the ruling principle
of his owii life. If Which I have received
of the Lord Jesus. Which the Lord Je
sus has committed to me. Acts ix. 15 — 1?
Paul regarded his ministry as an office
intrusted to him by the Lord Jesus him-
self On this account he deemed it to be
peculiarly sacrisd, and of high authority.
Gal. i. 12. Every minister has been in-
trusted with an office by the Lord Jesus.
He is not his own ; and his great aim
should be, to discharge fully and entirely
the duties of that office. 11 To testify the
gospel. To bear witness to the good
news of the favour of God. This is the
great design of the ministry. It is to beai
witness to a dying world of the pood
news that God is merciful, and that his
favour may be made manifest to sinners
From this verse we may learn, (I.) Thai
we all have a course to run ; a duty to
perform. Ministers have an allotted
duty ; and so have men in all ranks anc
professions. (2.) We should not be de-
terred by danger, or the fear of death,
from the discharge of that duty. We are
safe only when we are doing the will of
God. We are really m danger only
when we neglect our duty, and make
the great God our enemy. (3.) We
should so live as that the end of our
course may bo joy. It is, at best, a
solemn thing to die ; but death may be a
scene of lriumj)h and of joy. (4.) It raal-
fers htl^jwhon, or where, or how w^
die, if \^^dic in the discharge of our
duty to God. He will order the circiim-
Btancos of our departure ; and he can
sustain us in the last ronflirt. Happy is
that life whicli is sjient in doing the wi?
of God, and peaceful that death whi''*
4. D. 6U.J
CHAFTEK XX.
i7i)
ministry * which I have received*
of the Lord Jesus, to testify the
gospel of the grace of God.
25 And now, behold, I know
that ye all among whom 1 have
gone preacliing the kingdom of
(r2Csr.4.1. i Gal. 1.1.
God, shall see ray face no nriore.
26 Wherefore 1 take you to re-
cord this day that I am pure '^ from
the blood of all men.
27 For 1 have not shunned to de-
clare untoyou all thecounsel'^of God.
c2Cor.7.2. d Eph.l.ll.
closes a life of toil and trial in the ser-
vice of the Lord Jesus.
25. I know that ye all Perhaps this
means simply, ' I have no expectation of
seeing you again ; I have every reason to
suppose that this is my final interview
with you.' He expected to visit Ephesus
no more. The journey to Jerusalem was
dangerous. Trials and persecutions he
knew awaited him. Besides, it is evi-
dent that he designed to turn his atten-
tion to other countries, and to visit Rome ;
and probably had already formed the
purpose of going into Spain. See Acts
six. 2K Comp. Rom. xv. 23 — 28. From
(ill these considerations it is evident that
he had no expectation of being again at|j.neglect or fault of theirs
Ephesus ; it is probable, however, that - -
he did again return to that city. See
Note, ch xxviii. 31. IT Among xokom I
have gone preaching. Among whom I
have preached. The parting of a minis-
ter and people is among the most tender
and affecting of the separations that occur
on earth. H The kingdom of God.
Making known thu nature of the reign
of God on earth by tlie Messiah. See
Note, Matt. iii. 2-
26. Wherefore. A.id, In view of the
past, of my ministry and labours among
you, I appeal to your own selves to testify
that I have been faithful. IF liake you to
record. Gr. I call you to witness ; I ap-
peal to you to testify. If any of you are
lost, if you prove unfaithful to God, I ap-
peal to yourselves that the fault is not
mine. It is well when a minister can
make this appeal, and call his hearers to
bear testimony to his own faithfulness.
Ministers who preach the gospel with
fidelity may thus appeal to their hearers ;
and in the day of judgment may call on
them to witness that the fault of the ruin
of the soul is not to be charged to them.
IT IViat I am pure. I am not to be charged
with the guilt of your condemnation, as
owing to my unfaithfulness. This does
not mean that he set up a claim to abso-
lute perfection ; but that, in the matter
under consideration, he had a conscience
void of offence. IT 2'/ie blood of all men.
•The word Hood is used often in the sense
of death, or bloo^i sh'tJ : and hence of
t?ie guilt or crime of putting one to death,
or condemnation for it. Matt, xxiii. 35 ;
xxvii. 25. Acts v. 28 ; xviii. 6. It here
means, that if they should die the- second
death, if they should be lost for ever, he
would not he to blame. He had dis-
charged his duty, in faithfully warning
and teaching them ; and now if they were
lost, the fault would be their own, not his.
IT All men. All classes of men — Jews
and Gentiles. He had warned and in-
structed all alike. Ministers may have
many fears that their hearers will be
lost. Their aim, however, should be, (1.)
To save them, if possible ; and, (2.) If
they are lost, that it should be by no^,
of theirs. ^^
27. For. This verse contains a reason
for what had been said in the previous
verse. It shows why Paul regarded him-
self as innocent if they should be lost-
IF / have not shunned. I have not kept
back ,• I have not been deterred by Fear,
by the desire of popularity, by the fact
that Ihe doctrines of the gospel are un-
palatable to men, from declaring them
fully. The proper meaning of the word
translated here, " I have not shunned"
(\j7rstrTiiXi!j.-/,v), Is to disguise any impor-
tant truth ; to withdraw it from public
view; to rfec/me publishing it from fear,
or an apprehension of the consequences.
Paul means that he had not disguised any
truth ; he had not withdrawn or kept it
from open view, by any apprehension of
the effect which it might have on their
minds. Truth may be disguised or kept
back, (I.) By avoiding the subject altoge-
ther from timidity, or an apprehension of
giving offence if it is openly proclaimed ;
or, (2.) By giving it too little prominency,
so that it shall be lost in the multitude
of other truths; or, (3.) By presenting it
amidst a web of metaphysical specula-
tions, by entangling it with otberpubjx.'cts •
or, (4.) By making use of other terms th&r.
the Bible does, for the purpose of inv*^lv
ing it in a mist, so that it cannot be un-
derstood. Men may resort to this course
(1.) Because the truth itself will be un-
palatable ; (2.) Because they may appre^
hend the loss of repuration or support
;3.) Because they mav not love the truf I
.280
28 Take heed " therefore unto
yourselves, and to all the flock,
a Col.4.n. lTi.in.4.16.
THE ACTS. LA. D. 60
over the which the Holy Ghos*.
hath made you ^ overseers, to feed
iHeb. 13.17.
themselves, and choose to conceal its pro-
minent and otiensive points ; (4.) Because
they may be afraid of the rich, the great,
and the gay, and ayjprehend that they
Bhall excite their indignation ; and, (5.)
By a love of metaphysical i)hilosophy,
anti a constant etiort to bring every thing
to the test of tiieir own reason. Men
often preach a philosophical exjilaiiation
of a doctrine instead ol {he doctrine itself.
They deserve the credit of ingenuity, but
not that of being open and bold prociaim-
ers of the truth of God. IT The whole coun-
sel. Jia<rav T V /Ecu\/>. The word counsel
(iouxf/) denotes properly consultation, de-
liberation ; and then will or purjKjse.
Luke xxiii. 51. Acts ii. 23. It means here
the will or purfjose of God, as revealed
in regard to the salvation of men. Paul
had made a full statement of that plan —
1^ the guilt of men, of the claims of the
mw, of the need of a Saviour, of the
provisions of mercy, and of tlie state of
future rewards and punishments. Minis-
ters ought to declare all that counsel, be-
cause God commands it ; because it is
needful for the salvation of men ; and,
because the message is not theirs, but
God's, and they have no right to change,
to disguise, or to withhold it. And if it
is the duty of ministers to declare that
counsel, it is the duty of a people to lis-
ten to it with respect and candour, and
with a desire to know the truth, and to
be saved by it. Declaring the counsel of
God will do no good, unless it is received
into honest and humble hearts, and with
a disposition to know what God has re-
vealed for salvation.
28. Take heed therefore. Attend to; be
on your guard against the dangers which
beset you, and seek to discharge your
duty with fidelity. IT To yourselves. 'To
your own piety, opinions, and mode of
life. This is the first duty of a minister ;
for, without this, nil his preaching will be
vain. Comp. Col. iv. 17. 1 Tim. iv. 14.
Ministers are beset with peculiar dan-
gers and temptations, and against them
they should be on their guard. In addi-
tion to the tem[)tation8 which they have
tn common with olher men, they arc
ex|)osed to those peculiar to their of-
fice— arising from flattery, and ambition,
an<l despondciKv, and worldly-minded-
ness. And just in ])ro|K)rlion io the im-
portance of their oflicf, is the iin[)ortc:ncc
of the injunction of l*aa' V» t.ike heed to
themselves. I1 And to all the flock. Tht
church ; the charge intrusted to them.
The church of Christ is cften compared
toajlock. See JNotes on John x. 1 — 20.
also John xxi. 15 — 17. The word Jlock
here refers particularly to the church, and
not to the congregation in general, for it if
represented to be that which was purchas-
ed wilh the blood of the atonement. The
comma nd here is, (1.) To take heed to the
church: i. e. to instruct, teach, and guide
it; to guard it from enemies (ver. 29),
and to make it their special object to pro-
mote its welfare. (2.) To take heed to
ALL the flock — the rich and the poor, the
bond and the free, the old and the young
It is the duty of ministers to seek to
promote the welfare of each individual
of their charge — not to pass by the poor
because they are poor ; and not to be
afraid of the rich because they are rich.
1^ shepherd regards the interest of the
tendercst of the fold as much as the
strongest ; and a faithful minister will
seek to advance the interest of all. To
do this, he should know all his people ;
should be acquainted, as far as possible,
with their peculiar wants, character, and
dangers, and should devote himself to
their welfare as his first and main em-
ployment. IT Over the vhich the Holy
Ghost. Though they had been appointed
doubtless, by the church, or by the apos-
tles, yet it IS here represented as having
been done by the Holy Ghost. It was
by him, (1.) Because he had called and
qualified them for their work ; and, (2.)
Because they had been set apart in ac
cordance with his direction and will
IF Overseers, 'n^-to-xojrou;. Bishops. The
word pro])erly denotes those who are ap-
pointed to oven^ee, or inspect any thing.
This passage proves that the name was
applicable to eiders ; and that in the timo
of the apostles, the name bishop andpres-
hyter, or elder, was given to the same
class of ofTicers, and, of course, that there
was no distinction between them. One
term was originally used to denote office
the other o^c, and both were applied to
the Fame jiersons in the church. The
same thing occurs in Titus i. f) — 7, whers
those who in ver. 5 are called elders,
are in ver. 7 called bishops. See also
1 Tim. iii. 1 -10. Phil. i. 1. IT To feed.
\\r.,ij%ivciv. This word is properly applied
to the c;ire which a shepherd exerciset
over his tluck. 8eo Notes John xxi. 15
A D. 60 ]
CHAPTER XX.
'^oi
« the church of God, which he hath
purchased ' with his own blood.
29 For I know this, that after my
oPrnv.10.21, Jer.3.15. Jno.21. 15-17. lPet.5.2,3.
fcEph.l.U. Col. 1.14. Heb.9.12,14. IPet.l. 18,19. Rev.
6.9
16. It applies not only to the act oi feed-
ing a flock, but also to that of protecting,
gui,jing, and guarding it. It here denotes
not merely the duty of properly instruct-
ing the church, but also of governing it ;
of securing it from enemies (ver. 29), and
of directing its affairs so as to promote its
edificaiion and peace. IF The church of
God. This is one of the three passages
in the New Testament in regard to which
there has been a long contraversy among
critics, which is not yet determined.
The controversy is, whether this is the
correct and genuine reading. The other
two passages are, 1 Tim. iii. 16; and
] John V. 7. The MSS. and versions
exhibit three readings : the church of God
(too esoC); the church of the Lord (toO
Ku^i'ou); and the church of the Lord and
God (Kjf tou ■Au.i GsoC). The Latin vulgate
reads it God. The Syriac, the Lord. The
Arabic, the Lord God. The Ethiopic, the
Christian family of God. The reading
which now occurs in our text is found
in no ancient MSS., except the Vatican
codex ; and occurs nowhere among the
writings of the fathers, except in Atha-
nasius, in regard to whom also there is*a
various reading. It is retained, however,
by Beza, Mill, and Whitby, as the genu-
ine reading. The most ancient MSS-
and the best, read the church of the
Lord, and this probably was the genuine
text. It has been adopted by Griesbach
and Wetstein ; and many important rea-
sons may be given why it should be re-
tained. See those reasons stated at length
in Kuinoel in loco ; see also Griesbach
and Wetstein. It may be remarked, that a
change from Lord to God might easily
be made in the transcribing, for in an-
cient MSS, the words are njt written at
length, but are abbreviated. Thus, the
name Christ (Xjirroj) is written xos; the
name God (©«=?) is written 002 ; the name
Lord (Kuf .0.;) is Written KOS ; and a mis-
take, therefore, of a single letter would
lead to the variations observable in the
manuscripts. Comp. in this place the
Note of Mill in his Greek Testament,
who thinks that the name God should be
retained. The authority however is so
doubtful, that it should not be used as a
Droof text on the divinity of Christ ; and
not necessary as th'^re are so many
departing shall grievous wolves*
enter in among you, not sparing
'^ the flock.
c Matt.7.15. 2Pet2.1. d Jer.l3.20;23.1. Ezek.S4
2,3. Zech.11.17.
undisputed passages on that subject
IT Which he hath purchased. The word
here used (-£e<£;ro.>io-aTo) occurs but in
one other place in the New Testament.
1 Tim. iii. 13, " For they that have used
the office of deacon 'we\[,purchase to them-
selves a good degree and great boldness in
the faith." The word properly means to
acquire or gain any thing ; or to make ii
ours. This may be done by a price, or by
labour, &c. The noun [Tn^iTToinTii) de-
rived from this verb is several times used
in the New Testament, and denotes acqui
sition. 1 Thess. v. 9, " God hath appoint-
ed us to obtain [unto the obtaining or
acquisition of] salvation." 2 Thess. ii. 14..
" Whereunto he called you by our gos-
pel, to the obtaining of the glory of our
Lord Jesus Christ." 1 Pet. ii. 9. Tit. ii. 14.
Eph. i. 14. In this place,' it means that
Christ had acquired, gained, or procured
the church for himself by paying his own
life as the price. The church is often
represented as having thus been bought
with a price. 1 Cor. vi. 20 ; vii. 23. 2 Pet
ii. 1. IT With his own Mood. With the
sacrifice of his own life ; for blood is
often put for life, and to shed the blood
is equivalent to taking the life. See
Note, Rom, iii. 2.5. The doctrines taught
here are, (1.) That the death of Christ
was an atoning sacrifice ; that he offered
himself to purchase a people to his own
service. (2.) That the church is, there-
fore, of peculiar value — a value to be
estimated by the worth of the price paid
for it. Comp. 1 Pet. i. 18, 19. (3.) That
this fact should make the purity and sal
vation of the church an object of specia"
solicitude with the ministers of the gos
pel. They should be deeply affected in
view of that blood which has been shed
for the church ; and they should guard
and defend it as having been bought with
the highest price in the universe. The
chief consideration that will make minis,
ters faithful and self-denying is, that the
church has been bought with a price
If the Lord Jesus so loved it ; if he gave
himself for it, they should be willing to
I deny themselves, to watch, and toil, and
pray, that the great object of his death—
the purity and the salvation of thai
church — may be obtained.
29. For I'know this. By what he ha<i
18?
THE ACTS
A. L). bO
30 A.lso of " your own selves | member that by tne space of three
shall men arise, speakingr perverse
things, to draw away disciples
after them.
31 Therefore watch, * and re-
a IJdo.2.19. Jude4,&c.
leen in other places ; by his knowledge
of human nature, and of the dangers to
which they were exposed ; and by the
guidance of inspiration. ^ After my de-
jjarture. Ilis presence had been the
means of guarding the church, and pre-
serving it from these dangers. Now that
the founder and guide of the church was
to be removed, they would be exposed to
dissensions and dangers. IT Grievous
violves. Heavy {S-x^i'i.;), strong, mighty,
dangerous wolves — so strong that .the
feeble flock would not be able to resist
them. The term wolves is used to denote
the enemies of the flock — false, and hypo-
critical, and dangerous teachers. Comp.
Matt. X. 16. Note, vii. 15. IT Enter in
among you. From abroad ; doubtless re-
ferring particularly to the Jews, who
might be expected to distract and divide
them. IT Not sparing the flock. Seeking
to destroy the church. The Jews would
regard it with peculiar hostility, and
would seeH to destroy it in every way.
Probably they would approach them with
great professed friendship for them, and
expressing a desire only ta defend the
laws of Moses.
30. Also of your own selves. From
your own church ; from those who pro-
fess to be Christians. ^ Speaking j^er-
verse things. Crooked, perverted, dis-
tracting doctnnes (rTiso-Tf a/^^lva). Comp.
^ Note, Acts xiii. 10. They would pro-
claim doctrines tending to distract and
divide the church. The most dangerous
enemies which the church has had, have
been nurtured in its own bosom, and
have consisted of those who have per-
verted the true doctrines of the gospel.
Among the Ephesians, as among the
Corinthians (Cor. i. 11 — 13), there might
be parties formed ; there might be men
influenced by ambition, like Diotrephes
(3 John 9), or like Phygellus or Her-
mogencs (2 Tim. i. 15). or like Hyme-
neus and Alexander. 1 Tim. i. 20. Men
jnder the influence of ambition, or from
.no love of pcvwer or popularity, form
^>irties in the church, produce divisions
and dJHtraclions, and greatly retard its in-
ternal prfwperity, and mar its neace. 'J'lio
rhurch of Christ would have little to fear
from external entmies if it nurtured no
foes in its own bosom; and all the power
years I ceased not to warn '' every
one night and day with tears.
32 And now, brethren, i com
mend you to God, and to the word
of persecutors is not so much to be dreaded
as thecounsels and plans, the parties, strifes,
heart-burnings, and contentions w hich are
produced by those who have power,
among the professed friends of Christ.
31. Therefore watch. Matt. xxiv. 42.
In view of the dangers which beset your-
selves (ver. 28), the danger from men not
connected with the church (ver. 29), and
the danger that shall arise from the lovers
of power among yourselves (ver. 30), be
on your guard. Observe the approach
of danger, and set yourselves against it
IT Remember. Recall my counsels and
admcnidons in reference to these dan-
gers. IT By the space of three years. In
ch. xix. 10, we are told that Paul spen
two years in the school of Tyrannus.
In ch. xix. 8, it is said that he was teacb
ing in the synagogue at Ephesus threj»
months. In addition to this, it is not im-
probable that he spent some months more
in Ephesus in instructing the church in
other places. Perhaps, however, by the
phrase three years, he meant to use
merely a round number, denoting about
three years ; or, in accordance with the
Jewish customs, part of each of the three
years — one whole year, and a considera
ble portion of the two others. Comp.
Note, Matt. xii. 40. "T / ceased not. I
continued to do it. II To warn. To
admonish; to place before the mind
(I'oj^jTai) ; setting the danger and duty
of each individual before him. IT Every
one. lie had thus set them an example
of what he had enjoined, ver. 28. He
had admonished each individual, what-
ever was his rank or standing. It is well
when a minister can refer to his own ex-
ample as an illustration of what he
meant by his precepts. ? Night and
day. Continuallv ; by every opportunity.
IT "IV'tVA tears. Expressive of his deep-
feeling and his deep interest in their wel
fare. Note on ver. 19.
32. And now, hrcthreyi. About to ieavo
them, probably to see them no more, he
committed them to the faithful care and
keeping of God. Amidst all the dangers
of the church, when human strength
fails or is withdrawn, we may commit
that church to the safe keeping and ten
der care of God. IT I connnend you. 1
commil you; I place ycu (^»(»Ti^ifion) ir
A- D. 60.]
CHAPTER XX
283
of his grace, which " is able to
build you up, and to give you an
inheritance '' among all them which
%re sanctified.
«Jno.l7.1T. tc.26.18. Col.1.12. Heb.9.15. lPet.1.4.
his hands, and under his protection.
Note, Acts xiv. 23. IT And to the word
of his grace. That is, to his gracious
word ; to his merciful promise. To his
doctrine of salvation by Jesus Christ,
which has been conferred on us by grace.
Paul refers, doubtless, to the gospel — in-
cluding its promises of support, its consol-
ing truths, and its directions to seek all
needful help and comfort in God. TT Which
is able. Which has power. Ti S>jvx,uivv.
Which word, or gospel, has power to
build you up. Heb. iv. 12, " For the
word of God is quick [living, life-giving,
(■af], and powerful, and sharper than any
two-edged sword," &c. Comp. Isa. xlix.
2. Jer. xxiii. 29. " Is not my word like as
a fire ? saith the Lord : and like a ham-
mer that breaketh the rock in pieces ?"
It is implied here, that the gospel is not
a dead letter ; that it has power to ac-
complish a great work ; and that it is
adapted to the end in view, the conver-
sion and san^tification of the soul. There
is no danger in representing the gospel as
mighty, and as fitted by infinite wisdom
to secure the renovation and salvation of
man. Comp. Rom. i. 16. 1 Cor. i. 18. 2
Cor. X. 4. IT 2'o build you up. The word
used here is properly applied to a house
which is reared and completed by slow
degrees, and by toil. It here means to
establish, make firm, or permanent ; and
hence to instruct, to establish in doctrine,
and in hope. It here means that the
word of God was able to confirm and es-
tablish them in the hopes of the gospel,
amidst the dangers to which they would
be exposed. ^ And to give you an inheri-
tance. To make you heirs ; or to make
you joint partakers with the saints of the
blessings in reserve for the children of
God. Those blessings are often repre-
sented as an inheritance, or heirship,
which God will confer on his adopted
children. Matt. xix. 29 ; xxv. 34. Mark
x. 17. Heb. vi. 12. Rev. xxi. 7. Eph. i. 11 ;
V. 5. Col. i. 12; iii. 24. Rom. viii. 17.
Gal. iii. 29. IT Among all them which are
sanctified With all who are holy ; w ith
all the saints. Note, John x. 3fi. Those
who shall bo saved are made holy. They
who receive a part in the inheritance be-
yond the grav©, shall have it only among
the sanctified aiid the pure. They must,
33 I *= have coveted no man's sil-
ver, or gold, or apparel.
34 Yea, ye yourselves "^ know,
that these hands have ministered
c lSam.12.3. lCor.9.12. 2Cor.7.2.
4.12. lThe33.2.9. 2Thes3. 3.8.
d c.l8.3.1Cor,
therefore, be pure tt mselves, or they
can have no part ia the kingdom of
Christ and of God.
33. / have coveted. I have not desired.
I have not made it an object of my living
among you to obtain your property. Thus
(2 Cor. xii. 14) he says, " I seek not yours,
but you." Paul had power to demand
support in the ministry as the reward of
his labour. 1 Cor. ix. 13, 14. Yet he did
not choose to exercise it, lest it should
bring the charge of avarice against the
ministry. 1 Cor. ix. 12. 15. Paul also had
power in another respect. He had a vast
influence over the people. The early
Christians were disposed to commit their
property to the disposal of the apostles.
See Acts iv. 34, 35. 37. The heathen had
been accustomed to devote their property
to the support of religion. Of this pro-
pensity, if the object of Paul had been to
make money, he might have availed him-
self, and have become enriched. De-
ceivers often thus impose on people for
the purpose of amassing wealth ; and one
of the incidental but striking proofs of the
Christian religion, is here furnished in the
appeal which the apostle Paul made to
his hearers, that this had not been his mo-
tive for action. If it had been, how easy
would it have been for them to have con-
tradicted him ! and w ho, in such circum-
stances, would have dared to make such
an appeal ? The circumstances of the
case, therefore, prove that the object of
the apostle was not to amass wealth. And
this fact is an important proof of the truth
of the religion which he defended.
What should have induced him to labour
and toil in this manner, but a conviction
of Jhe truth of Christianity? And if he
really believed it was true, it is, in his
circumstances, a strong proof that this re-
ligion is from heaven. See this proof
stated in Faber's " Difficulties of Infidel
ity," and in Lord Lyttleton's " Letter on
the conversion of St. Paul." ^ Or ap-
parel. Raiment. Changes of raiment
among the anciento, as at present among
the orientals, constituted an important
part of their property. See Note, on
Matt. vi. 19.
34. Yea, ye yourselves know. By 3'ou.
own acquaintance with, my manner oi
life. In Corinth he had lived and laboiw
284
THE ACTS.
[A. D. GO.
anto my necessities, and to them
tliat were with me.
35 I have showed you all t.iings,
ed with ApoUos (Note, ch. xviii. 3) ; and
ne refers elsewhere to the fact, that he
had supported himself, in part at least,by
his own labour. 1 Cor. iv. 12. 1 Thess.
ii. 9. 2 Thess. iii. 8. We may hence
learn that it is no discredit to a muiister
to labour. Whatever it may be to a peo-
ple who put him under a necessity to toil
for his support, yet the example of Paul
shows that a man should rejoice in the
privilege of preaching the gospel, even
if it is done while he is obliged to resort
to labour for his daily bread. It is well
when a minister of the gospel can make
an appeal to his people like this of Paul,
and say, " I have coveted no man's gold,
or silver, or apparel." Every minister
should so live that he can make this ap-
peal to their own consciences of the sin-
cerity and disinterestedness of his labours
from the pulpit ; or when called to sepa-
rate from them as Paul did ; or when on
a dying bed. Every minister of the
gospel, when he comes to lie down
to die, will desire to be able to make
this appeal, and to leave a solemn tes-
timony there, that it was not for gold, or
ease, or fame, that he toiled in the min-
isterial office. How much more influence
can such a man have, than he who has
been worldly-minded ; who has sought
to become rich ; and the only memorials
of whose life is, that he has sought " the
fleece, not the flock," and that he has
gained the property, not the souls of men.
And every Christian, when he dies,
fehould and will desire to leave a testi-
mony as pure, that he has been disinter-
ested, self-denying, and laborious in the
cause of the Lord Jesus.
35. / have showed you. I have taught
you by instruction and example. I have
not merely discGnrsed about it, but have
showed you how to do it. IT All things.
Or, in respect to all things. In every
thing that respects preaching and the
proper mode of life, I have for three
years set you an example, illustrating the
design, nature, and duties of the ofllce by
my own self denials and toil. IT Ilou) that.
Or that. "Oti. I have showed you that
ye should by so labouring supjiort the
weak. ^ So lahouriytp. I/abouring as I
have done. Setting this example, and
ministering in this way to the wants of
Others IT 7'o support the vcak. To pro-
•de for the wants of the pick and feeble
how thai so labouring ye ought to
" support the weak ; and to re-
member the words of the Lord
a Rom.5.11.Eph.4.28. lThes9.5.14
members of the flock, who are unable to
labour for themselves. The weak hero
denote the poor, the needy, the infirm.
IF And to rememhcr. To call to mind for
encouragement, and with the force of a
command. IT The words of the Lord
Jesus. These words are nowhere re
corded by the evangelists. But they did
not pretend to record all his sayings and
instructions. Comp. John xxi. 25. There
is the highest reason to suppose, that
many of his sayings which are not re-
corded would be treasured up by those
who heard them ; would be transmitted
to others ; and would be regarded as a
precious part of his instructions. Paul
evidently addresses them as if they had
heard this before, and were acquainted
with it. Perhaps he had himself remind-
ed them of it. This is one of the Re-
deemer's most precious sayings; and it
seems even to have a peculiar value,
from the fact that it is not recorded in the
regular and professed histories of his life
It comes to us recovered, as it were, from
the great mass of his unrecorded sayings;
rescued from that oblivion to which it
was hastening if left to mere tradition,
and placed in permanent form in the sa-
cred writings by the act of an apostle
who had never seen the Saviour befor»
his crucifixion. It is a precious relic — a
memento of the Saviour — and the efllect
of it is, to make us regret that more
of his words were not recovered from ao
uncertain tradition, and placed in
permanent form by an inspired jien-
man. God, however, who knows what
is requisite to guide us, has directed
the words which are needful for the wel-
fare of the church, and has preserved by
inspiration the doctrines which are adapt-
ed to <:onvert and bless man. IT It is more
blessrU to give. It is a higher privilege ;
it lends more to the happiness of the indi-
vidual, and of the world. The giver is
more blessed or happy than the receiver.
This appears, (1.) Because it is a privilege
to give to the wants of others ; it is a con-
dition for which we should be thankful
when we are in a situation to promote
their felicity. (2.) Because it tends to
promote the happiness of the bonetfictor
himself There is j)leasure in the act of
giving when it is done with pure motives
It promotes onr own peace, is follo»*«>a
by happiness in the rcccilcoan ol ♦
Ki V. 00.
CHAPTER XX,
2S5
/esus, how he said, It * is more
blessed to give than to receive.
36 And when he had thus spo-
ken, he kneeled ^ down, and prayed
with them all.
37 And they all wept sore, and
. a Luke 14.12-14. b c.21.5.
end will be followed by happiness for
ever. That is the most truly happy man,
who is most benevolent. He is the most
miserable, who has never known the lux-
ury of doing good, b^who lives to gain
all he can, and to^oard all he gains.
(3.) It is blessed in the reward that shall
result from it. Those who give from a
pure motive, God will ble.ss. They shall
be rewarded, not only in the peace which
they shall experience in this life, but in
the higher bliss of heaven. Matt. xxv.
34 — 36. We may also remark, that this is
a sentiment truly great and noble. It is
worthy of the Son of God. It is that on
which he himself acted, when he came
to give pardon to the guilty ; comfort to
the disconsolate and the mourner ; peace
to the anxious sinner; sight to the blind ;
hearing to the deaf; life to the dead ; and
heaven to the guilt/and the lost. Acting
on this, he gave his own tears to weep
over human sorrows and human guilt ;
he gave his own labours and toils to in-
struct and save man; he gave his own
life a sacrifice for sin en the cross ; and
he gave his Spirit to awaken and save
those for v.'hom he died. Loving to give,
he has freely given us all things. Loving
to give, he delights in the same character
in his followers, and seeks that they who
have wealth, and strength, and influence,
should be willing to give all to save the
world. Imitating his great example, and
complying with his command, the church
shall yet learn more and more to give its
wealth to bless the poor and needy; its
sons and its daughters to bear the gospel
to the benighted heathen ; and its undi-
vided and constant efforts to save a lost
world. — Here closes this speech of Paul ;
an address of inimitable tenderness and
beauty. Happy would it be if every
minister could bid suck an adieu to his
people, when called to part from them;
«ind happy if, at the close of life, every
Christian could leave the world with a
like consciousness that he had been faith-
ful in the discharge of his duty. Thus
jlying, it will be blessed to leave the
world ; and thus would the example of
ihe saints live in the memory oi survi-
" fell on Paul's neck, and kissod
him ;
38 Sorrowing most of all for the
"^ words which he spake, that they
should see his face no more. And
they accompanied him unto the ship
GeD.46.29.
d ver.25.
vors long after they themse ves have m
cended to their rest.
36. He kneeled down. The usual atti-
tude of prayer. It is the proper posture
of a suppliant. It indicates reverence
and humility ; and is represented in the
Scriptures as the common attitude of de-
votion. 2 Chron. vi. 13. Dan. vi. 10
Luke xxii. 41. Acts vii. 60; ix. 40; xxi.
5. Rom. xi. 4. Phil. ii. 10. Eph. iii. 14.
Mark i. 40.
37. Wept sore. Wept much. Greek
"There was a great weeping of all.'
T Aiid fell on Paul's neck. Embraced
him, as a token of tender affection. The
same thing Joseph did when he met his
aged father Jacob. Gen. xlvi. 29. If And
kissed him. This was the common token
of affection. Note, Matt. xxvi. 48. Luke
XV. 20. Rom. xvi. 16. 1 Cor. xvi. 20.
38. Sorrowing most of all., &c. This
was a most tender and affectionate part-
ing-scene. It can be more easily imagin-
ed than described. We may learn from
it, (1.) That the parting of ministers and
people is a most solemn event, and should
be one of much tenderness and affection.
(2.) The effect of true religion is to make
the heart more tender; to make friend-
ship more affectionate and sacred ; and
to unite more closely the bonds of love
(3.) Ministers of the gospel should be
prepared to leave their people with the
same consciousness of fidelity, and the
same kindness and love, which Paul
evinced. They should live such lives as
to be able to look back upon their whole
ministry as pure and disinterested ; and
as having been employed in guarding the
flock, and in making known to them the
whole counsel of God. So parting, they
may part in peace. An^feb living, and
acting, they will be pre^Rl to give up
their account with joy, and not w'm griel.
May God grant to every minister the
spirit which Paul evinced at Ephesus
and enable each one,when called to leave
his people by death or otherwise, to do i'
with the same consciousness of fidelity
Avhich Paul evinced, whA he left his
people to see their face no more .
2bb
THE ACTS.
[A. D. 60
CHAPTER XXI.
AN D It came to pass, that after
we were gotten from them, and
iiad launched, we came with a
straight course unto Coos, and the
day following unto Rhodes, and
from thence unto Patara :
2 And finding a ship sailing over
CHAPTER XXI.
1. Aflcr we were gotten from them.
After we had left the elders at Miletus,
ch. XX. 38. They were on their way to
Jerusalem. IT tjnlo Coos. This was a
small island in the Grecian Archipelago,
a short distance from the south-western
point of Asia Minor. It is now called
Slari'Co. It was celebrated for its fertility,
and for the wine and sjik-worms which
it produced. IT Unto Rhodes. This was
an island in the Levant. On the island
was a city of the same name, which was
principally distinguished for its brazen
Colossus, which was built by Chares of
Lyndus. It stood across the mouth of the
harbour.and was so high that vessels could
pass between its legs. It stood fifty-six
years, and was then thrown down by an
earthquake. It was reckoned as one of
the seven wonders of the world. When
the Saracens took possession of this island,
they sold thid prostrate image to a Jew,
who loaded 900 camels with the brass of
it. This was A. D. 600. about 900 years
after it had been thrown down. The an-
cient name of the island was Asteria. Its
name Rhodes was given from the great
quantity of roses which it produced.
ir Un'.o Patara. This was a maritime
city of Lycia, in Asia Minor, over-against
Rhodes.
2. Into Phenicia. See Note, ch. xi. 19.
Phenicia was on their way to Jerusalem.
IT Set forth. Sailed.
3. Had discovered Cijprus. Note, ch.
iv. 36. ^ Into Syria. Note, Matt. iv.
2-1. IF And landed at Tyre. Note, Matt.
xi. 21. IT To unlade her harden. Her
cargo. TyrMnu formerly one of the
most commj^^^pities of the world ; and
it is probabraPHn in the time of Paul its
commercial importance had not entirely
ceased.
4. And finding disciples. Christians.
This is the first mention of there being
Christians at Tyre, but there is no impro-
bal)ility in supposing that the gospel had
Ijeen preachiB thoro, though it is not ex-
pressly recorded l>y Luke. IT Who said
to Paul. Comp. vcr. 12. Their deep in-
i«)rest ir. hid welfare, and Tioir npprehen-
unto Phenicia, we 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.
4 And finding disciples, we tar-
sion of his danger, was the reason
why they admonished him not to go.
IF Through the spirit. There is some dif-
ficulty in underst^a^ing this. In solving
this difficulty, weWay remark, (1.) That
it is evident tfsat the Holy Spirit is meant,
and that Luke means to say that this was
spoken by his inspiration. The Holy
Spirit was bestowed on Christians at that
time in large measures, and many appear
to have been under his inspiring guid-
ance. (2.) It was not understood by Paul
as a positive command that he should not
go up to Jerusalem — for had it been, it
would not have been disobeyed. Paul
evidently understood it as expressive of
their earnest wish that he should not go,
as apprizing him of danger, and as a kind
expression in regard to his ovvti welfare
and safety. Comp. ver. 13. Paul was in
better circumstances to understand this
than we are, and his interpretation was
doubtless correct. (3.) It is to be under-
stood, therefore, simply as an inspired
prophetic v;arning, that if he went, he
went at the risk of his life ; a prophetic
warning joined with their individual per-
sonal wishes, that he would not expose
himself to this danger. The meaning
evidently is, that they said by inspiration
of the Spirit, that he should not go imless
be was willing to encounter danger, and
the hazard of life as a consequence, for
they foresaw that the journey would be
attended with this hazard. Grotius ren-
ders it, " that he should not go, xmless he
was loilling to be bouiid." Michaelis and
Stolzius, "They gave him prophetic
warniner, that he should not go to Jerusa-
lem." Doddridge, " If he tendered his own
liberty and safety, not to go up to Jerusa-
lem, since it would certainly expote him
to very great hazard." The inspiratioi/
in the case was that of admonition and
warning, not of positive command. Paul
was simply apprized of the (ianger; and
then loft to the free determinsticm of his
own will. He chose tj encounter the
dancer of which he Aas thus apprized.
He did not despise the intimations of the
Spirit; but ho judged that liis duty to
God called Ihim ihuR to encounter th.*
A D. 00.]
CHAPTER XXI.
28-?
ried then? seven days : who said
« to Paul through the Spirit, that
he should not go up to Jerusalem.
5 And when we had accomplish-
ed those days, we departed and
went our way : and they all brought
us on our way with wives and chil-
dren, till lue luere out of the city :
and we kneeled * down on the shore,
and prayed.
hazards of the journey. We may be ap-
prized of danger in a certain course, either
by our friends or by the word of God,
and still it may be our duty to meet it.
Our duty is not to be measured by the
fact that we shall experience dangers,
v/hatever way that may be maddl ^originally called AccHO ; but was called
known to us. It is in following the will
of God ; and encoumenng whatever trials
may be in our wa;
5. Had accomplished those days. When
those days were passed. ^ They all
brought us on our way. They attended
us. Note, ch. XV. 3. Rom. xv. 24. 1 Cor.
xvi. 6. 11. 3 John 6. This was an ex-
pression of tender attachment, and of a
deep interest in the welfare of Paul and
his fellow-travellers. IT We kneeled down.
Note, ch. XX. 36. IF On the shore. Any
place may be proper for prayer. Note,
John iv. 21 — 24. God is every where,
and can as easily hear the prayer of the
humble on the sea-shore as in the most
magnificent temple. This is an instance,
as well as that in ch. xx. 36, where the
apostle evidently prayed with the church
without a form of prayer. No man can
believe that he thus poured forth the de-
sires of his heart at parting, and com-
mended them to God, in a prescribed
form ofv'ords. Besides that there is not
the least evidence that such a form was
then used in the Christian church, scenes
like this show more clearly than abstract
arguments could do, that such a form
v»'as not needed, and would not be used.
Paul and his fellow Christians, on the
sand of the sea-shore, would pour forth
the gushing emotions of their souls in
lajiguage such as their circumstances
would suggest, and such as such a scene
would demand. And it is presumed to
be impossible that any man can read this
narrative in a dispassionate manner with-
out believing that they offered an extem-
pore prayer.
7. We came to Ptolemais. This was a
iKy situated on the coast of th? Mediter-
ajeun, on the north angle ^f a bay
6 And when -we had taken oui
leave one of another, we took ship
and they returned home again.
7 And when we had finished om
course from Tyre, we came to
Ptolemais, and saluted the brethren
and abode with them one day.
8 And the next dai/^ we that were
of Paul's company departed, and
came unto Cesarea : and we enter-
which extends, in a semi-circle of three
leagues, as far as the point of Mount
Carmel. At the south and west sides the
city was washed by the sea; and was
surrounded by triple walls. It was in
the tribe of Asher (Judg. i. 31), and was
Ptolemais in honour of one of the PtolC'
mies, who beautified and adorned it.
The Christian crusaders gave it the name
of Acre, or St. John of Acre, from a
magnificent church which was built in
it, and which was dedicated to the apos-
tle John. It is still called Akka by ilie
Turks. The Syriac and Arabic render it
Accho in this place. It sustained several
sieges during the crusades, and was the
last fortified place wrested from the
Christians by the Turks. It sustained a
memorable siege under Bonaparte, and
since then it has been much increased
and strengthened. Its present popula-
tion is estimated at from 18,000 to 20,000,
H A7id saluted the brethren. Embraced
them; gave them expressions of affection
and regard.
8. We that were of PauVs company.
From this it would appear that they had
been attended thus far by some persons
who were going only to Ptolemais. This
clause, however, is wanting in many
MSS., and has been omitted by Benge!,
Griesbach, Knapp, and others, as spurious
It is also wanting in the Syriac and the
Vulgate. IT Unto Cesarea. See Note,
ch. viii. 40. IT Into the house of Philip.
One of the seven deacons, ch. vi. 5.
After his conversation with the eunuch
of Ethiopia, he went to Cesarea, and pro
bably there abode. ^ The evangelist
This word properly means one who an
nounces good news. In the New Testa-
ment it is applied to a preacher of the
gospel, or one who declares the glafe
tidings of salvation. It occurs only in
two other places. Eph. iv. 11. 2 Tim. iv
5. What was the precise rank of those
who bore ihis title in the early Chrisdau
church, cannot perhafrs he determined
THE ACTS.
[A. D. 60
ed into the house of Philip " the
evang-elist, '' which was one of the
seven ; *= and abode with him.
9 And the same man had four
daughters, virgins, which ** did
prophesy.
10 And as we tarried there many
days, there came down from Jmlea
cerlain prophet, named Agabus. '
11 And when he was come unto
us, he took Paul's girdle, and
boutd his own hands and feet, and
o :.8.26,40. iEph.4.tl. 2Tim.4.5. cc.6.5.
i Jc«.a.28. c.2.n. ec.11.28.
ft is evident, however, that it is used to
denote the office of preaching the gos-
pel ; and as this title is applied to FInUpA
and not to any other of the seven dea-
cons, it would seem probable that he had
been intrusted with a special commission
to preach, and that preaching did not per-
tain to him as a deaccm, and does not pro-
perly belong to that office. The business
of a deacon was, to take care of the poor
members oi the church, cb. vi. 1 — 6.
Tbe office of preaching was distinct from
this, though, as in this case, it might be
conferred on the same individual.
9. Which did prophesy. See Note, ch.
ii. 17; xi. 27. That females sometimes
partO(»k of the prophetic influence, and
foret(jld future events is evident from
various places in the New Testament.
See ]Vo»e, ch. ii. 17.
10. There came dovm. Note, ch. xv. 1.
IT Named Agabus. See Note, ch. xi. 28.
11. He look Paul's girdle. The loose,
flowing robes, or outer garments, which
were worn in eastern countries, were
bound by a girdle, or sash, around the
body, when they ran, or laboured, or
walked. Such a girdle was, therefore,
an indispensable part of dress. H And
bound his own hajids and feet. As em-
blematic of what would be done by the
Jews to Paul. It was common for the
prophets to perform actions wnicli were
emblematic of the events whicli they
predicted. The design was to make the
Erediction more forcible and impressive,
y representing it to the eye. Thus Jere-
miah was directed to bury his girdle by
the Euphrates, to denote the approaching
captivity of the Jews. Jer. xiii. 4. Thus
h* wa« directed to make bands and yokes,
and to put k'lem arf)und his neck, as i
nign to Kilom and Moab, &:c. Jer. xxvii.
2, 3. Thus the act of the ftotter was em-
blematic of the deetruclion that was com-
saia. Thus saiih the Holy Chos':,
So-'' shall the Jbmib at Jerusalem
bind the man that owneth this gir-
dle, and shall deliver him into the
hands of the Gentiles.
12 And when we heard these
things, both we, and they of that
place, ^ besought him not to go up
to Jerusalem.
13 Then Paul answered, Whal
mean ye to weep and to break mine
heart 1 for I am ready * not to be
/ver.33. c.20.23. g- Matt. 16.22,23. A 2Tiin.4.1
ing upon the nation of the Jews, .fer
xviii. 4. So Isaiah walked naked uni
barefoot as a sign of the captivity ot
Egvpt and Ethiopia. Isa. xx. 3, 4. Comp.
Ezek. iv., xii., &c. IT So shall the Jews,
&c. This was fulfdled. See ver. 33, and
ch. xxiv. IT Info the hands of the Gentiles.
To be tried ; for the Romans then had
jurisdiction over Judea.
13. What mean ye. Gr. What do ye.
A tender and affectionate, but firm re-
proach. IT 7'o weep and to break my heart 7
To afflict me, and distract my mind by
alarms, and by the expressions of tender-
ness. His mmd was fixed on going to
Jerusalem ; and he felt thut he was pre-
pared for whatever awaited him. Ex-
pressions of tenderness among friends
are proper. Tears may be inevitable at
parting from those whom we love. But
such expressions of tenderness and love
ought not to be allowed to interfere with
the convictions of duty in their minds.
If they have made up their minds that a
certain course is proper, and have resolv-
ed to pursue it, we ought neither to at-
tempt to divert them from it, nor to dis-
tract their minds by our remonstrances or
our tears. We should resign them to
their convictions of what is demanded of
them, with affection and prayer, but with
cheerfulness. We should lend them all
the aid in our power, and then commend
them to the blessing and protection of
God. These remarks apply especially to
those who are engaged in the missionarj'
enterprise. It is trj'ing to part with a
son, a daughter, or a beloved friend, ir
order that they may go to proclaim the
gospel to the benighted and dying he.v
then. The act of parting— /or life ,• and
the apprehension of the perils which
they riLiy encounter on the ocean, and in
heathen lands, may be painful. Fiit i.'
hcv. I'ko Paul, have looked at it rnlmly
%^v
00.]
CHAPTER XXL
«l^M
oound only, but also to die at Jeru-
salem for the name of the Lord
Tesus.
14 And when he would not be
persuaded, we ceased, saying, The
will * of the Lord be done.
15 And after those days we took
up our carriages, and went up to
Jerusalem.
a Matt.6.10; 26.42.
candidly, and with much prayer; if they
have come to the dehberate conclusion
that it iithe will of God that Ihey should
devote Their lives to this service, we
ought not to vteep, and to break their
hearts. We should cheerfully and confi-
dently commit them to the protection of
the God whom they serve, and remem-
ber that they are seeking his glory, and
that the partmg of Christians, though for
life, will be short. Soon, in a better
world, they will be united again, to part
no more; and the blessedness of that
future meeting will be greatly heightened
by all the sorrows and self-denials of
separation here, and by all the benefits
which such a separation may be the 1
means of conveying to a dying world.
That mother will meet, with joy, in
heaven, the son from whom, with many
tears, she was sundered, when he entered
on a missionary life ; and surrounded
with many ransomed heathen, heaven
will be made more blessed, and all eter-
nity more happy. IF But also to die.
This was the true spirit of a martyr.
J'his spirit reigned in the hearts of all
the early Christians. IT For the name of
(he Lord Jesus. For his sake ; hi making
liis name known.
14. Would not be persuaded. To re-
main. He was resolved to go. IT We
ceased. We ceased remonstrating with
him, and urging him to remain. IT The
will of the Lord be done. They were now
assured that it was the will of God that
he should go. And they were now ready
to submit to that will. This is an instance
and an evidence of true piety. It was
the expression of a wish thaf v^hatever
God might judge to be necessary for the
advancement of hia cause, might take
place, even though it ehould be attended
with many trials. They commended their
friend to the protection of God, confident
that whatever should occur would be
light. Comp. Note, Matt. vi. ]0 ; xxvi. 42.
15. After those days. After what had
occurred, as related in the previous verses.
^ We took yp our carriages. This is a
16 There went with us also cer-
tain of the disciples of Cesarea,
and brought with them one IMnasoB
of Cyprus, an old disciple, '' with
whom we should lodge.
17 And when we were come to
Jerusalem, the brethren received *
us gladly.
18 And the day following Paul
most unhappy translation. The word car
riage we apply now exclusively to a
vehicle fo conveying any thing — as a
coach, chariot, gig, cannon carriage, &c.
The original word means simply, that
they prepared themselves; made them
selves ready ; put their baggage in order
&c. 'A.-rso-xiusjT^/^Evoi. They prepared foi
the journey. The English word carriage
was formerly used in the sense of that
which is carried, baggage, burden, ves-
sels, furniture, &c. Thus it was used
in the time that our translation was made ;
and in this sense it is to be understood
in 1 Sara. xvii. 22, " And David left his
carriage (baggage) in the hand of the
keeper of the carriage," &c. See ver.
20, margin. Isa. x. 28, " At Michmash
he hath laid up his carriages" [his bag-
gage, &c.]
IG. One Mnaso7i of Cyprus. The ori-
ginal in this place would be better trans-
lated, " And brought us to Mnason of
Cyprus, an old disciple," &c. It is evi-
dent that, though Mnason was originally
of Cyprus, yet he was now an inhabitant
of Jerusalem, and was well known to
the disciples at Cesarea. It is possible
that he might have been at Cesarea, and
accompanied Paul to Jerusalem; but the
more correct interpretation of the passage
is, that Paul and his fellow-travellers
were conducted to his house in Jerusa
lem, and that he was not with them ir
the journey. IT Of Cyprus. Note, ch. iv
36. IT An old disciple. An early convert
to Christianity — perhaps one who w^aa
converted before the crucifixion of the
Saviour. IT With whom we should lodge.
In whose house we were to take up our
abode. The riles of hospitality were
shown in a distinguished manner by the
early Christians.
17. The brethren. Christians. ^ Re
ceived us gladly. They had been long
absent. They had been into distant re-
gions, and had encountered many dan-
gers. It was a matter of joy that they had
now returned in safety.
13 Unti James James the Le?s. Note
;y()
THE ACT!S
[A. L),
#
went in with us unto James ; " and
all the elders were present.
19 And when lie hud saluted
them, he decla^ed particularly what
* things Gcd had wrought among
the Gentiles by *= his ministry.
ac.lo.l3,&c. Gal.l.l9. i Rom. 15.18,19. c c.20.
U^9Carl2.U
ch. XV. 13. He resided at Jerusalem.
Comp. Gal. i. 19. It is not improbable
that iie was the only one of the apostles
then at Jerusalem; and there is reason
to believe that the church at Jerusalem
A'as left under his particular care. It
was natural, therefore, that Paul and his
travelling companions should take an
early opportunity to see him. James was
the cousin of our Lord, and in Gal. i. 19,
he is called the Lord's brother. On all
accounts, therefore, he was entitled to,
and would receive particular respect from
the early disciples.
19. Hud saluted them. With the usual
tokens of respect end ^flpction. II /ie
declared particularly, &c. As an evidence
that God had been with him. It is not
improbable that there might have been
Bome suspicion in regard to Paul among
the disciples at Jerusalem, and he might
nave heard that they were prejudiced
against him. This prejudice would be
removed by his stating what had actually
occrrred under his ministry.
20. They glorified the Lord. They gave
praise to the Lord for what he had done.
They saw new proofs of his goodness
and mercy, and they rendered him thanks
for all that had been accomplished. There
was no jealousy that it had Deen done by
the instrumentality of Paul. True piety
will rejoice in the spread of the gospel,
and in the conversion "of sinnens, by
whatever instrumentality it may be ef-
fected. IT Thou seest, brother. The lan-
guage of tenderness in this address, re-
cognising Paul as a fellow-labourer and
fellow Christian, implies a wish that Paul
would do all that could be done to avoid
giving offence, and to conciliate the fa-
vour of his countrymen. IT How viany
'housands. The number of converts at
this time must have been very great.
Twenty-five years before this, three thou-
sand had been converted at one time
(ch. ii.), and afterwards the number had
swelled to some more thousands, ch. iv,
I. The assertion, that there wore, then,
* many thousands," imi)liefi that the work
fc signally begun on the day of Pentecost
m Jerusalem, had not ceased, and that
many more had been converted to the
20 And when they htard //, they
glorified the Lord; and said unto
him, Thou seest, brother, how many
thousands of Jews there are which
believe ; and they are all zealous
'^ of the law :
dc.92.3. Rom.10.2.
Christian faith. IT Which believe. Whc
are Christians. They are spoken of u
believer.^, or as having faith in Christ, in
contradistinction from those who rejected
him, and w hose characteristic trait it wa«
that they were unbelievers, '^^nd they
are all zealous of the law. 'Hiey still
observe the law of Moses. The refer
ence here is, to the law respecting cir
cumcision, sacrifices, distinctions of meats
and days, festivals, &c. It may seem re-
markable that they should still continue
to observe those rites, since it was the
manifest design of Christianity to abolish
them. But we are to remember, (1.)
That those rites had been appointed by
God, and that they were trained to their
observance. (2.) That ihe aposdes con
formed to them while they remained in
Jerusalem, and did not deem it best to
set themselves violently against them
ch. iii. 1. Luke xxiv. 53. (3.) That the
question about their observance had
never been agitated at Jerusalem. It
was only among the Gentile converts
that the question had risen, and there it
must arise, for if they were to be observ-
ed, they must have been impoaed upon
them by authority.' (4.) The decision of
the council (ch. xv.) related only to the
Gentile converts. It did no^ touch the
question, whether those rites uere to be
observed by the Jewish converts. .;."?.) It
was to be presumed, thrft as the Christian
religion bjjcame better understood — thai
as its large, free, and catholic nature
became more and more developed, the
peculiar institutions of Moses would be
laid aside of course, without agitation,
and without tumult. Had the question
been agitated at Jerusalem, it would
have excited tenfold opposition to ('liris-
tianity, and would have rent the Chris-
tian church into faciions, and greatly re-
tarded the advance of the (Christian «loo-
trine. VVe arc to remember also, (0.)
That, in the arrangement of Divine Pro-
vidence, the time was drawing neat
wliich was to destroy the temple, iht
city, and the nation; which was to pu
an end to sacrifices, and tjf'evtually to
close f<)r ever the oliservnu'e of the
MoBaic rites. As this dfBtriiction was s/
A. D, 60.1
CHAPTER XXI.
2ai
•21 And they are informed of
thee, that thou teachest all the Jews
which are among the Gentiles to
forsake Moses, saying that they
ought not to circumcise " their
cliildren, neither to walk after their
customs.
3ear, and as it would be se effectual an
argument against the observance of the
Mosaic rites, the Great Head of the church
did not suffer the question of their obU-
gation to be needlessly agitated among
the disciples at Jerusalem.
21. And they are informed of thee. Re-
ports respecting the conduct of Paul
would be likely to be in circulation
among all at Jerusalem. His remarka-
ble conversion ; his distinguished zeal ;
his success among the Gentiles, would
make his conduct a subject of special
interest. Evil-minded men among the
Jews, who came up to Jerusalem from
different places where he had been,
would be likely to represent him as the
decided enemy of the laws of Moses,
and these reports would be likely to
reach the ears of the Jewish converts.
The reports, as they gained ground, would
be greatly magnified, until suspicion
might be excited among the Christians
at Jerusalem, that he was, as he was
rfi||ited to be, the settled foe of the
Jewash rites and customs. IF Thai thou
teachest all the Jews, &c. From all the
evidence which we have of his conduct,
this report was incorrect and slanderous.
The truth appears to have been, that he
did not enjoin the observance of those
laws on the Gentile converts; that the
effect of his ministry on them was, to lead
them to suppose that their observance
was not necessary — contrary to the doc-
trines of the Judaizing teachers (see ch.
XV.); and that he argued with the Jews
themselves, where it could be done, against
the obligation of those laws and customs,
eince the Messiah had come. They de-
pended on that observance for justifica-
tion and salvation. This Paul strenu-
ously opposed , and this he defended at
length in the epistles which he wrote.
See the epistles to the Romans, the Gala-
tians and the Hebrews. Yet these facts
might be easily misunderstood and per-
verted, so as to give rise to the slanderous
report, that he was every where the
enemy of Moses and the law. IT Which
are among the Gentiles. Who live in
teathen countries. The Jews were ex-
22 What is it therefoie *? The
multitude must neec's come * to-
gether : 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 ;
tensively scattered, and settled in all the
large towns and cities of the Roman
empire. IT To forsake Moses. The law
and authority of Moses. That is, to re-
gard his laws as no longer binding. IT To
walk after the customs. To observe the
institutions dHfehe Mosaic ritual. Note,
ch. vi. 1-1. ^e word cusloins denotes
the rites of the Mosaic economy — the
offering of sacrifices, incense, the obla-
tions, anointings, festivals, &c. which the
law of Moses prescribed.
22. What is it therefore ? What is to
be done ? What is it proper to do, to
avoid the effects of the evil report which
has been circulated ? W^hat they deemed
it proper to do, is suggested in the follow-
ing verses. IT The multitude. The mul-
titude of Jevi's. IT Must needs come tO'
geiher. There will be inevitably a tumult
uous assemblage. It will be impossible
to prevent that. The reasons were, be
cause their minds were exceedingly agi-
tated that one of their own countrymen
had, as they understood, been advising
apostasy from the religion of their fathers ;
because it had been extensively done in
many parts of the world, and with grea
success ; and because Paul, having, a
they believed, himself apostatized from
the national religion, had become very
conspicuous, and his very presence in
Jerusalem, as in other places, would be
likely to excite a tumult. It was, there-
fore, the part of friendship to him, and to
the cause, to devise some proper place to
prevent, if possible, the anticipated ex-
citement.
23. We have four men. There are
with us four men. It is evident that
James and the elders meant to say, tha/
these men were connected with them in
the Christian church ; and the fact show
that the ChrisUans at Jerusalem did not
disregard the institutions of Moses, and
had not been so far enlightened in the
doctrines of Christianity as to forsake
yet the ceremonial riles of the Jews
IT Which have a vow^ on them. Which
have made a vow. See Notes, ch xviii.
18. From the mennon of shaving \lw
1 nead (in ver. 24), it is evident that the vtw
J9'2
THE ACTS
[A.i). 60
'24 Them take, and jmrify thy-
seli' with them, and be at charges
witn them, that they may shave
• their heads : and all may know,
that those things, whereof they
were informed concerning thee, are
nothing, but that thou thyself also
walkest orderly,and keepest the law.
a Num. 6.2,13,18. c.lS.ia.
which they had taken was that of the
Nazarxte ; and that as the time of their
vcw was about expiring, they were about
to be shaven, in accordance with the cus-
tom usual on such occasyjji^ See ]\ote,
ch. xviii. 18. These perssHpFaul could
join, and thus show decisl^ly that he
did not intend to undervalue or dispa-
rage the laws of Moses, when those laws
were understood as mere ceremonial ob-
eervances.
24. T.'iem. take. Take with you. Join
vourself with them. IT And purify thy-
self with them. Join them in observing
the forms of purification prescribed by
the law of Moses in the observance of
the vow of the Nazarite. The purifying
here refers to the vows of sanctity which
the JN'azarites were to observe. They
were to abstain from wine and strong
drink ; they were to eat no grapes, moist
or dried ; they were to come near no
dead body, nor to make themselves " un-
clean" for their father, mother, brother,
or sister, when they died (Num. vi. 3 — 7);
and they were to present an offering
when the days of the vow were complet-
ed. ]\um. vi. 8. ^ A7id be at charges
with them. Share with them the expense
of the sacrifices and offerings required
when the vow is completed. Those offer-
ings were a ram of a year old lor a burnt-
offering, a sheep of the same age for a
fiin-offering, a ram for a thank-offering, a
basket of unleavened cakes, and a liba-
tion of wine. See Num. vi. 13 — 20.
^ That they may shave Cheir ficads. The
shaving ofthe head, or the rutting off the
hair which had been suffered to grow
during the continuance of the vow
fNum. vi. 5), was an oljservance indicat-
ing that the vow had been performed.
Paul was requested to join with them in
the expense of the sacrifices and offer-
'ngs, that thus the whole of the ceremo-
nies having been olwerved, their heads
might be shaved as an indication that
ev«!rv part of the vow had been com-
jiliod with. If AjuI all may know. By
liie fact (»f your observance of one of the
rites uJllie Mosaic religion, all ruay have
25 As touching the Gentiles
which believe, we * hive written,
and concluded that they observe no
such thing, save only that they
keep themselves from things offer-
ed to idols, and from blood, and
from strangled, and from fornica
tion.
b c.15.20,29.
evidence that it is not your purix>se oi
practice to speakcontemptuout^ly of those
rites, or to undervalue the autliority of
Moses. IT Are nothing. Are untrue, or
without any foundation. H Walkest or-
derly. That you live hi accordance
with the real requirements of the law of
Moses. To walk in the Scriptures often
denotes to live, to act, to conduct, in a cer-
tain manner. All, probably, that they
wished Paul to show by this was, that he
was not an enemy of Moses. They who
gave this counsel were Christians, and
they could not wish him to do any thing
which would imply that he was not a
Christian.
25. As touching the Gentiles. In re
gard to die Gentile converts. It might
be expedient for Paul to do what could
not be enjoined on the Gentiles They
could uot command the Gentile converts
to observe those ceremonies, while yet it
might be proper, fpr the sake of peagCj^
that the converts to Christianity nSfi
among the Jews should regard them.
The conduct of the Christians at Jerusa-
lem in giving this advice, and of Paul in
following it, may be easily vindicated.
If it be objected, as it has been by infi-
dels, that it looks like double-dealing ;
that it was designed to deceive the Jews
in Jerusalem, and to make them believe
that Paul actually conformed to the cere-
monial law, when his cjnduct among the
Gentiles showed that ho did not; we
may reply, (1.) That the observance ot
that law was not necessary in order to
justification ; (2.) That it would hare
been improper to have enjoined its ob-
servance on the Gentile converts as ne-
ccssary, and thorelbre it was never done;
(3.) Tnat when the Jews urged its ob-
servance as necessary to justification and
salvation, Paul strenuously o/yjo.W thia
view of it everywhere; (4.) Yet, that
as a matter of ex])e(Jieiicy, he did not op-
pose its being ob.-^ervecl either by the
Jews, or by the cctnverts made among the
Jews. In fact, there is oilier rvideiice
besides the case before us, (hat Paul him
self ( onliniied U ulisei vc soma at leu^
CHAPTER XXI.
29J
26 Then Paul took <* the men;
and the next day purifying himself
with theiTi, entered ^ into the tem-
ple, to sig:nify the accomplish-
ment *= of the days of purification,
of the Jewish rites, and his conduct in
public at Jerusalem, was in strict accord-
ance with his conduct in other places.
See ch. xviii. 18. The sum of the whole
matter is this, that when the observance
of the Jewish ceremonial law was urged
as necessary to justification and accept-
ance with God, Paul resisted it ; when it
was demanded that its observance should
be enjoined on the Gentiles, he opposed
it : in all other cases he made no opposi-
tion to it, and was ready himself to com-
ply with it, and willing fchat others should
also. IT We have written, ch. xv. 20. 29.
26. Ttien Paul took the men. Took
them to himself; united with them in ob-
Berving the ceremonies connected with
their vow. To transactions like this he
refers in 1 Cor. ix. 20, " And unto the
Jews 1 became as a Jew, that I might
gain the Jews; to them that are under the
law, as under the law, that I might gain
them that are under the law." Thus, it
•las always been found necessary in pro-
pagating the gospel among the heathen,
hot to offend them needlessly ; but to con-
form to their innocent customs in regard
to dress, language, modes of travelling,
Bitting, eating, &c. Paui did nothing
more than this. He violated none of the
dictates of honesty and truth. IT Purify-
ing himself with them. Observing the
ceremonies connected with the rite of
purification. Note, ver. 24. This means
evidently that he entered on the ceremo-
nies of the separation according to the
law of the Nazarite. IF To signify.
Greek, Signifying or making known.
That is, he announced to the priests in
the temple his purpose of observing this
vow with the four men, according to the
law respecting the Nazarite. It was
proper that such an announcement should
be made beforehand, in order that the
priests might know that all the ceremo-
nies required had been observed. IT 7%e
accomplishment, &c. The fulfilling, the
completion. That is, he announced to
them his purpose to observe all the days,
and all the rites of purification required ir
the law, in order that an offering might
be properly made. It does not mean
that the days had been accomplished, but
that It was his intention to observe them,
so that it would be proper to offer the
2b2
until that an offering should be of-
fered for eveiy one of them.
27 And when the seven days
were almost ended, the Jews "
which were of Asia, when they
usual sacrifice. Paul had not indeed
eng:aged with them in the beginning of
their vow of separation ; but he nwght
come in with hearty intention to share
with them. It cannot be objected that
he meant to impose on the priests, arid to
make them believe that he had observed
the whole vow with them ; for it appears
from their own writings {Bereshith Rabba
90, and Koheleth Rabba 7), that in those
instances where the Nazarites had not
sufficient property to enable them to meet
the whole expense of the offerings, other
persons, who possessed more, might be-
come sharers of it, and thus be made
parties to the vow. See Jahn's Archae-
ology, $ 395. This circumstance will vin
dicate Paul from any intention to take
an improper advantage, or to impose on
the priests or the Jews. All that he an-
nounced was, his intention to share with
the four men in the offering which they
were required to make; to divide the
expenses with them ; and thus to show
his approval of the thing, and his accord
ance with the law which made such a
vow proper, as he had before t'one in a
voluntary manner , when it could not he pre-
tended that it was for double-dealing, or
imposition, ch. xviii. 18. IT Until that an
oaring, &c. The sacrifices requued of
all those who had observed this vow
Note ver. 24. Num. vi. 13. It is a complete
vindication of Paul in this case, that he
did no more here than he had done in a
voluntary manner (ch. xviii. 18.), and aa
appears then in a secret manner, showing
that he was still in the practice of ol>
serving this rite of the Mosaic institution.
Nor can it be proved that Paul ever, in
any way, or at any time, spoke against the
vow of the Nazarite, or that a vow of a
similar kind in spirit would be improper
for a Christian in any circumstances.
27. And when the seven days were almost
ended. Gr. As the seven days were about
to be fulfilled. "Eui\\:.v a-WTsKsTc-B-xt.
The seven days which were to complete
the oI>servance of the vow. ver. 26
Perhaps the whole observance in thi
case was intended to be but seven days
as the time of such a vow was voluntary
'^Ib translation, " were almost ended,"
is not quite correct. The Greek implies
no more than that the period of the seven
291
THE ACTS.
FA. D. 60
saw him in tne emple, stirred up
all the people, anJ laid " hands on
him.
28 Crying out, Men of Israel,
help : this is the man that * teach-
eth all men every where against the
people, aifd 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
• 0.26.21. i c.6.13,14; 24.5,6.
days was about to be accomplished, without
implying it was near the close of them
when he was seized. By comparing tiie
foUowmg places, ch. xxi. 18. 26; xxii. 30;
xxiii. 12.32; xxiv. 1. 11, it appears that
the time of his seizure must have been
near the beginning of those days. {Dod-
dridge.) ^ The Jews which were of Asia.
Who resided in Asia Minor, but who had
come up to Jerusalem for purposes of
worship. Com p. Notes on ch. ii.
28. Slen of Israel. Jews. All who are
the friends of the law of Moses. IT This
is the man, &c. This implies that they
had before given information to the Jews
at Jerusalem that there was such a man ;
ttnd they now exulted in the fact, that
they had found him. They, therefore,
called on all these to aid in securing
and punishing him. IF That teaclieth, &c.
See Notes, ch. vi. 13, 14. ^Against the
people. The people of the Jews. That
is, they pretended that he taught, that
the customs and laws of the Jewish na-
tion were not binding, and endeavoured
to prejudice all men against them. H And
the law. The lav.' of Mo.ses. ^ And
tfiis place. The temple. Every thing
against the law would be interpreted
also as being against the temple, as most
of the commandments of the law were
celebrated there. It is possible also that
Paul might have declared that the tem-
ple was to be destroyed. Com p. ch. vi.
13, 14. IT And further, brought Greeks, &c.
The temple was surrounded by various
areas called courts. Notes, Matt. xxi. 12.
The outermost of these courts was called
the ct)urt of the GentilcM, and into that
it was lawful for the Gentiles to enter.
But the word "temple" here refers, doiibt-
le.^H, to the [lart.s ot the area appropriated
especially to the iKraeliles, and \\hi( h it
was unlawful fi)r a Gentile to enter. Sap
the arwa markrd CJ.G.CJ.CJ. in the wjfn
of the temple. Malt. xxi. 12. ^ And%2th
polluted, <fec. He defiled the tem])le by
with hmj., in the city, Trophjinus
'^ an Ephesian, whoir they sup
pos<?d that Paul had brought into
the temple.)
30 And all the city was moved,
and the people ran together ; and
they took Paul, and drew him out of
the temple : and forthwith the doors
were shut.
3 1 And as they were about to **
kill him, tidings came unto the
cc.20.4, d lCor.U.23,&c.
thus introducing a Gentile. No greater
defilement, in their view, could scarcely
be conceived. No more eflective appeal
could be made to the passions of the peo-
ple than this.
29. In the city. In Jerusalem. As he
was with Paul, it was inferred that he
would attend him every where. IT TrO'
phimns. He had accompanied Paul on
his way from Ephesus. ch. xx. 4. H Whom
they supposed, &c. This is a most striking
illustration of the manner in which accu-
sations are often brought against others,
They had seen him with Paul in the city,
they inferred., therefore, that he had been
with him in the temple. They did not
even pretend that they had seen him in
the temple ; but the inference was enough
to inflame the angry and excitable pas-
sions of the multitude. So in the accu-
sations which men now often make of
others. They see one thing, they iifer
another ; they could testify to one thing,
but they conclude that another thing will
also be true, and that other thing they
charge on them as the truth. If men
would slate facts as they are, no small
part of the slanderous accusations against
others would cease. An end would be
made of most of the charges of falsehood
and error, and heresy, and dishonesty
and double-dealing, and immorality. If
a statement is made, it should be o[ the
thing as it was. If we attempt to state
what a man has done, it should not be
what we sujtpose he had done. If we at-
tempt to state what he believes, it should
not be what we suppose he beUeves.
30. The city was j/iovtd. Was agitated ,
was thrown into commotion. ^ Drew him
out of the tetujilr. Iiuirr the pretence
that "he had delilcd it. The evident do-
sign was to put him to death, vet. 31
IT The doors were shut. The doors lead-
ing into the courts of the Icmj le.
31. And as Ihry were about (0 kill htm.
Gr. They seeking to kill him This waa
A. D. 60 J
CHAPTER XXI.
296
chief captain of the band, that all
Jerusalem was in an uproar :
3'2 Who " immediately took sol-
diers and centurions, and 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 command-
ed him to be bound '' with two
chains ; and demanded who he was,
and what he hid done.
34 And some cried one thing,
some another, among the multi-
a c.23,27;24.7. b ver. 11. c.20.23. Eph.6.20.
evidently done in a popular tumult, as
had been done in the case of Stephen,
ch. vii. They could not pretend that they
had a right to do it by law. H Tidings
came. The news, or rumour came ; he
was told of it. IT The chief captain of
the band. This band or body of Roman
soldiers was stationed in the tower Anto-
nia, on the north of the temple. This
lower was built by John Hyrcanus, high-
priest of the Jews, and was by him called
Baris. It was beautified, and strength-
ened by Herod the Great, and was called
Antoma, in honour of his friend, Mark
Antony. Josephus describes this castle
as consisting of four towers, one of which
overlooked the temple, and which he
says was seventy cubits high. Jewish
Wars, b. v. ch. 5, $ 8. In this tower a
guard of Roman soldiers v.'as stationed, to
secure the temple, and to maintain the
peace. The commander of this cohort
is here called " the chief captain." Re-
ference is made to this guard several
times in the New Testament. Matt,
xxvii. 65, 66. John xviii. 12. Acts v. 26.
The word translated "chief captain"
(;«»xiaf%£o), denotes properly one who
commanded a thousand men. The band
{n-TTii^x) was the tenth part of a legion,
and consisted sometimes of four hundred
and twenty-five soldiers, at others of five
hundred, and at others of six hundred,
according to the size of the Ipgion. The
name of this captain was Claudius Ly-
Bias. ch. xxiii 26. IT In an uproar. That
the whole city was in commotion.
32. Centurions. Captains of a hundred
men.
33. To be bound with two chains. To
ehow to the enraged multitude that he
did not intend to reseue any one from
ustice, but to keep ■'iie peace. Paul's
tude ; and when he could not know
the certainty for the tumult, he
commanded him to be carried intc
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.
36 For the multitude, of the peo-
ple followed after, crying, Awaj
* with him !
37 And as Paul was to be led
into the castle, he said unto the
chief captain. May I speak unto
c C.23. 10,16 d Ps.55.9. Hab.1.3. e Luke 23
IS. Jno.19.15. c.22.22. lCor.4.13.
being thus bound would convince them
of his determination that justice should
be done in the case. Probably he was
bound between two soldiers, his right
arm to the left arm of the one, and his
left arm to the right arm of the other.
See Note, ch. xii. 6. Or, if his hands and
feet were bound, it is evident that it was
so done that he was able still to walk
ver. 37, 38. This was in accordance with
the prediction of Agabus, ch. xxi. 11.
34. Into the castle. The castle or
tower of Antonia, where the guard was
kept. Note on ver. 31. Comp. ch. xxiii,
10. 16.
35. Upon the stairs. The stairs which
led from the temple to the tower of An-
tonia. Josephus says (Jew'ish Wars, b. v.
ch. 5, $ 8), that the tower of Antonia
" was situated at the corner of two clois-
ters of the court of the temple, of that on
the west, and of that on the north; it
was erected on a rock of fifty cubits
[seventy-five feet] in height, and was on
a great precipice. On the.corner where
it joined to the two cloisters of the tem-
ple, it had passages down to them both,
through which the guards went several
ways among the cloisters with their arms,
on the Jewish festivals," &c. It was on
these stairs, as the soldiers were return-
ing, that the tumult was so great, or the
crowd so dense, that they were obliged
to bear him along to rescue him from
their vio.^nce. IF The violence of the peo-
ple. The rush of the multitude.
36. Away with him ! That is, to death
Comp. Luke xxiii. 18.
37. May I speak unto thee ? May I have
the privilege of making my defence be-
fore thee ; or of stating the case truly
the cause of my accusation, of this tu
mult, &c. ? Canst thou speak G^eek
'^96
THE ACTS.
[A. D. M
thee 1 Who said, Canst thou speak
f rreek 1
Implying that if he could, he might be
permitted to speak to him. The Greek
language was that which was then al-
most universally spoken, and it is not im-
probable that it was the native tongue
of the chief captain. It is evident that
he was not a Roman by birth, for he says
(ch. xxii. 28) that he had obtained the
privilege of citizenship by paying a great
8um. The language which the Jews
epoke. was the Syro-chaldaic ; and as he
took Paul to be an Egyptian Jew (ver. 38.),
he supposed from that circumstance also,
that he was not able to speak the Greek
language.
38. Art not thou that Egyptian. That
Egj'ptian was probably a Jew, who re-
Bided in Egypt. Josephus has given an
account of this Egyptian, which striking-
ly accords with the statement here re-
corded by Luke. See Josephus' Antiq.
b. XX. ch. viii. $ 6, and Jewish War, b. ii.
ch. xiii. $ 5. The account which he
gives is, that this Egyptian, whose name
he does not mention, came from Eg}'pt to
Jerusalem, and said that he was a pro-
phet, and advised the multitude of the
common people to go with him to the
Mount of OUves. He said further, that
he would show them from thence how
the walls of Jerusalem would fall down ;
and he promised them that he would pro-
cure for them an entrance through those
walls when they were fallen down
Josephus adds (Jewish War), that he got
together thirty thousand men that were
deluded by him, " these he led round
about from the V)ilder7iess to the mount,
which was called the Moimt of Olives,
and was ready to break into Jerusalem
by force from that place." But Felix,
who was apprized of his movements,
marched against him with the Roman
Boldiers, and discomfited him, and slew
four hundred of them, and took two hun-
dred alive. " But the Egyptian escaped
himself out of the fight, but did not ap-
fioar any more." It was natural that the
{oinan tribune should suppose that Paul
was this Egyptian, and that his return
had produced this commotion and ex-
citement amrmg the people. IT Madcst
an uproar. Prcxlucing a sedition, or a
r/stn^if among Iho proi)le. Creek, "That
Egyptian, who hrl()re tlieso days having
risen up." If Jnlo the. vnldemess. This
corresponds remarkably with the account
if Josephus Ho ii^deed mentions that
38 Art not thou that ' Egyptian
which before those days madest an
» This Egyptian rose A.D. 55. c.5.36.
he led them to the Mount of Olives, but
he expressly says that " he led them round
about from the wilderness." This wil-
derness was the wild and uncultivated
mountainous tract of country, lying to the
east of Jerusalem, and between .t and
the river Jordan. See Note, Matt iii. 1.
It is also another striking coincidence
showing the truth of the narrative, that
neither Josephus nor Luke mention the
name of this Egyptian, though he was so
prominent and acted so distinguished &
part. IT Four thousand men. There is
here a remarkable discrepancy between
the chief captain and Josephus. The
latter says that there were thirty thousand
men. In regard to this, the following re-
marks may be made. (1.) This cannot
be alleged to convict Luke of a false
statement, for his record is, that tlie chief
captain made this statement, and it can-
not be proved that Luke has put into his
mouth words which he did not utter. All
that he is responsible for i-i, a correct
report of what the Roman tribune said,
not for \k\e truth or falsehood of his state-
ment. It is certainly possible that that
might have been the common estimate of
the number then, and that the account
given by Josephus might have been
made from more correct information. Or
it is possible, certf oily; that the statement
by Josephus is incorrect. (2.) If Luke
were to be 'leld responsible for the state
ment of the number, yet it remains to be
shown that he is not as correct a histo-
rian as Josephus. Why shou.t! Josephus
be esteemed infallible, and Li;i<e false?
Why sliould the accuracy of Luke bo
tested by Josephus, rather than the accu-
racy of Josephus by Ltike ? Infidels
usually a,9si/7ne-lhat Josephus and other
profane historians are infallible, and then
endeavour to convict the sacred writers
of falsehood (3.) The narrative of
Luke is the more probable of the two.
It is more probable that tlie number was
only four thousand, than that it was thirty
thousand. For Josephus says, that foui
hundred were killed, and two hundred
taken prisoners; and that thus they were
dispersed. Now, it is scarcely credible,
tliat an army of thirty thousand despera
does and ciif-tliroals would be dispersed
l)y Fo Fmall a slaughter and rnptivitj
But ii the number was originally but foul
thousand, it is entirely credible that the
loss of six hundred would discourage and
A D. 60.]
CHAPTER XXll.
291
uproar, and leddest out into the
wilderness four thousand men that
were murderers 1
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
icense, Paul stood on the stairs,
4nd beckoned " with the hand unto
o 0.9.11; 22.3. fc c.22.25. cc. 12.17.
dissipate the remainder. (4.) It is possi-
ble that the chief captain refers only to
the organized Sicarii, or murderers that
the Egyptian led with him, and Josephus
to the multitude that afterwards joined
them, the rabble of the discontented and
disorderly that joined them on their
march. Or, (5.) There may have been
an error in transcribing Josephus. It has
been supposed that he originally wrote
four thousand, but that ancient copyists,
mistaking the A delta, /our, for A lambda,
thirty, wrote thirty thousand, instead of
fo'ir Uiousand. Whichever of these solu-
tions "Se adopted is not material. IT Which
v>ere murderers, x^/.x^i^v. Sicarii. This
is originally a Latin word, and is derived
from Sica, a sliort sword, or sabre, or
crooked knife, which could be easily con-
cealed under the garment. Hence it
came to denote assassins, and to be ap-
plied to banditti, or robbers. It does not
mean that they had actually committed
murder, but that they were desperadoes
and janditti, and were drawn together
fo» purposes of plunder and of blood.
This class of people was exceedingly
numerous in Judea. See Notes, Luke
X. 30.
39. A Jew of Tarsus. A Jew by birth.
See Note, ch. ix. 11. IT Of no mean cili/.
Not obscure, or undistinguished. lie
could claim an honourable birth, so flir
as the place of his nativity was concern-
ed. See Note, ch. ix. 11. Tarsus was
much celebrated for its learning, and was
at one time the rival of Alexandria and
Athens. Xenophon calls it a great and
flourishing city. Anabasis. Josephus
(Antiq. b. i. ch. vi. $ 6) says, that it was
the metropolis, and most renovmed city
among them [the Cili£ians].
40. License. Liberty ; permission.
f On the stairs. Note, ver. 35. ^ Beck-
oned with the hand. Waving the hand
as a sign that lie was about to address
Jhem. and to produce silence, and atten-
the people : and whei. there was
made a great silence, he spake unto
thern in the Hebrew tongue, saying,
CHAPTER XXH
lyTEN, '^ brethren, and fathers,
-^*-^ hear ye my defence, ^ which j
make now unto you.
2 (And when they heard that he
spake in the Hebrew tongue to
themjthey kept the more silence .
and Mt saith,)
tion. See ch. xii. 17. IT In the Ilebre^i
tongue. The language which was spoken
by the Jews, which was then a mixture
of the Chaldee and Syriac, called Syro-
chaldaic. This language he doubtlesa
used on this occasion in preference to th*»
Greek, because it was understood better
by the multitude, and would tend to con-
ciliate them if they heard him address
them in their own language. The fol-
lowing chapter should have been con-
nected with this. The division here is
unnatural.
CHAPTER XXII.
1. Men, brethren, and fathers. This de
fence was addressed to the Jews ; and
Paul commenced it with an expression of
sincere respect for them. Slepiien began
his defence with the same form of ad-
dress. Note, ch. v:i. 2. IF My defence.
Against the charges bronght against me.
Those charges were, that he had endea-
voured to prejudice men every where
against the Jews, and the law, and the
temple, ch. xxi. 28. In order to meet
this charge, Paul stated (1.) That he had
been born a Jew, and had enjoyed all the
advantages of a Jewish education (ver.
3.) ; (2.) He recounted the circumstances
of his conversion, and the reason why he
believed that he was called to preach the
gospel (ver. 4 — 16) ; (3.) He proceeded
to state the reasons why he went among
the Gentiles, and evidently designed to
vindicate his conduct there (ver. 17 — 21) ;
but at this point, at the name Gentiles, his
defence was interrupted by the enraged
multitude, and he was not permitted to
proceed. What would have been his de-
fence, therefore, had he been suffered tc
finish it, it is impossible to krovv with
certainty. On another occasion, how
ever, he was permitted to make a simila-
defence, and perhaps to complete the
train of thought which he had purposed
to pursue here. See en. xxvi.
2. The Hebrew tongue. Note, cli xxi 4U
«98
THE ACTS.
LA. D. 60
3 I am " verily a man which am
a J-ew, born n Tarsus, a city in
Cilicia, yet brought up iu this city,
at the feet Df '' Gamaliel, and taught
according '^ tc the perfect manner
of the law of the fathers, and was
* zealous towards God, as ye * all
arc this day.
4 And 1 persecuted ^ this way
unto the death, binding an4^1iver-
ing into prisons both men^pl wo-
men.
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
ferusalem, for to be punished.
G And it came to pass, that as I
made my journey, and was come
a c.21.39. ZCor.l 1 .22. Phil.3.5. b c.5.34. c c.26.5.
i Gal. 1.14. ec.21.20. Rom.10.2.
3. Born in Tarsus. ]\ote, ch xxi. 39.
U Brought vp in this city. In Jerusalem,
sent there for the advantage of more per-
fect instruction in the law. IT At the feet
of Gamaliel. As a scholar, or disciple of
Gamaliel. The phrase to sit at the feet of
one, is expressive of the condition of a
disciple or learner. Comp. Deut. xxxiii. 3.
Luke X. 39. It is prcbable that the expres-
jion arose from the fact that the learners
occupied a lower place or seat than the
•-eacher. The phrase is expressive of hw-
nility and a lower condition. On the cha
•acter and rank of Gamaliel, see iXote on
3h. V. 31. Paul mentions his having been
nstructed in this manner, in order lo show
.hat he vvas entitled to the full privilege of
iiA Jew, and that he had had every oppor-
kunity to become fully acquainted with the
aatureofthe law. ^According to the perfect
manner. Kxra ^a^IZiixv. liy strict dili-
gence, or exact care; or in the utmost
•igour and severity of that instruction.
No pains were spared to make him un-
Jerstand and practise the law of Moses.
I The lau) of the fathers. The law of our
fathers; i.e. the law which they received,
and handed down lo us. Paul was a
Pharisee ; and t!io law in which ho had
been taught was not ou' y the written law
Df Moses, but the traditional law which
.lad been handed down from former times.
Note, Matt. iii. 0. H And mas zealous to-
vxirds God. Gal. i. 11. lie bad a constant
b'lrning zeal for G<m1 and his law, which
nigh unto Damascus about noon
suddenly there shone from heaves
a great light round about me.
7 And 1 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 per-
secutest. ,
9 And they that were with mfc
saw '' indeed the light, and were
afraid ; but they heard not the voice
of him that spake to me.
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.
/c.8.3;26.!)-13. Phil.3.6. lTim.l.l3. g c.9,2,<te.
h Dan. 10.7.
was expressed not only by scrupulous ad-
herence to its forms, but by pers|puting
all who opposed it. ver. 4, 5.
4. And [persecuted, ch. viii. 3. ^ Thi
way. Those who were of this mode ol
worshipping God ; that is. Christians
Note, Acts ix. 2. IT Unto the death. In
tending to put them to death. He did
not probably put any to death himself,
but he committed them to prison, he
sought their lives, he was the agent cm-
ployed in arresting them; and when they
were put to death, he tells us that he
gave his voice against them (Acts xxvi.
10) ; that is, he joined in, and approved oJ
their condemnation. ^ Delivering intt
prisons, &o. ch. viii. 3.
5. As also the high-priest, &;c. Note
ch. ix. 2. 'a All the estate of the elders
Greek. All t!ie presbytery ; that is, tho
whole body of the sanhedrim, or great
council of the nation. H Unto the brethren.
The Jewish brethren, who were at Da
mascus. Paul here speaks as a Jew, and
regards his countrymen as his brethren.
G. As I made my journey. As I was on
my journey. IT About jioon. ch. xxvi. 13.
" At mid-day-" This rircumslanco is
omitted by Luke in his account in ch. ix.
Paul menlioris it^ as being the more re-
markable since itocrnrred at mid-day, tc
show that he was not deluded by any me-
teoric or natural appearances, which u«u
ally occur at nig-lit.
6—11. See No/.e8 ch. ix. 3— 7
A. I) 60.]
CHAPTER XXIl.
299
11 And when I could not see for
ihe glory of that light, being led
by the hand of them that were with
me, I came into Damascus.
12 And one Ananias, " a devout
man according to the law, having a
good * report of all the Jews which
dwelt there^
13 Came unto me, and stood, and
said unto me, Brother Saul, receive
'•hy sight. And the same hour I
looked up upon him.
14 And he said. The " God of
our fathers hath chosen '^ thee, that
o c.9.17. t c.10.22. lTim.3.7. Heb.11.2. cc.3.
13:5.30. dch.c.9.13. Gal.1.15. ever.18. lCor.9.
I:15«S.
thou shouldest know his will- and
see * that Just /One, and shouldest
hear the voice ^ of his mouth.
15 For thou ^ shalt be his wit-
ness unto all men, of what thoa
hast seen and heard.
16 And now, why tarriest thou '
arise, and be baptized, and wash
away thy sins, calling ^ on the name
of the Lord,
17 And it came to pass, that
when I was come again to Jerusa-
lem, even while 1 prayed in the
temple, I was in a trance ;*
/c.3.14;7.51. g- 1 Cor. 11. 23. Gal. 1.12. A c.23.11;
26.16,&c. tHeb.10.22. lPet.3.21. j Rom, 10. 13.
lCor.1.2. fe2Cor.l2.2.
11. The glory of that light. The splen-
dour, the intense brilliancy of the hght.
See this and its effects explained in the
Note on ch. ix. 8.
12, 13. See Notes, ch. ix. 17, 18
14. Shouldest kyiow his will. His will in
ihe plan of salvation, and in regard to
your future life. IT And see that Just One.
The Messiah. Note, ch. iii. 14. As Paul
was to be an apostle, and as it was the
peculiar office of an apostle to bear wit-
ness to the person and deeds of the Lord
Jesus (Note, ch. i. 21, 22.) it was necessa-
ry that he should see him, that thus he
might be a competent witness of his re-
surrection. IT Shouldest hear the voice of
his mouth. Shouldst hear and obey his
commands.
15. For thou shalt he his witness, &c. As
an apostle to testify to all men that th^L. 1'
Messiah has come ; that he has died ; thstffem.
he has risen ; and that he is the Saviour
3f the world. IT Of what thou hast seen
>ind heard. Of the remarkable proof
which has been furnished you of the di-
vine mission and character of the Lord
fesus.
16. And now why tarriest thou ? Why
tost thou delay, or wait any longer? These
words are not recorded by Luke in ch. ix.,
where he has given an account of the
conversion of Paul; but there is nothing
here contradictory to his statement.
IT And wash away thy sins. Receive
baptism, as an act expressive of the wash-
ing away of sins. It cannot be intended
that the external rite of baptism was suf
ficient to make the soul pure, but that it
was an ordinance divinely appointed as
expressive of the v.'ashing away of sins,
or of purifying the heart. Comp. Heb. x.
22 Sinners are represented in the Scrip-
Uires as defiled or polluted by sin "mj
wash away the sins, denotes the purifying
of the soul from this polluted influence.
1 Cor. vi. 11. Rev. i. 5 ; vii. 14. Isa. i. 16
Ps. li. 2. 7. IT Calling on the name of the
Lord. For pardon and sanctificalion.
Rom. x. 13, " Whosoever shall call upon
the name of the Lord shall be saved." It
was proper that this calling on the name
of the Lord should be connected with the
ordinance of baptism. That ordinance
was expressive of a purifying which the
Lord only could produce. It is proper
that the rite of baptism should be attend-
ed with extraordinary prayer; and that
he who is to be baptized should make it
the occasion of peculiar and very solemn
religious exercises. The external rite
will avail nothing without the pardoning
mercy of God.
When I was come again to Jerusa-
That is, three years after his con-
version. See Gal. i. 17, 18. IT While 1
prayed in the temple. Paul, like the othc
converts to Christianity from among me
Jews, would naturally continue to offer
his devotions in the temple. We meet
with repeated instances of their continu-
ing to comply with the customs of the
Jewish people. IF / was in a trance.
Greek, Ecstasy. Note, ch. x. 10. Per-
haps he here refers to what he elsewhere
mentions (2 Cor. xii. 1 — 5,) which he calls
" visions and revelations of the Lord."
In that place he mentions his benig
" caught up to the third heaven" (ver. 2 )
and " into paradise," where he heard
words which it was " not possible for a
man to utter." ver. 4. It is not certain,
however, that he refers in this place t«
that remarkable occurrence. The narra-
tive would rather imply that the Lora
Jesus appeared to him in the temple in a
remarkable manner, in a vision, and gave
soo
THE ACTS.
[A. D. 60
18 And saw * liim saying unto
a»e. Make haste, and get thee quick-
ly out of Jerusalem : for they will
not receive thy testimony concern-
ing me.
19 And I said, Lord, they ''know
that I imprisoned and beat in every
synagogue them that believed on
thee :
20 And wiien the blood of thy
martyr Stephen was shed, I « also
a Ter.l4.
b Ter.4. e c.7.58.
him a direct command to go to the Gen-
tiles. Paul had now stated the evidence
of his conversion, which appears to have
heen satisfactory to them: at least they
made no objection to his statement; he
had shown by his being in the temple
tiis respect for their institutions ; and he
now proceeds to show that in his other
conduct he had been directed by the same
high authority by which he had been call-
ed into the ministry, and that the com-
mand had been given to him in their own
»emple and in their own city.
18. And saw him. Evidently the Lord
Jesus, ver. M. He had received his
commission from him, and he now receiv-
ed a distinct command to go to the Gen-
tiles. IT For they tvill not receive. The
inhabitants of Jerusalem, probably includ-
.ng both Jews and Christians. The Jeu>s
would not listen to him, because he had
become, in their view, an aix>statc, and
they would hate and persecute him Tl
Christians would not be hkely to recei
nim, for they would remember his Ibrml
persecutions, and would be suspicious of
him, because he had been so long in
Arabia, and had not sooner connected
lumself with them. See Note on ch. ix.
2f». " And wlien Saul was come to Jeru-
salem, he a.ssayed to join himself to the
disciples; but they were all afraid of
him, and believed not that he was a dis-
cij)Ic."
19. And I said. Lord. This shf)ws that
it was the Lord Jesus, whom Paul saw in
a trance in the temple. The term Lord
Ui usually applied to him in the A«ls.
Note, ch. i. '21. IT Theif know. Chris-
ians know; and they will therefore Ije
not likely to receive to their Iciiowship
their f()rmer enemy and persecutor.
H Hraf in ereri/ sytiai^nfruc Hrating, or
Mourging, wa^ (>riori donn in the sytia-
fiigiie. See Note, Malt. x. 17. Cnuip.
^clH xKvi. ] 1 It was customary for tho.so
was standing by, and consenting
'^ unto his death, and kept the raf-
ment of them that slew him.
21 And he said unto me, Depart :
for* I will send thee far hence,*unto
the Gentiles.
22 And they gave him audience
unto this word, and t//en lift up
their voices, and said, Away with
s'lch 3. fellow from the earth : for ■''H
is not fit that he should live.
dc.8.1. e e.13.2,47. Rom.1.5; 12.13; 15.16. Gtl.i
7,8. Eph.3.7,8. lTiitt2.7. /c.25.24.
iiu .i
he. cai
who were converted to Christianity, stih
to meet with the Jews in their syna
gogues, and to join with them in tbeii
worship.
20. The blood of thy martyr Stephen
was shed. See ch. vii. .08; vhi. 1. If J
was standing by. ch. vii. 58. IT And cm^
senting unto his death, ch. viii. 1. IT And
kept the raiment. The outer robes oi
garments which were usually laid aside,
when they engaged in running or labour.
See ch. vii. 58. All this sliowed, that
though Paul was not engaged in stoning
Stephen, yet he was with them in spirit,
and fully accorded with what they did.
These circumstances are mentioned here
by him, as reasons why he knew that he
would not be received by Christians aa
one of their number, and why it was ne-
cessary, therefore, for him to turn to the
gentile world.
21. And he said unto me, Depart. Bo
cause the Christians at Jerusalem would
t receive him. 11 Far hence. Pau
veiled far in the heathen nations. A
large part of his time in the ministry wa»
spent in remote countries, and in the
most distant regions then known. See
Kom. XV. 19.
22. And they gave him audience. They
heard him v^ticntly. If Ihito this word.
The word Gy^ntiles. If Away itith such a
follow. Gretk, Take such a man Irom
the tarlli ; i. e. put him to death- It is
language of strong indignation and ab-
horrence. The reasons of tlioir indigna-
tion were, not that tliov supiM)si'd thai the
Gomiles could not be hrouglil into cove-
nant with G(kI, for tlu-y would them-
selves compa.sH poa and land to make one
proselyte ; Iwit they were, (1.) 'I'liat thoy
believed that Paul tauglit that they might
be saved without ronli)rming 9i ilio law
of MosoH ; and, (2.) His speecii implied
that the Jt-ws were more hardened than
the Gentiles, and that Jio had a grcQtc*
\.b. oo.j
CHAPTER XXII.
301
23 And as they ^ried out, and
sast off their clothes, and threw
dust into the air,
21 The chief captain command-
ed him to be brought into the cas-
tle, and bade that he should be
examined by scouriring ; that he
might know wherefore they cried
50 against him.
25 And as they bound him with
thongs, Paul said unto the centu-
rion that stood by, Is it lawful for
prospect of success in bringing them to
God than he had in regard to the Jews.
23. Cast off their clothes. Their outer
garments. Probably they did it now in-
tending to stone him. eh. vii. 58. IT And
threw dust into the air. As expressive of
their abhorrence and indignation. This
was a striking exhibition of rage and
vindictive mabce. Paul was guarded by
Roman soldiers, so that they could not
injure him ; and their only way of ex-
pressing their wrath was by menaces and
threats, and by these tokens of furious in-
dignation. Thus Shimei expressed his
mdiguation against David by cursing him,
and throwing stones at him, and casting
dust. 2 Sam. xvi. 13.
2-4. The castle. The tower of Antonia.
H^KOuld be there removed entirely
frdlJPie wrath of the Jews. IF Should
be examined. 'AviTi.^i(r^u.i. The word
examine with us commonly means to in-
quire, to question, to searcn for, or to look
carefully into a subject. The word here
used is commonly applied to metals whose
nature is tested, or examined by fire; and
then It means to subject to torture or tor-
ments, in order to extort a confession,
where persons were accused of crime.
It was often resorted to among the an-
cients. The usual mode has been by the
rack, but various kinds of torments have
been invented in order to extort confes-
sions of guilt from those who were accus-
ed. The whole practice has been one of
the most flagrant violations of justice, and
one of the foulest blots on human nature,
fn this casCv the tribune saw that Paul
was accused violently by the Jews; he
was ignorant of the Hebrew lar.guage,
and had not probably understood the ad-
dress of Paul ; he supposed from the ex-
traordinary excitement hat Paul must
have been guilty of some flagrant offence,
ajid he therefore resolved to subject him
to torture, to extort from him t confession,
2 n
you to scourge i man that is a Ro-
man, " and uncondemned ?
2G When the centurion hearri
that^ he went and told the chiei
captain, saying, Take heed what
thou doest : for this man is a Ro-
man.
27 Then the chief captain came,
and said unto him. Tell me, art
thou a Roman 1 He said. Yea.
28 And the chief captain an-
swered. With a great sum obtained
IT By scourging. By the scourge or whip.
Comp. Heb. xi. 3G. This was one mode
of torture, in order to extort a secret from
those who were accused.
25. Bound him with thongs. With
cords, preparatory to scourging. IF Is it
law/id, &c. It was directly contrary to
the Roman law, to bind and scourge «
Roman citizen. See Note, on ch. xv.
36, 37.
28. With a great sum obtained I this
Xfreiedom. This freedom, or privilege ol
Roman citizenship. From this it would
seem, that the privilege of being a Ro-
man citizen might be purchased. Per-
haps he refers, however, to the expenses
which were necessarily attendant in pass-
ing through the proper /orms of becom-
ing a Roman citizen. The argument of
the tribune in this case is this:— '/ob-
tained this privilege at a great price ,
Whence did you Paul, thus poor and per-
secuted, obtain the means of becoming a
Roman citizen V Paul had informed
him that he was a native of Tarsus (oh.
XXI. 39) ; and the chief captain supposed
that that was not a free city, and that
Paul could not have derived the privilege
of citizenship from his birth. IT Bu' 1
was free-born. I was born a Roman lUi-
zen, or I am such in virtue of my birth
Various opinions have been formed on
the question, in what way or for what
reasons Paul was entitlerf to the privilege
of a Roman citizen. Some have sup-
posed that Tar?U3 was a Roman colony,
and that he thus became a Roman oiU-
zen. But of this there does rot appear
to be sufficient proof Pliny bays '^S 27)
that it was a free city. The city of Tar-
sus was endowed with the privileges of a
free city by Augustus Cesar, after it had
been greatly afflicted and oppressed by
wars. (Appian.) Dio Chrysost. says to
the people of Tarsus, " h^. (Augustus) has
conferred on you every thing which an*
iOS
THE ACTS
[A. D. 60
k this freedom And Paul said,
But I was free born.
2^ Then straightway they de-
parted from him which should
have ' examined him : and the
chief captain ^so was afraid, after
he knew that he was a Roman, and
because he had bound him.
30 On the morrow, because " he
would have known the certainty
1 or, tortured him. a c i? IS.
one could bestow on his friends and com-
f)anions, a country (i. e. a free country),
aws, honour, authority over the river
'Cydranus), end the neighbouring sea."
Free cities were permitted in the Roman
empire to use their own laws and cus-
toms, to have their own magistrates, and
they were free from being subject to Ro-
man guards. They were required only
to acknowledge the supremacy and au-
thority of the Roman people, and to aid
them in their wars. Such a city was
T.- -sus, and having been born there, Paul
Was entitled to these privileges of a free
man. Many critics have supposed that
this privilege of Roman citizenship had
been conferred un some of the ancestors
of Paul, in consequence of some distin-
guished military service. Such a con-
ferring of the rights of citizenship was
not unusual, and possibly might have oc-
curred in this case. But there is no di-
rect historical proof of it; and the for-
mer fact, that he was born in a free city,
will amply account for his afTirmation
that he was free-born.
29. 17ie?i straightiDaj/. Immediately.
They saw that by scourging him they
would have violated the Roman law,
and exfKjsed themselves to its penalty.
IT Which should have txamhied him. Who
were about to torture him by scourging
him. ver. 24. IT Because he had bound
him. Preparatory to scourging hini. The
act oCbiridiug a Roman citizen, with such
an intent, untried and uncondemned, was
unlawful Prisoners who were to be
Bcourged were usually b>und by the
Romans to a pillar or post; and a sunilar
custom prevailed nmong tho Jews. That
it was unlawful to bind a man, with this
intent, who was uncondemned, appears
Irom an express declaration in Cicero
(against Verros). «' It is a heinc-ris sin to
bind a Roman citizen ; it is wickedness to
benf him ; it is next to parricide to kill him,
and what shall I say to crucify him ?"
30. On (he niorr-^u) After he had ar-
WBied Pail). Pan. wan still n prisoner;
wherefore he was accused of the
Jews, he loosed him from fiis bands,
and commanded the chief priests
and all their council to appear, and
brought Paul down, and set hiir
before them.
CHAPTER XXin.
A ND Paul, earnestly beholdinj?
-^ the council, said. Men and
brethren, I ^ have lived in all goo<!
i c.24.16. 2Cor.l.l2. Hcb.13.lS.
and if sutlered to go at liberty among thfe
Jews, his life would have been ai dan-
ger. ^ A7id commanded the chief priests,
^c. Summoned a meeting of the sanhe-
drim, or great council of the nation. He
did this, as he was prevented from scourg-
ing Paul, in order to know what he had
done, and that he might learn frorn the
Jews themselves the nature of the charge
against him. This was necessary for ihe
safety of Paul, and for the ends of jus-
tice. This should have been done with-
out any attempt to torture him in order to
extort a confession. IT And brought Paul
down. From the elevated castle or towei
of Antonia. The council assembled com
monly in the house of the high-priest
II And set him before them. He brought
the prisoner to their bar, that they might
have an opportunity to accuse him, and
that thus the chief captain might lenm
the real nature of the charge dfl|u::it
him. ^P
CHAPTER XXIII.
1. And Paul, earnesthj beholding. At*.
v'trxg. Fixing Ills eyes intently on the
council. The word denotes a fixed and
earnest gazing; a close observation. See
Luke iv. 20. Note, Acts iii. 4. Pau.
would naturally look with a keen and
attentive observation on the council
He was arraigned before them, and he
would naturally observe the appearance,
and endeavour to ascertain the char^tei
of his judj^![t"o. Besides, it was by thi.
council thfit ho had been formerly com
missioned to persecute the Christians, ch.
ix. 1,2. He hid not seen thom since that
commission was given. He would natu-
rally, therefore, regard them with an at-
tentive oye. The result shows, also, thai
Paul looked at them to see what was the
character of the men there as.sembled,
and what wiis Ihe pro]Mjrtion of Pharist'es
and Saddurcos. vrr. fi H The council
Gr. Th'' sanhedrim c.i. xxii. 30, It \\h%
the great council composed of eevciry
elders, to whom was intrusted the aflaiit
of the nation. Sco Note. Mail. t. i
A.D 60.]
CHAPTER XXlIL
30^
conscience befoie God until this
day.
2 And the high-priest A.nani-
* ^few and bretliren. Gr. 'Men, breth-
ren;' the usual form of beginning an
address among the Jews. See ch. ii. 29.
He addressed them still as his brethren.
If 1 have lived in all good conscience. I
have conducted myself so as to maintain
a good conscience. I have done what I
beheved to be right. This was a bold
declaration, after the tumult, and charges,
and accusations of the previous day (ch.
xxii.); and yet it was strictly true. His
persecutions of the Christians had been
conducted conscientiously. Acts xxvi. 9,
" I verily thought with myself," says he,
" that I ought to do many things contrary
to the name of Jesus of Nazareth." Of
his conscientiousness and fidelity in their
service, they could bear witness. Of his
conscientiousness since, he could make a
similar declaration. And he, doubtless,
meant to say, that as he had been consci-
entious in persecution, so he had been in
his conversion, and in his subsequent
course. And as they knew that his for-
mer life had been with a good conscience,
they ought to presume that he had main-
tained the same character still. This was
a remarkably bold appeal to be made by
an accused man, and it shows the strong
consciousness which Paul had of his in-
nocence. What would have been the
drift of Paul's discourse in proving this,
we can only conjecture. He was inter-
rupted (ver. 2); but there can be no doubt
that he would have pursued such a course
of argument as should tend to establish
his innocence. IT Befor" God. Gr. To
God. Ti Gfc. He had lived to God, or
with reference to his ev^mmands, so as to
keep a conscience pure in his sight. The
same principle of conduct he states more
at length in c\i. xxiv. 16 : " And herein
do I exercise myself, to have always a con-
science void of offence toward God and
toward men. IF Until this day. Includ-
[ng the time before his conversion to
Christianity, and after. In both condi-
tions he wa? conscientious ; in one, con-
scientious in persecution and error, though
he deemed it to be right ; in the other,
conscientious in the truth. The mere
fact, that a man is conscientious, does not
prove that he is right, or innocent See
Note on John xvi. 2.
2. And the high-priest Ananias. This
Ananias was, doubtlesa, the son of Nebe-
4inus (Jos. Ant xx. ch. v. ^ 3), nho was
as commanded them that stood
by him to smite hin <» on the
mouth.
a Jno.lS.22.
high- priest when Quadratus, who pre-
ceded Felix, was president of Syria. He
was sent bound to Rome by Quadratus, at
the same time with Ananias, the prefect
of the temple, that they might give an
account of their conduct to Claudius Ce-
sar. Josephus, Ant. b. xx. ch. vi. v) 2. But
in consequence of the intercession oi
Agrippa the Younger, they were dismiss-
ed, and returned to Jerusalem. An.inias,
however, was not restored to the office
of high-priest. For, when Felix was go-
vernor of Judea, this office vias filled by
Jonathan, who succeeded Ananias. Jo-
sephus, Ant. b. XX. ch. x. Jonathan was
slain in the temple itself, by the instiga
tion of Felix, by assassins who had been
hired fcr the purpose. This murder ia
thus described by Josephus (Ant. b. xx.
ch. viii. $ 5) : " Felix bore an ill-will to
Jonathan, the high-priest, because he fre-
quently gave him admonitions about go-
verning the Jewish affairs better than
he did, lest complaints should be made
against him, since he had procured of Ce-
sar the appointment of Felix as procurator
of Judea. Accordingly, Felix contrived
a method by which he might get rid of
Jonathan, whose admonitions had become
troublesome to him. Felix persuaded one
of Jonathan's most faithful friends, of the
name Doras, to bring the robbers upon
him, and to put him to death." This
was done in Jerusalem. The robbers
came into the city as if to worship God,
and with daggers, which they had con-
cealed under their garments, they put
him to death. After the death of Jona
than the office of high-priest remained
vacant, until king Agrippa appointed Is-
mael, the son of Fabi, to the office. Jo-
sephus, Ant. b. XX. ch. viii. $ 8. It was
during this interval, while the office of
high-priest was vacant, that the events
which are here recorded took place.
Ananias was then at Jerusalem ; and as
the office of high-priest was vacant, and
as he was the last person who had borne
the office, it was natural that he shoula
discharge, probably by common consent,
its duties, so far at least as to preside in
the sanhedrim. Of these facts, Paul
would be doubtless apprized ; and hence
what he said (ver. 51 was strictly tri.e,
and is one of the ev dences that Luk«f'a
history accords precisely with the piecu
har circumstances vvhieh then existed
iOi
THE ALTS.
A. D. 60
3 Then said Paul unto him, God
shall smite thee, iJani \vhited wall :
foi sittest thou to judo^e me after
the law, and commandest me to
be smitten " contrary to the law 1
a Lev.19.35. Deut.25.1,2. Jno.7.Sl.
When Luke here calls Ananias " the
high-priest," he evidently intends not to
affirm that he was actually such ; but to
use the word as the Jews did, as applica-
ble to one who had been in that office,
and who, on that occasion, when the
office was vacant, performed its duties.
IT To smile him on the mouth. To stop
him from speaking ; to express their in-
dignation at what he had said. The
anger of Ananias was excited, because
Paul afiirmed, that all that he had done
had been with a good conscience. Their
feelings had been excited to the utmost ;
they regarded him as certainly guilty ;
they deemed him to be an apostate;
and they could not bear it that he, with
such coolness and firmness, declared
that all his conduct had been under the
direction of a good conscience. The
uijustice of the command of Ananias
is apparent to all. A similar instance of
violence occurred on the trial of the Sa-
viour. John xviii. 22.
3. God shall smite thee. God shall pun-
ish thee. God is just; and he will not
suffer such a manifest violation of all the
laws of a fair trial to pass unavenged.
This was a remarkably bold and fearless
declaration. Paul was surrounded by
enemies. They were seeking his life.
And he must have known that such de-
clarations would have only excited their
wrath, and made them more thirsty for
his blood. That he could thus address
the president of the council, was not only
Btrongly characteristic of the man, but
was also a strong proof that he was con-
Bcious of innocence, and that justice was
on his side. This expression of Paul,
" God shall smite thee," is not to be re-
garded in the light of an imprecalicri, or
as an expression of angry feeling, but of
a prediction, or of a strong conviction on
the mind of Paul, that a man so hypo-
critical and unjust as Ananias was, could
not escape the vengeance of God. Ana-
nias wa.'< slain, with Hezekiah his brother,
Juring the agitation that occurred in Je-
nualem when the robbers, or Sirarii,
under their leader, Manahem, had taken
p08.session of the city. lie attempted to
conceal liim.self in an aqueduct, but was
drawn forth and killotl See Josej^hus,
4 And they that stDod by said
Revilost thou God's high-priest]
5 I'hen said Paul, I wist not,
brethren, that he w^as the high-
priest: for it is written, '> Thou
b Ex.22.28. Eccl.10.20. 2PeU2.10. Jude 8.
Jewish Wars, b. ii. ch. xvii. $ 8. Thui
Paul's prediction was fulfilled. IT Thot
whited wall. This is evident^y a provei
bial expression, meaning tnuu hypocrite.
His hypocrisy consisted in his pretending
to sit there to do justice; and yet, in
commanding the accused to be smitten
in direct violation of the law, he thus
showed that his character was not what,
by his sitting there, he professed it to be,
but that of one determined to carry the
purposes of his party, and of his own
feelings. Our Saviour used a similar
expression, to describe the hypocritical
character of the Pharisees (Matt, xxiii.
27), when he compares them to whited
sepulchres. A whited wall is a wall or
enclosure that is covered with lime or
gypsum, and that thus appears to be dif
ferent from what it is, and thus aptly
describes the hypocrite. Seneca (de Pro-
videntia, ch. 6) uses a similar figure tc
describe hypocrites: "They are sordid
base, and like their walls adorned only
externally." See also Seneca, Epis. 115
IT For siltest thou, «tc. The law required
that justice should be done, and in order
to that, it gave every man an opportunity
of defending himself See JNote, John
vii. 51. Prov. xviii. 13. Lev. xix. 15, 16.
Ex. xxiii. 1, 2. Deut. xix. 15. 18. IT Tc
judge me after the lav). As a judge to
hear and decide the case according to
the rules of the law of Moses. 11 Con-
trary to the lau). In violation of the law
of Moses (Lc\-. xix. 35), " Ye shall do no
unrighteousness in judgment."
4. Kcvi'esl thou, ike Dost thou re-
proach cr abuse the high-priest of God ?
It is reinarksbh; that they who knew
that he v. as not the high-priest, should
have olTe/cf] this language. He was,
however, in the place of the high-priest,
and they might have pretended that re-
spect was due to the oflifo.
5. Then said Paul., I uii^t not. 1 know
not ; I was ignorant of the fact, that he
was high-priest. Intorpretors have been
greatly dvided f)n f lo meaning of thig
expression. Some have supposed tliat
Paul K»iid it in irovy; as it he liad .said
' Pardon me, brolhrrn, I tlid not considei
that tills was the high-priet;t. It did nof
occur to me, that a man who could con
i. D. 60.]
shalt not speak evil of the ruler of
thy people.
duct thus, could be God's high-priest.'
Others have thought (as Grotius) that
Paul used these words for the purpose
of mitigating their wrath, and as an ac-
knowledgment that he had spoken hasti-
ly, and that it was contrary to his usual
babit. which was not to speak evil of the
rJer of the people'. As if he had said,
acknowledge my error and my haste.
I did not consider that I was addressing
him whom God bad commanded me to
respoft.' But this interpretation is not
probable, for Paul evidently did not in-
tend to retract what he had said. Dr.
Doddridge renders it, " I was not aware,
brethren, that it was the high-priest," and
regards it as an apology for having spoken
in haste. But the obvious reply to this
mterpretation is, that if Ananias was the
high-priest, Paul could not but be aware
of it Of so material a point, it is hardly
possible that he could be ignorant. Others
suppose, that as Paul had been long ab-
sent from Jerusalem, and had not known
the changes which had occurred there,
he was a stranger to the person of the
high-priest. Others suppose that Ananias
did not occupy the usual seat which was
appropriated to the high-priest, and tliat
he was not clothed in the usual robes of
office, and that Paul did not recognise
him the high-priest. But these interpre-
tations are not probable. It is wholly im-
pi'obable that, on such an occasion, the
high-priest, who wa^ the presiding officer
in the sanhedrim, should not be knovm
to the accused. The true interpretation,
therefore, I suppose is, that which is de-
rived from the fact that Ananias was not
then properly the high-priest ; that there
was a vacancy in the otiice, and that he
presided by courtesy, or in virtue of his
having been formerly invested with that
office- The meaning then will be ' I did
not regard or acknowledge him as the
high-priest. I did not add<-ess him as
such, since that is not his true character.
Had he been truly the high-priest, even
if he had thus been guilty of manifest
mjustice, I would not have used thelan-
guage which I did. The office, if not the
man, would have claimed respect. But
as he is not truly and pr3perly clothed
with that ofBce, and as he was guilty of
manifest injustice, I did not believe that
he was to be shielded in his injustice by
the law which commands me to show
respect to the proper ruler of the people.'
If this be the true interpretation, it shows
2c3
CHAPTER XX 11
SOS
6 But when Paul perceived thai
the one part were Sadducees,
that Luke, in this account, accords en
tirely with the truth of history. Tba
character of Ananias, as given by Jose-
phus ; the facts which he has stated in
regard to him, all accord with the accotint
here given, and show that the writer of
the " Acts of the Apostles" was ac«
quainted with the history of that time,
and has correctly stated it. IT For it is
written. Ex. xxii. 28. Paul adduces this
to show that it was his purpose to observe
the law ; that he would not intentionally
violate it; and that, if he had known
Ananias to be high-priest, he would
have been restrained by his regard for
the law from using the language which
he did. IF 0/ the rider of thy people.
This passage had not any peculiar re
ference to the high-priest, but it incul-
cated the general spirit of respect for
those in office, whatever that office was
As the office of high-priest was one of
importance and authority, Paul declares
here that he would not be guilty of show-
ing disrespect for it, or of using reproach-
ful language towards it.
6. But when Paid perceived. Probably
by his former acquaintance with the men
who composed the council. As he had
been brought up in Jerusalem, and had
been before acquainted with the sanhe-
drim (ch. ix. 2), he would have an ar-
quaintance, doubtless, with the character
of most of those present, though he had
been absent from them for fourteen years.
Gal. ii. 1. Il The one part, &c. That the
council was divided into two parties
Pharisees and Sadducees. This was
commonly the case, though it is uncer.
tain which had the majority. In regard
to the opinions of these two sects, see
Notes on Matt. iii. 7. IT He cried out, &c.
The reasons why Paul resolved to take
advantage of xheir difference of opinion
were, probably, (1.) That he saw that it
was impossible to expect justice at their
hands; and he, therefore, regarded it as
prudent and proper to consult his safety.
He saw, from the conduct of Ananias,
and from the spirit manifested (ver. 4),
that they, like the other Jews, had pre-
judged the case, and were driven on by
blind rage and fury. (2.) His object was
to show his innocence to the chief cap-
tain. To ascertain that, was the purpose
for which he had been arraigned. Yet
that, perhaps, could be most directly and
satisfactorily shown by bringing out, as
he knew he could do, the real gpirir
JOb
THE ACTS
[A. D. GO
and the ether JMiarisies, he cried
out in the council, Men and breth-
ren, " I am a Pharisee, the son of
ac.26.5. rhil.3.5.
which actuated the whole council, as
a spirit of part)-strife, contention, and
persecution. Knowing, therefore, how
Bensitive they were on the subject of the
resurrection, he seems to have resolved
to do what he would not have done had
they been disposed to hear him accord-
ing to the rules of justice, to abandon ihe
direct argument for his defence, and to
enlist a large part, perha{)S a majority of
the council, in his favour. Whatever
may be thought of the propriety of this
course, it cannot be denied that it was a
master-stroke of policy, and that it evinc-
ed a profound knowledge of liuman na-
ture. IF /am a Pharisee. That is, I was
of that sect among the Jews. I was born
a Pharisee, and I ever continued while a
Jew to be of that sect. In the main he
agreed with them still. He did not mean
to deny that he was a Christian, but that
so far as the Pharisees diiTered from the
Sadducees, he was in the main with the
former. He agreed with them, not with
the Sadducees, in regard to the doctrine
of the resurrection, and the existence of
angels and spirits. IT The son of a Fhari-
see. What was the name of his father is
not known. But the meaning is, simply,
that he was entitled to all the immuni-
ties and privileges of a Pharisee. He
had, from his birth, belonged to that sect,
nor had he ever departed from the great
cardinal doctrines which distinguished
that sect — the doctrine of the resurrec-
tion of the dead. Comp. Phil. iii. 5. IT Of
the nope and resurrection of the dead.
That is, of the hope that the dead will
be raised. This is the real point of the
persecution and opposition to me. IT 1
am called in question. Gr. I am judged;
that is, I am persecuted, or brought to
trial. Orobio charges this upon Paul as
an artful manner of declining persecu-
tion, unworthy the character of an upright
and honest man. Chubb, a British Deist
of the neventeenth century, charges it
upon Paul as an net of gross " dissimula-
tion, as designed to conceal the true
"round of all the troubles that he had
Drought upon himself; and as designed
to deceive niu' im'XJso upon the Jews."
Me afTirms also, that " St. Paid probably
mvented this pretended charge against
himself, to draw over a party of the im-
believing Jcwh unto him." Seo Chubb's
pvMtiiuauuB Works vol ii p 238. D'ow,
a Pharisee ; of * the hope and re-
surrection of the dead I am called
in question.
i 0.24.15,21; 26.6} 29.20.
in reply to this, we may observe, (1.;
That there is not the least evidence that
Paul denied that he had been, or wat
then, a Christian. An attempt to deny
this, after all that they knew of him,
would have been vain ; and there is not
the slightest hint that he attempted it
(2.) The doctrine of the resurrection of
the dead was the main and leadine doc-
trine w hich he had insisted on, and^hich
had been to him the cause of much of
his persecution. See ch. xvii. 31, 32.
1 Cor. XV.' Acta xiii. 34 ; xxvi. 6, 7. 23.
25. (3.) Paul defended this by an argu-
ment which he deemed invincible, and
which constituted, in fact, the principal
evidence of its truth — the fact that the
Lord Jesus had been raised. That fact
had given demonstration to the doctrine
of the Pharisees, that the dead would
rise. As Paul had every where pro-
claimed the fact that Jesus had been
raised up, and as this had been the occa
sion of his being opposed, it was true
that he had been persecuted on account
of that doctrine. (4.) The real ground
of the opposition which the Sadducees
made to him, and of their opposition to
his doctrine vias, the additional zeal v ith
which he urged this doctrine, and the
additional argument which he brought
for the resurrection of the dead. Per-
haps the cause of the opposition of this
great party among the Jews — the Saddu-
cees— to Christianity, was the strong con-
firmation which the resurrection of Christ
gave to the doctrine which they so much
hated — the doctrine of the resurrection
of the dead. It thus gave a triumph to
their opponents among the Pharisees ,
and Paul, as a leading and zealous advo-
cate of thot doctrine, would excite their
special hatred. (5.) All that Paul said,
thereibre, was strictly true. It wao be-
cause he advocated this doctrine that he
was opposed. That there were othe.i
causes of opposition to him might be
true also ; but still this was the main and
prominent cause of the hostility. (G.^
With great nropriety, therefore he might
address the Pharisees, and say Brethren,
the great doctrine which hjis dislinguisli
ed you from the Sadducees, is nt stake.
The great doctrine which is at the foun-
dation of all our hopes — the resii.-rectioD
of the dead, the do( trine of our fathers
of the Scriptures, of oui sect, is in dangei
D. 60.]
CHAPTER XXIII.
307
7 And when he had so said, there | 9 And there arose a great cry:
irose a dissension between the Pha-
risees and the Sadducees : and the
imltitude was divided.
8 For the Sadducees " say that
there is no resurrection, neither an-
gel nor spirit : but the Pharisees
confess both.
o Matt.22.23. Mark 12.18. Luke 20.27,
Of that doctrine I have been the ad-
vocate. I have never denied it. I have
endeavoured to establish it, and have
every where defended it, and have de-
voted myself to the work of putting it on
an imperishable basis among the Jews
and the Gentiles. For my zeal in that, I
have been opposed. I have excited the
ridicule of the Gentile, and the hatred of
the Sadducee. I have thus been perse-
cuted and arraigned ; and for my zeal in
this, in urging the argument in defence
of it, which I have deemed most irrefra-
gable— the resurrection of the Messiah, I
have been persecuted and arraigned, and
now cast myself on your protection against
she mad zeal of the enemies of the doc-
trine of our fathers. Not only, therefore,
was this an act of policy and prudence in
Paul, but what he affirmed was strictly
true, and the effect was as he had antici-
pated.
7. A dissension. A dispute, or differ-
ence. IT And the multitude. The coun-
cil. Comp. ch. xiv. 4. The Pharisees
embraced, as he desired and expected, his
side of the question, and became his ad-
vocates, in opposition to the Sadducees,
who were arrayed against him.
8. For the Sadducees say. They believe.
TT No resurrection. Of the dead. By this
doctrine they also understood that there
was no future state, and that the soul did
not exist after death. See Note, Matt,
xxii. 23. IT Neither angel. That there
are no angels. They deny the existence
of good or bad angels. See Note, Matt,
lii. 7. IF Nor spirit. Nor soul. That
there was nothing but matter. They
were materialists, and supposed that all
the operations which Vv'e ascribe to mind,
could be traced to some modification of
matter. The Sadducees, says Josephus
(Jewish War, b. ii. ch. viii. % 14), "take
away the belief of the immortal duranon
Df the soul, and the punishments and re-
wards in Hades." " The doctrine of the
Sadducees is this," says he (Ant. b. xviii.
ch. i. $ 4), " that souls die with the bo-
dies." The opinion that the so«l is ma-
ierittL and that thero is nothing but matter
and the scribes that were of the
Pharisees' part arose, and strove,
saying. We find * no evil in this
man : but if a spirit " or an angel
hath spoken to him, let us not "^ fight
against God.
b c.25.25:26.31 e a 22.17,38. i e.g3S.
in the universe, has been held by many
philosophers, ancient and modern, as well
as by the Sadducees. IT Confess both.
Acknowledge, or receive both as true;
i. e. that there is a future state, and that
there are spirits distinct from m|fier, as
angels, and the disembodied soul^wmen.
The two points in dispute were, (1.) Whe-
ther the dead would be raised and exist in
a future state; and, (2.) Whether mind was
distinct from matter. The Sadducees
denied both, and the Pharisees believed
both. Their belief of the latter point was,
that spirits existed in two forms — that of
angels, and that of souls of men distinct
from the body.
9. A great cry. A great clamour, and
tumult. IF The scribes. The learned
men. They would naturally be the chief
speakers. IT Of the Pharisees' part. Who
were Pharisees ; or who belonged to that
party. The scribes were not a distinct
sect, but might be either Pharisees or
Sadducees. IT We find no evil in this
man. No opinion which is contrary to
the law of Moses; and no conduct in
spreading the doctrine of the resurrection
which we do not approve. The import-
ance of this doctrine, in their view, was
so great as to th>row into the back ground
all the other doctrines that Paul might
hold ; and provided this were propagated
they wore willing to vindicate and sus-
tain hini. A similar testimony was offered
to the innocence of the Saviour by Pi-
late. John xix. 6. IT But if a spirit or an
angel, &c. They here referred, doubtless,
to what Paul had said in ch. xxii. 17, 18.
He had declared that he had gone among
the Gentiles in obedience to a command
which he received m a vision ia the
temple. As the Pharisees held to the
belief of spirits and angels, and to the
doctrine that the will of God was often
delivered to men by their agency, they
we-ie ready now to admit that he had re-
cei^ ed such a communication, and that
he had gone among the Gentiles in obe-
dience to it, to defend their great doctrine
of the resurrection of the dead. We are
not to suppose that the Pharisees had be-
508
THE ACTS.
[A.D.66
Ift And when there arose a g^reat
dissension, the cliief captain, fear-
ing lest Paul should have been
pulled in pieces of them, command-
ed the soldiers to. go down, and to
take him hy force from among
them, and to bring him into the
castle.
11 And the night following, the
a P8.46J.. 7. c.18.9; 27.23,24. b c.2S.30,31.Rom.l.
a. c ver.21.30. c.25.3.
come the friends of Paul, or of Chrisli-
onitv. The true solution of their conduct
doubtless is, that they were so inflamed
withjhatred against the Saddueees, that
the3)rj|^ere willing to make use of any
argument against their doctrine. As the
testimony of Paul might be turned to
their account, they were willing to vindi-
cate him. It is remarkable too, that they
perverted the statement of Paul in order
to oppose the Saddueees. Paul had stated
distinctly (ch. xxii. 17, 18.) that he had
been commanded to go by the Lord,
meaning the Lord Jesus. He had said
nothing of "a spnit, or an angel." Yet
they would unite with the Saddueees so
far as to maintain that he had received
no such command from the Lord Jesus.
But they might easily vary his statements,
and suppose that an " angel or a spirit"
had s{X)ken to him, and thus made use of
his conduct as an argument against the
Saddueees. Men are not always very
careful about the exact correctness of
their statements, when they wish to hum-
ble a r-val. IT Let us not fpht against
God. See Note, ch. v. 39. These words
are wanting in many MSS. and in some
of the ancient versions. The Syriac reads
it, " if a spirit or an angel have spoken to
him, what is there in this ?" i. e. what is
there unusual or wrong.
10. A great dissension. A great tu-
mult, excitement, or controversy. IT Into
the castle. Note, ch. xxi. 34.
11. The Lord stood by him. Evidently
the Lord Jesus. See Note, ch. i. 24.
Comp. ch. xxii. 18. The appearance of
the Lord in this case was a proof that he
approved the course which Paul had
taken before the sanhedrim. H Jle of
g,,nd cheer. It would not he remarkable
•f Paul, by these constant persecutions,
should be somevvliat dejected in mind.
The ifwue of the whole matter was as yet
doubtful. In these circumstances, it muBt
have been peculiarly consoling to him to
hear these words of encouragement frt)m
the I/)rd Jesus, and this assurance that
Lord stood " by him, and said, Be
of good cheer, Paul : for as tiiou
hast testified of me in Jerusalem,
so must thou bear witness also al
Rome.''
12 And when it was day, cer-
tain "^ of the Jews banded together,
and bound themselves ' under a
curse, saying, that they would
1 OT, with an oath of execration
the jbject of his desires should be grant
ed. and that he would be permitted lo
bear the same witness of him in Rome.
Nothing else can comfort and sustain the
soul in trials, and persecutions, but evi
dence of the approbation of God, and the
promises of his gracious aid. H Bear wit-
ness also at Rome. This had been the ob-
ject of his earnest wish (Rom. i. 10 ; xv.
23, 24), and this promise of the Lord
Jesus was fulfilled, ch. xxviii. 30, 31.
The promise which was here made to
Paul was not directly one of deliverance
from the present persecution, but it im
plied that, and made it certain.
12. Certain of the Jews. Some of the
Jews. They were more than forty m
number, ver. 13. IT Banded together.
Made an agreement, or compact. They
conspired to kill him. IT And bound
themselves tinder a curse. See the margin.
The Greek is, " they anathematized them
selves;" that is, they bound themselves
by a solemn oath. They invoked a curse
on themselves, or devoted themselves to
destruction, if they did not do it. Light-
foot remarks, however, that they could
be absolved from this vow by the Rab
bins, if they were unable to execute it
Under various pretences they could easily
be freed from such oaths, and it was com-
mon to take them ; and if there was any
difficulty in fulfilling them, they could
easily apply to their religious teachers
and be absolved. IT That they would
neither eat nor drinh. That is, that they
would do it as soon as possible. This
was a common form of an oath, or curse,
among the Jews. Sometimes they only
vowed abstinence from particular things,
as from meat, or wine. But in this case,
to make the oath more certain, and bind-
ing, they vowed abstinence from all
kinds of food and drink till they had
killed fii^n. Wlio these w<?rc — whelhei
they were Saddueees or not— is not men
tioind by the sacred writer. It is evi
dent, liowever, that the minds of ih:
Jews v\ ere greatly inflamed against Paul <
A B GO.]
CHAPTER XXIII.
309
neither eat nor drink '^ till they had
killed Paul.
13 And they were more than
forty which had made this con-
spiracy.
14 /Ind they came to the chief
'' priests and elders, and said, We
have bound ourselves under a great
curse, that we will eat nothing it|||il
wti have slain Paul.
J 5 Now therefore ye, with the
and as they saw him in the custody of the
Roman tribune, and as there was no
prospect that he would punish him, they
resolved to take the matter into their own
hands. Michaelis conjectures that they
were of the number of the Sicarii., or
eut-throats, with which Judea then
abounded. See Note on ch. xxi. 38. It
is needless to remark that this was a most
wicked oath. It was a deliberate purpose
to commit murder ; and it shows the des-
perate state of morals among the Jews at
that time, and the infuriated malice of the
people against the apostle.
13. Which had made this conspiracy.
This oath (irui/jo^oo-iav), this agreement, or
compact. This large number of despe-
rate men, bound by so solemn an oath,
would be likely to be successful ; and the
life of Paul was therefore in peculiar
danger. The manner in which they pur-
posed to accomplish their design is stated
m ver. 15.
14. And they came, &c. Probably by
a deputation, fl" To the chief priests arid
elders. The members of the great coun-
cil, or sanhedrim. It is probable that the
application was made to the party of the
Sadducees, as the Pharisees had shown
their determination to defend Paul.
They would have had no prospect of suc-
cess had they attacked the castle, and
they, therefore, devised this ingenious
mode of obtaining access to Paul, where
Ihey might easily despatch him. ^ Under
a great curse. Greek, " We have anathe-
matized ourselves with an anathema."
We have made the vow as solemn as pos-
sible.
15. Ye. vnih the council. With the con-
currence or request of the sanhedrim.
It was only by such a request that they
had any hope that the chief captain would
yemove Paul from the castle. IT Signify
to the chief captain. Send a message or
request to him. IT That he bring him
dawn unto yon. That he bring him from
the castle to th<i usual place of the meefc-
council,' signily to the chief captain
that he bring him down unto you
to-m Drrow, as though ye would in-
quire something more perfectly
concerning him : and we, or evei
he come near, are ready "^ to kill
him.
IG And when Paul's sister's soo
heard of their lying in wait, ho
"^ went and entered into the castle,
and told Paul.
e Ps.Zl.U: 37.32,33. a 2bam.l7.17.
ing of the sanhedrim. As this was at
some distance fi-om the cast.e or tower of
Anlonia, where Paul was, they supposed
it would be easy to waylay liun, artd take
his life. ^ To-morrow. This is wanting
in the Syriac, Vulgate, and Ethiopic ver-
sions. It is, however, probably the cor-
rect .reading of the text, as it would be
necessary to convene the council, and
make the request of the tribune, which
might require the whole of one (my.
IF As though ye would inquire, &c. This
request appeared so reasonable that they
did not doubt that the tribune would
grant it to the council. And though it
wis obviously a false and wicked pre-
tence, yet these conspirators knew the
character of the persons to whom th°y
addressed themselves so well, that they
did not doubt that they would prevail on
the council to make the request. Public
justice must have been deeply fallen,
when it was known that sucli an iniqui-
tous request could be made with the cer-
tain prospect of success. H Or ever he
come near. Before he comes near to tne
sanhedrim. The great council will thus
not be suspected of being privy to the
deed. We will waylay him, and murder
him in the way. The plan was well laid \
and nothing but the interposition of Pro-
vidence could have prevented its execu-
tion.
16. Paul's sister's son. This is all we
know of the family of Paul. Nor do we
know for what purpose he was at Jerusa-
lem. It is possible that Paul might have
a sister residing there ; though, as Paul
had been sent there formerly for his edu-
cation, it seems more probable that this
young man was sent there for the same
purpose. T Entered into the castle. Paul
had the privileges of a Roman citizen,
and as no well-founded charge had been
laid against him, it is probable that he
was not very closely confined, and thai
his friends might have free a<:cess to
him
ilO
THE ACTS.
[A. D. 60
17 Then * Paul called one of the
centurions unto Jiirn, and said,
Bring this young man unt) the
chief captain ; for he hath a certain
Ihing to tell him.
18 So he took him, and brought
him to the chief captain, and said,
Paul the prisoner * called me unto
hlm^ and prayed me to bring this
young man unto thee, who hath
something to say unto thee.
19 Then the chief captain took
nim by the hand, and went with
him aside privately, and asked him.
What is that thou hast to tell me %
20 And he said. The Jews have '^
agreed to desire thee that thou
wouldest bring down Paul to-mor-
row into the council, as though
a Prov.22.3. Matt. 10.16. b c.28.17. Eph.3.1; 4.1.
Phil.9, c ver.l2.
17. Called one of tke centurions. Who
might at that time have had special
charge of the castle, or been on guard.
Paul had the most positive assurance that
lis life vv'ould be spared, and that he
nould yet see Rome ; but he always un-
derstood the divine promises and pur-
poses as being consistent with his own ef-
forts, and with all proper measures of
prudence and diligence in securing his
own safety. lie did not rest merely on
the divine promise without any effort of
his own ; but he took encouragement
from those promises to put forth his own
exertions for security and ibr salvation.
18. And prayed me. And asked me.
19. Took him by tke haitd. As an ex-
pression of kindness and civility. He did
it to draw him aside from the multitude,
that he might communicate his message
privately.
20. And he said, &;c. In what way
this young man had received intelligence
of this, we can only conjecture. It is not
improbable that he was a student under
Borne one of the Jewish teachers, »nd that
he might have learned it of him. It is
not at all probable that the purpose of the
forVy rnen would be very ckiyely kept.
Indeed it is evident that Ihey were not
themselves very anxious aliouf oonreal-
ing their oath, as tliey mentioned it fully
to the chief priests and elders, ver II.
21. Wuilinfr for a promise from tliee.
Waiting for your consent to bring him
down to them.
23. And he called unto him two ceniw i-
they wo lid inquiie somewhat of
him mor3 perfectly.
21 Bnt do not thou yield '' unt6
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 eai
nor drink till they have killed him .
ai^fciow are they ready, looking foi
a ^omise from thee.
22 So the chief captain then let
the young man depart, and charged
him., See thou tell no man that
thou hast showed these thitigs to
me.
23 And he called unto him two
centurions, saying. Make ready tw^o
hundred soldiers to go to Cesarea,
and horsemen threescore and ten
d Ex.23.2.
ons, &c. Each centurion had under him
one hundred men. The chief captain
resolved to place Paul beyond the power
of the Jews, and to protect him as became
a Roman citizen. H Two hundred sol-
diers. These foot-soldiers were designed
only to guard Paul till he was safely out
of Jerusalem. The horsemen only were
intended to accompany him to Cesarea.
See ver. 32. ^ And horsemen. 'I'hese
were commonly attached to foot-soldiers
In this ease, however, they were designed
to attend Paul to Cesarea. If And spear-
men. A;;.o>.i^:u;. This word is found
nowhere else in the J\ew Testament
and occurs in no classic writer. It pro-
perly means tho-ie who take, or apprehend
by tke right harid ; and might be applied
to those who apprehend prisoiiers, or to
those who hold a spear or dart in the
right hand for the purpose of throwing it.
Some have conjectured that it should be
read Si^io/Lik^vi — those who cast or throw
[a spear] with the righ'. hand. So the
Vulgate, the Syriac, and the Arabic un-
derstand it. They were probably those
who wore armed with .'^pears or darts,
and who attended on the tribune as a
guard. V At the third hour of the night.
At nine o'clock. This was in order that
it might be done with se( recy, and tc
elude the band of desperadoes thai hac
resolved to murder Paul. If it shoulo
seem that this guard was very nnmcroiii
for one man, it should he remembered
(1.) That the ninubcr of those who hatf
cunfipired against hitn was also largo, attd
A. I). 6U.J
CHAPTER XXIII.
311
and spearmen two handred, at the
^hird hour of the night ;
24 And provide them beasts,
that they may set Paul on, and
firing him safe unto Fel^x the
governor.
25 And he wrote a letter after
this manner :
26 Claudius Lysias unto ths
most excellent governor Felix scnd-
eth greeting.
27 This man " was taken of the
Jews, and should have been killed
of them : then came I with an
army, and rescued him, having un-
derstood that he v/as a Roman.
28 And * when I would have
known the cause wherefore they
accused him, I brought him forth
into their council :
29 Whom I perceived to be ac-
a c.21.33; 24.7. t c.22.30.
(2.) That they were men accustomed to
scenes of blood, of desperate characters,
and who had solenmly sworn that they
would take his life. In order, therefore,
to deter them effectually from attacking
the guard, it was made very numerous and
strong, and nearly five hundred men
were appointed to guard Paul as he left
Jerusalem.
24. And provide them beasts. One for
Paul, and one for each of his attendants.
The word translated beasts {x-ri-.v/i) is of a
general character, and may be applied
either to horses, to camels, or to asses.
The latter were most commonly employ-
ed in Judea. IF Unto Felix the governor.
The governor of Judea. His place of
residence was Cesarea, about sixty miles
from Jerusalem. See Note, ch. viii. 40.
His name was Antonius Felix, and w as a
freedman of Antonia, the mother of the
emperor Claudius. He was high in the
favour of Claudius, and was made by
him governor of Judea. Josephus calls
him Claudius Felix. He had married
three wives in succession that were of
royal families, one of whom was Dru-
silla, afterwards mentioned in ch. xxiv.
24. who was sister to king Agrippa. Ta-
citus (Hist. v. 9) says, that he governed
with all the authority of a king, and the
baseness and insolence of a slave. " He
was an unrighteous governor, a base,
•nercenary, and bad man." (ClarJie.) 'So.e
cused of questions of ^heir law
but to have nothing '^ laid to hia
charge worthy of death or of bonds
30 And when ^ it was told me
how that the Jews laid wait for the
man, I sent straightway to thee;
and gave ■'' commandment to his ac
cusers also, to say before thee what
they had against him. Farewell.
31 Then the soldiers, as it wag
commanded them, took Paul, and
brought him by night to Antipatris.
32 On the morrow they left the
horsemen to go with him, and re-
turned to the castle :
33 Who, when they came to Ce-
sarea, and delivered the epistle s to
the governor, presented Paul alsc
before him.
34 And when the governor had
read the letter, he asked of what
cc.lS.15; 25.19. rf c.26.31. e ver. 20,21. fH,
8; 25.6. s ver.25-30.
his character further described in the
Note on ch. xxiv. 25.
26. Unto the most excdlent governor Fe-
lix. The most honoured, &c. This was
a mere title of office *!i Greeting. A term
of salutation in an epistle wishing health,
joy, and prosperity.
27. Should have been killed of them
Was about to be killed by them. The
life of Paul had been twice endangered
in this manner, ch. xxi. 30; xxiii. 10
IT Vyith an army. With a band of sol
diers. ver. 10.
29. Questions of their law. So he un
derstood the whole controversy to be.
IT Worthy of death. By the Roman law.
He had been guilty of no crime against
the Roman people. ^ Or of bonds. Of
chains, or of confinement.
31. To Antipatris. This to WTi was an-
ciently called Cafar-Saba. Josephus sayt
(Antiq. xiii. 23.), that it was about seven
teen miles from Joppa. It was aboui
twenty-six miles from Cesarea, and oi
course about thirty-five from Jerusalem
Herod the Great changed its name to An
tipatris, in honour of his father Antipater
It was situated in a fine plain, and watei
ed with many springs and fountains.
32. They left the horsemen. As thej
were then beyond the danger of tlu
conspirators, the soldiers wlio had gua»a
ed them thus far returned to Jerus^eir
31. Of what province he was. Greek
ft 12
THE ACTS
[A. J^. ^.0
province he was. And when he
understood that he was o[ Cilicia ; •*
35 I will hear thee, said he, when
thine accusers ' are also come. And
he commanded him to be kept in <^
Herod's judgment-hall.
CHAPTER XXIV
A ND after five days, Ananias ^
-^ the high-priest descended with
the elders, and with a certain orator
fcc.21.39. ic.2J.l,&c. 25.16. c Matt.27.27.
Jt c.Za.'JjZS i.
Of what eparchy {i-xe-^Ui) he was.
He knew from the letter of Lysias that
he was a Roman, but he was not inform-
ed of what place or province he was.
This he doubtless did in order to ascer-
tain whether he properly belonged to his
jurisdiction. Roman provinces were dis-
tricts of country which were intrusted
to the jurisdiction of procurators. How
far the jurisdiction of Felix extended is
not certainly known. It appears, how-
ever, that it included Cilicia. IF Was of
Cilicia. Tarsus, the birth-place of Paul,
was in this province, ch. xxi. 39.
35. In Herod's judgment-hall. Greek,
In the pretorium of Herod. The word
here used denoted formerly the tent of the
Roman prstor; and as that was the place
where justice was administered, it came
to be applied to halls, or courts of justice.
This had been reared probably by Herod
the Great as his palace, or as a place for
administering justice. It is probable also,
that prisons, or places of security, would
oe attached to such places.
CHAPTER XXIV.
1. And after five days. This time was
occu|iied, doubtless, in their receiving trie
command to go toCesarca, and in rnaking
the necessary arrangements. This was
the twelfth day after his arrival at Jeru-
salem. See ver. 11. IT Ananias, the high-
priest. See Note, ch. xxiii. 2. IT Descend-
ed. ('an»e down from Jerusalem. This
was the usual language when a departure
from Jerusalem was spoken of See
Note, ch. xv;. 1. IT With a certain orator
named Tcrttdlus. ApfMjinted to accuse
Paul. This is a Roman name, and this
man was doubtless a Roman. As the
Jowf were, to a "great extent, ignorant of
the Roman ciiHtoms and laws, and of their
mode of administering justice, it is not
imi)r)liahlo that thoy wore in the hal)it of
employing Rmnan lawyers to plead their
causes. H Whn inftirtnrd the f^overtio'
against Pud. Whoucled an the accuser
named Tertullus, who informed
the governor against Panl.
2 And when he was called forth,
Tertullus began to accuse him, say-
ing. 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 u. iW
places, most noble Felix, with all
thankfulness.
ePs.11.2. /Pa. 12.2.
or who managed their cause before the
governor. ^
2. And xihen he was called forth. When
Paul was called forth from prison. See ch
xxiii 35. H We enjoy great quietness. This
was said in the customary style of flatterers
and orators, to conciliate his favour, and is
strikingly in contrast with the more honest,
and straightforward introduction in the
reply of Paul. ver. 10. Though it was
said for flattery, and though Felix was in
many respects an unprincipled man, yet
it was true that his administration had
been the means of producing much peace
and order in Judea, and that he had
done many things that tended to pro-
mote their welfiire. In particular, he
had arrested a band of robbers, with Ele-
azar at their head, whom he had sent
to Rome to be punished (Jos. Ant. b xx
ch. viii.) ; he had arrested the Egyptian
false prophet, who had led out four thou
sand men into the wilderness, and who
threatened the peace of Judea (see
Note, ch. xxi. 38) ; and he had represseu
j a sedition which arose l)etween the in-
habitants of Cesarea and of Syria. Jos.
Jewish Wars, b. ii. ch. xiii. $ 2. IT Very
worthy deeds. Acts that tended much to
pron^ote the peace and security of the
people. He referred to those which have
just been mentioned as having been ac;
complished by Felix, particularly his suc-
cess in suppressing riots and seditions,
and as, in the view of the Jews, the case
of Paul WvOs another instance of a sinu.ar
kind, he appealed to him with the moro
confidence that he would suppress that
also. T By thy providence. By. thy fi)re-
eight, Bkill, vigilance, prudence.
3. We accept it always. We admit that
11 is owing to your vigilance, and we ac
(rept your interposition to promote peace,
with gratitude. !T Always, and in nU
pl3crs. Not merely in your pre.°rtKP, hut
we always acknowledge that it is owinai
to your vigilance that the laud is seciirp^
\ D.GO.\
CHAPTER XXiV.
3U
4 Notwitnstanding-, that I be not
further tedious unto thee, I pray
thee that thou wouldest hear us of
thy clemency a few words.
5 Foi we have found this man a
pestilent felloiv, " and a mover of
sedition among all the Jews through-
out the world, and a ringleader of
the sect of the Nazarenes.
6 Who also hath gone about to
profane ^ the temple : whom we
a Luke 23.2. c.6.13; 16.20; 17.6; 21.2S. lPet.2.12,19.
b C.19.3-: 21.28.
' What we now do in your presence, we
Jo also in your absence ; we do not com-
mend you merely when yo j are present."
( Welsteiii.) ^ Most noble Felix. This was
the title of office. IF With thankfulness.
In this, there was probably sincerity, for
there was no doubt that the peace of
Judea was owing to Felix. But at the
same time that he was an energetic and
vigilant governor, it was also true that he
was proud, and avaricious, and cruel.
Josephus charges him with injustice and
cruelty in the case of Jonathan, the h^gh-
priest (Ant. b. xx. ch. viii. $ 5) ; and Taci-
tus fHist. b. v. ch. 9), and Suetonius
(Life of Claudius, ch. 28), concur in the
charge.
4. Be not further tedious unto thee. By
taking up your time with an introduction,
and with commendation.
5. We have found this man a pestilent
fellow. Aoi/ibv. This word is commonly
applied to a plague, or pestilence, and
then to a man who corrupts the morals of
others, or who is turbulent, and an exciter
of sedition. Our translation somewhat
weakens the force of the original expres-
sion. Tertullus did not say that he was a
pestilent fellow, but that he was the very
pestilence itself. In this he referred to their
belief, that he had been the cause of exten-
Bive disturbances every where amon^ the
Jews. IT And a mover of sedition. An
exciter of tumult. This they pretended
he did by preaching doctrines contrary to
the laws and customs of Moses, and ex-
citing the Jews to tumult and disorder.
IT Throughout the world. Throughout the
Roman empire, and thus leading the
Jews to violate the laws, and to produce
tumults, riots, and disorder. IT And a
ringleader. ncj^TnTrkx-^v. This word oc-
curs nowhere else in the New Testa-
ment. It is properly a military word, and
denotes one who stards first in an army,
a standard-bearer, a ^eader, or command-
er. The meaning h, that Paul had been
Q D
took, and would have judged ^ ac-
cording to our law :
7 But the chief '^ captain Lysias
came upon us, and with great vio
lence took him away out of oui
hands,
8 Commanding his accusers ® lo
come unto thee : by examining of
whom, thyself mayest take know-
ledge of all these things wherea^
we accuse him.
so active, and so prominent in preaching
the gospel, that he had been a leader or
the principal person in extending the sect
of the Nazarenes. "if Of the sect. The
original word here (=crfsa-.'j.s) is the word
from which we have derived the term
heresy. It is. however, properly translated
sect, or party, and should have been so
translated in ver. 14. See Note, ch. v. 17.
IT Of the Nazarenes. This was the name
usually given to Christians by way of
contempt. They were so called because
Jesus was of Nazareth.
6. Who also hath gone about. Who has
endeavoured. H To profane the temple.
This was a serious, but unfounded charge
It arose from the gross calumny of the
apostle, when they pretended that he had
introduced Greeks into that sacred place,
ch. xxi. 28. To this charge the ap<jstle
replies in ver. 18. IT Arid would have
judged. That is, would have condemned
and punished. IT According to our law.
Their law, which forbade the introduc
tion of strangers into the temple.
7. But the chief captain, &c. I'ertullus
pretends that they v/ould have judged
Paul righteously, if Lysias had not inter-
posed ; but the truth was, that without
regard to law or justice, they would have
murdered him on the spot.
8. Commanding his accusers, &c ch.
xxiii. 30. IT By examining of whom. That
is, the Jews who were then present. Ter-
tullus presented them as his witnesses of
the truth of what he had said. It is evi-
dent that we have here only the summa-
ry or outline of the speech which Ter-
tullus made. It is incredible that a Roman
rhetorician would have, on such an oc-
casion, delivered an address so brief, so
meagre, and so destitute of display as this.
But it is doubdess a correct summary of
his address, and contains the leading
points Cif the accusation. It is customary
for the sacred writers, as for other wait-
ers, to give only the outline of discourses
»J4
THE ACTS.
[A I). 60
9 And the Jews also assented,
«ayinor that these thing's were so.
10 Then Paul, after that the '
governor had beckoned unto him to
speak, answered, Forasmuch as I
' Feltx, made Procurator over Judea, A. D. 53
and arguments. Siu^h a course was in-
evitable, unless the J\'ew Testament had
been swelled to wholly undue propor-
tions.
9. And the Jews also assented. The
Jews who had accompanied Tertullus to
Cesarea. They had gone as the accusers
of Paul, and they bore testimony, when
called u[x>n, to the truth of all that the
orator had said. Whether they were
examined individnall}' or not, is not de-
clared. In whatever way their testimony
was arrived at, they confirmed unani-
mously the accusation which he had
brought against Paid.
10. Had beckoned unto him to speak.
Either by a nod or by the hand. IF Ha?i
been of many t/ears. Felix and Cumanus
had been joint-governord of Judea; but
alter Cumanus had been condemned for
his bad administration of the affairs, the
government fell entirely into the hands
of Felix. This was about seven years
before Paul was arraigned before him,
and might be called 7nany years, as he
had been long enough there to be-
come acquainted with the customs and
habits of the Jews; and it might also be
called lon^ in comparison with the short
time which any of his immediate prede-
cessors had held the oflice. See Jose-
phus, Ant. b. xx. ch. vi, vii. ^ A judge.
This word is evidently used here in the
sense of magistrate, or one apjwinted to
administer the aflairs of government. To
determine litigated matters was, however,
one part of his oftlce. It is remarkable
that Paul did not begin his speech as
Tertullus had done, by any flattering
address, or by any of the arts of rhetoric.
II« founded his jdea on the justice of his
cause, and on the fact, that Felix had
had so much ex|)erienco in the affairs of
Judea that he was well qualified to un-
derstand the merits of the case, and to
jtid^e impartially. Paul was well ac-
qiiauited with his character (see Note,
«h. xxiv 25), and would not by flattering
words declare tliat vv'j'/-^" " ':*> 'ut strictly
Iruo. H / do tlie more cneei fully, &c.
Since you are ko well a«-quainted with
llio customs and habits of the Jews, I
the more readily submit llio case to your
disposal. Thi.-! address indi<mtcd great
confuJenro in the iustice of his caune;
know that thou hast been of inanj
years a judge unto this nation, 1
do the more cluierfully answer * foi
myself:
1 • Because that thou mayes*
and was the language of a man, bold
fearless, and conscious of his inno»ence
11. Because that thou viayest under
stand. Gr. 'Thou being able to know.
That is, he could understand or know, by
taking the proper evidence. Paul does
not mean to say that Felix could under-
stand the case, because he had been many
years a judge of that nation. That fact
would qualify him to judge correctly, or
to understand the customs of the Jews.
But the fact, that he had been but twelv«
days in Jerusalem, and had been orderly
and peaceable there, Felix could ascer-
tain only by the proper testimony. The
first part of Paul's defence (ver. 11 — 13)
consists in an express denial of what they
alleged against him. ^ Are yet but twelve
days. Beza reckons these twelve days
in this manner: The first v.as that on
which he came to Jerusalem, ch. xxi. 15
The .second he spent with James and
the apostles, ch. xxi. 18. Six days were
spent in fulfilling his vow. ch. xxi. 21. 26
On the ninth day the tumult arose, l>eing
the seventh day of his vow, and on this
day he was rescued by Lysias. ch. xxi
27 ; xxii. 29. The tenth day he Wf s be-
fore the sanhedrim, ch. xxii. 30; xxiii. 10.
On the eleventh the plot was laid to take
his life, and on the same day, at evening,
he was removed to Cesarea. The days
on which he was confined nt Cesarea are
not enumerated, since his design m men-
tioning the number of days was, to show
the improbability that, in that time, he
had been engaged in producing a tumult,
and it would not be pretended that he
had been so engaged while confined in
a prison at Cesarea. The defence of Paul
here is, that but twelve days occurred
from the time that he went to Jcrusaicui
tiii he was put under the custody of
Felix; and that during .w short a time
it was wholly improl)ahle tliat he would
have been ai)le to excite sedition. II For
to vorship. This farther shows thai llm
desijju of Paul was not to produce scdi-
liou. lie had gone uji fiir the peaceful pur
pMs<! of devotion, and not to j)roduce riot
and disorder, 'fliat this was his design
in <:uinfT to Jerusalem, or at least a imr
of !iiH purfH>se, is uulicated by the pat^
sage in Acts xx. 46. It should be olwerv
fd. iiovvever. that our tramdaluv) inti
A. D. GO.]
CHAPTER XXIV.
3i{j
understand that there are yet but
twelve days since I went up to *
Jerusalem for to worship.
12 And they neither '' found me
in the temple disputing with any
man, neither raising up the people,
neither in the synagogues, nor in
the city.
ac.21.15. ic.25 8;28.17.
veys an idea which is not necessarily in
the Greek — that this was the design of
Ids going to Jerusalem. The original is,
' Since I went up to Jerusalem worship-
ping' (5r§o<rx.uv>io-ujv); i. e. he was actually
engaged in devotion when the tumult
arose. But his main design in going to
Jerusalem was, to convey to his suffering
countr3-men there the benefactions of the
Gentile churches. See ver. 17. Rom. xv.
25, 28.
12. And they neither found me, &c.
The first charge of TertuUus against
Paul was (ver. 5), that he was " a pesti-
lent fellow, and a mover of sedition."
The charge of his being a pest was so
general, that P&ul did not think it neces-
sary to attempt to refute it. To the spe-
cification, that he was a mover of sedi-
tion, he replies by a firm denial, and by
a solemn declaration that they had not
found him in any synagogue, or in the
city, or in the temple, either disputing or
exciting a tumult. His conduct there
had been entirely peaceable ; and they
had no right to suppose that it had been
otherwise any where.
13. Neither can they prove the things,
&c. That is, that 1 am a mover of sedi-
tion, or a disturber of the peace of the
people. This appeal he boldly makes;
he challenges investigation ; and as they
did not offer to specify any acts of disor-
der or tumult excited by him, this charge
falls of course.
14. But this I confess, &c. The next
specification in the charge of Tertullus
was (ver. 5), that he was " a ringleader
of the sect of the Nazarenes." To this,
Paul replies in this, and the two follow-
ing verses. Of this reply v.e may ob-
serve, (1.) That he does not stoop to notice
the contempt implied in the use of the
word Nazarenes. He was engaged in a
more important business than to contend
aiwnt the name which they chose t^ive
fo Christians. (2.) He admits thatiie be-
longed to that sect or class of people.
That he was a Christian, he neither de-
nied, nor was disposed lu duny. ijj.) He
13 Neither can they prove <= the
things whereof they now accuse me
14 But this I confess unto thee,
that after the way which they calJ
heiesy, so '^ worship I the God of
' my fathers, believing all things
which are ^ written in the law and
« the prophets ;
clPet.3.16. rfMic.4.5. e2Tim.l.3. /luk»
24.27. c.26.22; 2S.23. g Matt.22 40. Luke 16.16
Jno.1.45. c.13.15. Rom.3.21.
maintains that in this way he is still wor
shipping the God of his fathers. Of this,
the fact that he was engaged in worship
in the temple, was sufficient proof (4.) He
shows them that he believed only what
was written in the law and the prophets ;
that this involved the main doctrine of
their religion — the hope of tlie resurrec
tion of the dead (ver. 15) ; and that it
was his constant and earnest desire to
keep a pure conscience in all things, ver
16. These are the points of his defence
to this second charge, and we shall see
that they fully meet and dispose of the
accusation, if After the way. After the
manner or mode of worship. ^ Which
they call heresy. This translation does
not express to us the force of the original
We have attached to the word heresy ar..
idea which is not conveyed by the Greek
word, and now commonly understand by
it, error of doctrine. In Paul's answei
here, there is an explicit reference to
their charge, which does not appear in
our version. The charge of Tertullus
was, that he was the ringleader of the
sect fjrj? «i>6o-£a.s) of the Nazarenes. ver.
5. To this, Paul replies, ' After the way
which they call sect (iifso-n', not erroi
of doctrine, but after a way which they
maintain is producing divisio7i or schism)
so worship I the God of my fathers.
Paul was not ashamed to be called a fol-
lower of that sect or party among the
Jewish people. Nor should we be asham
ed to worship God in a mode that is called
heresy or schism, if we do it in obedience
to conscience and to God. IT So worship
I. I continue to worship. I have not An
parted from the characteristic of the Jew
ish people, the proper and public acknow
ledgment of the God of the Jews. 11 Tht
God of my fathers. My fathers' God ,
Jehovah ; the God whom my Jewish an
cestors adored. There is something very
touching in this, and fitted to find its way
to the heart of a Jew. He had introduced
no new object of worship (comp. Dent
xiii. 1 — i5); he had not become a foUovvei
of fi fiibe oi- iliieigii (Jud; and </t«s faci
<16
THE ACTS
[A. D 60
15 And have hope ** toward God,
^hich they themselves also allow,
ihat there shall be a resurrection
'■ of the dead, both of the just and
unjust.
16 And herein do I exercise my-
« c.23.6,&c. 26.6,7; 28.20,&c. b Daji.12.2. Jno.5.
18,29. lCor.l5 M-Zl. Rom.20.6,13.
Aas really a reply to their charge, that
16 was setting up a new sect in religion.
The same thing Paul afTirms of himself
m 2 Tim. i. 3 ; "I thank God, whom I
Berve from my forefathers with a pure
conscience." IT Believing all thijigs, &c.
Particularly respecting the Messiah. So
he more fully explains his meaning in
his speech before king Agrippa. ch. xxvi.
23. i In the law and iji the prophets. Com-
manded in the law of Moses, and fore-
told by the prophets. That Paul had
ever disbelieved any of these things, they
could not prove; and his whole course
had shown that he fully credited the
Bdcred records. Most of his arguments
m defending Christianity had been drawn
from the Jewish writings.
15. Ajid have hope toward God. Hav-
ing a hope of the resurrection of the
dead, which arises from the promises of
God. ^ Which they themselves, &c. That
is, the Pharisees. Perhaps he designated
in this remark the Pharisees who were
present He held nothing in this great
cardinal {Kjint, which they did not also
hold. For the reasons why Paul intro-
duced this point so prominently, and the
Buccess of thus introducing it, see Wote
on ch. xxiii. 1 — 9. IT Both of the just, and
of the unjust. Of the righteous and the
wicked ; that is, of all the race. As they
Held thi.'^, they could not arraign him for
holding it also.
16. A7id herein. In this, or for this pur-
pose. ^ JJo I exercise myself. 'Ao-xi. 1
accustom or employ myself; I make it
my constant aim and endeavour. It is
the purjxjse of my constant study. Paul
often appeate to his conscientiousness as
the leading habit of his life. Even before
his conversion he endeavoured to act ac-
cording to the dictates of conscience.
See Act-s xxvi. 9. Comp. Phil. iii. 5, 6.
IT To have alu-aijs a conscience, &c. To
do that which is right, so that my con-
icience shall approve of it, and never
reproucii me. II Void of offence. 'Att^o-
r%''-7Tov. That which is inolfensivc, or
which docs not cause one to stumble or
full. He means, that he endeavoured to
keep his conscience so eidiglitenod and
•)UiG ia regard to duty, uwA that he acf-ed
self, to have " 'always a conscience
void of offence toward God and
toward men.
17 Now after man} years, J
came "^ to bring alms to my nat* ^n,
and offerings.
c c.23.1. i c.U.29,30; 20.16. Rom.15.25
according to its dictates in such a way
that his conduct should not be displeasing
to God, or injurious to matt To have
such a conscience implies two things •.
(1.) That it be enlightened or properly
informed in regard to truth and duty ;
and, (2.) That that which is made knowr.
to be right should be honestly and laith-
fqlly performed. Without these two
things, no man can have a conscience
that shall be inoffensive and harmless.
IT Toward God. In an honest endeavour
to discharge all the duties of public and
private worship, and to do constantly
what he requires. In believing all that
he has spoken ; doing all that he requires ;
and offering to him the service which
he approves. IT Toward men. In endea-
vouring to meet all the demands of jus-
tice and mercy; to advance their know
ledge, happiness, and salvation ; so that
I may look back on my life with the
reflection that I have done all that I
ought to have done, and all that I could
do, to promote the welfare of the whole
human family. What a nuble principle
of conduct was this! How devoted, and
how pure ! How unlike the conduct of
those who live to gratiiy debasing sen-
sual appetites, or for gold or honour ; and
who j)ass their lives in such a manner
as to offer the grossest offence to God,
and to do the most injury to man! The
great and noble aim of Paul was to be
pure ; and no slander of his enemies, no
trials, persecutions, or perils, and no paina
of dying could take away the approving
voice of conscience. Alike in his travels,
and in his persecutions ; among friends
and foes ; when preaching in the syna-
gogue, the city, or the desert ; or when
defending him.self bcfi)re governors and
kings, he had thi.=! testimony of a sell-
approving mind. Happy they who thus
frame their lives. Ami happy will bo
the end of a life whore this has been the
grand object of the journey through thic
world.
n^Aow after many years. After man-
year^i^cnVo. Paul )iere commences u
"reply to tlie charges of Tertullus, »hal he
ha<l endeavoured to profane the temple,
vir <■' !I • l;.p,.'-. I , f-.yiiii; fh'it liw
A.. D, GO.]
CHAPTER XXiy.
31',
18 "Whereupon certain Jews from
Asia found me purified in the tem-
ple, neither with multitude, nor
with tumult :
19 Who ought to have been here
before thee, and object, if they
tiad aught against me.
20 Or else let these same here
H^l^i^ they have found any evil-
^^ a r.2S.lG.
des/;gn in coming up to Jerusalem was,
to bring to tiiem needed aid in a time of
distress. It would be absurd to suppose,
therefore, that his object in coming was
to violate the customs of the temple, and
to defile it. IF / came to bring. See ch.
xi. 29, 30. Note, Rom. xv. 25, 26. ^\Alms.
Charities ; the gift of the churches. IT To
my nation. Wot to all the nation ; but to
the poor saints or Christians who were
m Judea, and who were suffering much
by persecutions and trials. H And offer-
ings. The word used here properly de-
notes an offering or gift of any kind ; but
it is usually applied to an oblation, or
offering made to God in the temple— a
thank-offering, a sav-'rifice. This is proba-
bly its meaning here. He came to bring
aid to his needy countrymen, and an offer-
nig to God; and it was, therefore, no part
of his purpose to interfere with, or to pro-
fane the worship of the temple.
18. Certain Jews from Asia. ch. xxi. 27.
IT Found me purified in the temple, ch. xxi.
26, 27. They found me engaged in the
sacred service of completing the observ-
ance of my vow. IF Neither with multi-
tude. Not having introduced a multitude
with me — in a quiet and peaceful man-
ner.
1 9. Who ougJit to have been here, &c.
They were the proper witnesses ; as they
had stayed away, it showed that they
were not prepared to undergo a strict
examination, Paul, therefore, justly com-
plains that the very persons who alone
could testify against him were absent,
and showed that there was really no
well-founded charge against him. They
alone could testify as to any thing that
occurred in the temple ; and as they
were not present, that charge ought to
be dismissed.
20. Or else. Since they are lot here
to witness against me in regard to what
occurred in the temple, let these here
present bear witness against me, if they
can, in regard to any other part of my
conduct. This was a bold appeal, and
i showed his full consciousness of inno-
9d2
doing in me, while I stood before
the council ;
21 Except it be for this one voice,
that I cried standing among tliem,
Touching the resurrection of the
dead, I am called in question by
you this day.
22 And when Felix heard thes«
things, having more perfect know
cence. IT Let these same here say. The
Jews who are here present. IT Any evii-
ddng. Any improper conduct, or any
violation of the law. ^ While I stood
before the council. The sanhedrim, ch
xxiii. 1 — 10. As they were present there
Paul admits that they were competent
to bear witness to his conduct on that
occasion ; and calls upon them to testify,
if they could, to any impropriety in his
conduct.
21. Except it be for this one voice. For
this one expression, or declaration. This
was what Paul had said before the coun-
cil— the ?nain thing on which he had
insisted, and he calls on them to testify-
to this, and to show, if they could, that in
this declaration he had been wrong.
Chubb, and other infidels have supposed
that Paul here acknowledges that he w as
v"-ong in the declaration which he made,
when he said, that he was called in
question for the doctrine of the resurrec-
tion of the dead (ch. xxiii. 6), and his con-
science reproached him for appearing to
be time-serving, and for concealing the
true cause of offence against him; and
for attempting to take advantage of thei
divisions of sentiment, and endeavouring
to produce discord in the council. Bu
against this interpretation we may urge
the following considerations : (1.) Paul
wished to fix their attention on the main
thing which he had said before the conn-
ed. (2.) It was true, as has been shown
on the passage (xxiii. 1 — 10), that this
was the principal doctnne which Paul
had||pien defending. S.) If they were
prepared to witness against him for hold-
ing and teaching the resurrection of the
dead as a false or evil doctrine, he called
on them to do it. As this had been the
only thing which they had witnessed be-
fore the council, he calls on them to te.n
tify to what they knew only, and to show
if they could, that this was wrong.
IT Touching the resurrection, &c. Re-
specting the resurrection, ch. xxiii. 6.
22. Having more perfect knowledge of
that wav Our transladou -^f this versp
MS
THE ACTS.
1_A. D. G(»
ledge of t/tat way, he deferred
tliem, and said, When Lysias " the
chief captain shall come down, I
will know the uttermost of your
matter.
23 And he commanded a centu-
« very obscure, and critics are divided
about the proper interpretation of the
original. Rlany ^Erasmus, Luther, Mi-
chaelis, Morus, <kc.) render it, ' although
he had a more' perfect knowledge of the
Christian doctrine than Paul's accusers
had, yet he deferred the hearing of the
cause tiil Lysias had come down.' They
observe that he might have obtained this
knowledge, not only from the letter of
Lysias, but from public rumour, as there
were doubtless Christians at Cesarea.
They suppose that he deferred the cause,
either with the hope of receiving a bribe
from Paul (comp. ver. 2G), or to gratify
the Jews with his being longer detained
as a prisoner. Others, among whom are
Beza, Grotius. KosenmuUcr, and Dod-
dridge, suppase that it should be ren-
dered, ' he deferred them, and said, after
I have been more accurately informed
'•oncerning this way, when Lysias has
come down, I will hear the cause.' This
is doubtless the true interpretation of the
passage, and it is rendered more probable
by the fact that Felix sent for Paul, and
heard him concerning the faith of Christ
(ver. 24), evidently with a design to make
himself better acquainted with the
charges against him, and the nature of
his belief IT 0/ that way. Of the
Christian religion. This expression is
repeatedly used by Luke to denote the
Christian doctrine. Note, ch. ix. 2. IT He
deferred them. He put them ofl",- he
f)ostfK)ned the decision of the case ; he
adjourned the trial. If When Lysias, &c.
Lysias had been ar-quainted with the ex-
citement and its causes, and Felix regard-
ed him as an important witness in regard
to the true nature of the charges ^flainst
Paul. IT / vhH hum) the vltermWl, &c.
I Khali be fully informed and prepared to
decide the cause.
23. And he commanded, «^'C. It is evi-
dent from this verse, that F'elix was dis-
rxmed to show Paul all the favours that
were ((iiiHisUnt with his safe keeping.
He estrenu'fl liirn to bo a persrcuted
man, and douhticss regarded the charges
BgiiinHt him as entirely malicious. What
was Felix's mative in this cannot be cer-
tainly known. It is not improbable, how-
rk)n to keep Paul, and to let kim
have liberty, '' and that he should
forbid none of his acquaintance to
minister or to come unto him.
24 And after certain days, when
Felix came with his wife Drusilla,
ic.27.3:28.16.
ever, that he detained him, (1.) Tog|^||fe
the Jews by keeping him in custoJ^p^
if he were guilty; and, (2 ) That he hoped
the friends of Paul would give liini
money to release him. Perhaps it waa
for this purpose that he ga-ve orders that
his friends should have free access to
him, that thus Paul might be furnished
with the means of purchasing his free-
dom.
24. Felix came, with his wife DrusiUa,
Drusilla was the daughter of Herod
Agrippa the elder, and was engaged to
be married to Epiphanes, the son of king
Antiochus, on condition that he would
embrace the Jewish religion ; but as ho
afterwards refused to do inat, the con-
tract was broken off. Afterwards she
was given in marriage, by her brother
Agrippa the younger, to Azizus king of
Emesa, upon his consent to be circum-
cised. When Felix was governor of Ju-
dea, he saw Drusilla, and fell in love
with her, and sent to her Simon, one of
his friends, a Jew, by birth a Cyprian,
who pretended to be a magician, to en-
deavour to persuade her to forsake her
husband, and to rnarry Felix. According-
ly, in order to avoid the envy of her sis-
ter Bernice, who treated her ill on ac-
count of her beauty, " she was prevailed
on," says Josephus, " to transgress the
laws of her forefathers, and to marry
Felix." Josephus, Antiq. b. xx. ch. vii.
$ 1, 2. She was, therefore, living in
adultery with him, and this was probably
the reason why Paul dwelt in his dis-
course before Felix particularly on " tem-
perance," or chastity. Note, ver. 2.5.
IT lie sent for Paul, and heard him. Pcr-
ha|is he did this, in order to be more fully
acquainted with the case which was sub-
milted to him. It is po.ssible also that it
might have been to gratify his wife, who
was a Jewess, and who doubtless Jiad a
desire to be actiuainled with the princi-
ples of this new seel. It is certain
also that one dbjcc I which Felix liad
in this, was to Id Paul see how de
pendent he was on him, and to induce
iiim to purchase his liberty. H Concern
in[T the fait'i in Christ. Concerning the
Ciiristian lehgicn. Fiith in Chrifll i*
D 60 J
CHAPTER XXIV
119
R^hicli was a Jewess, he sent for
Paul, and heard him concerning the
faith in Christ.
a Prov.16.12.Jer.22.15- 7. DaD.4.2T. Jno.16.8.
b Prov.3l.4,8. Dan.5.1-4. Uos.7.5. lPet.4.4,
often used to denote the whole of Chris-
tianity, as it is the leading and character-
istic feature of the religion of the gospel.
25. And as he reasoned. Greek, " And
he discoursing." Aiaxsyo/^lvoo 6s avrov.
No argument should be drawn from the
word that is used here, to prove that Paul
particularly appealed to reason, or that
his discourse was argumentative. That it
was so is, indeed, not improbable, from all
that we know of the man, and from the
topics on which he discoursed. But the
word used here means simply, as he dis-
coursed, and is applied usnfe^ to making
a public address, to preaching, &c. in
whatever way it is done. Acts xvii
xviii. 4. 19; xix. 8, 9; xjciv. 12. Felix
and Drusilla intended this as a matter
of entertainment or amusement. Paul
readily obeyed their summons, as it gave
him an opportunity to preach the gospel
to them ; and as they desired his senti-
ments in regard to the faith in Christ, he
selected those topics which were adapted
to their condition, and stated those princi-
ples of the Christian religion which were
fitted to arrest their attention, and lead
them to repentance. Paul seized every
opportunity of making known the gospel;
Bnd whether a prisoner or at liberty;
whether before princes, governors, kings,
or common people, was equally prepared
to defend the pure and holy doctrines of
the cross. His boldness in this instance
13 the more remarkable as he was de-
nendent on Felix for his pardon. A time-
server or an impostor would have chosen
Ruch topics as would have conciliated the
favour of the judge, and procured his par-
uon. He would have flattered his vanity
or palliated his v'ces. But such an idea
never seems to have occurred to Paul.
His aim was to defend the truth ; and to
save, if possible, the souls of Drusilla
and of Felix. '^ Of righteousness. Ui^l
SiKXiorvvi}?. Of justice. Not of the justice
of God particularly, but of the nature
and requirements of justice in the rela-
tions of life, the relations which we sustain
to God and to man. This was a proper
topic with which to introduce his dis-
course, as it was the office of Felix to
dispense justice between man and man ;
and as his administration was not reraark-
»ble for the exercise of that virtue. It is
evidfarit that he could be influenced by a
25 And ds he reasoned of " right-
eousness, temperance, ^ and 'yadg-
ment " to come, Felix trembled, "^
c F8.50.3,4. DaB.12.2. Matt.25.3l-46. 2Cor.5.10. Rey.
20.12. dP3.99.1. Is.32.Il. Hab.3.18. Heb.4.1,I8.
bribe (ver. 26), and it was proper for Paul
to dwell on this as designed to show him
the guilt of his life, and his danger of
meeting the justice of a Being who can-
not be bribed, but who will dispense
equal justice alike to the great and he
mean. That Paul dwelt also on the jus
tice of God, as the moral governor of the
world, may also be presumed. The ap-
prehension of that justice, and the re
membrance of his own guilty life, tended
to produce the alarm of Felix, and to
make him tremble. ? Temperance. ly*.^A-
rsixg. The word temperance we nov^ use
commonly to denote moderation, or re-
straint in regard to eating and drinking,
particularly to abstinence from the use of
ardent spirits. But this is not its meaning
here. There is no reason to suppose thai
Feli^was intemperate in the use of intoxi-
cating liquors. The original word here de-
notes a restraint of all the passions and evil
inclinations ; and may be applied to pru
dence, chastity, and moderation in gene
ral. The particular thing in the life of
Felix which Paul had probably in view,
was the indulgence of licentious desires,
or incontinence. He was living in adul-
tery with Drusilla ; and for this, Paul
wished doubtless to bring him to repent-
ance. IT And judgment to come. Tlie
universal judgment; the judgment that
was to come on all transgressors. On
this topic Paul also dwelt when he
preached before the Areopagus at Athens.
Acts xvii. 31. These topics were admi-
rably adapted to excite the alarm of both
Felix and Drusilla. It evinced great bold-
ness and faithfulness in Paul to selec*
them ; and the result showed that he cor
rectly judged of the kind of truth which
was adapted to alarm the fears of his
guilty auditor. ^ Felix trembled. In view
of his past sins, and in the apprehension
of the judgment to come. The Greek
(?,u;?o3!),-) does not denote that his bodj
was agitated or shaken, but only that he
was alarmed, or terrified. That such fear
usually shakes the frame, we know ; but
it is not certain that the body of Felix
was thus agitated. He was alarmed and
terrified ; and looked with deep apprehen-
sion to the coming judgment. This was
a remarkable instance of the effect of
truth on the mind of a man unaccustomed
to such alarms, and unused Xo hear sucr
i20
and answered, Go • thy way for
th's time ; when I have a con-
o Prov.l .24-32. Matt.22.5; 25.1-10.
truth. It shows the power of conscience,
when thus under the preacliing of a jpri-
toner, the judge should be thrown into
violent alarm. IT And answered. Go thy
way, <tc. How different is this answer
from that of the jailor of Philippi when
alarmed in a similar manner, he asked,
" what must I do to be saved ?" and was
directed to him in whom iie found peace
from a troubled conscience. Acts xvi.
30, 31. Felix was troubled ; but instead
of asking what he should do, he sent the
messenger of God away. He was evi-
dently not prepared to break off his sins,
and turn to God. He sought peace by
sending away his reprover ; and mani-
festly intended then to banish the subject
from his mind. Yet, like others, he did
not intend to banish it altogether. He
looked forward to a time when he should
be more at leisure; when the cares of
office should press less heavily on his at-
tention ; or when he should be more dis-
jioscd to attend to it. Thus multitudes,
when they are alarmed, and see their
guilt and danger, resolve to defer it to a
more convenient time. One man is en-
gaged in a career of pleasure, and it is
not now a convenient time to attend to
his soul's salvation. Another is pressed
with business; with the cares of life ;
with a plan of gain ; with the labours of
office, or of a profession, and it is not now
a convenient time for him to attend to re-
ligion. Another supposes that his time
of life is not the nuist convenient. His
youth he desires to spend in pleasure, and
waits for a more convenient time in mid-
dle age. His middle life he spends in
bii.'^iness, and the toils of the world, and
this is not a convenient time. Such a
period he expects then to find in old age.
But as age advances, he finds an increas-
ing disposition to defer it ; he is still indis-
posed to attend to it; still iu love with
the world. Even old ago is seldom found
to be a convenient time to prepare for
lifrivcn ; and it is deferred from one pe-
riod af life to another, till death closes
the scene. — It hns been commonly sup-
|»ofied and said that Fe\ix never found
that tioro convenient time to call fur
Fail.. That he did not embrace the
(?hr;slinn religion, and forsake his sins, is
probable, nay, almost fcrlain. But it ^
not true that he did not take an o[)porlr
nity of hearing Paul Oirihcr on tlio snl;-
wct; for it is said that he sent for him
THK ACTS [A.D. 6t
ve*»ient season, 1 wil call for thee
26 He hoped also that money
b EX.23.S.
often, and communed with him. But
though Felix found this opportunity, yet
(1.) We have no reason to suppose thai
the main thing — the salvation of his soul
ever again occupied his attention. There
is no evidence that he was again alarmed
or awakened, or that he had any furthei
solicitude on the subject of his sins. He
had passed for ever the favourable time ,
the golden moments when he might have
secured the salvation of his soul. (2.)
Others have no right to suppose that ttieii
lives will be lengthened out that they
may have any further opportunity to at
tend to the ^^ect of religion. (3.) When
a sinner is |H|^{ened, and sees his past
sins, if he rejects the appeal to his con-
science theii, and defers it to a more con-
venient opportunity, he has no reason to
expect that his attention will ever be
again called with deep interest to the
subject. He may live ; but he may live
without the strivings of the Holy Spirit.
When a man has once deliix lately reject-
ed the offers of mercy; when he has
trifled with the influences of the Spirit of
God, he has no ri^ht or reason to expect
that that Spirit will ever strive with him
again. Such, we have too much reason
to fear, was the case with Felix. Though
he often saw Paul again, and " communed
with him," yet there is no account iha
he was again alarmed or awakened
And thus sinners often attend on the
means of grace after they have grieved
the Holy Spirit ; they listen to the doc-
trines of the gosp' , they hear its appeals,
and its warnings, but they have no feel-
ing, no interest; and die in their sins.
^A more convenient time- Greek, 'Taking
time.' I will fake a time for thi.s. IT / will
call for thee. To hear thee further on this
subject. This he did. ver. 2G. It is re-
markable that Drusilla was not alarmed
She was as much involved in guilt at
Felix ; but she, being a Jewess, had beer,
accustomed to hear of a future judgment,
until it caused in her mind no alarm.
Perhaps also she depended on the rile.«
and ceremonies of her religion n.s a suffi-
cient expiation for her sins. She might
have neen resting on those false dejien
dcncies whirh go to free the conscienre
from .'. sense of guilt, and which thus be
guile and destroy the soul.
yt). Jh' ho])(d also. Wo though* ihat by
giving iiim access to his frirnds, and by
often meeting him himself, and showiiif
4..D. 62.]
CHAPTER XXV.
32 J
should have been given him of
Paul, that he might loose him :
wherefore he sent for him the
oftener, and communed with
him.
27 But after two years, Porcius
kindness^ Paul might be induced to at-
tempt to purchase his freedom with a
bribe. IT That money should have been
given him of Paul. That Paul would
give him money to procure a release.
This shows the character of Felix. He
was desirous of procuring a bribe. Paul
had proved his mnocence, and should
have been at once released. But Felix
was influenced by avarice ; and he there-
fore detainedPaul m custody,\viththehope
that, wearied with confinement, he would
seek his release by a bribe. But Paul
offered no bribe. He knew what was
justice ; and he would not be guilty,
therefore, of attempting to purchase what
was his due, or of gratifying a man who
prostituted his high office for the purpose
ni gain. The Roman governors in the
provinces were commonly rapacious and
avaricious, like Felix. They usually took
the office for the purpose of its pecuniary
advantage, and they consequently usually
disregarded justice, and made the pro-
curing of money their leading object.
H He sent for him the oftener. It may seem
remarkable that he did not fear again be-
ing alarmed. But the hope of money
overcame all this. And having once re-
sisted the reasoning of Paul, and the striv-
ings of the Spirit of God, he seems to have
had no further alarm or anxiety. He
could again hear the same man, and the
same truth, unaffected. When sinners
have once grieved God's Spirit, they often
sit with unconcern under the same truth
which once alarmed them, and become
entirely hardened and unconcerned. IF
And communed with him. And conversed
with him.
27. tut after two years. Paul was un-
justly v]etained during all this time. The
hope of Felix seems to have been to
weary nis patience, and induce him to
purchase his freedom. IT Came into Fe-
lix's room. As governor. IT Aiid Felix
willing to show the Jews a pleasure. De-
sirous of pleasing them, even at the ex-
pense of justice. This shows the princi-
ple on which he acted. ^ Left Paul
bound. Left him in custody to the charge
)f his successor. His object in this was
o conciliate th i Jews ; that is, to secure
.heir favour, and to prevent t' rn, if pos-
Festus came into Felix's room :
and Felix, willing to shew " the
Jews a pleasure, left Paul bound.
CHAPTER XXV.
IVTOW when Festus was ccme
-'-^ into the province, after three
a Mark 15.15. c.25.!
sible, from accusing him for the evils o{
his administration before the emperor.
The account which Luke gives here
coincides remarkably with that whicti
Josephus has given. He says, that Por
cius Festus was sent as successor to Fe
lix by Nero. He does not indeed men
tion Paul, or say that Felix sought to con-
ciliate the favour of the Jews. But he
gives such an account as to make the
statement by Luke perfectly consistent
with his character while in office. He
informs us that Felix was unpopular, and
that there was reason to apprehend that
the Jews would accuse him before the
emperor ; and, therefore, the statement in
the Acts, that he would be willing to show
the Jews a favour, is in perfect keeping
with his character and circumstances
and is one of those undesigned coinci
deuces, which show that the author of the
Acts was fully acquainted with the cir-
cumstances of the time, and that his his-
tory is true. The account in Josephus is,
that " when Porcius Festus was sent as
successor to Felix by Nero, the principal
inhabitants of Cesarea went up to Rome
to accuse Felix ; a8d he had been cer-
tainly brought to punishment, unless
Nero had yielded to the importunate soli-
citations of his brother Palias, who was
at that time had in the greatest honour
by him." Antiq. b. xx. ch. viii. $ 9. The
plan of Felix, therefore, in suppressing
the enmity of the Jews, and conciliating
their favour by injustice to Paul, did not
succeed ; and is one of those instances, so
numerous in the v^'orld, where a man
gains nothing by wicke'dness. He sought
money from Paul by iniquity, and failed ,
he sought by injustice to obtain the
favour of the Jews, and failed in that
also. And the inference from the whole
transaction is, that " honesty is th'^ best
policy," and that man in any office snould
pursue a course of firm, and constant, and
undeviating integritv.
CHAPTER XXV.
1. Now when Festits was come. Note,
ch. xxiv 27. IT Info the province. The
province of Judea ; for Judea at thai
time Mas a Roman province. IT Af^
three days. Having remained three dayi
at Ce-sarr a. ^ He ascended. This wnf
322
THE ACTS
[A. D. tiii
days he dscendtd from Cesarea to
Tern sal em.
2 Then the high-pr'est and the
chief of the Jews informed "Sim
ag-ainst Paul, and besounrht him,
3 And desired favour ao^ainst
him, that he would send for him
to Jerusalem, laying * wait in the
way to kill him.
Che tisual language which described a
journey to Jerusalem. Thus tlie Eng-
ish people speak of goin£ up to London,
because it is the capita See Note, ch.
XV. 1. ^ To Jerusalem. The governors
of Judea at this time usually resided at
Cesarea ; but as Jerusalem had been the
former capital ; as it was still the seat of
the religious solemnities ; as the sanhe-
drim held its meetings there; and as the
great, and rich, and learned men, and the
priests resided there, it is evident that a
full knowledge of tJie state of the pro-
vince could be obtained only there. Fes-
tus therefore, having entered on the du-
ties of his office, early went to Jerusalem
to make himself acquainted with the af-
fairs of the nation.
2. Then the high-priest. The high-
priest at this time was Ismael, the son of
Fabi. lie had been promoted to that
office by Agrippa. Josephus' Antiq. b.
XX. ch. viii. $ 8. It j<il|)robable, however,
that the person here intended was Ana-
nias, who liad been liigh-priest, and who
would retain the name. Notes, ch. xxiii.
2. Some MSS. read high-priests here in
the plural numl)er, and this reading is aj)-
proved by Mill and Griesbach. There
rs, however, no improbability in suppos-
ing that the high-priest Ismael might
have been also as much enraged against
Paul as the others. IT Informed him
against Paul. Informed him of the accu-
sation against hirn ; and doubtle.ss en-
deavoured to prejudice the mind of Fcs-
tus against him. They thus showed their
uiirtlenting dispfJsition. It might have
been supposed that after two years this
unijHl prosecution would bo abandoned
and forgotten. But malice does not thus
forget its ohject; and the spirit of perse-
cution in not thus satisfied. It is evident
that there was liere every probability
Ihnt injustice would be done to raul,an<i
that the mind of F^cstus would be bia.'^ed
against him. lie was n stranger to Paul,
tiid !«• the er.ibittered feelings of the
Iewu.h tharac.'er. He would wish to
4 But Festus answered, thai
Paul should be kept at Cesarear
and that he himseU' would depart
shortly thither.
5 Let them therefore, said le,
w^hich among you are able, gc
uown with we, and accuse this
man, if there be any wickedness
in him.
conciliate their favour on entering on the
duties of his office. And a strong repre-
sentation therefore, made by the chief
men of the nation, would be likely to
prejudice him violently against Paul, and
to unfit him for the exercise of impartial
justice.
3. And desired favour against him.
Desired the favour of Festus, that they
might accomplish their wicked purpose
on Paul. IT Wotdd send for him to Jeru-
salem. Probably under a pretence that
he might be tried by the sanhedrim; or
perhaps they wished Festus to hear the
cause there, and to decide it while
he was at Jerusalem. Their real motive
is immediately stated. IT Lying wail in
the way to hilt him. That is, they would
lie in wait, or they would employ a band
of Sicarii, or assassins, to take his life on
the journey. See Notes, ch. xxi. 38:
xxiii. 12. it is altogether probable that it
this request had been granted, Paul
would have been killed. But God had
promised him that he should bear wiinos.«
to the truth at Home (< h. xxiii. 11), and
his providence was remarkable in thus
influencing the mind of the Roman gover-
nor, and defeating the plans of the Jew-
ish council.
4. But Festus ansivered, <tc. What in-
duced Festus to refuse their reijiiest, is
not known. It is probable, liowever, that
he was apprized that Paul was a Koman
citizen, and that his case could not come
before the Jewish sanhrdrim, IjuI must
be heard by himself As Cesarea was
also at that time the residence of the Ro-
man governor, and the place of holding
the courts, and as Paul was lodged ihero
safely, there did not appear any suflicienl
rea.son I()r removing him to Jerusalem for
trial. Festus, however, granted them all
that they could reasonably ask, and ns-
sured them that he should have n speedy
trinl.
5. Wliirh among you are afle. Krijoy
all the advantages of just trinl. and ox
hil)i( voi;r accusntions with all tin* loam
i D. 62.1
CHAPTER XX^
323
G And when he had tarried
Among them ' more than ten days,
he went down unto Cesarea ; and
the next day sitting in the judg-
ment-seat, commanded Paul to be
brought.
7 And when he was come, the
Jews which came down from Jeru-
salem stood round about, and laid
laany and grievous complaints
igainst Paul, which "they could
not prove. ^Hj^
1 or, as Boue copies reid, no mafJI^^Ktsht or ten
day*. ^^^^
lug and talent in your power. This was
all that they could reasonably ask at his
hands.
6. xMore than ten days. See the margin.
The Syriac reads it, ' eight or ten.' The
Vulgate, ' not more than eight or ten.'
The Coptic, ' eight or ten.' Griesbach
supposes this to be the true reading, and
has admitted it into the text. IT Sluing
in ike judgment-seat. On the tribunal;
or holding a court for the trial of Paul.
^ Commanded Paul to he brought. To be
brought up for trial. He had been secur-
ed, but was placed in the care of a sol-
dier, who w-as commanded to let him
have all the freedom that was consistent
with his security.
7. Grievous complaints. Heavy accu-
sations. Doubtless the same with which
they had charged him before Felix, ch.
zxiv. 5, 6. Comp. ch. xxv. 19. ^ Which
they could not prove, ch. xxiv. 13. 19.
8. While he answered, &c. See this
answer more at length in ch. xxiv.
10 — 21. As the accusations against him
were the same now as then, he made to
»hem the same reply.
9. But Festus, willing to do the Jews a
ykasure. Desirous of securing their fa-
•our, as he had just entered on his ad-
ministration. Comp. ch. xxiv. 27. In
this he evinced rather a desire of popu-
larity than an inclination to do justice.
Had he been disposed to do right at once,
lie would have immediately discharged
Paul. Festus perceived that the cas^
was one that did not come fairly within
the jurisdiction of a Roman magistrate;
ihat it pertained solely to the customs and
questions among the Jews (ver. 18 — 20) ;
and he therefore proposed that the case
should be tried before him at Jerusalem.
It is remarkable, however, that he had
3uch a sense of jistice, and law, as not to
suffer the case to go out of his own
8 While he answered ior him
self, Neither against the laws of
the Jews, neither against the tem-
ple, nor yet against Cesar, have ]
offended any thing at ail.
9 But Festus, willing to do the
Jews a pleasure, answered Paul,
and said, Wilt thou go up to Jeru-
salem, artd there be judged of these
things before meT
10 Then said Paul, I stand U
Cesar's judgment-seat, Y>?here I
a P8.35.il. Matt.5.11,12. c.24.5,13.
hands. He proposed still to hear the
cause, but asked Paul whether he was
willing that it should be tried at Jerusa-
lem ? As the question which he asked
Paul, was one on which he was at liberty
to take his own course, and as Paul had
no reason to expect that his going to Jeru-
salem would facilitate the cause of jus-
tice, it is not remarkable that he declined
the offer, as perhaps Festus supposed he
would.
10. Tlien said Paul, &c. The reasons,
why Paul declined the propx)sal to be
tried at Jerusalem are obvious. He had
experienced so much violent persecution
from his countrymen,* and their minds
were so full of prejudice, misconcep-
tions, and enmity, that he had neither
justice nor favour to hope at their hands.
He knev/ too that they had formerly
plotted against his life, and that he had
been removed to Cesarea for the purpose
of safety. It would be madness and
folly to throw himself again into theit
hands, or to give them another opportu-
nity to form a plan against his life. As
he was, therefore, under no obligation to
return to Jerusalem ; and as Festus did
not propose it because it could be sup-
posed that justice would be promoted by
it, but to gratify the Jews, Paul prudently
declined the proposal, and appealed to
the Roman emperor. IT Island at Cesar's
judgment-seat. The Roman emperors
after Julius Cesar were all called Cesar
thus, Augustus Cesar, Claudiu.s Cesar.
&c., as all the kings of Egypt were called
Pharaoh, though they had each his pro-
per name, as Pharaoh Necho, &c. The
emperor at this time (a. d. 60) was N«?-
ro, one of the most cruel and impious
men that ever sat on a throne. It was
under him that Paul was afterwards
beheaded. When Pau' says, " I stand
i at Cesar's judgment-seat,' he means tc
i'iii
THE ACTS.
[A. D. Gi
ought, to be judged: to the Jews
'lave 1 done no wrong, as thou very
well knowest.
11 For if I be an offender, or
iay that he regarded the tribunal be-
fore which he then stood, and on which
Fesfus sat, as really the judgment-seat
of Cesar. The procurator, or governor,
ncld his commission from the Koman
emperor, and it was, in fact, his tribu-
nal The reason why Paul made this
Je<?Iaration, may be thus expressed : ' I
am a Koman citizen. I have a right
to justice. I am under no obligation to
put myself again in the hands of the
Jews. I have a right to a fair and im-
partial trial ; and I claim the protection
and privileges which all Roman citizens
have before their tribunals ; the right of
a fair and just trial.' It was, therefore,
a severe rebuke of Festus for proposing
to depart from the known justice of the
Koman laws ; and, for the sake of popu-
larity, proposing to him to put him.self jn
the hands of his enemies. H Where 1
ought to be judged. Where I have a right
to demand and cspect justice. I have
a right to be tried where courts are
usually held, and according to all the
forms of equity which are usually ob-
served. ^ I have done no wrong. I have
not injured their" persons, property, cha-
racter, or religion. This was a bold ap-
peal which his consciousness of inno-
cence, and the whole course of proceed-
ings enabled him to make, without the
fM^ssibility of their gainsaying it IT Af
thou very veil knowest. Festus knew,
probably, that Paul had been tried by
Felix, and that nothing was proved
against him. He had now seen the
spirit of the Jews, and the cause why
they arraigned him. He had given Paul
a trif' ., and had called on the Jews to
adduce their "able" men to accuse him,
and after all, nothing had been proved
against him. Festus knew therefore that
lie was innocent. This abundantly ap-
pears also from his own confession, ver.
18, 19. As he knew this, and as Festus
'vas prfypfjsing to depart from the regular
course of justice for the sake of |K)pu-
larity, itwas proper f;)r Paul to use the
Htntng Innpuagc of rebuke, and lo claim
what he knew Festus did not dare to
deny him, the protection of the Roman
laws*. Conscious innocence may be bold ;
and Christians have a right tr) insist on
impartial jii«ti.'o, ihkI the j)rolection of
ihe laws. Alas, how numy magistrates
•Juno have been like KeKtu.<. 'vlio, wher
have committed any ining worthj
of death, 1 refuse not to die; but
if there be none of these things
whereof these accuse me, no man
Christians have been arraigned before
them, have been fully satisfied of their
innocence, but w ho, for the sake of popu
larity, have departed from all the rules
of law, and all the claims of justice
11. For if I be an oj'ender. If I have
injured the Jews so as to deserve death.
If it can Ja|f roved that I have done in-
jury to aj^^Be. 1i Ire/use not to die. I
have n<^P|p to escape justice. I do
not wish to evade the laws, or to take
advantage of any circumstances to screen
me from just punishment. Paul's w hole
course showed that this was the noble
spirit which actuated him. JN'o true
Christian wishes to escape from the laws
He will honour them, and not seek to
evade them. But, like other men, he
has rights; and he may and should in^
sist that justice should be done. H Na
man may deliver me unto them. J\o man
shall be allowed to do it. This bold
and confident declaration Paul could
make, because he knew what the law
required, and he knew that Festus would
not dare to deliver him up contrary to
the law. Boldness is not incompatible
with Christianity ; and innocence, w hen
its rights are invaded, is always bold.
Jesus firmly as.serted his rights when on
trial (John xviii. 23), and no man is under
obligation to submit to be trampled on
by an unjust tribunal in violation of the
laws. H / ap]}eal unto Cesar. I appeal
10 the Roman emperor, and carry my
cause directly before him. By tlie Vale-
rian, Porcian, and iSempronian laws, it
had been enacted, that if any magistrate
should be about to beat, or to put to
death any Roman citizen, the accused
could appeal to the Roman people, and
this appeal carried the cause to Rome
The law was so far changed under the
emperors, that the cause shoula oe car
ried before the emperor, instead of the
people. Every citizen had the ripht of
^his appeal ; and when it was made, the
ac(;use(l was sent to Rome lor trial. Thur
Pliny (Fp. 10. 97) says, that those Chri*^
tiaiis who were accused, and who, t«in|
Roman citizens, appealed lo C?sar, he
sent to Rome to .lo tried. The reasoi,
why Paul made ibis appeal was, ihal he
saw that justice would not bo done him
by the Koman governor. He bad beeP
tried by Felix, antl justice had been de
nied him. and he was dctiiined a pri^onei
1. D. tJ2.J
(rh AFTER XXV
325
ap-
may deliver me unto them
peal "■ unto Cesar.
12 Then Festus, when he had
conferred with the council, answer-
ed. Hast thou appealed unto Ce-
sar 1 unto Cesar shalt thou go.
m violation of law, to gratify the Jews ;
ae had now been tried by Festus, and
mw that he was pursuing the same
course; and he resolved, therefore, to
assert his rights, and remove the cause
far from Jerusalem, and from the preju-
diced men in that city, at once to Rome.
It was in this mysterious way that Paul's
long cherished desire to see the Roman
church, and to preach the gospel there,
Was to be gratified. Corap. Note on
Rom. i. 9 — 11. For this he had prayed
long (Rom. i. 10 ; xv. 23, 24), and now at
I&ngth this purpose was to be fulfilled.
God answers prayer ; but it is often in a
Way which we little anticipate. He so
orders the train of events ; he so places
us amidst a press of circumstances, that
the desire is granted in a way which we
could never have anticipated, but which
shows in the best manner that he is a
hearer of prayer.
12. When he had conferred with the
council. With his associate judges, or
with those who were his counsellors in
the administration of justice. They were
made up of the chief persons, probably
military as well as civil, who were about
him, and who were his assistants in the
administration of the affairs of the pro-
vince. IF Unto Cesar shalt thou go. He
was willing in this way to rid himself
of this trial, and of the vexation attend-
ing it. He did not dare to deliver him
to the Jews in violation of the Roman
laws ; and he was not willing to do jus-
tice to Paul, and thus make himself un-
popular with the Jews. He was, there-
fore, probably rejoiced at the opportunity
of thus freeing himself from all the trou-
ble in the case, in a manner against which
none could object.
13. And after certain days, king Agrip-
Da. This Agrippa was the son of Herod
Agrippa (Acts xii. 1), and great grandson
w Herod the Great. His mother's name
was Cypros. Josephus' Jewish Wars, b.
i. ch. xi. $ 6. When his father died, he
was at Rome with the emperor Claudius
.'^osephus says that the emperor was in-
clined to bestow upon him all his father's
dominions, but was dissuaded by his min-
sters Tho reason of this was that it
2 E
13 And after certain uajs, king
Agri)pa and Bernice came unta
Cesarea, to salute Festus.
14 And when they had been
there many days, Festus declared
Paul's cause unto the king, saying,
was thought imprudent to bestow so
large a kingdom on so young a man, and
onir so inexperienced. Accordingly,
Claudius sent Cuspius Fadus to be Pro-
curator of Judea, and of the entire king-
dom. Josephus' Antiq. b. xix. ch. ix. § 2.
When Herod, the brother of his father
Agrippa the Great, died in the eighth
year of the reign of Claudius, his king-
dom — the kingdom of Chalcis, was be-
stowed by Claudius on Agrippa. Jose-
phus' Antiq. b. xx. ch. v. § 2. Afterwards
he bestowed on him the tetrarchy of
Philip and Batanea, and added to it Tra-
chonitis with Abila. Antiq. b. xx. ch
vii. § 1. After the death of Claudius,
Nero his successor added to his domin-
ions Julias in Perea, and a part of Gali-
lee. Agrippa had been brought up at
Rome ; and was strongly attached to the
Ro.mans. When the troubles commenced
in Judea vihich ended in the destruction
«f Jerusalem, he did all that he could to
preserve peace and order, but in vain
He afterwHds joined his troops with
those of j^Hkmans, and assisted them
at the d^MH^ion of Jerusalejn. After
the captivity of that city, he went to
Rome with his sister Bernice, where he
ended his days. He died at the age of
seventy years, about A. D. 90. His man
ner of living with his sister, gave occa-
sion to reports respecting him very little
to his advantage. IT And Bernice. She
v^s sister of Agrippa. She had been
married to Herod, king of Chalcis, hei
own uncle by her father's side. After
his death, she proposed to Polemon king
of Pontus and part of Cilicia, that if he
would become circumcised she would
marry him. He complied, but she did
not continue long with him. After she
left him, she returned to her brother
Agrippa with whom she lived m a man-
ner such as to excite scandal. Josephus
directly charges ner with incest with her
brother Agrippa. Antiq. b. xx. ch. vii.
$3. IT To salute Festus. To show hm>
respect is the governor of Judea.
14. Feztus declared Paul .<( cause. He
did this, probably, because Agrippa being
a Jew vvould be supposed to be interest
cd \is *ho casf>. It w.'is ratural tnat thw
THE ACTS.
[ A. 1>. 09
There is a certain man left in bonds
by Felix.
15 About 'Aho'a, when " I was
at Jerusalem, tl»e chief priests and
the elders of the Jews informed
me, desiring to have judgment
against him.
IG To whom I answered, It is
not the manner of the Romans to
deliver any man to die, beforj^^at
he which is accused have tnHpc-
cusers face to face, and have li-
cense to answer for himself con-
o ver.2,3.
trial should be a topic of conversation,
and perhaps Festus might be disposed to
ask what wan proper to be done in such
cases. IT Jje/l in bonds. Greek, " a
prisoner." iia-fno;. He was left in custo-
dy, probably in the keepmg of a soldier,
ch. xxiv. 2.3. 27.
15 About whom, &c. See ver. 1—5
H 7't» have judgment against him. To
huve him condemned.
ir». It is not the manner, &c. He here
states the reasons which he gave to the
.Jews for not delivering I'aul into their
hands. In ver. 4, 5. we have an account
of the fact that he would not accede to
the requests of the Jews; and he here
fitates that the reason cf^i|||^usal was,
that it was contrary to ^^^Bnan law.
Appian in liis Roman hil^UPKys, " it is
not their custom to condemn men before
they are heard." Plnlo de Prajsi. Kom.
says the same thing. In U'acitus (Annal.
i.), it is said, "a defendant is not to be
iirohibit'id from adducing all tilings, by
ivhi<hhis innocence may be estabhsiied."
't was for this, that llie equity of the
Koman jurisprudence was celebralfd
throughout the world. We may remark
that it is a sulyect of sincere gratitude to
the (Jod of our nation, that tiiis privilege
.8 enjoyed in the higliest perfection in
this land. It is the privilege of every
man here to bo heard ; to know tlie
charges against him; to he confronted
with the witnesses ; to make his delience ;
and to be tried by the laws, and not by
the imssions and caprices oimni. In this
resjiect our jurisprudencte surpasses all
that Itonie ever cnjoye.1 ; and is not in-
ferior to that of the most favoured nation
of the ea:th. IT To deliver. To give
him \)\\ as 1 favouf (xxf.;^ .o-irai), to popu-
lar claniitur and c-jpri< «(. Yet <iur Sa-
fioiif, in violation of the Roman laws, was
ih'jH given up bv ''-lalo. Matt, xxvii
cerning the crime laid againsl
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 tilings as 1
supposed :
19 But '^ had certain questions
against him of their own supersti-
18 — 25. H Have the accusers face to fact
That he may know who they are, and
hear their accusations, and refute them
Nothing contributes more to justice than
tills. Tyrants suffer men to be accused
without knowing who the accusers are,
and without an opportunity of meeting
the charges. It is one great principle of
modern jurisprudence, that the accused
may know the accusers, and be permitted
to confront the witnesses, and adduce all
the testimony possible in his own de-
fence. ^ And have license. Greek, 'place
of apology,' may have the liberty of de-
fending himself
17. Therefore when (hey were come
hither, &c. See ver. 6.
18. None accusation, &c. No charge as
I expected of a breach of tiie peace ; of
a violation of the Roman law ; of atro-
cious crime. It was natural that Festus
should suppose that they would accuse
Paul of some such offence. lie had been
arraigned before Felix ; had been two
years in custody ; and the Jews were ex-
ceedingly violent against him. All this,
Festus would presume, must have ari.sen
from some flagrant and open violation of
the laws.
ly. But had certain qiiestiojts. Certain
inquiries, or litigated and disputed sub-
jects ; certain points of dispute in which
tiiey differed. z^itifiaTHTivx. H Of their
own sujierstilion. &'-i<rt^xifiov!ui. This
word properly denotes the worship, oi
fear of demons ; but was applied by the
Greeks and Romans to the worship of
their gods. It is the same word whith it
used in Acts xvii. 22. where it is used mo
good senr**:. See Note on that place
Tliero are two reasons fiir thinking thai
Festus used the word horc in a good sen.se,
and not in the sense in which v\e use the
word KUi)erKtition. (1./ It was the v ord
by whicli the worship of the Greeks and
.4. D. 62.
(CHAPTER X.XV
32-
tioi , and of one Jesus, which was
dead, whom Paul affirmed to be
alive.
20 And because ' I doubted of
such manner of questions, I asked
kirn whether he would go to Jeru-
salem, and there be judged of these
matters.
21 But when Paul had appealed
to be reserved unto the ^ hearing
of Augustus, I commanded him to
be kept till I might send him to
Oesar.
» or, I too* doubtful how to inquire hereof. * or,
udgmetit.
Romans, and, therefore, of Festus him-
jelf, was denoted, and he would naturally
ise it in a similar sense in applying it to
the Jews. He would wish simply to de-
(cribe their worship in such language as
le was accustomed to use when speaking
)f religion. (2.) He knew that Agrippa
\'as a Jew. Festus would not probably
ipeak of the religion of his royal guest as
mperstUion, but would speak of it with
espect. He meant, therefore, to say
♦imply, that they had certain inquiries
bout their own religion ; but accused
dm of no crime against the Roman laws.
f And of one Jesus, which was dead. Gr.
Of one dead Jesus.' It is evident that
• estus had no belief that Jesus had been
aised up ; and in this he would expect
hat Agrippa would concur with him.
Paul had admitted that Jesus had been
put to death; but he maintained that he
had been raised from the dead. As Fes-
tus did not believe this, he spoke of it
with the utmost contempt. ' They had a
dispute- about one dead Jesus, whom
Paul affirmed to be alive.' In this man-
ner a Roman magistrate could speak of
the glorious truth of the Christian reli-
arion; and this shows the spirit with which
the great mass of philosophers and states-
men regarded its doctrines.
20. A?id because I doubted of such man-
ner of questions. See the margin. Be-
cause I hesitated about the right way of
disposing of them ; because 1 was igno-
rant of their nature and bearing, I pro-
posed to go to Jerusalem, that the matter
might be there rno/e ful.y investigated.
{t is obvious, that if Paul was not found
guilty of any violation of the laws, he
should have been at once discharged.
Some interpreters understand this as af-
'irmingthat he was not satisfied about tlie
question of Paul s innocence, or certain
'jhethej he ought to be set at libertv or not.
22 Then Agrippa said unco Fes-
tus, I would also hear the man my
self. To-morrow, said he, the u shalJ
hear him.
23 And on the morrow, when
Ao-rippa 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 Agrip-
pa, and all men wiiich are here
o Ezek.7.24. b c.9.15.
21. But v:hen he had appealed, ver. II.
T To be reserved. To be kept; not to be
tried at Jerusalem, but to be sent to Rome
for trial. H Unto the hearing. Margm, " the
judgment." That Augustus might hear
and decide the cause. H Of Augustus.
The reigning emperor at this time was
Nero. The name Augustus (^ii.-iTTOi)
properly denotes that which is vener-
able, or worthy of honour and reverence.
It was first applied to Cesar Octavia-
nus, who was the Roman emperor in the
time when our Saviour was born, and
who is usually called Augustus Cesar
But the title continued to be useil of hia
successors hi office, as denoting the vene-
ration or reverence which was due to the
rank of emperor.
22. The?i Agrippa said, &c. Agrippa
doubtless had heard much of the fame
of Jesus, and of the new sect of Chris
tians ; and probably he was induced by
mere curiosity to hear what Paul could
say in explanation and defence of the
doctrine of Christianity. This wish of
Agrippa gave occasion to the noblest de-
fence which was ever made before any
tribunal, and to as splendid eloquence as
can be found any where in any language
See ch. xxvi.
23. With great pomp. Gr. " With much
phantasy" (cpavTacrt;*?) ; with much show,
parade, and splendour. It was an occa-
sion on which he could exhibit much of
the splendour of royalty, and he chose to
do it. IT Into the place of hearing. The
court-room ; or the place where the judges
heard and tried causes. S V/ith the chief
captains. Gr. The chi.jarchs ; the com-
manders of a thousand men. It means
here, that the military officers were as-
sembled IT The principal men of (he
city. The civil officers, or the men of
reputation and influence-
24. Have dealt with me. Have appeart»
328
THE ACTS.
[A. U. 6i
pieseut with us:, ye see this man,
about whom all " the multitude of
the Jews have dealt vith me, both
at Jerusalem, and alau here, crying-
that * he ouo-ht not to live any
longer.
25 But when 1 found that he had
committed nothing '= worthy of
death, and t'iiat he himself hath
appealed '^ to Augustus, I have de-
termined to send liim.
■ ver.3,7. b c.22.22. c c.23.9,29; 26.3 ,
iver.1',12.
before me, desiring nie to try him. They
have urged me to condemn him, IT Cri/-
ivff out, &c. Comp. eh. xxii. 22. They
liad sought that he should be put to death.
2G. Of whom. Respecting his charac-
ter, opinions, manner of life ; and re-
specting tlie charges agamst him. IT A^o
certain thing. Nothing definite, and well
established. They had not accused Paul
of any crime against the Roman laws ;
and Festus professes himself too ignorant
of the customs of the Jews to inform the
emperor distinctly of the nature of the
charges, and the subject of trial. 1i Unto
my Lord. To the emperor ; to Cesar.
This name Lord, the emperors Augustus
and Tiberius had rejected, and would
not suffer it to be applied to them. Sue-
tonius (Life of Augustus, v. 53.) says " the
appellation of Lord he always abhorred
as alx)minable and execrable." See also
Suetonius' Lite of Tiberius, v. 27. The
emperoi^ that succeeded them, however,
admitted the title, and suffered themselves
to be called by this name. Nothing would
be more satisfactory to Nero, the reigning
emoeror, than this title. IT I might have
somewhat to ivnte. As Agrippa was a Jew,
and was acquainted with the customs and
doctrine of the Jews, Festus supposed that
after hearing Paul, he would be ai)le to
infjrm him of the exact nature of these
charges, so that he could present the case
intelligibly to the emperor.
27. For it scemeth to me unreasonahle.
Festus felt that he was placed in an em-
barrassing situation, lie was about to send
a j)riHOMor to Rome to be tried, who had
been tried by himself, and who had ap-
pealed from his jtiri-sdiction ; and yet he
was Ignorant of the charges against him,
and of the nature of his oflences, if any
had been conunitiod. When prisoners
were thus setU to Rome to be tried be/Jire
the emperor, it would ho proper that the
chargesshoiild !)e nil spcf ificd.and thcevi-
dence utaled bv wiil'.ti Ihcn wore Hii)ii)orl-
26 Of whom 1 have no certain
ihinG^ to write unto my lord. Where-
fore thave brought him forth before
you, and specially before thee, O
kiuir Agrippa, that, after examina-
tion had, 1 might have somewhat to
write.
27 For « it seemeth to me utirea
sonable, to send a prisoner, and not
withal to signify the crimes laid
against him.
e Prov.lS.13. Jiio.7.51.
ed. Vet Fes'.us could do neither ; and it
is not wonderful that he felt himself per-
plexed and embarrassed ; and that ho
was glad to avail himself of the desire
which Agrippa had expressed to hear
Paul, that he might be able to specify
the charges against him. IT Withal. Also;
at the same time. IT To signify. To spe-
cify, or make them know, hi concluding
this chapter, we may observe:
(1.) That in the case of Agrippa, we
have an instance of the reasons which
induce many men to hear the gospel.
He had no belief in it ; he had no con-
cern for its truth or its promises ; but he
was led by curiosity to desire to hear the
minister of the gospel of Christ. Curi
osity thus draws multitudes to the sane
tuary. In many instances, they remain
unaffected and unconcerned in regard tn
its provisions of mercy. They listen, and
are unmoved, and die in their suis. In
many instances, like Agrii>pa, they are
almost persuadeil to be Christians, oh.
xxvi. 28. Rut, like him, they resist the
appeals ; and die uninterested in the plan
of salvation. In some instances, they are
converted ; and their curiosity, like thai
of Zaccheus, is made the means of theii
embracing the Saviour. Luke xix. 1 — 9
Whatever may he the motive which in
duces men to dcMre to hear, it is tlieduty
of the ministry cheerfully and thankfujly
like Paul, to state the truth, and to defend
the Christian religion.
(2.) In F'estus we have a specimen of
the manner in which the great men, and
the rich, and the proud, iisimllv regard
Christianity. They esteem it to be a siih-
ject of inquiry, in which they have no
interest ; a question about " one dead Je-
sus," whom Christians afnrm to be alive
Whether he be alive or not; whether
Chri.'^lianily be true or false, ttiey sup[Mm«f
is an inquiry whi<h <ioos not pertain to
thom. Strange that it did not occur to
Fe.stus that il ht^ was alivo h.* re igitr
\. D. 62.]
CHAPTER XX Y I.
32b
CHAPTER XXV].
THEN Agrippa said unto Paul,
Thou art permitted to speak for
thyself. Then Paul stretched forth
the hand, and answered for him-
self:
was true ; and thll^it was possible that
t might be from God. And strange that
tbc men of this world regard the Chris-
tian religion as a subject in which (hey
nav3 no personal interest, but as one con-
cerning which Christians only should in-
quire, and in which they alone should fee
any concern.
(3.) In Paul we have the example of a
roan unlike both Festus and Agrippa.
He felt a deep interest in the subject — a
subject which pertained as much to them
as to him. He was willing not only to
look at it with curiosity, but to stake his
life, his reputation, his all, on its truth.
He was willing to defend it every where,
and before any class of men. At the
same time that he urged his rights as a
Roman citizen, yet it was mainly that he
might preach the gospel. At the same
time that he was anxious to secure justice
to himself, yet his chief anxiety was to
declare the truth of God. Before any
tribunal ; before any class of men , in the
presence of princes, nobles, and kings ;
f Romans and of Jews, he was ready to
pour forth irresistible eloquence and ar-
gument in defence of th^ truth. Who
would not rather be Paul than either
Festus or Agrippa ? Who would not
rather be a prisoner like him, than invest-
ed with authority like Festus, or clothed
in splendour like Agrippa ? And who
would not rather be an honest and cordial
believer of the gospel like Paul, than, like
them, to be cold contemners or neglecters
of the God that made them, and of the
Saviour that died, and rose asain.
CHAPTER XXVI.
1. TTien Paul stretched forth the hand.
See Note, ch. xxi. 40. This was the usual
posture of orators or public speakers.
The ancient statues are commonly made
m this way, with the right hand extended.
The dress of the ancients favoured this.
The long and loose robe, or outer gar-
ment, was fastened usually with a hook
or clasp on the right shoulder, and thus
left the arm at full liberty. IT And an-
swered for himself It cannot be sup-
posed that Paul expected that his defence
would be attended with a release from
confinement ; for he had himself appeal-
ed to the Roman emperor, ch. xxv. 11.
This design in speaking before Agrippa
3 B 2
3 I think myself happy, king
Agrippa, because I shall answer
for myself this day before thee,
touching all the things whereof
am accused of the Jews :
3 Especially, because I know thee
was, doubtless, (1.) To vindicate his cha
racter, and obtain Agrippa's attestation to
his innocence, that thus he might allay
the anger of the Jews; (2.) To obtain a
correct representation of the case to the
emperor, as Festus had desired this in
order that Agrippa might enable him to
make a fair statement of the case (ch.
xxv. 26, 27; ; and, (3.) To defend his own
conversion, and the truth of Christianity,
and to preach the gospel in the hearing
of Agrippa and the attendants, with a
hope that their minds might be improved
by the truth, and that they might be con-
verted to God.
2. / think myself happy. I esteem it
a favour and a privilege to be permitted
to make my defence before one acquaint-
ed with Jewish customs and opinions.
His defence, on former occasions, had
been before Roma?i magistrates, Avho had
little acquaintance with the opinions and
customs of the Jews, who were not di.s«
posed to hsten to the discussion of the
points of difference between him and
them, and who looked upon all their
controversies vi'ith contempt. See ch.
xxiv. xxv. They were, therefore, little
qualified to decide a question which was
closely connected with the Jewish cus-
toms and doctrines; and Paul now re-
joiced to know that he was before one
who, from his acquaintance with the
Jewish customs and belief would be able
to appreciate his arguments and motives.
Paul was not now on his trial ; but ha
was to defend himself, or state his cause
so that Agrippa might be able to aid
Festus in transmitting a true account of
the case to the Roman emperor. It was
his interest and duty, therefore, to defend
himself as well as possible ; and to put
him in possession of all the facts in tiie
case. His defence is, consequently, made
up chiefly of a most eloquent statement
of the facts just as they had occurred.
^ I shall ansiver. I shall be permitted to
make a statement, or to defend myself
IF Touching, &c. Respecting. IT Where
of I am accused of the Jems. By the
Jews. The matters of the accusation
were, his being a mover of sedition, «
ringleader of the Christians, and a pro
faner of the temple, ch. xxiv. 5, 6.
3 To he expext. To be skilled, or vreU
i30
THE ACTS.
[A. O. 02
to be e; pert "in all customs and
qnestions which are among the
Jews: wherefore I heseech thee to
hear * me patiently.
4 My manner of life from my
y juth, vvlilch was at the first among
mine own nation at Jerusalem,
• Deul. 17.18 fcc.24.4. c2Tini.3.H0.
icquainted. IT In all customs. Rites, in-
Btitutions, laws, &c. Every thing per-
taining to the Mosaic ritual, <i:c. IT Arid
qitesiioris. Subjects of debate, and of
various opinions. The inquiries which
had existed between the Pharisees, Sad-
ducees, scribes, &,c. Paul could say this
of Agrippa without falsehood or flattery.
Agrip[)a was a Jew ; and had pa.'^sed
much of his time in the kingdom over
which he presided ; and tliough he had
passed the early part of his life chiefly
at Rome, yet it was natural that he should
make himself acquainted with the reli-
gion of iiis lathers. Paul did not know
now to flatter men ; but he was not un-
wiUing to state the simple truth, and to
commend men as far as truth would
permit. IT Where/ore. On this account;
because you are acquainted with those
customs. The Romans, who regarded
those customs as superstitious, and those
questions as matters to be treated with
contempt, could not listen to their dis-
cussion with patience. Agrippa, wiio
knew their real importance, v.'ould be dis-
posed to lend to all inquiries respecting
them a patient attention.
4. My manner of life. My opinions,
principles, and conduct. ^ From my
youth. Paul wa.s born in Tarsus ; but at
an early period he had been sent to Je-
rusalem for the purfxise of education
in the school of Gamahel. on- x.xii. 3.
f Wliich was at the first. Which was
from the l>cginniiig ; the early part of
which ; the time when ihe opmions and
hal)it3 are formed. II Know all the Jews.
It is not at all improbable that Paul was
ihatinguished in the school of Gamaliel
for zeal in the Jewish religion. The
fact that he was early intrusted with a
cocimisHion against the Christians (ch. ix.),
shows that he was known. Comp. Phil,
iii. 4 —0. lie migh< ;ippoal to them, there-
fore, in rceard to the early part of his life;
Sirid, doubtlc.s.«f, to the very men who had
been his violent accusora.
5. Which hneu) me. Who were well
acquainted with me. IT From the l>epin-
uiui^. ''Av:«5iv. Formf-rly ; or from the
wry commons emeiU of my career. Who
know all the Jews ;
5 Which kirew me from the bft
ginning, if they would testify, that
after the most straitest sect of oui
religion, I lived a Pharisee. *
6 And now * I stand and am
judged for the j^e of the pro-
d c.23.3. FbihiV e c.23.6.
were perfectly apprized of my whole
course. IT If tney would testify. If thoy
would bear witness to what they knew.
^ That after the most straitest. 'J'he moat
rigid ; the most strict ; not only in regard
to the w ritten law of God, but the tradi-
tions of the elders. Paul himself else-
where testifies (Phil. iii. 4 — 6), that he
had enjoyed all the advantages of birth
and training in the Jewish religion, and
that he had early distinguished himself
by his observance of its rites and ens
toms. H Sect. Division, or party. IT 1
lived a Pharisee. I lived in accordance
with the rules and doctrines of the Phan
sees. See Note, Matt. iii. 7. The rea
sons why Paul here refers to his early
life are, (1.) As he had lived during the
early period of his life without crime; as
his principles had been settled by the
instruction of the most able of their
teachers, it was to be presumed that his
subsequent life had been of a similar
character. (2.) As he, at that period of
his life, evinced the utmost zcai for the
laws and customs of his country', it waa
to be presumed that ho would not be
found opposing or reviling them at any
subsequent period. From the strictness
and conscientiousness of his past life, he
supposed that Agrippa might argue fa-
vourably respecting his subsequent con-
duct A virtuous and religious course
in early life is usually a sure pledge of
virtue and integrity in subsequent years
fi. And now I stand. I stand before the
tril)unal. I am arraigned. IT And am
pidged. Am tried with reference to be-
ing judged. I am undergoing a ^noi on
the point in which all my nation are
agreed. H For the hope. On account of
the hope ; or because, in common with
my countrymen. I had enlertninrd this
hope, and now iielieve in its fulfilment.
IT Of the promise, ii:c. See the roferencet
in the margin. It is not quite certain
whether Paul refers here to the promise
of tiie Messiah, or to the hope of the
resurrection of the dead. Whr-n he stood
before the Jewisli Kanhcdrim (ch. xxiii.
r>), lie said that he was called in ques-
tion on account ol noldintj Uio doctrine
\. D. 62.]
raise * made of God unto our
thers :
■ 7 Unto which promise our twelve
tribes, instantly serving '> God ' day
o Gen 3.15; 22.13- 49.10. Deut.18.I5. 2Sam.7.!2. P.s.
132.11. Isa.4.2, " If 9.6/ Jer.23. 5; 33.14-16. Ezek.34.
83. D»n.9.24. Mic.7.20. Zech.l3 1,7. Mal.3.1. c.13.32.
Gal.4.4.
• m
yt the resurrection of the dead. But it
nay be observed, that in Paul's view,
the two things were closely united. He
hoped that the Messiah would come, and
he hoped tJierefore for the resurrection
of the dead. He believed that he had
come, and had risen; and therefore he
believed that the dead would rise. He
argued the one from the other. And as
he believed that Jesus was the Messiah,
and that he had risen from the dead, and
had thus furnished a demonstration that
the dead would rise, it was evident that
the subject of controversy between him
and the Jews involved every thing that
was vital to their opinions and their
iiopes. See ver. 8. IT Made of God.
Made by God. See the marginal re-
ferences. The promises had been made
to the fathers of a Messiah to come, and
that embraced the promise of a future
state, or of the resurrection of the dead.
It will help us to understand the stress
which Paul and the other apos'^les laid
on the doctrine of the resurrect'on of the
dead, to remember that it involved the
whole doctrine of the separate existence
of the soul, and of a future state. The
Sadducees denied all this; and when the
Pharisees, the Saviour, and the apostles
opposed them, they did it by showing that
there would be a future state of rewards
and punishments. See the argument of
the Saviour with the Sadducees explain-
ed in the Notes.Matt.xxii. 23-32.11 Unto
our fathers. Our ancestors, the patri-
archs, &c.
7. Unto which promise. To the fulfil-
ment of which promise, they hope to
come : i. e. they hope and believe that
the promise will be fulfilled, and that
they will partake ot ite benefits. IT Our
twelve tribes. This was the name by
which the Jews were designated. The
ancient Jewish nation had hoped to come
to that promise; it had been the hope
and expectation of th^ nation. Long
before the coming of the Messiah, ten
of the twelve tribes had been carried
captive to Assyria, and had not returned,
leaving but the two tribes of Benjamin
and Judah. But the name, • the twelve
*ribes,' to designate the Jewish people
CHAPTER XXVI.
fa
331
and night, hope to come. Foi
Vv^hich hope's sake, king Agrippa,
I am accused of the Jews.
8 Why "= should it be thought a
b Luke 2.37. lThess.3.10 i nigM diui iea)
e lCor.15.12,20.
would be still retained. Comp, Jarneg i
1. Paul here says that the hope had
been that of the Jewish nation. Except
the comparatively small portion of the
Sadducees, the great mass of the iiatioi
had held to the doctrine of a future state.
This Agrippa would well know. ^ In-
s!antli/. Constantly ; ivith intensity ; with
an eflbrt (sv (/.Tivix); with zeal. This
was true ; for amidst all the sins of the
nation, they observed with punctuality
and zeal the outward forms of the wor-
ship of God. ^ Serving God. In the -
ordinances and observances of the tem-
ple. As a nation, they did not serve him
in their hearts ; but they kept up the out-
ward form of religious worship. II Day
and night. With unwearied zeal ; with
constancy and ardour. Luke ii. 37. The
ordinay J:>''vish services and sacrifices
were in the morning and evening, and
might, be said lo be performed day and
nig'ni- Some t.i their services, as the
paschal supper, were prolonged usually
till late at night. The main idea is, that
they kept up the worship of God with
constant and untiring zeal and devotion.
IT For v:hich hope's sake. On account of
my cherishing this hope in common with
the great mass of my countrymen. See
ch. xxiii. 6. If Paul could convince
Agrippa that the main point of his of-
fence was that which had been the
common belief of his countrymen, it
would show to his satisfaction that he
was innocent. And on this ground Paul
put his defence ; thai he held only that
which the mdfc-of the nation had believ-
ed ; and that he maintained this in the
only consistent and defensible manner —
that God had, in fact, raised up the Mes-
siah, and had thus given assurance that
the dead should rise.
8. Why should it be thought, &c. The
force of this question w'ill be better seen
by an exclamation point after v>hy (t<'>
' What ! is it to be thought a thing in
credible ?' &;c. It intimates surprise tha»
it should be thought incredible ; or im
plies that no reason could be given whj
such a doctrine should be unworthy of
belief IT A thing incredible. A doctrine
which cannot be credited or believed
3S
'JTIE ACTS.
LA. D. 62
thi' f^ incredible with you, that God
shruid raise the dead 1
9 1" verily thought with niysplf,
that I ought to do many things
conti-ary to the name of Jesus of
Nazareth.
a lTiin.1.13.
Why should it be regarded as absurd.
!: \Vi(i\ you. This is in the plural num-
ber ; and it is evident that Paul here ad-
dressed not Agrippa alone, but those who
were with him. There is no evidence
that Agrippa doubted that the dead could
be raised ; but Festus, and those who
were with him, probably did ; and Paul,
in the ardour of" his speech, turned and
addressed the entire assembly.- It is very
evident that we have only an outline of
this argument, and there is every reason
to suppose that Paul would dwell on
* each part of the subject at greater length
than is here recorded. IT 'Fliat God should
raise the dead. Why should it be re-
garded as absurd that God — who has all
poner; who was the creator of all ; who
was the author of the human frame —
should again restore man to life, and con-
tinue his future existence. The resur-
rection is no more incredible than the
original creation of the human body, and
it is attended with no greater difficulti'^s.
And as the perfection's of God will be
illustrated by his raising up the dead ; as
the future state is necessary to the pur-
poses of justice in vindicating the just,
and punishing the unjusf ; and as God is
a righteous moral governor, it should not
be regarded as an absurdity that he will
raise up those who have died, and bring
them to judgment.
9. I verily thought. I indeed (m'iv^ sup-
posed. Paul here commences the ac-
count of his conversion, and states the
evidence on which he judged that he
was called of God to t^what he had
done. He begins +)y s^ffig that it was
not because he was originally disposed
to be a Christian, but that he was vio-
lently and conscientiously opposed to Je-
5iiis of Nazareth, and had been converted
when in the lull career of opposition to
him and his cause IT With miiHvlf. 1
thought to myself; or, I myself thought.
He liad before stated the hojKJS and ex-
pectations of his countrymen, ver. C — 8.
lie .row Bponks of his own views and
nurr>o«es. ' p'->r myself. I thought,' <fec
tI 'Ihat I ought to do. That I was tMiund,
UT that it was n duty incumlK'nt on me.
A»iv. 'I thought that I uwcti it to my
«)untrv, to my religion, and to my f jod
10 Which thing 1 also did in '
Jerusalem : and many of the saints
did I shut up in prison, having re
ceived authority '^ from the cliiel
priests ; and when they were put tc
death, I gave my voice againat them.
&C.8 3. Gal.l.l3. cc.19.14.
to oppose in ^ery manner the claims of
Jesus of Is'azarelh to be the Messiah.
We here see that Paul was conscientious,
and that a man may be conscientioui
even when engaged in enormous wick-
edness. It is no evidence that a man ia
right because he is conscientious. No
small part of the crimes against human
laws, and almost all the cruel persecu-
tions against Christians, have been car-
ried on under the plea of conscience,
Paul here refers to his conscientiousness
in persecution, to show that it was no
slight matter which could have changed
his course. As he was governed in per
secution by conscience, it could have
been only by a force of demonstration,
and by the urgency of conscience equally
clear and strong, that could ever have
induced him to abandon this course, and
become a friend of that Saviour w hom he
had thus persecuted. ^ Many things. As
much as possible. lie was not satisfied
with a/ew) things — a few word-s, or pur-
poses, or arguments; but he felt bound
to do as much as possible to put down
the new religion. II Contrary to the name,
&c. In opposition to Jesus himself, or to
his claims to be the Messiah The name
is often used to denoie the person kirn-
self ch. iii. 6.
10. Which thing I did, &c. ch. viii. 3.
And many of the saiiits, &c. Many Chris
tians. ch. viii. 3. ^ Arid when they wert
put to death. In the history of those
transactions there is no account of any
Christian being put to death, except Ste-
phen. Acts vii. But there is no impro-
bability in supposing that the same thing
which had happened to Stephen, had
occurred in other cases. Stephen was
the first martyr, and as he was a promi-
nent man, his case is particularly record-
ed. ^ I gave my voice. Paul was not a
member of the sanhedrim, and this does
not mean that he voted, but simply that
he joined in the persecution; he approv
ed it; he assented to the putting of the
saints to death. Comp. ch. xxii. 20. The
Syriac renders it, "I joined with those
who contlomncd whom." It is evident
also thai Paul instigated thorn in ihii
Iiorsectilion, and urged them on to deedi
of blooJ and cruelly.
k. D. 62.J
CHAPTER XXVI.
HSi
1 1 And 1 punished them oft in °
♦very synagogue, and compelled
*hem to blaspheme ; and being ex-
Jseedingly mad against them, 1 per-
secuted them even unto strange
rities.
12 Whereupon as I wert * to
Damascus, with authority and
ecmmission from the chief priests,
13 At mid-day, O king, I saw in
•he way a light from heaven, above
the brightness of the sun, shining
round about me, and them which
journeyed with me.
14 And when we weie are all
fallen to the earth, 1 heard a voice
speaking unto me, and saying in
the Hebrew tongue, Saul, Saal,
why pcrsecutest thou me 1 it is
hard for thee to kick against tha
piicks.
15 And I said, Who art thou,
Jtord"? And he said, I am Jesus
^Rpm thou persecutest.
16 But rise, and stand upon thy
feet : for I have appeared unto thee
for this purpose, to make thee a
minister ' and a witness ^ both of
c Eph 3.7. Col.l.23,25. d c.22.15.
11. And I punished them of t, &c. See
■■;h. xxii. 19. 11 And compelled them to
blaspheme. To blaspheme the name of
Jesus, by denying that he was the Mes-
siah, and by admitting that he was an
impostor. This was the object which
they had in view in the persecution. It
was not to make them blaspheme or re-
proach God, but to deny that Jesus was
the Messiah, and to reproach him as a
deceiver and an impostor. It is not ne-
cessarily implied in the expression, " and
compelled them to blaspheme," that he
succeeded in doing it; but that he vio-
lently endeavoured to make them aposta-
tize from the Christian religion, and
deny the Lord Jesus. It is certainly not
impossible that a few might thus have
been induced by the authority of the san-
hedrim, and by the threats of Paul to do
It ; but it is certain that the great mass
of Christians adhered firmly to their be-
lief that Jesus was the Messiah. IT And
being exceedingly mad. Nothing could
more forcibly express his rage and vio-
lence against the Christiaiis. lie raged
like a madman ; he was so indignant that
he laid aside all appearance of reason ;
and with the fury and violence of a ma-
niac, he endeavoured to exterminate them
from the earth. None but a madman
will persecute men on account of their
religious opinions ; and all persecutions
have been conducted like this, with the
violence, and fury, and ungovernable
temper of maniacs. IT Unto strange cities.
Unto foreign cities; cities out of Judea.
The principal instance of this was his
going to Damascus ; but there is no evi-
dence that he did not intend also to visit
3ther cities out of Judea, and bring the
Christians there, if he found any, to Jeru-
salem.
12 — 15. See this passage explained u
the Notes on ch. ix. 5, &c.
16. But rise, &c. The particulars men
tioned in this verse and the two follow-
ing, are not recorded in the account o
Paul's conversion in ch. ix. But it is not
improbable that many circumstances may
have occurred which are not recordedf.
Paul dwells on them here at length, in
order particularly to show his authority
for doing what he had done in preaching
to the Gentiles. ^ To make thee a minis-
ter. A minister of the gospel ; a preach
er of the truth. IT And a loiiness. Note
ch. xxii. 15. IT Which thou hast seen. On
the road to Damascus ; that is, of the Lord
Jesus, and of the fact that he was risen
from the dead. IT And of those things,
&c. Of those further manifestations of
my person, protection, and will, which I
will yet make to you. It is evident from
this, that the Lord Jesus promised to
manifest himself to Paul in his ministry,
and to make to him still further displays
of his will and glory. Comp. ch. xxii
17, 18. This was done by his rescuing
him from destruction and danger ; by the
intimation of his will ; and by the grow-
ing and expanding view which Paul was
permitted to take of the character and
perfections of the Lord Jesus. In thia
we see that it is the duty (k ministers to
bear witness not only to the truth of reli-.
gion in general, or of that which they
can demonstrate by argument ; but more
especially of that which they experience
in their ov^n hearts, and which they un
derstand by having themselves been the
subjects of it. No man is qualified to
enter the ministry who has not a personal
and practical and saving \iew of the
glory and perfections of the Lord Jesus,
and who does not go to his work as s
^34
THE ACTS.
\ i) 'j2
thes3 things which thou hast seen,
and of those things in the which 1
will appear unto thee ;
17 Delivering thee from the
people, and from the Gentiles, unto
' whom now 1 send thee ;
18 To open * their eyes, and to
turn ' them from darkness to light,
and/rom the power '^ of Satan u^|BL
a c.2i.21. Rom.n.l3. 6 Isa.35.5; 42.7. c otP
1.79. Jno.8.12. 2Cor.4.6. Eph.1.18. d Col. 1.13. IPet
t.3. e Luke 1.77. Epb.W7. Col. 1.14.
witness of tho.se things which he has felt.
.And no man enters the ministry with
these feelings, who has not, as Paul had,
a promise that he shall see still brighter
displays of the perfections of the Saviour,
and be permitted to advance in the
knowledge of him and of his work. The
highest personal consolation in this work
i.s the promise of their being admitted to
ever-growing and expanding views of the
glory of the Lord Jesus, and of experi-
encing his presence, guidance, and pro-
tection.
17. Delivering thee from the people.
From the Jewish people. This implied
that he would be persecuted by them,
and that the Lord Jesus would interjwse
to rescue him. H And from the Gentiles.
This also impHed tiial he would be perse-
cuted and oi)posed by them — a prosjiect
which was verified by the whole course
of his ministry. This wns expressed in
a summary manner in ch. ix. 16. Yet
in all he experienced, according to the
ji-omise, the protection and tlie support
of the Lord Jesus. ^ Unlo whom noio
I i^end Ihce. ch. xxii. 21. As the opposi-
tion of the Jew^s anjse mainly from the
fact that he had guue among the Gen-
tiles, it was important to hrin^' this part
of his commission into full view before
Agrippa, and to show that the same
B.'iviour who Lad miraculously convert-
ed him, had cu/iimauded him to go and
preach to them.
18. To ojM-n Ihiir i i/rs. To enlighlen
or instruct tiiciii. Ignorance is rojire-
Bentcd by the eyes being closed, and the
instruction of the cosjiel by the opening
of the eyes. See lOph. i. 18. IF And to
turn them from darkness to lif^ht. From
the darkness of healheniflm and sin, 'o
the .ipiil and purity of the gospel. Dark-
ncsi i.s an emblem of ignorance and cf
sin and the hnalhcii. imlions are often
reprefleiiled as Hitting in darkness ('onip.
!Vl>to, Matt. iv. ir» John i. 4. .O. H And
''tvm the power oj fiutun. Fmni the do-
God ; that they may receive for-
giveness ' cf sins, and inheritance *
among them which are ^ sanctified
by faith '■ that is in me.
19 Whereupon, O king Agrippa
I was not disobedient unto the
heavenly vision :
20 But showed ' first ur.to thero
of Damascus, and at Jerusalem,
/ Eph.l.ll. Col. 1.12. lPet.1.4. g Jn3.17.17. c.90
32. lCor.I.30. Rev.21.2:. A Epb.2.S. Heb.ll.*
I c.r..26,&c.
minion of Satan. Comp. Col. i. 13. I
Pet. ii. 9. JN'otes, John xii. 31 ; xvi. 11.
Satan is thus represented as the prince
of this world; the ruler of the darkness
of this world ; the prince of the power
of the air, &c. The heathen world, lying
in sin and superstition, is represented aa
under his control ; and this passage teach-
es, doubtless, that the great mass of tlie
people of this world are the subjects of
the kingdom of Satan, and are led captive
by him at his will. IT Ihito God. To
the obedience of the one living and truf
God. IF That they may receive forgive-
ness of sins. Through the merits of that
Saviour who died ; that thus the parti-
tion wall between the Jews and the Gen-
tiles might be broken down, and all
might be admitted to the same ])reciou8
privileges of the favour and mercy of
God. Comp. Note, Acts ii. 38. M And
inheritance. An heirship, or lot (xXj-fov) ;
that they might be entitled to the privi-
leges and Javours of the children of God.
See Kote. Acts xx. 32. If 1V///VA are sane
tificd. Among the saints ; the children
of God. INote, Acts xx. 3'2.
19. }Vhereiipo7i. Whence (':3^fv)
Since the proof of his being the 3Iessiah
and of his resurrection, nnd of his calling
me to this work, was so clear and plain, 1
deemed it my duty to engage without
delay in the work. IT 1 vns not disofiC'
dicnt. 1 was not incredulous, or unbe-
lieving; I yieldeil myself to the com.
inand, and at once obeyed. See Ails ix.
0- Comp. Gal. i. KV "IT To the hnircnhf
vision. To the c<ilestial appearance ; or
to the visi(m whu^h aiipeareii to me mam
ft'slly from hca\en. 1 did not doiil)t ihal
this splendid a|)|iraran(e (vcr. 13) wai
from heaven and I did not refuse tr
obey the conuniiiid of him wiio llius aiv
jicared to me. He knew it was the com-
miind of God liis Saviour; nnd he gavt
evidence of repentance by yi^'lding ol***-
<iience to it at tmcc.
20. See ch. ix. 20—23 The SOlJi
1. D,62.]
CHAPTER XXVI.
335
and throughout all th« coasts of
Jildea, and then to the Gentiles, that
they should repent and turn to God,
and do works " meet foi repentance.
21 For these causes the Jews ^
caught me in the temple, and went
about to kill me.
22 Having therefore obtained help
aMatt.3.8 fc c.21.30.
verse contains a summary of his labours
in obedience to the command of ihe
Lord Jesus. His argument is, that the
Lord Jesus had from heaven commanded
him to do this, and that he had done no
more than to obey his injunction.
21. Caught me in ihe temple, ch. xxi.
30. IF And went about, &c. Endeavour-
ed to put me to death.
22. Having therefore obtained help of
God. Paul had seen and feh his danger.
He had fe;novvn the determined mabce of
the Jews, and their efforts to take his
life. He had been rescued by Lysias,
and had made every effort to avoid the
danger, and to save his life ; and at the
end of all, he traced his safety entirely to
the help of God. It was not by any power
of his own that he had been preserved ;
but it was because God had interposed
and rescued him. Those who have been
delivered from danger, if they have just
views, will delight to trace it all to God.
rhey will regard his hand ; and will feel
hat whatever wisdom they may have
lad, or whatever may have been the
sindness of their friends to aid them, yet
that all this also is to be traced to the su-
perintending providence of God. IF Wit-
<iessing. Bearing testimony to what he
nad seen, according to the command of
Christ, ver. 16. IT To small. To those in
humble life; to the poor, the ignorant,
and the obscure. Like his master, he did
not despise them, but regarded it as his
duty and privilege to preach the gospel to
the poor. IT Aiid great. The rich and
noble ; to kings, and princes, and gover-
nors. He had thus stood on Mars' Hill at
Athens ; he had borne testimony before
the wise men of Greece ; he had declared
the same gospel before Felix, Festus, and
now before Agrippa. He offered salva-
tion to all. He passed by none because
ih y were poor ; and he was not deterred
by the fear of the rich and the great from
making known their sins, and calling
them to repentance. What an admirable
illustration of the proper duties of a min-
'ster of the gospel ! ^ Saying none other
hing, &e Delivering no new doctrine ;
of God, I continue unto this day,
witnessing both to small and great,
saying none other things than those
which <^ the prophets and Moses did
say should come.
23 That Christ should suffer, ana
that he should be the first <* that
should rise from the dead, and
c Luke 24.27,46. d lCor.13.23.
but maintaining only that the prophecied
had been fulfilled. As he had done this
only, there was no reason for the op-
position, and persecution of the Jews
IT Should come. Should come to pass ; or
should take place. Paul here evidently
means to say, that the doctrine of the
atonement, and of the resurrection of
Christ, is taught in the Old Testament.
23. That Chnst. That the Messiah
expected by the Jews should be a sirffer
ing Messiah. IT Should suffer. Should
lead a painful life, and be put to dcaiii
See Note, ch. xvii. 3. Comp. Dan. ix. 27
Isa. liii. ^ And that he should be the first.
&c. This declaration contains two [;oi.ii3.
(1.) That it was taught in the prophets
that the Messiah should rise from the
dead. On this, see the proof alleged in
ch. ii. ^—32; xiii. 32—37. (2.) That he
should be the first that should rise. This
cannot mean that the Messian should be
the first dead person who should be re-
stored to life, for Elijah had raised the son
of the Shunammite, and Jesus himself had
raised Lazarus, and the widow's son at
Nain. It does not mean that he should
be the first in ihe order of time that should
rise, but first in eminence, the most dis-
tinguished, the chief, the head of those
who should rise from the dead, n^ i.^ro?
i? ii'^o-Tio-sw; i/£x§Gv. In accordance with
this he is called (Col. i. 18), " the begin-
ning, the first-born from the dead," having
among all the dead who should be raised
up, the rights and pre-eminence of the
primogeniture, or which pertained to the
first-bom. In 1 Cor. xv. 20. he is called
" the first-fruits of them that slept." This
declaration is, therefore, made of him by
way of eminence. (1) As being chief, a
prince among those raised from the dead ;
(2.) As being raised by his own power
(John X. 18) ; (3.) As, by his rising, secur-
ing a dominion over deith and the grave
(l^Cor. XV. 2.S 26) ; and, (4.) As bringing
by his rising, life and immortality to light
He rose to return to death no more. And
he thus secured an ascendancy over death
I and the grave, a.nd was thus, by way of
I eminence, fitst amon» *^Uose raised frois
$M)
THE ACTS.
[A. D. bi
Khould shew Iitih unto .he peof le,
and to the Gentiles.
24 And as he thu5 spake for
himself, Festus said w'vh a loud
ihe dead. IT And should show light unto
the people. To the Jews. Should be
Iheir instructor and prophet. This Moses
had predicted. Deut. xviii. 15. IT And to
the (ienliles. This had often been foretold
by tlie prophets, and particularly by
Isaiah. Isa. ix. 1, 2. Comp. Matt. iv. 14—
If). Isa. xi. 10 ; xlii. 1. 6 ; liv. 3 ; Ix. 3. 5 ;
11; Ixi.O; lxii.2; Ixvi. 12.
24. Festus said with a loud voice. Amaz-
ed at the zeal and ardour of Paul. Paul
doubdess evinced deep interest in the
subject, and great earnestness in the de-
livery of his defence. II Thou art beside
thyself. Thou art deranged ; thou art
insane. The reasons why Festus thought
Paul mad were, probably, (1.) His great
earnestness and excitement on the sub-
ject. (2.) His laying such stress on the
gospel of the despised Jesus of JNazareth,
as if it were a matter of infinite moment.
Festus despised it ; and he regarded it as
proof of derangement that so much im-
portance was attached to it. (3.) Festus
regarded, probably, the whole story of the
vi.sion that Paul said had appeared to him,
as the effect of an inflamed and excited
imagination; and as the proof of delirium.
This is not an uncommon charge against
those who are Christians, and especially
when they evince any unusual zeal.
Sinners regard them as under the influ-
ence iif delirium and fanaticism; as terri-
fied l>y imaginary and superstitious fears;
Dr as misguided by fanatical leaders.
Husbands often thus think their wives
deranged, and parents their children, and
wicked men the ministers of Uie gospel.
The gay think it proof of derangement
that others are serious, and anxious, and
prayerful ; the rich, that others are will-
ing to part with their property to do
good ; the ambitious and worldly, tliat
others are willing to leave their country
and liome, to go among the Gentiles to
Rpcnd their lives in making known the
unsoarcliable riches of Christ. The really
sober, and rational part of the world —
Ifiey who fcnr God, and keep his com-
mandments ; who believe that eternity is
before them, and who strive to live for it —
•re thus charged with insanity by those
wno are really deludrd, an(f wiic are thus
ivir'j? lives of madncH.s and fol/y. The
Jcnante of n mnd-honso often think all
othcrN lefiingod but thcniHclvcs; but
voice, Paul, thou art beside thy
self; msch leariiin«r doth make ihefc
mad. "
25 But he said, I am not mad,
a2KiDgB9.Il.
there is no madness so great, no delirium
so awful, as to neglect the eternal inie
rest of the soul for the sake of the jx)oi
pleasures and honours which ihis life can
give. H Much learning. It is probal»l<.
that Festus was acquainted with the fac
that Paul had been well instructed, And
was a learned man. Paul had not while
before him manifested particularly hia
learning. But Festus, acquainted in some
way with the fact that he was well edu
cated, supposed that his brain had been
turned, and that the effect of it was seen
by devotion to a fanatical form of reli-
gion. The tendency of long continued
and intense application to produce mental
derangement, is every where known
IT Doth make thee mad. Impels, d-ives, or
excites thee {Trs^iTgiTru) to madness.
25. / am not mad. I am not deranged.
There are few more happy turns than
that which Paul gives to this accusation
of Festus. He might have appealed to
the course of his argument; he might
have dwelt on the importance of the
subject, and continued to reason ; but lie
makes an appeal at once to Agrippa, and
brings him in for a witness that he was
not deranged. This would be far more
likely to make an impression on the mind
of Festus, than any thing that Paul could
say in self-defence. The same reply, • I an
not mad,' can be made by all Christians to
the charge of derangement which the
world brings against them. They have
come, like the prodigal (Luke xv. 17), tc
their right mind; and by beginning to act
as if there were a God and Saviour, as
if they were to die, as if there were a
boundless eternity before them, they are
conducting according to the dictates of
reason. And as Paul appealed to Agrippa.
who was not a Christian, for the reason
ablene.ss and soberness of his own view«
and conduct, so may all Christians apjiea.
even to sinu'^^rs ihemselves, as witnes.^ea
that they are acting as immortal i)eing8
should net. All men hiow that if there is
an eternity, it is right to prepare for it ;
if there is a (iod, it is proper to serve
him ; if a Saviour tlicd for us, we should
love him ; if a hell, wc should avoid it
if a heaven, we should sock it. A no
even when ihey charge us w ilh folly niio
derangement, we may turn at once upon
them, and apiHJul to their 'iwn conscienct's
CHAPTER XXVI.
A,D. G54.J
most noble /estus, but speak forth
the words of truth and sober-
ness.
26 For the king knoweth of these
things, before whom also I speak
and ask them if all our anxieties, and
prayers, and efforts, and self-denials, are
not right ? One of the best ways of con-
victing sinners is, to appeal to them just
as Paul did to Agrippa. When so appeal-
ed to, they will usually acknowledge the
force of the appeal ; and will admit that
all the solicitude of Christians for their
salvation is according to the dictates of
reason. IT Most noble Festus. This was
the usual title of the Roman governor.
Comp. xxiv. 3. IT Of truth. In accordance
with the predictions of Moses and the
prophets ; and the facts which have oc-
curred in the death and resurrection of
the Messiah. In proof of this he appeals
to Agrippa. ver. 26, 27. Truth here stands
opposed to deluaion, imposture, and fraud
TT And soberness. Soberness (o-uxf^oo-uvj),
wisdom) stands opposed here to madness,
or derangement, and denotes sanity of
mind. The words which I speak are
those of a sane man, conscious of what
he is saying, and impressed with its truth.
They were the w^ords, also, of a man who,
under the charge of derangement, evinc-
ed the most perfect selfpossession, and
command of his feelings ; and who utter-
ed sentiments deep, impressive, and wor-
thy of the attention of mankind.
26. For the king. King Agrippa.
T Knoweth. He had been many years in
that region, and the fame of Jesus and
of Paul's conversion were probably well
known to him. IT These things. The
things pertaining to the early persecu-
tions of Christians; the spread of the
gospel; and the remarkable conversion
of Paul. Though Agrippa might not
have been fully informed respecting
these things, yet he had an acquaintance
with Moses and the prophets ; he knew
the Jewish expectation respecting the
Messiah; and he could not be ignorant
respecting the remarkable public events
m the Ufa of Jesus of Nazareth, and of
tus having been put to death by order of
Pontius Pilate on the cross. IT I speak
freely. I speak openly, boldly. I use no
disguise , and I speak the more confident-
ly before him, because, from his situation,
he must be acquainted with the truth of
what I say. Truth is always bold and
free , and it is an evidence of honesty
when a man is willing to declare every
ihing %vithout reserve before those who
2 F
337
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, believcKt thou
are qualified to detect him if he is an im
postor. Such evidence of truth and
honesty was given by Paul. IT For lam
persuaded. I am convinced ; I doubt not
that he is well acquainted with these
thiags. IT Are hidden from him. That
he is unacquainted with them. IT For
this thing. The thing to which Paul had
mainly referred in this delence, his own
conversion to the Christian religion.
IF Was not done in a carrier. Did not
occur secretly and obscurely ; but was
public, and was of such a character as to
attract attention. The conversion of a
leading persecutor, such as Paul had been,
and in the manner in which that conver-
sion had taken place, could not but at
tract attention and remark. And al-
though the Jews would endeavour as
much as possible to conceal it, yet Paul
might presume that it could not be entire-
ly unknown to Agrippa.
27. King Agrippa. This bland per
sonal address is an instance of Paul's
happy manner of appeal. He does it to
bring in the testimony of Agrippa to meet
the charge of Festus that he was derang-
ed. IT Believest thou the prophets 7 The
prophecies respecting the character, the
sufferings, and the death of the Messiah
^ / know that thou believest. Agrippa was
a Jew; and, as such, he of course believ-
ed the prophets. Perhaps too, from what
Paul knew of his personal character, he
might confidently affirm that he professed
to be a believer. Instead, therefore, of
waiting for his answer, I'aul anticipates
it, and says that he knows that Agrippsi
professes to believe all these prophecies
respecting the Messiah. His design is
evident. It is, (1.) To meet the charge of
derangement, and to bring in the testi-
mony of Agrippa, who well understood
the subject, to the importance and the
truth of what he was saying. (2.) To
press on the conscience of his royal
hearer the evidence of the Christian re-
ligion, and to secure if possible his con^
vereion. ' Since thou believest the pro-
phecies, and since I have shown that they
are fulfilled in Jesus of JNazareth, that he
corresponds in person, character, and
work with the prophets, it follow's Hiat
his religion is true.' Paul lost no oppor-
tunity of pressing the truth on every
class of men. Ho had such a ccsnvicfiori
338
THE ACTS.
A. D. 6%
the prophets 1 1 kno that thou
believest.
'28 Then Agrippa said urito Paul,
of the truth of Christianity, that he was
doterred by no rank, station, or office ; by
no fear of the rich, the great, and the
learned ; but every where urged the evi-
dence of tliat religion as indisputable.
Ill this, lay the secret of no small part of
his success. A man who rcalli/ believes
fTie truth will be ready to defend it. A
man who truly loves religion will not be
O'hamcd of it any where.
28. T/ien Agrippa said unto Paul. He
could not deny that he believed the pro-
phets. He could not deny that the argu-
ment was a strong one, that they had
been fulfilled in Jesus of Nazareth. He
could not deny that the evidence of the
miraculous interposition of God in the
conversion of Paul was overwhelming.
And instead, therefore, of charging him
a-s Festus had done WMth derangement,
he candidly and honestly avows the im-
pression which the proof had made on
ius mind. IT Almost. Except a very
little. 'Ev okiy-u. Thou hast nearly con-
vinced me that Christianity is true, and
persuaded me to embrace it. The argu-
ments of Paul had been so rational ; the
appeal which he had made to his belief
of the prophets had been so irresistible,
that he had been nearly convinced of the
truth of Christianity. We are to remem-
ber, (1.) That Agrippa was a Jew, and
that he would look on this whole subject
in a different manner from the Roman
Festus. (2.) Tliat Agrippa does not ap-
pear to have partaken of the violent pas-
sions and prejudices of the Jews who had
accused Paul. (3.) His character as
given by Josephus is that of a nuld, can-
did, and ingenuous man. He had no par-
ticular hostility to Christians; he knew
that they were not justly charged with
Kcdition and crime ; and he saw the con-
clufiion to which a belief of the prophets
mevitably tended. Yet, as in thousands
of other cases, lie was not ipiite persuad-
ed to bo a Christian. What was included
in the "almost;" what prevented his
h<)ing quite persuaded, we know not. It
may have been that die evidence was
not so clear to his mind as he would pro-
fe«fl to desire ; or that ho was not willing
to give up his sins; or that ho was too
jiMud to rank himself with tiie fjllovverfl
of Jesus of Nnzarclh; or lliat, like Felix,
lie wa.s willing li» defer it to a more con-
venient Benson. Thern is every reason to
hieliflvo that ho wua never guite per.<«uiidpd
Almost thojfc" persuadest me to bfl
a Christian.
a Jamei 1.33,24.
to embrace the Lord Jesus ; and that be
was never nearer the kingdom of heavjn
than at this moment. It was the crisis,
the turning point in Agrippa's life, and Li
his eternal destiny ; and, like thousands
of others, he neglected or refused to allow
the full conviction of the truth on hid
mind, and died in his sins. IT Thou per
suadest vie. Thou dost convince me of
the truth of the Christian religion, and
persuadest me to embrace it. IT To he a
Christian. On the name Christian, see
Note, ch. xi. 26. On this deeply interest-
ing case, we may observe, (1.) That there
are many in the same situation as Agrip-
pa—many who are almost, but not alto-
gether, persuaded to be Christians. They
are found among (a) Those who have been
religiously educated ; (6) Those who are
convinced by argument of the truth of
Christianity; (c) Those whose consciences
are awakened, and who feel their guilt,
and the necessity of some better jwrtion
than this world can furnish. (2.) Such
persons are deterred from being altoge-
ther Christians by the following, among
other causes, (a) By the love of sin—
the love of sin in general, or sonle par-
ticular sm which they are not vvilling to
abandon, (b) The fear of shame, perse-
cution, or contempt, if they become Chris-
tians, (c) By the temptations of U»t»
world — its cares, vanities, and allure-
ments— which are often prosecuted most
strongly in just this state of mind, {d)
The love ofoHice, the pride of rank, and
power as in the case of Agrippa. (e) A
disposition, like Felix, to delay to a more
favourable time the work of religion,
untd life has wasted away, and death ap-
proaches, and it is too late ; and the un-
happy man dies almost a C/iri.^tia?i. (3.
This state of mind is one of peculiar in-
terest, and peculiar danger. It is not one
of salety; and it is not one that iinpliefl
any certainty that the 'almost (Christian'
will ever be saved. There is no rea.''on
to believe that Agrippa ever became
fiilli/ persuaded to become a Christian.
To be almost persuaded to do a thing
which we ought to do, and yot w..' to do
it, is the very ])osition of guilt and dan-
trcr. And it is no wonder that many are
brought to Mi'.f point— the turiang jMMut,
the crisis of lili'— and then lose theif
anxiety, and die in their sins. May the
God of grace keep us from resling in
being almost persuaded to bo Christiaiui
A U. 62.]
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 such as I
am, except these bonds.
30 And when he had thus spoken,
he king rose up, and the governor,
And may every one who shall read this
account of Agrippa be admonished by his
convictions, and be alarmed by the fact
that he then paused, and that his convic-
tions there ended ! And may every one
resolve by the help of God to forsake
every thing that prevents his becoming
an entire believer, and without delay
embrace the Son of God as his Saviour!
29. / would to God. I pray to God ; I
earnestly desire it of God. This shows,
(1.) Paul's intense desire that Agrippa, and
all who heard him, might be saved. (2.)
His steady and constant belief that none
but God could inchne them to become
altogether Christians. Hence he ex-
pressed it as the object which he ear-
nestly sought of God, that they might be
true believers. Paul knew well that
there was nothing that would overcome
the reluctance of the human heart to
08 an entire Christian but the grace and
mercy of God. He had addressed to
them the convincing arguments of reli-
gion ; and he now breathed forth his
earnest prayer to God that these argu-
ments might be effectual. So prays
every faithful minister of the cross. IT All
that hear me. Festus, and the military
and civil officers who had been assem-
bled to hear his defence, ch'. xxv. 23.
IT Were loth almost, and altogether, &c.
Paul had no higher wish for them than
that they might have the faith and con-
solations which he had himself enjoyed.
He had so firm a conviction of the truth
of Christianity, and had experienced so
much of its consolations and supports
amidst all his persecutions and trials,
that his highest desire for them was, that
they might experience the same inex-
pressibly pure and holy consolations. He
well knew that there was neither happi-
ness nor safety in being almost a Chris-
tian ; and he desired, therefore, that they
would give themselves, as he had done,
entirely and altogether to the service of
the Lord Jesus Christ, ^i Except these
bonds. These chains. Tbis is an ex-
ceedingly happy and touching appeal,
frotiably Paul, when he said this, lifted
jp hia arm with the chain attached to it.
CHAPTER XXVI.
339
and Bernice, and they that s?t with
them.
31 And when they were gone
aside, they talked between them-
selves, saying, This man doeth no*
thing worthy of death or of bonds.
32 Then said Agrippa unto Fes-
His wish was, that they might be parta-
kers of the pure joys which religion had
conferred on him ; that in all other re-
spects they might partake of the effects
of the gospel, except those chains. Those
he did not wish them to bear. The per-
secutions, and unjust trials, and confine-
ments which he had been called to suf-
fer in the cause, he did not desire them
to endure. True Christians wish others
to partake of the full blessings of reli-
gion. The trials which they themselvea
experience from without in unjust perse-
cutions, ridicule, and slander, they do
not wish them to endure. The trials
which they themselves experience from
an evil heart, from corrupt passions, and
from temptations, they do not wish others
to expenence. But even with these, re-
ligion confers infinitely more pure joy
than the world can give ; and even
though others should be called to expe-
rience severe trials for their religion ;
still, Christians wish that all should par-
take of the pure consolations which Chris-
tianity alone can furnish in this world and
the world to come.
31. This man doeth nothing worthy of
death. This was the conclusion to which
they had come, after hearing all that the
Jews had to allege against him. It was
the result of the whole investigation ,
and we have, therefore, the concurring
testimony of Claudius Lysias (ch. xxiii.
29), of Felix (ch. xxiv.), of Festus (ch.
xxv. 26, 27), and of Agrippa to his inno
cence. More honourable and satisfac
tory testimony of his innocence Paur
could not have desired. It was a fuli
acquittal from all the charges against
him ; and though he was to be sent to
Rome, yet he went there with every fa-
vourable circumstance of being acquitted
there also.
32. Then said Agrippa unto Festus, &c.
This is a full declaration of the convic
tion of Agrippa, that Paul was innocent
It is an instance also where boldness and
fidelity will be attended with happy re
suits. Paul had conceale 1 nothing of
the truth. He had made a boM an
faithful appeal (ver. 27) to Agrippa hitt
940
THE ACTS.
A. U. G5s
ms, This man might have been set
ftt liberty, if he had not appealed
unto Cesar.
CHAPTER XXVH.
A ND when it was determined
-^ that we should sail into Italy,
•elf for the truth of what he was saying.
By this appeal, Agrippa had not been
oftended. It had only served to impress
him more with the innocence of Paul.
It is an instance which shows us that
religion may be commended to the con-
sciences and reason of princes, and kings,
and judges, so that lliey will see its truth.
It is an instance which shows us that
{he most bold and faithful appeals may
be made by the ministers of religion to
their hearers, for the truth of what they
are saying. And it is a full proof that
the most faithful appeals, if respectful,
may be made without offending men,
and with the certainty that they will
feel and admit their force All preach-
ers should be as faithful as Paul ; and
whatever may be the rank and charac-
ter of their auditors, they should never
doubt that they have truth and God on
their side, and that their message, when
most bold and faithful, will commend it-
self to the consciences of men.
CHAPTER XXVII.
1. And when il was determined. By
Festus (ch. XXV. 12), and when the time
was come when it was convenient to
Bend him. IT That we should sail. The
use of the term " we" here shows that
the author of this book, Luke, was with
Paul. He had been the companion of
Paul, and though he had not been ac-
cused, yet it was resolved that he should
Btill accompany him. Whether he went
at his own expense, or whether he was
Bent at the expense of the Roman govern-
ment, does not ai)pear. There is a dif-
ference of reading here in the ancient
versions. The tSyriac reads it, " And
thus Festus deterniincd that bo [Paul]
should be sent to Cesar in Italy," A:c.
The Latin Vulgate arxi the Arabic also
road " ho" insleail of " we." But the
Greek manuscripts are uniform; and the
correct rcadmg i.", doubllck'H, that which
in in our vcrKion. H Irtlo Italij. The
country still bearing the wnme name, of
which Rome was the capital. ^ And
certain other prisimrm. Who were pro-
bably also sent to Rnmn f()r a trial before
the emperor. Dr. I^ardner ban proved
that it waa romrrKjn to send prisonen
they delivered Paul * and certain
other prisoners unto otie named
Julius, a centurion of Augustus
band.
2 And entering into a ship of
Adramyttium, we launched, mean
a e.35.12^.
from Judea and othei •provinces to Rome
Credibility, Part 1, ch. x. $ 10. pp. 248,
249. IT A centurion. A commander of
a hundred men. IT Of Augustus' band.
For the meaning of the word "band,"
see Note, Matt, xxvii. 27. Acts x. 1. It
was a division in the Roman army, con-
sisting of from four to six hundred men.
It was called "Augustus' band" in ho-
nour of the Roman emperor Augustui
(Note, ch. XXV. 21), and was probably
distinguished in s^me way for the care
in enlisting or selecting them/ The Au-
gustine cohort or band is mentioned by
Suetonius in his Life of Nero, 20.
2. A ship of AAramyttium. A mari
time town of Mysia, in Asia Minor, oppo-
site to the island of Lesbos. This was a
ship which had been built there, or which
sailed from that port, but which was
then in the port of Cesarea. It is evi
dent from ver. 6, that this ship was not
expected to sail to Italy, but that the
centurion expected to find some other
vessel into which he could put the pri-
soners to take them to Rome. IT We
launched. We loosed from our anchor-
age; or we set sail. See ch. xiii. 13.
IT By the coasts of Asia. Of Asia Minor.
Probably the owners of the ship designed
to make a coasting voyage along the
southern part of Asia Minor, and to en-
gage in traflic with the maritime towns
and cities. IT One Arislarchus, a Macedo-
dian. This man is mentioned as Paul's
companion in travel in ch. xix. 29. He
afterwards attended him to Macedonia,
and returned with him to Asia. ch. xx. 4
He now appears to have attended him,
not as a prisoner, but as a voluntary com-
panion, choosing to share with liim his
dangers, and to enjoy the benefit of his
society and friendship. He went with
him to Rome, and was a lellow-prisoner
with him there (Col. iv. 10); and is men-
tioned (epistle to Philemon 24) us Paul's
fellow-labonrer. It was. doubtless, a great
comfort to Paul to have with him two
such valuable friends as Luke and Aris-
tarchus; and it was an instance of great
affection f()r hini that tlicy were not
ashamed of his iMmdK, but were wilhn|
to uh&To hi« (ia.igers. and to ps\y)9e them
A. D. 62.]
CHAPTER XXVII.
34 <
mg to sail by the coasts of Asia ;
one Aristarchus, " a Macedonian of
Fhessalonica, being with us.
3 And the next day we touched
at Sidon. And Julius courteously
'' entreated Paul, and gave him li-
berty to go unto his friends to re-
fresh himself.
4 And when we had launched
from thence, we sailed under Cy-
prus, because the winds were con-
trary.
fcc.24.23:2S.
selves to Deril for the sake of accompaiiy-
mg him to Rome.
3. We touched at Sidon. Note, Matt,
xi. 21. It was north of Cesarea. IT And
Julius courteously entreated Paul. Treat-
ed him kindly, or humanely. IT And gave
him liberty, &c. The same thing had
been done by Felix, ch. xxiv. 23. IT Unto
his friends. In Sidon. Paul had frequently
travelled in that direction in going to,
and returning from Jerusalem, and it is
no6«improbable, therefore, that he had
G"iend3 in all the principal cities. H To
refresh himself. To enjoy the benefit
of their kind care, to make his present
situation and his voyage as comfortable
as possible. It is probable that they
would furnish him with many supplies
which were needful to make his long
and perilous voyage comfortable.
4. We sailed under Cyprus. For an
account of Cyprus, see Note, ch. iv. 36.
By sailing " under Cyprus" is meant that
they sailed along its coasts; they kept
near to it ; they thus endeaX»oured to
break off the violent winds. Instead of
steering a direct course in the open sea,
which would have exposed them to vio-
hmt opposing winds, they kept near this
if.rge island, so that it was between them
and the westerly winds. The force of the
wind was thus broken, and the voyage
rendered less difficult and dangerous.
They went between Cyprus and Asia
Minor, leaving Cyprus to the left. Had
it not been for the strong western winds
they would have left it on the right
f The winds were contrary- Were from
rhe west, or southwest, which thus pre-
vented their pursuing a direct course.
See the map.
•5. The sea of Cilicia and Pamphylia.
The sea which lies off the coast from
tliese two regions. For their situation,
Bee the map, and Notes, Acts vi. 9, and
liii 13. IT We came to Myra, a city of
Lyc*a Lycia was a province in the
2 P 2
5 And when we had sailed ovei
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 s?owly
many days, and scarce were CDme
over against Cnidus, the wind not
suffering us, we sailed under Crete
' over against Salmone ;
8 And, hardly passing it, came
* or, Candy.
southwestern part of Asia Minor, having
Phrygia and Pisidia on the north, the Me
diterranean on the south, Pamphylia on
the east, and Caria on the west.
6. A ship of Alexandria. A ship be
longing to Alexandria. Alexandria was
in Egypt, and was founded by Alexander
the Great. It appears from ver. 38, that
the ship was laden with wheat. It is
well knowTi that great quantities of wheat
were imported from Egypt to Rome ; and
it appears that this was one of the large
ships which were employed for that
purpose. Why the ship was on the
coast of Asia Minor, is not known. But
it is probable that it had been driven
out of its way by adverse winds or tem
pests.
7. Had sailed slowly. By reason of the
prevalence of the western winds, ver. 4
IT Over against Cnidus. This was a city
standing on a promontory of the same name
in Asia Minor, in the part of the province
of Cana called Doris, and a little north-
west of the island of Rhodes. IT The wind
not suffering us. The wind repelling U3
in that direction , not permitting us to hold
on a direct course, we were driven off
near to Crete. IT We sailed under Crete.
See ver. 4. We lay along near to Crete,
so as to break the violence of the whid.
For the situation of Crete, see Note, ch.
ii. 11. IF Over against Salmone. Near to
Salmone. This was the name of the
promontory which formed the eastern ex-
tremity of the island of Crete.
8. And, hardly passing it. Scarcely be-
ing able to pass by it without being
wrecked. Being almost driven on it
Thev passed round the east end of tht
island, because they had been unable to
sail directly forward between the island
and the main land. IT The fair havens.
This was on the southeastern part of the
island of Crete. It was probably not so
much a harbour as an open kind of road,
which afforded good anchorage for a time
ut
THE ACIS.
unto a place which is called the fair
havens ; nigh whereunto was the
city of Lasea.
y Now when much time was
spent, and when sailing was now
dangerous, because the fast ' was
now already past Pau] admonished
i/icm,
10 And said unto them, Sirs, 1
pfirceive " that this voyage will be
with 2 hurt and much damage, not
• The feast wat on the \Cth day of the 'th month.
Lev.23.2T,29. a aKiiijs 6.9,10. Dm. 2. 20. Amos 3.7.
• or, injury.
it is called by Stephen, the geographer,
" the fair shore." "
9. When muck lime v>as spent. In sail-
ing along ths coast of Asia ; in contend-
ing with the contrary winds. It is evi-
dent, that when they started, they had
hoped to reach Italy before the dangerous
time of navigating the Mediterranean
ghould arrive. But they had been de-
tained and embarrassed contrary to their
expectation, so that they were now sailing
in the most dangerous and tempestuous
time of the year. IT Because the fast was
tioiv already past. By " the fast," here is
evidently intended the fast which occur-
red among the Jews on the great day of
atonement. That wns the tenth of the
month Tisri, which answers to a part of
September and part of October. It was
therefore the time of the autumnal equi-
nox, and when the navigation of the Me-
diterranean was esteemed to be particu-
larly dangerous, from the storms which
u.-^ually occurred about that time. The
ancients regarded this as a dangerous
time to navigate the Mediterranean. See
the proofs in Kninoel on this place. ^ Paul
ttil man is/ltd them. Paul exhorted, entreat-
erl, or persuaded them. lie was some-
what accustomed to the navigation of
that sea; and cndeav'»urcd to persuade
them not to risk the diuiger of sailing at
that season of the year.
10. .Sir.'?. Gr. Men. IT I -perceive. It
:« not certain that Paul undoratood this
by direct inspiration. lie might have
perceived it from his own knowledge of
th«-' danger r)f navigation at the autumnal
equinox, and from what he saw of the ship
as unfitted to a dancorous navigation. But
Miere is nolhinc that should prevent our
believing also that he was guided to this
(•onclusi'Hi by the inspiration of the Spirit
of (Jod Comp. vcr. 23. 2 J. IT Will be
with hurt. With injury, or hazard. It is
Hot meant that their livea would bo lout;
[A D. C2
and ship, but
only of the lading
also of our lives.
11 Nevertheless, the centurion
believed the master and ihe ownei
of the ship, more than those things
which were spoken by Paul.
12 And because the haven was
not commodious to winter in, the
more part advised to depart thence
also, if by any means they mighl
attain to Phenice, and there to win-
but that they would be jeojjarded. IT The
lading. The freight of the ship. It was
laden with wheat, ver. 3S. Paul, evi
dently, by this, intended to suggest the
propriety of remaining where they were
until the time of dangerous navigation
was past.
11. The master. The captain, or the
pilot. The person who is here meant,
was the helmsman, who occupied, in an-
cient ships, a conspicuous place on^the
stern, and steered the ship, and gave
directions to the crew. IT The owner of
the ship. Probably a different person from
"the master." He had the general com-
mand of the ship as his own property, but
had employed " the master," or the pilot,
to direct and manage it. His counsel in
regard to the propriety of continuing the
voyage, wmild be likely to be followed.
12. The haven. The fair havens, ver.
8. IF Was not commodious to winter in
Not safe or convenient to remain there
Probably it furnished rather a safe an
chorage ground in time of n storm, than
a convenient place for a permanent har-
bour. % The 7/iore part. The greater part
of the crew. IT 7'ti I'henice. This was a
port or harbour on the south side of Crete,
and west of the fair havens. It was a
more convenient harbour, and regarded as
more safe. It appears thcreli)re, that the
majority of persons on board concurred
with Paul in the belief that it was no»
advisable to attempt the navigation of the
sen until the dangers of the winter had
pas.sed by. H And liclh toward. Greek
J.onking toward ; i. e. it was ojxn in tlial
direction. H The saiithvist. KxtH a;^»
Toward Lj/bia, or Africa. That country
was situated s<»ulhwest of the mouth of
the harbour. The entrance of the har
hour wa.s in a southwest direction
If And ncrlhurst. Kutx X.e^"- Thii
word denotes a wind blowing from the
northwest. 'I'ho harbour was doulrtlcH*
A. D. 62.]
CHAPTER XXVII.
34.
ter ; which is an haven of Crete, "
and lielh toward the southwest and
northwest.
13 And when the south wind
blew softly, supposing that they
had obtained their purpose, haos-
ino- * thence, they sailed close by
Crete.
14 But not long after there '
arose against it a tempestuous <=
wind, called Euroclydon.
a ver.T,
c P9.107.25.
curved. Its entrance was in a southwest
direction. It then turned so as to he in a
direction towards the northwest. It was
thus rendered perfectly safe from the
winds and heavy seas ; and in that har-
bour they might pass the winter in secu-
rity.
13. The south wind. The wind before
had probably been a head wind, blowing
from the west. When it veered round to
the south, and when it blew gently,
though not entirely favourable, yet it was
so that they supposed they could sail
along the coast of" Crete. IT Had obtained
their purpose. The object of their desire ;
that is, to sail safely along the coast of
Crete. IT Loosing thence. Setting sail
from the fair havens. IF Close by Crete.
Near the shore. It is evident that they
designed, if possible, to make the harbour
of Phenice, to winter there.
14. Arose. Beat violently. IT Against
it. Against the island of Crete. IT A
tempestuous wind. Turbulent, violent,
strong. IT Called Euroclydon. Inlt,. ;>re-
ters have been much perplexed about
the meaning of this word, which occurs
nowhere else in the New Testament.
The most probable supposition is, that it
denotes a wind not blowing steadily from
any quarter, but a hurricane, or wind
veering about to different quarters. Such
hurricanes are known to abound in the
Mediterranean, and are now called Le-
tanters, deriving their name from blowing
chiefly in the Levant, or eastern part of
the Mediterranean. The name Eurocly-
don is derived probably from two Greek
words, sufo;, wi7id, and x^jdc^v, a wave;
so called from its agitating and exciting
the waves. It thus ansvv^ers to the usual
effects of a hurricane, or of a wind ra-
pidly changing its points of compass.
15. Themhip was caught. By the wind.
It came suddenly upon them as a tem-
pest. IT Could not bear up, &c. Could
not resir.t its violence, or could not direct
the ehiD. It was seized by the wind, and
15 And when the ship was cauorht,
and could not bear up into the wind.,
we let her drive.
16 And running under a certaifi
island which is called Clauda, we
had much work to come oy th«
boat;
17 Which when they had ta-
ken up, they used helps, under-
girding the ship ; and fearing lest
they should fall "* into the quic
driven with such violence that it becama
unmanageable. IT We let her drive. We
suffered the ship to be borne along by
the wind without attempting to control it
16. And running under. Running near
to an island. They run near to it, where
the violence of the wind was probably
broken by the island. ^ Which is called
Clauda. This is a small island southwest
of Crete. IT We had much work. Much
difficulty ; we were scarcely able to do
it. IT To come by the boat. This does not
mean that they attempted here to land in
the boat, but they had much difficulty in
saving the small boat attached to the ship
from being staved to pieces. Whether
it was carried in the ship or towed at
the stern does not appear ; but it is evi-
dent that it was in danger of being broken
to pieces, or lost, and that they had much
difficulty in securing it. The im[)ortance
of securing the small boat is known by
all seamen.
"•7. Which when they had taken up.
'^''hv-n they had raised up the boat into
thb >.Jp, so as to secure it. IT They used.
helpi>. They used ropes, cables, stays, or
chains, for the purpose of securing the
ship. The danger was that the ship would
be destroyed ; and they, therefore, made
use of such aids b.s should prevent the
loss of the ship. IF Undergirding the ship.
The ancients were accustomed to pass
cables or strong ropes from one side of
the ship to another, to keep the planks
from spring'ug or startnig by the action
of the sea. The rope was slipped under
the prow, and passed along to any part of
the keel which they pleased, and made
fast on the deck. See cases mentioned
in Kuinoel on this verse. An instance
of the same kind is mentioned in lord
Anson's voyage round the world. Speak
ing of a Spanish man-of-war in a storm,
he says, " they were obliged to throw
overboard all their upper-deck guns, and
take six turns of the cable round the
ship, to pre rent her opening " (Clarke.^
344
THE ACTS
[A. D. oi
B'ands, slrake sail and so were
driven.
18 And being exceedingly tossed
• with a tempest, the next day they
lightened the ship.
19 And the third day we east
out ' with our own hands the tack-
ling of the ship.
20 And when neither ' sun nor
•tars in many days appeared, and
no small tempest lay on w5, all hope
* that we should be saved was then
taken away.
21 But after long abstinence,
Paul stood forth in the midst of
oPs.107.27. iJob2.4. Jon.1.5. c P8.105.28.
dEzek.37.11. « ver.lO. /ver.l3. f Job
88^. P8.n2.7. 2Cor.4.8,9. h c.23.11. t Heb.1.14.
IT Lest they should fall into the quick-
sands. There were two celebrated syr-
tes, or quicksands on the coast of Africa,
called the greater and lesser. They
were vast beds of sand tiriven up by the
sea, and constantly shifting their position,
so that that they could not know cer-
tainly where the danger was, and pnard
against it. As they were constantly
changing their position, they could not
be accurately laid down in a chart.
They were afraid, therefore, that they
should be driven on one of those banks
of sand, and thus be lost. IT SiraTte sail.
Or rather, lowered, or took down the
mast; or the vards to which the sails were
attached. There has been a great vari-
ety of interpretations proposed on this
passage. Tlie most probable is, that
they took down the mast, by cutting or
otherwise, as is now done m storms at
sea, to save the ship. They were at the
mercy of the wind and waves ; and their
only hope was by taking away their sails.
T And so were driven. By the wind and
fvaves. The ship was unmanageable,
and they suffered it to bo driven before
the wind.
18. Theyli[rhlvned the ship. By throw-
ing out a part of the cargo.
19. The tacklivfr of the ship. The an-
ehorw, sails, cables, baggage, A'c. That
in, they threw over every thing that
was not indisponsable to its preservation,
for it seems still (ver. 29) that they re-
tained some of thoir anchors on board'.
20. Neither sun nor stars, <Vo. As tlioy
could see neither sun nor stars, lliey
could make no oljservations; and as they
had no compass, they would bo totally
them, and said, Sirs, ye shoulc
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 b«
of good cheer: for there shall be
no loss of any marCs life amonj
you, but of the ship.
23 For there stood by me thii
night '* the angel ' of God, whose ^
I am, and whom * I serve.
21 Saying, Fear not, Paul ; thou
must be brought before Cesar: and,
lo, God hath given thee ' all them
that sail with thee.
■ j Deut.32.9. Ps.135.4. I6a.44.5. Mal.3.17. Jno.l7.9,ia
lCor.6.20. lFet.2.9,10 k Ps.n6.16. Isa.44.21. IHa.
3.17; 6.16. Jno,12.'i6. Roni.1.9. 2Tim.l.3. I Gen,
19.21,22.
ignorant of their situation, and gave up
all as lost.
21. But after long abstinence. By the
violence of the storm, by their long-con-
tinued labour, and by their rpprehension
of danger, they had a long ii;:ie abstained
from Ibod. if And to have gained thia
harm. To have procured this harm, or
have subjected yourselves to it. Had you
remained there, you would have been
safe. It seems to be bad English to
speak of gaining a loss, but it is a cor-
rect translation of the original (x£f J)j(rai'),
which expresses the idea of acquiring oi
procuring, whether good or evil. See
ver. 9, 10.
22. There shall be no loss. This mu6l
have been cheering news to those who
bad given up all for lost. As Paul had
manifested great wisdonv in his former
advice to them, they might be now more
disposed to listen to him. The reason
why he believed they would be safe, he
immediately states.
23. There stood by me. There appear-
ed to me. H The angel of God. Th»
messages of God were often communi-
cated by angela. See Ileb. i. 14. Thi«
does not mean that there was any parti
cular angel, l)nt simply an angel. 1l W'hosr
I am. Of the God to whom I belong.
This is an expression of Paul's entire de
votedness to him. IT Whom I strve. Ir-
tlio gospel. 'I'o whom and lo whoso
cause I am entirely devoted.
21. Fear nat, Paul. Do ndl be alarm
ed with the danger of the loss of life,
H Thou must be braught, i\:c. And there-
fore thy life wfll be' spared. II Uod hath
given the« all, &c Tha' is, they vliall al
<V D. 62. ]
CHAPTER XX VII.
340
25 Whc^refore, sirs, be of good
cheer; foi * I believe God, that it
siiall be even as it was told me.
26 Howbeit, we must be cast
upon a certain island. *
27 But when the fourteenth
light was come, as we w^ere driv-
en up and down in Adria, about
midnight the shipmen deemed that
they drew near to some country :
28 And sounded, and found it
twenty fathoms: and when they
had gone a little further, they
a Luke 1.45. Rom.4.20,21. 2Tim.l.l2. b c.2? 1.
be preserved with thee. None of their
lives shall be lost. It does not mean that
they should be converted ; but that their
lives should be preserved. It is implied
here that it was for the sake of Paul, or
that the leading purpose of the divine
interposition to rescue them from danger
was, to save his life. The wicked often
derive important benefits from being con-
nected with Christians; and God often
confers important favours on Ihem in his
general purpose to benefit his own peo-
ple. The lives of impenitent men are
often spared because God interposes to
save his own people.
26. Howbeit. Nevertheless. ^ Upon a
rerlain island. Malta. See ch. xxviii. 1.
27. The fourteenth night. From the
time when the tempest commenced. IF/zi
Adria. In the Adriatic sea. This sea is
properly situated between Italy and Dal-
raalia, now called the Adriatic gulf But
among the ancients the name was given
not only to that gulf but to the whole
sea lying between Greece, Italy, and
Africa, including the Sicilian and Ionian
sea. It is evident from the narrative,
that they were not in the Adriahc gulf
but in the vicinity of Malta. See the
map. T Deemed. Judged. Probably by
the appearance of the sea.
28. And sounded. To sound is to make
use of a line and lead to ascertain the
depth of water. IT Twentj/ fathoms. A
fathom is sij feet, or the distance from
the extremity of the middle finger on one
hand to the extremity of the other, when
(he arras are extended. The depth, there-
fore, was about one hundred and twenty
feet. IT Fifteen fathoms. They knew,
therefore, that they were drawing near
to shore.
29 Tketf cast four anchors. On ac-
tount of the violence of the storm and
ft^es. to make if possible the ship se-
sounded aga/ /, a. id found it fifteen
fathoms.
29 Then fearing lest they should
have fallen upon rocks, they cast
four anchors out of the stern, and
wished ' for the day.
30 And as the shipmen were
about to flee out of the ship, when
they had let dovv-n the boat into the
sea, under colour as though they
would have cast anchors out of the
foreship,
31 Paul said to the centurion
cure. IT A?id wished for the day. To
discern more accurately their situation
and danger.
30. The shipmen. The sailors, leaving
the prisoners. IT Under colour. Under
pretence. They pretended that it was
necessary to get into the boat, and carrj*
the anchors ahead of the ship so as to
make it secure, but with a real intention
to make for the shore. ^ Out of the fore-
ship. From the prow, so as to make the
fore part of the ship secure. The reason
why they did this was, probably, thai
they expected the ship would go to
pieces; and as all on board could not be
saved in one small boat, they resolved to
escape to a place of safety as soon as
possible.
31. Paul said to the centurion and the
soldiers. The centurion had, it appears,
the gendral direction of the ship. ver. 11.
Probably it had been pressed into the
service of the government. IF Except
these. These seamen. The soldiers and
the centurion were unqualified to ma-
nage the ship, and the presence of the
sailors was therefore indispensable to the
preservation of any. IT Abide in the ship.
Remain on board. ^ Ye cannot be saved.
You cannot be preserved from death.
You will have no hope of managing the
ship so as to be secure from death. Il
wiU be remembered that Paul had been
informed by the angel, and had assured
them (ver. 22 — 24), that no lives should
be lost. But it was only in the use of the
proper means that their lives would be
safe. Though it had been determined,
and though Paul had the assurance that
their lives would be safe, yet this did not,
in his view, prevent the use of the proper
means to secure it. From this we may
learn, (1.) That the certainty of an event
does not render it improper to use means
to obtain it (2.) That though the eveni
546
THE ACTS.
[A D. 6>
and to tne so -diers, Except these
abide in the ship, ye cannot be
saved.
32 Then the soldiers cut off
the ropes of the boat, and let her
fall off.
33 And while the day was com-
ing on, Paul besought them all to
take meat, saying, This day is the
fourteenth day that ye have tar-
riod, and continued fasting, having
a M»U.15.32. lTim.5.23. fc 1 Kings 1.52. Matt.
10.30. Luke 12.7; 21.18.
maybe determined, yet the use of the
means may be indispensable. The event
is rendered no ma-e certain than tlie
means requisite to accomplish it. (3.)
Tiiat the doctrine of tlie divine purposes
or decrees, making certain future events,
does not malie the use of man's agency
unnecessary or improper. The means
are determined as well as the end ; and
the one will not be secured without the
other. (4.) The same ia true in regard
to the decrees respecting salvation. The
end is not determined without the means ;
and as God has resolved that his people
fchall be saved, so he has also determined
the means. He has ordained that they
Bhall repent, shall believe, shall be holy,
and shall Uais be saved. (5.) We liave
m this case a full answer to the objection
that a belief in the decrees of God will
make men neglect the means of salva-
tion, and lead to licentiousnes.s.' It lias
just the contrary tendency. Hero is a
case in which Paul certainly believed in
the purpose of God to save these men \
in wiiich he wa.s assured that it was fully
determined ; and yet the cfToct was not
to produce inattention and unconcern, but
to prompt him to use strenuous eflurts to
accomplish the very elfect which God
liad determined should take place. So it
is always. A belief that God has pur-
{Hwes of mercy ; that he designs, and has
always designed, to save some, will
prompt to the use of all proper means to
secure it. If we had no evidence that
God had any such purjHJse, effort would
bo vain. Wo should have no induce-
ment to exertion. Where we liai:r. such
evidence, it operates as it did in the rase
of Paid, to produce great and strenuous
endeavf)urH to secure the oliject.
32. Cut off the rnppn, &c. It is evident
ihjit the mariners had not yet got on
boarti the boat. They had let it down
aito the sea (vor 30), and were about to
taken nothing.
34 Wherek)re 1 pray ) on to take
some meat ; for this " is for youi
health : for there * shall not an hail
fall from the head of any of you.
35 And when he had thus
spoken, he took bread, and *= gave
thanks to God in presence of them
all : and when he had broken ?7, he
began to eat.
26 Then were they all of good
c lSaiu.3.13. Matt.15.36. Mark 8.6. jDo.C.n,23. ITiin.
4.3,4.
go on board. By thus cutting the roj)e3
which fastened the boat to the ship, and
letting it go, they removed all possibility
of Uieir fleeing from the ship, and com-
pelled them to remain on board.
33. And while the day was coming on.
At daybreak. It was before they had
sullicieiit liglit to discern what they
should do. H To take meat. Food. The
word 7neat was formerly used to denote
food of any kind. H That ye have tarried.
That you have remained or been fasting.
H Irlavin'j: taken nothing. No regular
meal It cannot mean that they had
lived entirely without food ; but that they
had been so much in danger, so constant-
ly engaged, and ro anxious about their
stfety, that they had taken no regular
meal ; and that what they had taken had
been at irregular intervals, and had been
a scanty allowance. " Appian speaks of
an army which fir tw enty days together
had neither food nor sleep; by which he
must mean that they neither made fidl
meals, nor slept whole nights together.
The same interpretation must be given to
this phrase." {Doddridge.) The effect
of this must have been, that they would
be weak and exhausted; and little able
to endure the iiitigues which yet re-
mained.
34. Not an hair fall from the head, &c
This is a proverbial expression, denoting
that Uiey should be preserved safe ; thai
none of them should be lost, and that in
their persons they should not experience
the least damage. 1 Kings i. 52. 1 Sam.
xiv. 45.
35. Ajid gam thanks, &c. This was
the usual custom among the HehrewH
See Note, Malt. xiv. 19. Paid wm
among those who were not C'hristiann.
But ne was not ashamed of the proper
acknowledgment of God, niid was not
afraid to avow his dependence on him,
and to exj)roR8 his gratitudo for' his r»»^Tcv
V. 1>. 62. J
CHAPTER XX VII.
347
!lieer, and they also took some
aeat
37 And we were in all in the
Bhip, two hundred threescore and
sixteen souls.
38 And when they had eaten
»nough, they lightened the ship,
md cast out the wheat into the
#ea.
39 And when it was day, they
knew not the land: but they dis-
covered a certain creek with a
shore, into the which they were
minded, if it were possible, to
33. They lightened the ship. By casting
tho wheat into the sea. As they had no
hope of saving the cargo, and had no
further use for it, they hoped that by
throwing the wheat overboard, the ship
would draw less water, and that tJius
they would be able to come nearer to the
shore.
39. They knew not the land. They had
been driven with a tempest, without
being able to make any observation ; and
it is probable that they were entire stran-
gers to the coast, and to the whole island.
^ A certain creek with a shore. Greek, A
certain bosom (xo^ttoi-) or bay. By its
having a shore is probably meant that it
liad a level shore, or one that was conve-
nient for landing. It was not a high
bluff of rocks, but was accessible. Kui-
noel thinks that the passage should be
construed, " they found a certain shore,
having a bay," &c. IT Were minded.
Were resolved.
40. Had taken up the anchors. The
four anchors with which they had
moored the ship. ver. 29. See the
margin. The expression may mean that
they slipped or cut their cables, and that
thus they left the anchors in the sea.
This is the most probable interpretation.
ST And loosed the rudder-bands. The rud-
der in navigation is that by which a ship
is steered. It is that part of the helm
which consists of a piece of timber, broad
at tho bottom, which enters the water,
and is attached by hinges to the stern-
'>ost on which it turns. — (Webster.) But
«hat was the precise form of the rudder
tmong the ancients, is not certainly
<aown. Sometimes a vessel might be
steered by oars. In most ships they ap-
pear to have had a rudder at the prow as
well as at the stern. In some instances
liso. they had them on the side The
thrust in the ship. ,
40 And when they had ' taken
up the anchors, they committed
themselves unto the sea, and loo.sed
the rudder-bands, and hoisted up
the mainsail to the wind, and made
toward shore.
41 And falling into a place
where two seas met, they ran the
ship aground; and the forepart
stuck fast, and remained unmov-
able, but the hinder part was
broken with the violence of tho
waves.
1 or, cut the anchors, left them in the sea, etc.
word used here in the Greek is in the
plural {riiv 7r>,Sci\',,^v), aud it is evident
that they had in this ship more than one
rudder. The bands mentioned here were
probably the cords, or fastenings by
which the rudder could be made secure
to the sides of the ship, or could be raised
up out of the water in a violent storm, to
prevent its being carried away. And as
in the tempest, the rudders had become
useless (ver. 15. 17), they were probably
either raised out of the water, or made
fast. Now that the storm was passed,
and they could be used again, they were
loosed, and they endeavoured to direct
the vessel into port. H The mainsail
A^rif^vj.. There have been various ex-
planations of this word. Luther trans-
lates it the mast. Erasmus, the yards.
Grotius, who supposes that the mainmast
had been cast away (ver. 17), thinks that
this must mean the foremast or bowsprit.
The word usually means the mainsail
The Syriac and Arabic understand it of
a small sail, that was hoisted for a tempo-
rary purpose.
41. And falling. Being carried by the
wind and waves. IF Into a place where
two seas met. Gr."Into a place of a dou-
ble sea. Ai^ixaro-ov. That is, a place
which is washed on both sides by the
sea. It refers properly to an isthmus,
tongue of land, or a sand-bar stretching
out from the main land, and which was
washed on both sides by the waves. It
is evident that this, was" not properly an
isthmus that was above the waves, but
was probably a long sand-bank that
stretched far out into the sea, and which
they did not perceive. In endeavouring
to make the harbour, they ran on this
bar or sand-bank. *ir They ran the ship
aground. Not designedly, but in endea
vouring to reach ^he harbour, ver 39
i4e
THE ACTS.
[A. h. C2
4^ And the soldiers' counsel "
was t ) kill the prisoners, lest any of
them should swim out, and escape.
43 But the centurion, Avilling' to
save Paul, ' kept them from their
purpose ; and commanded that they
which could swim should cast
themselves first into the sca^ and get
to land :
5 The hinder part was broken. The stern
was broken or staved in. By this means
llie company was furnished with boards,
&c., on which they were safely conveyed
to the shore, ver. 44.
42. And the soldiers' counsel, &c. Why
they gave this advice is not known. It
was probably, however, because the Ro-
man military discipline was very strict,
and if they escaped, it would probably
be charged on them that it had been
done by the negligence and unfaithful-
ness of the soldiers. They therefore pro-
(M><5< <|, in a most cruel and bloodthirsty
m.inner, to kill them, though contrary
to all humanity, justice, and laws; pre-
suming probably that it would be sup-
posed that they had perished in the wreck.
This is a remarkable proof that men can
be cruel even when experiencing the
tender mercy of God ; and that the most
affecting scenes of divine goodness will
not mitigate the natural ferocity and cru-
elty of thnse who delight in blood.
43. But the centurion, willivir to save
Paul. He had at first been disposed to
treat Paul with kindness, ver. 3. And
his conduct on board the ship; the wis-
dom of his advice (ver. 10) ; the prudence
of his conduct in the agitation and danger
of the tempest ; and not improbably the
beliei that he was under the divine pro-
tection and ble.ssing, disposed him to
■pare his life. IT Kept them from thrir
purpose. Thus, for the sake of this one
righteous man, the lives of all were
Bpared. The instance here shows, (1.)
That it is pos.siblo for a pious man, like
Patil, so to conduct in the various trving
scenes of life — the npilntions, difllculticB,
and temptations of this world — as to con-
ciliate the favour of tlie men of this
world ; and, (2.) That imi)orIrint benefits
often result to sinners from the righteous.
Paul's being on board was the means of
laving the lives of many prisoners; and
Go<J often confers important blessings on
iho wifked for the ^nke of the pious rela-
te ves, frieiidn, and noighlKjiirH with whom
44 And the rest, some un boards
and some on broken pieces of th€
ship. And so '^ it came to paaa
that they escaped all sale to land
CHAPTER XXVHI.
A ND when they vi-ere escaped,
-^ then they knew that the island
'' was called Melila.
c Ps.107.28,30. ver 22. d C.27.B6.
they are connected. Ten righteous men
would have saved feodom (Gen. xviii. 32);
and Christians are in more ways than
one the salt of the earth, and tlie light
of the worM. Matt. v. 13, 14. It is a
privilege to be related to the friends of
God — to be the children of pious parent-s,
or to be connected with pious partners in
life. It is a privilege to be connected
with the friends of God in business ; or to
dwell near them ; or to be associated with
them in the various walks and dangers
of life. The streams of blessings which
How to fertilize their lands, flow also to
bless others ; the dews of heaven which
descend on their habitations, descend on
all around ; and the God which crowns
them with loving-kindne.^s, often fills the
abodes of their neighbours and friends
with the blessings of peace and saha-
tion. IT And commandtd. Probably they
were released from their chains.
44. And the rest. Those who could
not swim. IT Thei/ escaped all safe to
land. According to the promi.se which
was made to Paul. ver. 22. This was
done by the special providence of God.
It was a remarkable instance of divine
interposition to save so many through so
long contiiuied dangers ; and it shows
that God can defend in any perils, and
can accomplish all his purpoi^es. On tfio
ocean, or the land, we are safe in lii.s
keeping; and he can devise ways that
shall fulfill all his purposes, and that car
protect his people from danger.
CIIAPTKR XXVHI.
1. They knew. Hither from their for-
mer acquaintance with the island, or
from the information of the inhabitants.
IT Was called Melita. Now called IMnlla.
It was celebrated l»)rMirrly for prcxlucing
large quantities of honey, and is siipiKwcd
to liavo been called Melila from the
Greek word, sicnifying honey. It is
about twenty miles in length from eart
to west, and twelve miles in breadth
from north to south, and alH)ut sixty miles
in «MrcuniferePce li •« al)out H'<\ly mili'*
A. D. 62. J
CHAPTER XXVm.
34>
2 And the barbarous " people] on the fire, there came a viper oul
shewed us no little kindness : for j of the heat, apd fastened on his
hand.
4 And when the barbarians saw
the venomous beast hanor on his
they kindled a fire, and received
us, ^ every one, because of the
present rain, and because of the
cold.
3 And when Paul had gathered
a bundle of sticks, and laid tkem
iRoDL.1.14.Col.3.n.
h Matt.10.42. Heb.13.2.
from the coast of Sicily. The island is
an immense rocli of white soft free-stone,
with a covering of earth about one foot
in depth, which has been brought from
the island of Sicily. There was also
another island formerly called Melita,
now called Mclcda, in the Adriatic sea,
near the coast of lUyricum, and some
have supposed that Paul was shipwreck-
ed on that island. But tradition has uni-
formly said that it was on the island now
called Malta. Besides, the other Melita
would have been far out of the usual
track in going to Italy ; and it is further
evident that Malta w-as the place, because,
from the place of his shipwreck, he went
directly to Syracuse, Rhegium, and Puteo-
li, thus sailing m a direct course to Rome.
In sailing from the other Melita to Rhe-
gium, Syracuse would be far out of the
direct course. The island now is in the
possession of the British.
2. And the barbarous people. See Note,
Rom. i. 14. The Greeks regarded all as
barbarians who did not speak their lan-
guage ; and applied the name to all other
nations but their own. It does not de
note, as it does sometimes with us, people
of savage, uncultivated, and cruel habits,
but simply those whose speech was un-
intelligible. See 1 Cor. xiv. ]}. The is-
land iS supposed to have been peopled at
first by the Phoecians, afterwards by the
Phoenicians, and afterwards by a colony
from Carthage. The language of the
it was called by the Greeks the language
of barbarians. It was a language which
was unintelligible to the Greeks and
Latins. IF The rain. The continuance
of the storm. IF And of the cold. The
exposure to t^e water in getting to the
shore, and probably to the coldness of
the weather. It was now in the month
of October.
3. Had gathered a bundle of sticJcs. For
the purpose of making a fire. IT TTiere
came a viper. A poisonous serpent. Note,
Matt. ni. 7 The viper was, doubtless,
in the bundle of sticks or limbs of trees
svhich Paul had gathered but was con-
2G
hand, they said among themselves,
No doubt " this man is a murderer^
whom, though he hath escaped the
cJ 0.7.24.
cealed, and was torpid. But when the
bundle was laid on the fire, the viper
became warmed by the heat, and ran
out, and fastened on the hand of Paul
IT And fastened on his hand. Ka3-;j.{/j
This word properly means to join one's
self to ; to touch ; to adhere to. It migh
have been by coiling around his hand
and arm ; or by fastening its fangs in his
hand. It is not expressly affirmed that
Paul was bitten by the viper, yet it is
evidently implied ; and it is wholly in-
credible, that a viper, unless miraculously
prevented, should fasten himself to the
hand without biting.
4. The venomous beast. The W'ord beast
we apply usually to an animal of larger
size than a viper. But the original word
(3^>)^;ov) is applicable to animals of any
kind, and especially applied by Greek
writers to serpents. (See ScKleusner.)
IT No doubt. The fact that the viper had
fastened on him, and that, as they sup
posed, he must now certainly die, was
the proof from which they inferred his
guilt, ^ Isa murderer. Why they thought
he was a murderer rather than guilty ot
some other crime, is not known. It might
have been, (1.) Because they inferred that
he must have been guilty of some very
atrocious crime, and as murder was the
highest crime that man could commit,
they inferred that he had been guilty of
this. Or, (2.) More probably, they had an
opinion that when divine vengeance
Maltese was that of Africa, and hence kpvertook a man, he would be punished
in a manner similar to the offence ; and
as murder is committed usually with the
hand, and as the viper had fastened on
the hand of Paul, they inferred that he
had been guilty of taking life. It was
supposed among the ancients, that persons
were often punished by divine vengeance
in that part of the body which had been
the instrument of the sin. IT Whom though
he hath escaped the sea. They supposed
that vengeance and justice would still
follow the guilty ; that though he mighl
escape one form of punishment, yet he
would be exposed to another. And ths,
to a certain extent, is true. These bar
JftO
TH?: ACTS.
[A. D. 6ii
sea, yet vengeance saffireth not to
live.
5 And he shook oil' the heast into
the fire, and felt " no iiarm.
6 Howbeit, they looked when 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 said ^ that he was
8 god.
7 In the same quarters were pos-
sessions of the chief man of the
a Mark 16.I9.Luke. 10.19 ic.14.11.
barians reasoned from great original prin-
ciples, written on the hearts of' all men
Dy nature, that there is a God of justice,
and that the guilty would be punished.
They reasoned incorrectly, as many do,
only because that they sup{x>sed that
every calamity is a judgment for some
particular sin. Men often draw this con-
clusion ; and suppose that suffering is to
be traced to some paiticular crime, and
to be regarded as a direct judgment from
heaven. See Notes, John ix. 1 — 3. The
general proposition, that all sin will be
punished at some time, is true ; but we
arc not qualified to affirm of particular
calamities always that they are direct
judgments for sin. In some cases we may.
In the case of the drunkard, the gambler,
and the profligate, we cannot doubt, that
the loss of property, lieallh, and reputa-
tion is the direct result of specific crime.
In the ordinary calamities of life, how-
ever, it requires a more profound ac-
quaintance wilh the principles of divine
government than we pos.sess, to affirm of
each instance of sufiTeriiig, that it is a par-
ticular judgment for some Crime. If Yd
vengeance. 'H >>U>^. Dihi, or justice, vvfl^
represented by the heathen as a goddes^
the daughter of Jupiter, whose office it
was to take vengeance, or to inflict pun-
ishment for crimes, f Siijfciet/i not to
live. They regarded him as already a
dead man. Thoy supptjsed tfie cflect of
the bite of the viper would be so certainly
fatal, that they might speak of him as al-
ready in effect dead. JJeza.
5. Arid fie shook off, &c. In .;his was
remarkably fuUillrd llio promise of the
8avir»ur (Mark x\i. 18;: "They shall lake
up serpents," etc.
G Wficn he shouLi hare swollen. When
ihcy expected ho would have swollen
island, whose name was Publius,
who received us, and lodged ua
three days courteously.
8 And it came to pass, that the
father of Publius lay sick of a fe-
ver, and of a bloody llux : to whoia
' Paul entered in, and prayed, and
laid ''his hands on him, and healed
him.
9 So when this was done, others
also, which had diseases in thfl
island, came, and were healed :
10 Who also honoured ' us with
c James 5.14,15. d Matt.9.18. Mark 6.5-7.32;16.1&
Luke 4.40. c.19.11. ICor.12.9,28, 6lThess.2.6. ITim
5.17.
from the bite of the viper. The poison
of the viper is rapid ; and they expected
that he would die soon. The word ren-
dered " swollen" (-.>-f :«rcrK.) mcans
properly to burn ; to be inflamed ; and
then to be swollen from inflammation.
This was what they expected here, that
the poison would produce a violent in
flammation. IT Or fallen down dead sud-
denly. As is sometimes the case from
the bite of the serpent, when a vital part
is affected. IT They changed their minds
They saw he was uninjured, and miracu-
lously preserved ; and ihey supposed that
none but a god could be "thus kept from
death. ^ That he was a god. That the
Maltese were idolaters there can he no
doubt. But what gods they worshipped
is unknown, and conjecture would be
useless. It was natural that they should
attribute such a preservation to the pre
sence of a divinity. A similar instance
occurred atLystra. See Notes, ch. xiv. 1 1.
7. In the same (piarters. In that place,
or that part of the island. ^ Possessions
Property. His place of residence. IT The
chief man. Cr. Thc^r.s^ man. Probably
he was the governor of the island.
8.Abloofli/Jlux. Gr. Dysentery. ^ And
laid his hands on him, <?tc. In accordance
wilh the promise of the Saviour. Mark
XVI. 18. This mira<le was a suitable re-
turn for the hosjjilality of Publius, and
would serve to concdialo further the
kindness of the people, and prepare the
wav for the usefulness of Paul.
10. Who also honoured us. As men
who wore favoured of heaven, and who
liad been thcrmcans of coiiCcrriiig im-
portant benefits on them in healing the
sick, A'c. Pn)l)alily the word " honours"
here means gifts, or marks of favour.
IT They laded us. Thoy gave u.s or con
A.D. o2.1
OHAfTER XXVJII.
35 J
many lionours; and when we de-
parted, they laded tis with such
things " as were tecessary.
11 And after three months we
departed in a ship of Alexandria,
which had wintered in the isle,
whose sign was Castor and Pollux.
12 And landing at Syracuse, we
tarried there three days.
13 And from thence we fetched
i compass, and came to Rhegium :
and after one day the south wind
a Matt.6.31-34: 10.S-I0. 2Cor.2.5-U. P!iil.4.n,12.
fetred on us. They furnished us with
Buch things as were neces&ary for us on
our journey.
11. And after three months. Probably
they remained there so long, because
there was no favourable opportunity for
them to go to Rome. If they arrived
there, as is commonly supposed, in Octo-
ber, they left for Rome in January. IT In
a ship of Alexandria. See Note, ch. xxvii.
6. II Whose sign. Which was ornament-
ed with an image of Castor and Pollux.
t was common to place on the prow of
the ship the image of some person, or god,
whose name the ship bore. This custom
is still observed. IT Castor and Pollux.
These were two semi-deities. They were
reputed to be twin brothers, sons of Ju-
piter and Leda, the wife of Tynuarus,
King of Sparta. After their death, they
are fabled to have been translated to hea-
ven, and made constellations under the
name ofgemini, or the twins. They then
received divine honours, and were called
the sons of Jupiter. They were supposed
to preside over sailors, and to be their
protectors ; hence it was not uncommon
to place their image on ships. See autho-
rities in Lempriere's Dictionary.
12. And landing at Syracuse. Syracuse
was the capital of the island of Sicily, on
the eastern coast. It was in the direct
course from Malta to Rome. It contains
at present about 18,000 inhabitants.
13. We fetched a compass. We coasted
about ; or we coasted along the eastern
side of Sicily. The course can be seen
on the map. IT And came to Rhegium.
This was a city of Italy, in the kingdom
of Naples, on the coast near the south-
«<'est extremity of Italy. It was nearly
opposite to Messina, in Sicily. It is now-
called Reggio. See the map. IT The
south wind. A wind favourable for their
voyage. IT To Puteoli. The wells. It
was celebrated for its warm baths, and
hlew, and we came the naxt day to
Puteoli ;
14 Where we found brethren,
and were desired to tarry with them
seven days : and so we went toward
Rome.
15 And from thence, when the
brethren heard of us, they came *
to meet us as far as Appii Forum,
and the Three Taverns: whom when
Paul saw, he thanked God, and took
courage. "
b c.21.5. 3Jao.6,8.
: Josh. 1.6,7.9. lSam,30.6. Ps.
from these, and its springs, it is supposed
to have derived its name of the wells. It
is now called Pozzuoli, and is in the cam
pania of Naples, on the northern side of
the bay, and about eight miles northwest
from Naples. The town contains at pre-
sent about 10,000 inhabitants.
14. Brethren. Christian brethren. But
by whom the gospel had been preached
there, is unknown.
15. And 'from thence. From Puteoli
IF When the brethren heard of us. The
Christians who were at Rome. 1i As far
as the Appii Forum. This was a city
about 56 miles from Rome. The remains
of an ancient city are still seen there. It
is on the borders of the Pontine marshes.
The city was built on the celebrated
Appian way, or road from Rome to Capua.
The road was made by Appius Claudius,
and probably the city also. It was called
the forum or market-place of Appius, be-
cause it was a convenient place for tra
vellers on the Appian way to stop for
purposes of refreshment. It wag*also a
famous resort for pedlars and merchants.
See Horace, b. i. sat. 5. 3. IT And the
Three Taverns. This place was about
eight or ten miles nearer Rome than the
Appii Forum. Cicero ad^^tt. ii. 10. It
undoubtedly received its name because
it was distinguished as a place of refresh-
ment on the Appian way. Probably the
greater part of the company of Christians
remained at this place, while the remain-
der went forward to meet Paul, and to
attend him on his way. The Christians
at Rome had doubtless heard much of
Paul. His epistle to them had been writ-
ten about the year of our Lord 57, or at
least five years before this time. The in-
terest which the Roman Christians felt in
the apostle was thus manifested by their
coming so far to meet him, though he was
a prisoner. IT He thanked God. He had
long ardently desired to see the Chris-
*53
THE ACTS.
[A. D. «2.
16 And when we came to Rome,
the centuriLH delivered the prison-
ers to the captain of the guard :
but Paul was 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 together, he
said unto them, INIen and brethren,
though ' I have committed nothing
against the people, or customs of
our fathers, yet was I delivered '
prisoner from Jerusalem into the
hands of the Romans :
18 Who, '^ when they had ex-
a C.24.25J 27.3. b c.24.12,i3; 25.8. c c.21.33,
fcc. d c.24.10; 26.31.
tians of Rome. Rom. i 9—11 ; xv 23. 32.
He was row grateful to God that the ob-
ject of his long desire was at last granted
to him, and that he was permitted to see
them, though in bonds. IT And took cou-
rage. From their society and counsel.
The presence and counsel of Christian
brethren is often of inestimable value in
encouraging and strengthening us in the
toils and trials of life.
16. The captain of the guard. The
commander of the Pretorian cohort, or
guard. The custom was, that those who
were sent from the provinces to Rome for
trial were delivered to the custody of this
guard. The name of the prefect or cap-
tain of the guard at this time, was Bur-
fhns Afranius. Tacit. Ann. 12. 42. 1.
IT But Paul was suffered, &c. Evidently
by the permission of tlie centurion, whose
favour he had so much conciliated on the
voyage. See ch. xxvii. 43. IT With a
scMier that kef$ him. That is, in the cus-
tody of a soldier, to whomhe was chained,
and who, of course, constantly attended
him. See ch. xxiv. 23. Note, ch. xii. G.
17. Paul called the chief of the Jews.
fie probably had two objects in this : one
was to vindicate himself from the suspi-
cion of crime, or to convince them that
the charges alleged against him were
f lise ; and the otlier, to explain to them
»he gospel of Christ. In accordance with
his custom every where, he seized the
earliest opportunity of making the gospel
known, to his own countrymen; and he
naturally 8up|K)spd that charges highly
mfivourablo to his character, had been
ccri forward against him to the Jews at
amined me, would have let me ga
because there was no cause of
death in me.
19 But when the Jews spake
against //, I was constrained to ap-
peal 'unto Cesar; not that I had
aught to.accuse my nation of.
20 For this cause therefore have
I called for you, to see you^ and to
speak with you: because that for
the hope ^ of Israel I am bound
with this cnain. ^
21 And they said unto him, We
neither received letters out of Ju-
dea concerning thee, neither any of
the brethren that came showed of
spake any harm of thee.
e c.?5.1I. /c.26.0,7. g- C.2CJ9. Eph-3.l: 4-1:6
20. 2Tim.l.l6; 2.9. Philem.10,13.
Rome by those in Judea. IT Against tht
people. Against the Jews. ch. xxiv. 12
IT Or customs, &c. The religious rites o\
the nation. Note, ch. vi. 14. IT Was i
delivered prisoner, &.C. By the Jews. ch.
xxi. 33, &c.
18. When they had examined me, &c.
ch. xxiv. 10—27 ; xxv. xxvi. 31, 32. IT m
cause of death. No crime worthy ot
death.
19. The Jews spaJce against it. Against
my being set at liberty. ^ / was con-
strained. By a regard to my own safety
and character. IF To appeal unto Cesar.
Note, ch. xxv. 11. H Aot that I had
aught, &.C. I did it for my own preserva-
tion and safety ; not that I wished to ac-
cuse my own countrymen. It was not
from motives of revenge, but for safety.
Paul had been unjustly accused and in-
jured ; yet with the true spirit of the
Christian religion, he here says that he
cherished no unkind feelings towarda
them.
20. Because for the hope of Israel. On
account of the hope which the Jews
cherished of the coming of the Messiah ,
of the resurrection ; and of the future
state through him. See this explained in
the Note on ch. xxiii. 6. M I am bound
with this chain. See Note, ch. xxvi 29
Probably he was attached constantly to c
soldier by a chain.
21. We ncitfier received letters, &c
Why the Jews in Jndca had not forward
ed the accusation against Paul to their
brethren at Koine, tliiil they might coii-
tinuo the jirosccution before the emperor
i0 not known It is probal)lc that Uier
\. D. 65.]
CHAPTER XXVIII.
352
22 But we desire to hear of thee
what thou thinkest : for as con-
cerning this sect, we know that
every where " it is spoken against.
23 And when they had appoint-
ed him a day, there came many to
him into his lodging- ; '' to whom he
expounded " and testified the king-
dom of God, persuading them con-
cerning Jesus, both '^ out of the
law of Moses, and out of the pro-
phets, from morning till evening.
24 And some * believed the
things which were spoken, and
some believed not.
25 And when they agreed not
among themselves, they departed,
after that Paul, had spoken one
a Luke 2.34. c.24.5,14. lPet.2.12; 4.14. b Philem.
2. cLuke24.27, c.l7.3j 19.8. (ic.26.6,22.
regarded their cause as hopeless, and
choose to abandon the prosecution. Paul
had been acquitted successively byLysias,
Felix, Festus, and Agrippa ; and as they
had not succeeded in procuring his con-
demnation before them, they saw no
prospect of doing it at Rome, and chose
therefore not to press the prosecution any
farther. ^ Neither any of the brethren
that came. Any of the Jevvs. There was
a very constant intercourse between
Judea and Rome, but it seems that the
Jews who had come before Paul had ar-
rived, had not mentioned his case, so as
to prejudice them against him.
22. What thou thinkest. What your
belief is ; or what are the doctrines of
Christians respecting the Messiah. H This
sect. The sect of Christians. IT Spoken
against. Particularly by Jew's. This
was the case then ; and to a great extent,
is the case still. It has been the common
lot of the followers of Christ to be spoken
of with contempt. Comp. ch. xxiv. 5.
23. Appointed him a day. A day when
they would hear him. H To his lodging.
To the house where he resided, vor. 30.
IT He expounded. He explained or de-
clared the principles of the Christian re-
ligion. IT And testtfed the kingdom of
God. Bore witness to, or declared the
principles and doctrines of the reign of
the Messiah. See Note, Matt. iii. 2. IfPer-
miading them concerning Jesus. Endea-
vouring to convince them that Jesus was
&ie Messiah. IT Both out of the law of Moses.
Endeavouring to convince them that he
lorresjjonded with the predictions re-
word ; Well spake the Holy Ghost
by Esaias f the prophet unto oui
fathers,
26 Saying, Go unto this people,
and say. Hearing ye shall hear,
and shall not understand ; and
seeing ye shall see, and not pei-
ceive :
27 For the heart of this people
is waxed gross, and their ears 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 theii
heart, and should be converted,
and I should heal them.
28 Be it known therefore unto
you, that the salvation of God is
e c.14.4; 17.4; 19.9. Rom.3.3. / Ps.Sl.ll. Isi.6.9
Jer.5.21. Eze.3.6,7; 12.2. Matt.13.14,15. Kom.11.8.
specting the Messiah in the books ol
Moses. (See Gen. xlix. 10. Dcut. xviii
18.) and with the types which Moses had
instituted to prefigure the Messiah.
H And out of the prophets. Showing that
he corresponded with the predictions of
the prophets. See Note, ch- xvii. 3.
^ From morning until evening. An in-
stance of Paul's indefatigable toil in en-
deavouring to win his own countrymen
to Jesus as the Messiah.
24. And some believed, &c. See Note,
ch. xiv. 4. ♦
25 Had spoken one word. One decla-
ration of solemn prophecy, reminding
them that it was the characteristic of the
nation to reject the testimony of God, and
that it was to be expected. It was the
last solemn warning which we know
Paul to have delivered to his country
men the Jews. V Well spake. Or he
spoke the truth ; he justly described the
character of the Jewish people. The
passage here quoted was as applicable in
the time of Paul as of Isaiah. IF The
Holy Ghost. A full proof of the inspira-
tion of Isaiah. ^ By Esaias. By Isaiah
Isa. vi. 9, 10.
26, 27. Saying, &c. See this passage
explained in the Notes on Matt. xiii. 14
and John xii. 39, 40.
28. The salvation of God. The \fnow
ledge of God's mode of saving men. IF I»
sent unto the Gentiles. Since you have
rejected it, it will be offered to them
See Note, ch. xiii. 46. "iF And that the^
will hear it. They will embrace it. Pau'
was never discouraged. If he gospo*
J54
THE
and that
A CIVS.
[A. D. 63
sent unto tlie Gentiles
they will hear it.
29 And when he had said these
words, the Jews departed, and
fiad great reasoning among them-
ifclves.
30 And Paul dwelt two whole
a Matt.21.41. c. 13.46,47; 18.6.; 22.21; 26.17,18. Roic,
U.U
was rejected by one class of people, he
was ready to offer it to another. If his
own countrymen rejected and despised
it, he never allowed himself to suppose
that Christ had died in vain, but beheved
that others would be inclined to embrace
Its saving benefits. How happy would it
be if all Christians had the same unwa-
vering faith and zeal as Paul !
29. And had great reasoning. Great
discussion or debates. That is, the part
which believed that Jesus was the Mes-
siah (ver. 24) 'discussed the subject
warmly with those who did not believe.
This whole verse is wanting in the Syriac
version, and in some Greek MSS., and is
«upix)sed by Mill and Griesbach to be
spurious,
30. Paid dwelt two whole years. Doubt-
less in the custody of the soldiers. Why
he was not prosecuted before the empe-
ror during this time is not known. It is
evident, however (ver. 21), that the Jews
were not disposed to carry the case be-
fore Nero, and the matter, during this
tirfle, was suffered quietly to sleep. There
i.s great probability that the Jews durst
not prosecute him before the emperor.
It is clear that they had never been in
favour of the appeal to Rome, and that
Ihey had no hope of gaining their cause.
Probably they might remember the for-
mer treatment of the Roman emperor of
their people (Note, ch. xviii. 2) ; they
might remember that they were despised
at the Roman capital, and not choose to
encounter the scorn and indignation of
the Roman court ; and as there was no
prosecution, Paul was suffered to live in
(juietness and safety. Lardner, however,
HiiI)IK)sen (vol. V. p. 528, 529. Ed. 8vo.
Lond. 1C29) that the case of Paul was
'oon brought before Nero, and decided ;
mill that the method of confinement was
ordered by the emperor himself Light-
i(>ot also supposes that Paul's "accusers,
who had come from Juflca to lay their
charge against him, would l)e urgent to
get their business (Icspnirhed, that they
might be returning to their own home
fcsrair., and so would br ng him to trial ns
years in his Dwn hired house, and
received all that came in unto him.
.31 Preaching * the kingdom o^
God, and teaching those thing*
which concern the Lord Jesus
Christ, with all confidence, no man
forbidding him.
fcc.4.31, Erh.6.19.
soon as they could." But nothing ctt
tainly is known on the subject. It is evi-
dent, indeed, from 2 Tim. iv. 16, that h«
was at some time arraigned before the
emperor; but when it was, or what was
the decision, or why he was at last set at
liberty, are all involved in impenetrable
obscurity. IT In his own hired liouse. In
a house which he was permitted to hire
and occupy as his ewn. Probably in
this he was assisted by the kindness of
his Roman friends. \\ And received all,
&c. Received all hospitably and kindly
who came to him to show him kindness,
or to listen to his instructions. It is evi-
dent from this, that he was still a pri-
soner, B'i was not permitted to go at
large.
31. F reaching the kingdom of God
Note, ch. XX. 25. IT With all confidence
Openly and boldly, without any one to
hinder him. It is known also, that Paul
was not unsuccessful even when a pri-
soner at Rome. Several persons were
converted by his preaching even in the
court of the'omperor. The things which
had happened to him, he says (Phil. i. 12,
13, 14), had fallen out rather to the fur-
therance of the gospel, so that his lx)nd9
in Christ were manifested in all the pa-
lace, and in all other places ; and m<ny
brethren in the Lord, says he, waxnig
confident by my bonds, are much more
bold to speak the word without fear. In
this situation he was remembered with
deep interest by the church at Philippi,
who sentEpaphrodilus to him with a con-
tribution to supply his wants. Of their
kindness he speaks in terms of the ten
derest gratitude in Phil. ii. 25; iv. 18.
During his confinement also, he was the
means of the conversiim of Oncsimus, a
runaway slave of Philemon, of Colosse
in Phrygia (Philem. 10); whom he sent
back to his master with a letter to him-
self, and with an epistle to the chiin-h at
that place. Sre epistle to the Colo.ssiant
iv. 8, 9. 18. During this imprisonment,
he wrote, according to l,nrdnrr, the fol-
lowing epistles, in the following order an^
time, viz:
.%.. D. 62.]
Ephesians, April, A. D ;. . . 61
2 Timothy, May 61
Philippians, before the end of. . . 62
Colossians 62
Philemon 62
Hebrews, spring of 63
Here closes the inspired account of the
propagation of Christianity, of the organ-
ization of the Christian church, and of
the toils and persecutions of the apostle
Paul. Who can but be deeply affected
when he comes to the conclusion of this
.nspired book of revivals, and of the
history of the spread of the Christian
religion, and of the account of that won-
derful man — the apostle Paul? Who
can help heaving the sigh of regret, that
this interesting historian did not carry
forward the history of Paul till his death,
and that henceforward, in the history of
the church, we want this faithful, in-
spired guide ; and that, from the close of
this book, every thing becomes at once
eo involved in obscurity and uncertainty ?
Instead, however, of pouring forth the
eigh of unavailing regret that the sacred
historian has carried us no farther on-
ward, we should rather speak the lan-
guage of praise that he has given, by
the inspiration of the Holy Ghost, a his-
tory of the church for thirty years after
the ascension of the Saviour; that he
has recorded the accounts of the first
great revivals of religion ; that he has
presented us the examples of the early
missionary zeal ; that he has informed us
how the early Christians endured perse-
cution and toil ; that he has conducted
us from land to land, and from city to
city, showing us every where how the
gospel was propagated, until we are led
to the seat of the Roman power, and see
the great apoatle of Christianity there
proclaiming, in that mighty capita! <*> *<w \
world, the name of Jesus as tne feaviuui
of men. Perhaps there could be no
more appropriate close to the book of
the inspired history, than thus to have
conducted the apostle of tMb Gentiles,
and to have recorded the spread of Chris-
tianity, to the capital of the Roman world,
and to leave the principal agent in the
establishment of the Christian religion
in that seat of intelligence, and influ-
ence, and power. It is the conducting
of Christianity to the very height of its
earthly victories ; and having shown its
power in the provinces of the empire, it
was proper for the inspired author of this
ecclesiastical history to close the account
with the record of its achieveraenta in
ti« capital.
CHAPTER XXVIll.
353
Why Luke closed his history here is
not known. It may have been that he
was not afterwards the companion of
Paul ; or that he might have been him-
self removed by death. It is agreed on
all hands that he did not attend Paul in
his subsequent travels ; and we shoi Id
infer from the conclusion of this bock,
that he did not survive the apostle, as
it is almost incredible, if he did, that he
did not mention his release and death
It is the uniform account of antiquity,
that Luke, after the transactions with
which the Acts of the Apostles closes,
passed over into Achaia, where he lived
a year or two, and there died at the age
of eighty-four years.
Every thing 'in regard to the apostle
Paul, after the account with which Luke
closes this book, is involved in doubt and
uncertainty. By what means he was set
at liberty is not known ; and there is a
great contradiction of statements in re
gard to his subsequent travels, and evpn
the time of his death. It is generally
agreed, indeed, that he was set at hber-
ty in the year of our Lord 63. After
this, some of the fathers assert, thai he
travelled over Italy, and passed into
Spain. But this account is involved in
great uncertainty. Lardner, who haa
examined all the statements with care,
and than whom no one is better qualified
to pronounce an opinion on these sub-
jects, gives the following account of the
subsequent life of Paul.- (Works, vol. v
331—336. Ed. Lond. 1829.) He suppose
that after his release, he went from
Rome to Jerusalem as soon as possible
that he then went to Ephesus, and from
thence to Laodicea and Colosse ; ind
that he returned to Rome by Troas, -^ ni-
lippi, and Corinth. The reason why he
returned to Rome, Lardner supposes was,
*i*f*i he regarded that city as opening ""e-
lOre him the widest and most important
field of labour; and that, therefore, he
proposed there to spend the remainder
of his life.
In the year of ourXord 64, a dreadful
fire happened at Rome which continued
for six or seven days. It was generally
supposed that the city had been set on
fire by order of the emperor Nero. In
order to divert the attention of the peo-
ple from this charge against himself, he
accused the Christians of having been
the authors of the conflagration, and ex
cited against them a most furious and
bloody persecution. In this persecution
it is generally supposed that Paul and
Peter suffered death ; the former by be-
ing beheaded, and the latter bv crucifix
.I5(J
THE ACTS.
[A. I).
tf^
lun. Patl IS supposed to have been bc-
lieaded rather than crucilied, because he
was a Honian citizen, and because it was
unlawful to put a Roman citizen to death
on a cross. Lardner thinks that this
occurred in the year G5. Where 1 aul
was beheaded is not certainly known
It is generally supposed to have occurred
ttt a place called ihe Salvian Waters,
about three miles from Rome, and that
he was buried in the Ostian Way, where
a magnificent church was afterwards
built. But of this there is no absolute
certainty.
It is far more important and interesting
for us to be assured, from the character
which he evinced, and from the proofs
of his zeal and toil in the cause of
the Lord Jesus, that his spirit rested in
the bosom of his Saviour and his God.
W^herever he died, his spirit, we doubt
not, is in heaven. And where that body
rested at last, which he laboured " to
keep under," and which he sought to
bring " into subjection" (1 Cor. ix. 27),
and which was to him so much the source
of conilict, and of sin (Rem. vii. 5. 23),
is a matter of little consequence. It will
be watched and guarded by the eye o*
that Saviour whom he served, and wii
be raised up to eternal life. In his owx
inimitable language, it was sown in ccr.
ruption ; it shall be raised in incorrup-
tion ; it was sown in dishonour, it shall
be raised in glory ; it was sown in weak
ness, it shall be raised in power ; it was
sown a natural body, it shall be raised a
spiritual body. 1 Cor. xv. 42—44. AttJ
in regard to him, and to ai ctier scinU,
wnen that corruptible shall have put (WJ
incorruption, and that morLil shall have
put on immortality, then shall be brought
to pass the saying that is written, dftath
is swallowed up in victory. 1 Cor. xv.
54. To Paul now, what are all his sor-
rows, and persecutions, and toils in the
cause of his Master ? What but a source
of thanksgiving that he was permitted
thus to labour to spread the goepel
through the world ? So may we live-
imitating his life of zeal, and self-denial,
and faithfulness, that when he riset
from the dead we may participate w-jfe
him in the glories of the ••esurrectioti cl
the just.
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